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"3-4- 


COLLECTION  OF  PURITAN  AND 
ENGLISH  THEOLOGICAL  LITERATURE 


I 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON,  NEW  JERSEY 


\ 


ifcourfes 


TREATING 

i .  of  the  true  Way  or  Method  of 
attaining  to  Divine  Know- 
ledge. 

2.  of  SuperJUtion. 

3.  of  Atheifm.        . 

4.  Of  the  Immortality  of  the 
Soul. 


Jix^Di^e 
Legal  and  the   Evangelical 
RighteoufneJ? ,   the  Old  and 
the  New  Covenant.  &c. 


5.  of  the  Exiftence  and  Nature 
of  God.  m 

6.  Oj  Prophecy. 


8.  of  the  Shortnef  and  Vanity  of 
a>Pharifaick  Righteoufnefs. 

9.  Of  the  Excellency  and  Noble- 
nefs  ofrlsrue  Religion. 

10 .of  a  Chriflians  Conflicts 
with,  andConquefis  ever,  Sa- 
tan, 


By  J  O  H  N  S  M I T  H ,  late  Fellow 

of  Queens  College  in  Qimbridge. 


As  alfo  a  S  E  rmon  preached  by 

S  imon  Patrick  (then  Fellow  of  the  fame 

College)  at  the  Author's  Funeral: 

with 

A  brief  Account  of  his  L  1  f  e  and  D  eath. 


Hebrews  11.  4. 


V 


LONDON, 

Printed  by  ?.  Flejher,  for  W.Mordcn  Bookfeller  in  Cambridge 

Anno  Domini  u  DC  LX. 


ill 


/ 


To  the  Reader. 

HE  intendment  of  this  Preface  is  not  to 
court  the  Reader  into  an  high  efteem  of 
either  thefe  Difcourfes  or  their  Author^ 
( the  Difcourfes  will  beft  fpeak  what  they 
are,  and  for  the  Author,  his  own  Works 
will  praife  him  5 )  but  only  to  give  a  clear  and  plain  Ac- 
count of  what  concerns  This  Edition,  and  withall  to 
obferve  Something  concerning  the  Difcourfes  them- 
felves  and  the  Author  of  them,  not  unneceflary  per- 
haps for  the  Reader  to  be  acquainted  with.  "j 
The  Papers  now  publifhed  I  received  from  the  Au-  on#  r  iS  ndiEI" 
thor's  Executor,  Mr.  Samuel  Cradock  (then  Fellow  of 
BmmanuelCoWtgQyno^N  Re&or  of  North-  Cadbury  in  So- 
merfet-fhire,)  who fe  Beneficence  tothepublick  in  im- 
parting thefe  Treafures  I  thought  worthy  to  be  here  in 
the  firft  place  gratefully  remembred. 

Having  taken  a  more  general  view  of  thefe ,  and 
fome  other,Papers(divers  of  which  were  loofe  and  Mat- 
tered 5  not  being  written  by  the  Author  in  any  Book, ) 
my  Firft  care  was  to  colled:  fuch  as  were  Homogeneal 
and  related  to  the  fame  Difcourfe  •,  as  alfo  to  obferve 
where  any  new  additional  Matter  was  to  be  inferted  $ 
(For  the  Author,  whofe  Mind  was  a  rich  &  fruitful  foil, 
a  bountiful  &  ever-bubling  Fountain,  fometimes  would 
fuperadde  upon  further  thoughts  fome  other  Con- 
fidcrations  to  what  he  had  formerly  delivered  in  pub- 
lick-,and  this  he  would  doe  fometimes  after  he  had  gone. 

«[  2  off 


iv  To  the  Reader. 

off  from  that  Argument,  and  though  Matter  of  a  dif- 
ferent nature  had  come  between.)  This  employment  I 
found  at  firft  fufficiently  perplex  d  and  toilfome  5  but 
through  more  then  once  reading  over  the  Manufcripts, 
I  got  through  thofe  difficulties,  and  difpatch'd  that 
Firft  trouble.  And  I  am  well  affured  that  the  fevered 
Parts ,  and  alfo  the  additional  Confiderations ;  are 
brought  to  their  due  and  proper  places  where  the  Au- 
thor himfelf  would  have  difpofed  them,  ifhehadtran- 
fcribed  his  Papers. 

And  now  I  found  that  I  flood  in  need  of  more  Hands 
and  Eyes  then  mine  own  for  the  fair  tranfcribing  of  the 
Papers  (otherwife  impoffible  to  be  printed)  as  alfo  for 
the  examining  of  the  material  Quotations  in  this  Vo- 
lume :  and  in  this  Labour  I  had  the  affiftance  of  fome 
Friends  to  whom  the  memory  of  the  Author  was  very 
pretious.  As  for  fome  fhort  Allufions  and  Expreffi- 
ons  borrow'd  out  of  ancient  Authors,  ferving  rather 
for  ornament  then  Support  of  the  Matter  in  hand,  there 
feem'd  to  be  lefs  need  of  being  follicitous  about  all  of 
them :  But  for  the  other  Teftimonies,  which  are  many 
and  weighty,  there  were  but  Few  (fome  poffibly  among 
ffrch  a  number  of  Quotations  might  efcape )  that  were 
not  examin'd}  and  I  am  fure  that  this  labour  was  not 
unnecefTary  and  in  vain,  how  wearifome  foever  it  was, 
efpecially  where  the  Authors,  or  the  places  in  the  Au- 
thors, were  not  mention  d# 

And  then  for  the  fake  of  fuch  Readers  whofe  Edu- 
cation had  not  acquainted  them  with  fome  of  the  Lan- 
guages wherein  many  of  the  Teftimonies  were  reprefen- 
ted,  (  being  otherwife  men  of  good  accomplifliments, 
and  capable  to  receive  the  defigned  benefit  of  thefe 
Papers )  it  feemed  expedient  to  render  the  Latine,  but 
efpecially  the  Hebrew  and  Greek,.  Quotations  into  En- 

glifli  5 


Te  the  'leader. 

glifli  s  ( except  in  fuch  places  where,  the  fubftance  and 
main  importance  of  the  Quotations  being  infinu-ated  in 
the  neighbouring  words,a  Tranflation  was  lefs  needful.) 
For  the  Author  feldom  tranflated  the  Hebrew,  and 
more  feldom  the  Greek,  but  into  Latine  5  as  confide- 
ring  that  he  delivered  thefe  Difcourfes  in  the  College- 
Chappel  before  an  Auditory  not  needing  any  fuch  Con- 
defcenfions  as  are  requifite  in  the  publishing  of  thefe 
Papers  for  the  benefit  of  fome  Readers. 

To  difpatch  this  Firft  part  of  the  Preface  which 
concerns  the  Preparations  to  this  Edition,  I  (hall  add 
only  one  thing  more-,    That  whereas  the  Papers  now 
publiihed  .(-efpccially  thofe  that  contain  d  the  Six  firft 
Difcourfes  )  were  written  in  the  Author's  own  Copy 
without  any  Diftin&ion  or  Sections,  (uno  tenore  &  con- 
tinue ferie^  as  the  Jews  obterve  of  the  ancient  writing 
of  the  Law,  "ins  piDSO  h«1  rTWYI  Sd,  The  whole 
Law  was  but  as  one  Verfe  •,  )  it  feem'd  expedient  for  the 
Reader's  accomodation  to  diftinguifh  them  into  feveral 
Difcourfes  or  Treatifes  ( the  Title-page  to  each  Dif- 
courfe  giving  a  General  account  of  the  Matter  contain  d 
therein)  and  the  Difcourfes  themfelves  into  Chapters 
and  Settions  (  except  the  Difcourfes  were  fliort,  as  two 
or  three  of  them  are,  which  therefore  have  the  Contents 
fet  in  the  Beginning )  and  before  the  Chapters  to  give  a 
"Particular  account  of  the  Chief  matters  therein  con- 
tained 5  that  fo  the  Reader  might  have  a  clearer  and 
fuller  view  (as  of  the  ftrength  and  importance,  fo  alfo) 
of  the  Contexture  of  the  whole,  and  the  Coherence  of 
the  feveral  Parts  of  the  refpe&ive  Difcourfes  :  which 
otherwife  would  not  be  fo  eafily  difcerned  by  every 
Reader,  efpecially  where  there  are  fome  Excursions  and 
Digrefsions  in  any  of  the  Treatifes,  (things  not  unudal 
in  the  Writings  or  Difcourfes  of  other  men,  when  the. 

%  3  Notion, 


vi  To  the  Reader. 

Notion  does  ftrongly  affed  and  poffefs  their  Minds5and 
their  Phanfies  are  therefore  more  aftive  and  vigorous ) 
and  fome  fuch  Digrefiions  the  Reader  will  meet  with 
here  more  then  once  5  though  even  therein  he  will  fee 
that  the  Author  did  dill  refpieere  titulum^  and  kept  the 
main  defigne  alwaies  in  his  Eye.  Nor  does  the  Author 
inthefe  Digrefsions  lead  the  Reader  a  little  out  of  the 
way,  only  to  fee  a  Reedjhaken  with  the  rvind^  an  ordi- 
nary trifle,  fome  flight  and  inconfiderable  Objeft  •  but 
for  better  purpofes  3  that  he  might  the  better  prefenc 
to  the  perfpicacious  Reader  fomething  which  is  worthy 
his  Obfervation  :  and  therefore  thefe  ^&>c£a7<>tpi  Ao- 
y>i  being  ufually  of  fuch  importance,  need  not  be  fe- 
verely  cenfiired  by  rigid  Methodifts,  if  any  fuch  chance 
to  read  thefe  Treatifes. 

This  is  a  plain  Account  of  fome  Inftances  of  the  care 
and  labour  preparatory  to  this  Edition  5  of  all  which  I 
of  the  Author,  accounted  the  Author  of  thefe  Difcourfes  to  be  moft 
worthy  :  For  I  confidered  him  as  a  Friend,  one  whom  I 
knew  for  many  years,  not  only  when  he  was  Fellow  of 
Queen's  Col.but  when  a  Student  in  Emman.  Col.where 
his  early  Piety  and  the  remembring  his  Creator  in 
thofedaysofhis  youth,  as  alfo  his  excellent  improve- 
ments in  thechoiceft  parts  of  Learning,endear'd  him  to 
many,  particularly  to  his  careful  Tutor,  then  Fellow  of 
Emman.Col.afterwards  Provoft  of  Kings  College,  Dr. 
Whichcote  5  to  whom  for  his  Directions  and  Encourage- 
ments of  him  in  his  Studies,  his  feafonable  provifion  for 
his  fupport  and  maintenance  when  he  was  a  young  Scho- 
lars alfo  upon  other  obliging  Coniiderations,our  Au- 
thor did  ever  exprefs  a  great  and  Angular  regard. 

But  befides  I  confidered  him  (  which  was  more  )  as  a 
true  Servant  and  Friend  of  God:  and  to  fuch  a  one,  and 
what  relates  to  fuch.  I  thought  that  I  owed  no  lefs  care 

and 


To  the  Reader.  vii 

and  diligence.  The  former  Title  \_a  Servant  of  God]  is 
very  often  in  Scripture  given  to  that  incomparable  per- 
fon  Mofes:  incomparable  for  his  *  Philofophical  ac-*A"-7- i2- 
complements  and  knovvledg  of  Nature,  as  alfo  for  his 
Political  Wifdom,  and  great  abilities  in  the  Condudl 
and  managing  of  affairs  -7  and  in  fpeaking  excellent 
fenfe,  ftrong  and  clear  Reafonin  any  bufinefs  and  Cafe 
that  was  before  him  •,  for  he  was  mighty  in  words  and  in 
deeds  ^  A&s  7.  (and  of  both  thefe  kinds  of  Knowledge 
wherein  Mofes  excell'd,as  alfo  in  the  more  recondite  and 
myfterious  knowledge  of  the  Egyptians,  there  are  fe- 
veral  Inftances  and  Proofs  in  the  Pentateuch  written  by 
him:)  incomparable  as  well  for  the  lovelinefs  of  his 
Difpofition  and  Temper  ,  the  inward  ornament  and 
beauty  of  a  *  meek  and  humble  Spirit,  as  fortheex-*Numi:->' 
traordinary  amiablenefs  of  his  outward  perfon  ^  and  in- 
comparable for  his  unexampled  ^Self-denial  in  the  midft  *^cb,  U.  14, 
of  the  greateft  allurements  and  moft  tempting  advan-^ 
rages  of  this  world.  And  from  all  thefegreat  Accom- 
plishments and  Perfections  in  Mofes ,  it  appears  how  ex- 
cellently he  was  qualified  and  enabled  to  anfwer  that 
Title  [The  Servant  of  God]  more  frequently  given  to 
him  in  Scripture  then  unto  any  other. 

The  other  Title  [_a  Friend  of  God]  is  given  to  Abra- 
ham^ the  Father  of  the  Faithful,  an  eminent  Exemplar 
of  Self-refignation  and  Obedience  even  in  *  Trials  of*TRom-4. 
the  greateft  difficulty  :  and  it  is  given  to  him  thrice  in  jac^  "' 
Scripture,  2  Chixm.20. 7.  Elay  41.8.  James  2.  23.  and 
plainly  implied  in  Genef.  18.  17.  Shall  I  hide  from  Abr  a- 
w  ham>  &c.  but  exprefs'd  in  the  Jerufalem  Targum  there, 

'§!??,  and  in  *  PhiU  fad.  t2  <p/A«  ym.     Nor  is  lefs  in-  *  De  Verbis, 
finuated  concerning  Mofcs^  with  whom  God  is  faid  to  Re^m  N/Jf' 
have  fpoken,  n?  ^  n?  *  mouth  to  mouthy  and^  U".QT  "Num.  12.  e. 
WW  *  month  to  mouLk,  as  a  man  fietketh  unto  his  friend.  *£xod  ■**"• 
fcZZ^u  fai^~  And 


viii  To  the  Reader. 

And  how  fitly  and  properly  boththefe  Titles  were 
verified  concerning  our  Author  ,  who  was  a  faith- 
ful,  hearty  and  induftrious  Servant  of  God,  counting  it 
his  Duty  and  Dignity,  his  Meat  and  Drink  to  doe  the 
will  of  his  Mafter  in  heaven,  and  that  ok  ■{»>$>  and 
fjiil  <£voicU)  from  his  very  Soul,  and  with  good  will,  (the 
*FPkf-6 -6'7,  *  chara&ers  of  a  good  Servant)  and  who  was  dearly 
affe&ed  towards  God,  and  treated  by  God  as  a  Friend-, 
may  appear  from  that  Account  of  him  reprefented  in 
the  Sermon  at  his  Funeral.  I  might  eafily  fill  much 
Paper,  if  I  fhould  particularly  recount  thofe  many  Ex- 
cellencies that  fliined  forth  in  him  :  But  I  would  ftudy 
to  be  fliort.    I  might  truly  fay,  That  he  was  not  only 

*  Rem.  5.  7.  *  j\;,c<q©*3but  cLjadts,  both  a  Righteous  and  truly  Honeft 

man ,  and  alfo  a  Good  man.  He  was  a  Follower  and 
Imitator  of  God  in  Purity  and  Holinefs,  in  Benignity, 
Goodnefs  and  Love,  a  Love  enlarged  as  God's  Love  is, 
whofe  Goodnefs  overflows  and  fpreads  it  felf  to  all,  and 
his  tender  mercies  are  over  all  his  works.     He  was  a, 

*  Ephef.  6.     *  Lover  of  our  Lord  fpefus  Chrifl  in  Sincerity,  a  Lover 

of  his  Spirit  and  of  his  Life,  a  Lover  of  his  Excellent 
Laws  and  Rules  of  holy  life,  a  ferious  Pra&ifer  of  his 
Mat.ch.  5,6,7.  Sermon  in  the  Mount,  that  Beft  Sermon  that  ever  was 
preach'd ,  and  yet  none  more  generally  neglefted  by 
thofe  that  call  themfelvesChriftians-,  though  the  ob- 
fervance  of  it  be  for  the  true  Intereft  both  of  mens 
Souls  and  of  Chriftian  States  and  Common-wealths  5 
and  accordingly  ( as  being  the  fureft  way  to  their  true 
Settlement  and  Eftablifhment )  it  is  compared  to  the 
building  upon  a  Rock,  Matth.7.  24.    To  be  fhort,  He 

*  a&  26. 29.  was  a  Chriftian  not  only  *  ov  ohiyca,  but  o*>  ^Mw,  more 

then  a  little,  even  wholly  and  altogether  fuch  ;  a  Chri- 
„  Rom.  2, 29.  ftian  *  cp  y.pv%cp,  inwardly  and  in  good  earneft  :    Reli- 
gious he  was,  but  without  any  Vainglorioufnefs  and 

Oftentation-, 


To  the  ^eaier  •  ix 

Oftentation  •,  not  fo  much  a  talking  or  adifputing,asa 
living,  a  doing  and  an  obeying  Chriftian  ;  one  inward- 
ly acquainted  with  the  Simplicity  and  Power  of  Godli- 
nefs,  but  no  admirer  of  the  Fbarifaick forms  and  San- 
ctimonious fliews(though  never  fo  goodly  and  fpecious) 
which  cannot  and  do  not  affeCt  the  adult  and  ftrong 
Chriftians,  though  they  may  and  doe  thofe  that  are  un- 
skillful and  weak.  For  in  this  weak  and  low  ftate  of 
the  divided  Churches  in  Chriftendom  weak  and  flight 
things  (efpecially  if  they  make  a  fair  fhewin  the  flelh,  as 
the  Apoftle  fpeaks, )  are  moft  efteemed  $  whereas  in 
the  mean  time  the  weightier  matters  of  the  Law,  the  moft 
concerning  and  Subftantial  parts  of  Religion  are  paffed 
over  &  difregarded  by  them,as  being  grievous  to  them, 
&  no  way  for  their  turns,  no  way  for  their  corrupt  inte- 
refts,  flelhly  eafe,  and  worldly  advantages.  But  God's 
thoughts  are  not  as  their  thoughts :  The  *  Circumcifion  * Rom- 2- 29- 
which  is  of  the  heart,  and  in  the  fpirit,  is  that  whofe  praife 
is  of  God,  though  not  of  men  •,  and*  that  which  is  highly  *Luk.  16.  i?, 
efteemed  among  ft  men,  is  abomination  in  the  fight  of  God. 

What  I  (hall  further  obferve  concerning  the  Author.,, 
is  only  this, 

That  he  was  Eminent  as  well  in  thofe  Perfections 
which  have  moft  of  Divine  worth  and  excellency  in 
them,  and  rendred  him  a  truly  God-like  man  $  as  in 
thofe  other  Perfections  and  Accomplishments  of  the 
Mind,  which  rendred  him  a  very  Rational  and  Learned 
man  :  and  withall,  in  the  midft  of  all  thefe  great  Ac- 
complishments, as  Eminent  and  Exemplary  in  unaffe- 
cted Humility  and  true  Lowlinefs  of  Mind.  And  here- 
in he  was  like  to  Mofes  that  Servant  and  Friend o£ God^, 
who  was  moft  meek  and  lowly  in  heart  (as  our  Lord  is 
alfo  faid  to  be,  Mat.  1 1.  in  this,  as  in  all  other  refpeCts^ 
greater  thenMofes  who  was  vir  mitifsimm)above  all  the 


x  To  the  (ftjaJer. 

men  which  were  upon  the  face  of  the  Earthy  Nunu  It* 
And  thus  he  excell'd  others  as  much  in  Humility  as  he 
did  in  Knowledge  in  that  thing  which,  though  in  alefTer 
degree  in  others,  is  apt  to  puff  up  and  fwell  them  with 
Pride  and  Self-conceit.  But  Mofes  was  humble^  though 
he  was  a  Perfon  of  brave  parts,  <p&wH$i'%jvau@«>  as  $o- 
fephu*  fpeaks  of  him,  and  having  had  the  advantages  of 
'Ads  i'u  amoft  *  ingenuous  Education  was  admirably  accom- 
'  plifh'd  in  the  choiceft  parts  of  Knowledg,  and  *  learned 
in  all  the  wifdom  of  the  Egyptians-,  whereby  fome  of  the 
Antients  underftood  the  Myfterious  Hieroglyphic!! 
learning,Natural  Philofophy,Mufick,Phyfick,and  Ma- 
thematicks.  And  for  this  laft  (to  omit  the  reft)  how  ex- 
cellent this  Humble  man,  the  Author,  was  therein,  did 
appear  to  thofe  that  heard  him  read  a  Mathematick  Le- 
dure  in  the  Schools  for  fome  years,&  may  appear  here- 
after to  the  Reader,  if  thofe  Le&ures  can  be  recovered. 
To  conclude,  He  was  a  plain- hearted  both  Friend  and 
Chrijliany  one  in  whofe  Spirit  and  mouth  there  was  no 
guile-,  a  profitable  Companion  5  nothing  of  vanity  and 
triflingnefs  in  him ,  as  there  was  nothing  of  fowrnefs  & 
StoicifmX  can  very  well  remember,when  I  have  had  pri- 
vate converfe  with  him,  how  pertinently  and  freely  he 
would  fpeak  to  any  Matter  propofed,  how  weighty,fub- 
ftantial  and  clearly  expreffive  of  his  Senfehis  private 
Difcourfes  would  be,and  both  for  Matter  and  Language 
much- what  of  the  fame  importance  &  value  with  fuch 
Exercifes  as  he  ftudiedfor,and  performed  in  publick. 

I  have  intimated  fome  things  concerning  the  Author^ 
much  more  might  be  added:  but  it  needs  not,  there 
being  (as  I  before  infinuated)  already  drawn  a  fair  and 
lively  Charafter  of  him  by  a  worthy  Friend  of  his  in 
the  Sermon  preached  at  his  Funeral  •,  for  the  publishing 
whereof  and  annexing  it  ( as  now  it  is )  to  thefe  D//- 

courfes^ 


XI 


To  the  fyader. 

courfes  y  he  was  importun'd  by  Letters  from  feveral 
hands,  and  prevail'd  with  :  wherein  if  fome  part  of  the 
Ghara&er  fhould  feem  to  have  in  it  any  thing  of  Hy- 
perbolifm  and  Strangenefs,  it  muft  feem  fo  to  fuch  on- 
ly who  either  were  unacquainted  with  him  &  Strangers 
to  his  worth,  or  elfe  find  it  an  hard  thing  not  to  be  En- 
vious^ and  a  difficulty  to  be  Bumble.     But  thofe  that- 
had  a  more  inward  converfe  with  him,  knew  him  to  be 
one  of  thole  *  of  whom  the  world  was  not  worthy  ,  one  *  ^eb   u 
of  the  *  Excellent  ones  in  the  Earth  •,  a  per  fon  truly  Ex- 
emplary in  the  temper  and  conftitution  of  his  Spirit,* lfa1,  l6' 
and  in  the  well-ordered  courfe  of  his  life  •,  a  life  unius 
quafi  coloris^  fine  a&ionum  dijjenfione  (  as  I  remember 
Seneca  doth  exprefs  it  fomewhere  in  his  Epiftles )  all  of 
one  colour^  everywhere  like  it  (elf:    and  Eminent  in 
thofe  things  that  are  worthy  of  Praife  and  Imitation. 
And  certainly  a  juft  Reprefentation  of  thofe  Excellen- 
cies that  fhined  in  him  ( as  alfo  a  faithful  Celebration  of 
the  like  Accompliihments  in  others )  is  a  doing  honour 
to  God  who  is  wonderful  in  his  Saints,  ( if  I  may  with 
fome  apply  to  this  fenfe  that  in  Pfal.68.0ai>ft£STi>-  o  Qe- 
os  ov  to?*  ocrion  cu/r£  )  and  it  may  be  alfo  of  great  ufe  to 
others,  particularly  for  the  awakening  &  obliging  them 
to  anearneft  endeavouring  after  thofe  heights  and  emi- 
nent degrees  in  Grace  and  Vertue  and  every  worthy, 
Accomplifhment5which  by  fuchExamples  they  fee  tobe. 
poflible  &  attainable  through  the  affiftances  which  the 
Divine  Goodnefs  is  ready  to  afford  thofe  Souls  which 
fref  toward  the  mark  and  reach  forth  to  thofe  things  that, 
are  before*   The  Lives  and  Examples  of  men.eminent- 
ly  Holy  and  Ufefulin  their  generation^  fuch  as  were , 
TV.™  xaAwy  \^y»v ,  are  ever  to  be  valued  by  us  as  great 
Bleflings  and  Favours  from  Heaven,  and  to  be  confide- 
xed  as  excellent  Helps  to  the  Advancement  of  Religion 


xii  To  the  Reader, 

in  the  World:  and  therefore  there  being  before  us 
thefe  (hkqvcc  e/x^t^of,  (as  S.Bafil  fpeaks  in  his  firft  Epift. 
and  a  little  afterwards  in  the  fame  Ep. )  oLyxh^x  we- 
ju^ja  <£  gjxxept^j  fach  living  Fixtures  ,  moving  and 
akive  Statues^  fair  Ideas  and  lively  Patterns  of  what  is 
mod  praife- worthy,  lovely  and  excellent  3  it  (houldbe 
our  ferious  care  that  we  be  not,through  an  unworthy  and 
lazy  Self- neglect,  Ingcntium  Exemplorumparvi  imita- 
toresj  to  ufe  Salvians  expreflion  $  it  (hould  be  our  ho- 
ly ambition  to  tranfcribe  their  Vertuesand  Excellen- 
cies, <£  TQ  iK€iV00V  CCJOlSoV  QlK&QV  TTQl&Szy  fid  fJLlfJWrtCiy^    to 

make  their  nobleft  and  beft  Accomplifhments  our  own 
by  a  conftant  endeavour  after  the  greateft  refemblance 
of  them,  and  by  being  followers  of  them,  as  they  were 
alfo  ofchrifl^  who  is  the  fair  and  bright  Exemplar  of  all 
Purity  and  Holinefs ,  the  higheft  and  moft  abfolute 
Pattern  of  whatfoever  is  Lovely  and  Excellent  and 
makes  moft  for  the  accomplifhing  and  perfe&ing  of  Hu- 
mane Nature. 
Of  the  me-  Having  obferved  Some  things  concerning  This  Edition 
courfts.         ancj  ^  Aut}j0r  0f  thefe  Difcourfes  ,  I  proceed  now 

(  which  was  the  Laft  thing  intended  in  this  Preface)  to 
obferve  fomething  concerning  the  feveral  Difcourfes 
and  Treat ifes  in  this  Volume.  And  indeed  fome  of  thefe 
obfervations  I  ought  not  in  juftice  to  the  Author  to 
pretermit :  and  all  of  them  may  be  for  the  benefit  of 
at  leaft  fome  Readers. 

The  Firft  Difcomk  Concerning  the  true  Way  or  Me- 
thod of  attaining  to  Divine  Knowledge  and  an  Encreafe 
therein^  was  intended  by  the  Author  as  a  necefTary  In- 
troduction to  the  enfuing  Treatifes  5  and  therefore  is 
thefhortcr:  yet  it  contains  atpvpri^otJowwev  oKlycA  t>y- 
Ttcti  (to  ufe  Plutarch's  Expreflion)  excellent  Senfe  and  fo- 
lid  Matter  well  beaten  and  compared  and  lying  clofe 

together 


To  the  'Trader.  .  x^ 

together  in  a  little  room,  many  very  feafonable  Obfer- 
vations  for  this  Age,  wherein  there  is  fo  much  of  fruit- 
lefs  Notionality,  fo  little  of  the  true  Chriftian  life  and 
practice. 

Shorter  yet  are  the  Two  next  Tra&s  of  Super flition 
and  Atheifm,  which  were  alfo  intended  by  the  Author 
to  prepare  the  way  for  fome  of  the  following  Difcour- 
fes  upon  which  the  Author  purpofed  to  enlarge  his 
Thoughts. 

Yet  as  for  that  Traft  of  Super fition^  fome  things 
that  are  but  briefly  intimated  by  the  Author  therein, 
may  receive  a  further  Explication  from  his  other  Dif- 
cturfes,  more  efpecially  from  the  Eighth,  viz.  of  the 
Shortnefs  and  Vanity  of  a  Pharifaick  Right  eoufnefs^  or  Page  347, 
An  Account  of  the  falfe  Grounds  upon  which  men  are 
aft  vainly  to  conceit  themfelves  to  be  Religious.    And  in- 
deed what  the  Author  writes  concerning  that  more  rep- 
ned^  that  more  clofe  and  fubtile  Super  fiition  (  by  which 
he  underftands  the  formal  and  fpecious  San&ity  and 
vain  Religion  of  Pharifaick  Chriftians,  who  yet  would 
feem  to  be  very  abhorrent  from  Superftition^and  are  apt 
to  call  every  thing  Babylonijb  and  Antichrifiian  that  is 
not  of  their  way )  I  fay  what  he  writes  concerning  This 
in  both  thefe  (or  any  other)  Difcourfes,  he  would  fre- 
quently fpeakof,  and  that  with  Authority  and  Power. 
For  being  poflefs'd  of  the  inward  life  and  power  of 
true  Holinefs,  he  had  a  very  ftrong  and  clear  fenfe  of 
what  he  fpake,  and  therefore  a  great  and  juft  indignati- 
on ( as  againft  open  and  grofs  Irreligion,  fo  alfo)  againfl: 
that  vain-glorious ,  flight  and  empty  Sanftity  of  the  - 
fpiritual  Pharifees,  who  would  (as  our  Saviour  fpeaks  of 
the  old  Pharifees,  Mark  7.)  make  void  and  very  fairly 
dif annul  the  Commandments  of  God,    the  weightier 
things  of  Religion,  the  indifpenfable  concernments  of 

%  %  $  Chrifti- 


xiv  To  the  Reader. 

Christianity  %  while  in  Stead  of  an  inward  living  Righ- 
teoufnefs and  entire  Obedience  they  would  fubStitute 
fome  external  Obfervances  and  a  mere  outward,  livelefs 
and  flight  Righteoufnefs  ,  and  in  the  room  of  the  New 
creature  made  after  God  fet  up  fome  Creature  of  their 
own,  made  after  their  own  image,  a  Self-framed  Righ- 
teoufnefs :  they  being  ftrid  in  fome  things  which  have 
a  jbew  of  Wifdom  and  San&ity,  things  lefs  neceflary  and 
more  doubtful 3  and  where  the  H.  Scripture  hath  not 
placed  the  Kingdom  of  God ,  but  in  the  mean  time 
loofe  and  carelefs  in  their  plain  duty  toward  God  and 
toward  their  Neighbour,  in  things  holy  and  divine,  un- 
questionably juft  and  good  -,  yet  to  make  fome  com- 
penfation  for  their  being  deficient  in  things  ftri&ly  and 
neceflarily  required, andprimarily pleafing  to  God,and 
to  excufe  themfelves,  they  would  exprefs  a  more  then 
ordinary  diligence  and  zeal  in  fome  eafie  and  little 
things,  as  all  the  moft  fpecious  obfervances  of  Formal 
Christians  are,  and  not  worthy  to  be  named  with  thofe 
great  Inftances  of  the  Power  of  Godlinef^  fuch  as  Hear- 
ty and  Univerfal  Obedience,  Entire  Self-reSignation,  a 
being  crucified  to  the  world,  plucking  out  of  the  right 
eye,  and  cutting  off  of  the  right  hand  ,  Mortification 
of  the  more  dear  and  beloved  Sins,  and  theclofer  ten- 
dencies and  inclinations  to  Sin  and  Vanity,  and  the  like. 
This  is  a  Short  chara&er  of  the  Pharifaick  and  con- 
ceited Righteoufnefs  5  and  in  our  Author's  plain  difco- 
vering  the  chinnefs  and  Slightnefs  thereof,  and  free  re- 
proving of  thefefalfe  Religionifts,  it  appears  that  the 
fame  Noblenefs  of  Mind  and  Spirit  was  in  him  which 
wasalfo  inGhrift  Jefus,  who  never  exprefs'd  himfelf 
Matth.  25.  with  fo  much  vehemency  and  fmartnefs,  as  when  he  was 
to  reprove  the  Pharifees  in  his  days,  thofe  Patterns  of 
Formal  Christians  in  all  ages.     For  there  is  nothing 

more 


To  the  Reader.  xv 

more  grievous  to  the  fincerely-religious  Soul,  then  Af- 
fectation and  Canting  in  Religion,  empty  (though  fpe- 
cious)  (hews  of  San&ity,  great  pretendings  to  Spiritu- 
ality and  higher  degrees  of  Grace,  when  to  the  free- 
fpirited  and  difcerning  Chriftian  it  clearly  appears  that 
fuch  Boafters  are  but  low  and  weak  things,  *  unskillful  *  Heb.  ?.' 
and  unexperienced  in  the  word  and  way  of  Righteoufnefs, 
and  manifeftly  fliort  of  being  plain  Moral  men  5  and  that 
they  are  Senfual,  having  not  the  Spirit,  nor  bringing 
forth  thofe  lovely  and  well-relifti'd  fruits  of  the  Spirit, 
mentioned  Gal.  5.22.  but  on  the  contrary  the  corrupt 
fruits  of  the  Flejh  grow  out  of  their  Hearts,  and  the 
works  of  the  Flejh  there  mentioned  are  manifefted  in 
them  :  So  far  are  they  from  being  crucified  (  and  not  a- 
live )  t q  the  world  and  the  world  to  them,  fo  far  are  they 
from  having  crucified  the  Flejh  with  the  affeffions  and 
lufls,  that  they  do   *  it*  <rZs  Qapnos  and  tb>  'On  ws  yis  . 

(p&>p£v,vn\nd  andearneftly  affeft,  favour  and relifli,  the  om'  '  / 
things  of  the  Flefh ,  and  of  the  Earth  5  afpiring  as 
much  after  power  and  greatnefs,  as  felf-feeking  and 
felf-pleafing ,  as  great  lovers  of  themfelves ,  loving 
the  world  and  the  things  in  the  world,  making  haft 
to  be  rich ,  thirfting  ftill  after  more  of  this  world  , 
purfuing  worldly  advantages  and  interefts ,  with  as 
much  craft  and  policy,  as  much  follicitude  and  eager- 
nefs,  with  as  unfatisfied  defires,  as  thofe  doe  whom  they 
call  Worldly  and  Carnal.  So  of  old  the  G  no  flicks  call  a 
all  others  but  themfelves  Carnal  and  Animal  men$  they 
only  were  mvdjfj&luyty  others  were  -\v%iyy\  andJAi^i  v# 
(aslrenaus  1. 1  .tells  us:)  whereas  in  truth  none  were  more 
Senfual,  more  unfpiritual,  then  they  who  by  their  un- 
evangelical  lives  were  the  great  Jpots  and  blemijhes  of  the 
Chriftian  profeflion. 
But  to  let  thefe  alone,  and  to  return  to  the  former, 

(with 


,    :/ 


To  the  Reader. 

(with  whom  our  Author  had  to  doe  in  both  thefe  Trea- 
tifes,  and  in  the  2,  3,  and  4,  chapters  of  his  feventh 
Treatife)  I  fhall  add  this  word  of  faithful  Admonition-, 
Be  not  deceived,  Cod  is  not  mocked :  God  will  not  be 
put  off  with  empty  pretences  and  Pharifaick  appear- 
)  ances  ( how  glorious  and  precious  foever  in  the  eyes  of 
men.)  God  will  not  be  flattered  with  goodly  praifes, 
nor  fatisfied  with  words  and  notions,  when  the  Life  and 
Pra&ice  is  a  real  contradi&ion  to  them.  God  will  not 
be  fatisfied  with  a  fpecious  Form  of  Godlinefs^  when 

%  Tia.  3.  men  under  this  Form  are  Lovers  of  themfelves  ,  cove- 
tous,proud,  high-minded,  fierce,  lovers  ofpleafuresmore 
then  lovers  of  God,  and  are  manifestly  under  the  power 
of  thefe  and  the  like  Spiritual  ( if  not  alfo  Flejhly  ) 
wickednefles.  For  the  Power  of  fin  within  can  (it  feems) 
eafily  agree  and  confift  with  the  Form  of  Godlinefs  with- 
out :  but  two  fuch  contrary  Powers  as  the  Power  of 
Godlinefs  and  the  Power  of  Sin ,  two  fuch  contrary 
,Kingdoms  as  the  Kingdom  of  the  Spirit  and  the  King- 
dom of  the  Flejh,  which  is  made  up  of  many  petty  and 

*Titui3.  $.  leffer  Principalities  of  *  various  Lufis  and  Pleafures, 
warring  fometimes  amongfl:  themfelves ,  but  alwaies 
confederate  in  warring  againft  the  Soul-,  thefe  fo  contra- 
ry Powers  and  Kingdoms  cannot  (land  together  nor  be 
eftablifhed  in  one  Soul.  Be  wife  now  therefore  and  be 
ye  inftrufted  O  ye  fan&imonious  Pharifees,  ye  blind 
leaders  of  the  blind,  and  know  the  things  that  belong 
unto  your  peace  :  for  the  day  of  the  Lord  will  come  that 
fliall  burn  as  an  oven,  when  all  thofe  fine  coverings,, 
wherewith  men  thought  to  hide  their  ungodlike  difpo- 
fitions ,  fhall  be  torn  from  them  and  caft  into  the 
Fire  5  and  in  this  day  fhall  even  thefe  weak  andbeggerlf 
Elements  melt  with  a  fervent  heat,  and  for  Hypocrites, 
all  their  paint  fliall  then  drop  off,  and  their  deformity 

fhai 


To  the  leader.  xvii 

{hall  appear  :  in  this  day  all  affe&ed  modes  of  Religion 
(hall  be  rendred  defpicable,  and  all  difguifes  and  artifi- 
cial dreffes  (whereby  falfe  Chriftians  thought  to  hide 
their  crookednefles)  (hall  be  pluck' d  off,  and  all  things 
(hall  appear  as  they  are.  Verily  there  is  a  God  that 
judgeth  in  the  Earth:  he  will  judge  of  men  by  other 
meafures  and  rules  then  they  ufed  here,  whereby  they 
deceived  themfelves  and  others.  God  is  for  Reality 
and  Truth :  He  defires  Truth  in  the  inward farts ,  his  de- 
light is  in  fincere  and  fingle  minds.  It  will  then  appear 
That  he  that  walks  uprightly  walks  furely,  and  That 
he  that  doth  the  will  of  God,  abideth  for  ever •,  Prov.  io« 
i  John  2. 

If  what  the  Author,out  of  great  Charity  to  the  Souls 
of  men,  has  obferved  concerning  thefe  things  were  feri- 
oufly  confidered  and  lai'd  to  heart  ,  Chriftianity  would 
then  recover  its  reputation,and  appear  in  its  own  primi- 
tive luftre  and  native  lovelinefs,  fuch  as  (hined  forth  in 
the  lives  of  thofe  Firft  and  Beft  Chriftians,  who  were 
Chriftians  in  good  earned,  Ivepyai  $  a'Aa^e/a,  and  were 
diftinguifhed  from  all  other  men  in  excelling  and  out- 
lining them  in  whatfoever  things  werem^,  venerable, 
juJl,p»reJovely>  and  of  good  report.  Then  would  the 
true  Power  of  Godlinefs  manifeft  it  felf  5  which  fignifies 
infinitely  More  then  a  Power  to  difpute  with  heat  and  ve- 
hemency  about  fome  Opinions,  or  to  difcourfe  volu- 
bly about  fome  matters  in  Religion,  and  in  fuch  Forms  ' 
of  words  as  are  taking  with  the  weak  and  unskillful :  ^ 
More  then  a  power  to  pray  without  a  Form  of  words  5 
( for  thefe  and  the  like  may  be,  and  frequently  are, 
done  by  the  formal  and  unfpiritual  Chriftian:)  More 
then  a  Power  to  deny  themfelves  in  ftme  things  that  are 
eafie  to  part  with,  and  do  not  much  crofs  their  inclina- 
tions, their  felf-will,  their  corrupt  defigns  and  inte- 

ir  ir  ^         ™&s> 


XViii  Tfl  the  Reader] 

refts^  nor  prejudice  their  dear  and  more  beloved  Iufts 
and  pleafures,  their  profitable  and  advantageous  Sins  r 
and  More  then  a  power  to  obferve  fome  leflerand  eafier 
Commands,  or  to  perform  an  outward  obedience  ari- 
fing  out  of  flavifti  Fear,  void  of  inward  Life  and  Love, 
aad  a  Complacency  in  the  Law  of  God  ( of  which  tem- 
per our  Author  difcourfesat  large.)  For  concerning 
fuch  cheap  and  little  ftri&neffes  as  thefeitmay  be  en- 
quired, What  doe  you  more  then  ethers  ?    Do  not  even 
Publicans  and  Pharifees the  fame  ?  tz  *^aojov  ^roieiTs  t 
what  excellent  and  extraordinary  thing  doe  you  ?  what 
hard  ok  difficult  thing  do  you  perform.,  fuch  as  may  de- 
ferve  to  be  thought  a  worthy  Inftance  and  real  Manife- 
ftation  of  the  Power  of  Godlinefs  f  except  fuch  things 
are  to  be  accounted  hard  or  extraordinary ,  which  are 
common  to  the  real  and  to  the  formal  Chriftian,  and  are 
performable  by  unregenerate  and  natural  men,  and  are 
no  peculiar  Characters  of  Regeneration,     No,  thefe 
and  the  like  performances  by  which  fuch  Religionifts 
would  fet  off  themfelves,  are  but  poor  and  inconfide- 
rable  things,  if  compared  with  the  mighty  afts  and  no- 
ble atchievements  of  the  more  excellent  (though  left 
oftentatious)  Chriftians,  who  through  Faith  in  the 
Goodnefs  and  Power  of  God  have  been  enabled  to  doe 
all  things  through  Chrift^  knowing  both  how  to  abound^ 
and  how  to  be  abafed^  &c.  Phil.  4.  enabled  to  overcome 
the  World  without  them,  and  the  Love  of  the  World 
within  them  $  enabled  to  overcome  themfelves,  (and 
for  a  man  to  rule  his  own  Sprit  is  a  greater  inftance  of 
power  and  valour  then  to  take  a  City^  as  Solomon  judg- 
eth  Prov.  16.  )  enabled  to  refill  the  powers  of  dark- 
nefs ,  and  to  quit  jiemfelves  like  men  and  good  Soul- 
diersof  JefusChrift,  giving  many  fignal  overthrows 
$0  thofe  Lufts  that  war  againft  their  Souls,  and  to  the 

mightieft 


To  the  dealer  I  xix 

mightieft  and  ftrongeft  of  them,  the  Sons  of  Anak  i 
and  by  engaging  in  the  hardeft  Services  of  this  Spiritu- 
al warfare,  wherein  the  Pharifaick  boafters  dare  not  fol- 
low them,  they  fhew  that  there  is  a  Spirit  of  power  in 
them,  and  that  they  can  doe  more  then  others.  Thefe 
are  fome  of  the  Exploits  of  ftrong  and  healthful  Chri- 
ftians  •,  and  for  the  encouraging  of  them  in  thefe  Gon- 
flitfs which  fhallend  inglorious  Gonquefts  and  joyous 
Triumphs  ^  the  Author  hath  in  the  Tenth  and  laftDif- 
courfe  fuggefted  what  is  worthy  our  Consideration. 

But  I  muftnot  forget  that  there  remains  fomething 
to  be  obferved  concerning  fome  other  Treatifes:  aad 
having  been  fo  large  in  the  laft  Obfervation  (which  was 
not  unnecefTary,the  world  abounding,  &  ever  having  a- 
bounded,  with  fpiritual  Pharifees )  I  fliall  be  fhorter  in 
the  reft.  And  now  to  proceed  to  the  next,  which  js  of 
Atheifm;  This  Difcourfe  (being  but  Preparatory  to 
the  enfuing  Trads )  is  fhort :  yet  I  would  mind  the 
Reader,  that  what  is  more  briefly  handled  here,  may- 
be fupplied  and  further  clear'd  out  of  the  Fifth  Dif- 
courfe, viz.  of  the  Exifienee  and  Nature  of  God^  of 
which  ( if  the  former  part  feem  more  Speculative,  Sub- 
tile and  Metaphyfical,  yet)  the  Latter  and  Greater 
part,  containing  kvttA.Deduttions  and  Inferences  from 
the  Confideration  of  the  Divine  Nature  and  Attributes^ 
is  lefs  obfcure,  and  more  Practical,  as  it  clearly  dire&s  . 
ustothebeft  (though  not  much  obferved)  way  ok  glo- 
rifying God,  and  being  made  happy  and  blefled  by  a 
Participation  and  Refemblance  of  him  •,  &  as  it  plainly 
direfts  a  man  to  fuch  Apprehenfions  of  God  as  are  apt 
and  powerful  to  beget  in  him  the  Nobleft  and  deareft 
Love  to  God,  the  fweeteft  Delight^  and  the  moft  peace- 
ful Confidence  in  him. 

One  thing  more  I  would  obferve  to  the  Reader  con- 

IFflT2  cerning 


XX  To  the  Reader. 

cerning  the  Difcourfe  of  Atheifm  ,   and  the  fame  I 
would  defire  to  be  obferved  alfo  concerning  the  next, 
that  large  Treatife  of  the  Immortality  of  the  Soul,  efpe- 
cially  of  the  former  part  thereof  5  and  it  is  fhortly  this, 
That  the  Author  in  thefe  Treatifes  purfues  his  dif- 
courfe with  a  particular  reflexion  on  the  Dogmata  and 
Notions  of  Epieurm  and  his  followers,  efpecially  that 
great  admirer  of  him,  Lucretius,  whofe  Principles  are 
here  particularly  examined  and  refuted.     Thefe  were 
the  men  whofe  Opinions  our  Author  had  to  combat 
with  5  He  lived  not  to  fee  Atheifm  fo  clofely  and  craf- 
tily infinuated,  nor  lived  he  to  fee  Saddnceifm  and  Epi- 
curifm  fo  boldly  owned  and  induftrioufly  propagated, 
as  they  have  been  of  late,  by  fome  who  being  heartily 
defirous  That  there  were  no  God,  no  Providence,  no 
Reward  nor  Punifliment  after  this  life,  take  upon  them 
to  deride  the  Notion  of  Spirit  or  Incorporeal  Subftance, 
the  Exigence  of  Separate  Souls,  and  the  Life  to  come: 
and  by  infufing  into  mens  Minds  Opinions  contrary  to 
thefe  Fundamental  Principles  of  Religion,  they  have 
done  that  which  manifeftly  tends  to  the  *  overthrow  of 
*  This  was  of  all  Religion,  the  definition  of  Morality  and  Vertuous 
a!?d  tofted  of  living,  the  debauching  of  Mankind,  the  confuming  and 
by  Lucretiw    eating  out  of  any  good  Principle  left  in  the  Confcience 
™°b'  poem""  which  doth  teftifie  for  God  and  Goodnefs,  and  againft 
m  IS        '  Sin  and  Wickednefs,  and  to  the  defacing  and  expun- 
ging of  the  Law  written  in  mens  hearts  5  and  fo  the 
holy  Apoftle  judges  of  the  Epicurean  Notions  and  dif- 
courfes,  (a  tafte  of  which  he  gives  in  that  paffage,iCor. 
1 5 .    Let  us  eat  and  drink,  for  to  morrow  we  die>  and  then 
ther's  an  End  of  all,  no  other  life  or  ftatej  and  he  ex- 
preffeth  his  judgment  concerning  the  evil  anddange- 
roufnefs  of  thefe  dodrines  and  their  teachers,  partly  in 
aVerfe-outof  Menander, 


To  the  Racier.  XX  i 

$3relpvQip  ydn  Xj>w&  o/juA/ccj  xclkou,  Evil  commu- 
nications corrupt  good  manners,  and  in  what  hefubjoins 
v.  34.befides  many  other  paffages  in  this  Chapter  in 
oppofition  to  the  do&rine  of  the  Sadducees  and  Epicu- 
reans :  and  to  the  lame  purpofe  he  fpeaks  in  2  Tim.  2. 
16, 17, 18.  concerning  thofe  that  denied  the  Dodhine 
of  the  Refurreffion  or  any  Future  State  and  the  Life  to 
come.  The  fum  and  fubftance  of  the  Apoflles  judg- 
ment concerning  thefe  Epicurean  principles  is  plainly 
this,  That  thefe  Principles  properly  and  powerfully 
tend  to  the  corrupting  of  mens  Minds  and  Lives,  to  the 
advancement  of  Irreligion  and  Immorality  in  the  world$ 
That  they  are  no  benigne  Principles  to  Piety  and  a 
Good  life.  5Tis  true  that  fome  of  the  more  wary  and 
confiderate  modem  Epicureans,  may  exprefs  fome  care 
to  live  inoffenfively,  and  to  keep  out  of  danger,  and  to 
maintain  a  reputation  in  the  world  as  to  their  converfe 
with  others,  (  and  herein  they  mind  their  worldly  inte- 
refts  and  the  advantages  of  this  prefentlife,  the  only 
life  which  they  have  in  their  eye)  they  may  alfo  exprefs 
a  care  in  avoiding  what  is  prejudicial  to  health  and  a 
long  life  in  this  world:  But  all  this  is  fhort  of  a  true 
and  noble  Love  of  Goodnefs  %  and  if  in  thefe  men 
there  be  any  appearance  of  what  is  Good  and  praife- 
worthy  ,  they  would  have  been  really  better,  if  they 
had  been  of  other  Principles ,  and  had  believed  in 
their  Hearts  Thatthere  is  a  Providence,  a  Future  ftate, 
and  Life  to  come,  and  had  lived  agreeably  to  the 
Truths  of  the  Chriftian  Philofophy,  which  do  more 
ennoble  and  accomplifh  and  every  way  better  a  man , 
then  the  Principles  of  the  Epicurean  Se&.  But  to 
return,  We  have  before  obferved  That  our  Author 
in  thefe  Two  Treatifes  purfued  his  defign  in  oppofition 
to  the  Mafter-Notions  and  chief  Principles  of  Epicurus 

%%%3  and 


£XiI  To  the  Reader] 

and  Lucretius  of  old  :  I  (hail  only  adde  this,  That  if 
any  of  this  Sedl  in  our  daies  has  done  more  then  revived 
and  repeated  thofe  Principles,  if  any  fuchhas  fuperad- 
ded  any  thing  of  any  feeming  force  and  moment  to  the 
pretentions  of  the  old  Epicureans  mention'd  ip  thefe 
Tra&s,  the  Reader  may  find  it  particularly  fp^ken  to 
and  fully  anfweredby  One  whom  our  Author  highly 
efteem'd,  Mv.Henry  More,  in  his  late  Treatife  of  the  Im- 
mortality of  the  Soul)  and  in  another  Difcourfe  intituled 
An  Antidote  again fl  Atheifm^  and  in  the  Appendix  there- 
unto annexed. 

I  pafs  on  to  the  Difcourfe  of  Prophefie,  which,  as  it 
coft  the  Author  more  pains  (I  believe)  then  any  of  the 
other,  ( it  containing  many  confiderable  Enquiries  in  an 
Argument  not  commonly  treated  of,  and  more  then 
vulgar  Obfervations  out  of  ancient  Jewifli  writers, )  fo 
did  it  ( together  with  the  former  part  of  the  next  Dif- 
courfe )  require  more  labour  to  prepare  it  for  the  Prefs 
and  the  benefit  of  the  Reader  then  any  of  the  other 
Tra<5ts,by  reafon  of  the  many  Quotations,efpecially  the 
Hebrew  ones,  to  be  examind  :  in  the  perufing  of  which 
there  would  fometimes  occurr  a  dubious  and  dark  Ex- 
preffion,  and  then  I  thought  it  fafeft  to  confer  with  our 
Hebrew  ProfefTor,  Dr.  Cudrvorth,  for  whom  the  Au- 
thor had  alwaies  a  great  affedlion  and  refpeft. 

It's  true,  This  Elaborate  Treatife  is  of  a  more  Spe- 
culative nature  then  any  of  the  reft,  yet  is  it  alfo  life- 
full  ,  and  contains  fundry  Obfervations  not  only  of 
Light and  Knowledg  but  alfo  of  life  and  Practice.  For, 
befides  that  in  this  Treatife  feveral  Paifages  of  Scri- 
pture are  illuftrated  out  of  Jewifh  Monuments,  (which 
isnofmall  inftancepf  its  Ufefulnefs^)  there  are  Two 
Chapters  ( to  name  no  more)  viz.  4,  and  8.  ( thelon- 
geft  in  this  Treatife )  which  more  particularly  relate  to 

PrafficC) 


To  the  Reader]  Xxiii 

Tratfice,  and  might  be  (if  well  confidered)  available  to 
the  bettering  of  Tome  mens  manners.    The  matter  of 
the  Fourth  Chapter  treating  of  the  Difference  between 
the  true  Prophetical  Spirit  and  Enthnfiaflical  imfojiures 
is  feafonably  ufefull,  and  of  no  fmall  importance.   Not 
to  mention  any  latter  Experiments  and  Proofs  how 
powerful  fuch  Enthufiaftical  impoftutes  have  been  to 
difquiet  and  endanger  feveral  parts  of  Chriftendom,  ic 
appears  by  good  Hiftory  (  and  the  Event  is  yet  appa- 
rent )  how  ftrangely  that  Political  Enthufiaft,  Maho* 
met,  has  befool'd  a  very  great  part  of  the  world  by  his 
pretenfions  of  being  in-fpir'd  and  taught  by  the  divine 
Spirit  whifpering  in  his  ear,  by  his  Epileptical  fits, 
pretended  Vifions  and  Revelations.     Thus  Mahomet's 
Dove  hath  as  wonderfully  prevailed  in  the  World  as 
of  old  the  Roman  Eagles:  although  yet  (which  may 
abate   our  wondring  at    this  fuccefs )    this  impoftu* 
rous  and  pretendedly-infpired  Dodtrine  was  not  propa- 
gated and  promoted  with  a  Dove-like  Spirit,  but  with 
force  of  Arms  $  Mahnmetanifm  cut  out  its  way  by  the 
Sword,  the  word  inftrumenc  for  propagating  of  Religi- 
gion  •,  to  fay  nothing  of  the  advantages  it  had  from  its 
compliance  with  Flefh  and  blood  and  a  Senfual  life,  and 
from  the  Ignorance,  Rudenefs  and  Barbarifm  of  that 
people  to  whom  that  impure  Prophet  communicated 
his  Alcoran^  a  people  capable  of  any  do&rine  how  ab- 
furd  and  irrational  foever.  Whereas  Chriftianity  was 
at  firft  promoted  and  made  its  way  in  the  world  by  me- 
thods more  innocent  and  worthy  of  the  Do&rine  of 
the  great  God,  and  our  Saviour  Jefus  Chrift  that  true 
and  great  Prophet,  of  whom  the  Voice  from  heaven 
wasy  *  Hear  ye  him:  after  whofe  revelation  of  the  *  Matthew  17. 
Counfel  and  Will  of  God  toman,  there  is  not  tobe  Seea^°Aas? 
expe&ed  any  new  (and  by  him  unrevealed)  Dofttine^*^^1^ 

as 


xxtv  To  the  Reader. 

as  pert dining  to  Life  and  Godlinefs  and  ncceffary  to 
Salvation.  Neither  is  the  Eighth  Chapter,  treating 
of  the  Difpofitions  preparatory  to  Prophefy,  without  its 
Ufefulnefs  5  there  being  an  eafie  appliablenefs  of  what 
is  contain'd  therein  to  fach  as  are  pretenders  to  Prophe- 
fying,  according  to  the  more  general  importance  of  that 
Word  5  and  it  may  be  both  a  juft  Reproof  and  a  fober 
Advice  to  thofe  who  being  full  of  themfelves,  fwell'd 
with  Self-conceit,  and  pufft  up  with  an  opinion  of  their 
own  Knowledg  and  Abilities  (which  yet  is  but  nil  npi, 
Job  15.  a  windy  and  worn  knowledge  a  knowledg  falfely 
Jo  called,  1  Tim.  6. )  and  being  wife  and  righteous  in 
their  own  eyes,  take  upon  them  to  be  mod  talkative  & 
dogmatical,  pert  and  magifterial,  De firing  to  be  Teach- 

1  Tim.  1.  ers  y  although  they  under fi  and  neither  what  they  fay,  nor 
whereof  they  affirm -,  and  therefore  Modefty  andSpa- 
ringnefs  of  fpeech  and  Swift nefs  to  hear  would  better 
become  fuch  then  Empty  Confidence  and  Talkative- 
nefs ,  and  a  powring  out  words  without  knowledge, 
h$**w  jufyi  vnlcLfjys,  *2  $  suhcLyfjys  •  for  indeed  this  is 
the  true  account  of  thefe  men  and  their  performances, 
the  weaknefs  and  infignificancy  of  which  (notwithftan- 
ding  the  ftrong  voice  and  loud  noife  of  the  fpeakers  ) 
areeafily  difcernedby  thofe  who  in  under/landing  are 
men,  and  have  put-away  childifh  things. 

What  I  would  further  intimate  concerning  this  Trea- 
tife  of  Prophefy,  is  briefly  this,  That  though  it  be  one 
of  the  largefi  Treatifes  in  this  Volume,  yet  there  are 
fome  parts  and  paflages  in  it  which  I  think  the  Author 
would  have  more  enlarged  and  fill'd  up,  had  he  not  ha- 
ft en'd  to  that  which  according  to  the  method  defign'd 
.  by  him  he  calls  The  Third  Great  Principle  of  Religion* 

*  Page  180,  But  of  this  I  have  given  an  account  in  an* Advertisement.^ 
at  the  end  of  this  Treatife,  as  alfo  of  the  adjoining  next 
toita  The 


To  the  Reader,  xxv 

The  Difcourfe  of  the  Legal  and  the  Evangelical  Righ- 
teoufnefs,&cc.v?hich  Difcourfe  is  as  much  Prafficahs  the 
former  was  Speculative,  ^or  was  the  compofure  of  that 
Treatife  more  painfull  to  the  Author,  then  the  elabora- 
ting of  this,  at  leaft  the  former  half  of  this,  wherein  the 
Author  has  travers'd — loca  nullius  ante  Tritafolo—thz 
more  unknown  Records  and  Monuments  of  Jewifh  Au- 
thors ,  for  the  better  ftating  the  Jewifh  Notion  of 
the  Right eoufnefi of  the  Law  $  the  clearing  of  which  in 
chap.  2,  and  3.  as  alfo  the  fettling  the  Difference  be- 
tween That  Righteoufnefi  which  is  of  the  Law,  and  That 
which  is  of  Faith,  between  the  old  and  the  New  Cove- 
nant ,  and  the  Account  of  the  Nature  of  purification 
and  Divine  Acceptance,  &c.  are  all  of  them  of  no  fmall 
life  and  confequence,but  together  with  the  Appendix  to 
this  Trad  (made  up  of  certain  brief  but  comprehen- 
five  Obfervations)  they  offer  to  the  Reader  what  is  not 
unworthy  of  his  ferious  confederation. 

Of  the  Eighth  Difcourfe,  (hewing  the  Vanity  of  a, 
Pharifaick  Right eoufnefs  or  Codlinefs  faljly  fo  call  a,  I 
have  fpoken  before. 

The  next  Difcourfe,  largely  treating  of  the  Excellency 
*nd  Noble nefs  of  True  Religion  and  Holinefs,  fhews  the 
Author's  Mind  to  have  been  not  (lightly  tin&ur'd  and 
wafh'd  over  with  Religion,  but  rather  to  have  been 
double-dyed,  throughly  imbued  and  coloured  with  that 
generofum  honeftum,  as  the  Satyrift  not  unfitly  ftyles  it, 
-incoftum  generofo  peffushonefto.  But  the  Au- 
thor's Life  and  Aftions  fpake  no  lefs  ;  and  indeed 
there  is  no  language  fo  fully  expreffive  of  a  man  as  the 
language  of  his  Deeds.  Thofe  that  were  throughly 
acquainted  with  him,  knew  well  That  as  there  was  in 
him  ^  3JP*  (as'twasfaidof  Solomon)  a largenefs and  1  Kings 4:^0. 
vaftnefs  of  Heart  and  Understanding,  fo  there  was  alfo 

in 


xxv i  To  the  ${eacler. 

*Pfcl.  fi.  12.  'n  ^m  ™^  ^n  *5  a  free,  ingenuous,  noble  Spirit,  moft 
'  abhorrent  of  what  was  fordid  and  unworthy  •,  and  this 
*wevfj{e/i  iytp&pmUv  (as  the  Lx^atranflate  that  Hebrew)  is 
the  genuine  produft  of  Religion  in  that  Soul  where  it 
is  fuffer'd  to  rule>  and  (as  S.  $ames  fpeaks  of  Patience) 
to  have  her  f  erf i [i  work.  The  Style  in  this  Traft  may 
feem  more  rais'd  and  fublime  then  in  the  other,  (which 
might  be  perhaps  from  the  Nature  and  quality  of  the 
fubje<2  matter  ,  apt  to  heighten  expreflions  •, )  but 
yet  in  this  (  as  in  the  other  Tratts  )  it  is  free  from  the 
Vanity  of  Affectation,  which  a  Mind  truly  ennobled 
by -Religion  cannot  ftoop  to  5  as  counting  it  a  Pe- 
dantick  bufinefs ,  and  a  certain  argument  of  a  Poor- 
fiefs  and  Weaknefs  of  Spirit  in  the  either  Writer  or 
Speaker. 

But  if  in  this  Tradt  the  Style  feem  more  magnificent, 
yet  in  the  Tenth  and  Laft  Difcourfe  (viz.  of  a  chrifti- 
aris  Conflicts  and  Conquefls )  it  is  moft  familiar.  The 
Matter  of  it  is  very  Ufeful  and  Practical :  for  as  it  more 
folly  and  clearly  acquaints  a  Chriftian  with  the  more 
dangerous  and  unfeen  Methods  of  Satan's  a&ivity, 
(  concerning  which  the  Notions  and  Conceptions  of 
many  men  are  difcovered  here  to  be  very  fhort  and  im- 
perfe&-,)  foitalfo  acquaints  him  with  fuch  Principles 
as  are  available  to  beget  in  him  the  greateft  Courage, 
Spirit  and  Refolution  againft  the  day  of  battel,  chafing 
away  all  lazy  faintheartednefs  and  defpair  of  Vi&ory, 
This  for  the  Matter,  The  Style  is  (as  I  faid)  moft  fami- 
liar. This  Difcourfe  was  deliver'd  inpublick  at  Hun- 
tingdon, where  one  of  Jgueens  College  is  every  year 
on  March  -25.  to  preach  a  Sermon  againft  Witchcrafts 
Diabolical  Contracts,  &c.  I  fhall  onely  adde  this.  That 
when  he  preach' d  in  lefler  Country- Auditories  (  parti- 
cularly at  Achnrch  near  Oundle  in  J^orthamft$njhire^  the 

place 


To  the  ^jitder.  xxvii 

place  of  his  Nativity)  as  it  was  his  care  to  preach  upon 
arguments  of  mod  practical  concernment,  fo  was  it  al- 
fo  his  Defire  and  Endeavour  to  accommodate  his  Ex- 
preflions  to  ordinary  vulgar  Capacities ;  being  fludi- 
ous  to  be  underftood,  and  not  to  be  ignorantly  won- 
dred  at  by  amuzing  the  People  either  with  high  unne- 
cessary Sacculations ,  or  with  hard  Words  and  vain 
Oftentatibns  of  Scholaftick  Learning  ( the  low  deiign 
of  fome  that  by  fuch  arts  would  gain  a  poor  refpeft  to 
themfelves,  for  fuch  ( and  no  better )  is  all  thatftupid 
refpe&jvhich  is  not  founded  upon  Knowledgand  Judg- 
ment:) He  was  ftudious,  I  fay,  there  to  (peak  unto  men 
©iV^ojxW  Edification,  and  duwfj&v  xiyv  what  was  Sig- 
nificant and  eafie  to  be  understood,  as  the  *  Apoftle  *iCor.  z*. 
doth  phrafe  it,  and  to  exprefs  his  Mind  in  a  way  fuita-  *' &  9i 
ble  to  the  apprehenfions  of  Popular  Auditories.  And 
as  for  the  Difcourfes  now  publiflied,  they  alfo  were  de- 
livered (being  College-  Exercifes)  in  a  way  not  lefs  fuit- 
able  to  that  Auditory :  and  therefore  it  may  not  be 
thought  ftrange,  if  fometimes  they  feem  for  Matter  md 
Style  more  remote  from  vulgar  capacities.  Yet  even  in 
thefe  Difcourfes  what  ismoft  Practical,  Is  more  eafily 
intelligible  by  every  honeft-hearted  Chriftian.  And  in- 
deed, that  the  whole  might  be  made  more  familiar  and 
eafie,  and  more  accommodate  to  the  ufeof  any  fuch, 
I  thought  it  would  be  very  expedient  (  as  to  caft  the 
Difcourfes  into  Chapters,  fo)  before  every  Chapter  to 
propofe  to  the  Readers  view  the  full  Scope,  Senfe  and 
Strength  of  the  principal  Matters  contained  therein: 
&  I  could  willingly  have  fpared  fuch  a  labour  ( the  grea- 
ter, when  bufied  about  the  Notions  and  Conceptions 
of  another,  and  not  our  own,)  if  I  had  not  conceived 
it  to  be  greatly  helpfull  and  beneficial  to  fome  Readers  : 
befides  another  advantage  to  them  hereby,  viz.  That 

*  2.  they 


xxviii  To  the  Reader. 

they  may  the  more  eafily  find  out  and  fele&any  fuch 
particular  Matters  in  thefe  Difcourfes,  as  they  fhall 
think  mod  fit  or  defireablefor  their  perufal. 

Thus  have  I  given  the  Reader  fome  account  of  what 
feem'd  fit  to  be  obfeiVd  concerning  thefe  Ten  Difcour- 
fes, which  now  prefent  themfelves  to  his  free  and  can- 
did Judgment.  And  now  if  in  the  reading  of  thefe 
Tra&s  enrich'd  with  Arguments  of  great  variety  there 
fhould  occur  any  Paffage  wherein  either  He  or  I  may 
iirixi^  it  need  not  be  a  matter  of  wonder  •,  for  what 
Book  (befides  that  Book  of  Books,  the  Bible)  has  not 
fomething  in  it  that  fpeaks  the  Author  Man  1  Tt  would 
not  have  difpleafed  our  Author  in  his  life-time  to  have 
been  thought  lefs  then  Infallible.  He  was  not  (p/AatTf©., 
he  was  no  fond  Self-admirer,  nor  was  he  defirous  that 
others  fhouldhave  his  peifon,  his  opinion  and  judg- 
ment, in  admiration  :  he  was  far  from  the  humour  of 
Magifterial  dilating  to  others,  not  ambitious  to  be  caU 

Matthew  fcfc  U'i  of  men*,  Rabbi,  Rabbi,  as  were  and  are  the  old  &  the 
modern  Pharifees  •,  nor  of  the  number  of  thofe  who  are 
inwardly  tranfported  and  tickled,  when  others  applaud 
their  judgment  and  receive  their  Didlates  with  the 
greateft  veneration  and  refpeft  -7  but  very  peevifh  and 
fowre,  difturb'd  and  out  of  order,  when  any  (hall  ex- 
prefs  themfelves  diflfatisfied  and  otherwife  minded,  or 
goe  about  modeftly  to  difcover  their  miftakes.  No,  he 
was  truly  (p/ActA*^*  a  lover  of  Truth,  and  of  Peace 
and  Charity.  He  loved  an  ingenuous  and  fober  Free- 
dom of  Spirit,  the  generbus  Bercan-like  temper  and 
pradice   (agreeable  to   the   *  Apoftle's  prudent  and 

i  TheiX  $.  faithful  advice  )  of  f  roving  all  things,  and  holding  faji 
that  which  is  good.  But  to  return.  Its  poflible  that  fome 
Paflages  in  thefe  Trads  which  feem  dubious,  may,upon 
a  patient  confidering  of  them,  if  the  Reader  beunpre- 

judicU 


To  the  (Reader .  xxix 

judic'd  &  one  of  a  clear  Mind  &  Heart,  gain  his  affent  $ 
and  what  upon  the  firft  reading  feems  obfcure  and  lefs 
Grateful,  may  upon  another  view,  and  further  thoughts,  * 
clear  up  and  be  thought  worthy  of  all  acceptation.  It 
is  not  with  the  fair  Representations  and  Pictures  of  the 
Mind  as  with  other  Pidures^  thefeof  the  Mind  {hew 
beft  the  nearer  they  are  viewed,  and  the  longer  the  In- 
tellectual Eye  dwells  upon  them. 

There  is  only  one  thing  more  which  I  ought  nor  to 
forget  to  mind  the  Reader  of,  and  it  is  fhortly  this. 
That  he  would  pleafeto  remember  that  the  now- pub- 
liihed  Tra&s  are  Pojlhumous  works  •  and  then  affording 
that  charity,  candour  and  fair  refpeft  which  is  common- 
ly allowed  to  fuch  works  of  Worthy  men,  I  nothing 
doubt  but  he  will  judge  them  too  good  to  have  been 
buried  in  obfeurity  5  although  its  likely,  if  the  Author 
himfelf  had  revis'd  them  in  his  life-time  with  an  intent 
to  prefent  them  to  publick  view,  they  would  have  re- 
ceived from  his  happy  hand  fome  further  polifhing  and 
enlargements.  He  could  have  eafily  obliged  the  world 
with  other  Difcourfes  of  as  valuable  importance,  if  he 
had  liv'd  and  been  fo  minded.  But  it  pleas'd  the  only- 
wife  God  ( in  whofe  hand  our  breath  is)  to  call  for  him. 
home  to  the  Spirits  of  juft  men  made  perfect,  after  he 
had  lent  him  to  this  unworthy  world  for  about  Five  and 
thirty  years.  A  fhort  life  his  was  if  wemeafureitby  fo 
many  years  •,  but  it  we  confider  the  great  Ends  of  Life 
and  Being  in  the  world,  which  he  fulfill'd  in  his  gene- 
ration, his  great  Accomplifhments  qualifying  him  for 
eminent  Service,  and  accompanied  with  as  great  a 
ReadinefTe  to  approve  himfelf  a  good  and  faithful 
Servant  to  his  gracious  Lord  and  Mafter  in  heaven, 
his  life  was  not  to  be  accounted  fhort,  but  long^  and 
we  may  jjiftly  fay  of.him  what  is  faidbythe  Author 

*  3  of ; 


Ver.  8,p. 


xxx  To  the  Reader. 

of  the  Book  of  Wifdom  concerning  Enoch  ^  that  great 
Exemplar  of  holinefs  and  the(horteft-liv\l  of  the  Pa- 
*  Ch.  4. 1  ?.  triarchs  before  the  flood,  (  for  he  lived  but  365  years, 
as  many  years  as  there  are  daies  in  one  year, )  *  TeAcJw- 
Srzh  ov  ohlyoi  \<7rhT\Z9<Jt  xePVii;  Hswpvh  He  being  confum- 
mated  in  a  fhort  time ^fulfilled  a  long  time.Voz(z$  the  fame 
Author  doth  well  exprefs  it  in  fome  *  preceding  verfes) 
Honourable  age  is  not  that  which  flandeth  in  length  of 
time^  nor  that  which  is  measured  by  number  of  years  : 
But  Wifdom  is  the  gray  hair  nntomen^  and  an  unfpotted 
life  is  old  age. 

Thus  much  for  the  Papers  now  publifhed.  There 
are  fome  other  pieces  of  this  Author's  ( both  Englifli 
and  Latine)  which  may  make  another  confiderable  Vo- 
lume, efpecially  if  fome  papers  of  .his  ( in  other  hands ) 
can  be  retrivM  For  my  particular,  I  (hall  wifli  and  en- 
deavour that  not  the  leaft  Fragment  of  his  may  be  con- 
ceals, which  his  Friends  (hall  think  worthy  of  pub- 
lifhing  :  and  I  think  all  fuch  Fragments  being  gathered 
up  may  fitly  be  brought  together  under  the  Title  of 
Miscellanies^  If  others  who  have  any  of  his  Papers 
fhall  pleafe  to  communicate  them,  I  doubt  not  but  that 
there  will  be  found  in  fome  of  his  Friends  a  readinefs 
to  publifli  them  with  all  due  care  and  faithfulnefs.  Or 
if  they  (hall  think  good  to  doe  it  themfelves  and  pub- 
lifli them  apart,  I  would  defire  and  hope  that  they 
would  beftow  that  labour  and  diligence  about  the  pre- 
paring them  for  publick  view  and  ufe,  asmaytefti- 
fie  their  refpeft  both  to  the  Readers  benefit  and  the  ho- 
nour of  the  Author's  memory. 

And  now  that  this  Volume  is  finifhed  through  the 
good  guidance  and  affiftance  of  God ,  the  Father  of 
lights  and  the  Father  of  mercies,  (whofe  rich  Goodnefs 
and  Gracein  enabling  me  both  to  will  and  to  doe^  and  to 

continue 


To  the  leader.  Xxxj 

continue  patiently  info  doings  notwithftanding  the  many 
tedious  difficulties  accompanying  fuch  kind  of  labour, 
I  defire  humbly  to  acknowledge  5 )  now  that  the  feve- 
red Papers  are  brought  together  in  this  Collection  to 
their  due  and  proper  places,  (  as  it  was  faid  of  the  Bones 
fcattered  in  the  vally,  that  they  came  together,  hone  to  his 
hone,  Ezek.37.)  what  remains  but  that  the  Lord  of  life, 
he  who giveth  to  all  things  life  and  breath)  be  with  all 
earneftnefs  and  humility  implor'd ,  That  he  would 
pleafe  to  put  breath  into  the  fc  ( otherwife  dry  )  Bones, 
that  they  may  live  •  That  befides  this  Paper-life 
(which  is  all  that  Man  can  give  to  thefe  Writings)  they 
may  have  a  living  Form  and  Vital  Energy  within  us  5 
That  the  Pra&tcal  Truths  contained  in  thefe  Difcourfes 
may  not  be  unto  us  a  Dead  letter,  but  Spirit  and  Life  t 
That  He  who  teacheth  us  to  profit,  would  profper  thefe 
Papers  for  the  attainment  of  all  thofe  good  Ends  to 
whicb  they  aredefigned-,  That  it  would  pleafe  the 
God  of  all  grace  to  remove  all  darknefs  and  prejudice 
from  the  Mind  and  Heart  of  any  Reader,  andwhatfo- 
ever  would  hinder  the  fair  reception  of  Truth  ;  That 
the  Reader  may  have  an  inward,  Pra&ical  and  feeling 
♦knowledge  of  the  Doffrine  which  is  according  to  Godli- 
nefs,  and  live  a  life  worthy  of  that  Knowledge ;  is  the 
Prayer  of 

His  Servant  in  Chrift  Jefus* 

John  Worthingt'on. 

Cambridge, 
December  22.   1659* 

[In  this  Epiftle  pag*z>/7.  lin.a/f .  for  month  to  mouth,  x.face  to  face,  ] 


■ 


xxxin 


The  C  0  NTE  NTS  of  the  feveral 
Discourses  in  this  Volume. 

- — ■  ~"~  :  <$    pr>  r  r- .  ■ 

Discourse!  f 

\7II30I      :IC: 

OfthetrueWAY  or  Method 


■■■ 


»i.- 


of  attaining  to 

DIVINE    KNOWLEDGE 

SE&.  I.  That  Divine  things  are  to  be  under  flood  rather  by  a  Spi- 
ritual Senfatien  then  a  Verbal  Defcription^  or  mere  Specula- 
tion. Sin  and  wick*  dne  ft  prejudicial  to  True  Knowledge*  That 
Purity  of  Heart  and  Lifet  ai  alfo  an  Ingenuous  Freedome  of 
judgment,  are  the  befi  Grounds  and  Preparations  for  the  Enter* 
tainment  of  Truth.   Page.  I. 

Se&.  II.  An  Objection  againfi  the  Method  of  Knowing  laid 
down  in  the  former  Se&ion,  anfwered.  That  Men  generally  ,  not* 
withfianding  their  Apoftajie^  are  furnifhed  with  the  Radical  Prin- 
ciples of  True  Knowledge,  Men  want  not  fo  much  Means  of 
knowing  what  they  ought  to  doey  as  wills  to  doe  what  they  know* 
Practical  Knowledge  differs  from  all  other  Knowledge^  and  ex- 
cells  it.    pag.  1 3. 

SeS*.  III.  Men  ma)  be  cenjideredin  a  Fourfold  capacity  in  order 
to  the  perception  of  Divine  things.  That  the  Befi  and  mofl  excel- 
lent Knowledge  of  Divine  things  belongs  only  to  the  true  and  fober 
Chriftian;  and  that  it  is  but  in  its  infancy  while  he  is  in  this  Earth- 
ly Body,    pag.  17. 

**  DIS- 


XXJUV 


The  Contents. 

Discourse  II. 

OF 

SUPERSTITION 

THE  true  Notion  of  Superftition  wellexprefs'dby  A{fifcu[A$- 
fl*,  i.e.  an  over' timorous  and  dreadful!  apprehenfion  of  the 
Deny, 

Afalfe  Opinion  of  the  'Deity  the  true  Caufe  and  Rife  of  Super- 
ftition. 

Superftition  is  mofi  incident  to  fuch  as  Converfe  not  with  the 
Goodnefs  of  God,  or  are  confcious  to  themfelves  of  their  own  ten- 
Hkenefs  to  him. 

Right  apprehenftons  of  God  beget  in  man  a  Noblenefs  and  Free- 
dome  of  Soul. 

Superftition,  though  it  lookj  upon  God  as  an  angry  Deity,  yet  it 
counts  him  eafily  pleas'd  with  flattering  Worfhip. 

Appnhenjions  of  a  Deity  and  Guilt  meeting  together  are  apt  to 
excite  Fear. 

Hypocrites  to  /pare  their  Sins  feek  ostt  waies  to  compound  with 
God. 

Servile  and  Super  ft  itious  Fear  is  encreafed  by  Ignorance  of  the 
certain  Caufes  of  Terrible  Ejfefts  in  Nature  &c.  as  alfo  by  fright- 
ful Apparitions  of  Ghofts  and  Spectres, 

A  further  Confderation  0/ Superftition  as  a  Cmpofition  of  Fear 
and  Flattery, 

A  fuller  Definition  of  Superftition  >  according  to  the  Senfe  of  the 
Ancients, 

Superftkion  doth  not  alwaies  appear  in  the  fame  Form>  but  paf- 
fes  from  one  Form  to  another^  and  fometimes  fhrouds  it  [elf  un~ 
der  Forms  feemingly  Spiritual  and  mere  refined,   pag.ay. 


DISr 


The  Contents.  xxxv 


Discourse  III. 

OF   ATHEISM 

THat  there  is  a  near  Affinity  between  Atheifm  &  Superftition. 
That  Superftition  doth  not  only  prepare  the  way  for  Atheifm, 
but  promotes  and  strengthens  it* 

That  Epicurifm  is  bm  Atheifm  under  a  maskj. 

A  Confutation  of  Epicurus  his  Mafter-notion  >  together  with 
feme  other  pretences  ana  Dogmata  of  his  Sett* 

The  true  Knowledge  of  Nature  is  advantageous  to  Religion* 

That  Supcrftition  is  more  tolerable  then  Atheifm.; 

That  Atheifm  is  both  ignoble  and  uncomfortable,, 

What  low  and  unworthy  notions  the  Epicureans  had  concerning 
Mans  Happinefs  :  and  what  trouble  they  wereput  to  How  to  dc- 
finei  and  where  to  place  true  Happinefs. 

A  true  belief  of  a  Deity  fupports  the  Soul  with  a  prefent  Tran- 
quillity and  future  Hopes. 

Were  it  not  for  a  Deity  y  the  World  would  be  unhabitable*    p.41 » 

Discourse  IV. 
OF  THE  IMMORTALITY 

OF   THE   SOUL. 

CHap.I.  The  Firfi  and  main  Principles  of  Religion  j?\z.  I, That 
God  is.  2.  That  God  is  a  rcwarder  of  them  that  feek  him.- 
Wherein  is  included  the  Great  Article  of  the  Immortality  of  the 
Soul.  Thefe  two  Principles  acknowledged  by  religious  andferious 
perfons  in  all  Ages.  3.  That  God  communicates  himfelf  to 
mankind  by  Chrift.  The  Dotlrineof  the  Immortality  of  the  Soul 
difcourfed  of  in  the  firft  place •,  and  why  f  pag.  59. 

2  Chap. 


*  * 


xxxvi  The  Contents. 

Chap.  II.  Some  Conjiderations  preparatory  to  the  proof  of  the 
Souls  Immortality.    pag.63. 

Chap.III.7%*  Firft  Argument  for  the  Immortality  of  the  Soul. 
That  the  Soul  of  man  is  not  Corporeal \  The  grofs  abfurdities  up' 
on  the  Suppofition  that  the  Soul  is  a  Complex  of  fluid  A  tomes,  or 
that  it  is  made  up  by  a  fortuitous  >Concourfe  of  A tomes ,  which  is 
Epicurus  £#  Notion  concerningl&ody.  The  Principles  and  Dog- 
ma* of  the  Epicurean  Philofophy  in  eppo/ition  to  the  Immaterial 
and  Incorporeal!  nature  of  the  Soul,  ajfertedby  Lucretius,  but  dif- 
covered  to  be  falfe  and  insufficient.  That  Motion  cannot  arife 
from  Body  or  Matter.  Nor  can  the  power  of  Scnfation  arife 
from  Matter:  Much  lefs  can  Reafon.  That  all  Humane  know- 
ledge hath  not  its  rife  from  Senfe.  The  proper  funtlien  of  Senfe, 
and  that  it  is  never  deceived.  An  Addition  of  Three  Confederati- 
ons for  the  enforcing  of  this  fir  ft  Argument^  and  further  clearing 
the  Immateriality  of  the  Soul.  That  there  is  in  man  a  Faculty 
which  I.  controlls  Senfe  :  and  2.  collecls  and  unites  all  the  Per- 
ceptions of  our  fever  al  Senfes.  3 ,  That  Memory  and  Previfton  are 
not  explicable  upon  the fuppofition  of  Matter  and  Motion,  pag.68. 

Chap.  IV.  The  Second  Argument  for  the  Immortality  of  the 
Soul.  Atlions  either  Automatical  or  Spontaneous.  That  Sponta- 
neous and  Elicite  Atlions  evidence  the  diftintlion  of  the  Soul  from 
the  Body.  Lucretius  his  Evafion  very  flight  and  weak,.  That  the 
Liberty  of  the  Will  is  inconfiftent  with  the  Epicurean  principles. 
That  the  ConftiU  of  Reafon  again  ft  the  Senfitive  Appetite  argues 
a  Being  in  us  fuperionr  to  Matter,  pag.8  5. 

Chap.  V.The  Third  Argument  for  the  Immortality  of  the  Soul. 
That  Mathematical  Notions  argue  the  Soul  to  be  of  a  true  Spiri- 
tual and  Immaterial  Nature,    pag  •  9  3. 

Chap.  VI.  The  Fourth  Argument  for  the  Immortality  of  the 
Soul.  That  thofe  clear  and  ft  able  Ideas  of  Truth  which  are  in 
Mans  Mind  evince  an  Immortal  and  Immaterial  Subftance  reft' 
ding  in  us,  diftinll  from  the  Body.  The  Soul  more  know  able  then 
the  Body .  Some  phages  out  of  Plorinus  and  Proclus  for  the  fur- 
ther confirming  of  this  Argument,   pag,  <y6. 

Chap.  VII.  What  it  is  that,  beyond  the  Bigheft  andmoft  fub- 
tile  Speculations  what  fever  ^  does  clear  and  evidence  to  a  Good  man 
the  Immortality  of  his  Soul.  That  True  Goodnefs  andVertue  begets 
the  moft  raifed  Senfe  of  this  Immortality.'PlQUtwis  his  excellent  Dif- 
courfeto  this purpofe.  p:g.  loE.  Chap. 


The  Contents.  xxxvii 

Chap.VlII,  An  Appendix  containing  an  Enquiry  into  the 
Senfe  andO  pinion  of  Ariftotle  concerning  the  Immortality  of  the 
So  til*  That  according  to  him  the  Rational  Soul  is  fep  arable  from 
the  Body  and  Immortal  The  true  meaning  of  his  Intelleftus  A- 
gens  d^Patiens.  pag.  io6\ 

Chap.  IX.  A  main  Difficulty  concerning  the  Immortality  of 
the  Soul  [\\z.The  ftrong  Sympathy  of  the  Soul  with  the  Body  ] 
anfwered.  An  Anfrver  to  another  Enquiry ',  viz.  Under  what  ac- 
count Impreftions  derivd  from  the  Body  do  fall  in  Morality,  p.i  i  z* 


Discourse   V. 

OF  THE 

EXISTENCE&NATURE 

Of  GOD. 

CHap.  I.  That  the  Be  ft  way  to  know  God  is  by  an  attentive  re* 
flexion  upon  our  own  Souls*  God  more  clearly  and  lively 
pittur'dupon  the  Souls  of  Men*>  then  upon  any  part  of  the  Senft- 
ble  World,    pag  12$. 

Chap.  II.  How  the  Contemplation  of  our  own  Souls }  and  a  right 
Reflexion  upon  the  Operations  thereof z  may  leadm  into  the  know- 
ledge  of  1.  The  Divine  Unity  and  Omnifcience,  2.  God's  Omni' 
potencc,  3.  7 he  Divine  Love  andGoodnefs^  4.  God's  Eternity , 
5.  HU  Omniprefence^6,The  Divine  Freedome and  Liberty,  p.  1 26. 

Chap.  III.  How  the  Confederation  of  thofe  refllefs  motions  of  our 
jVills  after  fome  Supreme  and  Infinite  Good3  leads  us  into  the  know- 
ledge  of  a  Deity,    pag*  135*. 

Chap.  IV.  Deductions  and  Inferences  from  the  Consi- 
deration of  the  Divine  Nature  and  Attributes \ 
1.  That  all  Divine  produdions  arc  the  free  Effluxes  of  Omni- 
potent Love  and  Goodnefs.  The  true  Notion  of  God's  glory  what 
tt  it.  Men  very  apt  to  miflake  in  thit  point.  God  needs  not  the  Hap' 

*  *  I  pinefs. 


XXxviii  The  Contents  1 

pinefs  or  Mifery  of  his  Creatures  to  make  himfelf  glorious  by. 
God  does  meft-  gioririe  himfelf  by  communicating  himfelf:  we  moft 
glorifie  God  when  rve  moft  partake  of  him,  and  refemble  him  moft. 
pag.  i  jo. 

Chap,  V-  A  fecond  Deduction. 

i.  That  all  things  ire  fupportcd  and  govern'd  by  an  Almighty 
Wifdomeand  Goodncfs.  An  Anfwer  to  an  Objeclion  made  again  ft 
the  Divine  Providence  from  an  unequal  diftribution  of  things  here 
below.  Such  quarrelling  with  Providence  arifeth  from  a  Ptdanti- 
call  and  CarnaU notion  of "Good  and  Evil.    pag.  144. 

Chap.  VI.  A  third  Deduction. 

3.  That  all  true  Happincfsconiifts  in  a  participation  of  God  ari- 
fmg  out  of  the  afllmilation  and  conformity  of  our  Souls  to  him  ; 
and.  That  the  moft  reall  Mifery  arifeth  out  of  the  Apoftafie  of 
Souls  from  God.  No  enjoyment  of  God  without  our  being  made 
like  to  him.  The  Hafpinefs  and  Mifery  of  Man  de fin  d  and  ft  a- 
tedy  with  the  Original  and  Foundation  of  both*    pag.  1 47. 

Chap.  VII.  A  fourth  Deduction. 

4.  The  fourth  T)eduttion  acquaints  us  with  the  true  Notion  of 
the  Divine  Juftice,  That  the  proper  f cope  and  defign  of  it,  is  tc  pre 
ferve  Right  ecu fnefs)  to  promote  &  encourage  true  Goodnefs,  That  it 
does  not  primarily  intend  Punifhment,  but  only  takes  it  up  as  a  mean 
to  prevent  Tranjgrejfton,  True  juftice  never fupplants  any  that  it 
felfmay  appear  glorious  in  their  ruines.  How  Divine  Juftice  is  moft 
advanced,    pag.  151. 

Chap.  VIII.  The  fifth  and  laji  Deduction. 

5.  That  feeing  there  is  fuch  an  Entercourfe  and  Society  as  it 
were  between  God  and  Men,  therefore  there  is  alfo  fome  Law  be- 
tween them>  which  is  the  Bond  of  all  Communion.  The  Primitive 
rules  of  God's  Oeconcmy  in  this  world^not  the  fole  Refults  of  an  Ab- 
folute  Willy  but  the  facred  Decrees  of  Re af on  and  Goednefs.  God 
could  not  defign  to  make  us  SinfuH  or  Mrferable.  Of  the  Law  of 
Nature  embofom'd  in  Man's  Soul,  how  it  obliges  man  to  love  and 
obey  God,  and  to  exprefs  a  Godlike  Ipirit  and  Itfe  in  this  world.  All 
Souls  the  Off -if  ring  of God;  but  Holy  Souls  maniftft  themfelves 
to  bey  and  are  more  peculiar  ly,  the  Children  of  God.   pag.  1 74, 

Chap. 


The  Contents^  xxxix 

Chip.  IX.  Aa  Appendix  concerning  the  Reafon  of  Pofoivt 

Laws.  p»g.  i  $  8. 

Chap.  X.  The  Conclusion  of  this  Treatife  concerning  the  Exi- 
flence  and  Nature  of  God,  /hewing  how  our  Knowledge  of  God  comes 
to  be  fo  imperfetl  in  this  State,  while  we  are  here  in  this  Terreftri* 
all  Body.  Two  waies  obferved  by  Plotinus,  whereby  ThU  Body  does 
prejudice  the  Soul  in  her  Operations.  That  the  better  Philofophers 
and  more  contemplative  Jews  did  not  deny  the  Exigence  of  all  kind 
of  Body  in  the  other  ft  ate.  what  meant  by  Zoroafter'.*  Hjakw  4«- 
%$<•  What  kind  of  knowledge  of  God  cannot  be  attain  d  to  in  this 
life.  What  meant  by  Flefh  and  Blood,  I  Cor.  I  j,    pag.  1 62* 


Disc  o u  rse  VT. 

OF    PRO  P  HE  SI  E. 

CHap.  I.  That  Prophefie  is  the  way  whereby  ReveaJidTruth  id 
dt/penfed  and  conveighed  to  us.  Marts  Mind  capable  ofcon- 
verfing  and  being  acquainted  at  well  with  Revealed  or  Pofitive 
Truth,  as  with  Nat ar all  Truth.  Truths  of  Natural  infeription 
may  be  excited  in  us  and  cleared  to  as  by  means  of  Prophetic  all  In- 
fluence. That  the  Scripture  frequently  accommodates  it  felf  to 
vulgar  apprehenfion^  and  jpeakj  of  things  in  the  greateft  way  of 
condefcenfion.    pag.  idp. 

Chap.  II.  That  the  Prophetical  Spirit  did  not  alwaies  mamfefh 
it  felf  with  the  fame  clearnefs  and  evidence.  The  Gradual  diffe- 
rence of  Divine  illumination  between  Mofes,  the  Prophets,  and  the 
Bagiographi.  A  general  furvey  of  the  Nature  of  Prophefie  pro- 
perly fo  called.  Of  the  joint  impreffions  and  operations  of  the  Un- 
der ft  anding  andPhanfiein  Prophefe,  Of  the  four  degrees  of  Pro- 
phefie.  The  difference  between  a  Vifion  and  a  Dream.,    pag.  176. 

Chap.  III.  How  the  Prophetical  Dreams  did  differ  from  all 
other  kinds  of  Dreams  recorded  in  Scripture.  This  further  iUu- 
ftrated  out  of  fever al  parages  of  Philo  Judsus  pertinent  to  this 
purpofe*    pag. 2 83. 

Ch,  IV#  A  large  account  of  the  Difference  between  the  true  Pro- 
phetical: 


xl        "  The  Contents. 

phetical  Spirit  and  Enthufiaflical  impoftures*  That  the  Pfeudo- 
Trophetical  Spirit  is  feated  only  in  the  Imaginative  Towers  andFa- 
culties  inferior  to  reafon*  That  Plato  and  other  wife  men  had  a  ve- 
ry law  opinion  of  this  Spirit ,  and  of  the  Gift  if  Divination,  and  of 
Confultingthe  Oracles.  That  the  True  Prophetical  Spirit  feats 
it  [elf  as  well  in  the  Rational  Powers  as  in  the  Scnfitive,  and  that 
it  never  alienates  the  Mindy  but  informs  and  enlightens  it*  This 
farther  cleared  by  feveral  Te ft  monies  from  Gentile  and  Chrifli- 
an  Writers  of  old.  An  Account  of  thofe  Fears  and  Confiernatio- 
ons  which  often  feiz,ed  upon  the  Prophets.  How  the  Prophets  percei- 
ved when  the  Prophetical  influx  fiiz,ed  upon  them.  The  different 
Evidence  &  Energy  oftheTrue&falfe  Prophetical  Spirit,  p.t^o. 

Chap.  V.  An  Enquiry  concerning  the  Immediate  Efficient  that 
reprefented  the  Prophetical  Vifions  to  the  Phanfie  of  the  Prophet. 
Thatthefe  Reprefentations  were  made  in  the  Prophet's  Phanfie  by 
fome  Angel.  This  cleared  by  feveral  p*ffages  out  of  the  Jewifh 
Monuments,  and  by  Teflimonies  of  Scripture,  pag.  a  i  o. 

Chap.  VI.  The  Second  Enquiry  <>  What  the  meaning  of  thofe 
Actions  is  that  are  frequently  attributed  to  the  Prophets,  whether 
they  were  Real,  or  only  Imaginary  and  Scenical.  what  Actions 
of  the  Prophets  were  only  Imaginary  and  performed  upon  the  Stage 
of  Phanfie.  What  we  are  to  think^of feveral  Actions  audits  geftac 
recorded  of  Hofea,  Jeremie  &  Ezekiel ;«  their  Profhefies.  p,220. 

Chap.  VII.  Of  that  Degree  of  Divine  inspiration  properly  calPd 
Ruach  hakkodefh,  *'.  e .  The  Holy  Spirit.  The  Nature  of  it  defcri- 
bed  out  of  Jewifh  Antiquities.  Wherein  this  Spiritus  San&us  dif- 
fered from  Prophefie  ftritlly  fo  call'd,  and  from  the  Spirit  of  Hott- 
nefs  in  purified  Souls,  what  Bookj  of  the  Old  Te (lament  were  afcri- 
bed  by  the  Jews  to  Ruach  hakkodefh.  Of  the  Uiim  and  Thummim. 
pag.  22$>. 

Chap.  VIII.  Of  the  Difpojit'ws  antecedent  and  preparatory  to 
Prophefie.  That  the  Qualifications  which  did  fit  a  man  for  the  Pro- 
phetical Spirit  were  fuch  as  thefe,  viz.  Inward  Piety,  True  Wif- 
dome,  a  Pacate  and  Serene  temper  of  Mind,  and  a  due  chearful- 
tiefs  of  Spirit;  in  oppofitionto  Vitioufnefs,  Mental  crazednefs  and 
inconfiftency,  unfubdued  Paffions,  black  Melancholy  and  dull 
Sadncfs.  This  i tin fl rated  by  feveral  Inftances  in  Scripture.  That 
Mufick  was  greatly  advantageous  to  the  Prophets  and  Holy  men 
ofGody  &c.  What  ts  meant  by  Saul's  Evil  Spirit,  pag.  240. 

Chap. 


The  Contents.  xli 

Chip.  IX.  Of  the  Sons  or  Difciples  of  the  Prophets.  An  Account 
of  fever al  Schools  of  Prophetical  Education,  as  at  Naioth  in  Ra- 
ma, at  Jerufalem,  Jericho,  Gilgal,  dec.  Several  pa jf ages  in  the 
Hiftorical  Bookj  of  Scripture  pertinent  to  this  Argument  ex* 
plained,     pag.  2?  2. 

Chap.  X.  O/Bath  Kol,  /.  f.  Filia  Vocis  :  That  it  fucceededin 
the  room  of  Prophefie  :  That  it  was  by  the  Jews  counted  the  Lowe  ft 
degree  of  Revelation-  what  places  in  the  New  Teflament  are  to  be 
underftoodof  it.    pag.  257. 

Chap.Xl.  Of  the  Higheft  Degree  of  Divine  InJpiration,viz,.  the 
Mofrical.  Four  Differences  between  the  Divine  %evelations  made 
to  Mofes,  and  to  the  reft  of  the  Prophets.  How  the  Doclrine  of  men 
Prophetically  infpired  is  to  approve  it  felf  by  Miracles,  or  by  it's 
Reafonablenefs.  The  Sympathy  and  Agreeablenefs  between  an  Ho- 
ly Mind  and  Divine  Truth,   pag.  26 1. 

Chap.  XII.  when  the  Prophetical  Spirit  ceafed  in  the  Jewifh 
Church*  The  Cejfation  of  Prop  he  fie  noted  as  a  famous  Epocha  by 
the  Jewt'  The  refloring  of  the  Prophetical  Spirit  byChrift,  Some 
pajfages  to  this  purpofe  in  the  New  Teftameni  explained,  when  the 
Prophetical  Spirit  ceafed  in  the  Chriflian  Church,  That  it  did  not 
continue  long->  proved  by  feveral  Teflimonies  of  the  Antient  Wri- 
ters,  pag.  26 7. 

Chap.  XIII.  Seme  %jtles  and  Obfervations  concerning  Prophe- 
tical Writ  in  general,  pag.  272* 


Discourse    VII. 
OF  THE 

RlGHTEOUSNESS&egaI   r    , 

^Evangelical. 

CHap.  I.  The  Introduction,  {hewing  What  it  is  to  have  aright 
Knowledge  of  Divine  Truths  and  What  it  is  that  is  either 
Available  or  Prejudicial  to  the  true  Chriflian  Knowledge  and 
Ltfe.    pag,  285. 

***  Chap. 


Chap.  II.  An  Enquiry  into  that  Jewifh  Notion  of  a  Legal 
Right  eoufnefs,  which  is  off ]ofed  by  S%  Paul.  That  their  notion  of 
it  was  fuchasthis,\\z.  That  the  Law  externally  d'fpenfedto 
them  ( though  it  were>  as  a  Dead  letter,  merely  without  them  ) 
and  conjoined  with  the  power  of  their  own  Free-will^  was  fftfficient 
to  procure  them  Acceptance  with  God,  and  to  acquire  Merit  enough 
to  purchafe  Eternal  Life,  Perfection  and  Happinefs.  That  this  their 
Notion  hadthefe  two  Grounds  ;  Eirfij  An  Opinion  of  their  own 
Self-fufficiencj^and  that  theirFree-wittwas  fo  abfolme  andperfetJy 
as  that  thej  needed  not  that  Godfbould  doe  any  thing  for  them  But 
only  fur nifh  them  with  fome  Laws  to  exerctfe  this  Innate  power 
about.  That  they  ajferted  fuch  a  Freedom  of  mil  as  might  be  to 
them  a  Foundation  of  Merit,  pa g,  288, 

Chap.  III.  The  Second  ground  of  the  Jewijb  Notion  of  a  Legal 
Bighteoufnefs ,  viz.  That  the  Law  delivered  to  them  on  Mount 
Sinai  was  a  fuffcient  Diffenfation  fromGod3  and  all  that  need' 
edtobe  done  by  him  to  bring  them  to  Perfection  and  Happinefs  1 
arid  That  the  Scope  of  their.  Law  was  nothing  but  to  afford  them 
fever al  ways  and  means  of  Merit,  The  Opinion  of  the  Jewifh 
Writers  concerning  Merit  and  the  Reward  due  to  the  Works  of  the 
Law.  Their  diftinguijhing  of  men  in  order  to  Merit  and  Demerit 
into  three  forts,  viz.  Perfectly  righteous,  Perfectly  wicked,  and 
a  middle  fore  betwixt  thefe.  The  Mercenary  and  Low  Spirit  of 
the  Jewifh  Religion*  An  Account  of  what  the  Cabbaltfts  held  in 
this  Point  of  Legal  Righteoufnefs,    pag.  297. 

Chap. IV.  The  Second  Enquiry t  Concerning  the  Evangelical 
Rig'meoufnefs  or  the  Righteoufneis  of  Faith,  and  the  true  diffe- 
rence between  the  Law  and  the  Gofpehthe  Old  and  the  New  Cove- 
nant, as  it  is  laid  down  by  the  Apoflle  Paul,    A  more  General  An- 
fwer  to  this  enquiry,  together  with  a  General  obfervation  of  4he 
Apoflle' s  main  End  in  eppofng  Faith  to  the  Works  of  the  Law5 
viz,.  To  beat  down  the  Jewifh  proud  conceit  of  Merit.    A  more 
particular  and  DiftinU  anjwer  to  the  Enquiry  ,  viz,.    That  the 
Law  or  Old  Covenant  is  confidercd  only  as  an  External  admini- 
ftration,  a  dead  thing  in  ic  felf>  a  Difpenfacion  confiding  in  an  Out- 
ward and  Written  Law  of  Precept? :  but  the  Gofpel  or  New 
Covenant  is  an  In:ernal  things  a  Vital  Form  and  Principle  of 

Righte- 


The  Contents.  xlia 

Rlohteoufuefs  in  the  Souls  of  men,  an  Inward  raanifeftatiori  of 
Divine  Life,  and  a  living  Imprefllon  upon  the  Minds  and  Spirits 
of  Men.  This  proved  from  feveral  Teftimonies  of  Scripture. 
pag.  30?. 

Chap.  V.  Tvpo  Proportions  for  the  better  under  ft  anding  of  the 
Dtf#r/»* e>/Juftification  and  Divine  Acceptance.  1.  Prop.  That 
the  Divine  judgment  and  eftimarion  or  every  thing  is  according 
to  the  truth  of  the  thing;  and  God's  acceptance  or  difacceptance 
of  things  is  fuitable  to  his  judgment.  On  what  account  S.  James 
does  attribute  a  kjnd  ofjuftification  to  Good  workj.  2.  Prop.  God's 
justifying  of  Sinners  in  pardoning  their  Sins  carries  in  it  a  necefTa- 
ry  reference  to  the  fandifying  of  their  Natures.  This  abundantly 
proved  from  the  Nature  of  the  thing,     pag.  3  2  J. 

Chap.  VI.  How  the  Gofpel-righteoufnefs  is  conveighed  to  us 
by  Faith,  made  to  appear  from  thefe  two  Confederations*  1,  The 
Gofpel  lays  a  ftrong  foundation  of  a  chearfull  dependance  upon  the 
Grace  and  Love  or  God,  and  affiance  in  it.  This  confirmed  by 
feveral  Goftel-exprejfions  containing  plainly  in  them  the  moft  ftrong 
Motives  and  Encouragements  to  all  ingenuous  addreffes  to  God9  to 
all  chearfull  dependence  on  him,  and  confident  expectation  of  aS 
ajftftance  from  him,  i,  A  true  Evangelical  Faith  is  no  lazy  or 
languid  thing,  but  an  ardent  breathing  and  thirfting  after  Divine 
grace  and  riohteoufnefs  :  it  looks  beyond  a  mere  pardon  of  fin,  and 
mtinly  purfues  after  an  inward  participation  of  the  Divine  nature. 
The  mighty  power  of  a  living  Faith  in  the  Love  and  Goodnefs  of 
God,  difcourfed  of  throughout  the  whole  Chapter,     pag.  332. 

Chap.  VII.  An  Appendix  to  the  foregoing  Difcourfe  .  How  the 
whole  buftnefs  and  Undertaking  of  drift  is  eminently  available 
both  to  give  full  relief  and  cafe  to  our  Minds  and  Hearts,  and  alfb 
to  encourage  us  to  Godlinefs  or  a  God-like  rightcoufi,efs,  briefly 
reprefentedin  fundry  Particulars,     pag,  343. 


***z  DIS« 


xliv  The  Contents." 

Discourse  VIII. 

OF     THE    SHORTNESS 

OF 

A  Pharifaick  Righteoufnefs. 

CHap.I.  A General  account  of  men 's  Mi  flakes  about  Religi- 
on. Men  are  no  where  more  lazy  and  Jlftggijb ,  and  more  apt 
to  delude  themfelves,  then  in  matters  of  Religion.  The  Religion  of 
mofi  men  is  but  an  Image  and  Refemblance  of  their  own  Fanfies. 
The  Method  propounded  for  difcourfing  upon  thofe  words  in  S.Mat- 
thew.  I.  Todifcover  fome  of  the  Miftakes  and  Falfc  Notions 
about  Religion.  2.  To  difcover  the  Reafon  of  thefe  Miftakcs. 
A  brief  Explication  of  the  Words,    pag .  349 . 

Chap,  II.  An  Account  of  mens  Mi  flakes  about  Religion  in  4 
?  articular  s.  1 .  A  Partial  obedience  to  fome  Particular  Precepts. 
The  Falfe  Spirit  of  Religion  Jpends  it  felf  in  fome  Particulars , 
is  confined,  is  overfwayed  by  fome  prevailing  Luft.  Men  of  this 
fpiritmaj  by  fome  Boof^ skilly  and  a  zeal  about  the  Externals  of 
Religion?  loofe  the  fenfe  of  their  own  Guiltmefs?  and  of  their  defici- 
encies in  the  Ejfentials  of  Godlinefs?  and  fanfy  themfe Ives  nearly 
related  to  God.  Where  the  true  Spirit  of  Religion  is  it  informs  and 
atluatfS  the  whole  man ,  it  will  not  be  confivfd^  but  wiS  be  abfolute 
within  us,  and  not  fuffer  any  corrupt  Inter  eft  to  grow  by  it,  p. 3  5  3. 

Chap.  III.  The  Second Miftaty  about  Religion,  viz.  A  meer 
compliance  of  the  Outward  man  with  the  Law  of  God.  True 
Religion  feats  it  felf  in  the  Centre  of  mens  Souls ,  and  fir  ft  brings 
the  Inward  man  into  Obedience  to  the  Law  of  God:  the  Superfici- 
al! Religion  intermeddles  chiefly  with  the  Circumference  and  Out  fide 
of  men ;  or  refts  in  an  outward  abftaining  from  fome  Sins„  Of 
Speculative  and  the  mofi  clofe  and  Spiritual  wickednefs  within. 
How  apt  men  are  to  fink^all  %eligion  into  Opinions  and  External 
Forms,  pag.  3  57. 

Chap.  IV.  The  Third  Miftake  about  Religion,v\z.  A  conftrai- 
sied  and  fore'd  Obedience  to  God's  Commandments.  The  Religi- 
on 


The  Contents.  xlv 

on  of  many  (  fome  of whom  would feemmofl  abhorrent  from  Super- 
ftitiou  )  u  nothing  elfebut  Superttition  properly  fo  called.  Falfe 
Religionifls,  having  no  inward  fen fe  of  the  Divine  Goodnefs,  cannot 
truly  love  God :  Jet  their  fowre  and  dreadfull  apprehenfons  of 
God  compell  them  to  ferve  him.  A  jlavijh Jpirit  in  Religion  may  be 
very  prodigal  in  fuch  kind  of  ferving  God  as  doth  not  pinch  their 
Corruptions ;  but  in  the  great  and  weightier  matters  of  Religion, 
in  fuch  things  as  prejudice  their  beloved  Lufts,  it  is  very  needy  and 
jparing*  This  fervile  Spirit  has  low  and  mean  thoughts  ofGod> 
but  an  high  opinion  of  its  Outward  fervices,  as  conceiting  that 
by  fuch  cheap  things  God  is  gratified  and  becomes  indebted  to  it. 
The  different  Ejf efts  of  Love  and  Slavish  fear  in  the  truly,  and  in 
the  fal fly, Religious,  pag.  361. 

Chap.  V.  The  Fourth  and  la  ft  Miftake  about  Religion^  When 
a  mere  Mechanical  and  Artificial  Religion  is  taken  for  that  which 
is  a  true  Imprefllon  of  Heaven  upon  the  Souls  of  men,  and  which 
moves  like  a  new  Nature.  How  Religion  is  by  fome  made  a  piece  of 
Art9  and  how  there  may  be  fpecious  andplaufible  Imitations  of  the 
Internals  of  Religion  as  well  as  of  the  Externals.  The  Method 
and  Power  of  F anfy  in  contriving  fuch  Artificial  imitations.  How 
apt  men  are  in  thefe  to  deceive  both  themfelves  and  others.  The  Dif- 
ference between  thofe  that  are  govern  d  in  their  Religion  by  Fanfyy 
and  thofe  that  aft  actuated  by  the  Divine  Spirit  and  in  whom  Reli- 
gion  is  a  living  Form.  That  True  Religion  is  no  Art)  but  a  new 
Nature.  Religion  difcovers  it  felfbefl  in  a  Serene  and  clear  Tem- 
per of  Mind,  in  deep  Humility,  Mecknefs,  Self- denial,  Univerfal 
love  of  God  and  all  true  Goodnefs,    p.  3  66* 


****  DIS- 


xlvi 


The  Contents. 


Discourse  IX. 


OF  THE 

EXCELLENCY  and  NOBLENESS 
OF  RELIGION. 

/^Hap.I.  i.  The  Noblenefs  of  Religion  in  regard  ofitsOrigi- 
^^  rial  and  Fountain :  it  comes  from  Heaven  and  moves  towards 
Heaven  again.  God  the  Fir  ft  Excellency  and  Primitive  Perfection* 
All  Perfections  and  Excellencies  in  any  kind  are  to  be  measured  by 
their  approch  to,  and  Participation  of,  the  Firfl  *Perfehlion,  Be- 
ligion  the  great  eft  Participation  of  God:  none  capable  of  this 
Divine  Communication  but  the  Higheft  of  created  Beings  :  and 
confequently  Religion  is  the  greateft  Excellency.  A  twofold  Foun- 
tain in  God  whence  Religion  flows,  viz.  I.  His  Nature.  2.  His 
Will.  Of  Truth  Natural  and  Revealed.  Of  an  Outward  and  In- 
ward Revelation  of  God's  will.   pag.  3  80, 

Chap.  II.  2.  The  Noblenefs  of  Religion  in  reipe&  of  it's  Na- 
ture, briefly  difcovered  in  feme  Particulars.  How  a  man  atluated 
by  Religion  1.  lives  above  the  world  $  2.  converfes  with  himfelf, 
and  knows  how  to  love,  value  and  reverence  himfelf  in  the  beft 
fenfe  ;  3.  lives  above  him f elf,  not  being  content  U  enjoy  himfelfj 
except  he  may  enjoy  God  toot  and  himfelf  in  God.  Ho^  he  de- 
ny es  himfelffor  God.  To  deny  a  mans  felf,  is  not  to  deny  Right 
Reafon,  for  that  were  to  deny  God,  in  fteadof  denying  himfelf  for 
Godm  Self 'love  the  only  Principle  that  atts  wicked  men.  The  happy 
privileges  of  a  Soul  united  to  God.  pag.  38$. 

Chap.  III.  3.  The  Noblenefs  of  Religion  in  regard  of  its  Pro- 
perties, &c  of  which  this  is  one,  1.  Religion  enlarges  all  the  Fa- 
culties of  the  Soul,  and  begets  a  true  Ingenuity,  Liberty  and  Am- 
plitude, the  moft  Free  and  Generous  Spirit  in  the  Minds  of  Good 
men.  The  nearer  any  Being  comes  to  God,  the  more  large  and 
free;  the  further  it  fides  from  God,  the  more  ftreightened.    Sin  is 

the 


The  Contents  ■  xlvii 

the  Jinkjngofmdns  Soul  from  God  into  fenfual  Selfifhuefs,  An 
account  when  the  mo  ft  Generous  freedom  of  the  Soul  is  to  be  takjn 
in  its  \uft  proportions.  How  Mechanical  and  Formal  Chriftians 
make  an  Art  of  Religion,  fet  it  fuch  bounds  as  may  not  exceed 
the  fcant  Meafure  of  their  Principles  •  and  then  fit  their  own  N0- 
tions  as  fo  many  Examples  to  it.  A  Good  man  finds  not  his  Religion 
without  himy  but  as  a  living  Principle  within  him,  God's  Immuta- 
ble and  Eternal  Goodnefi  the  Unchangeable  Rule  of  his  will.  Pee- 
vifh,  Self-willed  and  Imperious  men  fbtpe  out  fuch  Notions  of  God 
as  are  agreeable  to  this  Pattern  ofthemfelves.  The  Truly  Religious 
have  better  apprehenfions  of  God,    pag.  3  pi 2. 

Chap.  IV.  The  Second  Property  difcovering  the  Noblenefs  of 
Religion^vvi.  That  it  reftoresman  to  a  juft  power  and  dominion 
over  hmfelf,  enables  him  to  overcome  his  Self-will  and  Paffions. 
Of  Self-  will,  and  the  many  Evils  that  flow  from  it.  That  Religi- 
on does  nowhere  difcover  its  power  and  prowefs  fo  much,  as  infub- 
duing  this  dangerous  and  potent  Enemy,  The  Higheft  and  No- 
bleft  Victories  are  thofe  over  our  Self-will  and  Paflions.  Of  Self- 
denial)  and  the  having  power  over  our  Wills  ;  the  Happinefs  and 
the  Privileges  of  fuch  a  State,  How  that  Magnanimity  and  Pu- 
iffance  which  Religion  begets  in  Holy  Souls  differs  from  and  ex- 
cells  that  Gallantry  and  Puijfance  which  the  great  Nimrods  of  this 
world boaft  of.    pag.  397. 

Chap.  V.  The  Third  Property  or  Effect  difcovering  the  Nc* 
blenefsof  Religion,  viz.  That  itdirecls  and  enables  a  man  to  pre 
pound  to  himfelf  the  Beft  End,  viz*  The  Glory  of  God,  and  his 
own  becoming  like  unto  God.  Low  and  Particular  Ends  and 
Interefts  both  debafe  and  flreighten  a  mans  Spirit  :  The  Hniver- 
faly  Higheft  and  Lafl  End  both  ennobles  and  enlarges  it.  A  man 
is  fuch  a*  the  End  is  he  aims  at.  The  great  power  the  End  hath  to 
mold  and  fafoon  man  into  its  li\enefs.  Religion  obliges  a  man 
(  not  to  feek^  himfelf \  nor  to  drive  a  trade  for  himfelf*  but  )  to 
feek^  the  Glory  of  God,  to  live  wholy  to  him ;  and  guides  him  fted<* 
dily  and  uniformly  to  the  One  Chief  Good  and.  Lafl  End.  Men  are 
prone  to  flatter  themfelves  with  a  pretended  aiming  at  the  Glory  of 
God.  A  more  full  and  diftinll:  explication  of  what  is  meant  by  a. 
mans  directing  all  his  aUions  fa  the  Glory  of  God,    What  it  & 

truly 


xtviii  The  Contents ; 

truly  And  really  to  glorifieGod.  God's  facing  hit  Glory  in  rejbeEt 
of  ut  it  the  flowing  forth  of  his  Godnefs  upon  us  :  Our  [teeing 
the  Glory  of  God  is  our  endeavouring  to  partake  more  of  God  , 
and  to  referable  him  (  as  much  as  we  can )  in  true  Holinefs  and 
every  Divine  Vertue,  That  we  are  not  nicely  to  diftinguijh  be- 
tween the  Glory  of  God  and  our  own  Salvation.  That  Salvation  is 
nothing  elfe  for  the  main  but  a  true  Participation  of  the  Divine 
Nature*  To  love  God  above  our  f elves  ^  u  not  to  love  him  above 
the  Salvation  of  our  Souls  ;  but  above  our  particular  Beings  and 
above  o%r  ftnfull  affections  t  (Tc.  The  Difference  between  Things 
that  are  Good  relatively^  and  thofe  that  are  Good  abfolutely  and 
EjfentiaHy :  That  in  our  conformity  tothefeGod  U  mofl  glorified, 
and  we  are  made  mofl  Happy .    pag.  403 . 

Chap.  VI.  The  Fourth  Property  or  Effe&  difcovering  the  Ex- 
cellency of  Religion^y'iZ,  That  it  begets  the  greatcft  Serenity  and 
Compofednefs  of  Mind,  and  brings  the  trueft  Contentment,  the 
pureft  and  moft  fatisfying  Joy  and  Pleafure  to  every  holy  Soul. 
God9  at  being  that  Uniform  chief  Goody  and  the  One  la  ft  End,  does 
at  trail  and  fix  the  Soul,  Wicked  men  diftr  a  tied  through  a  Mul- 
tiplicity of  Objetls  and  Ends.  How  the  reftlefs  Appetite  of  our 
Wills  after  fome  Supreme  Good  leads  to  the  knowledge  (as  of  a 
Deity j  fo  )  of  the  Unity  of  a  Deity.  How  the  joys  and  Delights 
of  Good  men  differ  from  and  far  ex  cell  thofe  of  the  Wicked*  The 
Conftancy  and  Tranquillity  of  the  Spirits  of  Good  men  in  reference 
to  External  troubles.  All  Perturbations  of  the  Mind  arife  from 
an  Inward  rather  then  an  Outward  Caufe,  The  Stoickj  Method 
for  at  taining  ^tvl^Ia  and  true  reft  examined,  and  the  Infuffcien- 
cy  of  it  difcovered,  A  further  llluftration  of  what  has  been  [aid 
concerning  the  Peacefull  and  Happy  State  of  Good  men,  from  the 
contrary  State  of  the  Wicked.  -  pag,  41 2. 

Chap.  VII.  The  Fifth  Property  or  Effect  difcovering  the  Ex- 
cellency of  Religion,  viz,.  That  it  advanceth  the  Soul  to  an  holy 
bolcinefs  and  humble  familiarity  with  God,  and  to  a  comfortable 
confidence  concerning  theLove  of  God  towards  it,and  its  own  Sal- 
vation. FearfalnefS)  Confter nation  of  Mind  and  f right  full  pafti- 
ons  are  conftquent  upon  Sin  and  Guilt.  Thefe  together  with  the  moft 
difmall  deportments  of  Trembling  and  amazement  are  agreeable 

to 


The  Contents^  %\ix, 

to  the  nature  of  the  Devil-,  who  delights  to  be  ferv'd  in  this  man- 
ner by  his  worshippers.    Love,  Joy  and  Hope  are  tnofi  agreeable  to 
the  nature  of  God,  and  mofi  pleafing  to  him.    The  Right  apprchen- 
ftons  of  God  are  fuch  at  are  apt  to  beget  Love  to  God,  Delight  and 
Confidence  in  him.    -A  true  Chriftian  is  more  for  a  folia  and  well- 
grounded  Peace  then  for  high  raptures  and  feelings  of  joy.  How  a 
Chriftian  jhould  endeavour  the  Affurance  of  his  Salvation.  That 
he  Jbould  not  importunately  expetl  sr  defire  fame  extraordinary 
manifeftations  of  God  to  him>  but  rather  look^  after  the  manifefta- 
tion  of  the  life  of  God  wit  bin  him,  the  foundation  or  beginning  of 
Heaven  and  Salvation  in  his  oven  Soul.   That  Self-reftgnathn,  and 
the  fubduing  of  our  own  Wills 3  are  greatly  available  to  obtain 
Affurance.  The  vanity  and  abfurdity  of  that  Opinion,  viz.    That 
in  a  perfect  refignation  of  our  Wills  to  God's  will,  a  man  fhouid 
be  content  with  his  own  Damnation  and  to  be  the  fubje&  of 
Eternal  wrath  in  Hell,  if  it  fhould  fo  pleafe  God.   pag.  423 . 

Chap.  VIII,  The  Sixth  Property  or  Effect  difcovering  the  Ex- 
ceSency  of  Religion,  vi* .  That  it  Spiritualizes  Material  things, 
and  carries  up  the  Souls  of  Good  men  from  Sentible  and  Earthly 
things  to  things  Intellectual  and  Divine.  There  are  leffer  and  ful- 
ler reprefentations  of  God  in  the  Creatures.  To  converfe  with  God 
in  the  Creation-)  and  to  pafs  out  of  the  Senftble  World  into  the  In- 
ulleUual,  is  mo  ft  ejfetlually  taught  by  Religion.  Wicked  men 
converfe  not  with  God  at  fhining  out  in  the  Creatures  •  they  con- 
verfe with  them  in  a  Senfual  and  Unjplritual  manner.  Religion 
does  fpiritualize  the  Creation  to  Good  men  :  it  teaches  them  to  took 
at  any  Perfections  or  Excellencies  in  themfelves  and  others,  not  fo 
much  as  Theirs  or  That  others,  but  as  fo  many  Beams  flowing 
from  One  and  the  Same  Fountain  of  Light ;  to  love  them  all  in  God, 
and  God  m  aft  ;  the  Univerfal  Goodnefs  in  a  Particular  Being.  A 
Good  man  enjoys  and  delights  in  whatfoever  Good  he  fees  other- 
where, as  if  it  were  his  own  :  he  does  not  fondly  love  and  efteem 
either  himfelf  or  others.  The  Divine  temper  and  ftrain  of  the  an* 
titnt  Phllofophy.  pag.  429. 

Chap.  IX.  The  Seventh  andlaft  Property  or  Effect  difcove- 
ring the  Excellency  of  %jligien,  viz.  That  it  raifeth  the  Minds  of 
Good  men  to  a  due  obfervancc  of  and  attendance  upon  Divine 

A  Providence, 


1 


The  Contents. 

Providence,  and  enables  them  to  ferve  the  Will  of  God,  and  to 
acquiefce  in  it.  For  a  man  to  ferve  Providence  and  the  tviH  of 
God  entirely^  to  work,  with  God,  and  to  bring  himfelf  and  all  hU 
attions  into  aCompliance  with  God's  Will,  his  Ends  and  Deftgns, 
U  an  argnment  of  the  true  ft  Noblenefs  of  Spirit ;  it  is  the  moft 
txceilent  and  divine  life  ;  and  it  is  moft  for  mans  advantage.  Hort 
the  Confederation  of  Divine  Providence  is  the  way  to  inward  quiet - 
nefs  andeftablijhmentof  Spirit,  How  wicked  men  carry  them- 
selves unbecomingly  through  their  impatience  and  fretfulnefs  un- 
der the  dijpofals  of  Providence.  The  beauty  and  harmony  of  the 
various  Methods  of  Providence,     pag.  435. 

Chap.  X.  4.  The  Excellence  of  Religion  in  regard  of  its  Pro- 
grefs,  as  it  is  perpetually  carrying  on  the  Soul  towards  Perfeclien. 
Every  Nature  hath  its  proper  Centre  which  it  haft  ens  to.  Sin  and 
fVickednefs  is  within  the  attractive  powir  of  Hell^  and  haft  ens  thi- 
ther: Grace  and  Holiness  is  within  the  Central  force  of  Heaven* 
and  moves  thither.  *Tis  not  the  Speculation  of  Heaven  as  a  thing 
to  come  that  fatis fie s  the  defires  of  Religious  Souls ,  but  the  reall 
PojfeJJlon  of  it  even  in  this  life.  Men  are  apt  to  feek^after  j4ffu- 
ranee  of  Heaven  as  a  thing  to  come,  rather  then  after  Heaven  it 
felf  and  the  inward  pojfejfton  of  it  here.  How  the  Ajfurance  of 
Heaven  rifes  from  the  growth  of  Holinefs  and  the  powerfull  Pro- 
grefs  of  Religion  in  our  Souls.  That  we  are  not  haftily  to  believe 
that  we  are  Ckrift'sy  or  that  Chrift  is  in  us.  That  the  Works  which 
Chrift  does  in  holy  Souls  teftify  of  him>  and  beft  evidence  Chrift's 
fpiritual  appearance  in  them.  pag.  439. 

Chap.  XL  5.  The  Excellency  ©f  Religion  in  regard  of  its  Term 
and  End,  viz.  Perfcd  Blefiednefs.  How  unable  we  are  in  this  ft  ate 
to  comprehend  and  defcribe  the  Full  and  Perfecl  ft  ate  of  Happinefs 
and  Glory  to  some.  The  more  Godlike  a  Chrtftian  is,  the  better  may 
he  under]} and  that  State.  Holinefs  and  Happinefs  not  two  diftivtb 
things ■,  h 'ut  two  fever al Notions  of  one  and  the  fame  thing.  Hea- 
ven cannot  fo  well  be  defined  by  any  thing  without  us9  as  by  fome- 
thingvi\ti\v\ns.  The  great  nearnefs  and  affinity  between  S'mand 
Hell.  The  Conclufion  of  this  Treat  if e-i  containing  a  ferious  Exhor- 
tation to  a  diligent  minding  of  %eligion,  with  a  Difcovery  of  the 
Vanity  of  thofe  Pretenfes  which  kjep  men  off  from  minding  Religi- 
on*    pag.  443. 

DIS- 


The  Contents.'  li 

Discourse  X. 

OF 

A    C  HRISTIANS 

Conflicts  with,  &  ConQjiests  over, 

Satan. 

CHap.  I.  The  Introduction,  Summarilj  treating  of  the  per- 
petual Enmity  between  God  7  the  Principle  of  Good ,  and 
the  Principle  of  Evil,  the  Devil :  a*  alfo  between  Whatfoever 
is  from  God  and  that  which  is  from  the  Devil,  Thet  tVicktdmen 
by  deftrojing  what  there  is  from  God  within  them,  and  deveft- 
ing  themfelves  of  all  that  which  hath  any  alliance  to  God  or  true, 
Geodnefsy  and  transforming  themfelves  into  the  Diabolical image t 
fit  themfelves  for  correfponaence  and  converfe  with  the  Devil.  The 
Fears  and  Horrors  which  infefi  both  the  Apoftate  Spirits  and 
Wicked  men.  The  weaknefs  of  the  Devil's  kingdom ;  Chrift** 
fuccefs  again fl  it.     pag.  4  5  5 . 

Chap.  II.  The  Firfi  obfervable.  That  the  Devil  is  continually 
bufie  with  \is.The  Devil  confiderd  under  a  double  notion.  1 .  As  an 
Apoftate  Spirit  which  fell  from  God.  The  great  danger  of  the 
'Devils  a[tivity ,  not  only  when  he  pre fwts  him f elf  in  fome  corpo- 
real fbape,  but  when  he  is  unfeen  and  appears  not.  The  weaknefs 
and  folly  of  thofe  who  are  afraid  of  him  only  when  he  appears  em- 
body ed*  That  the  Good  Spirit  of  God  is  atlive  for  the  Good  of 
Souls.  How  regardlefs  men  are  of  the  gentle  motions  of  the  Di- 
vine Spirit ;  and  how  unwatch full  and  fecure  under  the  Suggefti- 
ens  of  the  Evil  Spirit.  How  we  may  difcover  the  Devil  in  his 
Stratagems  and  under  his  fever al  difgttifes  and  appearances*  pag, 

458. 

Ch»p.  III.  1.  Of  tbt  activity  of  the  Devil  conjidered  as  a  Spirit 

A  z  of 


Hi  The  Contents; 

of  Apoflafieandas  a  Degenerate  nature  in  men.  That  the  "Devil 
is  not  only  the  name  of  one  Particular  thing,  but  a  Nature.  The 
Difference  between  the  Devil  and  Wicked  men  is  rather  the  Diffe- 
rence ofa\Name  then  ef  Natures.  The  Kingdom  and  Tyranny 
of  the  Devil  and  Hell  is  chiefly  within,  in  the  Qualities  and  Dtf- 
pofitions  of  mens  Minds,  Men  are  apt  to  quarrell  with  the  Devil 
in  the  name  and  notion,  and  defe  him  with  their  Tongues ,  while 
thej  entertain  him  in  their  Hearts,  and  comply  with  all  that  which 
the  Devil  is*  The  vanity  of  their  pretended  Love  to  God,  and  Ha- 
tred of  the  Devil.  That  there  is  nothing  Better  then  God  himfelf9 
for  which  we  /ho u Id  love  him  ;  and  to  love  him  for  his  own  Beau- 
ty and  Excellency  is  the  be  ft  way  of  loving  him.  That  there  is 
nothing  worfethen  Sin  it  ft  If,  for  which  we  fhouldhate  it ;  and  to 
hate  it  for  its  own  deformity  is  the  trueft  way  of  hating  it.  How 
Hell  and  Mifery  arifes  from  within  men.  Why  wicked  men  are  fo 
infenfble  of  their  Aiifery  in  this  life.  pag.  462, 

Chap.  IV.  The  Second  Obfervahle,  viz,.  The  Warfare  of  a: 
Ch.riftian  life.  True  Religion  confifts  not  in  a  mere  pafftve  capacity 
and  jluggifh  kind  of  doing  nothing,  nor  in  a  melancholy  fitting 
ftiUor  jlothfull  waiting,  &c.  but  it  confifts  in  inward  life  and 
power ,  vigour  and  activity  >  A  difcovery  of  the  dulnefs  ander- 
roneoptfnefs  of  that  Hypothefis,  viz.  That  Good  men  are  wholy 
Pafftve  and  unable  at  any  time  to  move  without  fome  external  im- 
petus,  fome  imprefjion  and  impulfe  from  without  upon  them:  or, 
That  all  Motions  in  Religion  are  from  an  External  Principle. 
Of  the  Quality  and  Nature  of  the  true  Spiritual  Warfare,  and  of 
the  Manner  and  Method  of  it.  That  it  is  tranfatled  upon  the  in- 
ner Stage  of  mens  Souls,  and  managed  without  Noife  or  pompom 
Obfervation  ;  and  without  any  hindrance  or  prejudice  to  the  m oft 
peacefully  fedate  and  compofed  temper  of  a  religious  Soul.  ThU 
further  illufirated  from  the  confideration  of  the  falfe  and  preten- 
ded Zeal  for  God  and  his  Kingdome  againft  the  pevil ;  which 
though  it  be  impetuous,  and  makes  a  great  noife ,  and  a  fair  fhew 
in  the  world,  id  jet  both  impotent  and  ineffeclual,  pag,  460, 

Chap.  V.  The  Third  Obfervable,  viz*  The  Certainty  of  Suo 
cefs  and  vi£tory  to  all  thofc  that  refift  the  Devil.  This  grounded 
upon  E.  The  Weaknefs  of  the  Devil  and  Sin  confideredinthew 

felves. 


The  Contents.  liii 

ftlves.  2.  God9 j  powerfull  affifting  all  fahhfull  Chriftlans  in  this 
warfare.  The  Devil  ma)  allure  and  tempt,  but  cannct  prevaile, 
except  men  confent  and  yield  to  his  fuggeftions.  The  Devil's 
ftrengthliesin  mens  treachery  and  falfenefs  to  theiro  ton  Souls \ 
Sin  uftrongt  becaufe  men  oppofe  itweakjf.  The  Error  of  the 
Manichees  about  a  Principium  mali  defended  by  men  in  their 
lives  and  prallices.  Of  God's  readinefs  to  a/Jift  Chriftians  in 
their  Spiritual  Conflicts ;  his  Compajfionate  regards  and  the  more 
(pecial  refyetts  of  his  Providence  towards  them  in  fuch  occafions9 
The  Conclujiony  dlfcovering  the  Evil  and  Horridnefs  of  Magick^ 
Diabolical  Contrails,  &c#     pag.  474. 


A3 


A 

D     I    S     C     0    V     II     S    E 

Concerning 

The  true  Way   or  Method 

of  attaining  to 

DIVINE   KNOWLEDGE 


Pfal.  3. 10. 

The  Fear  of  the  Lord  is  the  Beginning  of  Wifdome  :  a 
good  Under  ft  ending  have  all  they  that  doe  his  Command- 
ments. 

John  7.  17. 
if  any  man  will  doe  his  Willy  he  Jfia/l  know  of  the  db- 
Strine,  whether  it  be  of  God 


Clem.  Alexandr.  Strom.  3. 

il^Qfjyiv&eu  T&fK'Jg/w,  7iyvoSffiV€%ty  ©gtf  5 ' 

d^uujcclov ■ 

Tec  ttis  rnnXueiOA  e?>.iy%$  aa(poos  tvs  lyvooyyraA  v&s  opig- 
7\.ds.  ^W  fP{S  xoif7ra)v  ii  friv^epv^  gxk  twi  t^J1   ap<3wv  $ 


\ 


A    PREFATORY    DISCOURSE 

CONCERNING 

The  true  Way  or  Method  of  attaining  to 
Divine  Knowledge. 


Se&ionl.  That  Divine  things  are  to  be  underflood  ra- 
ther by  a  Spiritual  $enfation  then  a  Verbal  Descripti- 
on, or  meer  Speculation,  Sin  and  Wickednefi prejudi- 
cial to  True  Knowledge.  That  Purity  of  Heart  and 
Life,  as  alfo  anlpgenuous  Freedome  of  judgment,  an 
the  befl  Grounds  and  Preparations  for  the  Entertain- 
ment  of  Truth. 

Se<ft.  II.  An  Objection  again  (I  the  Method  of  Knowing 
laid  down  in  the  former  Section,  anfwered.  That  Men 
generally,  notwithstanding  their  Apojlafie ,  arefurni- 
jhdd  with  the  Radical  Principles  of  True  Knowledge. 
Men  want  not  fo  much  Means  of  knowing  what  they 
ought  to  doe,  as  Wills  to  doe  what  they  knew.  Practi- 
cal Knowledge  differs  from  all  other  Knowledge,  and 
excells  it, 

S eft.  III.  Men  may  be  confide r  d  in  a  Fourfold  capacity 
in  order  to  the  perception  of  Divine  things.  That  the 
Befl  and  mofl  excellent  Knowledge  of  Divine  things 
belongs  onely  to  the  true  andfober  Chrijlian  $  and  That 
it  is  but  in  its  infancy  while  he  is  in  this  Earthly  Body. 

Sect.  I. 

?9lT  hath  been  long  fince  well  obferved ,  That 


^    X      UO*U     1^11     XV/H5    I1111.V.    vvui   wu^vvu. 


Is?  every  Art  &  Science  hath  feme  certain  Prin- 
(g&  ciples  upon  which  the  whole  Frame  and  Body 
^*S-  of  it  muft  depend  5  and  he  that  will  fully  ac- 
quaint himfelf  with  the  Myfteries  thereof ,  muft  come 
furnifht  with  fome  Pracognita  or  ^^^4^  5  that  I  may 
fpeak  in  the  language  of  the  Stoic ks.     Were  I  indeed  to 

B  define 


2  The  true  Way  or  Method 

define  Divinity,  I  fhould  rather  call  it  a  Divine  life, 
then**  Divine  fcience  ^  it  being  fomething  rather  to  be 
under  flood  by  a  Spiritual  [enfatton,  then  by  any  Verbal 
description,  as  all  things  of  Senfe  &  Life  are  beft  known 
by  Sentient  and  Vital  faculties  •,  yvuxn;  h&sw  JV 'ofjcoio- 
itt©.  yivelai ,  as  the  Greek  Philofopher  hath  well  ob- 
ferved.  Every  thing  is  bed  known  by  that  which  bears 
a  juft  refemblance  and  analogic  with  it :  and  therefore 
the  Scripture  is  wont  to  fet  forth  a  Good  life  as  the  Pro- 
lepfis  and  Fundamental  principle  of  Divine  Science  -, 
Wifdome  hath  built  her  an  houfe,  and  herven  out  her  f even 
pilars  :  But  the  fear  of  the  Lord  is  r\rsyn  irioNi  the  be- 
ginning of  wifdome,  the  Foundation  of  the  whole  fa- 
brick. 

We  fliall  therefore,  as  a  Prolegomenon  or  Preface  to 
what  we  fhall  afterward  difcourie  upon  the  Heads  of 
Divinity,  fpeake  fomething  of  this  True  Method  of 
Knowing,  which  is  not  fo  much  by  Notions  as  Actions ; 
as  Religion  it  felf  confifts  not  fo  much  in  Words  as 
Things.  They  are  not  alwaies  the  beft  skilj'd  in  Divi- 
nity, that  are  the  moft  ftudied  in  thofe  Pandects  which 
it  is  fometimes  digefted  into,  or  that  have  erefted  the 
greateft  Monopolies  of  Art  and  Science.  He  that  is 
moft  Practical  in  Divine  things3  hath  the  pureft  and 
fincereft  Knowledge  of  them,  and  not  he  that  is  moft 
Dogmatical,  Divinity  indeed  is  a  true  Efflux  from  the 
Eternal  light,  which,  like  the  Sun-beams,  does  not  only 
enlighten^  but  heat  and  enliven-,  and  therefore  our  Sa- 
viour hath  in  his  Beatitudes  connext  Purity  of  heart 
with  the  Beatifical  Vifion.  And  as  the  Eye  cannot  be- 
TUnin.  En.i.  hold  the  Sun,  fiAioei^  ^7)  ytvofjfyj©*,  unlefs  it  be  Sun- 
•  ■■'  like,  and  hath  the  form  and  refemblance  of  the  Sun 

drawn  in  it  5  fo  neither  can  the  Soul  of  man  behold 
God,  StQufrh  i*yi  yivofMvy,  unlefs  it  be  Codlike,  hath 

God 


of  attaining  to  Divine  Jfywwledgr.  2 

God  formed  in  it,  and  be  made  partaker  of  the  Divine 
Nature.  And  the  Apoftle  S.  Paul,  when  he  would  lay 
open  the  right  way  of  attaining  to  Divine  Truth  ,  he 
faith  that  Knowledge  puffeth  up,  but  it  is  Love  that  edi- 
fieth.  The  knowledge  of  Divinity  that  appears  in 
Syjlems  and  Models  is  but  a  poor  wan  light ,  but  the 
powerful  energy  of  Divine  knowledge  difplaies  it  felf 
in  purified  Souls :  here  we  fhall  finde  the  true  ir^lov 
aAw3-«*?,  as  the  antient  Philofophy  fpeaks,^  land  of 
Truth. 

To  feek  our  Divinity  meerly  in  Books  and  Wri- 
tings, is  to  feek  the  living  among  the  dead :  we  doe  but 
in  vain  feek  God  many  times  in  thefe,  where  his  Truth 
too  often  is  not  fo  much  enfhrind^  as  entomb' d :  no  -7 
intra  te  quare  Deurn^  feek  for  God  within  thine  own 
foul  5  he  is  bed  difcern'd  voefoL  iirecfp^  as  Plotinm  phra- 
feth  it,  by  an  Intellectual  touch  of  him :  we  muft  fee 
with  our  eyes^  and  hear  with  our  ears,  and  our  hands  muft 
handle  the  word  of life,  that  I  may  exprefs  it  in  S.^ohns 
words.  3>Egi  £  -{v%w  ccl^mii  <ns  >  The  Soul  it  felf  hath 
its  fenfe,  as  well  as  the  Body:  and  therefore David^ 
when  he  would  teach  us  how  to  know  what  the  Divine 
Goodnefs  is,  calls  not  for  Speculation  but  Senjation^ 
Tajl  and  fee  how  good  the  Lord  is.  That  is  not  the 
beft  &  trueft  knowledge  of  God  which  is  wrought  out 
by  the  labour  and  fweat  of  the  Brain,  but  that  which 
is  kindled  within  us  by  an  heavenly  warmth  in  our 
Hearts.  As  in  the  natural  Body  it  is  the  Heart  that 
fends  up  good  Blood  and  warm  Spirits  into  the  Head, 
whereby  it  is  beft  enabled  to  its  feveral  fun&ions  5  fo 
that  which  enables  us  to  know  and  underftand  aright 
in  the  things  of  God,  muft  be  a  living  principle  of  Ho- 
linefs  within  us.  When  the  Tree  of  Knowledge  is  not 
planted  by  the  Tree  of  Life^  and  fucks  not  up  fap  from 

B  2  thence. 


s 


a  Tf>e  true  Way  or  Method 

thence,  it  maybe  as  well  fruitful  with  evil  as  with 

good^  and  bring  forth  hitter  fruit  as  well  zsfweet.    If 

s   we  would  indeed  have  our  Knowledge  thrive  and  flou- 

rifh5  we  muft  water  the  tender  plants  of  it  with  Holi- 

'  nefs.      When  Zoroajlers  Scholars  asked  him  what 

they  fhould  doe  to  get  winged  Souls,  fuch  as  might 
foar  aloft  in  the  bright  beams  of  Divine  Truth  ,  he 
bids  them  bathe  themfelves  in  the  waters  of  Life  ':  they 
asking  what  they  were  -vhe  tells  them  jbe  four  Cardinal 
Vertues,  which  are  the  four  Rivers  of  Par adife.  It  is 
but  a  thin,  aiery  knowledge  that  is  got  by  meer  Spe- 
culation, which  is  ufher'd  in  by  Syllogifms  and  De- 
monftrations  •,  but  that  which  fprings  forth  from  true 
Goodnefs>  is  SrgioifpQv  <n  ttclw  ^ro^^fgw^  as  Or  wen 
fpeaks,  it  brings  fuch  a  Divine  light  into  the  Soul,  as 
is  more  clear  and  convincing  then  any  Demonftration. 
The  reafon  why,  notwithftanding  all  our  acute  reafons 
and  fubtile  difputes.  Truth  prevails  no  more  in  the 
world,  is,  we  fo  often  disjoyn  Truth  and  true  Goodnef^ 
which  in  themfelves  can  never  pe  difunited  ^  they 
grow  both  from  the  fame  Root,  and  live  in  one  ano- 
ther. We  may,  like  thofe  in  Plato's  deep  pit  with 
their  faces  bended  downwards,  converfe  with  Sounds 
and  Shadows  •,  but  not  with  the  Life  and  Subftance  of 
Truth,  while  our  Souls  remain  defiled  with  any  vice 
or  lufts,  Thefe  are  the  black  Letbe-hke  which  drench 
tht  Soules  of  men  :  he  that  waats  true  Vertue,  in 

■h  Pet.  i.  heavn's  Logick  is  blind^  and  cannot  fee  afar  off,  Thofe 
filthy  mifts  that  arife  from  impure. and  terrene.minds, 
like  an  AtmajpheareyipeYipetviil\y  encompafs  them,  that 
they  cannot  fee  that  Sum  of  Divine  Truth  that  (hines 
about  them,  but  never  fhines  into  any  unf  urged  Souls  5 
the  darknefs  comprehends  it  not,  the  foolifh  man  un- 
derftands  it  not.     All  the  Light  and  Knowledge  that, 

may 


of  attaining  to  Divine  Kjiowledge.  y 

may  feem  fometimcs  to  rife  up  in  unhallowed  mindes^ 
is  but  like  thole  fuliginous  flames  that  arife  up  from 
our  culinary  fire,  that  are  foon  quench'd  in  their  own 
fmoak  •,  or  like  thofe  foolifh  fires  that  fetch  their  birth 
from  terrene  exudations,  that  doe  but  hop  up  &  down, 
and  flit  to  and  fro  upon  the  furface  of  this  earth  where 
they  were  firft  brought  forth  $  and  ferve  not  fo  much 
to  enlighten,  as  to  delude  us  5  nor  to  direft  the  wan- 
dring  traveller  into  his  way,  but  to  lead  him  farther 
out  of  it.  While  we  lodge  any  filthy  vice  in  us,  this 
will  be  perpetually  twitting  up  it  felf  into  the  thread  of 
our  fineft-fpun  Speculations  5  it  will  be  continually 
climbing  up  into  the  To-UytygviKov ,  the  Hegemonkall 
powers  of  the  Soul,  into  the  bed  of  Reafon,  and  defile 
it:  like  the  wanton  Ivietwifting  it  felf  about  the  Oak, 
it  will  twine  about  our  Judgments  and  Underftandings, 
till  it  hath  fuck'd  out  the  Life  and  Spirit  of  them.  I 
cannot  think  fuch  black  oblivion  fhould  poffefs  the 
Mindes  of  fome  as  to  make  them  queftion  that  Truth 
which  to  Good  men  fhines  as  bright  as  the  Sun  at 
noon-day,  had  they  not  foully  defilcl  their  own  Souls 
with  fome  hellifh  vice  or  other,  how  fairly  foever  it 
may  be  they  may  diflemble  it.  There  is  abenum- 
ming  Spirit,  a  congealing  Vapour  that  arifethfrom 
Sin  and  Vice,  that  will  ftupifie  the  fenfes  of  the  Sou!  3 
as  the  Naturalifts  fay  there  is  from  the  Torpedo  that 
fmites  the  fenfes  of  thofe  that  approach  to  it.  This  is 
that  venemous  Solanum^  that  deadly  Night jhade^  that 
derives  its  cold  poyfon  into  the  Underftandings  of 
men. 

Such  as  Menthemfelvesare,  fuch  will  God  him- 
felf  feem  to  be.  It  is  the  Maxim  of  moft  wicked  men, 
That  the  Deity  is  fome  way  or  other  like  themfelves  1 
their  Souls  doe  more  then  whifper  it,  though  their  lips 

B  3  fpeak- 


(5  The  true  Way  or  Method 

fpeak  it  not  5  and  though  their  tongues  be  filent,  yet 
their  lives  cry  it  upon  the  houfe-tops,  &  in  the  publick 
ftreets.  That  idea  which  men  generally  have  of  God 
is  nothing  elfe  but  the  pi&ure  of  their  own  Complexi- 
on :  that  Archetypall  notion  of  him  which  hath  the 
fupremacie  in  their  mindes,  is  none  elfe  but  fuch  an  one 
as  hath  been  fhap'dout  according  to  fome  pattern  of 
themfelves  5  though  they  may  fo  cloathe  and  difguife 
this  Idol  of  their  own,  when  they  carry  it  about  in  a 
pompous  Proceffion  to  expofe  it  to  the  view  of  the 
world,  that  it  may  feem  very  beautiful,  and  indeed  any 
thing  elfe  rather  then  what  it  is.  Moftmen  (though 
it  may  be  they  themfelves  take  no  great  notice  of  it ) 
like  that  diffembling  Monk,  doe  aliter  [entire  in  Scho- 
lis^  aliter  in  Muftis ,  are  of  a  different  judgmenrin  the 
Schools  from  what  they  are  in  the  retirements  of  their 
private  clofets.  There  is  a  double  head^  as  well  as  a 
double  heart.  Mens  corrupt  hearts  will  not  fuffer  their 
notions  and  conceptions  of  divine  things  to  be  caft  in- 
to that  form  that  an  higher  Reafon,  which  may  fome- 
time  work  within  them,  would  put  them  into. 

I  would  not  be  thought  all  this  while  to  banifh  the 
belief  of  all  Innate  notions  of  Divine  Truth  :  but  thefe 
are  too  often  fmother'd,  or  tainted  with  a  deep  dye  of 
mens  filthy  lulls.  It  is  but  luxfepulta  in  opaci  mate- 
ria^ light  buried  and  ftifled  in  fome  dark  body,  from 
whence  all  thofe  coloured ,  or  rather  difcolour'd,  noti- 
ons and  apprehensions  of  divine  things  are  begotten. 
Though  thefe  Common  notions  may  be  very  bufie  fom- 
times  in  the  vegetation  of  divine  Knowledge  -7  yet  the 
corrupt  vices  of  men  may  fo  clog,  difturb  and  overrule 
1  them,(as  the  Naturalifts  fay  this  unruly  and  mafterlefs 
matter  doth  the  natural  forms  in  the  formation  of  li- 
ving creatures)  that  they  may  produce  nothing  but 

Monfters 


nf  attaining  to  Vhine  f\nowledge. 

Monfters  miferably  distorted  &  misfhapen.  This  kind 
of  Science,  as  tlotinus  fpeaks,  t^T  vMkco  nro^.cpcnjvSait, 

&fos  to  %£&>v  ,  companying  too  familiarly  with  Matter, 
and  receiving  and  imbibing  it  into  it  felfc,  changeth 
its  fhape  by  this  inceftuou*  mixture.  At  beft,  while  any 
inward  luft  is  harboured  in  the  minds  of  men,  it  will  fo 
weaken  them,  that  they  can  never  bring  forth  any  ma- 
fculine  or  generous  knowledge  •,  as  ^lian  obferves  of 
the  Stork,  that  if  the  Night-owle  chanceth  to  fit  upon 
her  eggs ,  they  become  prefently  as  it  were  \swwfucc, 
and  all  incubation  rendred  impotent  and  ineffectual. 
Sin  and  luft  are  alway  of  an  hungry  nature,  and  fuck  up 
all  thofe  vital  affections  of  mens  Souls  which  fhould 
feed  and  nourifh  their  Underftandings. 

What  are  all  our  moft  fublime  Speculations  of  the 
Deity,  that  are  not  impregnated  with  true  Goodnefi,bwt 
infipid  things  that  have  no  taft  nor  life  in  them,that  do 
but  fwell  like  empty  froath  in  the  fouls  of  men  ?  They 
doe  not  feed  mens  fouls,  but  onely  puffe  them  up  &  fill 
them  with  Pride,-  Arrogance  and  Contempt  and  Ty- 
rannie  towards  thofe  that  cannot  well  ken  their  fubtile 
Curiofities :  as  thofe  Philofophers  that  Tully  complains 
of  in  his  times,  qui  dtfciflina  fuam  ofientatione  fcientia, 
non  legem  vita,  futabant ,  which  made  their  know- 
ledge onely  matter  of  oftentation,  to  venditate  and  fet 
offthemfelves,  but  never  caring  to  fquare  and  govern 
their  lives  by  it.  Such  as  thefe  doe  but  Spider-like 
take  a  great  deal  of  pains  to  fpin  a  worthless  web  out 
of  their  own  bowels,  which  will  not  keep  them  warm. 
Thefe  indeed  are  thofe  filly  Souls  that  are  ever  learn- 
ing, but  never  come  to  the  knowledge  of  the  Truth.  They 
may,  with  Pharaoh's  lean  kine,  eat  up  anddevoureall 
Tongues  and  Sciences,  and  yet  when  they  have  done, 

ft  ill 


8  The  true  Way  or  Method  ** 

#ill  remain  lean  and  ill- favoured  as  they  were  at  firft- 
Jejune  and  barren  Speculations  may  be  hovering  and 
fluttering  up  and  down  about  Divinity,  but  they  can- 
not fettle  or  fix  themfelves  upon  it  :  they  unfold  the 
Plicatures  cf  Truth's  garment,  but  they  cannot  behold 
the  lovely  face  of  it.  There  are  hidden  Myfteiiesin 
Divine  Truth,  wrapt  up  one  within  another,  which 
cannot  bedifcernd  but  onely  by  divine  Epopti/ls. 

Wemuftnot  think  we  have  then  attained  to  the 
right  knowledge  of  Truth ,  when  we  have  broke 
through  the  outward  Shell  of  words  Scphrafes  that  houfe 
it  up  •,  or  when  by  a  Logical  Analyfis  we  have  found  out 
the  dependencies  and  coherencies  of  them  one  with 
another  -7  or  when,  like  ftout  champions  of  it,  having 
well  guarded  it  with  the  invincible  ftrength  of  our 
Demonftration,  we  dare  ftand  out  in  the  face  of  the 
world,  and  challenge  the  field  of  all  thofe  that  would 
pretend  to  be  our  Rivalls. 

We  have  many  Grave  and  Reverend  Idolaters  that 
worfhip  Truth  onely  in  the  Image  of  their  own  Wits  5 
that  could  never  adore  it  fo  much  as  .they  may  feem  to 
doe,  were  it  any  thing  elfe  but  fuch  a  Form  of  Belief  as 
their  own  wandring  fpeculations  had  at  laft  met  toge- 
ther in,  were  it  not  that  they  find  their  own  image  and 
fuperfcription  upon  it. 

There  is  a  knowing  of  the  truth  as  it  is  in  fj^/W,  as  it 
is  in  a  chrifl-like  nature,  as  it  is  in  that  fweet,  mild, 
humble,  and  loving  Spirit  of  Jefus,  which  fpreads  it- 
felf  like  a  Morning-Sun  upon  the  Soules  of  good  men, 
full  of  light  and  life.  It  profits  litle  to  know  Chrift 
himfelf  after  the  flefh  •,  but  he  gives  his  Spirit  to  good 
men,  that  fearcheth  the  deep  things  of  God.  There  is 
an  inward  beauty,  life  and  lovelinefs  in  Divine  Truth, 
which  cannot  be  known  but  onely  then  when  it  is  di- 

gefted 


of  attaining  to  Dbine  knowledge.  9 

gefted  into  life  and  pra&ice.  The  Greek  Philofop'her 
could  tell  thofe  high-foaring  Gnopcks  that  thought 
themfelves  no  lefs  then  tfovts  alttes,  that  could  (  as  he 
fpeaks  in  the  Comedy  )  depo€al<xv  £  t&uppoveiv  ® 
J&uof,  and  cried  out  fo  much  @Aim  ^pos  r  Qeov  ,  look 
upon  God,  that  oLv&j  <*fe$s  0gos  ovofj&  fjyvov ,  Without 
Vertue  and  real  Goodnef  God  is  but  a  name^  a  dry  and 
empty  Notion.  The  profane  fort  of  men,  like  thofe 
old  Gentile  Greeks,  may  make  many  ruptures-in  the 
walls  of  God's  Temple,  and  break  into  the  holy 
ground,  but  yet  may  finde  God  no  more  there  then 
they  did.  • 

Divine  Truth  is  better  underftood ,  as  it  unfolds  it- 
fclf  in  the  purity  of  mens  hearts  and  lives,  then  in  all 
thofe  fubtil  Niceties  into  which  curious  Wits  may 
lay  it  forth.  And  therefore  our  Saviour,  who  is  the 
great  Matter  of  it,  would  not,  while  he  was  here  on 
earth,  draw  it  up  into  any  Syfteme  or  Bod%  nor  would 
his  Difciples  after  him  5  He  would  not  lay  it  out  to 
us  in  any  Canons  or  Articles  of  Beliefs  not  being  indeed 
fo  careful  to  flock  and  enrich  the  World  with  Opini- 
ons and  Notions,  as  with  true  Piety,  and  a  Godlike 
pattern  of  purity,  as  the  beft  way  to  thrive  in  all  fpi- 
ritual  underftanding.  His  main  fcope  was  to  promote 
an  Holy  life^  as  the  beft  and  moft  compendious  way  to 
bright  Belief.  He  hangs  all  true  acquaintance  with 
Divinity  upon  the  doing  Gods  will,  if  any  man  will  doe 
his  will,  he  pall  know  of  the  doBrine,  whether  it  be  of 
God.  This  is  that  alone  which  will  make  us,  as  S.  Pe- 
ter tells  us,  that  we  fhall  not  be  barren  nor  unfruitful  in 
the  knowledge  of  our  Lord  and  Saviour.  There  is  an 
inward  fweetnefs  and  delicioufnefs  in  divine  Truth, 
which  no  fenfual  minde  can  taft  or  rellifh  :  this  is  that 
4-u^kqs  dm?)  that  natural  man  that  favours  not  the 

C  things 


i  o  Tlie  true  Way  or  Method 

tilings  of  God.     Corrupt  pafifions  and  terrene  affe&i- 

/     ons  are  apt  of  their  own  nature  to  difturb  all  ferene 

thoughts  ,   to  precipitate  our  Judgments  ,  and  warp 

our  Underftandings.     It  was  a  good  Maxime  of  the 

old  Jewifli  Writers,  wjra  «^  nxjn  mm  xh  u;ipn  nn 
the  Holy  Spirit  dwells  not  in  terrene  and  earthly  paf- 
fions.  Divinity  is  not  fo  well  perceiv'd  by  a  fubtile 
wit,  cSasrep  ai£riioi  wxctSrupify'M  as  by  a  purified fenfe,  as 
Plotinus  phrafeth  it. 

Neither  was  the  antient  Philofophy  unacquainted 
with  this  Way  and  Method  of  attaining  to  the  know- 
*  Eth.Nicom.  ledge  of  Divine  things  ^  and  therefore  *  Ariftotle  hitn- 
/.  x.  felf  thought  a  Young  man  unfit  to  meddle  with  the 

grave  precepts  of  Morality,  till  the  heat  and  violent 
precipitancy  of  his  youthful  affe&ions  was  cool'd  and 
moderated.  And  it  is  obferved  of  Pythagoras ,  that  he 
had  feveral  waies  to  try  the  capacity  of  his  Scholars, 
and  to  prove  the  fedatenefi  and  Moral  temper  of  their 
minds,  before  he  would  entruft  them  with  the  fublimer 
Myfteries  of  his  Philofophy.  The  Platonifis  were 
herein  fo  wary  and  felicitous,  that  they  thought  the 
Mindes  of  men  could  never  be  purg'd  enough  from 
thofe  earthly  dregs  of  Senfe  and  Paflion,  in  which  they 
werefo  much  fteep'd,  before  they  could  be  capable  of 
their  divine  Metaphyficks :  and  therefore  they  fo  much 
folicite  a  ^oo^ajuuds  >hv  t?  <tt»#£,7©,,  as  they  are  wont  to 
phrafe  it,  a  feparation  from  the  Body^  in  all  thofe  that 
would  KttSziefis  <piAo<nxp&v ,  as  S cerates  fpeaks,  that  is 
indeed,  fincerely  underftand  Divine  Truths  for  that 
was  the  fcope  of  their  Philofophy.  This  was  alfo  inti- 
mated by  them  in  their  defining  Philofophy  to  be  juieAg- 
m)  SamTa  a  Meditation  of  Death  5  aiming  herein  at  one- 
ly  a  Moral  way  of  dying,  by  loofening  the  Soul  from  the 
Body  and  this  Senfitive  life  •,  which  they  thought  was 

necelTary 


of  attaining  to  Divine  knowledge.  1 1 

neceflary  to  a  right  Contemplation  of  Intelligible 
things :  and  therefore  befides  thofe  olpelod  fcotSapfoca} 
by  which  the  Souls  of  men  were  to  be  Separated  from 
fenfuality  and  purged  from  flefhly  filth,  they  devffed 
a  further  way  of  Separation  more  accommodated  to 
the  condition  of  Philofophers,  which  was  their  Mathe- 
mata^  or  Mathematical  Contemplations,  whereby  the 
Souls  of  men  might  farther  fhake  off  their  dependency 
upon  Senfe,  and  learn  to  go  as  it  were  alone,  without 
the  crutch  of  any  Senfibleor  Material  thing  to  fupport 
them  5  and  fo  be  a  little  inur'd,  being  once  got  up  above 
the  Body,  to  converfe  freely  with  immaterial  natures, 
without  looking  down  again  and  falling  back  into 
Senfe.  Befides  many  other  waies  they  had,  whereby 
to  rife  out  of  this  dark  Body  5  aV<*|6aa^  6k  t5  ccrwAa/«, 
as  they  are  wont  to  call  them,  feveral  fteps  and  afcents 
out  of  this  miry  cave  of  mortality,  before  they  could 
fet  any  fure  footing  with  their  Intellectual  part  in  the 
land  of  Light  and  Immortal  Being. 

And  thus  we  fhould  pafs  from  this  Topick  of  our 
Difcourfe,  upon  which  we  have  dwelt  too  long  already, 
but  that  before  we  quite  let  it  goe,  I  hope  we  may  fairly 
make  this  ufe  of  it  farther  ( befides  what  we  have  open- 
ly driven  at  all  this  while )  which  is.  To  learn  not  to 
devote  or  give  up  our  felves  to  any  private  Opinions 
or  Di&ates  of  men  in  matters  of  Religion,  nor  too 
zealoufly  to  propugne  the  Dogmata  of  any  Sefr.  As 
we  fhould  not  like  rigid  Cenfurers  arraign  &  condemn 
the  Creeds  of  other  men  which  we  comply  not  with, 
before  a  full  &  mature  underftanding  of  them,  ripened 
not  onely  by  the  natural  fagacity  of  our  own  Reafons, 
but  by  the  benign  influence  of  holy  and  mortified  Af- 
fediion :  fo  neither  (hould  we  over-haftily  credere  in  fi- 
dem  alienam^Cubfcribe  to  the  Symbols  and  Articles' of 

C   2  other 


!  3  Tfo  fr«e  ff dj;  or  Method 

other  men.  They  are  not  alwaies  the  Be  ft  men  that 
blot  moft  paper  5  Truth  is  not,  I  fear,  fo  Voluminous, 
nor  fwells  into  fuch  a  mighty  bulk  as  our  Books  doe. 
Tfrofe  mindes  are  not  alwaies  the  moft  chaft  that  are 
moft  parturient  with  thefe  learned  Difcourfes,  which 
too  often  bear  upon  them  a  foule  ftain  of  their  unlaw- 
full  propagation,  A  bitter  juice  of  corrupt  affedtions 
may  fometimes  be  ftrain'd  into  the  inke  of  our  grcateft 
Clerks,their  Do&rines  may  taft  too  fowre  of  the  cask 
they  come  through.  We  are  not  alwaies  happy  in 
meeting  with  that  wholfome  food  ( as  fome  are  wont  to 
call  the  Do£trinal-part  of  Religion )  which  hath  been 
drefs'd  out  by  the  cleaned  hands.  Some  men  have  too 
bad  hearts  to  have  good  he  ads  :  they  cannot  be  good  at 
Theorie  who  have  been  fo  bad  atthePra&ice,  as  we 
may  juftly  fear  too  many  of  thofe  from  whom  we  are 
apt  to  take  the  Articles  of  our  Belief  have  been. 
Whilft  we  plead  fo  much  our  right  to  the  patrimony 
of  our  Fathers,  we  may  take  too  faft  a  pofTeflion  of 
their  Errors  as  well  as  of  their  fober  opinions.  There 
are  Idolajp-ecus,  Innate  Prejudices,  and  deceitful!  Hy~ 
pothefes,  that  many  times  wander  up  and  down  in  the 
Mindes  of  good  men,that  may  flie  out  from  them  with 
their  graver  determinations.  We  can  never  be  well 
aflur'd  what  our  Traditional  Divinity  is- 5  nor  can  we 
fecurely  enough  addi<5t  our  felves  to  any  Se&of  men* 
That  which  was  the  Philofopher's  motto,  'Eh&fh&v 
IT)  £ei  t>)  yvcJpy  (§)  fUeThovlcx,  <pihoav(peiv ,  we  tnay  a  little 
enlarge,  and  fo  fit  it  for  an  ingenuous  purfuer  after  di- 
vine Truth:  He  that  will  finde  Truth,  muft  feek  it 
with  a  free judgment^  and  a  fan&ified  minde :  he  that 
\  thus  feeks,  (hall  finde  5  he  (hall  live  in  Truth,  and  that 
(hall live  in  him  5  it  (hall  belike  a  ftream  of  living 
waters  iffuing  out  of  his  own  Soule  ^  he  (hall  drink  of 

the 


of  at  taming  to  Divine  knowledge.  1 5 

the  waters  of  his  own  cifterne ,  and  be  fatisfied  •  he 
fhall  every  morning  finde  this  Heavenly  Manna  lying 
upon  the  top  of  his  own  Soule,  and  be  fed  with  it  to 
eternal  life-,  he  will  finde  fatisfa&ion  within,  feeling 
himfelf  in  conjunftion  with  Truth  ,  though  all  the 
World  fhould  difpute  againft  him. 


Section  II. 

AN  D  thus  I  fhould  again  leave  this  Argument, 
but  that  perhaps  we  may  all  this  while  have 
feemed  to  undermine  what  we  intend  to  build 
up.  For  if  Divine  Truth  fpring  onely  up  from  the 
Root  of  true  Goodnefs  5  how  fhall  we  ever  endeavour 
to  be  good,  before  we  know  what  it  is  to  be  fo  <  or  how 
(hall  we  convince  the  gainfaying  world  of  Truth  ,  un- 
lefs  we  could  alfo  infpire  Vertue  into  it  K 

To  both  which  we  fhall  make  this  Reply,That  there 
are  fome  Radical  Principles  of  Knowledge  that  are  fo 
deeply  funk  into  the  Souls  of  men,  as  that  the  Impref- 
fion  cannot  eafily  be  obliterated,  though  it  may  be 
much  darkned.  Senfual  bafenefs  doth  not  fo  grofly 
fully  and  bemirethe  Souls  of  all  Wicked  men  at  firft, 
as  to  make  them  with  Diagoras  to  deny  the  Deity,  or 
with  Protagora*  to  doubt  of,  or  with  Diodorm  to  que- 
ftion  the  Immortality  of  Rational  Souls.  Neither  are  the 
Common  Principles  of  Vertue  fo  pull'd  up  by  the  roots 
in  all,  as  to  make  them  fo  dubious  in  ftating  the  bounds 
of  Vertue  and  Vice  as  Epicurus  was,  though  he  could 
not  but  fometime  take  notice  of  them.  Neither  is  the 
Retentive  power  of  Truth  fo  weak  and  loofein  ztt'Sce- 
pticks,  as  it  was  in  him,  who  being  well  fcourg'd  in  the 

C  3  ftreets 


i  a  The  true  Way  or  MeM 

ftreets  till  the  blood  ran  about  him,  queftion'd  when 
he  came  home ,  whether  he  had  been  beaten  or  not. 
Arrianu*  hath  well  obferved,  That  the  Common  Noti- 
ons of  God  and  Vertue  impreft  upon  the  Souls  of  men, 
are  more  clear  and  perfpicuous  then  any  elfe  •,  and  that 
if  they  have  not  more  certainty  y  yet  have  they  mors 
evidence ,  and  difplay  themfelves  with  lefs  difficulty 
to  our  Reflexive  Faculty  then  any  Geometrical  De- 
monftrations:  and  thefe  are  both  availeable  to  pre- 
fcribe  out  waies  of  Vertue  to  mens  own  fouls,  and  to 
force  an  acknowledgment  of  Truth  from  thofe  that 
oppofe,  when  they  are  well  guided  by  a  skilfull  hand. 
Truth  needs  not  any  time  flie  from  Reafbn,  there  be- 
ing an  Eternal  amitie  between  them.  They  are  onely 
fome  private  Dogmata,  that  may  well  be  fufpeded  as 
fpurious  and  adulterate,  that  dare  not  abide  the  tryall 
thereof.  And  this  Reafon  is  not  every  where  fo  ex- 
tinguifti'd,  as  that  we  may  not  by  that  enter  into  the 
Souls  of  men.  What  the  Magnetic al  virtue  is  in  thefe 
earthly  Bodies,  that  Reafon  is  in  mens  Mindes,  which 
when  it  is  put  forth,  draws  them  one  to  another.  Be- 
fides  in  wicked  men  there  are  fometimes  Diftafts  of 
Vice,  and  Flafhes  of  love  to  Vertue  5  which  are  the 
Motions  which  fpring  from  a  true  Intellect,  and  the 
faint  ftruglings  of  an  Higher  life  within  them,  which 
they  crucifie  again  by  their  wicked  Senfuality.  As 
Truth  doth  not  alwaies  ad  in  good  men,  fo  neither 
doth  Senfe  alwaies  ad:  in  wicked  men  :  they  may 
fometimes  have  their  lucida  intervalla,  their  fober  fits  $ 
and  a  Divine  fpirit  blowing  and  breathing  upon  them 
may  then  blow  up  fome  live  fparks  of  true  Under- 
ftanding  within  them  •,  though  they  may  foon  endea- 
vour to  quench  them  again,  and  to  rake  them  up  in  the 
afhes  of  their  own  earthly  thoughts. 

All 


of  a  tt dining  to  Divine  Jfyowled^e. 

All  this,  and  more  that  might  be  faid  upon  this  Ar- 
gument, may  ferve  to  point  out  the  Way  of  Venue. 
We  want  not  fo  much  Means  of  knowing  what  Ave 
ought  to  doe,  as  Wills  to  doe  that  which  we  may  know. 
But  yet  all  that  Knowledge  which  is  feparated  from  an 
inward  acquaintance  with  Vertue  and  Goodnefs,  is  of 
a  far  different  nature  from  that  which  arifeth  out  of  a 
true  living  fenfe  of  them,  which  is  t\it*beft  difcerner 
thereof,  and  by  which  alone  we  know  the  true  Perfe- 
ction, Sweetnefs,  Energie,  and  Lovelinefs  of  them,  and 
all  that  which  is  «7*  p!7oV,  «Vg  y^t^ov^  that  which  can 
no  more  be  known  by  a  naked  Demonftration,  then 
Colours  can  be  perceived  of  a  blindeman  by  any  Defi- 
nition or  Defcription  which  he  can  hear  of  them. 

And  further,  the  cleared  and  moft  diftinft  Notions 
of  Truth  that  fliine  in  the  Souls  of  the  common  fort 
of  men,  may  be  extreamly  clouded,  if  they  be  not  ac- 
companied with  that  anfwerable  praftice  that  might 
preferve  their  integrity  :  Thefe  tender  Plants  may 
foon  be  fpoyl'd  by  the  continual  droppings  of  our  cor- 
rupt afFeftions  upon  them  3  they  are  but  of  a  weak  and 
feminine  nature,  and  fo  may  be  fooner  deceived  by  that 
wily  Serpent  of  Senfuality  that  harbours  within  us. 

While  the  Soul  is  7rA>7p^  ?  ct^o!©.,  full  of  the  Body, 
while  we  fuffer  thofe  Notions  and  Common  Principles 
of  Religion  to  lie  afleep  within  us  5  that  ^ea-iv^yos 
£w*fus ,  the  power  of  an  Animal  life,  will  be  apt  to  in- 
corporate and  mingle  it  felf  with  them  $  and  that  Rea- 
fon  that  is  within  us,  as  Vlottnm  hath  well  exprefs'd  it, 
becomes  more  and  more  uufjL(pvt&  kkkous  ?  &foyvQ- 
Imvclk  fo'^cci^  it  will  be  infefted  with  thofe  evil  Opini- 
ons that  arife  from  our  Corporeal  life.  The  more 
deeply  our  Souls  dive  into  our  Bodies,  the  more  will 
Reafon  and  Senfuality  run  one  into  another,  and  make 

up 


'5 


1 6  I  bt  true  Way  or  Method 

up  a  moft  dilute  ,  unfavourie ,  and  muddie  kinde  of 
Knowledge.  We  muft  therefore  endeavour  more  and 
more  to  withdraw  our  felves  from  thefe  Bodily  things, 
to  fet  our  Souls  as  free  as  may  be  from  its  miferable 
flavery  to  this  bafe  Hefti;  we  muft  fliut  the  Eyes  of 
Senfe,  and  open  that  brighter  Eye  of  our  Underftand- 
ings,  that  other  Eye  of  the  Soul,  as  the  Philofopher 
calls  our  InteUe&ual  Faculty,  %v  \^\  ft  v£s9  %&vt<x,i  5 
oA/jp*  5  which  indeed  all  have  ,  but  few  make  ufe  of  it. 
This  is  the  way  to  fee  clearly  -,  the  light  of  the  Divine 
World  will  then  begin  to  fall  upon  us  ,  and  thofe  fa- 
cred  efaap^is,  thofe  pure  Conizations  of  Immortal  and 
Ever-living  Truth  will  fhinc  out  into  us,  and  in  Gods 
own  light  fhall  we  behold  him.  The  fruit  of  this 
Knowledge  will  be  fweet  to  our  taft,  and  pleafant  to 
our  palates,  fweeter  then  the  hony  or  the  hony-comb. 
The  Priefts  of  Mercury,  as  Plutarch  tells  us,  in  the  eat- 
ing of  their  holy  things,  were  wont  to  cry  out  yhvyuj* 
d Arf^.flt,  Sweet  is  Truth.  But  how  fweet  and  delicious 
that  Truth  is  which  holy  and  heaven-born  Souls  feed 
upon  in  their  myfterious  converfes  with  the  Deity,who 
can  tell  but  they  that  taft  it  <  When  Reafon  once  is 
raifed  by  the  mighty  force  of  the  Divine  Spirit  into  a 
converfe  with  God,  it  is  turn'd  into  Senfe  :  That  which 
before  was  onely  Faith  well  built  upon  fure  Principles, 
(for  fuch  our  Science  may  be)  now  becomes  Vifion*  We 
(hall  then  converfe  with  God  ttJ  *>£>,  whereas  before  we 
convers'd  with  him  onely  t*i  <Pi&voi&  with  our  Difcur- 
five  faculty^  as  the  Pldtenifts  were  wont  to  diftinguifh. 
Before  we  laid  hold  on  him  onely  hoyca  ^JWT/jca, 
with  a  ftrugling,  Agoniftical,  and  contentious  Reafon, 
hotly  combating  with  difficulties  and  fliarp  contefts  of 
divers  opinions,  &  labouring  in  it  felf,  in  its  dedudions 
of  one  thing  from  another  •,  we  (hall  then  fatten  our 

minds 


of  attaining  to  Divine  fQwwkdge.  1 7 

minds  upon  him  Xoyoo  ^ncpccvltK^  with  fuch  zferene 
Under  {landing,  yxAA'>i  yogp<£,  fuch  an  Thtelletfual  calm- 
nefiand  ferenity  as  will  prefent  us  with  a  blifsful^fteady, 
and  invariable  fight  of  him. 


Section  III. 

AN  D  now  if  you pleafe,  fetting  afide the  Epicu- 
rean herd  of  Brutifh  men  ,  who  have  drowned 
all  their  own  fober  Reafon  in  the  deepeft  Lethe 
of  Senfuality,  we  (hall  divide  the  reft  of  Men  into  thefe 
Four  ranks,  according  to  that  Method  which  Simpli- 
city upon  Epi5tetmhz.th  already  laid  out  to  us,  with  a 
refpeft  to  a  Fourfold  kinde  of  Knowledge,  which  we 
have  all  this  while  glanced  at. 

The  Firft  whereof  is  "AvSrepir©*  mj^^m^u^v©^  t>t 
$>go-cj,  or,  if  you  will,  0^3^77-©-  0  mv'Kvs ,  that  Complex 
and  Multifarious  man  that  is  made  up  of  Soul  &  Body, 
as  it  were  by  a  juft  equality  and  Arithmetical  propor- 
tion of  Parts  and  Powers  in  each  of  them.  The  know- 
ledge of  thefe  men  I  fhould  call  dfjuu^^pv  &o%qlv  in  ?lu- 
tarch's  phrafe;  a  Knowledge  wherein  Senfeahd  Rea- 
fon are  fo  twifted  up  together,  that  it  cannot  eafily  be 
unravel'd,  and  laid  out  into  its  firft  principles.  Their 
higheft  Reafon  is  6fjy£o%@«  9  a\&r\Q2<n-  complying  with 
their  fenfes,  and  both  confpire  together  in  vulgar  opi- 
nion. To  thefe  that  Motto  which  the  Stoicks  have 
made  for  them  may  very  well  agree,  j8/©-  \zzo\y\-\is  , 
their  life  being  fteer'd  by  nothing  elfebut  opinion  and 
Imagination.  Their  higher  notions  of  God  and  Reli- 
gion are  fo  entangled  with  the  Birdlime  of  flelhly  Paf- 
fions  and  mundane  Vanity ,  that  they  cannot  rife  up 

D  above 


2. 


g  The  true  Way  or  Method 

above  the  furfaceof  this  dark  earth,  or  eafily  entertain 
any  but  earthly  conceptions  of  heavenly  things.  Such 
Souls  as  are  here  lodg'd ,  as  Plato  {"peaks ,  areo*7n<a-o* 
j3ape«  heavy  behinde^  and  are  continually  prefling  down 
to  this  world's  centre:  and  though,  like  the  Spider, 
they  may  appear  fometime  moving  up  and  down  aloft 
in  the  aire,  yet  they  doe  but  fit  in  the  loome,  and  move 
in  that  web  of  their  own  grofs  fanfies  ,  which  they 
faften  and  pin  to  fome  earthly  thing  or  other. 

The  Second  is  "hv^rpwir©*  k£  r  Xoyxl^j  ZpUjj  »V/w- 
jwgV©*,  The  man  that  looks  at  himfelf  as  being  what  he 
is  rather  by  his  Soul  then  by  his  Body-,  that  thinks  not 
fit  to  view  his  own  face  in  any  other  Glafs  but  that  of 
Reafon  and  Underftanding  •  that  reckons  upon  his  Soul 
as  that  which  was  made  to  rule^  his  Body  as  that  which 
was  born  to  obey,  and  like  an  handmaid  perpetually  to 
wait  upon  his  higher  and  nobler  part.  And  infuch  an 
one  the  Communes  not  it  id r  or  common  Principles  of 
Vertue  and  Goodnefs,  are  more  clear  and  fteady.  To 
fuch  an  one  we  may  allow  T&tvesk&iLv  $  €fJL<p*ve$ipct,p 
&o%olv^  more  clear  and  difttnH  Opinions^  as  being  already 
61/  xa Super}  3  in  a  Method  or  courfe  of  Purgation ,  or  at 
leaft  fit  to  be  initiated  into  the  Myfteria  minora  the  lef- 
fer  Myfteries  of  Religion.  For  though  thefe  Innate 
notions  of  Truth  may  be  but  poor,  empty,  and  hungry 
things  of  themfelves,  before  they  be  fed  and  fill'd  with 
the  pra&ice  of  true  Vertue-,  yet  they  are  capable  of 
being  impregnated,  and  exalted  with  the  Rules  and 
Precepts  of  it.     And  therefore  the  Stoick  fuppos'd  on 

Tviirca  tm^<m.M<7iv  al  i«vi>ccu  ^  *7roAitix.ou,  apetal  5  that  the 

do<5trine  of  Political  and  Moral  vertues  was  fit  to  be  de- 
livered to  fuch  as  thefe  $  and  though  they  may  not  be 
fo  well  prepared  for  Divine  Vertue  (  which  is  of  an 
higher  Emanation )  yet  they  are  not  immature  for  Hu- 
mane. 


of  attaining  to  Dt  vine  knowledge.  %  9 

mane,  as  having  the  Seeds  of  it  already  within  them- 
felves,which  being  water'd  by  anfwerable  pra&ice,  may 
fprout  up  within  them. 

The  Third  is  "A-^^nr®.  frfti  iwitaSapfjfyJ©. ,  He       3, 
whofe  Soule  is  already  purgd  by  this  lower  fort  of 
Vertue,  and  fo  is  continually  flying  off  from  the  Body 
and  Bodily  paflion,  and  returning  into  himfelf.     Such 
in  S.Peter  s  language  are  thofe  who  have  efcaped  the  pol- 
lutions which  are  in  the  world  through  luft.     To  thefe 
we  may  attribute  a  vodn  'Qnwtwi^  a  lower  degree  of  Sci- 
ence, their  inward  fenfe  of  Vertue  and  moral  Goodnefs 
being  far  tranfcendent  to  all  meet*  Speculative  opinions 
of  it.     But  if  this  Knowledge  fettle  here,  it  maybe 
quickly  apt  to  corrupt.     Many  of  our  moft  refined 
Moralifts  may  be,  in  a  worfe  fenfe  then  Plotinus  means, 
-Tr^g^n^jTfgs  T^  jfltJTfitfV  (pvcj ,  full  with  their  own  pre- 
gnancy 5  their  Souls  may  too  much  heave  and  fwell 
with  the  fenfe  of  their  own  Vertue  and  Knowledge : 
there  may  be  an  ill  Ferment  of  Self-love  lying  at  the 
bottome,  which  may  puffc  it  up  the  more  with  Pride, 
Arrogance,  and  Self-conceit.    Thefe  forces  with  which 
the  Divine  bounty  fupplies  us  to  keep  a  ftronger  guard 
againft  the  evil  Spirit,  may  be  abus'd  by  our  own  rebel- 
lious Pride,  enticing  of  them*  from  their  allegiance  to 
Heaven,  to  ftrengthen  it  felf  in  our  Souls,  and  fortifie 
them  againft  Heaven  :    like  that  fupercilious  Steick^ 
who  when  he  thought  his  Minde  well  arm'd  and  ap- 
pointed with  Wifdome  and  Vertue,  cry'd  out,  Sapiens 
contendet  cum  ipfo  Jove  de  felicitate \    They  may  make, 
an-aiery  heaven  of  thefe,  and -wall  it  about  with  their 
own  Self-flattery,  and  then  fit  in  it  as  Gods,  as  Cofroes 
the  Perfian  king  was  fometime  laughed  at  for  enihri- 
ning  himfelf  in  a  Temple  of  his  own.    And  therefore  if 
this  Knowledge  be  not  attended  with  Humility  and  a 

D  1  deep 


2  o  The  true  Way  or  Method 

deep  fenfe  of  Se  If -penury  and  Self-emptinefi ',  we  may 
eafily  fall  fhort'of  that  True  Knowledge  of  God  which 
we  feem  to  afpire  after.  We  may  carry  fuch  an  Image 
and  Species  of  our  Selves  cenftantly  before  us  ,  as  will 
make  us  lofe  the  clear  fight  of  the  Divinity,  and  be  too 
apt  to  reft  in  a  meer  Logical  life  (it's  Simplicity  his  ex- 
preflion )  without  any  true  participation  of  the  Divine 
life^  if  we  doe  not  (as  many  doe,  if  not  all,  who  rife  no 
higher )  relapfe  and  Aide  back  by  vain-glory,  popula- 
rity,  or  fuch  like  vices,  into  fome  mundane  and  exter- 
nall  Vanity  or  other. 
4-  The  fourth  is  vAv3r&)7r@>*  c&upyliKQs ,  The  true  Me- 

taphyfical  and  Contemplative  man,  $$  r  Iclvi£  'hoy.y.bjj 

^ww  \k«rgpTfg^ft»K,  oXtos    zt)  ]8sAg7ax  *tfS  x^«t7oW>j>5  who 

running  and  mooting  up  above  his  own  Logical  or 
Self-rational  life,  pierceth  into  the  Highefilife  :  Such 
a  one,  who  by  Univerfal  Love  and  Holy  affection  abftra- 
dting  himfelf  from  himfelfe,  endeavours  the  neareft 
Union  with  the  Divine  EfTence  that  rn^y  be ,  vJv^v  ydv- 
tfCfi  ovvcL{oa^  as  Plotinus  fpeaks-,  knitting  his  owne 
centre  8  if  he  have  any,  unto  the  centre  of  Divine  Being. 
To  fuch  an  one  the  Platonifts  are  wont  to  attribute  &eicw 
9Gr\^\jihuj  a  true  Divine  wifedome^  powerfully  difplaying 
it  felfo*>  voepcZ&y  in  an  Intellectual  life ,  as  they  phrafe 
it.  Such  a  Knowledge  they  fay  is  alwaies  pregnant  with 
Divine  Vertue^  which  arifeth  out  of  an  happy  Unic>n  of 
Souls  with  God,  and  is  nothing  elfe  but  a  living  Imi- 
tation of  a  Godlike  prefe&ion  drawn  out  by  aftrong 
fervent  love  of  it.  This  Divine  Knowledge  jcaAi  £ 
t^^7roie7&cc.  as  Plotinus  fpeaks,  makes  us  amo- 
rous of  Divine  beauty,  beautifull  and  lovely  $  and 
this  Divine  Love  and  Purity  reciprocally  exalts  Divine 
Knowledge  •  both  of  them  growing  up  together  like 
that5/E^  and  'Avli-^s  that  Paufanias  fometimes  fpeaks 

of. 


of.  Though  by  the  Platonifis  leave  fuch  aLifezni 
Knowledge  as  this  is ,  peculiarly  belongs  to  the  true  and 
fober  Chriftian  who  lives  in  Him  who  is  Life  it  felf, 
and  is  enlightned  by  Him  who  is  the  Truth  it  felf,  and 
is  made  partaker  of  the  Divine  Untfion,  and  knoweth 
all  things^  as  S.  John  fpeaks.  This  Life  is  nothing  elfe 
but  God's  own  breath  within  him,  and  an  Infant-Chrifk 
(  iflmayufe  the  expreflion)  formed  in  his  Soul,  who 
is  in  a  fenfe  am  vyxajjucc  $  fofys,  the  fhining  forth  of  the 
Father  s  glory.  But  yet  we  muft  not  miftake ,  this 
Knowledge  is  but  here  in  its  Infancy  5  there  is  an  high- 
er knowledge  or  an  higher  degree  of  this  knowledge 
that  doth  not,  that  cannot,  defcend  upon  us  in  thefe 
earthly  habitations.  We  cannot  here  fee  N^pBDfcO. 
HTKQ  in  Spculo  lucido  3  here  we  can  fee  but  in  aglafy 
and  that  darkly  too.  Our  own  Imaginative  Powers, 
which  are  perpetually  attending  the  higheft  afts  of  our 
Souls,  will  be  breathing  a  groffe  dew  upon  the  pure 
Glaffe  of  our  Underftandings,  and  fo  fully  and  befmear 
it,  that  we  cannot  fee  the  Image  of  the  Divinity  fin- 
cerely  in  it.  But  yet  this  Knowledge  being  a  true  hea- 
venly fire  kindled  from  God's  own  Altar,begetsan  un- 
daunted Courage  in  the  Souls  of  Good  men  ,  &  ena- 
bles them  to  caft  a  holy  Scorn  upon  the  poor  petty 
traih  of  this  Life  in  comparifon  with  Divine  things, 
and  to  pitty  thofe  poor  brutifh  Epicureans  that  have 
nothing  but  the  meer  husks  of  flefhly  pleafure  to  feed 
themfelves  with.  This  Sight  of  God  makes  pious 
Souls  breath  after  that  bleffed  time  when  Mortality 
fliall  be  fwallowed  up  of  Life,  when  they  fhall  no  more 
behold  the  Divinity  through  thofe  dark  Mediums  that 
eclipfe  the  bleffed  Sight  of  it. 

D  3  A 


SHORT   DISCOURSE 


OF 


SUPERSTITION 


Clem,  Alexandr.  in  Admon.  ad  Gra*c.  ^ 

'Axf oodles  ci fj{g.<d{aA  d£hair\s  xj  ^8/01^0^^0.5  w  ontos 

Hierocles  in  Pythag. 

*H  o^ff  <&paatpz£p\jftfjw  7rohv\iX<\<x,  y  i\\m  ets  Szav  *  ytvelaf) 

&  [ik  [X!,  Ttf  cvSia  <p£pvriHc£l©*  tBpoooiyuto.  tTw^t  y>  xj 

.  SwrnihiaLi  ccfpgpvtov  Trv^ps  ifo<pn    id  $  zv&bop  <ppavyifj(cfi 

<Pictf  tl£s  Yt^zftojuLivav  Quuua'Sfi  t9nto'  %&pe<v  y>   dvoiywn 

O  GfJyiQV&poi  O  OfJQlOV, 

La&sntius  de  Vero  cultu. 
Hie  vera*  eft  cultus,  in  quo  mens  colentis  feipfam  Deo 
immACulatam  viitimamfijlit* 

Ibid. 
Nihil  Santtd  &fwgularis  i/la  Majeftas  aliud  ab  homint 
defiderat,  quam  folam  innocent  tarn :  quam  fiquis  ob- 
tulerit  Deo,  fatis  piey  fatts  religiose  litavit. 


V 


The  Contents  of  theenfuing  Difcourfe.  25 

The  true  Notion  of Superftition  well  exprefd  by  Afa- 

fctijuyvioc ,  i.  e.  an  over-timorous  and  dreadful  appre- 

henfion  of  the  Deity. 
A  falfe  Opinion  of  the  Deity  the  true  Cauje  and  Rife  of 

Superftition. 
Superftition  is  mofi  incident  tofuch  as  Converfe  not  with 

the  Goodnef  of  God ,  or  are  confeious  to  themfelves  of 

their  own  unlikenef  to  him. 
Right  apprehenfions  of  God  beget  in  man  a  Noblenef  and 

Freedome  of  Soul. 
Superftition,  though  it  looks  upon  God  as  an  angry  Deity, 

yet  it  counts  him  eafily  pleas  d  with  flattering  Worfhip. 
Apprehenfions  of  a  Deity  and  Guilt  meeting  together  are 

apt  to  excite  Fear. 
Hypocrites  to  (pare  their  Sins  fee k  out  waies  to  compound 

with  God. 
Servile  and  Super flitious  Fear  is  encreafe d  by  Ignorance 

of  the  certain  Caufes  of  Terrible  Effects  in  Nature 5&c. 

as  alfo  by  frightful  Apparitions  ofGhofls  and  Spectres. 
A  further  Consideration  of 'Sup erftition  as  a  Compofition 

of  Fear  and  Flattery. 
A  fuller  Definition  of^y^zi&tiiQ^according  to  the  Senft 

efthe  Ancients. 
Superftition  doth  not  alwaies  appear  in  the  fame  Form, 

but  pajjes  from  one  Form  to  another,  and  fometimes 

Jhrouds  it  felf  under  Forms  feemingly  Spiritual  and 

more  refined. 

Of  Superstition. 

*S|Aving  now  done  with  what  we  propounded 
as  a  Preface  to  our  following  Difcourfes  >  we 
fhould  now  come  to  treat  oi  the  main  Heads 
and  Principles  of  Religion.  But  before  we  doe  that,  per- 
haps it  may  not  be  amifs  to  inquire  into  fome  of  thofe 

E  Anti- 


2  g  Of  Super flition. 

Anti-Deities that  are  fet  upagainftit,  the  chief  where- 
of are  Atheism  and  Superstition;  which  in- 
deed may  feeme  to  comprehend  in  them  all  kind  of 
Apoftafy  and  Prevarication  from  Religion.  Welhall 
not  be  over-curious  to  pry  into  fuch  foule  and  rotten 
carkaflfes  as  thefe  are  too  narrowly,  or  to  make  any 
fubtile  Anatomy  of  them  5  but  rather  enquire  a  litle 
into  the  Original  and  Immediate  Caufes  of  them  5  be- 
caufe  it  may  be  they  may  be  nearer  of  kin  then  we  ordi- 
narily are  aware  of,  while  we  fee  their  Complexions  to 
be  fo  vaftly  different  the  one  from  the  other. 

And  firft  of  all  for  Superstition  (to  lay  afide 

our  Vulgar  notion  of  it  which  much  miftakes  it )  it  is 

the  fame  with  that  Temper  of  Mind  which  the  Greeks 

call  Aetcifctifjigvia,  (  for  fo  Tully  frequently  tranflates 

that  word  ,  though  not  fo  fitly  and  emphatically  as  he 

hath  done  fome  others  :)  It  imports  an  overt imorous 

and  dreadfull  apprehenfion  of  the  Deity  5   and  therefore 

with  Hefychius  A€i(ri£oufJi$vioL,  and  (poSoS-eict  are  all  one, 

and  ^o-i^<xiju^)v  is  by  him  expounded  0  g/^cyAoAa^^  d 

ou<t?£ti??  x)  ^gfAo?  Trofoi  S-goTs,  an  idolater^  and  alfo  one 

*  Fcr  Co  that  that  is  very  -prompt  to  *  worjhip  the  Gods^  hut  with  all  fear- 

word  £**£**    full  of  them.     And  therefore  the  true  Caufe  and  Rife  of 

enifie  i  if  in-   Super flit ton  is  indeed  nothing  elfe  but  afalfe  opinion  of 

deed  it  be  not  the  Deity,  that  renders  him  dreadfull  and  terrible,  as 

"be read  e!t-  being  rigorous  and  imperious  5  that  which  reprefents 

**#*,  a  word  himasauflere  and  apt  to  be  angry,  but  yet  impotent, 

which  fome  o-  ancj  eafy  to  be  appeafed  again  by  fome  flattering  dt- 

graphersufein  votions ,   efpecially  if  performed  with  ian&imonious 

this  cafe.         fhewes  and  a  folemn  fadnefs  of  Mind.    And  I  wifh  that 

that  Pi&ure  of  God  which  fome  Chriftians  have  drawn 

of  him  ,  wherein  Sorvrenefs  and  Arbitrarinefs  appear  fo 

much,  doth  not  too  much  refemble  it.  According  to 

this  fenfe  Flutarch  hath  well  defined  it  in  his  Book  <c%\ 


Of  Super fiitionl-  zy 

^eiai^etLfj^viaui  in  this  manner ,  S^o^cw  l/tt'm.SfJ  <£  <N«j  croi- 

mw,oio\JUcvov  t  If)  r£b«>,  £7)  q  hwmfv*  ^  /3Act£gp;,  a  flrong 
pafionate  Opinion^and fiuch  a  Suppofition  as  is  productive 
of  a  fear  debafwg  and  terrifying  a  man  with  the  repre 'fen- 
tat ion  of  the  Gods  as  grievous  and  hurt  full  to  Mankind. 

Such  men  as  thefe  converfe  not  with  the  Goodnef 'of 
God  ,  and  therefore  they  are  apt  to  attribute  their  im- 
potent paffions  and  peeviflmefs  of  Spirit  to  him.  Or 
it  may  be  becaufe  fome  fecret  advertifements  of  their 
Consciences  tell  them  how  unlike  they  themfelves  are 
to  God,  and  how  they  have  provoked  him  $  they  are  apt 
to  be  as  much  difpleafed  with  him  as  too  troublefome 
to  them,  as  they  think  he  is  difpleafed  with  them. 
They  are  apt  to  count  this  Divine  Supremacy  as  but  a 
piece  of  Tyranny  that  by  its  Soveraign  Will  makes 
too  great  encroachments  upon  their  Liberties ,  and 
that  which  will  eat  up  all  their  Right  and  Property  5 
and  therefore  are  flavifhly  afraid  of  him  ,  r  %  fhccvolf,- 

*Xptjj  009  TugftvviS'cL  cpoSifMvoi  oKvSrgpnrlw  ^  cc^a^t/Tmo^ 
fearing  Heaven  s  Monarchy  as  a  fever e  and  churlijh  Ty- 
ranny from  which  they  cannot  abfolve  themfelves  ,  as  the 
fame  Author  fpeaks  :  and  therefore  he  thus  difclofeth 
the  private  whifperings  of  their  minds,  c&<T»  w#  «W- 

ypincLi  twAoli  (ZcL&Teii,  k)  7roioLfj(gi  mvgps  ojxb  xj  <jjy)5  ^oop- 
pwyte  aLvcLiK<vivvw!{g.i  ,  &c.  the  broad  gates  of  hell  are 
opened  ,  the  rivers  of  fire  and  Stygian  inundations  run 
down  as  a  [welling  flood,  there  is  thick  darknef  crouded 
together,  dreadfull  andgajlly  Sights  of  Ghofls  fcreeching 
and  howling,  fudges  and  tormentors,  deep  gulfes  and 
Abyjfesfu/l  of  infinite  miferies.  Thus  he.  The  Prophet 
Efay  gives  us  this  Epitome  of  their  thoughts,  chap.  33. 
The  Sinners  in  Zion  are  afraid,  fearfullnef  hath  [urpri- 
\edthe  hypocrites  :  who  [hall dwell  with  the  devouring 

E  2  fire  ? 


2%  Of  Supnftition* 

fire?  who  jhdl  dwell  with  everhfiing  burnings? Though  1 
Jliould  not  diflike  thefe  dreadful  &  aftonifhing  thoughts 
of  future  torment,  which  I  doubt  even  good  men 
may  have  caufe  to  prefs  home  upon  their  own  fpirits, 
while  they  find  Ingenuity  lefs  a&ive,  the  more  to  re- 
ft rail!  finne  •,  yet  I  think  it  litle  commends  God,  and 
as  little  benefits  us,  to  fetch  all  this  horror  &  aftonifh- 
ment  from  the  Contemplations  of  a  Deity,  which 
{hould  alwayes  be  the  moft  ferene  and  lovely  :  our  ap- 
prehenfions  of  the  Deity  (hould  be  fuch  as  might  en- 
noble our  Spirits,  and  not  debafe  them.  A  right  know- 
ledge of  God  would  beget  zfreedome  &  Liberty  of  Soul 
within  us  ,  and  not  fertility  •  apgTSk  $  Ihms  0  Geds 
Vfrv,  a  S^vhelctA  '&>fQ(p<x,ais:>  as  Plutarch  hath  well  obfeiVd  5 
our  thoughts  of  a  Deity  (hould  breed  inus  hopes  of 
Vertue,  and  not  gender  to  a  fpirit  of  bondage. 

But  that  we  may  pafs  on.  Becaufe  this  unnatural! 
refemblance  of  God  as  an  angry  Deity  in  impure  minds, 
fhould  it  blaze  too  furioufly ,  like  the  Bafilisk  would 
kill  with  its  looks  $  therefore  thefe  Painters  ufe  their 
beft  arts  a  little  to  fweeten  it,  and  render  it  lefs  unplea- 
fing.  And  thofe  that  fancy  God  to  be  moft  hafty  and 
apt  to  be  difpleafed,  yet  are  ready  alfo  to  imagine  him 
fo  impotently  mutable ,  that  his  favour  may  be  won 
again  with  their  uncouth  devotions ,  that  he  will  be 
taken  with  their  formall  praifes ,  and  being  thirfty 
after  glory  and  praife  &  folemn  addrefTes,  may,  by  their 
pompous  furnifhing  out  all  thefe  for  him,  be  won  to  a 
good  liking  of  them  :  and  thus  they  reprefent  him  to 

*  as  Lucian  in  themfelves  *  00s   j^Aaxot/ojufyjo*'  ,  Yi^e^raj  ,  y  djavctKfSv 

til  ?  eakTwo  ^W^W-  And  therefore  Superftition  will  alwaies  a- 
truly  j  though  bound  in  thefe  things  whereby  this  Deity  of  their  own, 
it  may  be  too  made  after  the  fimilitude  of  men,may  be  moft  gratified, 
pro  ane  y.       flaviflily  crouching  to  it.    We  will  take  a  view  of  it  in 

the 


O f  Super  pit  mi.  29 

the  words  of  Plutarch^  though  what  refers  to  the  $ewsy 
if  it  refpe&s  more  their  Rites  then  their  Manners ,  may 
feem  to  contain  too  hafly  a  cenfureofthem.  Superfti- 
tion brings  in  iwXoio^s  ^  xoc<tzlSgj)Sg^(p(5  t  cuSQcc^iajx^  ,  »  j/kj 

y.w)i<j{^  w  allow  ings  in  thcdufl^  tumblings  in  the  mire  jp*  ^A°Jjk+^ 
observations  of  Sabbaths  ^pr  oft  ernat  ions  ^  uncouth  geftures^^^jj^tu^ 
(jrftrange  rites  ofworjhip,     Superftition  is  very  apt  to£ 
think  that  Heaven  may  be  bribed  with  fuch  falfe-hear- 
ted  devotions -7  as  Porphyrie  hath  well  explain'd  it  by 

this,  that  it  is  *  vamAii^is  t»  fexoLQv  £wua,£rcu  £  3?7ov,  *  Lib.  2,  <&& 
an  apprehenfion  that  a  man  may  corrupt  and  bribe  the  hm-$u 
Deity  :  which  (  as  he  there  obferves  )  was  the  Caufe 
of  all  thofe  bloudy  facrifices,  and  of  fome  inhumane 
ones  among  the  Heathen  5  men  imagining  ftdrSvo-iav 
c^oov&i&oLi  r  olfjLcflicw*  like  him  in  the  Prophet  that 
thought  by  the  fruit  of  his  body  and  the  firftlings  of  his 
flockjo  expiate  the  finne  of  his  Soul.  Micah  6. 

f5Utit  may  be  we  may  feeme  all  this  while  to  have 
made  too  Tragicall  a  Defcription  of  Superftition  ,  and 
indeed  our  Author  whom  we  have  all  this  while  had  re- 
courfetO;  feemcs  to  have  fet  it  forth,  as  anciently  Pain- 
ters were  wont  to  doe  thofe  pieces  in  which  they  would 
demonftrate  moft  their  own  skill  3  they  would  not 
content  themfelves  with  the  fhape  of  one  Bodyonely, 
but  borrowed  feverall  parts  from  feverall  Bodies  as 
might  moft  fit  their  defign  and  fill  up  the  pi&ure  of 
that  they  defired  chiefly  to  reprefent.  Superftition  it 
may  be  looks  not  fo  foul  and  deformed  in  every  Soul 
that  is  dyed  with  it,  as  he  hath  there  fet  it  forth,  nor 
doth  it  every  where  fpread  it  felf  alike  :  this  <mL$*<;  that 
fhrowdsit  felf  under  the  name  of  Reltgion^ml  varioufly 
difcover  it  felf  as  it  is  feated  in  Minds  of  a  various  tem- 
per, and  meets  with  variety  of  matter  to  exercife  it  felf 
about,  E  3  We 


50  OfSuptrftition. 

We  (hall  therefore  a  little  further  inquire  into  it, 
and  what  the  Judgments  of  the  fobereft  men  anciently 
were  of  it  -,  the  rather  for  that  a  learned  Author  of  our 
own  feems  unwilling  to  own  that  Notion  of  it  which 
*  we  have  hitherto  out  of  Plutarch  and  others  contended 

•  for  -7  who  though  he  hath  freed  it  from  that  glofs 
which  the  late  Ages  have  put  upon  it5  yet  he  may  feem 
to  have  too  ftri&ly  confined  it  to  a  Cowardly  Worfliip 
of  the  ancient  Gentile  Daemons,  as  if  Superstition  and 
Polytheism  wrere  indeed  the  fame  thing  ,  whereas  Poly- 
theifm  or  Dtmon-rvorjhip  is  but  one  branch  of  it :  which 
was  partly  obferved  by  the  learned  Cafaubon  in  his 
Notes  upon  that  Chapter  oiTheophraflm  *c%*  ^ip^ou- 
HSvlcu^  where  it  is  defcrib'd  to  be  ^eihlcc  r&fo;  g  cTa//^- 
viov^  which  he  thus  interprets,  Theophraflu*  voce  frou/Jig- 
viov  &  Deos  ejr  Damones  complexm  eft,  ejr  quicquid  di~ 
vinitatis  effe  partieeps  male  fan  a  putavit  antiquitas. 
And  in  this  fenfe  it  was  truly  obferved  by  Petronius 
Arbiter^  ^w^ 

Primus  in  orbe  Deos  fecit  Ti?nor 

The  whole  progeny  of  the  ancient  Daemons,  at  leaft 
in  the  Minds  of  the  Vulgar,  fprung  out  of  Fear^  and 
were  fupported  by  it  :  though  notwithftanding,  this 
Fear,  when  in  a  Being  void  of  all  true  fenfe  of  Divine 
goodnefs,  hath  not  efcaped  the  cenfure  of  Super ftition 
in  Yarrow  judgment,  whofe  Maxim  it  was,  as  S.  Auflin 
tells  us,  Deum  a  reltgiofo  vereri^  a  fuperftitiofo  timeri : 
which  diftin<5tion  Servius  feems  to  have  made  ufeof  in 
his  Comment  upon  Virgil,  *y£neid.  6.  where  the  Poet 
defcribing  the  torments  of  the  wicked  in  hell,  he  runs 
out  into  an  Allegorical  expofition  of  all,  it  may  be  too 
much  in  favour  of  Lucretius  whom  he  there  magnifies. 
His  words  are  thefe ,  Ipfe  etiam  Lucretius  dicit  per  eos 
fuper  quos  yarn] am  cafurus  immintt  lapis  3  Superftitiofos 

figmftcariy 


OfSuper/lition.  I1  + 

fignificari^  qui  inaniter  femper  verentur,  &  de  Diis  & 
C&lo  &  locis  fuperionbus  male  opinantur  5  nam  Reli- 
giofi  {tint  qui  per  revercntiam  timent. 

But  that  we  may  the  more  fully  unfold  the  Nature 
of  this  W^,and  the  Effects  ofit,which  are  not  alwaies 
of  one  fort,  we  (hall  firft  premife  fomething  concer- 
ning the  Rife  of  it. 

The  Common  Notions  of  a  Deity,  ftrongly  rooted  in 
Mens  Souls,  and  meeting  with  the  apprenenfions  of 
Gutltinejs9,  are  very  apt  to  excite  this  Servile  fear :  and 
when  men  love  their  own  filthy  lufts,  that  they  may 
fparethem,  they  are  prefently  apt  to  contrive  fome 
other  waies  of  appealing  the  Deity  and  compounding 
with  it.  Unhallowed  minds,  that  have  no  inward  foun- 
dations of  true  Holinefs  to  fix  themfelves  upon,  are 
eafily  fhaken  and  tolled  from  all  inward  peace  and  tran- 
quillity :  and  as  the  thoughts  of  fome  Supreme  power 
above  them  feize  upon  them,  fo  they  are  ftruck  with 
the  lightning  thereof  into  inward  affrightments,  which 
are  further  encreas'd  by  a  vulgar  obfervation  of  thofe 
ftrange,  ftupendious  and  terrifying  Effects  in  Nature, 
whereof  they  can  give  no  certain  reafon ,  as  Earth- 
quakes, Thundrings  and  Lightnings,  blazing  Comets 
and  other  Meteors  of  a  like  Nature,  which  are  apt  to 
terrifie,  thofe  efpecially  who  are  already  unfetled  and 
chafed  with  an  inward  fenfe  of  guilt ,  and,  as  Seneca 
fpeaks,  inevitabilem  met  urn  ut  fupra  nos  aliqnid  time- 
rtmus  incutiunt.  Petronius  Arbiter  hath  well  defcribed 
this  bufinefs  for  us, 

Primus  in  orbe  Deos  fecit  Timor ,  ardna  Coelo 
Fulmina  cum  caderent-,  difcuffaque  mceniafammis^ 

Atque  ic~lus  flagraret  Athos, 

From  hence  it  was  that  the  Libri  fulgurales  of  the  Ro- 
manes^  and  other  fuch  like  Volumes  of  Superftition, 

fwelled 


5  z  Of  Superftitionl 

fwelled  fo  much,  and  that  the  pulvinaria  Beorum  were 
fo  often  frequent  ed,as  will  eafily  appear  to  any  one  a  li- 
tle  converfant  in  Livy^  who  every  where  fets  forth  this 
Devotion  fo  largely,  as  if  he  himfelf  had  been  too  pafli- 
onately  in  love  with  it. 

And  though  as  the  Events  in  Nature  began  fome- 
times  to  be  found  out  better  by  a  difcovery  of  their  im- 
mediate Natural  Caufes,  fo  fome  particular  pieces  of 
Superftitious  Cuftoms  were  antiquated  and  grown  out 
of  date  ,  ( as  is  well  obferv'd  concerning  thofe  Charms 
and  Februations  anciently  in  ufe  upon  the  appearing 
of  an  Eclipfe,  and  fome  others )  yet  often  affrights  and 
"horrours  were  not  fo  eafily  abated,  while  they  were 
unacquainted  with  the  Deity,  and  with  the  other  my- 
fterious  Events  in  Nature,  which  begot  thofe  Furies  & 

Unlucky  Empufas^  ccAa^^g  (&  'mAat^j/cuys  cTow/^fcw,  in 

the  weak  minds  of  men.  To  all  which  we  may  adde  the 
frequent  Spectres  and  frightfull  Apparitions  o£  Ghofts 
zndMormos:  all  which  extorted  fuch  a  kind  of  Wor- 
fhip  from  them  as  was  moft  correfpondent  to  fuch  Cau- 
fes  of  it.  And  thofe  Rites  and  Ceremonies  which 
were  begotten  by  Superftition,  were  again  the  unhappy 
Nurfes  of  it  ^  fuch  as  are  well  defcribed  by  Plutarch  in 
his  De  defett.  Oracul.  'Eoplou  kj  Sunou,  alc&ep  YtjM&ti 
5wo<p&t,£e^  <&  onuftyDWDLi,  ov  ous  oofJig^ayicLi^  &C.  Feafts 
and  Sacrifices ,  as  likewife  obfer  vat  ions  of  unlucky  and 
fat  all  dayes,  celebrated  with  eating  of  raw  things^  lacera- 
tions ^  fa(lings ,  and  bowlings ,  and  many  times  pithy  Spee- 
ches in  their  f acred  rites ^  and  frantick  behaviour. 

But  as  we  infinuated  before,  This  Root  of  Superfti- 
tion diverfely  branched  forth  it  felf,  fometimes  into 
Magick  and  Exorcifmes,  other  times  into  Padantica/l 
Rites  and  idle  observations  of  Things  and  Times 5  as 
Theophrafius  hath  largely  fet  them  forth  in  his  Trad 


cfsi 


upcrflmon.  3 5 


/c%x  £u<n£*iwvict<,%  in  others  it  difplayed  itfelf  in  in- 
venting as  many  new  Deities  as  there  were  feverall 
Caufes  from  whence  their  affrights  proceeded,  and  fin- 
ding out  many  <p^1d/uu>grj^(x,  appropriate  to  them,  as 
fuppofing  they  ought  to  be  worfhipt  cum  facro  horrore. 
And  hence  it  is  that  we  hear  of  thofe  inhumane  and 
Diabolicall  facrifices  called  dvSr&TrvSvcriou,  frequent 
among  the  old  Heathens  (  as  among  many  others  Por- 
phyry in  his  De abfiinentia  hath  abundantly  related) 
and  of  thofe  dead  mens  bones  which  our  Ecclefiaftick 
Writers  tell  us  were  found  in  their  Temples  at  the  de- 
molishing of  them.  Sometimes  it  would  exprefs  itfelf 
in  a  prodigall  way  of  facrificing,  for  which  Ammianus 
Marce/lwusUn  heathen  Writer,  but  yet  one  who  feems 
to  have  been  well  pleafed  with  the  fimplicity  and  inte- 
grity of  Chriftian  Religion  )  taxeth  Julian  the  Empe- 
rour  for  Superftition.  J>ulianus^  Superftitiofus  magis 
quam  legitimus  facrorum  obfervator,  innumeras  fitne  par- 
(imoniapecudes  mactans-,  ut  aflimaretur-,  fi  revertiflet  de 
ParthiSy  bovcs  jam  defuturos  :  like  that  Marcus  C/tfiar> 
of  whom  he  relates  this  common  proverb,  ot  X<Liy\ 

fioes  Maputo  iztf  Koug"<x£,«,    dv  av  viwv\o"Fi  yi/Jfiis  CCKTilho/UL&CC, 

Befides  many  other  ways  might  be  named  wherein  Su- 
perflation  might  occasionally  fhew  it  felf. 

All  which  may  beft  be  underftood^  if  we  confider  it 
a  little  in  that  Gompofitionof  Fear  and  Flattery  which 
before  we  intimated  :  and  indeed  Flattery  is  moft  inci- 
dent to  bafe  and  flavijh  minds  •,  and  where  the  fear  and 
jealoufy  of  a  Deity  difquiet  a  wanton  dalliance  with  fin, 
and  difturb  the  filthy  pleafure  of  Vice ,  there  this  faw- 
ning and  crouching  difpofition  will  find  out  devices  to 
quiet  an  angry  confcience  within,  and  an  offended  God 
without,  ( though  as  men  grow  more  expert  in  this 
cunning,  thefe  fears  may  in  fome  degree  abate. )  This 

F  the 


2  4  Of  Superftition. 

the  ancient  Philofophy  hath  well  taken  notice  of,  and 
therefore  well  defind  £u<ri£cLifjyvl*  by  ^Aa^jot,  and 
ufeth  thefe  terms  promifcuoufly.  Thus  we  find  Max. 
Tyrius  in  his  DifTert.  4,  concerning  the  difference  be- 
tween  a  Friend and  a  Flatterer.  0  ju  oujg^ii; ,  <p/A©<  ,3^ 

(p/A@«  n^?S3  J^su^w  5  °C  £&cri>£<Mfj(Cf)v.  0  ft  Snxpozov  t»i  oppg- 
T?5  idf-coi01  r*ws  SzoTs  civ&i  Spins'  0  5  ToutTnivos  %£&>   {49%dw~ 

T»s  Tuest-vvM.  The  fenfe  whereof  is  this,7^£  Pious  man  is 
God's  friend^  the  Superflittous  is  a  flatterer  of  God :  and 
indeed  mo  (I  happy  and  blejl  is  the  condition  of  the  Pious 
Man,  God's  friend  $  bat  right  miserable  &  fad  is  the  ft  ate 
of  the  Super ftitious,  The  Piom  man^  emboldnedby  a  good 
Confcience  and  encouraged  by  the  fenfe  of  his  integrity^ 
comes  to  God  without  fear  and  dread :  but  the  Superfli- 
tious  being  funk  and  deprefl  through  the  fenfe  of  his  own 
wickednefs^  comes  not without  much  fear ■,  being  void  of 
all  hope  and  confidence^  and  dreading  the  Gods  as  fo  many 
Tyrants,  Thus  Plato  alfo  fets  forth  this  Superfiitious 
temper,  though  he  mentions  it  not  under  that  name, 
but  we  may  know  it  by  a  property  he  gives  of  it,  viz  .to 
collogue  with  Heaven^  Lib ,10.  de  Legibus  •,  where  he  di- 
ftinguifheth  of  Three  kinds  of  Tempers  in  reference  to 
the  Deity,  which  he  there  calls  ^a^w,  which  are,  Tot  all 
Atheifm^  which  he  faies  never  abides  with  any  man  till 
his  Old  age  5  and  Partial  Atheifm^  which  is  a  Negation 
of  Providence  5  and  a  Third ,  which  is  a  perfwafion 
concerning  the  Gods  qti  6u<p^c/uv^!ilof  «V/  Svfj&ai  £  ou- 
%ous5  that  they  are  eafily  wone  by  facrifices  and  prayers^ 
which  he  after  explaines  thus,  qti  %/A/  «V*  <moiv 
d Anew iv,  frz^oyfyoi  <£«£#,  &C.  that  with  gifts  unjufi 
men  may  fnd  acceptance  with  them.  And  this  Difcourfe 
of  Plato's  upon  thefe  three  kinds  of  Irreligious  ird&n 

Simpli- 


Of  Super fiition.  2  5 

Simplicius  feems  to  have  refpedt  to  in  his  Comment 
upon  Epiffetus,  cap.  38.  which  treats  about  Right  opi- 
nions in  Religion  $  &  there  having  purfued.the  two  for- 
mer of  them,  he  thus  dates  the  latter,  which  he  calls 
a<£kicu  Xoyv  as  well  as  the  other  two,  as  a  conceit  rSsas 

<rw,  quod  muneribus  &  donariis  ejr  flipis  diflributione  a 
fententia  deducuntur  :  fuch  men  making  account  by 
their  devotions  to  draw  the  Deity  to  themfelves,  and 
winning  the  favour  of  Heaven,  to  procure  fuch  an  in- 
dulgence to  their  lufts  as  no  fober  man  on  earth  would 
give  them-,  they  in  the  meanwhile  not  confidering  eos 

TtSxtyu>ythat  Repentance^  Supplications  and  Prayers^  &c. 
ought  to  draw  us  nearer  to  Gody  not  God  nearer  to  us  ^  as 
in  afhip^  by  faftning  a  Cable  to  a  firm  Rock*,  we  intend 
not  to  draw  the  Rock  to  the  Ship^  but  the  Ship  to  the  Rock. 
Which  laftpaflage  of  his  is  therefore  the  more  worthy 
to  be  taken  notice  of,  as  holding  out  fo  large  an  Extent 
that  this  Irreligious  temper  is  of,  and  of  how  fubtila 
Nature.  This  fond  and  grofs  dealing  with  the  Dei- 
ty was  that  which  made  the  fcoffing  Lucian  fo  much 
fport,  who  in  his  Treatife  Be  facrijicits  tells  a  number  of 
ftories  how  the  Demons  loved  to  be  feafted,  and  where 
and  how  they  were  entertained ,  with  fuch  devotions 
which  are  rather  ufed  Magically  as  Charms  and  Spells 
for  fuch  as  ufe  them,  to  defend  themfelves  againft  thofe 
Evils  which  their  own  Fears  are  apt  perpetually  to  mu- 
tter up,  and  to  endeavour  by  bribery  to  purchafe  Hea- 
ven's favour  and  indulgence,  as  Juvenal  (^tdksoi  the  Satyr.  0 
Superfluous  *ALgyptian^ 

Illius  lacryma  mentitaque  munera  pr&flant 

Ut  vent  am  culpa  non  abnuat,  an  fere  magno 

Scilicet  &  tenui  popano  corrupt  us  Osiris, 

F  £  Though 


j  6  Of  Super ftitiori. 

Though  all  this  while  I  would  not  be  understood  to 
condemn  too  feverely  all  fervile  fear  of  God,  if  it  tend 
to  make  men  avoid  true  wickednefs,  but  that  which 
fettles  upon  thefe  lees  of  Formality. 

To  conclude,  Were  I  to  define  Superftition  more 
generally  according  to  the  ancient  fcnfeofit,  I  would 
call  it  Such  an  apprehcnfion  of  God  in  the  thoughts  of  men, 
as  renders  him  grievous  and  hurdenfome  to  them  ,  and  fo 
deflroys  all  free  and  cheerfull  converfe  with  him  •,  beget- 
ting in  the  fie  ad  thereof  a  fore'  d  and  jejune  devotion^  void   , 
of  inward  Life  and  Love.     It  is  that  which  difcovers  it 
ielf  Pedantically  in  the  worihip  of  the  Deity,  in  any 
thing  that  makes  up  but  onely  the  Body  or  outward  Fe- 
fture  of  Religion  •,  though  there  it  may  make  a  mighty 
blufter  :  and  becaufe  it  comprehends  not  the  true  Di- 
vine good  that  arifeth  tothe  Souls  of  men  from  an  in- 
ternall  frame  of  Religion,  it  is  therefore  apt  to  think 
that  all  it's  in  ftp nd  devotions  are  as  fo  many  Prefents  of- 
fered to  the  Deity  and  gratifications  of  him.   How  <va- 
rioufly  Superftition  can  difcover  &  manifeft  itfelf,  we 
have  intimated  before :  To  which  I  (hall  onely  adde 
this,  That  we  are  not  fo  well  rid  of  Superftition^  as 
fome  imagine  when  they  have  expell'd  it  out  of  their 
Churches,  expunged  it  out  of  their  Books  and  Wri- 
tings, or  caft  it  out  of  their  Tongues,  by  making  Inno- 
vations in  names  (wherein  they  fometimes  imitate 
thofeold  Caunii  that  Herodotus  fpeaks  of,  who  that 
they  might  banifh  all  the  forrein  Gods  that  had  ftollen 
in  among  them,  took  their  proceflion  through  all  their 
Country,  beating  &  fcourging  the  Aire  along  as  they 
went-,)  No,  for  all  this,  Superftition  may  enter  into 
our  chambers,  and  creep  into  our  clofets,  it  may  twine 
about  our  fecret  Devotions,  &  aftuate  our  Formes  of 
belief  and  Orthodox  opinions,  when  it  hath  noplace 

elfe 


\ 


clfc  to  fliroud  itfelf  or  hide  its  head  in  \  we  may  think 
to  flatter  the  Deity  by  thefe,  and  to  bribe  it  with  them, 
when  we  are  grown  weary-  of  more  pompous  folemni- 
ties :  nay  it  may  mix  it  felf  with  a  feeming  Faith  in 
C  hrift  -7  as  I  doubt  it  doth  now  in  too  many,  who  lay- 
ing afide  all  fober  and  ferious  care  of  true  Piety,  think 
it  iufficient  to  offer  up  their  Saviour,  his  Aftive  and 
Paflive  Righteoufnefs,  to  a  fevere  and  rigid  Juftice,  to 
make  expiation  for  thofe  fins  they  can  be  willing  to  al- 
low themfelves  in. 


F  3 


SHORT  DISCOURSE 


.OF 


ATHEISM 


Job  21.  14, 15. 

The j  fay  unto  God^  Depart  from  us  •  for  we  defire  not 

the  knowledge  of  thy  waies. 
What  is  the  Almighty  that  we  jhould  ferve  him  ?  and 

what  profit  Jhould  we  have  if  we  pray  unto  him  ? 

Tlutarchm  fskX'ltriS'©*  $  'Oer/g^©*. 

Evioi  'Ztmcnptyivlzs  mv*v\cLircL<jiv  en  ^eiai^oufj^yicw  whiofrov* 

Plutarch,  tfeji  Aeiai£ctifj{gviocs0 

"Evioi  (pdjypvles  r  feivi^ccifjigviocv  y  lfA7ri'5lvo-LV  els  dStinaHlat, 
afoc^e7cLv  xj  civlifTV7rDV+\Ztrep7MSsT\ffDLvm  ov  user®  kuiMLuj 


The  Contents  of  the  enfuing  Difcourfc.  4 1 

That  there  is  a  near  Affinity  between  Atheifm  and  Su- 
perftition, 

That  Superftition  doth  not  onelj  prepare  the  way  for 
Atheifm,  hut  promotes  and  ftrengthens  it. 

That  Epicurifm  u  but  Atheifm  under  a  mask. 

A  Confutation  of  Epicurus  his  M after- notion,  together 
with  fome  other  pretences  and  Dogmata  of  his  Sett. 

The  true  knowledge  of  Nature  is  advantageous  to  Re- 
ligion. 

That  Superftition  is  more  tolerable  then  Atheifm. 

That  Atheifm  is  both  ignoble  and  uncomfortable. 

What  low  and  unworthy  Notions  the  Epicureans  had  con- 
cerning Man  s  Happinef :  and  what  trouble  they  were 
put  to  How  to  define,  and  Where  to  place  true  Happi- 
neffe. 

A  true  belief  of  a  Deity  fupports  the  Soul  with  a  pre fent 
Tranquillity  and  future  Hopes, 

Were  it  not  for  a  Deny,  the  World  would  be  unhabitable. 


A  SHORT  DISCOURSE 

ATHEISM 

\E  have  now  done  with  what  we  intended 
concerning  Superftition ,  and  fhall  a  little 
confider  and  fearch  into  the  Pedigree  of  A- 
_  THEISM,  which  indeed  hath  fo  much  af- 

finity with  Superftition  that  it  may  feem  to  have  the 
fame  Father  with  it.  OJ*  weTa-i  £hvs  7t)  0  aS-g©*,  0  $ 
£ei<n£cufjy)y  a  f&KttoLi.     Superftition  could  be  well  con- 

G  tent 


w_  X 


w 


41  Of  Athiifm. 

tent  there  were  no  God  to  trouble  or  difquietit,  and 
Atheifm  thinks  there  is  none.  And  as  Superflitionis 
engendred  by  a  bafe  opinion  of  the  Deity  as  cruell  and 
tyrannical}  ( though  it  be  afterwards  brooded  and 
hatcht  by  ajlavijh  fear  and  abjed:  thoughts)  fo  alfo  is 
Atheifm  :  and  that  fowre  and  ghaftly  apprehenfion 
of  God,  when  it  meets  with  more  flout  and  furly  Na- 
tures, is  apt  to  enrage  them,  and  cankering  them  with 
Malice  againft  the  Deity  they  fo  little  brook,  pro- 
vokes them  to  fight  againft  it  and  undermine  the  No- 
tion of  it  •  as  this  Plaflkk  Nature  which  intends  to 
form  Living  creatures,  when  it  meets  with  ftubborn 
and  unruly  Matter,  is  fain  to  yield  to  it,  and  to  produce 
that  which  anfwers  not  her  own  Idea  $  whence  the  Si- 
natures  and  impreifions  of  Nature  fometimes  vary  fo 
much  from  that  Seal  that  Nature  would  haveftamp'd 

Upon  them.  O  <Pei(Ti£eu[jyt)v  ry  <G>poa,ipr\<ji  ctSre@«  o>V,  a- 
eb-eve&zps  %}xv  %  t§  S^o^ct^v  is%/  $rec*>v  0  /Zihelcn.  If 
thefe  Melancholick  Opinions  and  difquieting  Fears  of 
the  Deity  mould  not  the  Minds  of  men  into  Devotion, 
as  finding  them  too  churlifh  and  untameable  to  receive 
any  fuch  impreffions ;  they  are  then  apt  to  exafperate 
men  againft  it,  and  ftir  them  up  to  contend  with  that 
Being  which  they  cannot  bear,  and  to  deftroy  that 
which  would  deprive  them  of  their  own  Liberty.  Thefe 
unreafonable  fears  of  a  Deity  will  alwaies  be  moving 
into  Flattery  or  Wrath.  Atheifm  could  never  have  fo 
eafily  crept  into  the  world,  had  not  Super fition  made 
way  and  open  d  a  Back-door  for  it  •,  it  could  not  fo  ea- 
fily have  banifh'd  the  Belief  of  a  Deity  ,  had  not  that 
firft  accufed  and  condemn'd  it  as  deftru&ive  to  the 
Peace  of  Mankind  ^  and  therefore  it  hath  alwaies  jufti- 
fied  and  defended  it  felf  by  Superflition  .*  as  Plutarch 
hath  well  expreft  it ,  (ft  3  ^eia-t^ccifj^via,  tS  aS-eawn  % 


OfJtheifm.  4  3 

Z^^Superflition  afforded  the  principle  of  Generation  to 
Atheifm^  and  afterwards  furniflfd  it  with  an  Apology^ 
which  though  it  be  neither  true  nor  love ly^  yet  wants  it  not 
djpecious pretence.  And  therefore  Simplicity  (as  we 
heard  before)  calls  the  Notion  oiSuperfiition  ocSretavs 
Ao'^pr,  as  having  an  ill  favour  of  Atheifm  in  it,  feeing  (as 
he  gives  an  account  of  it )  it  difrobes  the  Deity  of  true 
Majefty  and  Perfection,  and  reprefents  it  as  weak  and 
infirme,  cloth'd  with  fuch  fond,  feeble  and  impotent 
paifions  as  men  themfelves  are.  And  Dionyfius  Longi- 
nus,  that  noble  Rhetorician,  fears  not  to  challenge 
Homer  as  Atheiflicall  for  his  unfavoury  language  of  the 
Gods,  which  indeed  was  only  the  Brat  of  his  Super fii- 
tion.  If  the  Super flitious  man  thinks  that  God  is  alto- 
gether like  himfelf  (  which  indeed  is  a  character  mod 
proper  to  fuch  )  the  Atheifl  will  foon  fay  in  his  heart, 
There  is  no  God  %  and  will  judge  it  not  without  fome 
appearance  of  Reafon  to  be  better  there  were  none  5 
as  Plutarch  hath  difcours'd  it ,  g^cL^ivov  LZ  refyaicws 
vxsivQis  Kj  '^yw^zx.ti  tu7tcc^7tocv yowm  hvoiocv  e%ty  6£&>p,  juf/i^n 

v&)7rzov  oTp&TloijfyitoV   cLifJ&oi ,  xj   nAeiotccrlw   Svaiccv   iq 

Upttpjtetv  T&vrlw  vofjl'CpvrrvLs  •  Were  it  not  better  for  the 
Gaules  and  Scythians,  not  to  have  had  any  Notion  fanfy 
orHifiory  of  the  Gods  ,  then  to  think  them  fuch  as  de- 
lighted in  the  Blood  of  men  offered  up  in  facrifces  upon 
their  Altars^  as  reckoning  this  the  moft  perfect  kind  of 
Sacrifice  andconfummate  Devotion  ?  For  thus  his  words 
aretobetranflated  in  reference  to  thofe  ancient  Gauls 
and  Scythians^  whom  almoft  all  Hiftories  teftifie  to 
have  been  otVs^'Tro.St/iBw  *  which  horrid  and  monftrous 
Superftition  was  anciently  very  frequent  among  the 

G  2  Heathen, 


A  c  OfJibclfrfh 

Heathen  ,  and  was  fliarply  taxed   by   Empedocles  of 
old, 

This  mzdeLucretius  cry  out  with  fo  much  indignation, 
when  he  took  notice  of  Agamemnon  s  Diabolicall  de- 
votion  in  facrificing  his  Daughter  Iphigenia  to  make 
expiation  at  his  Trojan  Expedition,  Tantum  ReRigio  po- 
tuit  fuadere  malorum.  And  indeed  what  fober  man 
could  brook  fuch  an  efteem  of  himfeif  as  this  blinde 
Super flition  ( which  overfpread  the  Heathen  world  and 
(I  doubt)  is  not  fufficiently  rooted  out  of  the  Chriftian) 
faftned  upon  God  himfeif  <  which  made  Plutarch  fo 
much  in  defiance  of  it  cry  out,  as  willing  almofl:  to  be  an 
Atheift  as  to  entertain  the  Vulgar  Superftition,  As 
for  me  (  faith  he  )  /  had  rather  men  fhould  fay  that  there  is 
no  fuch  man  nor  ever  was  as  Plutarch,  then  to  fay  that 
he  is  or  was  cLv^zcpir©*  d€iS <x/©*,  ou^giixSoA©^  ou^epra 
'Tjr^ps  QpyUu  y  'On  to/5  nvyyai  'Ufjyopyliyys ,  an  inconjlant 
fickle  man^  apt  to  be  angry,  and  for  every  trifle  revenge- 
fu/iy&c.  as  he  goes  on  farther  to  expreffe  this  Blaf- 
phemy  of  Super "flit ion. 

But  it  may  not  be  amiffe  to  learn  from  Atheifis 
themfelves  what  was  the  Impulsive  caufe  that  mov'd 
them  to  baniili  away  all  thoughts  and  fober  fear  of  a 
Deity,  what  was  the  Principle  upon  which  this  black 
Opinion  was  built  and  by  which  it  was  fuftein'd.    And 
this  we  may-  have  from  the  confeflions  of  the  Epicu- 
reans^ who  though  they  feemed  to  acknowledg  a  Dei- 
ty, yet  I  doubt  not  but  thofe  that  fearch  into^  their 
Writings  will  foon  embrace  Tullys  cenfure  of  them. 
Verbis  quidem  ponunt^reipfa  tollunt  Deos,  Indeed  it  was 
not  fafe  for  Epicurus  (though  he  had  a  good  mind  to  let 
the  World  know  how  little  he  cared  for  their  Deities  ) 

to 


OfJtheljYn.  46 

to  profefs  he  believed  there  was  none ,  left  he  fhould 
have  met  with  the  fame  entertainment  for  it  that  Pro- 
t agora*  did  at  Athens^  who  for  declaring  himfelf  doubt- 
full  em  «ot,  em  [m  mi  Sreoi ,  was  himfelf  put  to  Death, 
and  his  books  burnt  in  the  ftreets  of  Athens^  \sm  m- 
fvytctfuh  voce  Pr&conis^  as  Diogenes  Laertius  and  others 
record  ;  and  indeed  the  world  was  never  fo  degenera- 
ted any  where  as  to  fuffer  Atheifm  to  appear  in  pub- 
lick  View. 

But  that  we  may  return,  and  take  the  Confeffions 
a  little  of  t\izk  fecrct  Atheifls  of  the  Epicurean  fed:  and 
ofthefeTW/y  gives  us  a  large  account  in  his  Books  de 
Finibus  and  other  parts  of  his  Philofophy.  Torquatus 
the  .Epicurean  in  his  firft  book  de  Finibus  liberally 
fpends  his  breath  to  cool  that  too-much  heat  of  Re- 
ligion, as  he  thought, in  thofe  that  could  not  apprehend 
God  as  any  other  then  curiofum  &  plenum  negotii 
J>m»(asoneofthat  Se&doth  phrafeit  Lib.  i.deNat.. 
Deor.)  and  fo  he  ftates  this  Maxim  of  the  Religion 
that  then  was  moft  in  ufe,  Superflittone  qui  ejl  imbutusr 
quietus  effe  nunquam  poteft.  '  By  the  way,  it  may  be 
worth  our  obferving,  how  this  tnonftrpus  progeny  of 
men,  when  they  would  feem  to  acknowledge  a  Deity, 
could  not  forget  their  own  beloved  Image  which  was 
always  before  their  eyes  5  and  therefore  they  would 
have  it  as  carelefs  of  any  thing  but  its  own  pleafureand 
idle  life  as  they  themfelves  were.  So  eafy  is  it  for  all 
Se&s  fome  way  or  other  to  Aide  into  a  compliance 
with  the  Anthropomorphita^  and  to  bring  down  the 
Deity  to  a  conformity  to  their  own  Image. 

But  we  (hall  rather  chufe  a  litle  to  examine  Lucretius 
in  this  point,  who  hath  in  the  name  of  all  his  Seft 
largely  told  us  the  Rife  and  originall  of  this  Defign, 
After  aftiort  Ceremony  to  his  following  Difcourfe  of  ( 

G  3  Nature  1 


46  OfJtbeifm, 

Nature,  he  thus  begins  his  Prologue  m  commendation 
of  Epicurus  his  exploit,  as  he  fancies  it. 

Humana  ante  oculos  fcede  cum  vitajaceret. 
In  terris  opprejfa.gravifub  Relligione, 
£u&  caput  e  cceli  regionibus  ofiendebat 
Uorribili  afpeciufemper  mortalibm  injlans  -y 
Frimum  Graim  homo  mortales  tender e  contra 
Eft  oculos  aufus*primufque  obfifiere  contra : 
Quern  necfama  Deum,  nee  Fulmina,  nee  minitanti 
Murmur e  comprefiit  Caelum  . 

And  a  little  after  in  a  forry  Ovation,  proudly  cries 
out, 

Quare  Relligio  pedibusfubjetfa  vicifim 
obteritur  •,  nos  ex^quat  vifforia  ccelo. 
But  to  proceed  5  Our  Author  obferving  the  timorous 
minds  of  men  to  have  been  ftruck  with  this  dreadful 
Superstition  from  the  obfervation  of  fome  ftupendiou-s 
„  Effects  and  Events  ( as  he  pleafeth  rather  to  call  them ) 
in  Nature  5  he  therefore,  following  herein  the  fteps  of 
his  great  Matter  Epicurus  ,  undertakes  fo  tofolve  all 
thofe  knots  which  Superflition  was  tied  up  into,  by 
unfolding  the  Secrets  of  Nature,  as  that  men  might  find 
themfelves  loofned  from  thofe  favi  Domini  and  crude- 
les  Tyranni,  as  he  calls  the  vulgar  Creeds  of  the  Deity. 
And  fo  begins  with  a  iimple  Confutation  of  the  Opi- 
nion of  the  Creation,  which  he  fuppofed  to  contein  a 
fure  and  fenfible  Demonftration  of  a  Deity,  and  to 
have  fprung  up  from  an  admiring  ignorance  of  Natural 
produdions. 
Lib,  1.  '  Qj*ippe  it6  Eormido  mortales  continet  omnes, 

Quid  mult  a  in  terris  fieri  coeloque  tuentur, 
Quorum  operum  Caufas  nulla  ratione  viderc 
Poffunt,  ac  fieri  Divino  numine  rentur. 
And  towards  the  end  of  this  firft  Book, 

Primum 


GfAthtifm.  47 

Primhm  quod  magnis  doceo  de  rebus ,  &  arftu 

Relligionum  animos  nodis  exfolvere  pergo. 
But  herein  all  the  Epicureans  (who  are  not  the  true,  but 
fofter- fathers  of  that  Natural  Philofophy  they  brag  of, 
and  which  indeed  Democritus  was  the  firft  Author  of) 
doe  miferably  blunder  themfelves.  For  though  a'lawful 
acquaintance  with  all  the  Events  zxi<&  Phenomena  that 
fliew  themfelves  upon  this  mundane  ftage  would  contri- 
bute much  to  free  mens  Minds  from  theflavery  of  dull 
Superfiition :  yet  would  it  alfo  breed  a  fober  &  amiable 
Belief  of  the  Deity,  as  it  did  in  all  the  Pythagoreans^  Pla- 
tonics and  other  Sefts  of  Philofophers,  if  we  may  be- 
lieve themfelves.-,  and  an  ingenuous  knowledge  hereof 
would  be  as  fertile  with  Religion  ,  as  the  ignorance 
thereof  in  ajfr  ighted  and  bafe  Minds  is  with  Super  flit  ion. 
For  which  purpofe  I  (hall  need  onely  to  touch  upon 
Epicurus  his  matter- notion  by  which  he  undertakes 
to  falve  all  difficulties  that  might  hold  our  thoughts  in 
fufpence  about  a  cf«p^j,  or  a  Creator,  which  is  that 
Plenum  (  which  is  all  one  with  Corpus  )  and  Inane^  that 
this  Body  (  which  in  his  Philofophy  is  nothing  elfe  but 
an  Infinity  of  Tnfenfible  Atomes  moving  to  and  frv  in  an 
Empty  Space )  is,  together  with  that  Space  in  which  it 
is,  fufficient  to  beget  all  thofe  Phenomena  which  we  fee 
in  Nature.  Which  however  it  might  be  true,  Motion 
being  once  granted,  yet  herein  Tully  hath  well  fcotcht 
the  wheel  of  this  over-hafty  Philofophy,  Lib.  itde  Fi* 
nibus^  Cum  in  Rerum  natura  duo  fint  qutrenda  ,  unumy 
qu£  Materia  fit  ex  qua  qu&que  res  efficiatur  ♦,  alterum^ 
qua  Vis  fit  qua  quidque  effciat:  de  Materia  differuerunt 
Epicurei  -7  Vim  &  caufiam  efftciendt  reliquerunt .  Which 
is  as  much  as  if  fome  conceited  piece  of  Sophiftry  fhould 
go  about  to  prove  that  an  Automaton  had  no  dependen- 
cy upon  the  skill  of  an  Artificer,  by  defcanting  upon 

the 


OfJtbetfm. 

the  feveral  parts  of  it,  without  taking  notice  in  the 
mean-while  of  fome  external  Weight  or  Spring  that 
moves  it:  or,  to  ufe  his  own  Similitude,  as  if  one  that 
undertakes  to  Analyfe  any  Learned  Book,  fliould  tell 
us  how  fo  many  Letters  meeting  together*  in  feveral 
Combinations,  fliould  beget  all  that  fenfe  that  is  con- 
teined  therein ,  without  minding  that  Wit  that  call 
them  all  into  their  feveral  Ranks.  And  this  made  A- 
riftotle,  otherwifenot  over-zealous  of  Religion,  foberly 
to  acknowledge  fome  Firjl  mover  ^  g  <ut$'pv  vavZv  a\w- 

And  yet  could  we  allow  Epicurus  this  power  of  Mo- 
tion to  be  feated  in  Nature,  yet  that  he  might  perform 
the  true  task  of  a  Naturalijl,  he  muft  alfo  give  us  an  ac- 
count how  fuch  a  force  and  power  in  Nature  fliould  fub- 
fift  :  which  indeed  fs  eafy  to  doe,  if  we  call  in  ®goV  >m 
fjnjpvj)^  God  himfelf  as  the  Architect  and  mover  of  this 
Divine  Artifice  5  but  without  forae  Infinite  power, 
impojffible. 

And  we  fliould* further  inquire,How  thefe  moveable 
&  vamblmgAtomes  come  to  place  themfelvesfo  orderly 
in  theUniverfe,  and  obferve  that  abfolute  Harmony  & 
Decorum  in  all  their  Motions,  as  if  they  kept  time  with 
the  Mufical  laws  of  fome  Almighty  Mind  that  com- 
pos'd  all  their  lefTons  &  meafured  out  their  Dances  up 
and  down  in  theUniverfe  5  and  alfo  how  it  comes  to 
pafs,  if  they  be  only  mov'd  by  Chance  &  Accident^  that 
fuch  Regular  mutations  and  generations  fliould  be  be- 
gotten by  a  fortuitous  concur fe  of  Atomes^  as  fometimes 
they  fpeak  of,  they  having  no  centre  to  feat  themfelves 
a5out  in  an  infinite  Vacuity,  as  Tu/Jy  argues  $  and 
howT  thefe  Bodies  that  are  once  mov'd  by  fogie  impnlfe 
from  their  former  ftation,  return  again,  or  at  leaft  come 
to  ftay  themfelves ,  and  doe  not  rather  move  perpe- 
tually 


OfJtheifm.  ^9 

tually  the  fame  way  the  Firft  impulfe  and  dire&ion 
carried  them  5  or  why  they  doe  not  there  reft  where 
their  Motion  firft  began  to  ceafe ,  if  they  were  in- 
terrupted by  any  thing  without  them :  or  again,  if 
the  proper  motion  of  thefe  Atomes  be  alwaies  toward 
fome  Centre,  as  Epicurus  (omztimes  is  pleafed  to  ftate 
the  bufinefs,  Lineis  Reffis,  as  he  faith,  then  how  comes 
there ,  as  Tu/iy  replies  5  to  be  any  Generation  i  or  if 
there  be  a  Mot  us  declinationis  joyn'dwith  this  Motion 
of  Gravity  (  which  was  one  of  Epicurus  his  wuejicu  &q%<li 
which  he  borrowed  not  from  Democritus )  then  why 
fhould  not  all  tend  the  fame  way  i  and  fo  all  thofe 
Motions,  Generations  and  Appearances  in  Nature  all 
vanifh,  feeing  all  Variety^of  Motion  would  be  taken 
away  which  way  foevej/this  unhallowed  Opinion  be 
ftated  t 

Thus  we  fee,  though  we  fhould  allow  Epicurus  his 
Principle  and  fundamental  abfurdity  in  the  frame  ot 
Nature,  yet  it  is  too  aiery  and  weak  a  thing  to  fupport 
that  maflie  bulk  of  Abfurdities  which  he  would  build 
upon  it.  But  it  was  not  the  lot  of  any  of  his  ftamp  to  be 
ovqr-wife  (  however  they  did  boaft  moft  in  the  title  of 
Sofbi )  as  is  well  obfer  ved  of  them  5  for  then  they  might 
have  been  fo  happy  too  as  to  have  difpelled  thefe 
thick  and  filthy  mifts  of  Atheifm ,  by  thofe  bright 
beams  of  Truth  that  fhine  in  the  frame  of  this  inferiour 
world,  wherein,  as  S.Paul  fpeaks,the  S  yvm&v  iS  ^5 is 
made  manifeft. 

Atheifm  moft  commonly  lurks  in  confinio  fcienti* 
&  ignoranti*  3  when  the  Mindes  of  men  begin  to 
draw  thofe  grofs ,  earthly  vapours  of  fenfuall  and 
materiall  Speculations  by  dark  and  cloudy  difputes, 
they  are  then  moft  in  danger  of  being  benighted  in  them. 
There  is  a  Natural  Senfe  of  God  that  lodges  in  the 

H  minds 


50  OfAbeifm. 

minds  of  the  loweft  and  dulleft  fort  of  vulgar  men, 
which  is  alwaies  roving  after  him,  catching  at  him, 
though  it  cannot  lay  any  fure  hold  on  him-,  which  works 
like  a  natural  InftinEl  antecedent  to  any  mature  know- 
ledge, as  being  indeed  the  Fir  ft  principle  of  it :  and  if  I 
weretofpeak  precifely  in  the  mode  of  the  Stoicks ,  I 
would  rather  call  it  o^jjmv  tv^  t  3?ov  then  with  Plu- 
tarch &m  mem  But  when  contentious  difputes,  and 
frothy  reafonings  ,  and  contemplations  informed  by 
flefhly  affeftions  ,  converfant  onely  about  the  out-fide 
of  Nature,  begin  to  rife  up  in  mens  Soules  •,  they  may 
then  be  in  fome  danger  of  deprefling  all  thofe  In-bred 
notions  of  a  Deity,and  to  reafon  themfelves  out  of  their 
own  fenfe,  as  the  old  Scepticks  did:  and  therefore  it 
may  be  it  might  be  wifli'd  that  fome  men  that  have  not 
Religion ,  had  had  more  Superftition  to  accompany 
them  in  their  paffage  from  Ignorance  to  Know- 
ledge. 

But  we  have  run  out  too  farre  in  this  Digreffion :  we 
fhall  now  return,  and  obferve  how  our  former  Author 
takes  notice  of  another  piece  of  Vulgar  Superftition^ 
which  he  thinks  fit  to  be  chas'd  away  by  Athetfm^ 
and  that  is  The  t  err  ours  of  the  world  to  come,  which  he 
thus  fets, upon  in  his  Third  book, 

-Animi  natura  videtur 

Atque  Anima  claranda  meis  jam  verftbus  ejfe, 
Et  met  us  ille  for  as  praceps  Acheruntis  agendus 
Funditm^  humanam  vitam  qui  turbat  ab  imo^ 

Omnia  fujfundens  mortis  nigrore 

And  afterwards  he  tells  us  how  this  Fear  of  the  Gods 
thus  proceeding  from  the  former  Caufes,  and  from 
thofe  Spetires  and  gaftly  Apparitions  with  which  men 
were  fometimes  terrified ,  begat  all  thofe  Fantaftick 
rites  and  ceremonies  in  ufe  amongft  them,  as  their 

Temples, 


5* 


Of Jtheifm. 

Temples,  facred  Lakes  and  Pools,  their  Groves,  Al- 
tars, Images,  and  other  like  Vanities,  as  fo  many  idle 
toyes  to  pleafe  thefe  Deities  with  $  and  at  laft  con- 
cludes himfelf  thus  into  Atheifm^  as  a  ^rong  Fort  to 
preferve  himfelf  from  thefe  cruel  Deities  that  Super- 
ftition had  made,  becaufe  he  could  not  find  the  way  to 
true  Religion, 

Nunc  qua  eaufa  Deum  per  magna*  numina gentcs        Llb.  5. 
Pervulgarit,  &  ararum  compleverit  urbes, 
Sufcipiendaque  curarit  folenniafacra^ 
Qua  nunc  in  magnis  florent  rebdfque  locifque  5 
Unde  etiam  nunc  eft  mortalibus  infitus  horror 
£lui  delubra  Deum  nova  toto  fufcitat  orbi 
Terrarum^  &  in  feftis  cogit  celebrare  diebus  5 
Non  it  a  difficile  eft  rationem  redder  e  verbis. 
Thus  we  fee  how  Superftition  ftrengthened  the  wicked 
hands  oiAtheifm  %    fofar  is  a  Formal  and  Ritual  way 
of  Religion  proceeding  from  bafeneft  and  Servility  of 
Mind  ( though  back'd  with  never  fo  much  rigour  and 
feverity )  from  keeping  it  out.   And  I  wiih  fome  of 
our  Opinions  in  Religion  in  thefe dayes  may  not  have 
the  fame  evil  influences  as  the  notorious  Gentile-^- 
per flit  ion  of  old  had,  as  well  for  the  begetting  this  brat 
ofAtheifm,  as  I  doubt  it  is  too  manifeft  they  have  for 
fome  other. 

Thus  we  fhould  now  leave  this  Argument  5  only  be- 
fore we  paffe  from  it ,  we  fliall  obferve  two  things 
which  Plutarch  hath  fuggefted  to  us.  The  firft  whereof 
is ,  That  howfoever  Superftition  be  never  fo  unlovely 
a  things  yet  it  is  more  tolerable  then  Atheifm  :  which  I 
fhall  repeat  in  his  words,* Ag?j£  a^A<j  -?  i&j,  Qeav  ^o§rj>-,   *  Lib.  *oV 

ecc&ep  Queens  Kyfjduj^  cMpoup&v  r  f^criibLiijyvicu/'  &  j  i£tu  ol-  «/£  £ j*„  &^p 

fwioflov,  fjw  awuiKy^^v  ,  fjw\$  i  <tv<$XZv  r  <ms\v  Iw  ol  ttK^-  »  ;4w*  m]1 

<&i  <£&  Sreuvfywi}  We  jhould  endeavor  to  take  off  Su-  'Eww&r* 

H  2  perftition 


52  *  Of  Atbeifm. 

per  flit  ion  from  our  Mindes,  as  a  Film  from  our  Byes  $  but 
if  that  cannot  be,  we  muft  not  therefore  pluck  out  our 
•Byes,  and  blind  the  faith  that  generally  we  have  of  the 
Deity,  Supcrjj,ition  may  keep  men  from  the  outward 
ads  of  fin  fometimes,  and  fo  their  future  puni(hment 
may  have  fome  abatement.  Befides  that  Atheifm  offers 
the  greateft  violence  to  mens  Souls  that  may  be,pulling 
up  the  Notions  of  a  Deity,  which  have  fpread  their 
Roots  quite  through  all  the  Powers  of  mens  Souls. 

The  fecond  is  this,  That  Atheifm  it  f elf  is  amofi 
ignoble  and  uncomfortable  things  as  Tully  hath  largely 
difcufled  it,  and  especially  Plutarch  in  the  above-named 
Tra6tate  of  his,  written  by  way  of  Confutation  of  Co- 
lotes  the  Epicurean,  who  writ  a  Book  to  prove  That  a 
man  could  not  live  quietly  by  following  any  other  fefts 
ofPhilofophers  befides  his  owne  ^  as  if  all  true  good 
were  onely  converfaht  *&  }&&£&,  $  tI$  £?&&  7rop»s  £ 
QctpKos  o/mp/cw,  about  the  belly ,  and  all  the  pores  and  para- 
ges of  the  Body ,  and  the  way  to  true  happinefTe  was  Q<*f- 

-^nmieiv  r  aivSrW7niv  oAoy,  or  elfe  r  *\>v%!w  r  t&  azofj&l©* 
Wovaut  KocmyucrjCool&iy^  as  Plutarch  hath  not  more  wittily 
then  judicioufly  replied  upon  him. 

What  is  all  that  Happinef  that  arifeth  from  thefe 
bodily  pleafures  to  any  one  that  hath  any  high  or  noble 
fenfe  writhin  him  t  This  grofs,  muddy,  and  ftupid  Opi- 
nion is  nothing  elfe  but  a  Dehoneflamentum  humani 
generis,  that  cafts  as  great  a  fcorn  and  reproach  upon 
the  nature  of  mankind  as  may  be,  and  finks  it  into  the 
deepeft  AByfle  of  Bafenefs.  And  certainly  were  the 
Highejl  happinef  of  mankind  fuch  a  thing  as  might  be 
felt  by  a  corporeal  touch,  were  it  of  fo  ignoble  a  birth 
as  to  fpring  out  of  this  earth,  and  to  grow  up  out  of 
this  mire  and  clay  •,  we  might  well  fit  down,  and  be- 
wail our  unhappy  fates,  that  we  (hould  rather  be  born 

Men 


OfJtbeifinl  5  5 

Men  then  Brute  beafts ,  which  enjoy  more  of  this 
worlds  happinefs  then  we  can  doe,  without  any  fin  or 
guilt.  How  little  of  Pleafure  thefe  fhort  lives  taft  here, 
which  onely  lafts  fo  long  as  the  Indigency  of  nature  is 
in  fupplying,  and  after  that,  onely  okicItk  (c  ovctp  cvv* 
fyxii  dflywgfhadow,  or  flitting  dreame  of  that  pleafure 
(  which  is  choak'd  as  foon  as  craving  Nature  is  fatis- 
fied )  remains  in  the  Fancy,  oTov  -CzsrUvKe/LUH&  rfS  <!dn3v- 
[muv  ,  as  Plutarch  hath  well  obferved  in  the  fame  Dif- 
courfe ! 

And  therefore  Epicurus  feeing  how  flippery  the 
Soule  was  to  all  Senfual  pleafure,  which  was  apt  to  Aide 
away  perpetually  from  it,  and  again  how  little  of  it 
the  Body  was  capable  of  where  it  had  a  fhorter  ftay  •,  he 
and  his  followers  could  not  well  tell  where  to  place 
this  beggarly  gueft:  and  therefore,  as  Plutarch  fpeaks, 

CCV60  Kj  T^.'TLt)   fJL€T0UlgpV\e$2  &K  Ttf   OZVftCLl©-*  &S   T  ^l/^Zc/J,  &Tfc 

mLhiv  6k  TVLvrns  «s  ck&vq  ,  one  while  they  would  place  it 
in  the  Body,  and  then  lead  it  back  again  into  the  Soul, 
not  knowing  where  to  beftow  it.  And  D i odor us^  and 
the  Cyreniact,  and  the  Epicureans ,  as  Tu/ly  tells  us,  who 
all  could  fancy  nothing  but  a  Bodily  hap  pine  ft ,  yet 
could  not  agree  whether  it  fhould  be  Voluptas ,  or 
Vacnitas  dolor is ',  or  fomething  elfe  5  it  being  ever  found 
fo  hard  a  thing  to  define,  like  that  bafe  Matter  of 
which  it  is  begotten,  which  by  reafon  of  it's  penurie 
&  fcantnefs  of  Beings  as  Philofophers  tell  us, doth  effu- 
gere  intelleBum ,  and  is  nothing  elfe  but  afhady  kinde 
of  Nothing,  fomething  that  hath  a  name  but  nothing 
elfe.  I  dare  fay  that  all  thofe  that  have  any  juft  efteem 
of  humanity,  cannot  but  with  a  noble  fcorri  defy  fuch  a 
bafe-born  Happinefs  as  this  is,  generated  onely  out  of 
the  (lime  of  this  earth  :  and  yet  this  is  all  the  portion 
of  Atheifm^  which  teaches  the  entertainers  of  it  to  be- 

H  3  lieve 


54  OfJtheifin. 

Heve  themfelves  nothing  elfe  but  fo  many  Heapes  of 
more  refined  duft  ,  fortuitously  gathered  together, 
which  at  laft  muft  be  all  blown  away  again. 

But  a  true  Belief  of  a  Deity  is  a  fure  Support  to  all 
ferious  minds,  which  befides  the  future  hopes  it  is  pre* 
gnant  with,  entertains  them  here  with  Tranquillity  and 
inward  ferenity.     What  the  Stoick  faid  in  his  cool  and 

mature  thoughts,  eht  Igi  Qjv  ca>  T&f  KovjAto  neva  r&voov  fi 
Kivop  ttofovQicui)  it  is  not  worth  the  while  to  live  in  a  world 
empy  of  God  and  Provide nee  ,is  the  fenfe  of  all  thofe  that 
know  what  a  Deity  means.  Indeed  it  were  the  grea- 
teft  unhappinefs  that  might  be,  to  have  been  born  in- 
to fuch  a  world,  where  we  ihould  be  perpetually  tofTed 
up  and  down  by  a  rude  and  blind  Fortune,  and  be  per- 
petually liable  to  all  thofe  abufes  which  the  favage 
Lulls  and  Paffions  of  the  world  would  put  upon  us. 
It  is  not  pofllble  for  any  thing  well  to  bear  up  the 
fpirit  of  that  man  that  (hall  calmly  meditate  with  him- 
felf  the  true  ftateand  condition  of  this  world,  fhould 
that  Mind  and  Wifedome  be  taken  away  from  it  which 
governs  every  part  of  it,  and  overrules  all  thofe  difor- 
ders  that  at  any  time  begin  to  break  forth  in  it.  Were 
there  not  an  omnifcient  skill  to  temper,  and  fitly  to 
rank  up  in  their  due  places  all  thofe  quarrelfome  and 
extravagant  fpirits  that  are  in  the  world,  it  would  foon 
prove  an  unhabitable  place,  and  fink  under  the  heavy 
weight  of  it's  own  confufion  •,  which  was  wittily  figni- 
fied  in  that  Fable  of  Phaeton^  who  being  admitted  to 
drive  the  chariot  of  the  Sun  but  for  one  day,  by  his 
rude  and  unskilful  guidance  of  it  made  it  fall  down,  and 
burn  the  world.  Remove  God  and  Providence  out  of 
the  world,  and  then  we  have  nothing  to  depend  upon 
but  Chance  and  Fortune ,  the  Humours  and  Pajsions  of 
men  -0  and  he  that  could  then  live  in  it,  had  need  be  as 

blind 


blind  as  thefe  Lords  would  be,  that  he  might  not  fee 
his  own  mifery  alwaies  flaring  upon  him  5  and  had 
need  be  more  fenflefs  and  ftupid,  that  he  might  nor 
be  affe&ed  with  it. 

Pfal.  10,4. 
The  wicked  through  the  fride  of  his  countenance  will  not 
feek  after  God- :  God  is  not  in  all  his  thoughts, 

Ecclus  23.4.  . 

0  Lord)  Father  and  God  of  my  life,  give  me  not  a  frond  *  ^^T/fl 
look  5  hut  turn  arv ay  from  thy  fervants  a  *  Giant-like  j^^fa. 
minde*  •  Comfltit, 


A 


A  Difcourfc  demonftrating 

TH  E 

IMMORTALITY 

OF 

THE    SOUL- 


Phocylides. 

"Xdofj^  y>  ck  yaws  e^ojufyj  5   (&  mvles  es  khthu 

Epicharmus  apud  Clem.  Alex.  Strom.  4. 
Plotin,  Ennead.  4. 1.  4.  c.  45- 

O  ctyctSvs  &  Sb7 ' oLmiffi  3  Xj  ytV(tiOK<\  /&f>tv  a^nevajf  5  fc  avctyw* 

Hierod,  in  Pythag,  aur.  carm. 


I  A 


DISCOURSE  OV  THE 

Immortality  of  the  Soul. 


59 


Chap.  I. 

The  Firfi  and  main  Principles  of  Religion,  viz.  I .  That 
God  is,  2.  That  God  is  a  rewarder  of  them  that 
feek  him  :  Wherein  is  included  the  Great  Article  of 
the  Immortality  of  the  Soul.  Thefe  two  Principles  ac- 
knowledged by  religious  and  feriout  perfons  in  all  Ages. 
3.  That  God  communicates  himfelf  to  mankind  by 
Chrift,  The  Doctrine  of  the  Immortality  of  the  Soul 
difcourfedofin  the  frf  place,  and  why  ? 

Aving  finiih'd  our  two  fliort  Difcourfes 
concerning  thofe  two  Anti-Deities^  viz. 
Super flition  and  Atheifm  •,  we  (hall  now 
proceed  to  difcourfe  more  largely  con- 
cerning the  maine »Heads  and  Principles 
of  Religion. 

And  here  we  are  to  take  Notice  of  thofe  two  Cardi- 
nal points  which  the  Author  of  the  Epiftle  to  the  He- 
brews makes  the  neceflary  Foundations  of  all  Religion, 
viz.  That  God  is ,  and  That  He  is  a  rewarder  of  them 
that  feek  him.  To  which  we  fhould  adde5  The  Immor- 
tality of  the  Reafonable  Soul^hnt  that  that  may  feem  in- 
cluded in  the  former  :  and  indeed  we  can  neither  be- 
lieve any  Invisible  reward  of  which  he  there  fpeaks, 

I  2  without 


6o  Of  tm  hnmortaltty 

without  a  Prolepfis  of  the  Soul's  Immortality  ;  neither 
can  we  entertain  a  ferious  belief  of  that,  but  the  notions 
of  'Poena  and  Premium  will  naturally  follow  from  it  •  we 
never  meet  with  any  who  were  perfwaded  of  the  for- 
mer, that  ever  doubted  of  the  latter :  and  therefore  the 
former  two  have  been  ufually  taken  alone  for  the  Firft 
principles  of  Religion  ,  and  have  been  moft  infifted 
upon  by  the  Platonifis  $  and  accordingly  a  novel  Pla- 
tonift  writing  a  Summary  of  Plato  s  Divinity,  intitles 
his  book,  De  Deo  ejr  Immortalitate  Anim*.  An4  alfo 
the  Stoical  Philofophy  requires  a  belief  of  thefe  as  the 
Cap.  ?8.  Prolepfes  of  all  Religion,  of  the  one  whereof*  Epictetus 
himfelf  affures  us,  i«h  on  2>  ju^oJiaw,  &c.  Know  that 
the  main  Foundation  of  Piety  is  this,  to  have  opSzls  %kro- 
7v\\&$  right  opinions  and  apprehenfions  of  God,  viz.  That 
he  is,  and  that  he  governs  all  things  jcAjws  $  fixaulw. 
And  the  other  is  fufficiently  infinuated  in  that  Cardi- 
nal diftindtion  of  their  tco  ty  tfjlv,  and  to!  jm  \<p  */£*>, 
and  is  more  fully  exprefs'd  by  Simplicity.  For  however 
the  Stoicks  may  feem  to  lay  fome  ground  of  fufpicion,as 
if  they  were  dubious  in  this  point,  yet  I  think  that 
which  Tully  and  others  deliver  concerning  their  opinion 
herein,  may  fully  anfwer  all  fcruples,  viz.  That  as  they 
made  certain  Ficijsitudes  of  Conflagrations  and  Inunda- 
tions whereby  the  World  fhould  perifh  in  certain 
periods  of  time-,  fo  they  thought  the  Souls  of  men 
fhould  alfo  be  fubjeft  to  thefe  periodical  revolutions  $ 
and  therefore  though  they  were  of  themfelves  immor- 
tal, fliould  in  thefe  changes  fall  under  the  power  of  the 
com  m on  fate* 

And  indeed  we  fcarce  ever  finde  that  any  were 
deem  d  Religious,  that  did  not  own  thefe  two  Funda- 
mentals.   For  the  Sadducees,  the  Jewifli  Writers  are 
wont  commonly  to  reckon  them  among  the  Epicure- 
ans^ 


of  the  Soul.  6 1 

ans,  becaufe  though  they  held  a  God,  yet  they  denied 
the  Immortality  of  mens  Souls,  which  the  New  Tefta- 
ment  feems  to  include,  if  not  efpecially  to  aime  at,  in 
imputing  to  them  a  deniall  of  the  Refurre<5tion  .  which 
is  therefore  more  fully  explained  in  the  AEis,  *  where  it  *cj,ap  2 ,  ^ 
is  added  that  they  held  there  was  neither  Angel  nor 
Spirit.  And  thefe  two  Principles  are  chiefly  aimed  at 
in  thofe  two  Infcriptions  upon  the  Temple  at  Delphosy 
the  one,  E  I,  referring  to  God,  by  which  Title  thofe 
that  came  in  to  worfliip  were  fuppofed  to  invoke  him, 
acknowledging  his  Immutable  and  Eternal  nature  •,  the 
other,  r.Nfl0I  SEAT  TON,  as  the  admoni- 
tion of  the  Deity  again  to  all  his  worfhippers,  to  take 
notice  of  the  dignity  and  Immortality  of  their  own 
Souls,  as  Plutarch  and  Tally,  as  alfo  Clemens  Alexandr. 
expound  them. 

But  if  we  will  have  the  Fundamental  Articles  of 
Chriftian  Religion,  we  muft  adde  to  the  former,  The 
Communication  of  God  to  Mankind  through  chrijt  5 
which  laft  the  Scripture  treats  of  at  large,  fo  far  as 
concerns  our  practice,  with  that  plainnefs  and  fimplici- 
ty ,  that  I  cannot  but  think,  that  whofoever  {hall  in- 
genuoufly  and  with  humility  of  Spirit  addrefling  him- 
felf  to  God,  converfe  therewith,  will  fee  the  bright 
beams  of  Divinity  fhining  forth  in  it,  and  it  may  be 
find  the  Text  it  felf  much  plainer  then  all  thofe  Glof- 
fes  that  have  been  put  upon  it  $  though  it  may  be  it  is 
not  fo  clear  in  matters  of  Speculation,  as  fome  Magifte- 
rial'men  are  apt  to  think  it  is. 

Now  for  thefe  three  Articles  of  Faith  and  Pratiice^ 
I  think  if  we  duly  confider  the  Scriptures,  or  the  Rea- 
fon  of  the  thing  it  felf,  wefhalleafily  find  all  Practical 
Religion  to  be  referr'd  to  them  ,  and  built  upon  them : 
The  Nature  of  God  and  of  our  own  Immortal  Souls  both 

I  3  fhew 


6  2  Of  the  Immortality 

fliew  us  what  our  Religion  fliould  be,  and  alfo  the  Ne- 
cefltty  of  it ;  and  the  Do&rine  of  Free  grace  in  Chrifl^ 
the  fweet  and  comfortable  means  of  attaining  to  that 
perfe&ion  and  BlefTednefs  which  the  other  Belief  tea- 
ches us  to  aime  at. 

In  purfuing  of  thefe  we  fhall  fir  ft  begin  with  The  Im- 
mortality  of  the  Soul^  which  if  it  be  once  cleared,  we  can  j 
neither  leave  any  room  for  Atheifm  (  which  thofe  I 
doubt  are  not  ordinarily  very  free  from  that  havegrofs 
material  notions  of  their  own  Souls  )  nor  be  wholly  ! 
ignorant  what  God  is :  for  indeed  the  chief  natural  way  j 
whereby  we  can  climbe  up  to  the  underftandingofthe  I 
Deity  is  by  a  Contemplation  of  our  own  Souls.  We 
cannot  think  of  him  but  according  to  the  meafure  and 
model  of  our  own  Intelleft  ,  or  frame  any  other  Idea  of 
him  then  what  the  impreflions  of  our  own  Souls  will 
permit  us:  and  therefore  the  beft  Philofophers  have 
alwaies  taught  us  to  inquire  for  God  within  our  felves  •, 
Reafon  in  m^  as  Tully  tells  us,  being  farticipata  fimili- 
tudo  rationis  interna  t  and  accordingly  fome  good  Ex- 
pofitours  have  interpreted  that  place  in  S.  ^ohns  Go- 
{pel  chap. i.  He  is  that  true  light  which  enlightens  every 
man  that  comet  h  into  the  world  5  which  if  I  were  to  glofs 
upon  in  the  language  of  the  Platonifts,  I  fhould  doe  it 
thus ,  AgV©*  "Q-l  (poos  -\v%&)v ,  the  Eternal  Word  is  the 
light  of  Souls,  which  the  Vulgar  Latine  referr'd  to  in 
Pfal.  4. 7.  Signatum  ejlfufra  nos  lumen  vultm  tui^  Bomine^  as  A- 
quints  obferves.  But  we  fliall  not  fearch  into  the  full 
nature  of  the  Soul ,  but  rather  make  our  inquiry  into 
the  Immortality  of  it,  and  endeavour  to  demonftrate 
that; 

Chap. 


of  the  SouU  6  j 

Chap.  II. 

Some  C  on f derations  preparatory  to  the  proof  of  the  Soul's 
Immortality. 

BUT  before  we  fail  more  clofely  upon  this,  vi\.  the 
demonftrating  the  Soul's  Immortality,  we  (hall  pre- 
mife  three  things, 

i.  That  the  Immortality  of  the  Soul  doth  not  ahfolutelj 
need  any  Demonflration  to  clear  it  by,  hut  might  he  a(f  ti- 
med rather  as  a  Principle  or  Poftulatum  ,  feeing  the  no- 
tion of  it  is  apt  naturally  to  infmuate  it  felfinto  the  belief 
of  the  moft  vulgar  fort  of  men.  Mens  underftandings 
commonly  lead  them  as  readily  to  believe  that  their 
Souls  are  Immortal,  as  that  they  have  any  Exiftence  at 
all.  And  though  they  be  not  all  fo  wife  and  Logical, 
as  to  diftinguifh  aright  between  their  Souls  and  their 
Bodies,  or  tell  what  kind  of  thing  that  is  that  they  com- 
monly call  their  Soul  •  yet  they  are  ftrongly  inclined  to 
believe  that  fome  part  of  them  (hall  furvive  another, 
and  that  that  Soul,  which  it  may  be  they  conceive  by  a 
grofs  Phantafm,  fhall  live,  when  the  other  more  vifible 
part  of  them  fhall  moulder  into  duft.  And  therefore 
all  Nations  have  confented  in  this  belief,  which  hath 
almoft  been  as  vulgarly  received  as  the  belief  of  a  Dei- 
ty 5  as  a  diligent  converfe  with  Hiftory  will  aflure  us,it 
having  been  never  fo  much  questioned  by  the  Idiotical 
fort  of  men  ,  as  by  fome  unskilful  Philofophers,  who 
have  had  Wit  &  Fancy  enough  to  raife  doubts,  like  E-^_ 
vil  Spirits,  but  not  Judgement  enough  to  fend  them' 
down  again. 

This  Confenfus  Gentium  Tully  thinks  enough  to  con- 
clude a  Law  and  Maxim  of  Nature  by,  which  though 

I 


Of  the  Immortality 

I  fliould  not  univerfally  grant,  feeing  fometimes  Errour 
and  Superftition  may  ftrongly  plead  this  Argument  5 
yet  I  think  for  thofe  things  that  are  the  matter  of  our 
firft  belief,  that  Notion  may  not  be  refufed.  For  we 
cannot  eafily  conceive  how  any  Prime  notion  that  hath 
no  dependency  on  any  other  antecedent  to  it ,  (hould 
be  generally  entertained  5  did  not  the  common  di&ate 
of  Nature  or  Reafon  afting  alike  in  all  men  move  them 
to  confpire  together  in  the  embracing  of  it ,  though 
they  knew  not  one  anothers  minds.  And  this  it  may  be 
might  firft  perfwade  Averroes  to  think  of  a  Common 
IntclleB^  becaufe  of  the  uniform  judgments  of  men  in 
fome  things.  But  indeed  in  thofe  Notions  which  we 
may  call  notiones  orta^  there  a  communis  notitia  is  not  fo 
free  from  all  fufpicion  •,  which  may  be  cleared  by  ta- 
king an  Inftance  from  our  prefent  Argument.  The 
notion  of  the  Immortality  of  the  Soul  is  fuch  an  one  as 
is  generally  owned  by  all  thofe  that  yet  are  not  able  to 
colled  it  by  a  long  Series  and  concatenation  of  fenfible 
obfervations,  and  by  a  Logical  dependence  of  one  thing 
upon  another  deduce  it  from  fenfible  Experiments  5  a 
thing  that  it  may  be  was  fcarce  ever  done  by  th^  wifeft 
Philofophers,  but  is  rather  believed  with  a  kind  of  re- 
pugnancy to  Senfe,  which  (hews  all  things  to  be  mor- 
tal, and  which  would  have  been  too  apt  to  have  deluded 
the  ruder  fort  of  men,  did  not  a  more  powerful  impref- 
iion  upon  their  own  Souls  forcibly  urge  them  to  believe 
their  own  Immortality.  Though  indeed  if  the  common 
notions  of  men  were  well  examined  ,  it  may  be  fome 
common  notion  adherent  to  this  of  the  Immortality 
may  be  as  generally  received,which  yet  in  it  felf  is  falfej 
and  that  by  reafon  of  a  common  prejudice  which  the 
earthly  and  Senfual  part  of  man  will  equally  pofTefTe  all 
men  with,  untill  they  come  to  be  well  acquainted  with 

their 


of  the  SouL  6z 

their  own  Souls  ♦,  as  namely  a  notion  of  the  Souls  Md- 
teriality^  and  it  may  be  it's  Traduction  too,  which  feems 
to  be  as  generally  received  by  the  vulgar  fort  as  the  for- 
mer. Butthereafon  of  that  is  evident,  for  the  Souls  . 
of  men  exercifing  themfelves  firft  of  all  vuvnai  'u^^clti- 
xyi,  as  the  Greek  Philofopher  expreffeth,  meerly  by  a 
Vrogrefiivc  kind  of  mot  ion  ^  fpending  themfelves  about 
Bodily  and  Material  a<5h,  and  converting  onely  with 
Senfible  things-,  they  are  apt  to  acquire  fuch  deep 
ftamps  of  Material  phantafms  to  themfelves,  that  they 
cannot  imagine  their  own  Being  to  be  any  other  then 
Material  &  DivifMe  ,  though  of  a  fine  ^Ethereal  na- 
ture :  which  kind  of  conceit,  though  it  be  inconfiftent 
with  an  Immortal  and  Incorruptible  nature,  yet  hath 
had  too  much  prevalencie  in  Philofophers  themfelves, 
their  Minds  not  being  fufficiently  abftra&ed  while  they 
have  contemplated  the  higheft  Being  of  all.  And  fome 
think  Ariftotle  himfelf  cannot  be  excufed  in  this  point, 
who  feems  to  have  thought  God  himfelf  to  be  nothing 
elfebut  fjuiyx^ooov^s  he  ftyles  him.  But  fuch  Common 
Notions  as  thefe  are,  arifing  from  the  deceptions  and 
hallucinations  ofSenfe,  ought  not  to  prejudice  thofe 
which  not  Senfe,  but  fome  Higher  power  begets  in  all 
men.    And  fo  we  have  done  with  that. 

The  fecond  thing  I  fhould  premife  (hould  be  in  place 
ofaPoftulatum  to  our  following  Demonftrations.  or 
rather  a  Caution  about  them,  which  is,  That^  to  aright 
conceiving  the  force  of  any  fuch  Arguments  as  may  prove 
the  Souls  Immortality^  there  mufl  be  an  antecedent  Con- 
verfe  with  our  oivn  Souls  Jt  is  no  hard  matter  to  convince 
any  one  by  clear  and  evident  principles, fetch' d  from  his 
own  fenfe  of  himfelf,  who  hath  ever  well  meditated 
the  Powers  and  operations  of  his  own  Soul,  that  it  is 
Immaterial  and  Immortal. 

K  But 


66  Of  the  Immortality 

But  thofe  very  Arguments  that  to  fuch  will  be 
Demonftrative,  to  others  will,  lofe  fomething  of  the 
ftrength  of  ProbabilityrFor  indeed  it  is  not  pomble  for 
us  well  to  know  what  our  Souls  are ,  but  onely  by  their 
micros  xuvJiiKcu,  their  Circular  and  Reflex  motions^  and 
Gonverfe  with  themfelves,  which  onely  can  fteal  from 
them  their  own  fecrets.  All  thofe  Difcourfes  which 
have  been  written  of  the  Soul's  Heraldry,  will  not  bla- 
zon it  fo  well  to  us  as  it  felf  will  doe.  When  we  turn 
our  own  eyes  in  upon  it,  it  will  foon  tell  us  it's  own 
royal  pedigree  and  noble  extraction,  by  thofe  facred 
Hieroglyphicks  which  it  bears  upon  it  felf.  We  (hall 
endeavour  to  interpret  and  unfold  fome  of  them  in  our 
following  Difcourfe. 

.3.  There,  is  one  thing  more  to  be  confidered, 
which  may  ferve  as  a  common  Bafts  or  Principle  to 
our  following  Arguments  •,  and  it  is  this  Hypothe- 
fis,  That  no  Subfiantial  and  Jndivifible  thing  ever  fe- 
rijhetk  And  this  Epicurus  and  all  of  his  Secft  muft 
needs  grant,  as  indeed  they  doe,  and  much  more  then 
it  is  lawful  to  plead  for  5  and  therefore  they  make  this 
one  of  the  firft  Principles  of  their  Atheiflical  Philofo- 
phy,  Ex  nihilo  fieri  nil^  &  in  nihilum  nil poffe  reverti. 
But  we  (hall  here  be  content  with  that  fober  Thefts  of 
Plato  in  his  Timtus  ,  who  attributes  the  Perpetuation 
of  all  Subftances  to  the  Benignity  and  Liberality  of  the 
Creatour,  whom  he  therefore  brings  in  thus  fpeaking 
to  the  Angels ,  thofe  vioi  o^ol,  as  he  calls  them,  vjjjzls  gvk 
\$k  ct^k/'votloi  eh&  aAJlo/,  &c.  You  are  not  of  your  fe  Ives 
immortal^  nor  indiffoluble  •,  hut  would  relapfe  and  fide 
hack  from  that  Being  which  I  have  given  you,  jhould  I 
withdraw  the  influence  of  my  own  power  from  you  :  but 
yet  you  fh all  hold  your  Immortality  by  a  Patent  of  meer 
grace  from  my  felf  \    But  to  return,  Plato  held  that  the 

whole 


of  the  Soul.  6y 

whole  world,  howfoever  it  might  meet  with  many  Pe- 
riodicall  mutations ,  (hould  remain  Eternally  •,  which 
I  think  our  Chriftian  Divinity  doth  no  where  deny: 
and  fo  Plotinut  frames  this  general  Axiom,  MvintS 
oV7©-  ^75 AftTo/,  that  no  Subjlance  jhali  ever  perifh.    And 
indeed  if  we  collate  all  our  own  Obfervations  &  Expe- 
rience with  fuch  as  the  Hiftory  of  former  times  hath 
delivered  to  us,  we  (hall  not  find  that  ever  any  fub- 
ftance  was  quite  loft  $  but  though  this  Prote /*r-like 
Matter  may  perpetually  change  its  fhape,  yet  it  will 
conftantly  appear  under  one  Form  or  another,  what  art 
foever  we  ufe  to  deftroy  it :  as  it  feems  to  have  been  fet 
forth  in  that  old  Gryphe  or  Riddle  of  the  Peripatetick 
School,  ft/Elia  L&lia  Crijpis^  nee  mas  >  nee  fcemina^  nee 
androgyna ,  nee  cafla  ,  nee  meretrtx ,  nee  pudica  5  fed 
omnia^&cc.    as  Fortuniu*    Licetus  hath  expounded  it. 
Therfore  it  was  never  doubted  whether  ever  any  piece 
of  Sub fiance  was  loft,  till  of  latter  times  fome  hot-brai- 
ned Peripateticks^  who  could  not  bring  their  fiery  and 
fubtile  fancies  to  any  cool  judgement,  began  rafhly  to 
determine  that  all  Material  Forms  ( as  they  are  pleas'd 
to  call  them  )  were  loft.    For  having  once  jumbled  and 
crouded  in  a  new  kind  of  Being,  never  anciently  heard 
of,  between  the  parts  of  a  Contradidion,  that  is  Matter 
and  Spirit^  which  they  call  Material  Forms ,  becaufe 
they  could  not  well  tell  whence  thefe  new  upftarts 
fliould  arife  ,  nor  how  to  difpofeof  them  when  Mat-  , 
ter  began  to  fhift  herfelf  into  fome  new  garb  ,  they 
condemn'd  them  to  utter  deftrudtion  •   and  yet  left 
they  fhouldfeem  too  rudely  to  controul  all  Senfe  and 
R  eafon,  they  found  out  this  common  tale  which  figni- 
fies  nothing,  that  thefe  Sub(tantial  Forms  were  educed 
ex  potentia  Materia ,  whenever  Matter  began  to  ap- 
peare  in  any  new  difguife,  and  afterwards  again  retur- 

K  2  ned 


6:8  Of  the  Immortality 

aeri  in gremium  Materia  ^  &  fo  they  thought  them  not 
quite  loft.  But  this  Curiofity  confifting  onely  of  words 
fortuitoufly  packt  up  together,  being  too  fubtile  for 
any  fober  judgment  to  lay  hold  upon,  and  which  they 
themfelves  could  never  yet  tell  how  to  define  s  we  (hall 
as  carelefly  lay  it  afide,  as  they  boldly  obtrude  it  upon 
us,  and  take  the  common  diftin&ion of  all  Subflan- 
tiall  Being  for  granted,  viz.  That  it  is  either  Bodyy 
and  fo  Divifible,  and  of  three  Dimenfions  $  or  elfe  it 
is  fomething  which  is  not  properly  a  Body  or  Matter , 
&  fo  hath  no  fuch  Dimenfions  as  that  the  Parts  there- 
of fhould  be  crouding  for  place,  and  juftling  one  with 
another ,  not  being  all  able  to  couch  together  or  run 
one  into  another :  and  this  is  nothing  elfe  but  what  is 
commonly  called  Sprit.  Though  yet  we  will  not  be 
too  Critical  in  depriving  every  thing  which  is  not  grof- 
ly  corporeal  of  all  kind  oiExtenfton. 


Chap,  lit. 

The  Fir  (I  Argument  for  the  Immortality  of  the  Soul. 
That  the  Soul  of  man  is  not  Corporeal.  The  gr -of  ab Sur- 
dities upon  the  Suppo-fition  that  the  Soul  is  a  Complex 
of  fluid  Atomes^  or  that  it  is  made  up  by  a  fortuitous 
Concourfe  of  At.omes :  which  is  Epicurus  his  Notion 
concerning  Body-  The  Principles  and  Dogmata  of 
the  Epicurean  Philofophy  in  opposition  to  the  Immate- 
rial! and  Incorporeal  nature  of  the  Soui<  afferted'  by 
Lucretius-,  but  difcoverd  tobe  falfe  and  infufficient. 
That  Motion  camnot  arife  from  Body  or  Matter,  Nor 
can  the  power  of Senfation  arife  from Matter  :  Much 
lef.  cm  Reafon,     That  all  Humane  knowledge  hath 

not 


of  the  vSW.  6p 

not  its  rife  from  Senfe.  The  proper  function  of  Senfe, 
and  that  it  is  never  deceived.  An  Addition  of  Three 
Confiderationsfor  the  enforcing  of  this  firjl  Argument, 
and  further  clearing  the  Immateriality  of  the  Soul. 
That  there  is  in  man  a  Faculty  which  i.cont rolls  Senfe: 
and  2.  collects  and  unites  all  the  Perceptions  of  our  fe- 
veral  Senfes.  3.  That  Memory  and  Previfion  are  not 
explicable  upon  the  fuppofition  of  Matter  and  Motion. 

\  )\  TE  (hall  therefore  now  endeavour  to  prove  That 
^  *  the  Soul  of  man  is  fomething  really  diflincl 
from  his  Body,  of  an  Indivisible  nature,and  fo  cannot  be 
divided  into  fuch  Parts  as  fhould  flit  one  from  another  -, 
and  confequently  is  apt  of  it's  own  Nature  to  remain 
to  Eternity,  and  fo  will  doe,  except  the  Decrees  of 
Heaven  fhould  abandon  it  from  Bein^. 

And  firft,  we  fhall  prove  it  ababfurdo,  arid  here  doe 
as  the  Mathematicians  ufe  to  doe  in  fuch  kind  ofDe- 
monftrations  :  we  will  fuppofe  that  if  the  Reafonable 
Soul  be  not  of  fuch  an  Immaterial  Nature,  then  it  muft 
be  a  Body,  and  fo  fuppofe  it  to  be  made  up  as  all  Bodies 
are:  where  becaufe  the  Opinions  of  Philofophers  dif- 
fer, we  (hall  only  take  one,  viz.  that  o£  Epicurus,  which 
fuppofeth  it  to  be  made  up  by  a  fortuitous  Concourfe  of 
Atomes  5  and  in  that  demonftrate  againft  all  the  reft  : 
(for  indeed  herein  a  /wt/V#/rfrDemonftration  is  an  Uni- 
versal, as  it  is  in  all  Mathematical  Demonftracions  of 
this  kind.)  For  if  all  that  which  is  the  Bafis  of  our  Rea- 
fons  and  Llnderftandin^s.  which  we  here  call  the  Sub- 
fiance  of  the  Soul,  be  nothing  elfebut  a  meer  Body,  and 
therefore  be  infinitely  dtvifible,asall  Bodies  are*,  it  will 
be  all  one  in  effeft  whatfoever  notion  we  have  of  the 
generation  or  production  thereof  We  may  give  it,  if 
we  pleafe,  finer  words,  and  ufe  more  demure  &  fmooth' 

K  3  language 


yo  Of  tm  lmmortaltty 

language  about  it  then  Epicurus  did,  as  fome  that,  left 
they  fhould  fpeak  too  rudely  and  ruftically  of  it  by 
calling  it  Matter^  will  name  it  Efflorescent  to,  Materia  5 
and  yet  left  that  lhould  not  be  enough,  adde  Ariftotles 
Quinteffence  to  it  too  :  they  will  be  10  trim  and  court- 
ly in  defining  of  it,  that  they  will  not  call  it  by  the 
name  oiAer^  Ignis^  or  Flamma,  as  fome  of  the  ancient 
vulgar  Philofophers  did,  but  Flosflamm*  :  and  yet  the 
Epicurean  Poet  could  ufe  as  much  Chymiftry  in  exal- 
ting his  fanfy  as  thefe  fubtile  Doctors  doe  5  and  when 
he  would  drefs  out  the  Notion  of  it  more  gaudily,  he 
'Lhcm'  w,3*  refembles  it  to  *  Flos  Bacc(?i\  and  Spiritus  unguenti 
fuavis.    But  when  we  have  taken  away  this  difguife  of 
wanton  Wit,  we  (hall  find  nothing  better  then  meer 
Body,  which  will  be  recoiling  back  perpetually  into  it's 
own  inert  and  fluggifh  PamVenefs  :  though  we  may 
think  we  have  quicken  d  it  never  fo  much  by  this  fub- 
tile artifice  of  Words  andPhrafes,  a  man's  new-born 
Soul  will  for  all  this  be  but  little  better  then  his  Body  $ 
and,  as  that  is,  be  but  a  r  afar  a  corporis  alieni,  made  up 
of  fome  fmall  and  thin  (havings  pared  off  from  the  Bo- 
dies of  the  Parents  by  a  continuall  motion  ofthefeve- 
ral  parts  of  it  5   and  muft  afterwards  receive  its  aug- 
mentation from  that  food  and  nouriftiment  which  is 
taken  in,  as  the  Body  doth.    So  that  the  very  Grafs  we 
walk  over  in  the  fields,  the  Duft  and  Mire  in  the 
ftreets  that  we  tread  upon,  may,  according  to  the  true 
\      meaning  of  this  dull  Philofophy,  after,  many  refinings, 
^     macerations  and  maturations,  which  Nature  performs 
by  the  help  of  Motion,fpring  up  into  fo  many  Rational 
Souls,  and  prove  as  wife  as  any  Epicurean,  and  dif- 
courfe  as  fubtily  of  what  it  once  was,  when  it  lay  droo- 
ping in  a  fenflefs  PafTivenefs.    This  conceit  is  fo  grofs, 
that  one  would  think  it  wanted  nothing  but  that  witty 

Sar- 


of  the  Soul.  7 1 

Sarcafmthat  Plutarch  caft  upon  Nicocles  the  Epicurean, 

to  confute  it,  »j//-wwp  ai^a;  I^gp  ov  cLvfyioQuJ'nbs^  oicnf 

But  becaufe  the  heavy  minds  of  men  are  fo  frequently 
finking  into  this  earthly  fancy,  we  (hall  further  fearch 
into  the  entrails  of  this  Philofophy  5  and  fee  how  like 
that  is  to  a  Rational  Soul,  which  it  pretends  to  declare 
the  production  of.  Lucretius  firft  of  all  taking  notice 
of  the  mighty  fwiftnefs  and  celerity  of  the  Soulin  all  its 
operations,  left  his  Matter  (hould  be  too  foon  tired  and 
not  able  to  keep  pace  with  it,  he  firft  cafts  the  Atomes 
prepared  for  this  purpofe  into  fuch  perfect  Spherical 
&  fmall  figures  as  might  be  moft  capable  of  thefe  fwift 
lmpreflions  5  for  fo  he,  lib.  3 . 

At^  quod  mobile  t  ant  op  ere  ?/?,  confiare  rotundls 
Perquam  feminibu*  debet ',  perqudmque  minutis^ 
Momine  uti  parvo  pofint  impulfa  moveri. 
But  here  before  wegoeany  further,  we  might  inquire 
what  it  fhould  be  that  fhould  move  thefe /W// and  in- 
ferable Globes  of  Matter.  For  Bpcurus  his  two  Prin- 
ciples, which  he  cals  Plenum  and  Inane-,  will  here  by  no 
means  ferve  our  turn  to  find  out  Motion  by.  For  though 
our  communes  mtiti&  allure  us  that  whereever  there  is 
a  Multiplicity  of  parts,  (  as  thefe  is  in  every  Quantita- 
tive Being)  there  maybe  a  Variety  of  application  in 
thofe  parts  one  to  another,  and  fo  a  Mobility  5  yet  Mo- 
tion it  felf  will  not  fo  eafily  arife  out  of  a  Plenum^ 
though  we  allow  it  an  empty  Space  and  room  enough 
to  play  up  and  down  in.  For  we  may  conceive  zBody. 
which  is  his  Plenum ,  onely  as  trine  dimenfum  ,  being 
longum,  latum  ejr  jtrofundum,  without  attributing  any 
motion  at  all  to  it :  and  Ariflotle  in  his  Be  Ccelo  doubts 
not  herein  to  fpeak  plainly ,  on  ok  t?  uzom&bs  wlwiois  gw 
e^Velou,  that  Motion  cnnnot  arife  from  a  Bvdy,  For  in- 
deed 


yz  Ujtbe  immortality 

deed  this  Power  of  motion  muft  needs  argue  fome  Effi- 
cient caufe^  as  fully  hath  well  obferved,  if  we  fuppofe 
any  Refl  antecedent  •,  or  if  any  Body  be  once  moving, 
it  muft  alfo  find  fome  potent  Efficient  to  ftay  it  &  fettle 
it  in  Refl,  as  Simplicity  hath  fomewhere  in  his  Com- 
ment upon  Epiffetus  wifely  determind.  So  that  if  we 
will  fuppofe  either  Motion  or  Reft  to  be  conteind  origi- 
'  nally  in  the  nature  of  any  Body  -7  we  muft  of  neceffity 
conclude  fome  potent  Efficient  to  produce  the  contra- 
ry, or  elfe  attribute  this  Power  to  Bodies  themfelves  ^ 
which  will  at  laft  grow  unbounded  and  infinite,  and  in- 
deed altogether  inconfiftent  with  the  nature  of  a  Body. 

But  yet  though  we  fhould  grant  all  this  which  Lucre- 
tius contends  for,  how  (hall  we  force  up  thefe  f  articles 
of  Matter  into  any  true  and  real  Perceptions^  and  make 
them  perceive  their  own  or  others  motions,  which  he 
calls  Mot  us  fenfiferi  ?  For  he  having  firft  laid  down 
his  Principles  of  all  Being.,  as  he  fuppofeth,  (  neither 
is  he  willing  to  leave  his  Deities  themfelves  out  of  the 
number)  heonely  requires  thefe  Poflulata  to  unfold 
Ub.  i.  the  nature  of  all  by,  *  Concur  (us,  mot  us,  or  do,  pofttura, 
figure.  But  how  any  fiich  thing  as  fenfation^  or  much 
leffe  Reafon,  fhould  fpring  out  of  this  barren  foil,  how 
well  tiird  foever,  no  compofed  mind  can  imagine.  For 
indeed  that  infinite  variety  which  is  in  the  Magnitude 
of  parts,  their  Pofitions,  Figures  and  Motions,  may  eafi- 
ly,  and  indeed  muft  needs5produce  an  infinite  variety  of 
Ph<enomena,wh\ch  the  Epicurean  philofophy  calls  Even- 
ta.  And  accordingly  where  there  is  a  Sentient  faculty, 
it  may  receive  the  greateft  variety  of  Impreflions  from 
them,  by  which  the  Perceptions,  which  are  the  imme- 
diate refult  of  a  Knowing  faculty,  will  be  diftinguifh'd  : 
Yet  cannot  the  Power  it  felf  ofSenfation  arife  from 
them ,  no  more  then  Viflon  can  rife  out  of  a  GlafTe, 

whereby 


of  the  Soul.  j2 

whereby  it  Ihould  be  able  ro  perceive  thefe  Idola  that 
paint  themfeves  upon  it,  though  it  were  never  fo  ex- 
aftly  polilh'd,  and  they  much  finer  then  they  are  or 
can  be. 

Neither  can  thofe  (mail  corpufcula,  which  in  them- 
felves  have  no  power  of  fenfe^  ever  produce  it  by  any 
kind  of  Concourfe  or  Motion  5  for  fo  a  Caufe  might  in 
its  production  rife  up  above  the  height  of  its  own  na- 
ture and  virtue  •,  which  I  think  every  calm  contem- 
plator  of  Truth  will  judge  impoflible :  for  feeing  what- 
soever any  Effeft  hath,  it  muft  needs  derive  from  its 
Caufes,  and  can  receive  no  other  tin&ure  and  imprelfi- 
on  then  they  can  beftow  upon  it  5  that  Signature  muft 
firft  be  in  the  Caufe  it  felf,  which  is  by  it  derived  to 
the  EfFedl.    And  therefore  the  wifefl:  Philofophers  a- 
mongft  the  Ancients  univerfally  concluded  that  there 
was  fome  higher  Principle  then  meer  Matter ,  which 
was  the  Caufe  of  all  Life  and  Senfe,  and  that  to  be  Im- 
mortal :  as  the  Platonifts^  who  thought  this  reafon  fuf- 
ficient  to  move  them  to  affert  a  Mundane  Soul.     And 
Ariftotle^  though  he  talks  much  of  Nature^  yet  he  deli- 
vers his  mind  fo  cloudily,  that  all  that  he  hath  faid  of 
it  may  pafTe  with  that  which  himfelf  faid  of  his  Acroa- 
tici  Libri^  or  Phyficks,  that  they  were  oK^e^ofj^jot  <& 
f/M  c/K^s^ou^oi.     Nor  is  it  likely  that  he  who  was  fo 
little  fatisfied  with  his  own  notion  of  Nature  as  being 
the  Caufe  of  all  Motion  and  Reft,  as  feemingly  to  defert 
it  while  he  placeth  fo  many  Intelligences  about  the 
Heavens,  could  much  pleafe  himfelf  with  fuch  a  grofs 
conceit  of  meer  Matter^  that  that  fhould  be  the  true 
Moving  and  Sentient  Entelech  of  tome  other  Matter  -y 
as  it  is  manifeft  he  did  not. 

But  indeed  Lucretius  himfelf,  though  he  could  in  a 
jolly  fit  of  his  over-flufh'd  and  fiery  fanfy  tell  us, 

L  Et 


7  4  Of  the  Immortality 

Mb.  x,  Bt  ridere  poteft  nm  ex  ridentibu  fa0us\ 

Et  fapere^  &  dobtis  rationem  redder e  dtctis^ 
Non  ex  feminibus  fapientibus,  at  que  difertis  : 
yet  in  more  cool  thoughts  he  found  his  own  common 
notions  too  fturdy  to  be  fo  eafily  filenc'd  .  and  there- 
fore fets  his  wits  a-work  to  find  the  moft  guinteffen- 
tial  particles  of  Matter  that  may  be,  that  might  doe 
that  feat,  which  thofe  fmooth  Spherical  bodies,  Calory 
Aer  and  Ventus  ( for  all  come  into  this  compofition  ) 
could  not  doe  :  and  this  was  of  fuch  a  fubtile  and  exal- 
ted nature,  that  his  earthly  fanfy  could  not  compre- 
hend it,  and  therefore  he  confefTes  plainly  he  could  not 
tell  what  name  to  give  it,  though  for  want  of  abetter 
he  calls  it  Mobilem  vim ,  as  neither  his  Mafter  before 
him,  who  was  pleafed  to  compound  the  Soul  ( as  Plu- 
^Lib^Aepti-tarch*  relates  )  of  four  ingredients,  dx  td/2  mv&S'*^  in 

cuis  Fhilo[o~    qniZ  chi^cfi^^^  ax.  <7rw3  mv^Jf^Iiycy^  on  TsivLplii  was  dx,aL($VQ- 

B.orum,.        fj&<?a  $  bZ ouwzf  ai&v'nKQv.     But  becaufe  this  Giant-like 
Proteus  found  himfelf  here  bound  with  fuch  ftrong 
cords,  that  notwithftanding  all  his  ftruggling  he  could 
by  no  means  break  them  off  from  him,  we  fhall  relate 
bis  own  words  the  more  largely.  I  find  them  Ub% % 
Sic  calor^  atque  aer^  &  venti  c&ca  poteflas 
Mi  ft  a  ere  ant  unam  naturam^  &  mobilis  ilia 
Vis^  initium  motus  abs  fe  qus  dividit  ollis  : 
Senfifer  unde  oritur  primum  per  vifcera  motus. 
Nam  penitus  prorfum  latet  hac  natura^fubejlque ; 
Nee  magis  hac  infra  quidquam  eft  in  corpore  noflro ; 
Atque  animd ft  anim&  proporro  totius  ipfa. 
Quod  genus  in  noftris  membris  ejr  corpore  toto 
Mifla  latens  animi  vis  eji^  animdquepoteftas^ 
Corporibus  quia  de  parvis  paucifque  creata  eft. 
§ic  tibi  nominis  h&c  expers  vis^  facta  minutis 
Corporibus^  latet— — 

Thus 


of  the  SouL  j  j 

Thus  we  fee  how  he  found  himfelfovermafter'dwith 
difficulties,  whilehe^ndeavouredtofind  the  place  of 
the  Sensitive  powers  in  Matter .»  &  yet  this  is  the  high- 
eft  that  he  dares  aim  at ,  namely  to  prove  that  Sen  fa- 
tion  might  from  thence  derive  its  Original,  as  ftiffly 
oppofing  any  Higher  power  of  Reafon  •>  which  we  (hall 
in  lucroponere  againft  another  time. 

But  furely  had  not  the  Epicureans  abandoned  all  Lo- 
gick  together  with  fome  other  Sciences  (as  Tully  and 
Laerttm  tell  us  they  did )  they  would  here  have  found 
themfelves  too  much  preft  with  this  Argument,  (which 
yet  fome  will  think  to  be  but  levis  armature  in  refped 
of  fome  other)  and  have  found  it  as  little  (hort  of  a  De- 
monftration  to  prove  the  Soules  Immortality  as  the  Pla~ 
tonitls  themfelves  did  :  But  herein  how  they  dealt, 
*Plotinu5  hath  well  obferved  of  them  all  who  denied  *  Em  4e  L  7e 
Lives  and  Souls  to  be  immortal,  which  he  afferts,  and 
make  them  nothing  but  Bodies,  that  when  they  were 
pinch'd  with  the  ftrength  of  any  Argument  fetch  d  fro 
theptW  fcpwe/®*  of  the  Soul,-  it  was  ufuallamongft 
them  to  call  this  Body  mveSf^  vms  ep&v,  or  Ventm  certo 
quodam  modofe  habtns  ♦,  to  which  he  well  replies,  m  g 

<7n)XvSrpv?h.Y\w  cujIoTs  m&s  I^or,  eis  o  KGLTtbtytDyuoiv  acvoLyKa,- 

Whereby  this  91W  ^e^e*©*  feems  to  be  nothing 
meant  but  that  fame  thing  which  Lucretius  called  vim 
mobilem^  and  he  would  not  allow  it  to  beany  thing  elfe 
but  a  Body^  though  what  kind  oiBody  he  could  not  tell  : 
yet  by  it  heunderftands  not  meerly  anAdiive  power  of 
motion,  but  a  more  fubtile  Energie,  whereby  the  force 
and  nature  of  any  motion  is  perceived  and  infinuated  by 
its  own  ftrength  in  the  bodies  moved  5  as  ifthefeforry 
Bodies  by  their  impetuous  juftling  together  could  awa- 
ken one  another  out  of  their  drowfieLethargie,  and 

L  2  make 


j  6  Of  the  Immortality 

make  each  other  hear  their  mutaall  impetuous  knocks: 
which  is  as  abfurd  as  to  think  a  Mufical  inftrument 
fliould  hear  its  own  founds,  and  take  pleafurein  thofe 
harmonious  aires  that  are  plai'd  upon  it.  For  that  which 
we  call  Senfation,  is  not  the  Motion  or  Imprefflon 
which  one  Body  makes  upon  another,  but  a  Recogni- 
tion of  that  Motion  ,  and  therefore  to  attribute  that  to 
a  Body,  is  to  make  a  Body  privy  to  its  own  ads  and 
pailions,  to  ad  upon  itfelf,  and  to  have  a  true  and  pro- 
*  m  his  Tratt,  per  felf- feeling  virtue  •,  which  *  Porphyrie  hath  ele- 

QWtum&t  gant]y  expreffed,  Sow  2>  t^vov  cu&ctvwnti ,  hwev  y\  pi 
yvygn  apfjyvtcL  %&*6*<T>»  vr,  zccv\t\>  arts  yop&'cLs  tuvqctyi  wp- 
fJgvjxtvoA  '  ,rn  q  ev  r  %op£cus  dpfjyviaj  ctygo £/<p?  2>  ozo[j&  , 
In  the  fenfations  of  living  creatures  the  Soul  moves ,  as  if 
unbodied  Harmony  her  felf  fhould  play  upon  an  Inftru- 
ment ^  and  fmartly  touch  the  well-tuned  firings :  hut  the 
Body  is  like  that  Harmony  which  dwells  infeparably  in  the 
firings  themfelves  which  have  no  perception  of  it. 

Thus  we  fhould  now  leave  this  Topick  of  our  De- 
monftration,  onely  we.  fhall  adde  this  as  an  Appendix 
to  it  5  which  will  further  manifeft  the  Souls  Incorporeal 
and  Immaterial  nature,  that  is,  That  there  is  a  Higher 
Principle  of  knowledge  in  man  then  meer  Senfe,  nei- 
ther is  that  the  fole  Original  of  all  that  Science  that 
breaks  forth  in  the  minds  of  men  •,  which  yet  Lucretius 
maintains ,  as  being  afraid  left  he  fliould  be  awaken' d 
outofthispleafant  dreame  of  his,  fhould  any  Higher 
power  roufe  his  fleepy  Soul:  and  therefore  he  thus 
Lib.  4.       layes  down  the  opinion  of  his  Sed, 

Invenies  primis  ab  fenfibus  effe  ere  at  am 
Not  it  i  am  veri^  neque  fenfus  poffe  refelli  :. 
Nam  maj ore  fide  debet  reperirier  illud^ 
Spontefua  verts  quod pofiit  vincere  falfa. 
But  yet  this  goodly  Champion  doth  but  lay  fiege  to 

his 


of.  the  Soul.  77 

his  own  Reafon,  and  endeavour  to  ftorm  the  main  fort 
thereof,  which  but  juft  before  he  defended  againft  the 
Scepticks  who  maintained  that  opinion  ,  That  nothing 
could  be  known  $  to  which  he  having  replied  by  that 
vulgar  Argument,  That  if  nothing  can  be  known,  then 
neither  doe  we  know  this  That  we  know  nothing  •,  he 
purfues  them  more  clofely  with  another,  That  neither 
could  the)  know  what  it  is  to  know^  or  what  it  is  to  he  igno- 
rant^ 

£)u&ram^qHom  in  rebus  veri  nil  viderit  ante  ^ 
Unde  fciat,  quid  fit  fcire^  ey  nefcire  vicifim  : 
Notitiam  veri  qua  res  falsique  crearit. 
But  yet  if  our  Senfes  were  the  onely  fudges  of  things, 
this  Reflex  knowledge  whereby  we  know  what  it  is  to 
know,  would  be  as  impofllble  as  he  makes  it  for  Senfe 
to  have  Innate  idea's  of  its  own ,  antecedent  to  thofe 
ftamps  which  the  Radiations  of  external  Obje&s  im- 
print upon  it.    For  this  knowledge  muft  be  antecedent 
to  all  that  judgment  which  we  pafs  upon  any  Senfatum^ 
feeing  except  we  firft  know  what  it  is  to  know,  we 
could  not  judge  or  determine  aright  upon  the  approach 
of  any  of  thefe  Idol  a  to  our  Senfes. 

But  our  Author  may  perhaps  yet  feem  to  make  a 
more  full  confeflion  for  us  in  thefe  two  points. 

Firft,That  no  fenfe  can  judge  another's  objects,  nor 
convince  it  of  any  miftake, 

Non  po(Junt  alios  alii  convincere  fenfttsy 
Nee  porrb  poterunt  ipfi  reprehendere  fefe. 
If  therefore  there  be  any  fuch  thing  within  us  as  eon- 
trolls  our  Senfes^  as  all  know  there  is  5  then  muft  that 
be  of  an  Higher  nature  then  our  Senfes  are. 

Butfecondly,  he  grants  further,  That  all  our  Senfa- 
tion  is  nothing  elfe  but  Perception^nd  therefore  where- 
foever  there  is  any  hallucination,  that  muft  arife  from 

L  3  feme- 


%5  uj  we  lmmmauty 

-  foffltthing  el  ft  within  usbefides  the  power  of  fenfe, 

U*.  quoniampars  horum  maxima  f adit 

Propter  opinatus  animi^  quos  addimm  ipfi, 
Pro  vifis  tit  fwt)  qn&nonfuntfenfibtt  vifa. 
In  which  words  he  hath  very  happily  lighted  upon  the 
.  proper  fun&ion  ofSenfe,  and  the  true  reafon  of  all 
'thofe  miftakes  which  we  call  the  Deceptions  ofSenfe  , 
which  indeed  are  not  truely  fo,  feeing  they  arife  onely 
from  a  Higher  Faculty,  and  confift  not  in  Senfation  it 
felf,  but  in  thofe  deduftions  and  Corollaries  that  our 
Judgments  draw  from  it. 

We  (hall  here  therefore  grant  that  which  the  Epicu- 
rean philofophy,  and  the  Peripatetick  too,  though  not 
without  much  caution,  pleads  for  univerfally,  That  our 
Senfes  are  never  deceived,  whether  they  befani  or  Ujiy 
found  or  diftempered,  or  whatfoever  proportion  or  dt« 
ftance  the  objetl  or  medium  bears  to  it :  for  if  we  well 
fcan  this  bufinefs,  we  fhall  find  that  nothing  of  $ttdg- 
ment  belongs  to  Senfe,  it  confiding  onely  cv  alSrnr^^ca 
II  m$i ,  in  Perception  *  neither  can  it  make  any  juft  ob- 
fervation  of  thofe  Objefts  that  are  without,  but  onely 
difcerns  its  own  paflions,  and  is  nothing  elfe  but  yvvo-is 
<tfS  <mx,$wv  y  and  tells  how  it  finds  it  felf  affe&ed ,  and 
not  what  is  the  true  caufe  of  thofe  impreflions  which  it 
finds  within  it  felf  5  (  which  feems  to  be  the  reafon  of 
that  old  Philofophical  maxim  recited  by  Arifiotle  1. 3. 
de  Animdj  cap.  2#  %n  y^hcw  17)  avdj  o^gws,  Z£l  XVH9V 
iivAt  y&cnw ,  that  thefe  Simulachra  were  onely  in  our 
Senfes  5  which  notion  a  late  Author  hath  purfued :) 
and  therefore  when  the  Eye  finds  the  Sun's  circle  re- 
prefented  within  it  felf  of  no  greater  a  bignefs  then  a 
foot-diameter,  it  is  not  at  all  herein  miftaken  •  nor  a 
diftempered  Palate,  when  it  tafts  a  bitternefs  in  the 
fweeteft  honey,  as  Proclut  a  famous  Mathematician  and 

fUt$nift 


—- 


of  the  Soul*  jp 

Platoniji  hath  well  determined,  in  Plat  .Tim,  cu  $  c*x&n~ 

afc  2>  (oluIgov  d'7m,yy4?Kv(n  W^/t^c- ,    <&  i  <trLv\v\  •^^ovrauf  , 

The  Senfes  in  all  things  of  this  nature  doe  but  declare 
their  own  paflions  or  perceptions,  which  are  alwaies 
fuch  as  they  feem  to  be,  whether  there  be  any  (uchpar- 
dllelum  [tenaculum  in  the  Objed  as  bears  a  true  ana- 
logic with  them  or  not :  and  therefore  in  truth  they 
are  never  deceived  in  the  execution  of  their  ownfun- 
ftions.  And  fo  doth  Arijlitle  /.  3  de  Anima^  c.  $>  con- 
clude, That  errour  is  neither  in  Senfe  nor  Phanfy,  l£evyi 
\zra'f%$  yim  xjhoy®*,  it  is  in  no  Facultie  but  onely 
that  in  which  is  Reafon.  Though  it  be  as  true  on  the 
other  fide,  that  Epicurus  &  all  his  Se&  were  deceived, 
while  they  judged  the  Sun  and  Moon  and  all  the  Starrs 
to  be  no  bigger  then  that  Pi&ure  and  Image  which 
they  found  of  them  in  their  own  Eyes  ^  for  which  filly 
conceit  though  they  had  been  for  many  Ages  fuffi- 
ciently  laugh'd  at  by  wife  men,  yet  could  not  Lucretius 
tell  how  to  enlarge  his  own  fancy,  but  believes  the  ido- 
lum  in  his  own  Vifive  organ  to  be  adequate  to  the  Sun 
it  felf,in  defpight  of  all  Mathematicall  demonftration  5 
as  indeed  he  muft  needs,  if  there  were  no  Higher  pria- 
ciple  of  knowledge  then  Senfe  is,  which  is  the  moft  in- 
difciplinable  thing  that  may  be,and  can  never  be  taught 
that  Truth  which  Reafon  and  Understanding  might  at- 
tempt to  force  into  it.  ou&yhtis  kcLv  fjuuyLWMs  uniy  Ttf 
hoyv  hiyvfoi  on  yfi'^w  ©  5?A<©«  *?  yik,  &C.  Though  Re  a- 
fon  inculcates  this  notion  ten  thoufand  times  over^  That 
the  Sun  is  bigger  then  the  Barth  ,  yet  wi/l  not  the  Bye  be 
taught  to  fee  it  any  bigger  then  afoot  breadth  :  and  there- 
fore he  rightly  calls  it,  as  all  the  Platonical  and  Stoical 
philofophie  doth,  clhoyv  <n,  and  it  may  well  be  put 
among  the  reft  of  the  Stoicks  ahoyx  W3w# 

Thus  I  hope  by  this  time  we  have  found  out  xf«T-- 


<<o 


I. 


ur  we  immoruitty   ■ 

<tWCL  TIVOL  *?  Ctlohj^^  &WUQLJJAV,    folTte  W0JV  #0^/*  ?0\VtT  \W 

the  Soul  then  that  is  by  which  it  accommodates  it  felf 
to  the  Body,  and  according  to  the  meafure  and  propor- 
tion thereof  converfeth  with  External  Matter.  And  this 
is  the  true  reaion  why  we  are  fo  apt  to  bemiftakenin 
Senfible  objc&s,  becaufe  our  Souls  fucking  in  the 
knowledge  of  external  things  thereby,  and  not  minding 
the  proportion  that  is  between  the  Body  and  them, 
mindlefsof  its  own  notions,  collates  their  corporeal 
impreffions  with  externall  objects  themfelvcs,  and 
judgeth  of  them  one  by  another.  But  whenfoever  our 
Souls  ad  in  their  own  power  and  ftrength ,  untwi- 
fting  themfelves  from  all  corporeal  complications,  they 
then  can  find  confidence  enough  to  judge  of  things  in 
a  feeming  contradidion  to  all  thofe  other  <vifa  corporea. 

And  fo  I  fuppofe  this  Argument  will  amount  to  no 
lefTe  then  a  Demonftration  of  the  Soul's  Immateriality, 
feeing  to  all  fincere  under  (landing  it  is  neceflary  that  it 
fhould  thus  abftraft  it  Celf  from  all  corporeal  com- 
merce, and  return  from  thence  nearer  into  it  felf* 

Now  what  we  have  to  thispurpofe  more  generally 
intimated,  we  fhall  further  branch  out  in  thefe  two  or 
three  Particulars. 

Firftj  That  that  Mental  faculty  and  power  whereby 
we  judge  and  difcern  things,  is  fo  far  from  being  a  Body, 
that  it  muft  retraEt  2xA  with  draw  it  felf  from  all  Bodily 
operation  whenfoever  it  will  nakedly  difcern  Truth. 
For  (hould  our  Souls  alwaies  mould  their  judgment  of 
things  according  to  thofe  m^r^a^a.  and  impreflions 
•vhich  feem  to  be  framed  thereof  in  the  Body,  they 
nuft  then  doe  nothing  elfe  but  chain  up  Errours  and 
Delufions  one  with  another  in  ftead  of  Truth:  as  fhould 
the  judgments  of  our  Understandings  wholly  depend 
upon  the  fight  of  our  Byes,  we  fhould  then  conclude 

that 


of  the  Soul.  8  f 

that  our  meer  accedes  and  recefles  from  any  rtfibk 
Objeft  have  fuch  a  Magical  power  to  change  the  magni- 
tudes of  Vifible  Obje&s,  and  to  transform  them  into 
all  varieties  of  figures  &  fafhions  $  and  fo  attribute  all 
that  variety  to  them  which  we  find  in  our  corporeal 
perceptions.  Or  {houldwe  judge  ofGuflables  by  our 
74/?,  we  fhould  attribute  to  one  and  the  felf-fame  thing 
all  that  variety  wch  we  find  in  our  own  Palates.  Which 
is  an  unqueftionable  Argument  That  that  Power  where- 
by we  difcern  of  things  and  make  judgments  of  them 
different  and  fometimes  contrary  to  thofe  perceptions 
that  are  the  neceffary  refults  of  all  Organical  fun&i- 
ons,  is  fomething  diftind:  from  the  Body  •,  and  therefore 
though  the  Soul,as  Plato  hath  well  obferved,  be  fj*&pi 
t&  ict  <xo\k<£\cl^  various  and  divifible  accidentally  in 
thefe  Senfations  and  Motions  wherein  it  extends  and 
fpreads  it  felf  as  it  were  upon  the  Body,  and  fo  accor- 
ding to  the  nature  and  meafure  thereof  perceives  its 
impreflions ;  yet  it  is  cv  lajufif  &[**&&  indivifible,  re- 
turning into  it  felf.  Whenfoever  it  will  fpeculate  Truth 
it  felf,  it  will  not  then  liften  to  the  feveral  clamours 
and  votes  of  thefe  rude  Senfes  which  alwaies  fpeak 
with  divided  tongues  5  but  it  confults  fome  clearer  O- 
racle  within  it  felf:  and  therefore  Plotinm,  Enn.q.  /.j, 
harh  well  concluded  concerning  the  Body,  ipnifiov 
ffSrp  ,  €i  71s  outmS  cp  ¥  <7K&^>e<ri  izfo^gpro  ,  fhould  a  man  / 

make  ufe  of  his  Body  in  his  Speculations,  it  will  entangle 
his  mind  with  fo  many  contradictions,  that  it  will  be 
impofiible  to  attain  to  any  true  knowledge  of  things. 
We  {hall  conclude  this  therefore,  as  Tu/Iy  doth  his 
Contemplation  of  the  Soules  operations  about  the 
frame  of  Nature,  the  fabrick  of  the  Heavens  and  mo- 
tions of  the  Stars,  Animus  qui  h£C  intelligit,  fimilis  efl 
t\us  qui  ea  fabricate  in  coelo  efl. 

M  Secondly, 


^2  Uj  Wc  linmvriauiy 

2.  Secondly, We  alfo  find  fuch  a  Faculty  within  our  own 
So\i\szscolle£ts  and  unites  all  the  Perceptions  of  our 
feveral  Senfes,  and  is  able  to  compare  them  together  * 
fomething  in  which  they  all  meet  as  in  one  Centre  : 

*  Ejw.4*  ?,7.    ^jcfo  *  plotinus  hath  well  expreffed,  <&?  rSr  alccrgp  x*V- 

c^  ^D  '    y^&m^ds  q  <Jvtti<&£igzjLS  ok  tS&fep&cM  wjuhv^  tegs 

/LoLfjLGouroijfyov  17)  h  o>tos3  That  in  which  all  thofe/<?i/^ 
r*/  Sensations  meet  as  fo  many  Z/>w  drawn  from  feve- 
ral points  in  the  Circumference, and  which  comprehends 
them  all,  muft  needs  be  one.  For  fhould  that  be  <z/<w7- 
oti*  and  confifting  of  feveral  parts,  which  thus  receives 
all  thefe  various  impreffions,  then  muft  the  fentence 
and  judgment  paffed  upon  them  be  various  too.  Ari^ 
ftotle  in  his  de  Anima,  A<3  2>  gV  AeV^  o^  Vn&v^  That  muft 
he  one  that  judgeth  things  to  be  diverfe  $  and  that  muft 
judge  too  cv  cL%(ap!&o  xepvcfi,  fetting  all  before  it  at  once. 
Befides  we  could  not  conceive  how  fuch  an  immenfe 
variety  of  impreflions  could  be  made  upon  any  piece  of 
Matter,  which  fhould  not  obliterate  and  deface  one 
another.  And  therefore  Plotinus  hath  well  difputed 
againft  them  who  make  all  SenfationT^cTw^  <&  cvorpep- 
yc{i  ca>  \v)Qf  which  brings  me  to  the  Third. 

3.  Thirdly,  That  Knowledge  which  the  Soul  retains  in 
it  felf  of  things  paft,  and  in  fome  fort  Previfion  of  things 
to  come^  whereby  many  grow  fo  fagacious  in  fore-fee- 
ing future  Events,  that  they  know  how  to  deliberate 
and  difpofe  of  prefent  affairs,  fo  as  to  be  ready  furni- 
fhed  and  prepared  for  fuch  Emergencies  as  they  fee  in  a 
train  and  Series  of  Caufes  which  fometimes  work  but 
contingently :  I  cannot  think  Epicurus  himfelf  could 
in  his  cool  thoughts  be  fo  unreafonable  as  to  perfwade 
himfelf,  that  all  the  (huffling  &  cutting  oiAtomes  could 
produce  fuch  a  Divine  piece  of  Wifdome  as  this  is. 

'What 


of  the  Soul.  g 

What  Matter  can  thus  bind  up  Paft,  Prefent  and  Future 
time  together  <  which  while  the  Soul  of  man  doth,  it 
feems  to  imitate  (as  far  as  its  own  finite  nature  will 
permit  it  to  ftrive  after  an  imitation  of)  God's  eternity: 
and  grafping  and  gathering  together  a  long  Series  of 
duration  into  it  felf,  makes  an  eflay  to  free  it  felf  from 
the  rigid  laws  of  it,  and  to  purchafe  to  it  felf  the  free- 
dome  of  a  true  Eternity.     And  as  by  its  xfoviy$\  m^o- 
o£oi  (as  the  Platonifts  are  wont  to  fpeak)  its  Chronical 
and  fuccefiive  operations,  it  unravels  and  unfolds  the 
contexture  of  its  own  indefinite  intellectual  powers  by 
degrees  •,  fo  by  this  Memory  and  Previfion  it  recolle&s 
and  twifts  them  up  all  together  again  into  it  felf.    And 
though  it  feems  to  be  continually  Aiding  from  it  felf 
in  thofe  feVeral  viciffitudes  and  changes  which  it  runs 
through  in  the  conftant  variety  of  its  own  Effluxes  and 
Emanations  5  yet  is  it  alwaies  returning  back  again  to 
as  firft  Original  by  a  fwift  remembrance  of  all  thofe 
motions  and  multiplicity  of  operations  which  have  be- 
got in  it  the  firft  fenfe  of  this  conftant  flux.     As  if  we 
fhould  fee  a  Sun-beam  perpetually  flowing  forth  from 
the  bright  body  of  the  Sun  ,  and  yet  ever  returning 
back  to  it  again  •,  it  never  lofeth  any  part  of  its  Being, 
becaufe  it  never  forgets  what  it  felf  was :  and  though 
it  may  number  out  never  fo  vaft  a  length  of  its  durati- 
on, yet  it  never  comes  nearer  to  its  old  age,  but  carneth 
a  lively  fenfe  of  its  youth  and  infancy,  which  it  can  at 
pleafure  lay  a  faft  hold  on,  along  with  it. 

But  if  our  Souls  were  nothing  elfe  but  a  Complex  of 
fluid  Atomes,  how  ftiould  we  be  continually  roving  and 
Aiding  from  our  felves,  and  foon  forget  what  we  once 
were  f  The  new  Matter  that  would  come  in  to  fill  up 
that  Vacuity  which  the  old  had  made  by  its  departure, 
would  never  know  what  the  old  were,  nor  what  that 


M  2  fhould 


8  4  Of  the  Immortality 

fliould  be  that  would^  fucceed  that :  Acartp  |eV«  <pv%* 

o^x©.  ^H^  f^f  *W  pilgrim  and  fir  Anger -like  Saul 
would  alwaies  be  ignorant  of  what  the  other  before  it 
knew,  and  we  fhould  be  wholly  fome  other  bulk  of  Being 
then  we  were  before  ,  as  Flotinus  hath  excellently  ob- 
ferved  Enn./\.  l.y.  ^.5.  It  was  a  famous  fpeech  of  wife 
Her  adit  m,  ex  @  cujIov  milctfj^v  £U  erm  oiv  efjL&oUns,  a  man 
cannot  enter  twice  into  the  fame  River  :  by  which  he  was 
wont  fymbolically  to  exprefs  the  confiant  flux  of  Mat- 
ter, which  is  the  moft  unliable  thing  that  may  be.  And 
if  Epicurus  his  Philofophy  could  free  thisHeap  of  refined 
Atomes,  which  it  makes  the  Soul  to  be,  from  this  in- 
conftant  and  flitting  nature,  and  teach  us  how  it  could 
be  fJLovijuyv  «ri  fome  ftable  and  immutable  thing,  alwaies 
refting  entire  while  it  is  in  the  Body  3  though  we 
would  thank  him  for  fuch  a  goodly  conceit  as  this  is, 
yet  we  would  make  no  doubt  but  it  might  as  well  be 
able  topreferve  it  felf  from  diffolution  and  diflipation 
out  of  thisgrofs  Body,  as  in  it:  feeing  it  is  no  more 
fecured  from  the  confiant  impulfes  of  that  more  grofs 
Matter  which  is  reftlefly  moving  up  and  down  in  the 
Body,  then  it  is  outoiix. :  and  yet  for  all  that  we  ihould 
take  the  leave  to  ask  Tullfs  queftion  with  his  fober 
difdain, £>uid,  obfecro^terrane  tibi  aut  hoc  nebulofo  ejr  ca- 
liginofo  cceno  aut  fata  aut  concreta  videtur  tanta  vis  me- 
mories, I    Such  a  jewel  as  this  is  too  precious  to  be 
found  in  a  dunghill :  meer  Matter  could  never  thus 
ftretch  forth  its  feeble  force,  &  fpread  it  felf  over  all  its 
own  former  praeexiftencies.     We  may  as  well  fuppofe 
this  dull  and  heavy  Earth  we  tread  upon  to  know  how 
long  it  hath  dwelt  in  this  part  of  the  Univerfe  that  now 
it  doth,  and  what  variety  of  Creatures  have  in  all  paft 
Ages  fprung  forth  from  it,  and  all  thofe  occurrences -& 
events  which  have  all  this  time  happened  upon  it. 


of  the  Soul.  85 


Ch  ap,  IV,  j 

The  fecond  Argument  for  the  Immortality  of  the  Soul. 
Actions  cither  Automatical  or  Spontaneous.  That 
Spontaneous  and  Elicite  Actions  evidence  the  Diflin- 
ffion  of  the  Soul  from  the  Body.  Lucretius  his  Eva- 
fton  very  flight  and  weak.  That  the  Liberty  of  the 
Will  is  inconfijlent  with  the  Epicurean  principles. 
That  the  Conflict  of  Reafon  again fi  the  Senfitive  Ap- 
petite argws  a  Being  in  utfuperiour  to  Matter* 

WE  have  done  with  that  which  we  intended  for 
the  Firft  part  of  our  Difcourfe  of  the  Soul's 
Immortality  :  we  have  hitherto  look'd  at  it  rather  in 
Concreto  then  in  Abftratlo^  rather  as  a  Thing  complica- 
ted with  and  united  to  the  Body  $  and  therefore  con- 
fidered  it  in  thofe  Operations,  which  as  they  are  not 
proper  to  theEody^  fo  neither  are  they  altogether  in- 
dependent upon  it  ,  but  are  rather  of  a  mixt  nature. 

We  (hall  now  take  notice  of  it  in  thofe  Properties,  in 
the  exercife  whereof  it  hath  lefs  commerce  with  the 
Body^  and  more  plainly  declares  its  own  high  defcent 
to  us,  That  it  is  able  to  fubfift  and  aft  without  the  aid 
and  affiftance  of  this  Matter  which  it  informes. 

And  here  we  {hall  take  that  courfe  that  Ariftotle  did 
in  his  Books  de  Anima,  and  firft  of  all  inquire.  Whether 
it  hath  X&iqv  t\  ^fome  kind  of  Att  ion  fo  proper  and  pecu- 
liar to  itfelf,  as  not  to  depend  upon  the  Body.  And  this 
foon  offers  it  felf  in  the  firft  place  to  us  in  thofe  Elicite 
motions  of  it ,  as  the  Moralifts  are  wont  to  name  them^ 
which  though  they  may  end  in  thofe  they  call  Im~ 

M  3  perate 


£e/4/  yet  have  their  fir  ft  Emanation  from  no- 

thinD  e   e  but  the  Soul  it  felf. 

For  this  purpofe  we  fhall  take  notice  of  Two  forts  of 
Actions  which  are  (jbvious  to  the  experience  of  every 
one  that  obferves  himfelf  ,  according  to  a  double 
Source  &  emanation  of  them,  which  a  late  Philofopher 
hath  very  happily  fuggefted  to  us.  The  firft  are  thofe 
Atfions  which  arife  up  within  us  without  any  Animad- 
verfion  •,  the  other  are  thofe  that  are  consequent  to  it. 
i .  For  we  find  frequently  fuch  Motions  within  our  felves 

which  firft  /W,before  we  take  notice  of  them,and  which 
by  their  own  tarbulency  and  impetuoufnefs  force  us  to 
an  Advertency  :  as  thofe  Fiery  fpirits  and  that  inflamed 
Blood  which  fometimes  fly  up  into  the  head  $  or  thofe 
grofs  and  Earthly  Fumes  that  difturb  our  brains  5  the 
ftirring  of  many  other  Humours  which  beget  within  us 
Grief,  Melancholy,  Anger,or  Mirth,  or  other  Paflions  5 
which  have  their  rife  from  fuch  Caufes  as  we  were  not 
aware  of ,  nor  gave  no  confent  to  create  this  trouble 
to  us.  Befides  all  thofe  Pafions  and  Perceptions  which 
are  begotten  within  us  by  fome  externall  motions 
which  derive  themfelves  through  our  Senfes ,  and 
fiercely  knocking  at  the  door  of  our  Minds  and  Under- 
ftandings  force  them  fometimes  from  their  deepeft  de- 
bates &  mufings  of  fome  other  thing,  to  open  to  them 
and  give  them  an  audience. 

Now  as  to  fuch  Motions  as  thefe  are,  it  being  necef- 
fary  fortheprefervatioh  of  our  Bodies  that  our  Souls 
fhould  be  acquainted  with  them ,  a  mans  Body  was  fo 
contrived  and  his  Soul  fo  united  to  it ,  that  they  might 
have  a  fpeedy  accefs  to  the  Soul.  Indeed  fome  ancient 
Philofophers  thought  that  the  Soul  defcending  more 
deeply  into  the  Body,  as  they  exprefle  it,  firft  begot 
thefe  corporeal  motions  unbeknown  to  it  felf  by  reafon 

of 


of  the  Soul.  87 

of  its  more  deep  immerfion,  which  afterwards  by  their 
impetuoufnefs  excited  its  advertency.  But  whatfoever 
truth  there  is  in  that  Affertion  3  we  clearly  find  from 
the  relation  of  our  own  Souls  themfelves.  that  our  Soul 
difowns  them,  and  acknowledged  no  fuch  Motions  to 
have  been  fo  bufy  by  her  commiflion  •,  neither  knows 
what  they  are ,  from  whence  they  arife,  or  whither 
they  tend,  untill  (he  hath  duly  examined  them.  But 
thefe  Corporeal  motions  as  they  feem  to  arife  from  no- 
thing elfe  but  meerly  from  the  Machina  of  the  Body 
it  felf  -,  fo  they  could  not  at  all  be  fenfated  but  by  the 
Soul. 

Neither  indeed  are  all  our  own  Corporeal  Anions 
perceived  by  us,  but  only  thofe  that  may  ferve  to  main- 
tain a  good  correfpondence  &  intelligence  between  the 
Soul  and  Body  5  and  fo  foment  &  cherifli  that  Sympa- 
thy between  them  which  is  necefl'ary  for  the  fubfiftence 
and  well-being  of  the  whole  man  in  this  mundane  ftate. 
And  therefore  there  is  very  little  of  that  which  is  com- 
monly done  in  our  Body,  which  our  Souls  are  infor- 
med at  all  of.  The  con  (I  ant  Circulation  of  Blood  through 
all  our  Veins  and  Arteries  5  the  common  motions  of  our 
Animal  fair  its  in  our  Nerves  $  the  maceration  of  Food 
within  our  Stomachs,  and  the  diflribution  of  Chyle  and 
nourifliment  to  every  part  that  wants  the  relief  of  it  5 
the  conftant  flux  and  reflux  of  more  fedate  Humours 
within  us  $  the  difitpations  of  our  corporeal  Matter  by 
infenflble  Tranjpiration,  and  the  accejfes  of  new  in  the 
room  of  it  ^  all  this  we  are  little  acquainted  with  by  any 
vital  energie  which  arifeth  from  the  union  of  Soul  and 
Body  :  and  therefore  when  we  would  acquaint  our 
felves  with  the  Anatomy  and  vital  fun&ions  of  our  own 
Bodies,  we  are  fain  to  ufe  the  fame  courfe  and  method 
that  we  would  to  find  out  the  fame  things  in  any  other 

kind 


g  g  uj  we  immortality 

kind  of  Animal,  as  if  our  Souls  had  as  little  to  doe 
with  any  of  thefe  in  our  own  Bodies,  as  they  have  in 
the  Bodies  of  any  other  Brute  creature. 
**  But  on  the  other  fide  ,  we  know  as  well,  that  many 

things  that  are  done  by  us,  are  done  at  the  di&ate  and 
by  the  commiffion  of  our  own  Wills  $  and  therefore 
all  fuch  Aftions  as  thefe  are,  we  know,  without  any 
great  ftore  of  Difcourfive  inquiry,  to  attribute  to  their 
own  proper  caufes,  as  feeing  the  efflux  and  propagati- 
on of  them.  We  doe  not  by  a  naked  fpeculation  know 
our  Bodies  firft  to  have  need  of  nouriftiment,  and  then 
by  the  Edidfc  of  our  Wills  injoyn  our  Spirits  and  Hu- 
mours to  put  themfelves  into  an  hungry  and  craving 
pofture  within  us  by  corroding  the  Tunicles  of  the 
Stomach  -7  but  we  firft  find  our  own  Souls  follicited 
by  thefe  motions,  which  yet  we  are  able  to  gainfay,and 
to  deny  thofe  petitions  which  they  offer  up  to  us.  We 
know  we  commonly  meditate  and  difcourfe  of  fuch 
Arguments  as  we  our  felves  pleafe :  we  mould  defigns, 
and  draw  up  a  plot  of  means  anfwerable  thereto ,  ac- 
cording as  the  free  vote  of  our  own  Souls  determines  5 
and  ufe  our  own  Bodies  many  times,  notwithftanding 
all  the  relu&ancies  of  their  nature,  onely  as  our  Inftru- 
ments  to  ferve  the  will  and  pleafure  of  our  Souls.  All 
which  as  they  evidently  manifeft  a  true  Diftinttion  be- 
tween the  Soul  and  the  Body,  fo  they  doe  as  evidently 
prove  the  Supremacy  and  dominion  which  the  Soul 
hath  over  the  Body.  ^Our  Moralifts  frequently  difpute 
what  kind  of  government  that  is  whereby  the  Soul,  or 
rather  Will,  rules  over  the  Sensitive  Appetite,  which 
they  ordinarily  refolve  to  be  Imperium  politicum^ 
--though  I  fhould  rather  fay,  that  all  good  men  have 
rather  a  true  defyotical  power  over  their  S en fitive  fa- 
culties, and  over  the  whole  Body,  though  they  ufe  it 

onely 


of  the  Soul.  gp 

onely  according  to  the  laws  of  Reafon  and  Difcretion. 
And  therefore  the  Plntonifts  and  Stoicks  thought  the 
Soul  of  man  to  be  abfolutely  freed  from  all  the  power 
of  Aftral  Necefiity,  and  uncontroulable  imprelfions  ari- 
fing  from  the  fubordination  and  mutual  Sympatlne 
and  Dependance  of  all  mundane  caufes,  which  is  their 
proper  notion  of  Fate.     Neither  ever  durft  that  bold 
Ajlrologie  which  prefumes  to  tell  the  Fortunes  of  all 
corporeal  Eflences,  attempt  to  enter  into  the  fecrets 
of  man's  Soul,  or  predid  the  deftinies  thereof.     And 
indeed  whatever  the  deftinies  thereof  may  be  that  are 
contained  in  the  vaft  volume  of  an  Infinite  and  Al- 
mighty Mind ,  yet  we  evidently  find  a  $  i<f  tfjuv ,  an 
cuuTi^ia-iov ,  a  liberty  of  Will  within  our  felves,  maugre 
the  ftubborn  malice  of  all  Second  Caufes.     And  An- 
fiotle^  who  feems  to  have  difputed  fo  much  againft  that 
cuJIo'iuvncna  of  Souls  which  his  Mafter  before  him  had 
foberly  maintained,  does  indeed  but  quarrel  with  that 
common  fenfe  and  Experience  which  we  have  of  our 
Souls  •,  this  cujIo-AAvyeicL  of  the  Soul  being  nothing  elfe 
but  that  Innate  force  and  power  which  it  hath  within  it, 
to  ftir  up  fuch  thoughts  and  motions  within  it  felf  as 
it  finds  it  felf  mod  free  to.  -  And  therefore  when  we 
refleft  upon  the  produ&ions  of  our  own  Souls,  we  are 
foon  able  to  find  out  the  firft  Efficient  caufeof  them. 
And  though  the  fubtilty  of  fome  Wits  may  have  made 
it  difficult  to  find  out  whether  the  Under  [landing  or 
the  Will  or  fome  other  Facultie  of  the  Soul  oe  the  Fir  (I 
Mover ,  whence  the  motm  prirno  primus  (as  they  pleafe 
to  call  it )  proceeds  -7  yet  we  know  it  is  originally  the 
Soul  it  felf  whofe  vital  adb  they  all  are:  and  although 
it  be  not  ajuTvfkv *©pa,'in  the  Firft  Caufe  as  deriving  all 
its  virtue  from  it  felf,  as  Simplicity  diftinguifheth  in 
i.  de  An,  cap.  i.  yet  it  is  \v  iws  tjepTvis  tpva-twi ,  vitally 

N  co-working 


go  Of  the  Immortality 

co-working  with  the  Firft  Caufes  of  all.  But  on  the 
other  fide,  when  we  come  to  examine  thofe  Motions 
which  arife  from  the  Body  ,  this  ftream  runs  fo  far 
under  ground,  that  we  know  not  how  to  trace  it  to  the 
head  of  it-,  but  we  are  fain  to  analyfe  the  whole  arti- 
fice, looking  from  the  Sprits  to  the  Blood,  from  that  to 
the  Heart,  viewing  all  along  the  Mechanical  contrivance 
of  Veins  and  Arteries  :  neither  know  we  after  all  our 
fearch  whether  there  he  any  Perpetunm  mobile  in  our 
own  Bodies,  or  whether  all  the  motions  thereof  be 
onely  by  the  redundancy  of  fome  external  motions 
without  us  5  nor  how  to  find  the  Firft  mover  in  na- 
ture ♦,  though  could  we  find  out  that,  yet  we  know 
that  there  is  a  Fatal  determination  which  fits  in  all  the 
wheels  of meer  Corporeal  motion-,  neither  can  they 
exercife  any  fuch  noble  freedome  as  we  conftantly  find 
in  the  Wills  of  men,  which  are  as  large  and  unbounded 
in  all  their  Elections  asReafonit  felf  can  reprefent  Be- 
ing it  felf  to  be. 

Lucretitts,that  he  might  avoid  the  dint  of  this  Argu- 
ment,according  to  the  Genius  of  his  Sed  feigns  this  Li- 
berty to  arife  from  a  Motion  of  declination  ,  whereby 
his  Atomes  alwaies  moving  downwards  by  their  own 
weight  towards  the  Centre  of  the  World,  are  carried  a 
little  obliquely,  as  if  they  tended  toward  fome  point 
different  from  it,  which  he  calls  clinamen  principiorum. 
Which  riddle  though  it  be  as  good  as  any  elfe  which 
they,  who  held  the  Materiality  and  Mortality  of  Souls 
in  their  own  nature,  can  frame  to  falve  this  difficulty  . 
yet  is  of  fuch  a  private  interpretation,  that  I  believe  no 
Oedipus  is  able  to  expound  it.  But  yet  by  what  we  may 
guefieatit,  wefhalleafily  find  that  this  infolentcon- 
"  ceit  (and  all  elfe  of  this  nature  )  deftroys  the  Freedome 
of  Will-)  more  then  any  Fate  which  the  fevereft  cen- 

fours 


of  the  Soul. 

fours  thereof,  whom  he  fometimes  taxeth,  ever  fet  o- 
ver  it.  For  how  can  any  thing  be  made  fubjecft  to  a  free 
and  impartial  debate  of  Reafon,  or  fall  under  the  Level 
of  Free-will,  if  all  things  be  the  meer  refult  either  of  a 
Fortuitous  or  Fatal  motion  of  Bodies,  which  can  have 
no  power  or  dominion  over  themfelves  t  and  why 
(liould  he  or  his  great  Matter  find  fo  much  fault  with 
the  Super  flttion  of  the  world,  and  condemn  the  Opini- 
ons of  other  men  when  they  compare  them  with  that 
tranfcendent  fagacity  they  believe  themfelves  to  be  the 
Lords  of,  if  all  was  nothing  elfe  but  the  meer  iflue  of 
Material  motions  •,  feeing  that  necefity  which  would 
arife  from  a  different  concourfe  and  motion  of fever al 
p articles  of  Matter  begetting  that  diverfity  of  Opinions 
and  Wills ^  would  excufe  them  all  from  any  blame  i 

Therefore  to  conclude  this  Argument,  Whatfoever 
Eflence  finds  this  Freedome  within  it  felf,  whereby  it  is 
abfolved  from  the  rigid  laws  of  Matter^  may  know  it 
felf  alfo  to  be  Immaterial  5  and  having  dominion  over 
its  own  a&ions,  it  will  never  defert  it  felf:  and  be- 
caufe  it  finds  it  felf  nonvi  aliena  fed  fua  moveri ,  as 
Tully  argues ,  it  feels  it  felf  able  to  prefer  ve  it  felf  from 
the  forrein  force  of  Matter^  and  can  fay  of  all  thofe  af- 
faults  which  are  at  any  time  made  againft  thofe  forry 
mud-walls  which  in  this  life  inclofe  it,  *£&  <&g)i  l/^g,  as 
the  Stoick  did ,  all  this  is  nothing  to  me,  who  am  yet 
free  and  can  command  within,  when  this  feeble  Car- 
kafs  is  able  no  longer  to  obey  me  7  and  when  that  is 
fluttered  and  broken  down  ,  I  can  live  any  where  elfe 
without  it-  for  I  was  not  That,  but  had  onely  a  com- 
mand over  #,  while  I  dwelt  in  it. 

But  before  we  wholly  defert  this  Head ,  we  may 
adde  fome  further  ftrength  to  it,  from  the  Obfervation 
of  that  Conflift  which  the  Reafons  and  Underftan- 

N  2  dings 


91 


92  Of  the  Imnwtallty 

dings  of  men  maintain  againft  the  Sensitive  appetite  r 
and  wherefoever  the  Higher  powers  of  Reafon  in  a 
man's  Soul  prevail  not,  but  are  vanquifh'd  by  the  im- 
petuoufnefs  of  their  Senfual  affe&ions  through  their 
own  negled  of  themfelves  •,  yet  are  they  never  fo 
broken,  but  they  may  ftrengthen  themfelves  again: 
and  where  they  fubdue  not  men's  inordinate  Paflions 
and  Affe&ions,.  yet  even  there  will  they  condemn  them 
for  them.  Whereas  were  a  Man  all  of  one  piece,  and 
made  up  of  nothing  elfe  but  Matter  -7  thefe  Corporeal 
motions  could  never  check  or  controul  themfelves, 
thefe  Material  dimenfions  could  not  ftruggle  with 
themfelves,  or  by  their  own  ftrength  render  them- 
felves any  thing  elfe  then  what  they  are.  But  this  auul- 
e%v(ri(&*.£)c»7iTas  the  Greeks  call  it  r  this  Self-potent  Life 
which  is  in  the  Soul  of  man,  adingupon  it  felf  and 
drawing  forth  its  own  latent  Energie,  finds  it  felf  able 
to  tame  the  outward  man,  and  bring  under  thofe  rebel- 
lious motions  that  arife  from  the  meer  Animalpowers^ 
and  to  tame  and  appeafe  all  thofe  feditions  and  muti- 
nies that  it  finds  there.  And  if  any  can  conceive  all 
this  to.be  nothing  but  a  meer  fighting  of  xhemale-con- 
tented\>ieces  of  Matter  one  againft  another ,  each  dri- 
ving for  fuperiority  and  preeminence^  I  fhould  not 
think  it  worth  the  while  to  teach  fuch  an  one  any 
higher  learning,  as  looking  upon  him  to  be  indued  with 
no  higher  a  Soul  then  that  which  moves  in  Beafts  or 
Plants.. 


Ch  ap. 


of  the  Soul,  /  p  j 


Chap.  V. 

T/tf  third  Argument  for  the  Immortality  of  the  Soul,  That 
Mathematical  Notions  argue  the  Soul  to  he  of  a  true 
Spiritual  and  Immaterial  Nature, 

E  fliall  now  confider  the  Soul  awhile  in  a  fur- 
ther degree  of  Abflrattion,  and  look  at  it  in 
thofe  Actions  which  defend  not  at  all  upon  the  Bodyy 
wherein  it  doth  r  eaulv  ouuvo-ity  aaarolQsSt^  5  as  the 
Greeks  (peak,  and  converfeth  onely  with  its  own  Be- 
ing.   Which  we  (hall  firft  confider  in  thofe  hiyi  \\g.-- 
$yif4&lii{S)i  or  Mathe?natical  notions  which  it  conteins  in 
itfelf,  and  fends  forth  from  within  it  felf  •,  which  as 
they  are  in  themfelves  Indivisible >  and  of  fuch  a  perfect 
nature  as  cannot  be  received  or  immerfed  into  Matter  y 
fo  they  argue  that  Subject  in  which  they  are  feated  to 
be  of  a  true  Spiritual  and  Immaterial  nature.  Such  as 
a  pure  Point  y  Linea  d^dlk  5  Latitude  abftr  acted  from 
all  Profundity ,  the  Perfection  of  Figures  5  ^Equality , 
Proportion,   Symmetry  and  Afymmetry  of  Magnitudes, 
the  Rife  and  propagation  of  Dimenfions,  Infinite  divifi- 
bility,  and  many  fuch  like  things  $  which  every  inge- 
nuous Son  of  that  Art  cannot  but  acknowledge  to  be 
the  true  charafters  of  fome  Immaterial Being  ,  feeing 
they  were  never  buried  in  Matter^  nor  extracted  out  of 
it:  and  yet  thefe  are  tranfeendently  more  certain  and 
infallible  Principles  of  Demonftration  theiv  any  Sen- 
fible  thing  can  be.     There  is  no  Geometrician  but  will 
acknowledge  Angular  feet  ions  ,  or  the  cutting  cf  an 
Arch  into  any  number  of  parts  required,  tobemoft 

N  3  exa& 


9^ 


Of  the  Immortality 

exaft  without  any  diminution  of  the  whole  %  but  yet 
no  Mechanical  art  can  poffibly  fo  perform  either,  but 
that  the  place  of  fe&ion  will  detract  fomething  from 
the  whole.  If  any  one  fhould  endeavour  to  double  a 
Cube^  as  the  Delian  Oracle  once  commanded  the  A- 
thenians,  requiring  them  to  duplicate  the  dimensions 
of  A folios  Altar,  by  any  Mechanicall  fubtilty^  he 
would  find  it  as  impoflible  as  they  did,  and  be  as  much 
laugh'd  at  for  his  pains  as  fomeof  their  Mechanicks 
were.  If  therefore  no  Matter  be  capable  of  any  Geo- 
metrical effe&ions ,  and  the  Apdictical  precepts  of 
Geometry  be  altogether  unimitable  in  the  pureft  Mat- 
ter that  Phanfie  can  imagine-,  then  muft  they  needs 
depend  upon  fomething  infinitly  more  pure  then  Mat- 
ter^  which  hath  all  that  Stability  and  Certainty  within 
it  felf  which  it  gives  to  thofe  infallible  Demonftra- 
tions. 

We  need  not  here  difpute  with  Emfedocles^ 

Tail?  ft  y>  ycucw  Q7nt)<7iu.\j8y)  ,  ii£oL7i  d\!  u^wp,  &C 

We  know  earth  by  earthy  fire  by  fire^  and  water  by  water , 
that  is,  by  the  Archetypal  ideas  of  all  things  in  our 
own  Souls  $  though  it  may  be  it  were  no  hard  matter 
to  prove  that,  as  in  this  cafe  S.  Aufiin  did,  when  in  his 
Book  de  ^uant.  anima^  he  would  prove  the  Immorta- 
lity of  the  Soul  from  thefe  notions  of  Quantity,  which 
come  not  by  any  poffible  Senfe  or  Experience  which 
we  can  make  of  bodily  Being,  and  therefore  concludes 
they  muft  needs  be  immediately  ingraven  upon  an  Im- 
material Soul,  For  though  we  could  fuppofe  our  Sen- 
ses to  be  the  School-Dames  that  firft  taught  us  the 
Alphabet  of  this  learning  -y  yet  nothing  elfe  out  a  true 
Mental  Effence  could  be  capable  of  it,  or  fo  much  im- 
prove it  as  to  unbody  it  all,  and  ftrip  it  naked  of  any 
Senfible  garment ,  and  then  onely,  when  it  hath  done 

• 

it. 


of  the  Soul.  or 

It,  embrace  it  as  its  own,  and  commence  a  true  and  per- 
fe<ft  underftanding  of  it.  And  as  we  all  hold  it  impof- 
fible  to  fhrink  up  any  Material  Quality,  which  will 
perpetually  fpread  it  felf  commenfurably  to  the  Matter 
it  is  in,  into  a  Mathematical  point :  fo  is  it  much  more 
impoflible  to  extend  and  ftretch  forth  any  Immaterial 
and  unbodied  Quality  or  notion  according  to  the  di- 
menfionsof  Matter,  and  yet  to  prefervethe  integrity 
of  its  own  nature. 

Befides,  in  thefe  Geometric all  fpeculations  we  find 
that  our  Souls  will  not  confult  with  our  Bodies,  or 
ask  any  leave  of  our  Fanfies  how  or  how  far  they  (hall 
diftribute  their  own  notions  by  a  continued  progrefs  of 
Invention-,  but  (pending  upon  their  own  flock,  are 
mod  free  and  liberal,  and  make  Fanfie  onely  to  ferve 
their  own  purpofe  in  painting  out  not  what  Matter 
will  afford  a  copie  of,  but  what  they  themfelves  will 
didtate  to  it  5  and  if  that  fhould  betoobufie,  filence 
and  controul  it  by  their  own  Imperial  laws.  They  fo 
little  care  (or  Matter  in  this  kind  of  work,  that  they 
banifh  it  as  far  as  may  be  from  themfelves,  or  elfe  cha- 
ftife  and  tame  the  unruly  and  refra&ory  nature  of  it, 
that  it  (hould  yield  it  fclf pliable  to  their  fotferaign 
commands,  Thefe  Enfbodied  Bodies  (  for  fo  this  pre- 
fent  Argument  will  allow  me  to  call  them )  which  our 
Senfes  converfe  with,  are  perpetually  juftling  together,, 
contending  fo  irrefiftably  each  for  its  own  room  and 
fpace  to  be  in,  and  will  not  admit  of  any  other  into  it, 
preferving  their  own  intervals  :  but  when  they  are 
once  in  their  Unbodied  nature  entertained  into  the 
Mind,  they  can  eafily  penetrate  one  another  oAa  JV 
oho,.  The  Soul  can  eafily  pyle  the  vafteft  number  up 
together  in  her  felf,  and  by  her  own  forces  fuftain  them 
all,and  make  them  all  couch  together  in  the  fame  fpace: 

ihe 


p&  OfthebnmorUtity 

fhe  can  eafily  pitch  up  all  thofe  Five  Regular  Bodies 
together  in  her  own  Imagination ,  and  infcribe  them 
oae  in  another,  and  then  entring  into  the  very  heart 
and  centre  of  them  ,  difcern  all  their  Properties  and 
feveral  Refpe&sone  to  another  5  and  thus  eafily  find 
her  felf  freed  from  all  Material  or  Corporeal  confine- 
ment $  fhewing  how  all  that  which  we  call  Body^  rather 
iffued  forth  by  an  infinite  projection  from  Come  Mind, 
then  that  it  fliould  exalt  it  felf  into  the  nature  of  any 
Mental  Being  ^  and,  as  the  Platonifts  and  Pythagoreans 
have  long  fince  well  obferved,  how  our  Bodies  fliould 
rather  be  in  our  Souls,,then  our  Souls  in  them.  And  fo 
I  have  done  with  that  Particular, 


Chap.  VI. 

The  Fourth  Argument  for  the  Immortality  of  the  Soul. 
That  thofe  clear  and  fiable  ideas  of  Truth  which  are 
in  Mans  Mind  evince  an  Immortal  and  Immaterial 
Subfiance  refiding  in  us,  diflinB  from  the  Body.  The 
Soul  more  knowable  then  the  Body.  Some  paffages  out 
.  of  Plotinus  and  Proclus  for  the  further  confirming 
pfthis  Argument. 

AND  now  we  have  traced  the  Immortality  of  the 
**  Soul,  before  we  were  aware,  through  thofe  Three 
Relations  or^Vifc,  or  (if  you  will)  Degrees  of  know- 
ledge., which  Proclus  in  his  Comment  upon  Plato's  Ti- 
nvtus  hath  attributed  to  it,  which  he  calls  <?§S  ywgvtcov 
fujuocjAGm  <j\z9.v.  The  Firft  is  ou&yais  ahoy@^^  a  naked 
jperceptionofSenfibleimpreflions,  without  any  work 
ofReafon,    The  Second,  ^J£ct/j£'  AoV«3  a  Mifcella- 

neous 


of  the  Soul.  gj 

neous  kind  of  knowledge  arifing  of  a  collation  of  its 
Senfations  with  its  own  more  obfcure  and  dark  Ideas. 
The  Third,  eJWo/*  £  hoy©* ,  Difcourfeand  Reafon, 
which  the  Platonijls  defcribe  Mathematical  knowledge 
by,  which,  becaufe  it  fpins  out  its  own  notions  by  a 
conftant  ferie s  of  Deduction,  knitting  up  Confequen- 
ces  one  upon  another  by  Demonftrations,  is  by  him 
call'd  vdncns  fJLzmQoLTiwi)  a  Progreflive  kind  of  know- 
ledge \  to  which  he  addes  a  Fourth,  which  we  (hall 
now  make  ufe  of  for  a  further  Proof  of  the  Immortality 
of  the  Soul.  There  is  therefore  Fourthly  vin<rn  d^s- 
iȣaW,  which  is  a  naked  Intuition  of  Eternal  Truth 
which  is  alwaies  the  fame,  which  never  rifes  nor  fets> 
but  alwaies  ftands  ftill  in  its  Vertical ,  and  fills  the 
whole  Horizon  of  the  Soul  with  a  mild  and  gentle 
light.  There  are  fuch  calm  and  ferene  Ideas  of  Truth, 
that  fhine  onely  inpacate  Souls  ,  and  cannot  be  difcer- 
ned  by  any  troubled  or  fluid  Fancy,  that  necefTarily 
prove  a  fj&vi/jyv  xj  <&<nn$v  ti,  fome  Permanent  ejr  Stable 
Ejfence  in  the  Soul  of  man,  which  ( as  Simplicity  on 
Epictet.  well  obferves)  arifeth  onely  ^  d*uviT»  rm$> 

x)  0*0.111005  envoys,  from  fome  immoveable  and  unchange- 
able Caufe  which  is  alvoaies  the  fame.  For  thefe  Opera- 
tions about  Truth  we  now  fpeak  of,  are  not  xCPViKCJ^ 
Gplpyciojj  any  chronical  Energies^  as  he  further  expref- 
fes  it,  but  the  true  badges  of  an  Eternal  nature,  and 
fpeak  a  TauTD*™*  and  <&o-is  (  as  Plato  is  wont  to  phrafe 
it)  in  man's  Soul.  Such  are  the  Archetypall  Ideas  of 
tfujlice,  Wifdome9  Goodnefi,  Truth ,  Eternity^  Omnipo- 
tency,  and  all  thofe  either  Morally  Phyficall^  or  Metaphy- 
fical  notions,  which  are  either  the  F irft  Principles  of 
Science,  or  the  Ultimate  complement  and  final  perfe- 
ction of  it.     Thefe  we  alwaies  find  to  be  the  fame ,  and 

O  knrnv 


cS  Of  the  Immortality 

know  that  no  Bxorcifms  of  Material  mutations  have 
any  power  over  them  :  though  we  our  felves  are  but 
of  yefterday,  and  mutable  every  moment,  yet  thefe  are 
Eternall,  and  depend  not  upon  any  mundane  vicifli- 
tudes  ^  neither  could  we  ever  gather  them  from  our 
obfervation  of  any  Material  thing  where  they  were  ne- 
ver fown.  - 

If  we  refled  but  upon  our  own  Souls,  how  mani- 
feftly  doe  the  Specks  of  Reafon,  Freedome,  Perception, 
and  the  like,  offer  themfelves  to  us,  whereby  we  may 
know  a  thoufand  times  more  di(lin5tly  what  our  Souls 
x  are  then  what  our  Bodies  are  i  For  the  former  we  know 
by  an  immediate  converfe  with  our  felves,  and  a  di- 
ftinft  fenfe  of  their  Operations  •,  whereas  all  our  know- 
ledge of  the  Body  is  little  better  then  meerly  Hiftori- 
call ,  which  we  gather  up  by  fcraps  and  piecemeals 
from  more  doubtfull  and  uncertain  experiments  which 
we  make  of  them:  but  the  notions  which  we  have  of 
a  Mindyi.  e.  fomething  within  us  that  thinks ,  appre- 
hends, reafons,  and  dtfcourfes,  are  fo  clear  and  diftind: 
from  all  thofe  notions  which  we  can  faften  upon  a  Body, 
that  we  can  eafily  conceive  that  if  all  Body- Being  in  the 
world  were  deftroyed ,  yet  we  might  then  as  well  fub- 
fift  as  now  we  doe.  For  whenfoever  we  take  notice  of 
thofe  Immediate  motions  of  our  own  Minds  whereby 
they  make  themfelves  known  to  us,  we  find  no  fuch 
thing  in  them  as  Extension  or  Divisibility,  which  are 
contained  in  every  Corporeal  eftence :  and  having  no 
fuch  thing  difcovered  to  us  from  our  neareft  familia- 
rity with  our  own  Souls ,  we  could  never  fo  eafily 
know  whether  they  had  any  fuch  things  as  Bodies 
joyned  to  them  or  not,  did  not  thofe  extrinfecal  im- 
preffions  that  their  turbulent  motions  make  upon 
them  admonifti  them  thereof. 

But 


of  the  Soul.  Qg 

But  as  the  more  we  refle&  upon  our  own  Minds,  we 
find  all  Intelligible  things  more  clear  ,  (  as  when  we 
look  up  to  the  Heavens,  we  fee  all  things  more  bright 
and  radiant,  then  when  we  look  down  upon  this  dark 
Earth  when  the  Sun-beams  are  drawn  away  from  it:) 
fo  when  we  fee  all  Intelligible  Being  concentring  toge- 
ther in  a  greater  onenejs,  and  all  kind  of  Multiplicity 
running  more  and  more  into  the  ftri&eft  Unity ,  till  at 
laft  we  find  all  Variety  and  Divifion  fuck'd  up  into  a 
perfed  Simplicity,  where  all  happily  confpire  together 
in  the  moft  undivided  peace  and  friendship  •,  we  then 
eafily  perceive  that  the  reafon  of  all  Diverfity  and  Di- 
ftindtion  is  (that  I  may  ufe  Plotinu*  his  words  not  much 
differently  from  his  meaning)  p.e<n&£<t(ns  ^tjv  vZ  els  Aa- 
yiojuLov.  For  though  in  our  contentious  purfuits  after 
Science,  we  caft  Wifdome,  Power,  Eternity ,  Goodnefimd 
the  like  into  feveral  formalities,  that  (o  we  may  trace 
down  Science  in  aconftant  chain  of  Dedu&ions-,  yet 
in  our  naked  Intuitions  and  vifions  of  them,  we  clearly 
difcern  that  Goodnejs  and  Wifdome  lodge  together,  $u* 
(lice  and  Mercy  kifs  each  other  :  and  all  thefe  and  what- 
foever  pieces  elfe  the  crack' d  glafles  of  our  Reafons 
may  fometime  break  Divine  and  Intelligible  Being  in- 
to, are  faft  knit  up  together  in  the  invincible  bonds  of 
Eternity.  And  in  this  fenfe  is  that  notion  of  Proclus 
defcanting  upon  Plato's  riddle  of  the  Soul,  [o>s  fyjvriJh  $ 
dyivwp;,  a*  if  it  were  generated  &yet  not  generated  ~]  to 
be  underflood  ;  %£?*(&>  afj&  £  odcov  ^Jt  t  -^v^Um,  the 
Soul  partaking  of  Time  in  its  broken  and  particular 
conceptions  and  apprehenfions,  and  of  Eternity  in  its 
comprehenfive  and  ftable  contemplations.  I  need  not 
fay  that  when  the  Soul  is  once  got  up  to  the  top  of 
this  bright  Olympus,  it  will  then  no  more  doubt  of  its 
own  Immortality,  or  fear  any  Difipation,  or  doubt 

O  2  whether 


100 


Of  the  Immortality 

whether  any  drowfie  Sleep  (hall  hereafter  feize  upon  it :  . 
no,  it  will  then  feel  it  felf  grafping  faft  and  fafely  its 
own  Immortality,  and  view  it  felf  in  the  Horizon  of 
Eternity.  In  fuch  fober  kind  oiEcflafies  did  Plotinus 
find  his  own  Soul  feparated  from  his  Body,  as  if  it  had 
divorc'd  it  for  a  time  from  it  felf:  7roM<»^s  ey\^\J^j@4 

ex  efj&vfov  ok  TV  owftg]©*,  (&  ^uojufyj©-  rffi  fL  atAoov  g£&>, 
IfJLCLVTV  Q  eitfw,  &xvh&sqv  7\hiy^v  og^w^M©*,  &C.    /  be- 
ing often  awakened  into  a  fen  fe  of  my  felf  \  and l  being  fe- 
que  fired  from  my  body-,  and  betaking  my  felf  from  all 
things  elfe  into  my  felf-y  what  admirable  beauty  did  I 
then  behold,  &c.  as  he  himfelf  tells  us.  En.  4.  /.  8.  c.  1. 
Thus  is  that  Intelligence  begotten  which  Proclus  /.2.  in 
Plat.  Tim.  calls  a  Correction  of  Science  :  his  notion  is 
worth  our  taking  notice  of,  and  gives  us  in  a  manner  a 
brief  recapitulation  of  our  former  difcourfe,  fhewing 
how  the  higher  we  afcend  in  the  contemplation  of  the 
Soul,  the  higher  ftill  we  rife  above  this  low  fphear  of 
Senfe  and  Matter.    His  words  are  thefe,  Aui>J  a  £W/>w 

oU  ft  ou  -^v%oui$  ctyeAeyxlos  V^tv ,  iXiy^elouj  <f\!  ^70  vZ  ,  &C. 

that  is,  Science  as  it  is  in  the  Soul  ( by  which  he  means 
the  Difcourfive  power  of  it )  is  blamelef,  but  yet  is  cor* 
relied  by  the  Mind  ^  as  refolding  that  which  is  Indivi- 
fible,  and  dividing  Simple  Being  as  if  it  were  Compoun- 
ded: as  Fanfy  correBs  Senfe  for  difcerning  withpafiion 
and  material  mixture,,  from  which  that  purifies  its  ob- 
ject $   Opinion  corrects  Fanfie ,  becaufe  it  apprehends 
things  by  forms  and  phantafms,  which  it  felf  is  above  5 
and  Science  corrects  Opinion,  becaufe  it  knows  without 
difcerning  ofcaufes  r,  and  the  Mind  (as  was  infinuated) 
or  the  Intuitive  faculty  corrects  the  Scientifical ,  becaufe 
by  a  Progrefiive  kind  of  Analyfis  it  divides  the  Intelli- 
gible ob\eUt,  where  it  (elf  knows  and  fees  things  together 
in  their  undivided  efjence  :   wherefore  this  onely  is  Im- 
moveable, 


of  the  Soul. 

move able ,  And  Science  or  Scientifical  leailm  U  infer  i- 
our  to  it  in  the  knowledge  of  true  Being.  Thus  he. 

But  here  wc  muft  ufe  fome  caution,  left  we  fhould 
arrogate  too  much  to  the  power  of  our  own  Souls, 
which  indeed  cannot  raife  up  themfelves  into  that  pure 
and  fleddy  contemplation  of true  Being  -,  but  will  rather 
aft  with  fome  Multiplicity  or  l*ngp<ms  (  as  they  fpeak  ) 
attending  it.  But  thus  much  of  its  high  original  may 
appear  to  us,  that  it  can  (as  our  Author  told  us)  correlt 
it  felf,  for  dividing  and  disjojning  therein,  as  knowing 
all  to  be  every  way  one  moft  entire  mdfimple  :  though 
yet  all  men  cannot  eafily  improve  their  own  Under- 
ftandings  to  this  High  degree  of  Comprehenfion  •,  and 
therefore  all  ancient  Philofophers  and  Ariftotle  him- 
felf  made  it  the  peculiar  priviledge  of  fome  men  more 
abftrafted  from  themfelves  and  all  corporeall  com- 
merce. 


101 


Chap.  VIL 

What  it  is  that^  beyond  the  Highefl  and  moft  fubtile  Spe- 
culations whatsoever  5  does  clear  and  evidence  to  a 
Good  man  the  Immortality  of  his  Soul.  That  True 
Goodnef  and  Vertue  begets  the  mofl  raifed  Senfe  of 
this  Immortality,  Plotinus  his  excellent  Difcourfe  to 
this  purpofe. 

AND  now  that  we  may  conclude  the  Argument  in 
"**  hand,  we  (hall  adde  but  this  one  thing  further  to 
clear  the  Soul's  Immortality  jm&  it  is  indeed  that  which 
breeds  a  true  fenfe  of  it ,  viz.  True  and  reall  goodnefi. 
Our  higheft  peculations  of  the  Soul  may  beget  a  fum- 

O  3  cient 


|.02  r  Of  the  Immortality 

dent  eonvi&ion  thereof  within  us,  but  yet  it  is  oncly 
True  Goodnefi  andVertue  in  the  Souls  of  men  that  can 
make  them  both  know  and  love,  believe  and  delight 
themfelves  in  their  own  Immortality.  Though  every 
good  man  is  not  fo  Logically  fubtile  as  to  be  able  by 
fit  mediums  to  demonftrate  his  own  Immortality,  yet 
he  fees  it  in  a  higher  light :  His  Soul  being  purged  and 
enlightned  by  true  San&ity  is  more  capable  of  thofe 
Divine  irradiations,  whereby  it  feels  it  felf  in  conjun- 
ction with  God,  and  by  a  awuctvyua,  (as  theGreeks 
fpeak)  the  Light  of  divine  goodnefs  mixing  it  felf  with 
|  the  light  of  its  own  Reafon,  fees  more  clearly  not 

onely  that  it  may,  if  it  pleafe  the  fupreme  Deity,  of 
its  own  nature  exift  eternally,  but  alfo  that  it  ihall  doe 
fo :  it  knows  it  (hall  never  be  deferted  of  that  free 
Goodnefs  that  alwaies  embraceth  it:  it  knows  that 
Almighty  Love ,  which  it  lives  by ,  to  be  ftronger 
then  death,  and  more  powerful  then  the  grave  •,  it  will 
notfuffer  thofe  holy  ones  that  are  partakers  of  it  to 
lie  in  hell, or  their  Souls  to  fee  corruption  -7  and  though 
worms  may  devour  their  flefh,  and  putrefaction  enter 
into  thofe  bones  that  fence  it,  yet  it  knows  that  its  Re- 
deemer lives,and  that  it  fhall  at  laft  fee  him  with  a  pure 
Intelle&ual  eye,  which  will  then  be  clear  and  bright, 
when  all  that  earthly  duft,  which  converfe  with  this 
mortal  body  filled  it  with^lhall  be  wiped  out :  It  knows 
that  God  will  never  forfake  his  own  life  which  he  hath 
quickned  in  it  $  he  will  never  deny  thofe  ardent  defires 
of  a  blifsfull  fruition  of  himfelf,  which  the  lively  fenfe 
of  his  own  Goodnefs  hath  excited  within  it :  thofe 
breathings  and  gafpings  after  an  eternal  participation 
of  him  are  but  the  Energy  of  his  own  breath  within  us  3 
if  he  had  had  any  mind  to  deftroy  it,  he  would  never 
have  (hewn  it  fuch  things  as  he  hath  done  $  he  would 

not 


of  the  Soul. 

not  raife  it  up  to  fuch  Mounts  ofVtjion^  to  (hew  it  all  the 
glory  of  that  heavenly  Canaan  flowing  with  eternal 
and  unbounded  pleafures,  and  then  tumble  it  downa- 
gain  into  that  deep  and  darkeft  Abyfs  of  Death  and 
Non-entity.  Divine  goodnefs  cannot,  it  will  not,  be 
fo  cruel  to  holy  fouls  that  are  fuch  ambitious  fuitors  for 
his  love.  The  more  they  contemplate  the  blifsfull 
Effluxes  of  his  divine  love  upon  themfelves,  the  more 
they  find  themfelves  ftrengthned  with  an  undaunted 
confidence  in  him  •,  and  look  not  upon  themfelves  in 
thefe  poor  bodily  relations  and  dependences,  but  in 
their  eternal  alliances,  *>s  xo'^/o/,  ois  w\  t§  ^2,  (as  Ar- 
rianus  fometimes  fpeaks)as  the  Sons  of  God  who  is  the 
Father  of  Souls,  Souls  that  are  able  to  live  any  where 
in  this  fpacious  Univerfe,  and  better  out  of  this  dark 
and  lonefome  Cell  of  Bodily  matter,  which  is  alwaies 
checking  and  clogging  them  in  their  noble  motions, 
then  in  it :  as  knowing  that  when  they  leave  this  Body, 
they  fhall  then  be  received  into  everlafting  habitations, 
and  converfe  freely  and  familiarly  with  that  Source  of 
Life  and  Spirit  which  they  converfed  with  in  this  life 
in  a  poor  difturbed  and  ftreightned  manner.  It  is  in- 
deed nothing  elfe  that  makes  men  queftion  the  Immor- 
tality of  their  Souls,  fo  much  as  their  own  bafe  and 
earthly  loves •,  which  firfl  makes  them  rvifh  their  Souls 
were  not  immortal,  and  then  to  think  they  are  not : 
which  flotinus  hath  well  obferved,  and  accordingly 
hath  foberly  purfued  this  argument. 

I  cannot  omit  a  large  recital  of  his  Difcourfe,  which 
tends  fo  much  to  difparage  that  flat  and  cull  Philofo* 
phy  which  thefe  later  Ages  have  brought  forth  t,  as 
alfo  thofe  heavy- fpirited  Chriftians  that  find  fo  little 
divine  life  and  adivity  in  their  own  Souls,  as  to  ima- 
gine them  to  fall  into  fuch  a  dead  fleep  as  foon  as  they 

leave 


IOJ 


io4  Of  the  Immortality 

leave  this  earthly  tabernacle,  that  they  cannot  be  a- 
wakened  again,  till  that  laft  Trumpet  and  the  voice  of" 
an  Archangel  (hall  roufe  them  up.  Our  Authors  dif- 
courfe  is  this,  Enn*  4.  lib.y.  c.io.  having  firft  premifed 
this  Principle,  That  every  Divine  thing  is  immortally 
Aa'£fiof4<j  0  \v%ku ,  yw  r  op  i^f  ow^cHi  5  &c.  Let  us  now 
consider  a  Soul  ( faith  he  )  not  fuch  an  one  as  is  immerfi 
into  the  Body,  having  contracted  unreasonable  Concu- 
pifcence  and  Anger  ( 9Qn&v.\M.itw  y  SvfJiQv  ,  according  to 
which  they  were  wont  to  difiinguijb  between  the  Irafcible 
and  Concupifcible  faculty  )  and  other  Paflions  $  but 
fuch  a  one  as  hath  cafl  away  thefe ,  and  as  little  as  may 
he  communicates  with  the  Body :  fuch  a  one  as  this  will 
fufficiently  manifeft  that  all  Vice  is  unnaturall  to  the 
Soul,  and  fomething  acquired  one ly  from  abroad -5  and  that 
the  befl  Wifdome  and  all  other  Vertues  lodge  in  a  furled 
Soul,  as  being  ally  ed  to  it,  if  therefore  fuch  a  Soulfhall 
reflett  ufon  it  f elf  how  fbaflit  not  appear  toit  felf  tobe 
of  fuch  a  kind  of  nature  as  Divine  and  Bt  email  B (fences 
are  ?  For  Wifdome  and  true  Vertue  being  Divine  Ef- 
fluxes can  never  enter  into  any  unhallowed  and  mortall 
thing :  it  mujl  therefore  needs  be  Divine,  feeing  it  is 
fi ltd  with  a  Divine  nature  2J&  avyyiv<\cw  $  5>  o/jyicriQV 
by  its  kindred  and  confanguinity  therewith.  Whoever 
therefore  amongfl  us  is  fuch  a  one  ,  differs  but  little  in 
his  Soul  from  Angelic  a  II  e (fences  ;  and  that  little  is  the 
frefent  inhabitation  in  the  Body,  in  which  he  is  inferiour 
to  them.  And  if  every  man  were  of  this  raifcd  temper, 
or  any  confiderable  number  had  but  fuch  holy  Souls,  there 
would  be  no  fuch  Infidels  as  would  in  any  fort  disbelieve 
the  Soul's  Immortality,  But  now  the  vulgar  fort  of  men 
beholding  the  Souls  $f  the  generality  fo  mutilated  and  de- 
form d  with  Vice  and  Wickednef,  they  cannot  think  of 
the  Soul  as  of  any  Divine  and  Immortall  Being  ;  though 

*v>de<>'} 


of  the  $oulm  1 0  r 

indeed  they  ou%ht  to  judge  of  things  as  they  are  in  their 
own  naked  ejfences,  and  not  with  reflect  to  that  which 
extraeffentia/ly  adheres  to  them  5  which  is  the  great  pre- 
judice of  knowledge.  Contemplate  therefore  the  Soul  of 
man,  denuding  it  of  all  that  which  it  (elf  is  not  ,  or  let 
him  that  does  this  view  his  own  Soul  5  then  he  will  be- 
lieve it  to  he  Immortally  when  he  full  behold  it  &v  izJVo>?- 
<nS  (h  ov  T&f  7L<x,&x.p2i  ,  fixt  in  an  Intelligible  and  pure  na- 
ture 3  he  p?all  then  behold  his  own  Intellect  contempla- 
ting not  any  Senfible  things  but  Eternall  things,  with 
that  which  is  Eternally  that  is,  with  it  felf  looking  into 
the  Intelletiuall  world,  being  it  felf  made  all  Lucid,  In- 
te/lectua/l,  and  fhining  with  the  Sun- beams  of  eternall 
Truth,  borrowed  from  the  Firfi  Good,  which  perpetually 
rayeth  forth  his  Truth  upon  all  Intellectuall  Beings.  One 
thus  qualified  may  feem  without  any  arrogance  to  take  up 
that  faying  of  Empedocles,  Xcupgl \  \ya  </['  vfiv  <9?os  ap- 

£ep7©s,. Farewell  all  earthly  a/lies,  I  am  henceforth  no 

mortall  wight 5  but  an  Immortall  Angel  ,  afcending  up 
into  Divinity  ,  and  refecting  upon  that  likenef  of  it 
which  I  find  in  my  felf  ,  When  true  Sanctity  and  Purity 
fhall  ground  him  in  the  knowledge  of  divine  things,  then 
fhall  the  inward  Sciences,  that  arife  from  the  bottome  of 
his  own  Soul,  difplay  themfelves  5  which  indeed  are  the 
onely  true  Sciences  :  for  the  Soul  runs  not  out  of  it  felf  to 
behold  Temperance  and  ^fuflice  abroad,  but  its  own  light 
fees  them  in  the  contemplation  of  its  own  Being,  and  that 
divine  effence  which  was  before  ezjhrined  within  it  felf 

I  might  after  all  this  adde  many  more  Reafons  for  a 
further  confirmation  of  this  prdTent  Thefts,  which  are  as 
numerous  as  the  Soul's  relations  &  produftions  them- 
felves are  3  but  to  every  one  who  is  willing  to  doe 
his  own  Soul  right,  this  Evidence  we  have  already 
brought  in  is  more  then  fufficient. 

P  Chap, 


10 


Of  the  Immortality 


Chap.  VIII. 

An  Appendix  containing  an  Enquiry  into  the  Senfe  and 
Opinion  of  Ariftotle  concerning  the  Immortality  of  the 
Soul,  That  according  to  him  the  Rational  Soul  isfe- 
f  arable  from  the  Body  and  Immortall.  The  true  mea- 
ning of  his  Intelle&us  Agens  ^WPatiens, 

TJAving  done  with  the  feveral  Proofs  of  the  Soul's 
**  Immortality  ( that  great  Principle  of  Natural! 
Theology,  which  if  it  be  not  entertain  d  as  a  Communis 
Notitia^  as  I  doubt  not  but  that  it  is  by  the  Vulgar 
fort  of  men,  or  as  an  Axiome,  or,  if  you  will,  a  Theo- 
reme  of  free  and  impartial  Reafon,  all  endeavours  in 
Religion  will  be  very  cool  and  languid  )  it  may  not  be 
amifs  to  enquire  a  little  concerning  His  opinion  whom 
fo  many  take  for  the  great  Intelligencer  of  Nature  and 
Omnifcient  Oracle  of  Truth  5  though  it  be  too  mani- 
feft  that  he  hath  fo  defaced  the  facred  Monuments  of 
the  ancient  Metaphyfical  Theology  by  his  profane 
hands,  that  it  is  hard  to  fee  that  lovely  face  of  Truth 
which  was  once  engraven  upon  them  (asfomeofhis 
own  Interpreters  have  long  agoe  obferved )  and  fo 
blurr'd  thofe  fair  Copies  of  divine  learning  which  he 
received  from  his  Predeceffours,  that  his  late  Interpre- 
ters (who  make  him  their  AH)  are  as  little  fometime 
acquainted  with  his  meaning  and  defign,  as  they  are 
with  that  Elder  philofophy  which  he  fo  corrupts : 
which  indeed  is  the  true  reafon  they  are  fo  ambiguous 
in  determining  his  Opinion  of  theSouFs  immortality^ 
which  yet  he  often  aflerts  and  demonftrates  in  his 

Three 


of  the  SottU 

Three  Books  ie  Animat  We  (hall  not  here  traverfe 
this  Notion  through  them  all,  but  onely  briefly  take 
notice  of that  which  hath  made  his  Expofitours  (tumble 
fo  much  in  this  point  $  the  main  whereof  is  that  Defi- 
#/>/0#  which  he  gives  of  the  £##/,  wherein  he  feemsto 
make  it  nothing  elfe  for  the  Genu*  of  it ,  but  an  Ente- 
lechta  or  Informative  thing*  which  fpends  all  its  virtue 
upon  that  Matter  which  it  informs,  and  cannot  ad  any 
other  way  then  meerly  by  information  5  being  indeed 
nothing  elfe  but  fome  Material^©*,  like  an  impref- 
fion  in  wax  which  cannot  fubfift  without  it,  or  elfe  the 
refult  of  it :  whence  it  is  that  he  calls  onely  either  Ma- 
terial Forms ',  or  the  Fun&ions  and  Operations  of  thofe 
Forms,  by  this  name.  But  indeed  he  intended  not  this 
for  a  general  Definition  of  the  Soul  of  man,  and  there- 
fore after  he  had  lai'd  down  this  particular  Definition 
of  the  Soul,  lib.z.cap.i.  he  tells  us  exprefly.  That  that 
which  we  call  the  Rational  Soul  is  %&)£*$■??  or  fep arable 
from  the  Body^  $fy!  3  /m^evos  'it)  anf4$(G^wTiA£%<\cu>,  be- 
caufe  it  is  not  the  Entelech  of  any  Body.  Which  he  laies 
down  the  demonftration  of  in  feveral  places  of  all  thofe 
Three  books,  by  enquiring  flfeii  <?$  $  4U/$S  spy '8 
<7ML&ilJ(g.mt)v  WioV)  as  he  fpeaks,  lib.i.cap.i.  whether  the 
Soul  hath  any  proper  function  or  operation  of  its  own ^  or 
whether  all  be  compounded  and  refult  from  the  Soul 
and  Body  together :  and  in  this  inquirie  finding  that 
all  Senfations  and  Pafions  arife  as  well  from  the  Body 
as  from  the  Sonl^  and  fpring  out  of  the  conjun&ion  of 
both  of  them  ( which  he  therefore  calls  Iw'hoi  Aoy>i ,  as 
being  begotten  by  the  Soul  upon  the  Body  )  he  con- 
cludes that  all  this  favours  of  nothing  elfe  but  a  Mate- 
terial  nature,  infey  arable  from  the  Body.  But  then  fin- 
ding ads  of  Mind  and  Underftanding,  which  cannot  be 
propagated  from  Matter^  or  causally  depend  upon  the 

P   2  *        Bo^h 


I07 


1  o 


3  Of  the  Immortality 

Body,  he  refolves  the  Principles  from  whence  they 
flow  to  be  Immortal  t  which  he  thus  fets  down  lib.2. 

caP.2.  *£%<  5  tS  vi  <c  'f  o^6t)jy^l/'///)5  ^  wuctfj^oo;,  i<^e7no  (pouve- 

ZpV)  ol??J  ioivji  4,J%^;  T^V©.  g??^17  *£))  &c.  that  is.  Now  as 
for  the  Mind  and  Thcoreticall  power,  it  appears  not,  viz. 
that  they  belong  to  that  Soul  which  in  the  former 
Chapter  was  defined  by  c^gAg^a.,  but  it  feems  to  be 
another  kind  of  Soul,  and  that  onely  is  fef  arable  from  the 
Body,  as  that  which  is  Eternal  and  Immortal  from  that 
which  is  Corruptible.     But  the  other  Powers  or  Parts  of 
the  Soul  (viz.  the  Vegetative  and  Senfitive)  are  not  fe- 
f  arable,  xclS&'g^  <p<tcri  tivzs,  asfome  think.     Where  by 
thefe  \_Tivh  fome~]  which  he  here  refutes,  he  manifeftly 
means  the  Platonijls  and  Pythagoreans,  who  held  that 
all  kinds  of  Souls  were  immortal,  as  well  the  Souls  of 
beafts  as  of  men  t,  whereas  he  upon  that  former  en- 
quirie  concluded  that  nothing  was  immortal ,  but  that 
which  is  the  Seat  of  Reafon  and  Underftanding :  and 
fo  his  meaning  is,  that  this  Rational  Soul  is  altogether 
a  diftind  Effence  from  thofe  other  $  or  elfe  that  glory 
which  he  makes  account  he  reaps  from  his  fuppofed 
vidtory  over  the  other  Sedts  of  Philofophers  will  be 
much  eclipfed  ,    feeing  they  themfelves  did  not  fo 
much  contend  for  that  which  he  decries,  vi\.  an  exer- 
cife  of  any  fuch  Informative  faculties  in  a  ftate  of  Se- 
paration, neither  doe  we  find  them  much  more  to  re-. 
£#.*  c.4.   jedone  part  of  that  complex  Axiome  of  *  his,  J5j£ 

cu^nynyyv  g&k  oivAi  czv/jgiT©*,  o  j  vus  %&&<&$,  That  which 
is  fenfitive  is  not  without  the  Body  ,  but  the  Intellect  or 
Mind  isfefar able,  then  they  doe  the  other. 

The  other  difficulty  which  Arijlotle's  opinion  feems 
to  be  clogg'd  withall  is  that  Conclufion  which  he  laies 
down  lib,  j.*:.  y.  o  5  ^c^^>cp$  v*h  (p^fris^  which  is 
commonly  thus  expounded,  Intelleffus  fatiens  eft  cor- 

ruptibilis, 


of  the  Soul.  109 

ynfttbilU.  But  all  this  difficulty  will  ioon  be  cleared, 
if  once  it  may  app.ear  how  ridiculous  their  conceit  is, 
that  from  that  Chapter  fetch  that  idle  diftin&ion  of 
Intelleffw  Agens  ejr  Pattens  \  meaning  by  the  Agens  > 
that  which  prepares  phantafmes,  and  exalts  them  into 
the  nature  of  intelligible  (pecies,  and  then  propounds 
them  to  the  Patiens  to  judge  thereof:  whereas  indeed 
he  means  nothing  elfe  by  his  vS?  7ra*$>nrao$,  but  onely 
the  Under ftanding/>/w^#f/4>  and  by  his  vvs  nvwmoh 
the  fame  in  aEtu  or  inhabitu  ,  as  the  Schoolmen  are 
wont  to  phrafe  it  ^  and  accordingly  thus  laies  down 
his  meaning  and  method  of  this  notion.  In  the  prece- 
ding Chapter  of  that  Book,  he  difputes  againft  Plato's 
Connate  (pedes,  as  being  afraid,  left  if  the  Soul  fhould 
be  prejudiced  by  any  home-born  notions,  it  would  not 
be  indifferent  to  the  entertaining  of  any  other  Truth. 
Where,  by  the  way,  we  may  obferve  how  unreafonable 
his  Argument  is  :  for  if  the  Soul  hath  no  fuch  ftock  of 
principles  to  trade  with,  nor  any  proper  notions  of  its 
own  that  might  be  a  k^lIyi^lqh  of  all  Opinions,  it  would 
be  fo  indifferent  to  any,  that  the  fouleft  Err  our  might 
be  as  eafily  entertained  by  it  as  the  faireft  Truth  3  nei- 
ther could  it  ever  know  whatguelt  it  receives,  whe- 
ther Truth,  or  "Falfhood.  But  yet  our  Author  found 
himfelf  able  to  fwallow  down  this  abfurdity,  though 
when  he  had  done  he  could  not  well  digeft  it.  For 
he  could  not  but  take  notice  of  that  which  was  obvious 
for  any  one  to  reply,  That  *ms  yi$  £Ji  voifos^  and  fo 
refle&ing  upon  it  felf,  may  find  matter  within  to  work 
upon-,  and  fo  laies  down  this  fcruple  in  a  way  not 
much  different  from  his  Matters,  <£  avion  j  voUlos  £Jz, 
uenrep  voL  voylol,  &c.  but  the  Soul  it  felf  is  alfo  intelli- 
gible^ as  well  as  all  other  intelligible  natures  are  5  and  in 
thofe  Beings  which  are  purely  abfracJed  from  Mattery 

P  3  that 


f  j  0  Of  the  Immortality 

that  which  under flands  is  the  fame  with  that  which  is  un- 
der food.   Thus  he.     But  not  being  Mafter  of  this  no- 
tion, he  finds  it  a  little  too  unruly  for  him,  and  falls  to 
enquire  why  the  Soul  fhould  not  then  alwaiesbe/# 
a£tu  5  quitting  himfelf  of  the  whole  difficulty  at  once 
by  telling  us,  that  our  fouls  are  here  clogg'd  with  a 
Hyle  or  Matter  that  cleaves  to  them,  and  fo  all  the 
matter  of  their  knowledge  is  contained  in  fenfible  ob- 
je<fts,  which  they  mud  extrad:  out  of  them,  being 
themfelves  onely  h  £wuccf*<\  or  in  potentia  ad  intelligent 
dum.    Juft  as  in  a  like  argument  (Chap.  8.)  he  would 
needs  perfwade  us.  That  the  Underftanding  beholds 
all  things  in  the  glafs  of  Phanfie  •,  and  then  queftioning 
how  our  ^wTrc  voyfigfy.  or  Firjl principles  of  knowledge 
fhould  be  Phantafmes,  he  grants  that  they  are  not  indeed 
phantafmes^  aM'  G*y*  olvdu  (pccvlocojjLctfrtov^  but  yet  they  are 
not  without  phantafmes  -7  which  he  thinks  is  enough 
to  fay,  and  fo  by  his  meer  didate  without  any  further 
difcuffion  to  folve  that  knot:  whereas  in  all  Reflex 
affs^  whereby  the  Soul  reviews  its  own  opinions,  and 
finds  out  the  nature  of  them,  it  makes  neither  ufeof 
Senfe  or  Phantafmes ;  but  ading  immediately  by  its 
own  power,  finds  it  felf  dm^aJov  ^  %<*&<&vQpiJ{&'mv^ 
as  Simplicity  obferves. 

But  to  return,  ThisHy/*?  or  Matter  which  our  Au- 
thor fuppofeth  to  hinder  a  free  &  uninterrupted  exer- 
cife  of  Underftanding,  is  indeed  nothing  elfe  but  the 
Souls  potentiality  •,  and  not  any  kind  of  divifible  or  ex- 
tended nature.  And  therefore  when  he  thus  diftingui- 
fheth  between  his  Intelletlus  Agens  and  Patiens ,  he 
feems  to  mean  almoft  nothing  elfe  but  what  our  ordi- 
nary Metaphyfitians  doe  in  their  diftindion  of  Affus 
and  Potentia,  (as  Simplicius  hath  truly  obferved)  when 
they  tell  us ,  that  the  fineft  created  nature  is  made  up 

of 


of  the  Soul. 

of  thefe  two  compounded  together.  For  we  inuft  know 
that  the  genius  of  his  Philofophy  led  him  to  fancy  an 
\*zaox,el\£})Qv<n ,  a  certain  fubjett  or  obediential  power  in 
every  thing  that  fell  within  the  compafs  of  Phyfical 
fpeculation,  or  that  had  any  relation  to  any  natural 
body-,  and  fome  other  power  which  was  d^omiSv^ 
that  was  of  an  aStive  and  operating  nature  :  and  confe- 
quently  that  both  thefe  Principles  were  in  the  Soul  it 
felf,  which  as  it  was  capable  of  receiving  impreflions 
&  (pedes  from  the  Phanfie,and  impojfe  to  underftand, 
fo  it  was  Pafiivc  5  but  as  it  doth  actually  underftand, 
fo  it  is  <7niylixo;  or  Aftive.  And  with  this  Notion  he 
begins  his  5 ♦  Chap.  'Eral  3  wcro-ep  w  cLmLo-y  t«  (pua^  36£i  tz5 
2>  ft  vAy  eKcc(?Cfi  yiv^  ,  &c.  that  is  ,  Seeing  that  in  every 
nature  there  is  Something  which  as  a  Fir  ft  fubjeff  u  all 
things  potentially^  and  fome  Attive  principle  which  pro- 
duceth  all  things  ■>  as  Art  doth  in  Matter  ^  it  is  necejjary 
that  the  Soul  alfo  partake  of  thefe  differences.  And  this 
he  illuftrates  by  Light  &  Colours  5  refembling  the  Paf- 
five  power  of  the  Intellect  to  Colours^  the  Aftive  or 
Energetical  to  Light  1  and  therefore  he  faies,  it  is  yu- 
g/gos,  x)  dfuyfii^  xj  climdns^  fep arable^  unmixt  >  and  im* 
pafible  $  and  fo  at  laft  concludes,  %&>£*«*  els  H  £?t  fjyvov 
t«3-'  0^  &Ji ,  in  the  ftate  of  Separation  this  Intellect  is 
alrvaies  that  which  it  is  ( that  is,  it  is  alwaies  Aftive  and 
Energetical,  as  he  had  told  us  before,™  io-la  w  hipyi*,, 
the  effence  of  it  being  activity)  $  thto  ju&vov  d^oivailov  <£ 
ai'JW,  i  i/AtYi)J{9vAuo\8p  5  om  t»*tu  pi  aVctoS^  5  and  this 
onely  is  immortal  and  eternal ,  but  we  doe  not  remember 
becaufe  it  is  impafiible.  In  which  laft  words  he  feems 
to  difprove  Plato's  Reminifcentia ,  becaufe  the  Soul  in 
a  ftate  of  Separation  being  alwaies  in  ad  ,  the  Pafiive 
power  of  it,  which  then  fir  ft  begins  to  appear  when  it 
is  embodied,  could  notreprefent  or  contain  any  fuch 

Traditional 


III 


tiz  Of  the  Immortality 

Traditionall  jpecies  as  the  Energetical!  faculty  a&ed 
upon  before-,  feeing  there  was  then  no  Phanfie  to  retain 
them  in,  as  Simplicity  expounds  k,  £ii  *v  Ty  <c&  <ffi 

<&f>Qiovl@*  AoV»5  becaufe  in  all  remembrance  we  muft 
reflect  upon  our  Phanfie.  And  this  our  Author  feems 
to  glance  at,  it  being  indeed  never  out  of 'his  eye,  in 
thefe  words  we  have  endeavoured  to  give  an  account 

Of,     0  Q  TTCXsdw'mLQS  J'Ss  (piSoplDS,  Xj  OivAl  TWTvi'STV  VG&^    But 

the  Pafiive  intellect  is  corruptible ,  and  without  this  we 
can  understand  nothing  in  this  Ufe.    And  thus  our  fore-  • 
named  Commentator  doubts  not  to  gloffe  on  them. 


Chap,  IX. 

A  main  Difficulty  concerning  the  Immortality  of  the 
Soul  Cviz.  The  ftrong  Sympathy  of  the  Soul  with  the 
Body  2  anfwered.  An  Anfwer  to  another  Enquiry^  viz. 
tinder  what  account  Imprefiions  derivdfrom  the  Body 
do  fall  in  Morality. 

\/\yrE  have  now  done  with  the  Confirmation  of 
V  V  this  point,  which  is  the  main  Bafts  of  all  Re- 
ligion, and  (hall  not  at  prefent  trouble  our  felves  with 
thofe  difficulties  that  may  feem  to  incumber  it  5  which 
indeed  are  onely  fuch  as  beg  for  a  Solution,  but  doe 
not,  if  they  be  impartially  confidered,  proudly  conteft 
with  it :  and  fuch  of  them  which  depend  upon  any  hy- 
pothecs which  we  may  apprehend  to  be  lai'd  down  in 
Scripture ,  I  cannot  think  them  to  be  of  any  fuch  mo- 
ment, but  that  any  one  who  deals  freely  andingena- 
oufly  with  this  piece  of  God's  truth,  may  from  thence 

find 


of  the  Soul.  j  f  , 

find  a  far  better  ^»/d  of  anfwering,  then  he  can  of  mo- 
ving of  any  fcruples  againft  the  Souls  Immortality,, 
which  that  moft  ftrongly  every  where  fuppofes,&  does 
not  fo  pofitively  &  pwiws  lay  down,  as  prefijme  that  we 
have  an  antecedent  knowledge  of  it,  &  therefore  prin- 
cipally teaches  us  the  right  Way  &  Method  of  provi- 
ding in  this  life  for  our  happy  fubfiftence  in  that  eter 
nal  eftate.  And  as  for  what  pretends  to  Reafon  or  Ex- 
perience^ I  think  it  may  not  be  amifs  briefly  to  fearch 
into  one  main  difficulty  concerning  the  Soul's  Immor- 
tality :  and  that  is,  That  ftrange  kind  of  dependency 
which  it  feems  to  have  on  the  Body,  whereby  it  feems 
cdnftantlyto  comply  and  fympathize  therewith,  and 
to  affiime  to  it  felf  the  frailties  and  infirmities  thereof, 
to  laugh  and  languifh  as  it  were  together  with  that : 
and  fo  when  the  Body  is  compos'd  to  reft,  our  Soul 
feems  to  deep  together  with  it  •,  and  as  the  Spring  of 
bodily  Motion  feated  in  our  Brains  is  more  clear  or 
muddy,  fo  the  conceptions  of  our  Minds  are  moredi- 
ftinfl:  or  difturbed. 

To  anfwer  this  difficulty,  it  might  be  enough  per- 
haps to  fay.  That  the  Sympathy  of  things  is  no  fuffici- 
ent  Argument  to  prove  the  identity  of  their  effences 
by,  as  I  think  all  will  grant  •,  yet  we  fhall  endeavour 
more  fully  to  folve  it. 

And  for  that  purpofe  we  muft  take  notice,  that 
though  our  Souls  be  of  an  Incorporeal  nature,  as  we 
have  already  demonftrated,  yet  they  are  united  to  our 
Bodies,  not  as  Afiifting  forms  or  Intelligences^  as  fome 
have  thought,  but  in  fome  more  immediate  way$ 
though  we  cannot  tell  what  that  is,  it  being  the  great 
arcanum  in  Man's  nature,  that  which  troubled  Vlotinus 
fo  much,  when  he  had  contemplated  the  Immortality 
of  it,  that,  as  he  fpeaks  of  himfelf,  Enn.^  lib.S.c.i.  en 

Q^  ?*0yt(7VUQV 


Hi  Of  the  Immortality 

T«T3   'kczi  Sjf   l'<pdvfi  ko,&  edcvrUu  ,  >ta*  7rep  asra  ev  czofJLctli. 

But  indeed  to  make  fuch  a  Complex  thing  as  Man  is,  it 
was  ncceflary  that  the  Soul  fhould  be  fo  united  to  the 
Bodyjs  tofhareinitspaffions  and  infirmities  fo  far  as 
they  are  void  of  finfulnefs.  And  as  the  Body  alone 
could  not  perform  any  a<5t  of  Senfation  or  Reafon,  and 
fo  it  felf  become  a  'Qwov  mXiliKQv ,  fo  neither  would  the 
Soul  be  capable  of  providing  for  the  neceflities  of  the 
Body^  without  fome  way  whereby  a  feeling  and  fenfe  of 
them  might  be  conveyed  to  it  -7  neither  could  it  take 
fufficient  care  of  this  corporeal  life,  as  nothing  pertai- 
ning to  it,  were  it  not  follicited  to  a  natural  compun&i- 
on  and  companion  by  the  indigencies  of  our  Bodies.  It 
cannot  be  a  meer  Mental  Speculation  that  would  be  fo 
fenfibly  affe&ed  with  hunger  or  cold  or  other  griefs 
that  our  Bodies  neceilarily  partake  of,  to  move  our 
Souls  to  take  care  for  their  relief:  and  were  there  not 
fuch  a  commerce  between  our  Souls  and  Bodies ,  as 
that  our  Souls  alfo  might  be  made  acquainted  by  a 
pleafurable  and  delightful  fenfe  of  thofe  things  that 
mod  gratifie  our  Bodies,  and  tend  moft  to  the  fupport 
of  their  Crafts  and  temperament  $  the  Soul  would  be 
apt  wholly  to  negled  the  Body,  and  commit  it  wholly 
to  all  changes  and  cafualties.  Neither  would  it  be 
any  thing  more  to  us  then  the  body  of  a  Plant  or  Star, 
which  we  contemplate  fometimes  with  as  much  con- 
tentment as  we  do  our  own  bodies,  having  as  much  of 
the  Theory  of  the  one  as  of  the  other.  And  the  rela- 
tion that  our  Souls  bear  to  fuch  peculiar  bodies  as 
they  inhabite,  is  one  and  the  fame  in  point  of  notion 
and  fpeculation  with  that  which  they  have  to  any  other 
body:  and  therefore  that  which  determines  the  Soul 

to 


vftbe  Soul*  1 1  - 

to  this  Body  more  then  that,muft  be  fome  fubtile  vin- 
culum that  knits  and.  unites  it  to  it  in  a  more  Phyfical 
way,  which  therefore  Broclus  fbmetimes  calls  mb^a- 
iw.Qvo^fjiCL  $  -\vy$s,  &  fyi? it ual  kind  of  vehicle ,  where- 
by corporeal  impreflions  are  transferr'd  to  the  Mind, 
and  the  didates  and  decrees  of  that  are  carried  back 
again  into  the  Body  to  aft  and  move  it.  Ueraclitm 
wittily  glancing  at  thefe  mutual  afpe&s  and  entercour- 

fes.  Calls  them  *  dfjyiGoLs  avxyxoucu  cn.'ffi  Ivccvliow,  the  *  Plain.  Erin* 

Refponfals  or  Antiphons  wherein  each  of  them  cat-  4.'.8.c.i. 
cheth  at  the  others  part  &  keeps  time  with  it  5  and 
fo  he  tells  us  that  there  is  o£os  avco  y  j^to,  a  way  that 
leads  upwards  and  downwards  between  the  Soul  and  Body, 
whereby  their  affairs  are  made  known  to  one  another. 
For  as  the  Soul  could  not  have  a  fufficient  relation  of 
the  ftate  and  condition  of  our  Bodies,  except  it  recei- 
ved foipe  impreflions  from  them  •,  fo  neither  could  our 
Souls  make  ufe  of  our  Bodies,  or  derive  their  own  vir- 
tue into  them  as  they  doe,  without  fome  intermediate 
motions.  For  as  fome  motions  may  feem  to  have  their 
beginning  in  our  Bodies,  or  in  fome  external  mover, 
which  are  not  known  by  our  Souls  till  their  advertency 
be  awakened  by  the  impetuoufnefs  of  them  :  fo  fome 
other  motions  are  derived  by  our  own  Wills  into  our 
Bodies,  but  yet  in  fuch  a  way  as  they  cannot  be  into 
any  other  body  5  for  we  cannot  by  the  meer  Magical 
virtue  of  our  Wills  move  any  thing  elfe  without  our 
felves,  nor  follow  any  fuch  virtue  by  a  concurrent  fenfe 
of  thofe  mutations  that  are  made  by  it,  as  we  doe  in  our 
own  Bodies. 

And  as  this  Conjugal  affeftion  and  fympathy  be- 
tween Soul  and  Body  are  thus  neceflary  to  the  Being 
of  Mankind-,  fo  we  may  further  take  notice  of  fome 
peculiar  part  within  us  where  all  this  firft  begins :  which 

CL2  a 


*** 


Uf  the  Immortality 

a  late  fagacious  Philofopher  hath  happily  obferved  to 
be  in  that  part  of  the  Brain  from  whence  all  thofe 
Nerves  that  conduft  the  Animal  fpirits  up  and  down 
the  Body  take  their  firft  Original  5  feeing  we  find  all 
Motions  that  firft  arife  in  our  Bodies,  to  dired:  their 
courfe  ftraight  up  to  that,  as  continually  refpe&ing  it, 
and  there  onely  to  be  fenfated,  and  all  the  imperate 
motions  of  our  Wills  iffuing  forth  from  the  fame  con- 
fiftory.  Therefore  the  Animal  fpirits,by  reafon  of  their 
conftant  mobility  and  fwift  motion,  afcending  to  the 
place  of  our  Nerves  origination,  move  the  Soul,  which 
there  fits  enthron'd,  in  fome  myfterious  way  •,  and  de- 
fending at  the  beck  of  our  Wills  from  thence,  move 
all  the  Mufcles  and  joyntS  in  fuch  fort  as  they  are  gui- 
ded and  directed  by  the  Soul.     And  if  we  obferve  the 
fubtile  Mechanicks  of  our  own  Bodies,  wemayeafily 
conceive  how  the  leaft  motion  in  thefe  Animal  Spi- 
rits will ,  by  their  relaxing  or  diftending  the  Nerves, 
Membranes  and  Mufcles,  according  to  their  different 
quantity  or  the  celerity  and  quality  of  their  motions, 
beget  all  kind  of  motions  likewife  in  the  Organical 
part  of  our  Bodies.     And  therefore  that  our  Souls 
may  the  better  inform  our  Bodies,  they  muft  perceive 
all  their  varieties  •,  and  becaufe  they  have  fuch  an  im- 
mediate proximity  to  thefe  Spirits,  therefore  alio  all 
the  Motions  of  our  Souls  in  the  higheft  way  of  Reafon 
and  Underftanding  are  apt  to  ftir   thefe  quick  and 
nimble  fpirits  alwaies  attending  upon  them ,  or  elfe 
fix  them  too  much.     And  thus  we  may  eafily  fee  that 
fliould  our  Souls  be  alwaies  a&ing  and  working  within 
us,  our  Bodies  could  never  take  that  reft  and  repofe 
which  is- requisite  for  the  conservation  of  Nature.  As 
we  may  eafily  perceive  in  all  our  ftudies  and  meditati- 
ons that  are  moft  ferious,  our  Spirits^  are  the  more 

fix'd. 


oftbeSonL  \\y 

nVd,  attending  the  beck  of  our  Minds.  And  except 
this  knot  whereby  our  Souls  are  wedded  to  our  Bodies 
were  unloofed  that  our  Souls  were  loofe  from  them, 
they  could  not  ad,  but  prefently  fome  Motion  or  other 
would  be  impreft  upon  our  Bodies:  as  every  Motion 
in  our  Bodies  that  is  extraordinary,  when  our  Nerves 
are  diftended  with  the  Animal  fpirits,  by  a  continual 
communication  of  it  felf  in  thefe  Nerves  like  fomany 
intended  Chords  to  their  original ,  moves  our  Souls  3 
and  fo  though  we  alwaies  perceive  that  one  of  them 
is  primarily  affeded,  yet  we  alfo  find  the  other  pre- 
fently by  confent  to  be  affe&ed  too. 

And  becaufe  the  Soul  hath  all  Corporeal  paffions 
and  impreflions  thus  conveyed  to  it,  without  which  it 
could  not  exprefte  a  due  benevolence  to  that  Body 
which  peculiarly  belongs  to  it  •  therefore  as  the  Mo- 
tions of  thefe  Animal  Spirits  are  more  or  lefs  either 
diforderly  and  confus'd,  or  gentle  and  compos'd  ,  fo 
thofe  Souls  efpecially  who  have  not  by  the  exercifeof 
true  Vertue  got  the  dominion  over  them,  are  alfo  more 
or  lefs  affe&ed  proportionably  in  their  operations. 
And  therefore  indeed  to  queftion  whether  the  Soul, 
that  is  of  an  Immortal  nature ,  fhould  entertain  thefe 
corporeal  paffions ,  is  to  doubt  whether  God  could 
make  a  Man  or  not,  and  to  queftion  that  which  we  find 
by  experience  in  our  felves  \  for  we  find  both  that  it 
doth  thus,  and  yet  that  the  Original  of  thefe  is  fome- 
times  from  Bodies,  and  fometimes  again  by  the  force 
of  our  Wills  they  areimprefs'd  upon  our  Bodies. 

Here  by  the  way  we  may  confider  in  a  moral  way 
what  to  judge  of  thofe  Imprefiions  that  are  derived 
from  our  Bodies  to  our  Souls,  which  the  Stacks  call 
stAoyt  'm.V  not  becaufe  they  are  repugnant  to  Reafon, 
or  are  aberrations  from  it  5  but  becaufe  they  derive  not 

0^3  their 


their  original  from  Reafon,  but  from  the  Body,which  is 
aXoyv  <r\ '  and  are  by  Arijlotle^  more  agreeably  to  the 
ancient  Dialed,  called  IvuKqi  Ko^i  material  or  corporeal 
ideas  or  imprejsions.  And  thefe  we  may  fafely  reckon, 
I  think,amongft  our  Adiaphora  in  Morality,  as  being  in 
themfelves  neither  good  nor  evil,  ( as  all  the  antient 
Writers  have  done)  but  onely  are  form'd  into  either 
by  that  ftamp  that  the  Soul  prints  upon  them,  when 
they  come  to  be  entertain  d  into  it.  And  therefore 
whereas  fome  are  apt  in  themoft  fevereway  to  cen- 
fure  tccs  tjjp^tcxa  k^  q4<jiv  qph&^  all  thofe  Commoti- 
ons and  Paflions  that  firft  affed  our  Souls-,  they  might 
doe  well  more  cautelouily  to  diftinguiih  between  fuch 
of  thefe  motions  as  have  their  origination  in  our  Bo- 
dies, and  fuch  as  immediately  arife  from  our  Souls : 
elfe  may  we  not  too  haftily  difplace  the  antient  termi- 
ni ^  and  remove  the  land-marks  of  Vertue  and  Vice  $ 
For  feeing  the  Soul  could  not  defcend  into  any  corpo- 
real ad,  as  it  muft  doe  while  it  is  more  prefent  to  one 
body  then  another,  except  it  could  partake  of  the 
griefs  and  pleafures  of  the  Body-,  can  it  beany  more 
finful  for  it  to  fenfate  this,  then  it  is  for  it  to  be  united 
to  the  Body  <  If  our  Soul  could  not  know  what  it  is  to 
eat  or  drink ,  but  onely  by  a  meer  ratiocination,  col- 
lecting by  a  drie  fyllogifticall  difcourfe  [That  meats 
and  drinks  prefer ve  the  health  and  fabrick  of  the  Body, 
repairing  what  daily  exhales  from  it]  without  Centering 
any  kind  of  grief  in  the  want,  or  refreshment  intheufe, 
of  them  ^  it  would  foon  fuffer  the  Body  to  languish 
and  decay.  And  therefore  as  thefe  Bodily  infirmities 
and  paflions  are  not  evil  in  themfelves  5  fo  neither  are 
they  evil  as  they  firft  affed  our  Souls,  When  our 
Animal  Spirits,  begot  of  fine  and  good  blood,  gently 
and  nimbly  play  up  and  down  in  our  Brains \  and  fwiftly 

flie 


of  the  Soul* 

flic  up  and  down  our  whole  Bodies,  we  prefently  find 
our  Phanfies  raifed  with  mirth  and  chearfulnejs :  and  as 
when  our  Phanfies  are  thus  exalted,  we  may  not  call 
this  the  Energy  of  Grace  •,  fo  if  our  Spleen  or  Hypo- 
chondria, fwelling  with  terrene  and  fluggifh  Vapours, 
fend  upfxichMelancholick  fumes  into  our  heads  as  move 
us  to  fadnefi  and  timoroufnef,  we  cannot  juftly  call  that 
Vice  •,  nor  when  the  Gall  does  degurgitate  its  bitter 
juyce  into  our  Liver,  which  mingling  it  felf  with  the 
blood^begets/SVry  Spirits  that  prefently  fly  up  into  ouu 
Brain,  and  there  beget  impreffions  of  Anger  within  us. 
The  like  we  may  fay  of  thofe  Corporeal  paffions  which 
are  not  bred  firft  of  all  by  any  Peccant  humours  or  dif- 
temperatures  in  our  own  bodies,  but  are  excited  in  us 
by  any  External  objeds  which  by  thofe  idola  and  ima- 
ges that  they  prefent  to  our  Senfes ,  or  rather  thofe 
Motions  they  make  in  them,  may  prefently  raife  fuch 
commotions  in  our  Spirits :  For  our  Body  maintains 
not  onely  a  confpiration  and  confent  of  all  its  own 
parts,  but  alfo  it  bears  a  like  relation  to  other  mundane 
bodies  with  which  it  is  converfant,  as  being  a  part  of 
the  whole  Univerfe.  But  when  our  Soul,  once  mov'd 
by  the  undifciplin  d  petulancy  of  our  Animal  fpirits, 
fhall  foment  and  cherifh  that  Irrational  Grief,  Fear, 
Anger,  Love,  or  any  other  fuch  like  Paffions  contrary 
to  the  didates  of  Reafon  •,  it  then  fets  the  ftamp  of 
finfulnefs  upon  them.  It  is  the  confent  of  our  own 
Wills  that  by  brooding  of  them  brings  forth  thofe 
hatefull  Serpents.  For  though  our  Souls  be  efpoufed 
to  thefe  Earthly  Bodies,  and  cannot  but  in  fome  mea- 
fure  fympathize  with  them,  yet  hath  the  Soul  a  true 
dominion  of  its  own  ads.  It  is  not  the  meer  paffion,  if 
we  take  it  in  a  Phyficall  fenfe,  but  rather  fome  inordi- 
nate adion  of  our  own  Wills  that  entertain  it:  and 

thefe 


119 


1 1  o  Of  the  Immortality  of  the  SouL 

thefe  paflions  cannot  force  our  Wills,  but  we  may  be 
able  to  chaftife  and  allay  all  the  inordinacy  of  them  by 
the  power  of  our  Wills  and  Reafons:  and  therefore 
God  hath  not  made  us  under  the  neceflity  of  fin,by  ma- 
king us  men  fubjeft  to  fuch  infirmities  as  theie  are 
which  are  meerly  £««i.  ra/^'iw,  as  the  Greek  Philofo- 
pher  hath  well  called  them,  the  bloffomings  and  Jhoo- 
tings  forth  of  bodily  life  within  us  •>  which  is  but  S  aV 
^zptmvov  or  Humanity. 

And,  if  I  miftake  not,  our  Divinity  is  wont  fome- 
times  to  acknowledge  fome  fuch  thing  in  our  Saviour 
himfelf,  who  was  in  all  things  made  like  to  us,  our  fin- 
fulnefs  excepted.  He  was  a  man  offorrows  and  acquain- 
ted with  griefs,  as  the  Prophet  Efay  fpeaks  of  him :  and 
when  he  was  in  bodily  agonies  and  horrours,  the 
powerfull  afTaults  thereof  upon  his  Soul  moved  him 
to  petition  his  Father,  that  if  it  were  pojTible,  that  bitter 
Cup  might  paj?  from  him  •,  and  the  fenfe  of  death  fo 
much  affli&ed  him,  that  it  bred  in  him  the  fad  griefs 
which  S.  Peter  exprefTeth  by  uShvoa  tS  Szzvcctv  Ad.  2. 
the  pangs  or  throes  of  death,  and  that  fear  that  extorted 
a  defire  to  be  freed  from  it,  as  it  is  infinuated  by  that  in 
Heb.  5. 7.  Ztf  was  delivered  from  what  he  feared  ^  for  fo 
the  words,  being  nothing  elfe  but  an  Hebraifm,  are  to 
berendred,  vcsLKUcfreU  ^m  $  vuhaGelcu.  And  we  are 
wont  to  call  this  the  language  and  dittate  of  Nature 
which  lawfully  endeavours  to  preferve  it  felf ,  though 
prefently  an  higher  principle  muft  bring  all  thefe  under 
a  fubje&ion  to  God,  and  a  free  fubmiflion  to  his  good 
pleafure :  as  it  was  with  our  Saviour,  who  moderated 
all  thefe  paflions  by  a  ready  refignment  of  himfelf  and 
his  own  Will  up  to  the  Will  of  God  •  and  though  his 
Humanity  crav'd  for  eafe  and  relaxation,  yet  that  Di- 
vine Nature  that  was  within  him  would  not  have  it 
with  any  repugnancy  to  the  fupreme  Will  of  God. 


DISCOURSE 

Concerning 

THE  EXISTENCE 

JN.D 

NATURE  OF  GOD- 


M.  T.  Cicero  1. 1.  De  Legibus. 

JEx  tot  generibm  nullum  eft  animal  prater  hominem  quod 
habeat  notitiam  aliquam  Dei  t  ipfifque  in  hominibus 
nulla  gens  eft  neqne  tarn  immanfueta^  neque  tamfera^ 
qua  non^  etiamfi  ignoret  qualem  habere  Deum  deceat^ 
tamen  habendum  fciat. 


R  OF 


J*? 


OF 

THE  EXISTENCE 

AND 

NATUREofGOD! 


Chap,  L 

That  the  Befi  way  to  know  God  is  by  an  Attentive  reflexi- 
on upon  our  own  Souls.  God  more  dearly  and  lively 
pittur  dupon  the  Souls  of  Men ^  then  upon  any  part  of 
the  Senfible  World. 

,E  (hall  now  come  to  the  other  Cardinal  Prin- 
ciple of  all  Religion,  &  treat  fomething  con- 
cerning God,  Where  we  (hall  not  fo  much 
demonftrate  That  he  is,  as  What  he  is. 
Both  which  we  may  beft  learn  from  a  Reflexion  upon 
our  own  Souls 5  as  Plotinus  hath  well  taught  us,  &s  Itzutov 
&hq*pt(pa)v  5  eis  dp%lu)  '6hq*pl<f\  ,  He  which  reflects  upon 
himfelf \  refleffs  upon  his  own  Originall ,  and  finds  the 
cleareft  Impreflion  of  fome  Eternall  Nature  and  Per- 
fed  Being  ftamp'd  upon  his  own  Soul.  And  there- 
fore Plato  feems  fometimes  to  reprove  the  ruder  fort 
of  men  in  his  times  for  their  contrivance  of  Pi&ures 
and  Images  to  put  themfelves  in  mind  of  the0gol  or 
Angelicall  Beings,  and  exhorts  them  to  look  into  their 
own  Souls,  which  are  the  faireft  Images  not  onely  of 

R  2  the 


ta4  Of  the  Exijt'ence 

the  Lower  divine  Natures,but  of  the  Deity  it  felf\  God 
having  fo  copied  forth  hiraifelf  into  the  whole  life  and 
energy  of  mans  Soul,  as  that  the  lovely  Characters  of 
Divkiity  may  be  moft  eafily  feen  and  read  of  all  men 
within  themfelves :  as  they  fay  Phidias  the  famous  Sta- 
tuary, after  he  had  made  the  Statue  o£  Minerva  with 
the  greateft  exquifitenefs  of  Art  to  be  fet  up  in  the 
Aerofoils  at  Athens^  afterwards  imprefs'd  his  own  I- 
mage  fo-d'eeply  in  her  buckler,  ut  nemo  delere  fofitt  ant 
dive  He  re,  qui  tot  am  fiat  nam  non  imminueret.  And  if 
we  would  know  what  the  Imfrejje  of  Souls  is,  it  is  no- 
thing but  God  himfelf,  who  could  not  write  his  own 
name  fo  as  that  it  might  be  read  but  onely  in  Rationall 
Natures.  Neither  could  he  make  fuch  without  im- 
parting fuch  an  Imitation  of  his  own  Eternall  Under- 
ftanding  to  them  as  might  be  a  perpetual  Memorial  of 
himfelf  within  them.  And  whenever  we  look  upon  our 
own  S  oul  in  a  right  manner ,  we  (ball  find  an  Urim  and 
Thummim  there,  by  which  we  may  ask  counfel  of  God 
himfelf,  who  will  have  this  alway  bora  upon  its  breaft- 
plate. 

There  is  nothing  that  fo  embafe rand  enthralls  the 
Souls  of  men,  as  the  difmall  and  dreadfull  thoughts 
of  their  own  Mortality^  which  will  not  fuflfer  theni  to 
look  beyond  this  fhort  fpan  of  Time>  to  fee  an  houres 
length  before  them,  or  to  look  higher  then  thefe  mate- 
rial! Heavens-,  which  though  they  could  be  ftretch'd 
forth  to  infinity,  yet  would  the  fpace  be  too  narrow 
for  an  enlightned  raind,    that  will  not  be  confined 
within  thecompafs  of  corporeal  dimenfions.     Thefe 
black  Opinions  of  Death  and  the  Non-entity  of  Souls 
(darker  then  Hell  it  felf)  fhrink  up  the  free-born  Spirir 
which  is  within  us,  which  would  otherwife  be  dilating 
and  fpreadmg  it  felf  boundlefl'y  beyond  all  Finite  Being: 

and 


. 


and  Tfyture  of  God.  125 

and  when  thefe  forry  pinching  mifts  are  once  blowa 
away,  it  finds  this  narrow  fphear  of  Being  to  give  way 
before  it*  and  having  once  feen  beyond  Time  and  Mat- 
ter, it  finds  then  no  more  ends  nor  bounds  to  ftop  its 
fwift  and  reftlefs  motion.  It  may  then  fly  upwards  from 
one  heaven  to  another,  till  it  be  beyond  all  orbe  of  Fi- 
nite Being,  fwallowed  up  iff  the  boundlefs  Abyfs  of 
Divinity,wge$t'rw  ^  wna*, beyond  all  that  which  darker 
thoughts  are  wont  to  reprefent  under  the  Idea  of 
Effence.  This' is  that  Sretov  (wqt^  which  the  Areopa^ 
gite  fpeaks  of,  which  the  higher  our  Minds  foare  into, 
the  more  incomprehenfible  they  find  it.  Thofe  difmall 
apprehenfions  which  pinion  the  Souls  of  men  to  mor- 
tality, churlifhly  check  and  ftarve  that  noble  life  there- 
of, which  would  alwaies  be  nfing  upwards,and  fpread  it 
felfinafree  heaven:  and  when  once  the  Soul  hath 
fhaken  off  thefe,  when  it  is  once  able  to  look  through  a 
grave,  and  fee  beyond  death,  it  finds  a  vaft  Immenfity 
of  Being  opening  it  felf  more  and  more  before  it,  and 
the  ineffable  light  and  beauty  thereof  (hining  more  and 
moreintoit}  when  it  can  reft  and  bear  up  it  felf  upon 
an  Immaterial  centre  of  Immortality  within,  it  will  then 
find  it  felf  able  to  bear  it  felf  away  by  a  felf-reflexion 
into  the  contemplation  of  an  Eternall  Deity. 

For  though  God  hath  copied  forth  his  own  Perfe- 
ftions  in  this  confpicable  &  fenfible  World,  according 
as  it  is  capable  of  entertaining  them-,  yet  the  moft  clear 
and  diftinft  copy  of  himfelf  could  be  imparted  to  none 
elfe  but  to  intelligible  and  inconfpicable  natures :  and 
though  the  whole  fabrick  of  this  vifible  Univerfe  be 
whifpering  out  the  notions  of  a  Deity,  and  alway  in- 
culcates this  leffonto  the'contemplatorsof  it,  as  ejM 
mmniwji  OfSros,  as  Plotinus  expreffeth  it  •,  yet  we  cannot 
underftand  it  without;  fome  interpreter  -within-.     The 

R  3,  Heavens 


:126  OftbeEoctflence 

Heavens  indeed  declare  the  glory  of  God,  and  the  Firma- 
ment fiews  his  handy-work,zxid  the  3  ywsbv  tS?  3^  that 
which  may  be  known  of  God,  even  his  eternal  power  and 
Godhead,  as  S.  Paul  tells  us,  is  to  be  feen  in  thefe  ex- 
ternal! appearances :  yet  it  muft  be  fomething  within 
that  muft  inftruft  us  in  all  thefe  Myfteries,  and  we  fhall 
then  beft  underftand  them,  when  we  compare  that  co- 
pie  which  we  find  of  them  within  our  felves,  with  that 
which  we  fee  without  us.  The  Schoolmen  have  well 
compared  Senfible  and  Intelligible  Beings  in  reference 
to  the  Deity,  when  they  tell  us  that  the  one  doe  onely 
reprefent  Vefligia  Dei ,  the  other  Faciem  Dei.  We 
fhall  therefore  here  enquire  what  that  Knowledge  of  a 
Deity  is  which  a  due  converfe  with  our  own  naked 
Understandings  will  lead  us  into. 


Chap.  II. 


i. 


Bow  the  Contemplation  of  our  own  Souls,  and  a  right  Re- 
flexion upon  the  Operations  thereof  may  lead  us  into 
the  knowledge  of  i ,  The  Divine  Unity  and  Omnifci- 
ence,  2.  God's  Omnipotence,  3.  The  Divine  Love 
andGoodnef,  4.  Goas  Eternity,  5.  His  Omnipre- 
fence,     6.  The  Divine  Freedome  and  Liberty* 

IT  being  our  defign  to  difcourfe  more  particularly 
of  that  knowledge  of  the  Deity  that  we  may  learn 
immediately  from  our  felves,  we  (hall  obferve, 

Firft,  There  is  nothing  whereby  our  own  Souls  are 
better  known  to  us  then  by  the  Properties  and  Opera- 
tions of  Reafon:  but  when  we  refled  upon  our  own 
Idea  of  Pure  and  Perfect  Reafon,  we  know  that  our  own 

Souls 


and  tytureofGod,  l2y 

Souls  are  not  it,  but  onely  partake  of  it  %  and  that  it  is 
of  fuch  a  Nature  that  we  cannot  denominate  any  other 
thing  of  the  fame  rank  with  our  felves  by  •,  and  yet  we 
know  certainly  that  it  is,  as  finding  from  an  inward 
fenfe  of  it  within  our  felves  that  both  we  and  other 
things  elfe  befide  our  felves  partake  of  it,  and  that  we 
have  it  *J!  \ufo&jLv  and  not  jca/r'  Wibp*  neither  doe  we 
or  any  Finite  thing  contain  the  fource  of  it  within  our 
felves :  and  becaufe  we  have  a  diftindl  Notion  of  the 
mofi  Perfect  Mind  and  Under  (landings  we  own  our  defi- 
ciency therein.  And  as  that  Idea  of  Underjlanding 
which  we  have  within  us  points  not  out  to  us  This 
or  That  Particular ,  but  fomething  which  is  neither 
This  nor  That,  but  Totall^Underftanding  $  fo  neither 
will  any  elevation  of  it  ferve  every  way  to  fit  and  an- 
fwer  that  Idea.  And  therefore  when  we  find  that  we 
cannot  attain  to  Science  but  by  a  Difcurjive  dedu&ioti 
of  one  thing  from  another,  that  our  knowledge  is  con- 
fined, and  is  not  fully  adequate  and  commenfurate  to 
the  largeft  Spheare  of  Being ,  it  not  running  quite 
through  it  nor  filling  the  whole  area  of  it  •,  or  that  our 
knowledge  is  Chronical  and  fuccefive^  and  cannot  grafp 
all  things  at  once,but  works  by  intervals,  and  runs  out 
into  Bivifion  and  Multiplicity  ♦,  we  know  all  this  is 
from  want  of  Reafon  and  Underftanding ,  and  that  a 
Pure  and  Simple  Mind  and  Intellect  is  free  from  all  thefe 
reftraints  andimperfe&ions ,  and  therefore  can  be  no 
lefs  then  Infinite.  As  this  Idea  which  we  have  of  it  in 
our  own  Souls  will  not  fuffer  us  to  reft  in  any  conce- 
ption thereof  which  reprefents  it  lefs  then  Infinite  :  fo 
neither  will  it  fuffer  us  to  conceive  of  it  any  otherwife 
then  as  One  Simple  Being :  and  could  we  multiply  Un- 
derftandings  into  never  fo  vaft  a  number ,  yet  fhould 
we  be  again  colle&ing  and  knitting  them  up  together 

in 


128  Of the  Ewflenee 

ki  fome  Univerfal  one.  So  that  if  we  rightly  refled 
upon  our  own  Minds  and  the  Method  of their  Energies 
we  (hall  find  them  to  be  fo  framed,  as  not  to  admit  of 
any  other  then  one  Infinite  fource  of  all  that  Reafon 
and  Underflanding  which  themfelves  partake  of,  in 
which  they  live,  move  and  have  their  Being.  And 
therefore  in  the  old  Metaphyfical  Theology,  an  Origi- 
nail  and  Uncreated  Movoa  or  Unity  is  made  the  Foun- 
tain of  all  Particularities  and  Numbers  which  have 
their  Exiftence  from  the  Efflux  of  its  Almighty  power* 
%•  And  that  is  the  next  thing  which  our  own  Under- 

ftandingswill  inftru&usin  concerning  God ,  viz.  His 
Eternal!  Power,  For  as  we  find  a  Will  and  Power  with- 
in our  felves  to  execute  theRefults  of  our  own  Reafon 
and  judgment  ^  fo  far  as  we  are  not  hindred  by  fome 
*  more  potent  Caufe :  fo  indeed  we  know  it  muft  be  a 
mighty  inward ilrength  and  force  that  muft  enable  our 
t  Underftandings  to  their  proper  fun&ions ,  and  that 

Life,  Energy  and  A&ivity  can  never  be  feparated  from 
a  Power  of  Under  {landing.  The  more  unbodied  any 
thing  is,  the  more  unbounded  alfo  is  it  in  its  Effective 
power :  Body  and  Matter  being  the  moft  fluggifii,  inert 
and  unwieldy  thing  that  may  be,  having  no  power  from 
it  felf  nor  over  it  felf :  and  therefore  the  Pureft  Mind 
muft  alfo  needs  be  the  moft  Almighty  Life  and  Spirit  5 
and  as  it  comprehends  all  things  and  funis  them  up  to- 
gether in  its  Infinite  knowledge,  fo  it  muft  alfo  com- 
prehend them  all  in  its  own  life  and  power,  Befides, 
when  we  review  our  own  Immortal  Souls  and  their 
dependency  upon  fome  Almighty  Mind,  we  know  that 
we  neither  did  nor  could  produce  our  felves  ^  and  with- 
all  know  that  all  that  Power  which  lies  within  the  com- 
pafs  of  our  felves,  will  ferve  for  no  other  purpofe  then 
to  apply  feverall  pr^exiftent  things  one  to  another, 

from 


and  tfytun  of  God.  ,  2~ 

from  whence  all  Generations  and  Mutations  arife,  which 
are  nothing  elfe  but  the  Events  of  different  applicati- 
ons and  complications  of  Bodies  that  were  exiftent  be- 
fore :  and  therefore  that  which  produced  that  Subftan- 
tiall  Life  and  Mind  by  which  we  know  our  felves,  mud: 
be  fomething  much  more  Mighty  then  we  are,  and  can 
be  no  lefs  indeed  then  omnipotent ■,  and  muft  alfo  be  the 
Firft  architect  and  PyfMvpys  of  all  other  Beings,  and  the 
perpetuall  Supporter  of  them. 

We  may  alfo  know  from  the  fame  Principles,  That  3, 
an  Almighty  Love,  every  way  commenfurate  to  that 
mod  Perfed:  Being,  eternally  refts  in  it,  which  is  as 
ftrong  as  that  is  Infinite,  and  as  full  of  Life  and  Vigour 
as  that  is  of  Perfe&ion.  And  becaufe  it  finds  no  Beau- 
ty nor  Lovelinefs  but  onely  in  that  and  the  iflues  there- 
of, therefore  it  never  does  nor  can  faften  upon  any 
thing  elfe.  And  therefore  the  Divinity  alwaies  en- 
joies  it  felf  and  its  own  Infinite  perfe&ions,  feeing  it  is  % 

thatEternall  and  ftable  Sun  ofgoodnefs  that  neither 
rifcs  nor  fets,  is  neither  eclipfed  nor  can  receive  any 
encreafe  of  light  and  beauty.  Hence  the  Divine  Love 
is  never  attended  with  thofe  turbulent  paflions,  per- 
turbations, or  wreftlings  within  it  felf,  oiFear,  Defire, 
Griefs  Anger,  or  any  fuch  like,  whereby  our  Love  is 
wont  to  explicate  and  unfold  its  affe&ion  towards  its 
Objeft.  But  as  the  Divine  Love  is  perpetually  moft 
infinitely  ardent  and  potent,  fo  it  is  alwaies  calm  and 
/^//^unchangeable,  having  no  fuch  ebbings  and  flow- 
ings,  no  fuch  diverfity  of  ftations  and  retrogradations 
as  that  Love  hath  in  us  which  arifeth  from  theweak- 
nefs  of  our  Underftandings,that  doe  not  prefent  things 
to  us  alwaies  in  the  fame  Orient  luftre  and  beauty : 
neither  we  nor  any  other  mundane  thing  (  all  which 
are  in  a  perpetual  flux)  are  alwaies  the  fame.     Befides, 

S  though 


,j2o  OftheExipence 

though  our  Love  may  fometimes  tranfport  us  and  vio- 
lently rend  us  from  our  felves  and  from  all  Self-enjoy- 
ment, yet  the  more  forcible  it  is,  by  fo  much  the  more 
it  will  be  apt  to  torment  us,  while  it  cannot  centre  it 
felf  in  that  which  itfo  ftrongly  endeavours  to  attrad 
to  it  ♦,  and  when  it  pofTefTeth  moft,  yet  is  it  alwaies 
hungry  and  craving,  as  ?lotinm  hath  well  exprefs'd  it, 
muvTuie  '7rhY\f*^)  £  crou<mfg  cxpei ,  it  may  alwaies  be  fil- 
ling it  feif,  but,  like  a  leaking  veffel,  it  will  be  alwaies 
emptying  it  felf  again.  Whereas,  the  Infinite  ardour 
of  the  Divine  Love  arifing  from  the  unbounded  per- 
fedion  of  the  Divine  Being ,  alwaies  refts  fatisfied 
within  it  felf,  and  fo  may  rather  be  defin'd  by  a  <&oi$ 
then  a  -Avnm^  and  is  wrapt  up  and  refts  in  the  fame 
Centrall  Unity  in  which  it  firft  begins.  And  there- 
fore I  think  fome  men  of  later  times  have  much  mif- 
taken  the  nature  of  the  Divine  Love^  in  imagining  that 
*  Love  is  to  be  attributed  to  God  ,  as  all  other  Paflions 

are,  rather  fecundhmeffetlum  then  affectum  :  whereas 
S.^ohn,  who  was  well  acquainted  with  this  noble  Spi- 
rit of  Love,  when  he  defin'd  God  by  it,  andcalls  him 
Love,  meant  not  to  fignifie  a  bare  nothing  known  by 
fome  Effeds,  but  that  which  was  infinitely  fuch  as  it 
feems  to  be.  And  we  might  well  (pare  our  labour, 
when  we  fo  induftrioufly  endeavour  to  find  fomething 
in  God  that  might  produce  the  Effeds  of  fome  other 
Paflions  in  us,  which  look  rather  like  the  Brats  of  Hell 
and  Darknefs  then  the  lovely  offspring  of  Heaven. 
4,  When  we  refled  upon  all  this  which  fignifies  fome 

Perfect  Ejfence,  as  a  Mind,  Wifdome  j  Under  {landings 
Omnipotence  Goodnejs,  and  the  like  ,  we  can  find  no 
fuch  thing  as  Time  or  Place ,  or  any  Corporeall  or  Fi- 
nite properties  which  arife  indeed  not  explenitudine, 
but  ex  inopia  entitatis  $  we  may  alfo  know  God  to  be 

Eternall 


and  T^ature  of  God.  t  *  t 

Eternall  and  Omnifrefent ,  not  becaufe  he  fills  either 
Place  or  Time,  but  rather  becaufe  he  wanteth  neither. 
That  which  firft  begets  the  Notion  of  Time  in  us,  is 
nothing  elfebut  that  Succeffion  and  Multiplicity  which 
we  find  in  our  own  Thoughts  ,  which  move  from  one 
thing  to  another,  as  the  Sun  in  the  Firmament  is  faid  to 
walk  from  one  Planetary  houfe  to  another,  and  to  have 
his  fevcral  Stages  to  pafs  by.     And  therefore  where 
there  is  no  fuch  Vicifiitude  or  Variety,  as  there  can  be 
no  fenfe  oiTime,  fo  there  can  be  nothing  of  the  thing. 
Proclus  hath  wittily  obferv'd  that  Saturne  ,  or  (as  the 
Greeks  call'd  him  )  K&v©*,  was  the  firft  of  the  3*q\ 
'QnygviuQi  or  Mundane  Gods,  otio7t«  ytieai^  van  <&fOYi- 
yfirou  %£??©*,  becaukTime  is  neceffarily  prefuppos'd 
to  all  Generation^  which  proceeds  by  certain  motions 
and  intervalls.    This  World  is  indeed  a  great  Horologe 
to  it  felf,  and  is  continually  numbring  out  its  own  age$ 
but  it  cannot  lay  any  lure  hold  upon  its  own  part  revo- 
lutions, nor  can  it  gather  up  its  infancy  and  old  age, 
and  couple  them  up  together.     Whereas  an  Infinitely- 
corner  eh  en  five  Mind  hatha  Simultaneous  foffef  ion  of  its 
own  never-flitting  life  •,  and  becaufe  it  finds  no  Succef- 
fion in  its  own  immutable  Underftanding,  therefore  it 
cannot  find  any  thing  to  meafure  out  its  own  duration. 
And  as  Time  lies  in  the  Bafis  of  all  Finite  life,  whereby 
it  is  enabled  by  degrees  to  difplay  all  the  virtue  of  its 
own  Efl'ence ,  which  it  cannot  doe  at  once :  fo  fuch  an 
Eternity  lies  at  the  foundation  of  the  Divinity,  where- 
by it  becomes  one  without  any  fhadow  of  turnings  as 
S.  $ames  fpeaks,  without  any  Variety  or  Multiplicity 
within  himfelf,  which  all  created  Beings    hat  are  car- 
ried down  in  the  current  of  Time  pai  ,keof.     And 
therefore  the  Platonifls  were  wcmt  t o  attribute  Aloov 
or  Eternity  toGod5  not  fo  much  becaufe  hehadnei- 

S  2  ther 


3  uj  we  tzxijtence 

ther  beginning  nor  end  of  daies,  butbecaufe  of  his  Iff?* 
mutable  and  Uniform  nature,  which  admits  of  no  fuch 
variety  of  Conceptions  as  all  Temporary  things  doe: 
And  Time  they  attributed  to  all  created  Beings,  becaufe 
there  is  a  yivecris  or  conftant  generation  both  of  and  in 
their  effence,  by  reafon  whereof  we  may  call  any  of 
them,  as  Proclus  tells  us,  by  that  borrowed  expreflion^ 
wluu  Kj  view  old  and  new,  being  every  moment  as  it  were 
re-produced,  and  adting  fomething  which  it  did  not  in- 
dividually before.     Though  otherwife  they  fuppofed 
This  World,  conftantly  depending  upon  the  Creatour's 
Omnipotency,  might  from  all  Eternity  flow  forth  from 
the  fame  Power  that  ftill  fuftains  it,  and  which  was  ne- 
ver lefs  potent  to  uphold  it  then  now  it  is :  notwith- 
ftanding  this  piece of  it  which  is  vifible  to  us,  or  at  leaft 
this  Scheme  oxfajhion  of  it,  they  acknowledged  to  have 
been  but  of  a  late  date.. 
5.  Now  thus  as  we  conceive  of  God's  Eternity, we  may 

in  a  correfpondent  manner  apprehend  his  Omnifrefence^ 
not  fo  much  by  an  Infinite  Expanfe  or  Extenfion  of 
Effence,  as  by  an  unlimited  power,  as  Plotinus  hath  fitly 
exprefs'd  it,  ?w£\iov  $  <h  cLirei^v  cuulov  i  tz£  dS'ie^inirai 
y)  T&  fJUeyiSra<  77  tB  ag^O^S,   a  Ma  T&f  a^fetA^w  $  £wuol- 

ftf&K.     For  as  nothing  can  ever  ftray  out  of  the  bounds 
or  get  out  of  the  reach  of  an  Almighty  Mind  and 
Power  -,  fo  when  we  barely  think  of  Mind  or  Power,  or 
any  thing  elfe  raoft  peculiar  to  the  Divine  Effence,  we 
cannot  find  any  of  the  Properties  of  Quantity  mixing 
themfelves  with  it  :  and  as  we  cannot  confine  it  in  re- 
gard thereof  to  any  one  point  of  the  Univerfe,  fo  nei- 
ther can  we  well  conceive  it  extended  through  the 
whole,  or  excluded  from  any  part  of  it.     Itisalwaies 
fome  Material  Being  that  contends  for  Space:  Bodily 
parts  will  not  lodge  together,  and  the  more  bulky  they 

are. 


and  2S[ature  of  God.  1 2  $ 

are,  the  more  they  juftle  for  room  one  with  another  5 

as  Plotinus  tells  us  ,  ia  j£  cwt&SStz  ptyzhct,  cv  oyxai^ 
rwu  0  okv.ov  £iu)clfji\,  Bodily  Beings  are  great  onely  in 
bulk,  but  Divine  Effences  in  virtue  and  power. 

We  may  in  the  next  place  confider  that  Freedoms  6. 
and  Liberty  which  we  find  in  our  own  Souls,  which  is 
founded  inxmr  Reafon  and  Under  (landings  and  this  is 
therefore  Infinite  in  God,  becaufe  there  is  nothing  that 
can  bound  the  Fir  ft  Mind,  or  difobey  an  Almighty 
power*  We  muft  not  conceive  God  to  be  the  freeft 
Agent,  becaufe  he  can  doe  and  prefcribe  what  he  plea- 
feth,  and  fo  fet  up  an  Abfolute  will  which  fhall  make 
both  Law  and  Reafon,  as  fome  imagine.  For  as  God 
cannot  knew  himfelf  to  be  any  other  then  what  indeed 
he  is  •,  fo  neither  can  he  will  himfelf  to  be  any  thing  elfe 
then  what  he  is ,  or  that  any  thing  elfe  fhould  fwerve 
from  thofe  Laws  which  his  own  Et  email  Nature  and 
Underftanding  prefcribes  to  it.;  For  this  were  to  make 
God  free  to  dethrone  himfelf,  and  fet  up  a  Liberty 
within  him  that  fhould  contend  with  the  royall  prero- 
gative of  his  own  boundlefs  Wifdome. 

To  be  fhort  -7  When  we  converfe  with  our  own 
Souls,  we  find  the  Spring  of  all  Liberty  to  be  nothing 
elfe  but  Redfon-, and  therefore  no  Unreasonable  creature 
can  partake  of  it :  and  that  it  is  not  fo  much  any  In- 
differency  in  our  Wills  of  determining  without,  much 
lets  againft,  Reafony  as  the  liber  all  Election  of^  and  Com- 
plncency  in^  that  which  our  Under  ft  andings  propound 
to  us  as  moft  expedient :  And  our  Liberty  moft  appears, 
when  our  Will  moft  of  all  congratulates  the  refults  of 
our  own  Judgments  •,  and  then  fliews  it  felf  moft  vi- 
gorous, when  either  the  Particularneft  of  that  Good 
which  the  Underftanding  converfethwith,or  the  weak 
knowledge  that  it  hath  of  it,  veftrains  it  not.     Then  is 

S  ?.  it 


1^4  Cftht  Bxlftence 

it  moft  pregnant  and  flows  forth  in  the  fulleft  ftream, 
when  its  Objed  is  moft  full ,  and  the  acquaintance 
with  it  moft  ample  :  all  Liberty  in  the  -ojlbeinga 
kind  of  Liberality  in  the  beftowing  of  our  affections, 
and  the  want  or  fcarce  meafure  of  it  Parfim$wi$»fnefi 
and  Niggardife.  And  therefore  the  more  the  Remits 
of  our  Judgments  tend  to  mlndifferency,  the  more  we 
find  our  Wills  dubious  and  in  fufpenfe  what  to  chufe^ 
contrary  inclinations  arifing  and  falling  within  enter- 
changeably,  as  the  Scales  of  a  Ballance  equally  laden 
with  weights  •  and  all  this  while  the  Soul's  Liberty  is 
nothing  elfe  but  a  Fluctuation  between  uncertainties, 
and  languiiheth  away  in  the  impotency  of  our  Under- 
ftandings.  Whereas  the  Divine  Underftanding  behol- 
ding all  things  moft  clearly  ,  muft  needs  beget  the 
greateft  Freedome  that  may  be  $  which  Freedome  as  it 
is  bred  in  it,  fo  it  never  moves  without  the  Compafs 
of  it.  And  though  the  Divine  Will  be  not  determin  d 
alway  to  this  or  that  particular,  yet  it  is  never  bereft  of 
Eternall  Light  and  Truth  to  aft  by :  and  therefore 
though  we  cannot  fee  a  Reafon  for  all  Gods  a<5tions5yet 
we  may  know  they  were  neither  done  againft  it  nor 
without  it, 


Ch  ap. 


and  Tenure  of  God.  125 


Chap.  III. 

How  the  Confideration  of  thofe  refllefi  motions  of  our 
Wills  after  fome  Supreme  and  Infinite  Good^  leads  us 
into  the  knowledge  of  a  Deity. 

\  y\7E  fhall  once  more  take  a  view  of  our  own 
*  *  Souls,  and  obferve  how  the  Motions  thereof 
lead  us  into  the  knowledge  of  a  Deity.  Wealwaies 
find  a  rejllej?  appetite  within  our  felves  which  craves  for 
fome  Supreme  and  chief  goody  and  will  not  be  fatisfied 
with  any  thing  lefs  then  Infinity  it  felf  $  as  if  our  own 
Penury  and  Indigency  were  commenfurate  to  the  Di- 
vine fulnefi :  and  therefore  no  Queftion  has  been  more 
canvas'd  by  all  Philofophy  then  this,  Defummo  hominis 
bono^  and  all  the  Se&s  thereof  were  antiently  diftin- 
guifh'd  by  thofe  Opinions  that  they  enter tain'd  Defi- 
nibus  Boni  &  Mali ,  as  Tully  phrafeth  it.  But  of  how 
weak  and  dilute  a  Nature  foever  fome  of  them  may 
have  conceived  that  Summum  Bonumy  yet  they  could 
not  fo  fatisfie  their  own  inflamed  thirft  after  it,  We 
find  by  Experience  that  our  Souls  cannot  live  upon 
that  thin  and  fpare  diet  which  they  are  entertain  d  with 
at  their  own  home-,  neither  can  they  be fatiated  with 
thofe  jejune  and  infipid  morfels  which  this  Outward 
world  furnilheth  their  Table  with.  I  cannot  think  the 
moft  voluptuous  Epicurean  could  ever  fatisfie  the  cra- 
vings of  his  Soul  with  Corporeal  pleafure,  though  he 
might  endeavour  to  perfwade  himfelf  there  was  no 
better :  nor  the  moft  Quinteffential  Stoicks  find  an  «/Jl- 
dpvMcc  and  clt&es^loL  a  Self-fufficiency  and  Tranquil- 
lity 


i^6  Of  the  Bxtjlenci 

lity  within  their  ownSouls,arifing  out  of  the  pregnan- 
cy of  their  own  Mind  and  Reafon^  though  their  fallen 
thoughts  would  not  fuffer  them  to  be  beholden  to  an 
~  Higher  Being  for  their  Happinefs.  The  more  we  en- 
deavour to  extraft  an  Autarchy  out  of  our  own  Souls, 
the  more  we  torment  them,  and  force  them  to  feel  and 
fenfate  their  own  pinching  poverty.  Ever  fince  our 
Minds  became  fo  dim-fighted  as  not  to  pierce  into  that 
Original  and  Primitive  Bleffednefs  which  is  above,  our 
Wills  are  too  big  for  our  Underftandings,  and  will  be- 
lieve their  beloved  prey  is  to  be  found  where  Reafon 
difcovers  it  not :  they  will  purfue  it  through  all  the  vaft 
Wildernefs  of  this  World,  and  force  our  Underftan- 
dings  to  follow  the  chafe  with  them  :  nor  may  we 
think  to  tame  this  violent  appetite  or  allay  the  heat  of 
it,  except  we  can  look  upward  to  fome  Eternal  and  Al- 
mighty goodnefs  which  is  alone  able  to  mafter  it. 

It  is  not  the  nimblenefim&  agility  of  our  own  Reafon 
which  ftirs  upthefe  hungry  affeffions  within  us,  (for 
then  the  moft  ignorant  fort  of  men  would  never  feel 
the  (ling  thereof)  but  indeed  fome  more  Potent  nature 
which  hath  planted  a  relief  motion  within  us  that  might 
more  forcibly  carry  us  out  to  it  felf  $  and  therefore  it 
will  never  fuffer  it  felf  to  be  controll'd  by  any  of  our 
thin  Specularions,or  fatisfied  with  thofe  aierie  delights 
that  our  Fancies  may  offer  to  it :  it  doth  not,  it  cannot, 
reft  it  felf  any  where  but  upon  the  Centre  of  fome  Al- 
mighty good,  fome  folid  and  fubftantial  Happinefs  $ 
like  the  hungry  childe  that  will  not  be  ftill'd  by  all  the 
mother's  mufick,  or  change  its  fower  and  angry  looks 
for  her  fmiling  countenance  5  nothing  will  fatisfie  it 
but  the  full  breafts. 

The  whole  work  of  this  World  is  nothing  but  a 
perpetuall  contention  for  True  Happinefs  and  men  are 

fcatter'd 


and  TS(ature  of  God.  I  >  ^ 

fcatter'd  up  and  down  the  world,  moving  to  and  fro 
therein,  to  feek  it.  Our  Souls  by  a  Naturall  Science 
as  it  were  feeling  their  own  Original!,  are  perpetually 
travailing  with  new  defigns  and  connivances  whereby 
they  may  purchafe  the  fcope  of  their  high  ambitions. 
Happinef  is  that  Pearl  of  price  which  all  adventure  for, 
though  few  find  it.  It  is  not  Gold  or  Silver  that  the 
Earthlings  of  this  world  feek  after,  but  iovazfatisfying 
good  which  they  think  is  there  treafur'd  up.  Neither 
is  it  a  little  empty  breath  that  Ambition  and  Popula- 
rity foars  after,  but  fome  kind  of  Happinef  that  it 
thinks  to  catch  and  fuck  in  with  it. 

And  thus  indeed  when  men  moft  of  M  fie  from  Gody 
they  ftill  feek  after  him.  Wicked  men  purfue  indeed 
after  a  Deity  in  their  worldly  lufts  •,  wherein  yet  they 
moft  blafpheme-,  for  God  is  not  a  meer  empty  Name  or 
Title,  but  that  Self-fufficient  good  which  brings  along 
that  Reft  and  Peace  with  it  which  they  fo  much  feek 
after ,  though  they  doe  moft  prodigioufly  conjoyn  it 
with  fomething  which  it  is  not,  nor  can  it  be ,  and  in  a 
true  and  reall  ftrain  of  blafphemy,  attribute  all  that 
which  God  is  to  fomething  elfe  which  is  moft  unlike 
him5  and,  as  S.  Paul  fpeaks  of  thofe  infatuated  Gen-  Rom.  i. 
tiles,  turn  the  glory  of  the  uncorruptible  God  into  the 
image  of  corruptible  man^  of  birds  and  four-footed  beafls 
and  creeping  things. 

God  is  not  better  defin'd  to  us  by  our  Under  (lan- 
dings then  by  our  Wills  and  Affections  :  He  is  not  onely 
the  Eternal  Reafon^  that  Almighty  Mind  and  Wifdomc 
which  our  Under -ft andings'convevfe  with  •,  but  he  is  alfo 
that  unftained  Beauty  and  Supreme  Good  which  our  Wills 
are  perpetually  catching  after :  and  wherefoever  we 
find  true  Beauty^  Love  andGoodnefi,  we  may  fay,  Here 
or  there  is  God.  And  as  we  cannot  underftan J  any  thing 

T  of 


k  5 


Of  the  Exigence 

$£  an  Intelligible  nature,  but  by  fome  primitive  Idea: 
we  have  of  God,  whereby  we  are  able  to  guefs  at  the 
elevation  of  its  Being  and  the  pitch  of  its  Perfe&ion  ^ 
fc  neither  doe  our  Wills  embrace  any  thing  without 
{o\wt  latent  fen fe  of  Him,  whereby  they  can  taft  and 
difcern  how  near  any  thing  comes'  to  that  Self-fuffi- 
cient  good  they  feek  after:  and  indeed  without  fuch 
an  internal  fen-fating  Faculty  as  this  is  we  fhould  never 
know  when  our  Souls  are  in  conjun&ion  with  the  Dei- 
ty, or  be  able  to  relifh  the  ineffable  fweetnefs  of  true 
Happinefs.     Though  here  below  we  know  but  little 
what  this  is,  becaufe  we  are  little  acquainted  with  frui- 
tion and  enjoyment  •,  we  know  well  what  belongs  to 
longings  and  languifliment ,  but  we.  know  not  fowell 
what  belongs  to  plenty  and  fulnefs-,  we  are  well  ac- 
quainted with  the  griefs  and  fickneffes  of  this  in-bred 
love,  but  we  know  not  what.its  health.and  complacen- 
cies are, 

To  conclude  this  particular,  /xe^oXa^^  wwj*/s  * 
4<^%Ji,  the  Soul  hath  ftrong  and  weighty  motions,  and 
nothing  elfe  can  bear  it  up  but  fomething  permanent 
and  immutable.     Nothing  can  beget  a  conftant  fere- 
nity  and  compofednefs  within,  but  fomething  Supreme 
to  its  own  Effbnce-,  as  if  having  once  departed  from 
the  primitive  Fountain  of  its  life,  it  were  deprived  of 
it  felf ,  perpetually  contefting  within  it  felf  and  divi- 
ded againft  it  felf:  and  all  this  evidently  proves  to  our 
inward  fenfe  and  feeling,That  there  is  fome  Higher 
Good  then  our  felves,  fomething,  that  is  much  more 
amiable  and  defirable,.and  therefore  muft  be  loved  and 
preferred  before  our  felves,  as  Tlotinus  hath  excel- 
lently obferv'd.,  *PfS  oflwv  ex-ccgnv  efitfjfyjQv  t£  ciyaSrv ., 
j8aAe7cu  okgwo  fj^T^ov^'o  ^iv  !?)5  &c  Every  thing  that 
de fires  the  enjoyment  of  the  Firfi  good^  would  rather  be 

That 


and  TS[4twe  of  God.  g  ^ 

That  then  what  it  is,  becaufe  indeed  the  nature  of  that  k 
much  more  desirable  then  its  own.  And  therefore  the 
Flatonifls,  when  they  contemplate  the  Deity  under 
thefe  three  notions  of  S  gV,  3  lv  and  <S  dytSiv,  and  que- 
ftion  which  to  place  fir  ft  in  order  of  under  (landing,  re- 
folve  the  preeminence  to  be  due  to  theSa^cc&p,  as 
Simplicity  tzllsus,  becaufe  That  is  firft  known  to  us 
as  the  Archited  of  the  world,  and,  we  may  adde,  zs 
that  which  begets  in  us  this  e&Hlyyv  W^?,  thefe  ftrong 
paflionate  defires  whereby  all  forts  of  men  ( even  thofe 
that  are  rude  and  illiterate)  are  firft  known  to  them- 
felves,  and  by  that  knowledge  may  know  what  dimi- 
nutive, poor  and  helplefs,  things  themfelves  are,  who 
can  never  fatiate  themfelves  from  themfelves,aad  what 
an  Excellent  and  Soveraign  goodnefs  there  is  above 
them  which  they  ought  to  ferve,  and  cannot  but  ferve 
it,  or  fome  filthy  idol  in  ftead  of  it  $  though  this  men- 
tal Idolatry  be  like  that  grofs  and  external  in  this  alfo, 
that  howfoever  we  attend  it  not  ( and  fo  are  never  the 
more  blamelefs  )  yet  our  worfhip  of  thefe  images  and 
pidures  of  Goodnefs  refts  not  there,  it  being  fome 
all-fufficient  Good  that  ( as  we  obferved  before  )  calls 
forth  and  commands  our  adorations. 


T2  Chap. 


i  40  DeduS'tons  and  Inferences  from  the 


Chap.  IV. 

» 

Deductions  and  Inferences  from  the  Confederation  of  the 
Divine  ]S[ature  and  Attributes. 

i.  That  all  Divine  productions  are  the  free  Effluxes  of 
Omnipotent  Love  and  Goodnefs.  The  true  Notion 
of  God's  glory  what  it  is.  Men  very  apt  to  miflake 
in  this  point.  Cod  needs  not  the  Happinefs  or  Mifery 
of  his  Creatures  to  make  himfe If  'glorious  by.  God 
doesmofl  glorifie  himfelf  by  communicating  himfelf: 
we  moft  glorifie  God  when  we  mofl  partake  of  him,  and 
refemble  him  mofi, 

\  >\  TE  have  feen  how  we  may  rife  up  to  the.under- 
y  V  ftanding  of  the  Deity  by  the  contemplation  of 
our  own  Souls  :  and  now  it  may  feem  worthy  of  the 
beft  attention  of  our  Minds  to  confider  fome  Dedutti- 
ens  and  Inferences  which  naturally  flow  from  the  true 
knowledge  of  the  Divine  Nature  and  Attributes. 

And  the  Firft  is  this.  That  all  Divine  productions  or 
operations  that  terminate  in  fomething  without  Hirn^  are 
nothing  elfe  but  the  free  Effluxes  of  his  own  Omnipotent 
Love  and  Goodneft,  which  alwaies  moves  along  with 
them,  and  never  willingly  departs  from  them.  When 
God  made  the  world,  it  was  not  out  of  a  piece  of  Self- 
Inter  eft  ^  as  if  he  had  had  any  defign  to  advance  himfelf, 
or  to  enlarge  his  own  ftock  of  glory  and  happinefs  $  for 
what  Beauty  or  Perfection  can  be  in  this  whole  Crea- 
tion which  was  not  before  contained  in  himfelf  as  the 
free  Fountain  of  all  <  or  what  could  he  fee  out  of  him- 

•   felf 


Confederation  of  the  Divine  Ifyture  and  Attributes.       \ai 

felf  that  could  adde  any  thing  to  his  Own  ftature, which 
he  found  not  already  in  himfelf?  He  made  not  the 

World  j£p vciA  heuev,  \vcl  Tif^i  'O^ys  <n  dv^r^7nov  (£  ^)i 
<&ea)V  aMwc  <&  ^oufjyvw  xcLpTrvfp  ,  c5f  /s^av^dv  wo.  ^ro  *f 
$jeows  apu'jufyu©*,  //■  n?^f  not  for  any  need  ,  or  that  he 
might  gain  fome  honour  to  him  felf  from  Men,  Archangels 
or  Angels,  as  the  Tribute  or  Kent  to  he  $  aid  to  him  from 
his  Creation,  as  Clemens  Alexandrine  obferves  out  ofstrom.^. 
Plato.  Though  I  know  not  how  it  comes  about  that 
fome  bring  in  God  as  it  were  cafting  about  how  he 
might  ereft  a  new  Monopoly  of  glory  to  himfelf,  and 
fo  to  ferve  this  purpofe  made  the  World,  that  he 
might  have  a  ftock  of  glory  here  going  in  it.  And  I 
doubt  we  are  wont  fometimes  to  paint  him  forth  too 
much  in  the  likenefs  of  corrupt  and  impotent  men,that 
by  a  fond  ambition  pleafe  themfelves  and  feed  their 
luftfull  phanfies  with  their  own  praifes  chanted  out  to 
them  by  their  admirers,  and  another  while  as  much 
fport  themfelves  and  applaud  their  own  Greatnefs,  to 
hear  what  hideous  cries  the  Severity  of  their  own 
Power  can  extort  from  thofe  they  have  a  mind  to  make 
miferable. 

We  all  fpeak  much  of  the  Glory  of  God,  and  entertain 
a  common  belief  that  that's  the  onely  End  for  which  we 
were  all  made  :  and  I  wifh  we  were  all  more  inwardly 
moved  with  a  true  and  lively  fenfe  of  it.  There  can 
be  nothing  elfe  that  either  God  could  propound  to 
himfelf,  or  that  we  ought,  if  it  be  rightly  underftood. 
But  we  muft  not  think  that  God  ,  who  is  Infinite  ful- 
nefi,  would  feek  for  any  thing  without  himfelf:  he 
needs  neither  our  Happinef  nor  our  Mifery  to  make 
himfelf  move  illuftrious  by  5  but  being  full  in  hirfifelf, 
it  was  his  good  pleafure  to  communicate  of  his  own 
fulnefs  r  for.  as  *  Proclus  hath  well  obfeiVd  *  m*  $  *Ltb'*- in  r/~ 

T  3  £« 


,2  4  z  DeduBions  and  hftrtnces  from  the 

%%v>  /SaIthJ  vw  wV  ,'&c.  How  can  he  look  without  himfelf y 
bring  he  is  a  fur  e  Mind  alwaies  -encompaf?  dwith  its  own 
glorious  bright  nef  ?  But  the  goad  pie  afar  e  of  his  Will  be- 
ing f  lid  with  bounty  ,  and  the  power  of  a  mo  fl  gracious 
Deity  proceeding  from  it^  liberally  dijpenfedthemfelvesy 
and  di (tribute d  thofe  gifts  of  grace  that  might  make  all 
created  Being  the  more  to  refemble  that  Archetypall  idea 
cfthemfelves.  Accordingly  Timaus  Locrus  reprefents 
the  Creatour  of  the  World  in  the  fame  ftrain  that  Mo- 
fes  did  5  ms  dytiCpfy)©*  %  vutp&LvSsU  ,  delighted  as  it 
were  in  himfelf  to  fee  that  all  things  that  he  had  trade 
were  good,  and  fome  things  exceeding  good.  God 
himfelf  being  infinitely  full,and  having  enough  and  to 
-fpare,  is  alwaies  overflowings  and  Goodnef and  Love 
ifTue  forth  from  hitn  byway  of  redundancy.  When 
he  made  the  World,  becaufe  there  was  nothing  better 
then  himfelf,  he  {hadowed  forth  himfelf  therein,  and, 
as  far  as  might  be,  was  pleafed  to  reprefent  himfelf  and 
manifeft  his  own  eternall  glory  and  perfe&ion  in  it. 
When  he  is  faid  to  feek  his  own  glory,  it  is  indeed  no- 
thing elfe  but  to  ray  and  beam  forth,  as  it  were,  his 
own  luftre  •,  as  R.Zpehuda  in  his  Book  Cofri  hath  glanc'd 

at  it,  inaai  iay  Ssk  Swi  ti^x  -to*  y^j  "rcon 

Gloria  h&c  feint  ilia  eft  lucis  divine,  cedens  in  ut  Hit  at  em 
pofuli  ejus  in  terra  ejus, 

God  does  then  moft  glorifie  and  exalt  himfelf  in  the 
moft  triumphant  way  that  may  be  ad  extra  or  out  of 
himfelf,  if  I  may  fo  phrafe  it,  when  he  moft  of  all  com- 
municates himfelf,  and  when  he  ere&s  fuch  Monu- 
ments of  his  own  Majefty  wherein  his  own  Love  and 
Goodnef  may  live  and  reign. 

And  we  then  moft  of  all  glorifie  him,  when  we  par- 
take moft  of  him,  when  our  ferious  endeavours  of  a 
trueaflimilation  to  him  and  conformity  to  his  Image 

declare 


& 


Myideratton  of  the  Divine  l^ature  and  Attributes.        1-45 

declare  that  we  think  nothing  Better  then  He  is ,  and 
are  therefore  mod:  ambitious  of  being  one  with  him  by 
an  Univerfall  Refignation  of  our  felves  unto  him. 

This  is  his  Glory  in  its  loweft  Humiliation,  while  it 
beams  forth  out  of  himfelf  3  and  our  Happinefs  in  its 
Exaltation,  which  Heaven  never  feparates  nor  divides 
though  Earth  doth.  His  Honour  is  His  Love  and 
Goodnefs  inparaphrafe,  fpreading  it  felf  over  all  thofe 
that  can  or  doe  receive  it  5  and  this  he  loves  and  che- 
rifhes  wherefoever  he  finds  it,  as  fomething  of  himfelf 
therein. 

Thus  I  (hould  leave  this  particular,  but  that  being 
gone  fo  far  in  it,  it  may  be  worth  the  while  to  take  no- 
tice of  Three  things  wherein  God  moft  of  all  glories 
and  takes  the  greateft  complacency,  in  reference  to 
Creatures,  as  they  are  laid  down  by  Proclus  L^in  Tim. 

1.  TLvtppcuveTOJi  f£,  Tvecfivttx  k^  t  hS^ov  IcLvhd  vovmv ,  oi^yj 

£cwi<TY\,  The  Firfl^andchiefefl^  is  concurrent  with  his  own 
internall  vifion  of  all  things  in  that  fimple^  expedite  and 
ftmultaneons  comprehenfion  of  all  things  intelligible ^pier- 
cing through  all  their  effences^  and  viewing  them  all  m 
himfelf^  he  is  delighted  therein^  a*  feeing  how  his  own 
Glory  can  difp/ay  and  imitate  it  felf  in  outward  Matter. 

2.  The  fecond  is,  §/$  r  'Qnnft£eiQnWTVL>  *?$  \z*r)£e%Q- 
tjfyjwv  r  g£&>'  ^foioS^  wjt6  *?ffl  ctyx&wv  %opnyioM^  in  the 
apt  nef  and  capacity  ofthoft  things  which  he  hath  made 
to  receive  a  further  influence  of  good  ready  to  fir  earn 
forth  from  himfelf  into  them.     3.  The  1  aft  is,  ct>  tm  $; 

ccvLtyoiv  avjJLyJi'rficL ,  y  cocsivei  av^mvoia  (£  crvfAtyaviaL^  in 
the  fweet  fymmetry  of  his  own  forms  with  this  capacity^ 
and  as  it  were  the  harmonious  conffiration  and  fymphony 
%fthem,  w hen  his  own  light  p  leaf  ant  ly  plates  upon  thofe 
well-tuned  inflruments  which  he  hath  fitted  to  run  the 

defcants 


•>j  a  A  jjnuwwwm  ana  injtrenms  pvm  ivv 

defcants  of  his  own  Goodnef  upon.  And  therefore  it 
becomes  us  whom  he  hath  endued  with  vitall  power  of 
a&ion,  and  in  fome  fenfe  a  Self-moving  lifey  to  ftir  up 
his  good  gifts  within  our  felves  5  and,  if  we  would  have 
him  take  pleafure  in  us,  to  prepare  our  own  Souls 
more  and  more  to  receive  of  his  Liberality,  iVa  ^ 
dpyy  &s  yi/u&s  i\  t5  SreZ  Hui^  that  that  ftock  which  he  is 
pleafed  to  impart  to  us  may  not  lie  dead  within  us. 
And  this  is  the  Application  which  he  makes  of  this 
Particular. 


Chap,  V. 

jffecond  DeduBion. 

%.  That  all  things  are  fupported  and  govern  d  by  an 
Almighty  Wifdome  and  Goodnefs.  An  Anfwer  to 
an  objection  made  againft  the  Divine  Providence 
from  an  unequall  diflribution  of  things  here  below. 
Such  quarrelling  with  Providence  arifeth  from  a  Pd- 
danticall  and  Car  nail  notion  of  Good  and  Evil. 

IN  the  next  place  we  may  by  way  of  further  DeduSti- 
<w  gather,  That  that  Almighty  Wifdome  andGoodnefi 
which  fir  ft  made  all  things^  doth  alfo  perpetually  conferve 
and  govern  them  5  deriving  themfelves  through  the 
whole  Fabrick,  and  feating  themfelves  in  every  Finite 
Effence,  1W  fm  <pvy>v<Tu>  S  Sr&ov  nhsm  clvoLTtfoc  ^y>!Tec/5(as 

the  fame  Philofopher  expreffeth  it)  left  ftragling  &  fal- 
ling off  from  the  Deity,  they  fhould  become  altogether 
diforderly,  relapfing  and  Aiding  back  into  their  firfl* 
Chaos.     As  in  all  Motion  there  muft  be  fome  Firfi  Mo- 
ver 


Confideration  of  the  Divine  filature  and  d  Unhides. 

i;<fr,from  whence  the  beginning  and  perpetuation  of  all 
Motion  is  deduced :  fo  in  Beings  there  muft  be  fome 
Firfi  Ejfence  upon  which  all  other  muft  constantly  de- 
pend. And  therefore  the  Pythagorean  philofophy  was 
wont  to  look  upon  thefe  vice  cTwptfpyw^TW/,  as  they  call 
this  production  of  every  thing  that  is  not  truly  divine, 
6)5  a*  ov  fyueai,  as  being  alwaies  in  fieri.  For  as  no  Fi- 
nite  thing  can  fubfift  by  its  own  ftrength,  or  take  its 
place  upon  the  ftage  of  Space  without  the  leave  of  an 
Almighty  and  Supreme  power  :  fo  neither  can  it  re- 
main here  without  licence  and  affiftance  from  it.  The 
Deity  indeed  is  the  C  entre  of  all  finite  Being,  and  En- 
tity it  felf,  which  is  Self  f iff  cient^  muft  of  neceflity  be 
the  Foundation  and  Bafis  of  every  one  of  thefe  weak 
Eflences,which  cannot  bear  up  themfelves  by  any  Cen- 
trall  power  of  their  own  $  as  we  may  alfo  be  almoft  af- 
fured  of  from  a  fenfible  feeling  of  all  theconftant  mu- 
tations and  impotency  which  we  find  both  in  our  felves 
and  all  other  things. 

And  as  God  thus  preserves  all  things,  fo  he  is  con- 
tinually ordering  &  difj/ofing  all  things  in  the  beft  way, 
and  providing  fo  as  may  be  beft  for  them.  He  did  not 
make  the  World  as  a  meer  Exercife  of  his  Almighty 
power,  or  to  trie  his  own  ftrength,  and  then  throw  it 
away  from  himfelf  without  any  more  minding  of  it  5 
for  he  is  that  Omnipresent  Life  that  penetrates  and 
runs  through  all  things,  containing  and  holding  all  faft 
together  within  himfelf-,  and  therefore  th'e  antient  Phi- 
lofophy was  wont  rather  to  fay,  that  the  World  was 
in  God,  then  that  God  was  in  the  World.  He  did  not 
look  without  himfelf  to  fearch  for  fome  folid  founda- 
tion that  might  bear  up  this  weighty  building,  but  in- 
deed rear'd  it  up  within  him,  and  fpread  his  own  Om- 
nipotency  under  it  and  through  it  :  ar\4  being  cen- 

V  trally 


'45 


i^6  VeduSiiom  end  Inferences  from  the 

trally  in  every  part  of  it,  he  governs  it  according  to  the 
prescript  of  his  own  unfearchable  Wifedome  and  Good- 
nej?,  and  orders  all  things  for  the  beft.  And  this  is  one 
principall  Orthodox  point  the  Stacks  would  have  us 
to  believe  concerning  Providence  ,  011  W*7a  w5  dpi^u 
>3  ytveletf  ,  that  all  things  are  here  done  in  this  World 
by  the  appointment  of  the  Beft  Mind. 

And  now  if  any  fhould  quarrel  with  the  unequall  dif- 
tribution  of  things  here,  as  if  rather  fome  blind  For- 
tune had  beftow'd  her  bleflings  carelefly  till  (he  had  no 
more  left,  and  thereby  made  io  many  ftarvelings,  ra- 
ther then  fome  All-knowing  Mind  that  deals  forth  its 
bounty  in  due  proportions  3 1  fhouldfend  them  to  Plu- 
tarch and  Plotinus  to  have  their  Reafons  fully  fatisfied 
in  this  point,  ( for  we  here  deal  with  the  Principles  of 
Naturall  light )  all  thefe  debates  arifing  from  nothing 
but  Pedantic  all  and  Carnall  notions  of  Good  and  Evil: 
as  if  it  were  fo  gallant  a  thing  to  be  dealing  with 
Crowns  and  Scepters,  to  be  bravely  arrayed,  and  wal- 
low in  that  which  is  call'd  the  Wealth  of  this  World. 
God  indeed  never  took  any  fuch  notice  of  Good  men 
*  Tionn.  Enn.  as  t0  make  them  all  Rulers,  as  the  *  laft  of  thofe  fore- 
l'  .' c'  '       cited  Authors  tells  us  3  neither  was  it  wrorth  the  while, 

dvSrgf)*mvr\s  dfjL&vco}  tstw  awrHov  upy/ovlaA  £T),  neither  is  it 
fit  for  good  men  that  partake  of  an  higher  life  then  the 
moftPrwcely  is^to  trouble  themfelves  about  lording  &  ru- 
ling over  other  men,  as  if  fuch  a  fplendid  kind  of  nothing 
as  this  is  were  of  fo  much  worth.  It  may  be  generally 
much  better  for  us ,  wThile  we  are  fo  apt  to  magnifie  & 
fJcourt  any  Mundane  beauty  and  glory,  as  we  are,  that 
Providence  fhould  diforder  and  deface  thefe  things,  that 
we  might  all  be  weaned  from  the  love  of  them,  then 
that  their  lovely  looks  fhould  fo  bewitch  and  enchant 

our 


Confederation  of  the  Divine  filature  and  Attributes.       147 

our  Souls  as  to  draw  them  off  from  Better  things.  And 
I  dare  fay  that  a  fober  mind  that  (hall  contemplate  the 
ftate  and  temper  of  mens  minds,  and  the  confufed 
frame  of  this  outward  world,  will  rather  admire  at  the 
Infinite  Wifdome  of  a  gracious  Providence  in  permit- 
ting and  ordering  that  Ataxy  which  is  in  it,  then  he 
would  were  it  to  be  beheld  in  a  more  comely  frame 
and  order. 


Chap.  VI. 

A  third- Deduction. 

3.  That  all  true  Happinefs  confifts  in  a  participation 
of  Godarifing  out  of  the  aflimilation  and  conformi- 
ty of  our  Souls  to  him  3  and.  That  the  moft  reall 
Mifery  arifeth  out  of  the  Apoftafie  of  Souls  from 
God,  2$o  enjoyment  of  God  without  r#r  firing  made 
like  to  Him.  The  Happinef  and  Mifery  of  Man  defind 
and  ftate W,  with  the  Originalland  Foundation  of  both. 

\  t\  TE  proceed  now  m  another  Deduction  or  Infe- 
*  *  rence,  viz.  That  all  True  HaPpinef  conftfts  in  a 
-participation  of  God  arifwg  out  of  the  af imitation  and 
conformity  of  our  Souls  to  him  ♦,  and  the  mojl  reall  Mifery 
arifeth  out  of  the  Apoftafie  of  Souls  from  God.  And  fo 
we  are  led  to  fpeak  01  the  Rewards  and  Punifhments 
of  the  Life  to  come,  Premium  and  Poena  ,  tinjn  "OU/, 
as  the  Jewifli  Writers  are  wont  to  exprefs  them :  and 
it  will  not  be  any  hard  labour  from  what  hath  been  faid 
to  find  out  the  Originall  and  Nature  of  both  of  them  5 
and  though  perhaps  we  cannot  dive  into  the  bottome 

V  2  of 


!  4.8  Dcdu  Ellens  and  Inferences  ficm  the 

of  them,  yet  we  may  go  about  them,  and  tell  how  in  a 
general  way  |o  define  and  diftinguifh  them. 

Happinef  is  nothing  elfe,  as  we  ufually  defcribe  it  to 
our  felves,  but  the  Enjoyment  of  fome  Chief  good  : 
and  therefore  the  Deity  is  fo  boundlefly  Happy,  be- 
caufe  it  is  every  way  one  with  its  own  Immenfe  per- 
fection ^  and  every  thing  fo  much  the  more  feelingly 
lives  upon  Happinef,  by  how  much  the  more  it  comes 
to  partake  of  God  and  to  be  made  like  to  him  :  And  there- 
fore the  Platonifis  well  defin'd  it  to  confift  in  idea  Boni. 
And  as  it  is  impoffible  to  enjoy  Happinefi  without  a 
fruition  of  God  $  fo  it  is  impoflible  to  enjoy  him  with- 
out an  af  'imitation  and  conformity  of  our  Natures  to 
him  in  a  way  of  true  goodnefs  and  Godlike  perfection. 
It  is  a  common  Maxim  of  Socrates,  fm  x,<x,$&p!p  xct<Sctp3 
'i(pol<7me<&cu  fm « cSvfjATLv  w,  it  is  not  law  full  for  any  impure 
nature  to  touch  pure  Divinity.     For  we  cannot  enjoy 
God  by  any  Externall  conjunction  with  him:  Divine 
fruition  is  not  by  a  meer  kind  of  Apportion  or  Conti- 
g-#*Vyvfour  Natures  with  the  Divine,  but  it  is  an  In~ 
t  em  all  Union  ^  whereby  a  Divine  Spirit  informing  our 
Souls,  derives  the  ftrength  of  a  Divine  life  through 
them  •  and  as  this  is  more  ftrong  and  a&ive,  fo  is  Hap- 
pinefl  it  felf  more  Energetical  within  us      It  mud  be 
fome  Divine  Efflux  running  quite  through  our  Souls, 
awakening  and  exalting  all  the  vitall  powers  of  them 
into  an  a&ive  Sympathy  with  fome  Ablblute  good, 
that  renders  us  compleatly  bleffed.     It  is  not  to  fit 
gazing  upon  a  Deity  by  fome  thin  fpeculations  -,  but  it 
is  an  inward  feeling  and  fenfation  of  this  Mighty  Good- 
nefs difplaying  it  felf  within  us,  melting  our  fierce  and 
furious  natures,  that  would  fain  befomething  in  con- 
tradiction to  God,  into  an  Univerfall  complyance  with 
it  felf,  and  wrapping  up  our  amorous  Minds  wholly 

into 


ConftJeration  of  the  Dhine  1S{ature  and  dttributes.      1 49 

into  it  felf,  whereby  God  comes  to  be  all  in  all  to  us. 
And  therefore  fo  long  as  our  Wills  and  Affeftions  en- 
deavour to  fix  uponany  thing  but  God  &  true  Good-  ' 
nefs,  we  doe  but  indeed  anxioufly  endeavour  to  wring 
Happinejs  out  of  fomething  that  will  yeeld  no  more 
then  a  flinty  Rock  to  all  our  prefling  and  forcing  of  it. 
The  more  we  endeavour  to  force  out  our  Arreftions  to 
flay  and  reft  themfelves  upon  any  Finite  thing,  the 
more  violently  will  they  recoil  back  again  upon  us.  It 
is  onely  a  tru^  ^nle  and  relifh  of  God  that  can  tame 
and  matter  that  rage  of  our  infatiable  and  reftlefs  de- 
fires  which  is  ftill  forcing  us  out  of  our  felves  to  feek 
fome  Perfect  Good^  that  which  from  a  latent  fenfe  of  our 
own  Souls  we  feel  our  felves  to  want. 

The  Foundation  of  Heaven  and  Hell  is  laid  in  mens 
own  Souls,  in  an  ardent  and  vehement  appetite  after 
Happwefi,  which  can  neither  attain  to  it,  nor  mifs  fi- 
nally of  it  and  of  all  appearances  of  it,  without  a  quick 
and  piercing  fenfe.  Our  Souls  are  not  like  fo  ma- 
ny lumps  of  dead  and  fenflefs  Matter  to  a  true  living 
Happinef^  they  are  not  like  thefe  dull  clods  of  Earth 
which  fent  not  the  good  or  ill  favour  of  thofe  Plants 
that  grow  upon  them.  Gain  and  Lqfizre  very  fenfibly 
felt  by  greedy  minds.  The  Soul  of  man  was  made  with 
fuch  a  large  capacity  as  it  is,  that  fo  it  might  be  better 
fitted  to  entertain  a  full  and  liberall  Happinefs,  that  the 
Divine  Love  and  Goodnefs  might  more  freely  fpread 
it  felfin  it,  and  unite  it  to  it  felf.  And  accordingly 
when  it  mifleth  of  God,  it  muft  feel  fo  much  the  more 
the  fury  and  pangs  of  Mifery,  and  find  a  fevere  Nemefis 
arifing  out  of  its  guilty  confcience,  which  like  a  fiery 
Scorpion  will  faften  its  flings  within  it.  And  thus  as 
Heaven^  Love^  zpoy,  Peace ,  Serenity^  and  all  that  which 
HappinefiiS)  buds  and  blofToms  out  of  holy  and  God- 

V  3  like 


1 5  o  DeduSiions  and  Inferences  from  the 

like  fpirits:  fo  alfo  Bell  and  Mifery  will  perpetually 
fpring  out  of  impure  Minds,  diftra&ed  with  Envy,  Ma- 
lice,  Ambition,  Self-will  or  any  inordinate  loves  to  any 
particular  thing. 

This  is  that  'AJ^sh/os  vlp®*  that  Plato  fpeaks  of, 
that  fatal  Law  that  is  firft  made  in  Heaven  s  Confifto- 
ry,  That  Purity  and  Holme f frail  be  happy,  and  all  Vice 
and  Sin  miferable.     Holinefs  of  Mind  will  be  more  and 
more  attra&ing  God  to  it  felf,  sS  all  Vice  will  lapfe 
and  Aide  more  and  more  from  him.     Th*  more  pure 
our  Souls  are  and  abftra&ed  from  all  mundane  things, 
the  more  fincerely  will  they  endeavour  the  neareft  ui\i  • 
on  that  may  be  with  God,  the  more  they  will  pant  and 
breathe  after  him  alone,  leaving  the  chafe  of  any  other 
delight.     There  is  fuch  a  noble  and  free-born  fpirit  in 
true  Goodnefs  feated  in  Immortall  natures,  as  will  not 
be  fatisfkd  meerly  with  Innocency,  nor  reft  it  felf  in 
this  mix  d  Bodily  fate ,  though  it  could  converfe  with 
Bodily  things  without  finking  to  a  vitious  love  of 
them  5  but  would  alwaies  be  returning  to  a  more  inti- 
mate union  with  that  Being  from  whence  it  came,  and 
which  will  be  drawing  it  more  and  more  to  it  felf:  and 
therefore  it  feems  very  reafonable  to  believe  that  if  A- 
dam  had  continued  in  a  ftate  of  Innocency,  he  ftiould 
have  been  raifed  by  God  to  a  greater  fruition  of  him, 
and  his  nature  fhould  have  been  elevated  to  a  more 
tranfcendent  condition.  And  if  there  was  any  Covenant 
made  with  Adam  in  Paradife,  I  think  we  cannot  under- 
{land  it  in  any  other  fenfe  but  this:  the  Scripture  fpeaks 
not  of  any  other  terms  between  God  and  Man.     And 
this  Law  of  life,  which  wehavefpoken  of,  is  Eternall 
and  Immutable-,  nor  does  the  Difpenfation  of  Grace 
by  Chrift  Jefus  at  all  abrogate  or  difannull,  but  rather 
enforce,  it :  for  fo  we  find  that  the  Law  ofchrifl,  that 

which 


Consideration  of  the  Divine  TS^aturc  and  Attribute*.        \  r  5 

which  he  gave  out  to  all  his  Difciples,  was  this  Law  of 
perfection  that  carries  true  Happinef  along  in  the  Senfe 
of  it,  which,  as  the  great  Prince  of  Souls,  he  difpenfeth 
by  his  Eternall  Spirit  in  a  vitall  way  unto  the  Minds 
of  men. 


Chap.   VII. 
A  Fourth  DeduBion. 

4.  The  Fourth  Deduction  acquaints  us  with  the  true  Noti- 
on vf  the  Divine  Juftice,  That  the  proper  fcofe  and 
dejign  ofit^  is  topreferve  Right eoufncfijo  promote  and 
encourage  true  Goodnef.  That  it  does  not  primarily 
intend  Punijhment,  hut  onely  takes  it  up  as  a  mean  to 
prevent  Tranfgrefion.  True  tfujlice  never  fupplants 
any  that  it  felf  may  appear  more  glorious  in  their 
mines.     How  Divine  fuflice  is  moft  advanced. 

IN  the  fourth  place,  we  may  further  colled  How 
rightly  to  ftate  the  Notion  of  the  Divine  tfuftice^ 
the  fcope  whereof  is  nothing  elfe  but  to  aflert  and  efta- 
bkfti  Eternal!  Law  and f  Right ,  and  to  preferve  the  in- 
tegrity thereof-,  it  is  no  defign  of  Vengeance*,  which 
though  God  takes  on  wicked  men,  yet  he  delights  not 
in  it.  The  Divine  Juftice  firfl  prefcribes  that  which 
is  moft  conformable  to  the  Divine  Nature,  and  mainly 
purfues  thecoafervationof  Righteoufnefs.  We  would 
not  think  him  a  good  Ruler  that  fhould  give  out  Laws 
to  enfnare  his  Subje&s,  with  an  even  indiflfcrency  of 
Mind  whether  his  Laws  be  kept,  or  Punifhments  dif- 
fered 3  but  fuch  a  one  who  would  make  the  beft  fecu- 

rity 


!  r  2  jutaucttons  and  Lnitrtncu  from  we 

rity  for  Right  and  Equity  by  wholfome  Laws,  and  an- 
-  nexing  Punifhments  as  a  mean  to  prevent  tranfgreflion, 
and  not  to  manifeft  Severity.  The  proper  fcope  of 
zpuflicc  feems  to  be  nothing  elfe  but  the  preferving 
and  maintaining  of  that  which  is  Juft  and  Right:  the 
fcope  of  that  tfuflice  which  is  in  any  Righteous  Law^  is 
properly  to  provide  for  a  righteous  execution  of  that 
which  is  juft  and  fit  to  be,  without  intending  punijh- 
ment  3  for  to  intend  that  properly  and  direiUy,  might 
rather  feem  Cruelty  then  tfuflice :  and  therefore  J>u- 
fiice  takes  not  up  Pimijhment^  but  onely  for  a  fecurity 
of  performance  of  Righteous-Laws,  viz,  either  for  the 
amendment  of  the  perfon  tranfgreffing,  or  a  due  ex- 
ample to  others  to  keep  them  off  from  tranfgreffion. 
For  I  would  here  fuppofe  a  Good  and  Righteous  man, 
who  in  fomedefolate  place  of  the  World  fhould  have 
rhe  command  of  a  1 00  more,and  himfelf  be  Supreme  & 
under  no  command.  He  prefcribes  Laws  to  this  com- 
pany, makes  it  death  for  any  one  to  take  away  ano- 
'  ther's  life.  But  now  one  proves  a  Murtherer,  kills  one 
of  his  fellows  5  afterwards  repents  heartily,,  and  is  like 
to  prove  ufefull  among  the  reft  of  his  fellows:  they 
all  are  fo  heartily  affedled  one  to  another,  that  there  is 
no  danger,upon  fparing  thisPenitent's  life,that  any  one 
of  them  fhould  be  encouraged  to  commit  the  like  evil. 
The  Cafe  being  thus  ftated,  it  will  not  feem  difficult 
to  conclude  that  the  tfuftice  of  this  Righteous  and  Good 
Commander  would  (pare  this  poor  Penitent  :  for  his 
zfuftice  would  have  preferved  that  life  which  is  loft, 
and  feeing  there  is  nothing  further  that  it  can  obtain  in 
taking  away  this,  it  will  fave  this  which  may  be  faved  5 
for  it  affefts  not  any  blood  5  and  when  it  deftroies,  it 
is  out  of  neceflity,  to  take  away  a  deftru&ive  perfon, 
and  to  give  example,  which  in  the  Cafe  ftated  falls  not 
out.  ,       Again, 


Confederation  of  the  Divine  l^atnre  and  Attributes^.       152 

Again,  tfnflice  is  the  tfuflict  ofGoodnefi,  and  fo  can- 
not delight  to  punifh  5  it  aimes  at  nothing  more  then 
the  maintaining  and  promoting  the  Laws  ofGoodnef^ 
and  hath  alwaies  (ome  good  end  before  it,  and  therefore 
would  never  punilh  except  fome  further  good  were  io 
view. 

True  Juftice  never  fupplants  any  that  it  felf  might 
appear  more  glorious  in  their  ruines  $  for  this  would 
be  to  make  juftice  love  fomething  better  then  Rigbte- 
oufneft^  and  to  advance  and  magnifie  it  felf  in  fomething 
wnich  is  not  it  felf,  but  rather  an  aberration  from  it  - 
felf:  and  therefore  Godhimfelffo  earneftly  contends 
with  the  Jews  about  the  Equity  of  his  own  waies,  with 
frequent  affeverations  that  his  Juftice  is  thirfty  after 
no  mans  blood,  but  rather  that  Sinners  would  repent3 
turn  from  their  evil  waies,  and  live.  And  then  Juftice 
is  moft  advanced,  when  the  contents  of  it  are  fulfill*  d  ; 
and  though  it  does  not,  and  will  not,  acquit  the  guilty 
without  Repentance,  yet  the  defign  of  it  is  to  encou- 
rage Innocency  and  promote  true  Goodnefs, 


X  Ckaf. 


154  Dedutikns  and  Inferences  from  the 


Chap.  VIII. 
The  Fifth  and  lafl  Dedafilion. 

5.  That  feeing  there  is  fuch  an  Entercourfe  and  Society 
as  it  were  between  God  and  Men,  therefore  there  is 
alfo  fome  Law  between  them,  which  is  the  Bond  of 
all  Communion.  The  Primitive  rules  of  God's  oeco- 
nomy  in  this  world,  not  the  fole  Refults  of  an  Abfolute 
Will ,  but  the  f acred  Decrees  of  Re af on  and  Goodnef% 
God  could  not  design  to  make  us  Sinfull  or  Miferable. 
of  the  Law  of  Nature  embofomdin  Mans  Soul,  how  it 
obliges  man  to  love  and  obey  God,  and  to  exttrefi  a 
Godlike  Jpirit  and  life  in  this  world.  All  Souls  the 
°jf~fPrit*8  of  God  t,  but  Holy  Smls  manifeft  themfelves 
to  be  j  and  are  more  peculiarly,  the  Children  of  God. 

T^HE  former  Deduction  leads  me  to  another  a-kin 
-**  to  it,  which  (hall  be  my  laft,  and  it  is  that  which 
fully  intimates  in  his  Be  legibns ,  viz.  That  feeing  there 
is  fuch  an  Entercourfe  and  Society  as  it  were  between  God 
and  Men,  therefore  there  is  alfo  fome  Law  between  themr 
which  is  the  Bond  of  all  Communion.  God  himfelf,  from 
whom  all  Law  takes  its  rife  and  emanation,  is  not  Ex- 
Ux  and  without  all  Law,  nor,  in  a  fober  fenfe,  above  it. 
Neither  are  the  Primitive  rules  of  his  Oeconomy  in 
this  world  the  fole  Refults  of  an  Abfolute  will,  but  the 
Sacred  Decrees  of  Reafon  and  Goodnef.  I  cannot  think 
God  to  be  fo  unbounded  in  his  Legijlative  power,  that 
he  can  make  any  thing  Law,  both  for  his  own  Difpen- 
fittio&s  and  our  obfervance,  that  we  may  fometime 

imagine, 


Confederation  of  the  Divine  2s(ature  and  AttribtHts.       155 

imagine.  We  cannot  fay  indeed  that  God  was  ab- 
fohitely  determind  from  fome  Law  within  himfelfto 
make  us  •,  but  I  think  we  may  fafely  fay,  when  he  had 
once  determin'd  to  make  us,  he  could  neither  make  us 
finfttll,  feeing  he  had  no  Idea  nor  fhadow  of  Evil  with- 
in himfelf,  nor  lap  us  thofe  dreadfull  fates  within  our 
Natures,  or  fet  them  over  us,  that  might  arcana  in/pi- 
ratione  (as  fome  are  pleas'd  to  phrafe  it)  fecretly  work 
ourruine,  and  filently  carry  us  on,  making  ufeofour 
own  naturall  infirmity,  to  eternall  mifery.  Neither 
could  he  defign  to  make  his  creatures  miferable,  that 
fo  he  might  {hew  himfelf  *puft.  Thefe  are  rather  the 
by-waies  of  Cruell  and  Ambitious  men,  that  feek  their 
own  advantage  in  the  mifchiefs  of  other  men,  and  con- 
trive their  own  Rife  by  their  Ruines :  this  is  not  Di- 
vine tfuftice^  but  the  Cruelty  of  degenerated  men. 

But  as  the  Divinity  could  propound  nothing  to  it 
felf  in  the  making  of  the  World  but  the  Communica- 
tion of  its  own  Love  and  Gooinefi ;  fo  it  can  never 
fwervefrom  the  fame  Scope  and  End  in  the  difpenfa- 
tionof  itfelf  toit0  Neither  did  God  fo  boundlefly 
enlarge  the  appetite  of  Souls  after  fome  All-fufficient^ 
Good,  that  fo  they  might  be  the  more  unfpeakably 
tortur'd  in  the  miffing  of  it  5  but  that  they  might 
more  certainly  return  to  the  Originall  of  their  Beings, 
And  fuch  bufie-working  Effences  as  the  Souls  of  men 
are,  could  neither  be  made  as  dull  and  fenflefs  of  true 
Happinefs  as  Stocks  and  Stones  are,  neither  could  they 
contain  the  whole  fumme  and  perfc&ion  of  it  within 
themfelves :  therefore  they  muft  alfo  be  inform'd  with 
fuch  Principles  as  might  conduct  them  back  again  to 
Him  from  whom  they  firft  came.  God  does  not  make 
Creatures  for  the  meer  (port  of  his  Almighty  arm,  to 
raife  and  ruine  and  tofs  up  and  down  at  meer  pleafure. 

X2  No, 


!  ?&  Dduciions  mid  Inferences  from  the 

No,  that  cv^o/uct  or  good  pleafure  of  that  Will  that 
made  them  is  the  fame  ftiil,  it  changes  not ,  though 
we  may  change,  and  make  our  felves  uncapable  of  par- 
taking the  blifsfull  fruits  and  effects  of  it. 

And  fo  we  come  to  confider  that  Law  embofom'd 
in  the  Souls  of  men  which  ties  them  again  to  their 
Creatour,  and  this  is  called  "The  Law  $f  ^  Nature  •,  which 
indeed  is  nothing  elfe  but  a  Paraphrafe  or  Comment 
upon  the  Nature  of  God  as  it  copies  forth  it  felf  in  the 
SoiilofMan. 

Becaufe  God  is  the  Firfi  Mind  and  the  Firfi  Good, 
propagating  an  Jw^^'^ot  himfelfin  fuch  Immortall 
Natures  as  the  Souls  of  Men  are,  therefore  ought  the 
Soul  to  renounce  all  mortall  and  mundane  things,  and 
preferve  its  Affe&ions  chaft  and  pure  for  God  himfetf; 
to  love  him  with  a  moft  Univerfall  and  Unbounded 
Love  ^  to  truft  in  him  and  reverence  him  t,  to  converfe 
with  him  in  a  free  &  chearful  manner,  as  One  in  whom 
we  live  and  move  and  have  our  Beings^  being  perpe- 
tually encompaffed  by  him,  and  never  moving  out  of 
him  $  to  refign  all  our  Wares  and  Wills  up  to  him 
with  an  equall  and  indifferent  mind,  as  knowing  that  he 
guides  and  governs  all  things  in  the  Bed  way  ^  to  fink 
our  felves  as  low  in  Humility,  as  we  are  in  Self-no- 
ihmgnefi, 

\  And  becaufe  all  thofe  fcatter'd  Rates  of  Beauty  and 
Lovelinefs  which  we  behold  fpread  up  and  down  all 
the  World  over,  are  onely  the  Emanations  of  that  in- 
exhaufted  Light  which  is  above  •,  therefore  fhould  we 
love  them  all  in  that ,  and  climb  up  alwaies  by  thofe 
Sun-beams  unto  the  Eternall  Father  of  Lights :  we 
fhould  look  upon  him  and  take  from  him  the  pattern 
of  our  lives,  and  alwaies  eying  of  him  fhould  *yL\u£\a, 
&b7ql  tocTcwV^ d &C  (as  Eierechs  fpeaks)  polifli  and 

jfliape 


ConfiJeMtwn  of  the  Divine  T^ature  and  Attributes.       1 57 

foape  our  Souls  into  the  cleared  refemblance  of  him  •, 
an  J  in  all  our  behaviour  in  this  World  ( that  Great 
Temple  of  his)  deport  ourfelves  decently  and  reve- 
rently, with  that  humility,  meeknefs  and  modefty  that 
becomes  his  houfe.     We  fhould  endeavour  more  and 
more  to  be  perfeft,  as  he  is  -,  in  all  our  dealing  with 
men,  doing  good,  fhewing  mercy  and  compaflion,  ad- 
vancing juftice  and  righteoufnefs ,  being  alwaies  full 
of  charity  and  good  works  5  and  look  upon  our  felves 
as  having  nothing  to  doe  here  but  to  difplay  &  blazon 
the  glory  of  our  heavenly  Father,  and  frame  our  hearts 
and  lives  according  to  that  Pattern  which  we  behold 
in  the  Mount  of  a  holy  Contemplation  of  him.     Thus 
we  fhould  endeavour  to  preferve  that  Heavenly  fire  of 
the  Divine  Love  and  Goodnefs  (which  iffuing  forth 
from  God  centres  it  felf  within  us,  and  is  the  Protopla- 
ftick  virtue  of  our  Beings )  alwaies  alive  and  burning  in 
the  Temple  of  our  Souls,  and  to  facrifice  our  felves 
back  again  to  him.     And  when  we  fulfill  this  Royall 
Law  arifing  out  of  the  heart  ot  Eternity,  then  ftull  we 
here  appear  to  htjhe  children  of  God^  when  he  thus 
lives  in  us,  as  our  Saviour  fpeaks  Matt h.  5.     And  fo  we 
fhall  clofe  up  this  Particular  with  that  High  privilege 
which  Immortall  Souls  are  inverted  with :  they  are  all 
the  off- faring  ofGod^  for  fo  S.Paul  allows  the  Heathen 
Poet  to  call  them :  they  are  all  royally  defcended,  and 
have  no  Father  but  God  himfelf,  being  originally  for- 
med into  his  image  and  likenefs  5  and  when  they  ex- 
prefs  the  purity  and  holinefs  of  the  Divine  Life  in  be- 
ing perfect  as  God  is  perfeft,  then  they  mamfeftthem- 
felves  to  be  his  Children^  Matth.  5.    And  in  Matth.  7. 
Chrift  encourageth  men  to  feek  and  pray  for  the  Spi- 
rit, ( which  is  the  beft  gift  that  God  fan  give  to  men ) 
becaufe  he  is  their  Heavenly  Father,much  more  boun- 

X  3  tlfuil 


i  c  8  DeduElions  and  Inferences  from  the  &c. 

tifitll  and  tender  to  all  helplefs  Souls  that  feek  to  him, 
then  any  earthly  parent,  whofc  Nature!  is  degenerated 
from  that  primitive  goodnefs,  can  be  to  his  children. 
But  thofe  Apoftate  Spirits  that  know  not  to  return  to 
the  Original!  of  their  Beings ,  but  implant  themfelves 
into  fome  other  ftock,  and  feek  to.  incorporate  and  u- 
nite  themfelves  to  another  line  by  fin  and  wickednefs, 
cut  themfelves  off  from  this  divine  priviledge,  and  lofe 
their  own  birth- right  -7  they  doe  fj4*m,Saiv{v  «*  *Mo  yi- 
v©<  ( if  I  may  borrow  that  phrafe )  and  lapfe  into  ano- 
ther nature.     All  this  was  well  exprefs'd  by  Vroclus. 

Seoov  mutes^  All  Souls  are  the  Children  of Cod ,  but  all 
of  them  know  not  their  God;  hut  fuch  as  know  him  and 
live  like  ti  him,  are  called  the  Children  of  God, 


lib.4,  in  Ti 
mum. 


Chap,  IX. 

^Appendix  concerning  the  Reafon  ef 

Vofitive  Laws. 

"OUT  here  \  as  an  Appendix  to  the  two  former  De- 
-*-'  dudtions,  it  may  be  of  good  ufe  to  enquire  into  the 
Reafon  of  fuch  Laws  as  we  call  Pofitive  5  which  God 
hath  in  all  times,  as  is  commonly  fuppos'd  ,  enjoyn'd 
obedience  to  5  which  are  not  the  Eternall  dictates  and 
Decretals  of  the  Divine  Nature  communicating  it  felf 
to  Immortall  Spirits,  but  rather  deduce  their  Originall 
from  the  free  will  and  pleafure  of  God. 

To  folve  this  Difficulty,  that  of  S.Paul  may  feem  a 
*  Gal.  1         fie  Medium,  who  tells  us,  *  The  Law  wo*  added hecaufe 

of 


Concerning  the  reafon  oftyofithe  Laws .  l  *  g 

§f  tranfgrefion  ;  though  1  doubt  not  but  he  means 
thereby  the  Morall  Law  as  well  as  any  other.  The  true 
intent  and  fcope  of  thefe  Pop  we  laws,  (and  it  may  be 
of  fuch  an  externall  promulgation  of  the  Morall)  feems 
to  be  nothing  elfe  but  this,  to  fecure  the  Eternall  Law 
of  Righteoufnefs  from  tranfgreflion.  As  the  Jews  fay 
of  their  decretafapientum,  that  they  were  min1?  TU , 
an  hedge  to  the  Law  $  fo  we  may  fay  of  thefe  Divine 
Decretals,  they  were  but  cautionary  and  preventive  of 
difobedience  to  that  Higher  Law :  and  therefore  Saint 
Paul  tells  us  why  the  Morall  Law  was  made  fuch  a  Po- 
litical bufinefs  by  an  external  promulgation,&c.iTim. 
i  #  9.  not  fo  much  becaufe  of  righteous  men ,  in  whom 
the  Law  of  Nature  lives,  who  perform  the  ml  tS  vqjjl* 
without  any  outward  Law,  but  it  was  given  for  the 
lawlej?  and  d?fobedient,&c.  And  therefore  I  doubt  not 
but  we  may  fafely  conclude,  that  God  gave  not  thofe 
Pofitive  Laws  meetly  fro  imferio,  if  I  may  ufe  that  ex- 
preffion-,  it  was  not  meerly  to  manifeft  his  Abfolute 
Dominion  &  Soveraignty,  as  fome  think,  but  for  the 
good  of  thofe  that  were  enjoyned  to  obey  3  and  this 
belief  Mofes  endeavours  almoft  throughout  the  whole 
Book  of  Deuteronomy  to  ftrengthen  the  Ifraelites  in  : 
and  therefore  God  was  fo  ready  upon  all  occafions  to 
difpenfe  with  thefe  Laws,  and  requires  the  Jews  to  omit 
the  obfervance  of  them ,  when  they  might  feem  to 
juftle  with  any  other  Law  of  Morall  duty  or  Humane 
xeceflity,  as  may  be  obferv'd  in  many  Inftances  in  Scri- 
pture. 

But  for  a  more  diftind  unfolding  of  this  point  ,  we 
may  take  notice  of  this  difference  in  the  notion  of  Good 
2nd  Evil,  as  we  are  to  converfe  with  them.  Some 
things  arefo  absolutely,  and  fomethings  are  fo  onely  re- 
latively ,.    That  which  is  abfolntely  good,  is  every  way 

Super  tour 


!<£o  Of  things  abjolutely  good,  and 

Sufcriour  to  us^  and  we  ought  alwaies  to  be  commanded 
by  it)  becaufe  we  are  made  under  it :  But  that  which 
is  relatively  rood  to  m^  may  fometime  be  commanded  by 
us.  Eternal!  Truth  and  Righteoufnefs  are  in  them- 
felves  perfectly  &  absolutely  good \  and  the  more  Viz  con- 
form our  felves  to  them,  the  better  We  are.  But  thofc  ' 
things  that  are  onely  good  relatively  and  in  order  to  us, 
we  may  fay  of  them,  that  they  are  fo  much  the  better, 
by  how  much  the  more  they  are  conform  *d  to  u$]L  mean, 
by  how  much  the  more  they  are  accommodated  and 
fitted  to  our  eftate  and  condition,  and  may  be  fit  means 
to  help  and  promote  us  in  our  purfuit  of  fome  Higher 
good:  and  fuch  indeed  is  the  matter  of  all  Pofitive 
Laws,  and  the  Symbolic all  or  Rituall  part  of  Religion. 
And  as  we  are  made  for  the  former,  i/z-s.what  is  abfo- 
lutely  good,  to  ferve  that  5  fo  are  thefe  latter  made 
for  us,  as  our  Saviour  hath  taught  us  when  he  tells  us 
that  the  Sabbath  was  made  for  man-,  and  not  man  for  the 
Sabbath  :  and  as  fincere  and  reall  Chriftians  grow  up 
towards  true  perfeftion,  the  lefle  need  have  they  of 
Pofitive  precepts  or  Externall  helps.  Yet  I  doubt  it  is 
nothing  elfe  but  a  wanton  fafus  and  proud  temper  of 
fpirit  in  our  times  that  makes  fo  many  talk  of  being 
above  Ordinances ,  who,  if  their  own  arrogance  and  pre- 
fumption  would  give  them  leave  to  lay  afide  the  flat- 
tering glafie  of  their  own  Self-love,  would  find  them- 
felves  to  have  moft  need  of  them. 

What  I  have  obferv'd  concerning  the  Things  abso- 
lutely good \  I  conceive  to  be  included  in  that  w&jV)  pis 
mention  d  Dan.  9.  everlafling  rtghtcouJnefly  which  the 
Prophet  there  faith  fhould  be  brought  in  and  advanced 
by  Mefliab:  this  £ix,oueo-vuun  aiwi©*  is  the  Righteouf- 
nefs which  is  of  an  eternall  and  immutable  natare,  as 
being  a  conformity  with  Eteriaall  and  Unchangeable 

Truth, 


of  The  everlafting  Righteoufnefi \  Dan.  9]  \  6  r 

Truth:  For  there  is  a  Righteoufnefs  which  thus  is  not 
Eternally  but  Pofttive  and  at  the  pleafure  of  God  that 
di&ates  it:  and  fuch  was  the  Righteoufnefivfhkh  Chrift 
faid  it  became  him  to  fulfil  when  he  was  baptiz'd  •,  there  Matth.  ?. 
was  no  neceffity  that  any  fuch  thing  (hould  become 
due.  But  the  Foundation  of  this  Everlafiing  righteouf- 
nefi  is  fomething  unalterable.  To  fpeak  more  parti- 
cularly, That  the  Higheft  good  fhould  be  loved  in  the 
Highefl  degree  5  That  dependant  creatures,  that  borrow 
all  they  have  from  God,  fhould  never  glory  in  themfelvesy 
or  admire  themf elves,  but  ever  admire  and  adore  that  un- 
bounded Goodnefi  which  is  the  Source  of  their  Beings  and 
all  the  Good  they  partake  of  *$  That  we  fhould  alwaies  doe 
that  which  is  jujl  and  right,  according  to  the  meafure  we 
would  others  fhould  doe  with  us :  thefe,  and  fome  other 
things  which  a  re&ified  Reafon  will  eafily  fupply,  are 
immutably  true  and  righteous  -  fo  that  it  never  was  nor 
can  be  true ,  that  they  are  unneceflary.  And  whofo 
hath  his  Heart  molded  into  a  delight  in  fuch  a  Righte- 
oufnefs and  the  pradlife  thereof,  hath  this  Eternallrigh- 
teoufnef  brought  into  his  Soul,  which  Righteoufnefs  is 
alfo  true  and  really  not  like  that  imaginary  Ext  email 
righteoufnefs  of  the  Law  which  the  Pharifees  boafted 
in. 


Ch 


A  P. 


iG*  Hoty  our  knowledge  of  God  comes  to  he 


Chap,  X. 

The  Conclufion  of  this  Treatife  concerning  the  Exifteme 
and  Nature  of  God  ,  jhewing  how  our  Knowledge  of 
God  comes  to  he  fo  imperfect  in  this  State,  while  we  art 
here  in  this  Terr  e fir  tall  Body,  Two  waies  obfervd  by 
PldtmuSyWhtreby  This  Body  does  prejudice  the  Soul  w 
her  operations.  That  the  Better  Philofophers  and  more 
Contemplative  J>ewes  did  not  deny  the  Exiflence  of  all 
kind  of  Body  in  the  other  /late,  What  meant  by  Zo 
roafter  's  eifuhov  *\>vy$s.  What  kind  of  knowledge  of 
Cod  cannot  be  attain  d  to  in  this  life..  What  meant  by 
Flefh  and  Blood ,  i  Cor.  15, 

"COR  the  concluding  of  this  Difcourfe,  as  a  Mantijfa 
'*•  to  what  hath  been  faid,  we  fhall  a  little  confider  how 
inconfiftent  a  thing  a  P  erf  eft  knowledge  of  God  is  with 
this  Mundane  and  Corporeall  ftate  which  we  are  in 
here,  while  we  are  in  the  Body,  we  are  abfent  from  the 
Lord,  as  S.  Paul  fpeaks,  and  that  ( I  think )  without  a 
myfterie:  Such  Bodies  as  ours  are  being  fitted  for  an 
Animal  ftate,  and  pieces  of  this  whole  Machina  of  Sen<- 
fible  Matter,  are  perpetually  drawing  down  our  Souls, 
when  they  would  raife  up  themfelves  by  Contempla- 
tion of  the  Deity  •  and  the  caring  more  or  lefs  for  the 
things  of  this  Body,  fo  exercifes  the  Soul  in  this  ftate, 
that  it  cannot  attend  upon  God  a'ofeiazraW  without 
diftraffion.  In  the  antient  Metaphyficks  fuch  a  Body  as 
this  is  we  carry  about  us,  is  call' d  civ^v,  auriAcuov,  &ce 
the  dark  Den  and  Sepulchre  in  which  Souls  are  impri- 
fon'd  and  entoitib'd,  with  many  other  expreflions  of 

the 


fo  imperfefl  in  this  flat*]  1 63 

t^e  like  importance-,  and  Proclas  tells  us  that  the  Com- 
moration  of  the  Soul  in  fuch  a  Body  as  this,  is,  accor- 
ding to  the  common  vote  of  Antiquity,  nothing  elfe 
but  K<xT<x<ptZu/&>tfi<;  ov  tt&cT/w  A*$w?,  a  dwelling  ox.  pitching 
its  Tabernacle  in  the  Valley  of  oblivion  and  Death*  But 
*  Plotinus,  in  his  *5%i  *?  &s  <ra!  <m\*~<£\<x,  x^b  1 4°/C^>  *  Ea*\4'  *  ' 
feems  not  to  be  eafily  fatisfied  with  Allegoricall  de- 
fcriptions,  and  therefore  fearching  more  ftri&ly  into 
this  bufinefs,  tells  hts  own  and  their  meaning  in  plainer 
terms,  that  This  Body  is  an  occafion  of  Evil  to  the  Sottl 
two  waies  ^  1.  on  t&  i^Tro^iov  *b(p&  ti&s  voiais  yivef), 
as  it  hinders  its  Mental!  operations,  prefenting  its  Idola 
Jpecus  continually  to  it:  2.  om&ovoSr  (£%hSvfMc£p<& 
XvTriw  <mp.'7rki\<j\v  o/jtLujj  as  it  calls  forth  its  advertency 
to  its  own  Paffions ,  which  while  it  exercifeth  it  felf  a- 
bout  tooearneftly,  it  falls  into  a  finfull  i-nordinacy. 

Yet  did  not  the  Platonifis  nor  the  more  Contempla- 
tive fews  deny  the  Exiftence  of  all  kind  of  Body  in  the 
other  State,  as  if  there  {hould  be  nothing  refiding  there 
but  naked  Souls  totally  devefted  of  all  Corpbreall  Ef- 
fence  5  for  they  held  that  the  Soul  ftiould  in  the  other 
World  be  united  with  a  Body,  not  fuch  a  one  as  it  did 
aft  in  here,  (which  was  not  without  difturbance)  but 
fuch  as  (hould  be  moft  agreeable  to  the  Soul,  which 
they  call'd  mvAifj^iKov  o%nf*oL  ■»?  -\v%jfc  the  Spirituall 
Vehicle  of  the  Soul^  and  by  Zoroafter  it  was  call  d  «J\w- 
&ov  ^vy$<9  a  kind  of  Umbra  or  Aert al  Mantle  in  which 
the  Soul  wraps  her  felf,  which,  he  (aid,  remain'dwith 
her  in  the  ft  te  of  glory,  ,;Esi  $  «<P»';ip  pA&s  6s  itW 
afjL<pi<pc*Qv<Tu. #  and  in  the  Jewifli  language  it  is  UJU^O 
WJBB  indumentum  quoddam  interim ,  as  Gaulmin  hath 
obferved  in  his  De  vita  ejr  morte  Mofis. 

But  to  return  5  the  Platonifis  have  pointed  out  a 
threefold  knowledge  of  God,    1.  one  x*t  Sfow/xi*, 

Y  2  2.  the 


%*  thefecond  *JJ  matt,  3.  the  laft  **?  Tntfwl&p*  ami 
this  laft  they  amrnvd  to  be  unattainable  by  us,  it  be- 
ing that  ineffable  Light  whereby  the  Divinity  com- 
prehends its  own  Effenee  penetrating  all  that  Immen- 
fity  of  Being  which  it  felf  is.  The  Firft  may  be  attained 
to  in  this  life  -y  but  the  Second  in  its  full  perfe&ion  we 
cannot  reach  here  in  this  life,  becaufe  this  knowledge 
arifeth  out  of  a  blifsfull  Union  with  God  himfelf,  which 
therefore  they  are  wont  to  call  6<m<pZu)  ^S  vqyH*  a  Con- 
tact of  Intelle&uall  Being,  and  fometimes  cuj($(poLmcu/ 
or  (firXchlw  cw<Tv%ix,lw.y  that  is,  that  I  may  phrafe  it  in 
the  Scripture  words,  a  beholding  of  God  face  to  face^ 
which  is  that  uD'^n  -no  Arcanum  facierum  the  Jewifh 
writers  fpeakof,  which  we  cannot  attain  to  while  we 
continuein  this  concrete  and  bodily  ftate.  And  fo  when 
Mo fes  defir'd  to  behold  the  face  of  God^  that  is,  as  the 
*-Maimon.de  *  Jewes  underftand  it  ,  that  a  diftinft  Idea  of  the  Di- 
fundam.  legis,  vine  Effence  might  be  imprinted  upon  his  Mind,  God 
"jExod  2  t0^  hittiy  *  No  man  can  fee  me^wd  live  *7  that- is,  no 
*  manin^this  corruptible  ftate  is  capable  of  attaining  to 
this  cuulotyclv&cc  or  vifio  facierum ,  as  Maimonides  ex^ 

pounds  it,  ^uo  -ouna  wn  *nn  dikh  njna  nu  y*v 

IjI  tys:%  The  Under/landing  of  the  living  man  ,  who  is 
compounded  of  Body  and  S ml ,  is  utterly  unable  clearly  to 
Apprehend  the  Divine  Efjence,  to  fee  it  as  it  is.  And  fo 
S.  Paul  diftinguifheth  the  knowledge  of  this  life  as  taken 
in  this  complex  fenfe,  and  oithe  life  totome  :  that  nm 
wefee£ihmn\f>HinaglaJ?^  which  is  continually  fullied 
and  darkened,  while  we  look  into  it,  by  the  breathing 
of  our  Animal  fanfies,  paffions  and  imaginations  upon 
it  5  and  o»  alvlypcZfi  darkly  '  but  we  (hall  fee  then 
<&£pcru)<7rov  *5r£os  /s>pd<w7rDv  face  to  face  \  which  is  =  the 
translation,  of  that  Hebrew  phrafe  n^S)  H^K  uZHS). 
Aadinthe  like  manner  does  a  Greek  Philofopher  comr 

pare 


fo  imperfefl  in  this  ftati.  i  <jc 

pare  thefe  two  forts  of  Knowledge  which  the  Soul 
hath  of  God  in  this  life  and  in  that  to  come,  Tas  'Gnw- 

fjfywT  ocAyi^clv  ?  c'JT©-,  <£  *v  kuyYi  x,cc£ktpa,,The  Soul  will 
reckon  all  this  knowledge  of  God  which  we  have  here  by 
way  of  Science  but  like  a  fable  or  far able ,  when  once  it  is 
in  conjunction  with  the  Father,  fcafting  upon  Truth  it 
[elf,  and  beholding  God  in  the  Pure  raies  of  his  own  Divi- 
nity.    I  (hall  conclude  all  with  that  which  S.  Paul  ex- 
prefly  tells  us,  i  Cor.  15.50.  Flejh  and  blood  cannot  in- 
herit the  kingdome  of  God-,  where,  by  Flejh  and  Blood 
he  feems  to  mean  nothing  elfe  but  Man  in  this  com- 
plex and  compounded  ftate  of  Soul  and  Body ,  I  mean 
corruptible,  earthy  Body :  and  it  was  a  common  Peri- 
phrafis  of  this  cLv^rwir©*  0  'zroAus  amongft  the  Jews, 
Qlt  "U^n :  in  thelike  fenfe  is  odpf;  <£  ^o,,  Flejh  ejr  Bloody 
in  thofe  and  other  places  in  the  New  Teftament  ufed5 
where  this  phrafe  occurr s,  viz.  Matth.  16.17.  Gal.  1 . 1 6. 
Ephef  6. 12.  Heb.2.1^.    But  in  oppofition  to  this  grofs 
earthy  Body,  the  Apoftle  fpeaks  of  c-£;ua  nvdjfxotliKov^ 
a  Spirituall  Body,  v.  44.  fuch  as  fhall  put  on  incorrupt  ion 
and  immortality,  v.  5  3 .  and  confequently  differing  from 
that  Body  which  here  makes  up  this  compounded  ani- 
mall  Being :  and  accordingly  our  Saviour  fpeaks  of  the 
children  of  the  Refurrection,  that  they* neither marry  >Luk.  20. 
nor  are  given  in  marriage,  nor  can  they  die  any  more,but 
are  icttyyt^oi,  or,  as  it  is  in  S.  Matthew  and  Mark ,  co» 
ayyihoi  t§  /SrS ,  as  the  Angels  of  God  5  and  fo  the 
Jewifli  writers  are  wont  to  ufe  the  fime  phrafe  to  ex- 
prefs  the  ftate  of  Glory  by,  viz,,  that  then  good'metr 
ftiallbe.mttfn  OH^TM  ficut  Angelimimflerii. 


Y    3  OF 


OF 

PROPHESIED 

A     DISCOURSE 

Treating  of 

The  Nature  of  Prophefie. 

The  Different  degrees  of  the  Propheticall  Spirit. 

The  Difference  of  Propheticall  Dreams  from  all  other 
Dreams  recorded  in  Scripture. 

The  Difference  of  the  True  Propheticall  Spirit  from 
Enthufiafticall  Impofture. 

What  the  meaning  of  thofe  Aftions  is  that  are  fre- 
quently in  Scripture  attributed  to  the  Prophets , 
whether  they  were  R  eall  or  onely  Imaginary* 

The  Schools  of  the  Prophets, 

The  Sons,  or  Difciples  of  the  Prophets. 

The  Difpofitions  antecedent  and  preparatory  to  Pro- 
phefie, 

The  Periods  of  Time  when  the  Propheticall  Spirit 
ceafed  in  the  Jewifli  and  Chriftian  Churches. 

Rules  for  the  better  underftanding  of  Propheticall 
Writ. 

2  Pet.  i .  2 1 . 
For  Prophefie  came  not  in  old  time  by  the  willofman^  but 
holy  men  of  God  (pake  being  moved  by  the  Holy  Ghofl. 

PhllO  J Ud.  I^fl  T->  TIS  O  T  <d?lO)V  *u>f>CLy]L{cl<mv  **thv}£pvGfJig;. 

P^^jjthj  \£iov  p.  ifev  "hvntpcdiyyblcu  5  a'/Wc'i^a  q  <7nLvloL 
\azrri%yvl@*  eiipu*  (pad Aw  cfC  &  <$~EjJUs  ipjutlutei  fyuec&zy  r3rS3 
M&  vtug/oos  H9%3v£ps  i£e\s  ivSruaict  '  fjyvcp  $  vv(paj  aw.JV 
€(p«f/49Tl«  5   tint  x)  /{9V  ©•   Spyanv  tfhv'Gftv  r\yguy    TLpvor 


1 6 9 


OF 


PROPHESIE 


Chap.I. 

That  Prophefie  is  the  way  whereby  Revealed  Truth  is 
di  (pen fed and conveighed to  us.  Mans  Mind  capable 
of  converging  and  being  acquainted  as  well  with  Re- 
vealed or  Pofitive  Truth ,  as  with  Naturall  Truth. 
Truths  of  Naturall  infcription  may  be  excited  in  us 
and  cleared  to  us  by  means  of  Prophetic  all  Influence. 
That  the  Scripture  frequently  accommodates  it  felf  +§ 
vulgar  apprehenfion,  and  /peaks  of  things  in  the  grea- 
tefi  way  of  condefcenfion. 


' ' 


Aving  fpoken  to  thofe  Principles  of  Naturall 
Theologie  which  have  the  moft  proper  and 
neceflary  influence  into  Life  and  Praffifey 
and  are  moft  pregnant  with  morall  good- 
nefs^  we  come  now  to  confider  Thofe  pieces  of  Re- 
vealed Truth  which  tend  moft  of  all  to  foment  and  che- 
rifh  true  and  real!  Piety. 

But  before  we  fall  prefsly  into  any  ftrid  Enquiry 
concerning  them ,  it  may  not  be  amifs  to  examine  How 
and  in  what  manner  This  kind  of  Truth  ^  which  depends 
folely  upon  the  Free  will  of  Gody  is  manifested  unto  man- 
kind; an  i  fo  treat  a  little  concern  ng  Prophefie  >  which 
inJeed  is  the  onely  way  whereby  This  kind  of  Truth  cm 
bedifpenfed  to  us.     For  though  our  own  Keafon  and     / 

Z  Unier-'^ 


17®  Of  Qrophfu. 

Underfianding  carry  all  Natural  Truth  neceflary  for 
Practice  in  any  fort ,  engraven  upon  themfelves ,  and 
folded  up  in  their  own  Eflences  more  immediatly,  as 
being  the  fir  ft  participations  of  the  Divine  Minde  con- 
fidered  in  its  own  Eternal  nature :  yet  Fojitive  Truth 
can  only  be  made  known  to  us  by  a  free  influx  of  the 
Divine  Mind  upon  our  Minds  and  Under  (landings. 
And  as  it  arifeth  out  of  nothing  elfe  but  the  free  plea- 
fure  of  the  Divinity,  fo  without  any  natural  determi- 
nation it  freely  (bines  upon  the  Souls  of  men  where 
2nd  when  it  Ktleth,  hiding  its  light  from  them  ordif- 
playing  it  forth  upon  them,  as  it  pleafeth. 

Yet  the  fouls  of  men  areas  capable  of  converting 
With  it,  thotrgh  it  doe  not  naturally  arife  out  of  the  fe- 
cundity of  their  own  Underftandings  >    as  they  are 
withany  Senfibleand  External  Obje&s.    And  as  our 
Senfations  carry  the  notions  of  Material  things  to  our 
Under  {landings  which  before  were  unacquainted  with 
them  •,  fo  there  is  fome  Analogical  way  whereby  the 
knowledge  of  Divine  Truth  may  alfo  be  revealed  to 
us.     For  fo  we  may  call  as  well  that  Hiftorical  Truth 
,  of  Corporeal  and  Material  things,  which  we  are  infor- 
f  iiied  of  by  our  Senfes,  Truth  of  Revelation,  as  that  Di- 
vine Truth  which  we  now  fpeak  of:  and  therefore  we 
may  have  as  certain  and  infallible  a  way  of  being  ac- 
quainted with  the  one,  as  with  the  other.     And  God 
having  fo  contrived  the  nature  of  our  Souls,  that  we 
may  converfe  one  with  another,  and  inform  one  ano- 
ther of  things  we  knew  not  before,  would  not  make 
us  fo  deaf  to  his  Divine  voice  that  breaks  the  rocks, 
/'  aad  rends  the  mountains  afunder  $    He  would  not 
make  usfo  undifciplinable  in  Divine  things,,  as  that 
we  fljould  not  be  capable  of  receiving  any  Imprefli- 
©as  from  himfelf  of  thofe  things  which  we  were  before 

unac* 


Of  Tropbefie.  *7* 

unacquainted  with.  And  thu  way  of  communicating 
Truth  to  the  Souls  of  men  is  originally  nothing  elfe 
but  Prophetical  or  Enthufiaftical-,  andfowe  may  take 
notice  of  the  General  nature  of Prophcfic. 

Though  I  would  not  all  this  while  be  miftaken , 
as  if  I  thought  no  Natural  Truth  might  be  by  the  means 
of  Prophetical  influence  awakened  within  us,  and  clea- 
red up  to  us,  or  that  we  could  not  lumine  prophetia 
behold  the  Truths  of  Naturall  inferiftton  %  for  indeed 
one  main  end  and  fcopeof  the  Prophetical  Spirit  feems 
tobe  the  qxickning  up  of  our  Minds  to  a  more  lively 
converfe  with  thofe  Eternal  Truths  of  Reafon,  which 
commonly  lie  buried  in  fo  much  flefhly  obfeurity  with- 
in us,  that  we  difcern  them  not.  And  therefore  the 
Scripture  treats  not  only  of  thofe  Pieces  of  Truth 
which  are  the  Refults  of  God's  free  Counfells,  but  alfo 
ot  thofe  which  are  mofta-kinand  allied  to  our  own 
Underftandings,  and  that  in  the  greateft  way  of  Con- 
defcention  that  may  be,  fpeaking  to  the  weakeft  fort 
of  men  in  the  molt  vulgar  fort  of  dialed  :  which  it 
may  not  be  amifs  to  take  a  little  notice  of. 

Divine  Truth  hath  its  Humiliation  and  Exinanition, 
as  well  as  its  Exaltation.  Divine  Truth  becomes  ma- 
ny times  in  Scripture  incarnate,  debafing  it  felf  to  af- 
fume  our  rude  conceptions,  that  fo  it  might  converfe 
more  freely  with  us,  and  infufeitsown  Divinity  into 
us.  God  having  been  pleafed  herein  to  manifeft  him- 
felf  not  more  jealous  of  his  own  Glory,  then  he  is  (  as 
I  may  fay )  zealous  of  our  good.  Nos  non  hahemm  au- 
res^  ficut  Dem  habet  linguam.  If  he  (hould  fpeak  in  the 
language  of  Eternity  who  could  underftand  him,  or/ 
interpret  his  meaning  i  or  if  he  fliould  have  declared 
his  Truth  to  us  only  in  away  of  the  pureft  ahftr action 
that  Humane  Souls  are  capable  of,  how  (hould  then 

Z  2  the 


the  more  rude  and  illiterate  fort  of  men  have  beena- 
ble  to  apprehend  it  <  Truth  is  content,  when  it  comes 
into  the  world,  to  wear  our  mantles,  to  learn  our  lan- 
guage, to  conform  it  felf  as  it  were  to  our  drefs  and 
fafhions :  it  affefts  not  that  State  or  Fajlus  which  the 
difdainfull  Rhetorician fets  out  his  ftyle  withall,  Non 
Tarentinis  /tut  Skulls  htc  ficribimas  ^  but  it  fpeaks 
with  the  moft  Idiot  led  fort  of  men  in  the  moft  Idiotic  d 
way,  and  becomes  all  things  to  all  men,  as  every  fonne 
of  Truth  fhould  doe,  for  their  good.  Which  was  well 
obferved  in  that  old  Cabbaliftical  Axiome  among  the 
Jewes,  Lumen  fupernum  nunquam  defcendit  fine  indu- 
mento.  And  therefore  (it  may  be)  the  belt  way  to  un- 
derftand  the  true  fenfe  and  meaning  of  the  Scripture 
is  not  rigidly  to  examine  it  upon  Philofophical  Inter- 
rogatories, or  to  bring  it  under  the  fcrutiny  of  School- 
Definitions  and  Diftin&ions.  It  fpeaks  not  to  usfo 
much  in  the  tongue  of  the  learned  Sophies  oi  the  world, 
as  in  the  plaineft  and  moft  vulgar  dialed  that  may  be, 
Which  the  Jews  conftantly  obferved  and  took  notice 
of,  and  therefore  it  was  one  common  Rule  among  them 
for  a  true  underftanding  of  the  Scripture,  mm  mini 
C31N  \32  piyVs-  Lex  loquitur  lingua  filiorum  hominum. 
Which  Maimonides  expounds  thus,  in  More  Nevoch. 
Par.  i.  C.  26.  Quicquid  homines  ab  initio  cogitatio- 
nis  fua  intelligentia  &  imagination  fua  pofjunt  ajfequi0 
id  in  Scriptura  attrihuitur  Creatori.  And  therefore  we 
find  almoft  all  Corporeal  properties  attributed  to  God 
in  Scripture,  quianjulgm  hominum  ab  initio  cogitationis 
Emit  at  em  non  apprehendunt^  nifi  in  rebus  corporeis,  as 
the  fame  Author  obferves.  But  fuch  ot  them  as  found 
Imperfection  in  vulgar  eares^s  Eating  and  Drinking^ 
the  like,  thefe  (faith  he)  the  Scripture  no  where  attri- 
butes to  him.-     The  reafon  of  this  plain  and  Idiotical 

ftyle 


Of '  (Propbefie.  1^2 

ftyle  of  Scripture  it  may  be  worth  our  farther  taking 

notice  of,  as  it  is  laid  down  by  the  forenamed  Author 
C.  33.  Hac  caufaeft  propter  quam  Lex  loquitur  lingua, 
filiorum  hominum^  &c.  For  this  reason  the  Law  Jpeaks 
according  to  the  language  ofthe.fonsofmen,  because  it 
is  the  mofi  commodious  and  eafte  way  of  initiating  and 
teaching  Children^  Women^  and  the  Common  people ^  who 
have  not  ability  to  apprehend  things,  according  to  the  very 
nature  and effence  of  them.     And  in  C.  34.  Et  ft  per  Ex- 
empla&  Similitudines  non  dednceremur  Sec.  And  if  we 
were  not  led  to  the  knowledge  of  things  by  Examples  and 
Similitudes  ,  hut  were  put  to  learn  and  undcrfland  all 
things  in  their  Formal  notions  and  Efjential  definitions  ^ 
and  were  to  believe  nothing  but  upon  preceding  Demon- 
/{rations  -7  then  we  may  well  think  that  {feeing  this  can'- 
not  be  done  but  after  long  preparations  )  the  greater  part 
ef  men  would  be  at  the  conclufion  of  their  daies^  before 
they  could  know  whether  there  be  a  Godorno^  &c.   Hence 
is  that  Axiomefo  frequent  among  the  Jewifh  Dolors, 
Magna  efl  virtus  vcl  fortitudo  Prophet  arum^  qui  afimi- 
lant  formam  cumformante  eam^  i.  e.  Great  is  the  pow- 
er of  the  Prophets^  who  while  they  looked  down  upon 
thefe  Senfible  and  Confpicable  things,  were  able  to 
furniih  out  the  notion  of  Intelligible  and  Inconfpica- 
ble  Beings  thereby  to  the  rude  Senfes  of  Illiterate 
people. 

The  Scripture  was  not  writ  only  for  Sagacious  and 
Abftra&ed  minds,  or  Philosophical  heads  y  for  then 
how  few  are  there  that  fhould  have  been  taught  the 
true  Knowledge  of  God  thereby  <  Vidi  filios  canaculi^ 
ejr  erant  pauci,  was  an  antient  Jewifli  proverb.  We  are 
not  alwiies  rigidly  to  adhere  to  the  very  Letter  of  the 
Text.  There  is  a  mV^  and  a  "^PD :  in  the  Scripture,  as 
the  Jewifh-  interpreters  obferve.    We  muft  not  think 

Z  3  that: 


',74  Of  Trophe/tel 

that  it  ahvaies  gives  us  Formal  Definitions  of  things  J 
for  it  fpeaks  commonly  according  to  Vulgar  apprehen- 
Pfal.  1 9.  fion  :  as  when  it  tells  of  the  Ends  of  the  heaven^  which 
Mat.  24.  now  almott  every  Idiot  knows  hath  no  ends  at  all.  So 
when  it  tells  us  Gen.  2.  7.  that  Gfa4  breathed  into  man 
the  breath  of  life ,  «*/  man  became  a  living  foul;  the 
expreflion  is  very  Idiotical  as  may  be,  and  feems  to 
comply  with  that  vulgar  conceit,  that  the  Soul  of  Man 
is  nothing  elfe  but  a  kind  of  Vital  breath  or  Aire :  and 
yet  the  Immortality  thereof  is  evidently  infinuated  in 
letting  forth  a  double  Original  oi  the  two  parts  of 
Man  ,  his  Body  and  his  Soul-,  the  one  of  which  is 
brought  in  as  arifing  up  out  of  the  Duji  of  the  earth, 
the  other  as  proceeding  from  the  Breath  of  God  him- 
felf. 

So  we  find  very  Vulgar  expreffions  concerning  God 
himfelf,  befides  thofe  which  attribute  Senfation  and 
Motion  to  him,  as  when  he  is  fet  forth  as  riding  upon-  the 
wings  of  the  Wind?  riding  upon  th*  Clouds^  fitting  in 
Heaven^  and  the  like,  which  feem  to  determine  his  in- 
different Omniprefence  to  fome  peculiar  place :  where- 
as indeed  fuch  paffages  as  thefe  are  can  be  fetch'd  from 
nothing  elfe  but  thofe  crafs  apprehenfions  which  the 
generalitie  of  men  have  of  God,  as  being  moft  there, 
from  whence  theobje&s  of  dread  and  admiration  moft 
of  all  fmite  and  infinuate  themfelves  into  their  Senfes, 
as  they  doe  from  the  Airey  Clonds^  Winds  or  Heaven^ 
So  the  ftate  of  Hell  and  Miferie  is  fet  forth  by  fuch  de- 
nominations as  were  moft  apt  to  ftrikea  terror  into 
the  minds  of  men ,  and  accordingly  it  is  called  Cce- 
tus  Gigantim  ,  the  place  where  all  thofe  old  Giants  , 
whom  divine  vengeance  purfued  in  the  general  Deluge, 
were  affembled  together,  as  it  is  well  obferved  by  a 
Diawib^firft  *ate  Author  of  our  own  upon  Pnverbs  21,  16.  The 
part.  man 


Of  Vrcpkefie.  175 

man  that  wandreth  out  of  the  way  ofunderftanding,  in  ea- 
rn Gtgantum  commorah tar.  And  accordingly  we  find  the 
ftate  and  condition  of  thefe  expreflfed  $ob  26.  5.  Gi- 
gantes gemunt  fub  acquis,  &  cjui  habitant  cum  iis.  Nudu<$ 
eft  infernus  coram  Mo,  &  nullum  eft  oferimentum  perdi- 
tioni,  as  the  Vulgar  Latin  renders  it,  The  Giants  groan 
under  the  waters,  and  they  that  dwell  with  them.  Hell  is 
naked  before  him,  ( that  is,  God,)  and  deftruciion  hath 
no  covering.     In  like  manner  our  Saviour  fets  forth 
Hell  as  a  great  valley  of  fire  likethat  of  Hinnom,  which 
was  prepared  with  a  great  deal  of  skill ,  to  torture 
and  torment  the  Devils  in.     Again  we  find  Heaven 
fet  forth  fometimes  as  a  place  of  continual  banquet- 
ing ,   where,  according  to  the  Jewifhcuftomes,  they 
fhould  lye  down  inoneanothers  bofomes  at  a  perpetu- 
all  Feaft  :  Sometimes  as  a  laradife  furnifhed  with  all 
kinds  of  delight  and  pleafure.     Again,  when  the  Scri- 
pture would  infinuate  God's ferioufnefs  and  realities 
any  thing,  it  brings  him  in  as  ordering  it  a  great  while 
agoe  before  the  Foundation  of  the  world  was  laid,  as 
if    he  more  regarded  that  then  the  building  of  the 
world.. 

I  might  inftance  in  many  more  things  of  this  nature,, 
wherein  the  Philofophical  or  Phyfical  nature  and  Literal 
veritie  of  things  cannot  fo  reasonably  be  fuppofed  to 
be  fet  forth  to  us,  as  the  Moral  and  Theological..  But  I 
fhall  leave  this  Argument,  and  now  come  more  preafe- 
ly  to  confider  of  the  nature  of  Frophejie ,  by  which 
God  flows  in  upon  the  Minds  of  men  extrinfecally  to 
their  own  proper  operations,  andconveighs  truth  im- 
mediately from  himfelf  into  thera. 


Cha  pu 


*76 


Vf  Tropbejie, 


Chap.  II. 

That  the  Prophetical  Spirit  did net  alwaies  manifeft  it 
felfwith  the  fame  clearnejj'e  and  evidence.  The  Gra- 
dual difference  of  Divine  illumination  between  Mo- 
fes,  the  Prophets,  and  the  Hagiographi.  A  general 
furvey  of  the  Nature  of  Prophefie  properly  fo  called. 
Of  the  joint  imprefiions  and  operations  of  the  Under- 
flanding  and  Phanfie  in  Prop  he  fie .  of  the  four  degrees 
of  Prophefie,  The  difference  between  a  ViCion  and  a 
Dream, 

T>U  T  before  we  doe  this,  we  ftiall  briefly  premife 
*~*fomething  in  general  concerning  that  Gradual  varie- 
ty whereby  thefe  Divine  Enthufiafms  were  difcover'd 
to  the  Prophets  of  old.  The  Prophetical  Spirit  did  not 
alwaies  manifeft  it  felf  eodemvigore  luminis^  with  the 
fame  clearnefs  and  evidence,  in  the  fame  exaltation  of 
its  light :  But  fometimes  that  light  was  more  ftrong  and 
vivid^  fometimes  more  wan  and  abfcure  $  which  feems 
to  be  infinuated  in  that  paflage,  Hek  1.  1.  God  who  in 
timepafl  /pake  unto  the  Fathers  by  the  Prophets  ttvXv- 
jjjte£<,  &  <7n>hvlej'7m;.  So  we  find  an  evident  difference  of 
Prophetical  illumination  aflerted  in  Scripture  between 
Mofes  and  the  reft  of  the  Prophets ^Deut.34. 10  .And there 
arofe  not  a  Prophet  fince  in  ifrael  like  unto  Mofes^  whom 
the  Lord  knew  face  to  face:  which  words  have  a  manifeft 
reference  to  that  whkh  God  himfelf  in  a  more  publick 
and  open  way  declared  concerning  Mofes^  upon  occafion 
of  fome  arrogant  fpeeches  of  Aaron  and  Miriam^  who 
would  equalize  their  own  Degree  of  Prophefie  to  that' 

of 


Of  Tropkefie:  1 77 

of  Mofes,  Numb.12.  5,  6, 7, 8.  And  the  Lordcame  down 
in  the  pillar  of  the  cloudy  and  flood  in  the  door  of  the 
Tabernacle y  and  called  Aaron  and  Miriam  \  and  they  both 
came  forth :  And  he  faid,  Hear  my  words  $  if  there  he 
a  Prophet  among  you,  I  the  Lord  will  make  my  f elf  known 
unto  him  in  a  Vifion,  and  will  jpeak  unto  him  in  a  Dream: 
My  fervant  Mvfes  is  not  fo,  who  is  faith  full  in  all  mine 
houfe  •  with  him  will  I '  /peak  mouth  to  mouth,  even  appa- 
rently and  not  in  dark  fpeeches,  and  the  fimilitude  of 
the  Lord  fhall  he  behold.  Wherefore  then  were  ye  not  a- 
fraid  to  (peak  againfl  my  fervant  Mofes  ?  In  which 
words  that  degree  or  Divine  illumination  whereby  God 
made  himfelf'  known  to  Mofes  feems  to  be  fet  forth  as 
fomething  tranfcendent  to  the  Prophetical  illuminati- 
on: and  fo  the  phrafe  of  the  New  Teftament  is  wont  ' 
to  diflinguifh  between  Mofes  an  i  the  Prophets,  as  if  in- 
deed Mofes  had  been  greater  then  any  Prophet.  But  be- 
fides  this  Gradual  difference  between  Mofes  and  the  Pro- 
phets,  there  is  another  difference  very  famous  amond 
the  Jewfh  Writers  between  the  Prophets  and  the  Hagi* 
ographi,  which  Hagiographi  were  fuppos'd  by  them  to 
be  much  inferior  to  the  Prophets.  But  what  this  diffe- 
rence between  them  was,  we  fhall  endeavour  to  fliew 
more  fully  hereafter. 

Having  briefly  premifed  this,  and  glanced  at  a 
Threefold  Injpiration  relating  to  Mofes  5  the  Prophets  , 
and  the  Hagiographi-jNz  fhall  firft  of  all  enquire  into  the 
Nature  oi  that  which  is  peculiarly  amongft  the  Jews 
called  Prophetical.  And  this  is  thus  defined  to  us  by 
Maimonides  in  Par.  2.  c.  36.  of  his  More  Nevocbim,  Ve- 
ritas &  quidditas  Prophetic  nihil  aliud  efl  qnam  Influ- 
cntia  a  Deo  Optimo  Maximo,  mediante  inttll'tiu  Agente^ 
fuper  facultatem  Rationalem  primb,  deinde  fuper  facul- 
tatem  Imaginatricem  influens.  i.  e.  The  true  tffence  of 

A  a  Prop  he  fie 


i?7^  j4- General*  furVey-^ 

_  Prophefie  is  nothing  elfe  but  an  Influence  from  the  Beitie 
upon  the  Rational  firjl  5  and  afterwards  the  Imagina- 
tive Faculties  by  the  mediation  of  the  Affive  intellect. 

^  Which  Definition  belongs  indeed  to  Trophefle  as  it  is 
Technically  fo  called,  and  diftinguifhed  by  Maimoni- 
des  both  from  that  degree  of  Divine  illumination  which 
was  above  it5  which  the  Matters  conftantly  attribute 
to  Mofes ,  and  from  that  other  degree  inferior  to  it, 
which  they  call  Wl)\)r\  nil,  Spiritus  Sancfus^  that  Ho- 
ly Spirit  that  moved  in  the  Souls  of  the  Hagiographi. 
But  Rabbi  Jpofeph  Albo  in  Maam  3.  c.  8.  Be  funda* 
mentis  fidei^  hath  given  us  a  more  large  defcription,  fo 
as  to  take  in  alfo  the gradus  Mofaicus,  ]/2W  PS'U  Nttn 
'pi  ai*a  -wk  ^2ir\  ran  ^y  fnn*  anvna,  i.  e.  Pro- 
phefie is  an  influence  from  God  upon  the  Rational  facul- 
ties either  by  the  Mediation  of  the  Fan  fie  or  otherwife:  and 
this  influence 5  whether  by  the  mini  fry  of  an  Angel  or 
etherwife,  makes  a  man  to  know  fuch  things  as  by  his  Na- 
tural abilities  he,  could  not  attain  to  the  knowledg  of 
Though  here  our  Author  feems  too  much  to  have 
ftreightned  the  latitude  of  Prophetical  influence,  where- 
by (as  we  intimated  before)  not  only  thofe  pieces  of 
Divine  truth  may  be  communicated  to  the  Souls  of 
men  which  are  not  contained  within  their  own  Ideas*, 
but  alfo  thofe  may  be  excited  which  have  a  neceflarie 
connexion  with  and  dependence  upon  Reafon. 

But  the  main  thing  that  we  (hall  obferve  in  this  defcri- 
ption  iSjthat  Facultie  or  Power  of  the  Soul  upon  which 
thefe  Extraordinarie  imprefiions  of  Divine  light  or  in- 
fluence are  made  •,  which  in  all  proper  Frophefle  is  both 
the  Rational  and  Imaginative  power.  For  in  this  Cafe 
they  fuppofed  the  Imaginative  power  to  be  (ct  forth  as 
a  Stage  upon  which  certain  Vifa  and  Simulacra  were 
reprefented  to  their  Under  {landings  5  juft  indeed  as, 

tfeey 


of  the  nature  of  Trophefie^  \jg 

they  are  to  us  in  our  common  Dreams  $  only  that  the 
Underftandings  of  the  Prophets  were  alwaies  kept  a- 
wakeand  ftrongly  a&ed  by  God  in  the  midft  of  thefe 
apparitions,  to  fee  the  intelligible  Myfteries  in  them, 
and  fo  in  thefe  Types  and  Shadows ,  which  were  Sym- 
bols of  fomefpiritual  things,  to  behold  the  Antitypes 
themfclves :  which  is  the  meaning  of  that  old  Maxime 
of  the  Jews  which  we  formerly  cited  out  of  Maimoni- 
des^  Magna,  ejl  virtus  feu  fortitude  Profhetarum  qui  afti- 
milant  formam  cumformante  earn.  But  in  cafe  the  Ima- 
ginative facultie  be  not  thus  fet  forth  as  the  Scene  of 
all  Prophetical  illumination,  but  that  the  Impreflions  of 
things  nakedly  without  any  SchemesoxPittures  be  made 
immediately  upon  the  Underftanding  it  felf,  then  is  it 
reckoned  to  be  the  gradus  Mofaicm ,    wherein  God 
fpeaks  as  it  were  face  to  face  -7  of  which  more  hereafter. 
Accordingly  R.  Albo,  in  the  Book  before  cited  and 
10^  Chapter,  hath  diftinguiftied  Prophejie  into  thefe 
four  degrees. The  firft  and  lowed  of  all  is,when  the  Ima- 
ginattveipowev  is  moft  predominant,fo  that  the  impref- 
lions made  upon  it  are  too  bufie,  &  the  Scene  becomes 
too  turbulent  for  the  Rational  facultie  to  difcern  the 
true  Myftical  and  Anagogical  fenfe  of  them  clearly  5 
and  in  this  cafe  the  Enthufiafms  fpend  themfelves  ex- 
treamly  in  Parables ,  Similitudes  and  Allegories,  in  a 
dark  and  obfeure  manner,  as  is  very  manifeft  in  Zacha- 
rj^  and  many  of  Ezechiel  his  Prophefies,  as  alfo  thofe 
oi  Daniel :  where  though  we  have  fii ft  the  outward 
frame  of  things  Dramatically  fet  forth  fo  potently  in 
the  Prophet's  phanfie,  as  that  his  Mind  was  not  at  the 
fame  time  capable  of  the  myftical  meaning,  yet  that 
was  afterward  made  known  to  him,  but  yet  with  much 
obfeuritie  ftill  attending  ic. 

This  declining  Jlate  of  P^opbefie  the  Jews  fuppofe  \ 

A  a  2  t" 


1 8o  rour  degrees  of  Tropbefie. 

then  principally  to  have  been,  and  this  Divine  illumi- 
nation to  have  been  thenfecting  in  the  Horizon  of  the 
Jewiih  Church,  when  they  were  carried  captive  into 
Babylon-  All  which  we  may  take  a  little  more  fully 
from  our  Author  himfeif  in  bus  3.  Book  an  I  17.  Chap- 
ter, 131  rU^m  pin  Nn^  ^0,i.  e.  Every  Prophet  that 
is  of  a  (Irong,  fagaciom  and  piercing  Understanding  will 
apprehend  the  thing  nakedly  without  any  Similitude  > 
whence  it  comes  to pafi  that  all  his  fayings  prove  di  ft  i  net 
and  clear,  and  free  from  all  obfcuritie  5  having  a  literal 
truth  in  them :  But  a  Prophet  of  an  inferior  rank  or  de- 
gree, his  words  are  obfeure,  enwrspp  d  in  Riddles  and  Pa- 
rabies,  and  therefore  have  net  a  Literal  but  Allegorical 
truth  contained  in  them.  Thus  he..  And  fo  afterwards, 
according  to  the  general  opinion  of  the  Jewiih  Ma- 
ilers, he  tells  us  that  after  the  Captivity,in  the  twilight 
of  Prophefie,  E\ekiel  began  to  fpeak  altogether  in 
Riddles  and  Parables  -7  and  fo  he  himfeif  complains  to 
*  Chap.2049.  God,  *  Ah  Lord  God)  they  fay  of  me,  Doth  he  not  J}eak 
Parables  i 

The  fecond  degree  which  our  forementioned  Au- 
thor makes  of  Prophefie  is ,  when  the  ftrength  of  the 
Imaginative  and  Rational  powers  equally  ballance  one 
another. 

The  third  is,  when  the  Rational  power  is  moft  pre- 
dominant 5  in  which  cafe  ( as  we  heard  before )  the 
Minde  of  the  Prophet  is  able  to  ftrip  thofe  things  that 
are  reprefented  to  it  in  the  glafs  of  Phanfie  of  all  their 
materiality  and  fenfible  nature,  and  apprehend  them 
more  diftin&ly  in  their  own  naked  EfTence. 

The  laft  and  Higheft  is  the gradus  Mofaicusjn  which 
all  Imagination  ceafeth,  &  the  Reprefentation  of  Truth 
defcends  not  fo  low  as  the  Imaginative  part,  but  is  made 
in  the  higheft  ftage  of  Reafon  and  Underftanding. 

But 


(Revelations  by  Dreams  and  Vifiom.  \  g  f 

But  we  (hall  hereafter  {peak  more  fully  concerning 
the  feveral  degrees  of  Prophetical  Infpiration,  and  dif- 
couife  more  particularly  of  the  Ruach  hakkodefh^  the 
highefl  degree  of  Prophefie  or  gradus  Mofatcus  y  and 
Bath  col  or  the  lorveft  degree  of  Prophefie, 

Seeing  then  that  generally  all  Prophefie  or  Prophetical 
Enthufiafm  lies  in  the  joint- lmpreffions  and  operations 
of  both  thefeforementioned  faculties,  the  Jews  were 
wont  to  underftand  that  place  Numb,  12.6,  &c.  as  ge- 
nerally decyphering  that  State  or  Degree  oi  Prophe- 
fie by  which    God  would  difcover    himfelfe  to  all 
thofeProphets  that  ever  fliould  arife  up  amongft  them, 
or  ever  had  been,  except  Mofes  and  the  Mefiiah.    And 
there  are  only  thefe* Two  waies  declared  whereby  God  *  jn  iflh  dux- 
would  reveal  himfelf  to  every  other  Prophet,  either  bm-pArtibm, 
in  a  Vifion  or  a  Bream  \   both  which  are  perpetually  ^[Zmhen- 
attended  with  thofe  Vifia  and  Simulacra  fenfibilia  as  tur  emr.es  Pro- 
muft  needs  be  imprefled  upon  Common  fenfe  or  Fan-  P^tf* &'****• 
fie,  whereby  the  Prophets  teemed  to  have  all  their  Sen-  More  Ncv.p.2. 
fes  waking  and  exercifin'g    their    feveral  fun&ions  ,  c-  36- 
though  indeed  all  was  but  Scenic  all  ok  Dramatical,  Ac- 
cording to  this  Twofold  way  of  Divine  infpiration, 
the  "Prophet  tfocl  foretells  the  Nature  of  that  Prophe-  *ch 
tical  Spirit  that  fliould  be  powred  out  in  the  latter 
times*,  and  in  Jeremy  i^.  14.  we  have  the  falfe  pro- 
phets brought  in  as  endeavouring  apifhly  to  imitate  the 
true  Prophets  of  God,  in  fortifying  their  Fanfies  by 
the  power  of  Divination ,    that  they   might  talk  of 
Dreams  and  Vifiions  when  they  came  among  the  people. 

Now  for  the  Difference  of  thefe  two,  a  Dream  and 
a  Vifion^t  feems  rather  to  lie  in  Circumftantials  then  in 
any  thing  Effential^&  therefore  M aim. part. 2 More Ne v. 
cap.  45.  tells  us  that  in  a  Dream  a  voice  was  frequent- 
ly heard,  which  was  not  ufual  in  a  Vifion.    But  the  re- 

A  a  3  presentation 


f 


i  S  z  1  be  difference  between 

prefentation  of  Divine  things  by  fome  Senfible  images 
or  fome  Narrative  voice  muft  needs  be  in  both  of  them* 
But  yet  the  Jews  are  wont  to  make  a  Vifion  fuperiour 
to  z  Dream,  as  reprefenting  things  moretothe  life, 
-  which  indeed  feizeth  upon  the  Prophet  white  he  isa- 
wake,  but  it  nofooner  furprifeth  him  but  that  all  his 
external  fenfes  are  bound  5  and  fo  it  often  declines  into 
a  true  Dream,  as  Maimon.  in  the  place  forenam'd  proves 
by  the  example  of  Abraham,  Gen.  iyei2.  where  the 
Vifion  in  which  God  had  appeared  to  him  (  as  it  is  rela- 
t  ed  ver.  i .)  paffed  into  a  Sleep,  And  when  the  Sun  was 
going  down,  a  deep  fleeptfell  upon  Abraham,  and  loe  an 
horror  of  great  darknefe  fell  upon  him.  Which  words 
feem  to  be  nothing  elfebut  adefcriptionof  that  paffage 
which  he  had  by  Sleep  out  of  his  Vifion  into  a  Dream. 

Now  thefe  Bcflatical  impreflions  whereby  the  Ima- 
gination and  Mind  of  the  Prophet  was  thus  ravifh'd 
fromitfelf,  and  was  made  fubjeftwholy  to  fome  A- 
gent  in  telleil  informing  it  and  fhining  upon  it,  I  fup- 
pofe  S.Paul  had  refped:  to  i  Cor.  13.  Now  we  fee  JV 
iaD7rifn  cv  cdviyjm&li,  by  aglaf,  in  riddles  or  p arables  5 
for  fo  he  feems  to  compare  the  Higheft  illuminations 
which  we  have  here,  with  that  conftant  Irradiation  of 
the  Divinity  upon  the  Souls  of  men  in  the  life  to 
come :  and  this  glaffing  of  Divine  things  by  Hiero- 
glyphicks  and  Emblems  in  the  Fanfie  which  he  fpeaks 
of,  was  the  proper  way  of  Prophetical  infpiration. 

For  the  further  clearing  of  which  I  {hall  take  notice 
of  one  paffage  more  out  of  a  Jewifh  writer ,  that  is , 
R.£^4/,concerning  this  prefent  argument,  vhich  Ifind 
Com.  in  Num.  12.6.  tfJKJJfOaW  nsm  "  Wtirh  nn 
fV\  Voluit  Deus  afimilare  Prophetiam  reliquorum  Pro- 
phet arum  homini  freculum  infticienti,  prout  inruunt 
Rabbini  nojlri  illo  axiomate  proverbiali,  Nemo  hffyiciat 

f]>  ecu  turn 


a  Vifion  and  a  t)ream.  i  $h 

ffeculum  Sabbato  :  i/ludjpeculum  eft  vitreum,  in  quo  rc- 
fleflitur  homini  fuaipfius  forma  &  imago  per  <vim  re* 
flexivam  Jpeculi,  cum  revera  nihil  ejufmodi  in  fpeculo 
realiter  exiflat.  Talis  erat  Prophetia  reliquorum  Prophe- 
tarum,  eo  quod contuebantur  facras  &  puras  imagines  & 
lumina  fuperna,  ex  medio  fglendoris  crpuritatis  iftorum 
luminum  realium  y  <vif<e  funt  illis  fimilitudines  5  wife 
funt  ill  is  tales  form  a  quale  s  funt  forma  human*.  By 
which  he  feems  to  referre  to  thofe  images  of  the  living 
Creatures  reprefented  in  a  Prophetical  vifion  to  Efay 
and  E\ekiel «  but  generally  intimates  thus  much  to  us, 
That  the  light  and  fplendorof  Prophetical  illuminati- 
on was  not  fo  triumphant  over  the  Prophets  fanfie, 
but  that  he  viewed  hisownImage5  and  faw  like  a  man, 
and  underftood  things  after  the  manner  of  men  in  all 
thefe  Prophetical  vifions.. 


Chap.  III. 

How  the  Prophetical  Breams  did  differ  from  all  other  * 
kinds  of  Breams  recorded  in  Scripture.   This  further 
iUuftrated  out  of  fever  alp  affages  of  Philo  Judseus  per* 
tinent  to  this  purpofe> 

\A7E  have  now  taken  a  General  furvey  of  the  Nd-  ■ 
v  v  ture  of  Prophe  fie,  which  is  alwaies  attended  (as 
we  have  (hewed)  with  a  Vifion  or  a  Bream,  though  in- 
deed there  is  no  Bream  properly  without  a  Vifion.  And 
here  before  we  pafs  from  hence,  it  will  be  neceffarie  to 
take  notice  of  a  main  Diftindion  the  Hebrew  Dodlors 
arewont  to  make  of  Breams  ,  left  we  miftake  all  thofe 
Breams  wch  we  meet  with  in  Scripture,  &  take  them  all 

for; 


iU  4  The  difference  of  Prophetical  T>reums 

for  Prophetical^  whereas  many  of  them  were  not  fuch. 
For  though  indeed  they  were  all  SiQirty.irla  fent  by 
God,  yet  many  were  tent  as  Monitions  and  InJlruc7ions7 
and  had  not  the  true  force  and  vigor  of  Propheti- 
cal Dreams  in  them  5  and  fo  they  are  wont  commonly 
to  diftinguilh  between  pT£  oiVn  and  vxn3nar?n. 
There  are  [omnia  vera  ,  and  [omnia  Prophetic  a:  an  I 
thefe  Maimonides  in  More  i\fei/.Par.2.Cap.4i.hath  thus 
generally  charaderized,  Quando  dicitur,  Deus  venit 
ad  N.  infomnio  no&is,  id  Prophetia  minime  nuncupari 
fotefl)  neque  vir  talis  ^  Pfopheta,  ejrc.  When  it  is  [aid  in 
Holy  writ)  That  God  came  to  fuch  a  man  in  a  Dream  of 
the  night,  that  cannot  be  called  a  Prophtfie,  nor  fuch  a 
man  a  Prophet  5  for  the  meaning  is  no  more  then  this^ 
That  fome  Admonition  or  Inftruftion  was  given  by  God 
to  fuch  a  man  ,  and  that  it  wM  in  a  Dream.  Of  this  fort 
He  and  the  reft  of  the  Hebrew  Writers  hold  thofe 
Dreams  to  be  which  were  fent  to  Pharaoh  ,  Nebuchad- 
n€%$ar^  Abimelech  and  Laban  •,  upon  which  two  laft 
our  Author  obferves  the  great  Caution  oi  onkelosthz 
Profelyte(who  was  inftru&ed  in  the  Jewifh  learning  by 
R,  Elea&armd  R.^cftud,  the  moft  famous  Doctors  of 
that  age)  that  in  his  Preface  to  thofe  Dreams  of  Laban 
and  Abimelech  he  flies,  Et  venit  verbum  a  Domino  ?  but 
doth  not  fay  (  as  when  the  Dreams  were  Prophetical ) 
Et  revelavit  fe  D$minus.  B?jfides,  a  main  reafon  tot* 
which  they  deny  thofe  Dreams  to  be  Propheticalis^  for 
that  they  that  were  made  partakers  of  tiiem  were  un- 
fan&ified  men  $  whereas  it  is  a  tradition  .amon jft  them, 
that  the  Spirit  of  Prophefie  was  not  communicated  to 
'    any  but  good  men.  M,\* 

But  indeed  the  main  difference  between  thefe  two 
forts  of  Dreams  feemsto  confift  in  this,  That  fuch  as 
were  not  Prophetical  were  much  weaker  in  their  Energy 

upon 


from  aU  other  Dreams  recorded  in  Scripture]  \\t 

upon  the  Imagination  then  the  Other  were,  in  fo  much 
that  they  wanted  the  ftrength  and  force  of  a  Divine 
evidence,  fo  as  to  give  a  plenary  affurance  to  the  Mind 
of  him  who  wasth^  fubjedlof  them,  of  their  Divine 
original-,  as  we  fee  in  thofe  Dreams  of  Solomon,  i  Kings 
3.  v.5«,  15.  and  ch.  9.  2.  where  it  is  faid  of  him,  when  he 
awaked  he  faid,  Behold  it  was  a  Bream  *,  as  if  he  had 
net  been  effe&ually  confirmed  from  the  Energy  of  the 
Dream  it  felf  that  it  was  a  true  Prophetical  influx. 

But  there  is  yet  another  difference  they  are  wont  to 
make  between  them,  which  is,  That  thefe [omnia  vera, 
or  vuS-evi^  ordinarily  contained  in  them  aiC?£3  D%121> 
fomething  that  was  dpyv  or  void  of  reality:  as  in  that 
Dream  of  ^ofeph  concerning  the  Sun,  the  Moon,  and 
the  eleven  Stars  bowing  down  to  him  5  whereas  his  Mo- 
ther, which  fhould  there  have  been  fignified  by  the 
Moon^  was  dead  and  buried  before,  and  fo  uncapable  of 
performing  that  refped  to  him  which  the  other  at  lafl 
did.  Upon  occafion  of  which  Dream  the  Gemarrft.  Do- 
ctors in  Berachoth  c.  p.  have  framed  this  Axiom,  a^3 

^3  ahrii  -upsm  pa  p  pHjtfft  -aV  t#e&  r*w 

n>l702  ami,  As  there  is  no  corn  without  ftr  aw,  fo  nei- 
ther is  there  any  meer  Dream  without  fomething  that  is 
dpy>v,  void  of  reality, &  i  n  fig  n  if!  cant.  Accordingly  Rab. 
Albo'm  Maam.  \*  c.  9.  hath  framed  this  diftin&ion  be- 
tween them,  rhj  nsnjm  jphss  bnnn  Hfra  trh^  T« 

T\QfeO  pT\X  p$J>  There  is  no  meer  Dream  without  fome- 
thing in  it  that  is  aLpy>v  ,  but  Prophefie  is  a  thing  wholy 
and  mo  [I  exactly  true. 

The  general  difference  between  Prophetical  Dreams 
and  thofe  that  are  meerly  Nouthetical  or  Monitor  ie,zni 
all  elfe  which  we  find  recorded  in  Scripture,  Philofud.in 
his  Trad  *&l  ™  SvoTreflvs  7t)  oV«py*,and  elfewhere,  hath 
at  large  laid  down.   The  proper  character  of  thofe  that 

B  b  were 


ifld  The  difference  of  frophetkalDretints 

vteveProphetical  he  clearly  infinuates  to  be  thuEcftaticd 
rapture  whereby  in  all  Prophetical  Dreams  fome  more 
potent  caufe,  a&ingupon  the  Mind  and  Imagination  of 
the  Prophets ,  fnatch'd  them  from  themfelves,  and  fo 
left  more  potent  and  evident  imprefGons  upon  them. 

I  {hall  the  more  largely  fet  down  his  Notion,becaufe 
it  tends  to  the  clearing  of  this  bufinefs  in  hand,  and  is, 
I  think,  much  obfcured,  if  not  totally  corrupted  by  his 
tranflator  Gdenius.  His  defign  is  indeed  to  fhew  that 
Mofes  taught  thefe  feveral  waies  whereby  Dreams  are 
conveyed  from  Heaven,  that  fohis  fublime  and  recon- 
dite do&rine  might  be  the  better  hid  up  therein  •,  and 
therefore  failing  between  Cabbalifmemi  Platonifme  he 
gropes  after  an  Allegorical  and  Myftical  meaning  in 
them  all*  His  firft  fort  of  Divine  Dreams  he  thus  de- 
fines, id  ft  T^Toy,  bit  dp%ovl@«  <rr»  whatus  &ev>  *j  vsn?- 

The  fir  ft  kind  was  when  God  himfelf  did  begin  the  mo* 
tion  in  the  Phanfie,  andfecretly  whifperedfuch  things  as 
are  unknown  indeed  to  us ^  but  perfectly  known  to  him- 
felf. And  of  this  fort  he  makes  zpofeph's  dreams,  the 
fenfe  whereof  was  unknown  to  ^ofeph  himfelf  at  firft, 
and  then  runs  out  into  an  Allegorical  expofition  of 
si«e*  'W? .   them  in  the  Book  intituled  $ofefh. 

The  fecond  kind  is  this,  TSk  i/Mfe^s  fittvoias  t>t  ^ 

mX&fyw^  &c.  When  our  Rational  facultie  being  moved 
together  with  the  Soul  of  the  World,  and  filled  with  a  di- 
vtnely-injpired  fury,  doth  predict  thofe  things  that  are 
to  come*  In  which  words  by  his  4U/E?  <fff  ohm  he 
means  the  fame  thing  with  that  which  in  a  former  Book 
about  the  fame  Argument  he  had  called  @  ohm  viv  the 
Mind  of  the  Univerfc ,  which  mingling  its  influence 
with  our  Minds.begets  thefe  ir&yvuais  or  previfions. 

And 


from  all  other  Dreams  recorded  In  Scripture.  igy 

And  this  is  nothing  elfe  but  that  which  others  of  his 
tribe  call  ^ySH  '—fyu  or  Intellettns  agens ,  which  it 
feems  heunderftood  to  be  the  fame  with  Ammo,  Mundi 
or  Univerfal  Soul,  as  it  is  defcribedby  the  Pythagore- 
ans and  Platonifis.  Of  this  fort  of  Dreams  he  makes 
thofeof  Jacobs  Ladder  and  of  Labans  Sheep.  And 
thefe  kinds  of  Dreams,  viz.  that  wherein  the  Intelle- 
&us  agens  doth  (\my\y  aft  upon  our  Minds  as  patients 
to  it,  and  that  wherein  our  Minds  do  cooperate  with 
the  Univerfal  Soul,  andfo  underftand  the  meaning  of 
the  influx,  he  thus  compares  together ;    A*d  i  le&tptur- 

7ti$  iw!$  j£  kJ?  tb  7re£<nv  ojjxao'Cf^u©*  (pcwIaeictA)  r&LVMi 
Wru  ^  £cyL£nA*>s  lfjilwvcrevy  an  rf6  ©g«  ^faojxoTs  Q,<ps- 
aiv  loiyyiib  2£&  v%£  Qv&gfiv  'ezro/3aMoj>7©«  *  itis  3  *J!  i» 
<TgJ7F^py,  en  otyofr^nrihoLvyiQ^    'in  ckqtiw  eljcur ,  &C. 

In  which  words  it  is  to  be  ebferved  that  he  calls  the 
matter  of  the  firfi  fort  of  Dreams  x?^^  oztfin*  eat- 
Jtpitc,  which  Gelenim  hath  miftook  whilft  he  tranflates 
it  Dei  oraculis  ccrtis  tonvenientia.  With  his  leave 
therefore  I  fhould  thus  interpret  that  whole  paffage, 
guarc  Mofes  facer  Antifies  indigitans  ill  as  phantafia* 
qu£  oboriuntur  fecundum  primam  fpeciem^  easperfpicue 
cjr  admodum  manifeffo  indicavit^  (  i.  e.  by  acding  an 
Explication  of  thofe  anigmata  ot  zpofeph's  Sun,  Moon, 
Stars  and  Sheaves,  which  hehimfelf  in  his  Dream  un- 
derftood  not  $  which  Explication  is  not  made  in  the 
examples  of  the  fecend  fort)  quippe  Deus  fubjecit  Wat 
fhantafiasper  [omnia  qu£  fimiles  junt  verts  Prophet  iis^ 
( i.  e.  rmoj  nnn^,  perfect*  Prophetic  five  maVn1? 
^KDjn  ->  fomniis  Prophet icis^  uti  loqtti  amant  Magiftri.) 
Secundi  verb  generis  f omnia  nee  plane  dilucide  nee  val- 
de  obfeure  indigitavit  •  qualia  erant  Somnia  de  Scala 
cvlepi^&cc.  Now  thefe  Dreams  of^ofeph  though  they 
contained  matter  of  a  like  nature  to  Prophetical  infpira- 

B  b  2  tion. 


i 8  &  The  difference  of  Prophetical  Breams 

tion,  yet  were  they  indeed  not  fuch5  and  therefore  are 
accounted  of  by  all  the  Jewifti  writers  onlyas  Somnia 
'vera  *  and  fo  our  Author  endeavours  to  prove  very 
fitly  to  our  purpofe,  though  indeed  upon  a  miffake 
walSuvV  yet  which  he  took  out  of  the  Verfion  of  the  *  Seventy, 

was  he  trained  Gen.   37».7«  "Q/Miv,  (pnozp,  ifJ$s  £tO]Ji&i\v  ^^J.y[\g\aL  •    ox) 

up  amongft  the  ^  jl       £$>»;  a^AStf©.  g  opfoiatoZf®.   x)  dfjuub&s 
OreikS;,ana  not    t  ,      ~  ,  .      »/  o.       c    ^^       ?     / 

well  acquainted  '^G3vAecfJL[6.xvavl(^* ,    v  wzLytoos   %j  TflActvyjo;    o££W©«   GjVol- 

hith  inerHe"    <fS*yfJLC*  Qiv->  &c«  ^fofephfaid,  £*  Me-thought  n?<?  hw* 
*r(yhiach§wogrd  binding  Jhzaves  3  TW  auvd   [  Me-thought  3  #  '^ 
is  not  in  the     language  of  one  that  is  uncertain,  dubious,  and  obfeurely 
Hebrew.         furmifing  t,  not  of  one  that  is  firmly  ajfured,  and  plainly 
fees  things  :  indeed  it  'very  well  befits  thofe  who  are  new- 
ly awaked  out  of  a  found  jleep,  and  have  fcarce  ceased 
to  dream,  to  fay  [Me-thought  *^    not  thofe  who  are  fully 
awake,  and  behold  all  things  clearly.  But  ifacob^  who  was 
more  exercifed  in  divine  things,  hath  no  fuch  word  as 
QMe-thought]  when  he  fteaks  of  his  Dream  ,  but,  faies 
he,  Behold,  a  ladder  fet  upon  the  earth ,  and  the  top  of  it 
reached  up  to  heaven,  &c.     After  the  fame  manner  al- 
moft  doth  Maimonides  in  his  More  Nev~  diftinguiih  be- 
tween Somnia  vera  &  Prophetica ,    making  Jacobs 
Dreams  (  as  all  the  Jewifli  writers  doe )  to  be  Prophe- 
tical. 

The  third  kind  of  Dreams  mentioned  by  Philo  is 
thus  laid  down  by  him  ,  2itwW«f  $  wi  Tysnv  c3sT©,5 

07TOTCW  OV  IMS  V7TV0K  O^  tOLV  TVS  f)   \v%T\  UiVXjjfyj'll,    ^   CLV&S'l- 
V%OVL   Ictvlluj,     7yf>v(ZcW7l&  "      Xj    C4>£rVCTtO0CVL  ,    ^VUUcL^&l    7T£p- 

ym$iKyj  to)  fxi^ovJcc  Stem ii^et,  i.  e.  The  third  kind  is y 
when  in  Jleep  the  Soul  being  moved  of  it  felf,  and  agi- 
tating it  felf,  is  in  a  kind  of  rapturous  ragey  and  in  a 
divine  fury  doth  foretell  future  things  by  a  prophetick 
facultie%  And  then,  which  is  more  to  our  purpofe,  he 
thus  fets  forth  the  nature  of  thofe  fanfies  which  dif* 

cover 


from  all  other  Dreams  recorded  in  Sc,  ipture.  i 89 

cover  themfelves  in  thefe  kind  of  Dreams.     A?  Jj  kJ) 

TO   Tg/lD*'  &£<&.$  CWnZbaiO]    /^Mo^  ¥    7T&\i&)V    (JWlSJufyjO^ 

i>is  ojKJepxprfjKAis  'ffoqrfjw^  i.e.  T^<?  phantafms  which  belong 
to  the  third  kind  are  more  plainly  declared  by  Mofes  then 
the  former  •,  /<?r  f^ey  containing  a  very  profound  and 
dark  meanings  they  required  to  the  explaining  of  them  a 
knowledge  of  the  Art  of  interpreting  Dreams :  as  thofe 
Dreams  of  Pharaoh  and  his  Butler  and  Baker,  and  of 
Nebuchadnezzar ■,  who  were  only  amazed  and  dazled.. 
with  thofe    ftrange  Apparitions^  that  were  made  to  ' 
them,  but  not  at  all  enhghtned  by  them.     Thefe  are  of 
that  kind  which  Plato  fometimes  fpeaks  of,  that  can- 
not be  under ftood  without  a  Prophet  %  and  therefore  he 
would  have  fome  Prophet  or  Wife  man  alway  fet  over 
this  fjicwlim.     Thus  we  have  feen  thefe  Three  forts  of 
Dreams  according  to  Philo  ,  theFirftand  Laft  where- 
of the  Jewifh  Dodors  conjoin  together,  and  conftant- 
ly  prefer  the  Oneirocriticks  of  them  to  the  Dreamers 
themfelves :  and  therefore  whereas  they  deprefs  the 
notion  of  them  confidered  in  themfelves  below  any 
Degree  of  Prophefie ,  yet  the  Interpretation  of  them 
they  attribute  to  the  tfllpn  nn  or  Holy  Spirit  $  except 
there  bean  Interpretation  of  the  Dream  in  the  Dream 
it  felf,  fo  as  that  -ike.  Mind  of  the  Dreamer  be  fully  fa- 
tisfiedboch  in  the  meaning  and  divinity  thereof  5  for 
then  it  is  truly  Prophetical.     And  thus  much  for  this- 
Particular. 


A 


BJbj.  Cha?. 


1 9  o  The  difference  of  the  true  Tr  ope  t  teal  jpmt 


Chap.  IV. 

A  Urge  Account  of  the  Difference  between  the  true  Pro- 
phetical Spirit  and  Enthufiaflical  impoflures.  That 
the  Pfeudo-  Prophetical  Spirit  is  fedted  only  in  the  Ima- 
ginative Powers  and  Faculties  inferior  to  Reafon. 
That  Plato  and  other  Wife  men  had  a  'very  low  opinion 
of  this  Spirit^  and  ef  the  Gift  of  Divination^  and  of 
Confulting  the  Oracles.  That  the  True  Prophetical 
Spirit  feats  it  felf  as  well  in  the  Rational  Powers  as 
in  the  Senfitive \  and  that  it  never  alienates  the  Mindy 
but  informs  and  enlightem  it%  This  further  cleared 
by  fever al  Teftimonies  from  Gentile  and  Chriflian 
Writers  of  old.  An  Account  of  thofe  Fears  andCon- 
fiernations  which  often  feizedupon  the  Pnpbets.  How 
the  Prophets  perceived  when  the  Prophetical  influx  fe i- 
z,ed  upon  them.  The  different  Evidence  and  Energy 
of  the  True  and  falfe  Prophetical  Spirit. 

*CRom  what  we  have  formerly  difcourfed  concer- 
■*■  ning  the  Stage  of  Phanfie  and  Imagination  upon 
which  thofe  Vifa  prefented  themfelves  to  the  Mind  6i 
the  Prophet,  in  which  he  beheld  the  real  objefts  of 
Divine  truth  in  which  he  was  infpired  by  this  means  * 
it  may  be  eafily  apprehended  how  eafie  a  matter  it 
might  be  for  the  Devils  Prophets  many  times,  by  an 
apifti  imitation ,  to  counterfeit  the  True  Prophets  of 
God,  and  how  fometimes  Melancholy  and  turgent  Phan- 
fies,  fortified  with  a  ftrong  power  ot  Divination,  might 
unfold  themfelves  in  a  femblance  of  true  Enthufiafms. 
For  indeed  herein  the  Prophetical  influx  feeras  to  agree 

with 


from  all  Enthufiafticalimpoflure.  ipi 

with  a  mt ft ak en  Enthufufm^  that  both  of  them  make 
flrong  imprefliens  upon  the  Imaginative  powers,  and 
require  the  Imaginative  facultie  to  be  vigorous  and 
potent:    and  therefore  Maimonides  tells  us  that  the 
gift  of  Divination^  which  confided  in  a  mighty  force 
of  Imagination,  was  alwaies  given  to  the  Prophets,  and 
that  This  and  a  S  fir  it  of  Fortitude  were  the  main  Bafes 
oiProphefie  $  MoreNev.  part. 2.  c.  3  8.  Duos  iftas facilita- 
tes ,  Fortitudinis  fcilicet  ejr  Divinationis^  in  Prophetis 
fortifiimas  ejr  vehementifmas  effe  necefje  eft^&c.  i.  e. 
It  is  ncceffary  that  thefe  two  Faculties  of  Fortitude  and 
Divination  fhouldbe  mo  ft  flrong  and  vehement  in  the 
Prophets :  whereunto  if  at  any  time  there  was  an  accefi- 
en  of  the  influence  of  the  Intellect^  they  were  then  beyond 
meafure    corroborated ;  in  fo  much   that    (as  it  is  well 
known)  it  hath  come  to  this ,  that  one  man  by  a  naked 
Staffe  did  prevail  over  a  potent  King>  and  moft  manfully 
delivered  a  whole  Nation  from  bondage ,  viz.  after  it  was 
fatdto  him  Exodt  ]•  1 2. 1  will  be  with  thee.  And  though 
there  be  different  Degrees  of  thefe  in  men^  yet  none  can 
he  altogether  without  that  Fortitude  and  Magnanimi- 
tie.     So  it  was  f aid  to  Jeremy  Chap.  17.  18.  Be  not 
difmaied  at  their  faces,  &c.    Behold  I  have  made  thee 
this  day  a  defended  City-,  andfo  to  E\ek,  Ch.2 . 6.Be  not 
afraid  of  them  nor  their  words :  and  generally  in  all  the 
Prophets  we  jhallfind  a  great  Fortitude  and  Magnanimi- 
ty of  Spirit.     But  by  the  excellency  of  the  gift  of  Divi- 
ning they  could  on  a  fudden  and  in  a  moment  foretell  fu- 
ture things  •,  in  whrch  Facultie  notwithjlanding  there  was 
great  diver fitie.    Thus  he. 

It  will  not  be  therefore  any  great  Digreflion  here, 
awhile  to  examine  the  Nature  of  this  Faffe  light  which, 
pretends  to  Prophefie-,  but  is  not  $  as  being  feated  only 
in  the  Imaginative  power,  from  whence  the  firft  occa-    - 

fioa 


i^2  The  difference  of  the  true  fyrophtical  Spirit 

fionof  this  delufion  arifeth,  feeing  that  Power  is  alfo 
the  Seat  of  all  Prophetical  vifion,^  Tbnfe  ptrrpofe 
it  will  not  be  amifs  topremife  that  Threefold  degree 
of  Cognitive  influence  pointed  out  by  Maimonides , 
part.  2.  cap.  37.  More  Nev.  Thefirft  is  wholly  Intelle- 
ctual ,  defcending  only  into  the  Rational  facultie  ,  by 
which  that  is  extreamly  fortified  and  ftrengthened in 
the  diftinft  apprehenfion  of  Metaphyficall  Truths , 
from  whence,  as  he  tells  us5  arifech  the  Sed  of  Philofo- 
phers,  and  Contemplative  perfons.  The  fecond  is  joint- 
ly Into  the  Rational  and  Imaginative  izcuhk  together, 
and  from  thence  fprings  the  Sedl  of  Prophets.  The 
third  into  the  Imaginative  only,  from  whence  proceeds 
the  Se&  of  Polititians,  Lawyers  and  Law-givers  (whofe 
Conceptions  only  run  in  a  lecular  channel,)  as  alfo  the 
Seft  of  Diviners ,  Inch  ant  er  s ,  Dreamers  and  Sooth- 
fay  ers. 

We  fliall  coppy  out  of  him  a  Chara&er  of  fome  of 
this  Third  fort,  the  rather  becaufe  it  fo  graphically 
delineates  to  us  many  Enthufiaftical  Impojlors  of  our 
Age.  His  words  arethefe,  Hie  verbmonendm  es,  ex 
tertio  genere  e(fe  quofdam,  quibus  Phantaftd,  S omnia  & 
Ecflafes,  quales  in  Prophetic  Vifione  ejfe  folent,  it  a  mi- 
rabiles  obveniunt ,  ut  plane  fibi  perfuadeant  fe  Prophe- 
tas  ejfe,  &c.  i.  e.  But  here  I  muft  advert 2 fe  thee ,  that 
there  are  fome  of  this  Third  fort  who  hive  fome- 
times  fuch  flrange  Phanjies9  Dreams  and  Ecjlafies,  that 
they  take  themfelves  for  Prophets  y  and  much  marvel 
that  they  have  fuch  Phanfies  and  Imaginations  •  concei- 
ting at  loft  that  all  Sciences  and  Faculties  are  without 
any  pains  or  fludy  infufed  into  them.  And  hence  it  is 
that  they  fall  into  great  confufions  in  many  Theoretical 
matters  of  no  fmall moment,  and  do  fornix  true  notions 
with  fuch  as  are  meerly  feeming  and  imaginary,   as  if 

Heaven 


from  all  Enthufiaftical  impofiurel 

Heaven  and  Earth  were  jumbled  together.  All  which 
proceeds  from  the  too-great  force  of  the  Imaginative  fa- 
culty and  the  imbecillitj  of  the  Rational,  whence  it  is  that 
nothing  in  it  can  pjfi  forth  into  ati.  Thus  he.  This 
delufion  then  in  his  fenfe  of  thofe  'Evepyifjfyot  which 
pretend  to  Revelations,  arifeth  from  hence,  that  all 
this  forrain  force  that  is  upon  them  ferves  only  to  vi- 
gorate  &  impregnate  their  Phanfies  and  Imaginations, 
but  does  not  inform  their  Reafons,nor  elevate  them  to 
a  true  underftanding  of  things  in  their  coherence  and 
contexture  5  and  therefore  they  can  fo  eafily  imbrace 
things  abfurd  to  all  true  and  fober  Reafon :  Whereas 
the  Prophetical  Spirit  a&ing principally  upon  the  Reafon 
and  Underftanding  of  the  Prophets,  guided  them  con- 
fidently and  intelligibly  into  the  underftanding  of 
things.  But  this  Pfeudo-prophetical  Spirit  being  not  a- 
ble  to  rife  up  above  this  low  and  dark  Region  of  Senfe 
or  Matter,  or  to  foar  aloft  into  a  cl^ar  Heaven  of  Vi- 
fion,  endeavoured  alway  as  much  as  might  be  to 
ftrengthen  it  felf  in  the  Imaginative  part :  and  there- 
fore the  Wizzards  and  falfe  prophets  of  old  and  later 
times  have  been  wont  alway  to  heighten  their  Phan- 
fies  and  Imaginations  by  all  means  poflible  •,  which 
R.  Alho  infinuates  Maam.s.cap.  10.  nWJKPl  V?  UH 
'Ui  pin  moiQn  arott;  ^Q.  There  are  fome  men  whofe 
Imaginative  faculty  is  fir ong  >  either  by  Nature,  or  by 
fome  Artifice  which  they  ufe  to  fortifie  this  Imaginative 
facultie  with  5  and  for  fuch  purpofe  are  the  artifices 
which  Witches  and  fuch  as  have  familiar  Spirits  do  ufe, 
by  the  help  whereof  the  fimilitudes  of  things  are  more 
eafily  excited  in  the  Imagination.  Accordingly  Wierus 
Lib.  3.  Cap.  17.  de  Pr&fligiis  Damonum  (who  was  a 
man  (  as  fome  think )  too  well  acquainted  with  thefe 
myfteries ,  though  he  himfelf  feems  to  defie  them  ) 

C  c  fpeaks 


*9i 


*•#  *^)e  ^fftrmee  9M7C  tm  Tr^hetkalfpirit 

fpeaksto  the  fame  purpofe  concerning  Witches,  how 
that,  fo  they  may  have  more  pregnant  Phanfies,  they 
anoint  themfelves,  and  diet  themfelveswith  fomefuch 
food  as  they  underftand  from  the  Devil  is  very  fit  for 
that  purpofe.  And  for  further  proof  hereof  he  there 
quotes  Baptifla  Porta,  Lib.  2.  and  Cardan  de  SubtiL 
Cap.  18.  But  weftiall  notover-curioufly  any  further 
pry  into  thefe  Arts* 

This  kind  of  Divination  refting  meerly  in  the  Ima- 
ginative faculty  feemed.  fo  exaftly  to  imitate  the  Pro* 
phetical  Energy  in  this  part  of  it,  that  indeed  it  hath 
been  by  weaker  minds  miftaken  for  it ,  though  the  Wi- 
fer  fort  of  the  Heathens  have  happily  found  out  the 
lamenejs  and  delufivenefiot  it.  We  have  it  excellently 
fet  forth  by  Plato in  his  Tim&us ,  where  fpeaking  of 
God's  liberality  in  conftituting  of  Man,  hethusfpeaks 
of  this  Divination^  $  to  (pctJXoi/  tipffi)  '"«-  a'AwS-e^  nm 

p&QV  ok  fJ&fliKlw  QL(ppoQujuy  <">€<)<;  cLvfr&)<mvy  frifrvvjtv^  &C. 

i*e.  As  for  our  worfer  part,  that  it  might  infomefort  par- 
take of  Truth ',  God  hath  featedin  it  the  power  of  Divi- 
ning r  And  it  is  a  fufficent  ftgnethat  God  ha*  indulged 
this  faculty  of  Divining  to  the  foolijhnefi  of  men  •,  for 
there  is  no  foher  man  that  is  touch  a  with  this  Power  of 
Divination^  unlefi  in  Sleeps  when  his  Reafon  is  boundy 
or  when  by  Sicknefior  Bnthufiafm  he  fuffers  fome  aliena- 
tion of  Mind,     But  it  is  then  for  the  Wife  and  Sober  to 
underftand  what  is  Jpoken  orreprefentedinthis  Fatidical 
pa/ion.  And  fo  it  feems  Plato^  who  was  no  carelefs  ob- 
ferver  of  thefe  matters,  could  no  where  find  this  Divi- 
ning (pir it  in  his  time,  except  it  were  joined  fome  way 
or  other  cum  mentis  alienatione  5    and  therefore  he 
looks  upon  it  as  that  which  is  inferior  to  Wifdome^  and 
lobe  regulated  by  it:   for  fo  he  further  declares  his 

mind. 


from  alt  Etttbufiapical  impoftwft]  I  o  c 

mind  to  the  fame  purpofe,    "Odrvfrixj  tt>  *%?  npofn- 

*r»r  yeV©-  2ftj  r  ovtdiois  fj&in&cus  xgjuots  &ny.a,&i?oivcxi 
yojw.©-j  hfj&pl&s  eTTvvofigifysji  we^  &C.  that  is,  where- 
fore it  is  a  law  that  Prophets  jhould  be  fet  as  it  were 
fudges  over  thefe  Enthufia(lick  Divinations  y  which 
Prophets  fome  ignorant ly  and  falfly  call  Diviners.  For 
indeed  thefe  Prophets  in  his  fenfe  to  whom  he  gives  the 
preeminence,  are  none  elfe  but  Wife  and  fr u dent  meny 
who  by  reafon  of  the  fagacitie  of  their  Underftandings 
were  able  to  judge  of  thofe  things  wjiich  were  uttered 
by  this  dull  Spirit  of  Divination^  which  refided  only 
in  Faculties  inferior  to  Reafon.     So  in  his  charmides% 

Ei  jj  Cihoio  ^*,  <&rlx/j  fj{g.v1ix,luj  *??)  avyxjwprwvfrtv  S^r- 
wplw  tv  pMov/©-  foFe&st/,  &C.  i.  e.  But,  if  you  tvill^  we 
will  grant  the  Gift  of  Divination  to  he  a  knowledge  of 
what  is  to  come :  hut  withall  that  it  is  fit  that  Wifdome 
andSobrietie  Jhould  be  Judge  and  Interpreter.  But  fur- 
ther,that  his  age  was  acquainted  with  no  other  Divina- 
tions then  that  which  arifeth  from  a  troubled  Phanfie, 
and  is  conceived  in  a  dark  Melancholy  imagination,  he 
confirms  to  us  in  his  Phadrus ,  where  he  rightly  gives 
us  the  true  Etymon  of  this  /<^7/K*i,  that  it  was  called  fo 
£ot5  rns  iJLOLviat)  from  rage  and  fur ie^  and  therefore  faies 
it  was  antiently  called  j*a  www.  However  he  grants  that 
it  happened  to  many  tthiajylpa  by  Divine  allotment  $ 
yet  it  was  moft  vulgarly  incident  to  Sick  and  Melan- 
choly men,  who  oftentimes  by  the  power  thereof  were 
able  to  prefage  by  what  Medicines  their  own  diftem- 
pers  might  bebeft  cured,  as  if  it  were  nothing  elfe  but 
a  difcerning  of  that  Cympathizing  &  fymbolizing  com- 
plexion of  their  own  Bodies  with  fome  other  Bodies 
without  them.  Andelfewhere  he  tells  us  that  thefe 
f^  vfgis  never,  or  verie  rarely,  underftood  the  meaning 
aad  aature  of  their  own  Fifa. 

Cc  2  And 


i  o<5  The  difference  of  the  true  Prophetical  fpirh 

And  therefore  indeed  the  FUtonifis  generally  feem'd 
to  rejedt  or  very  much  to  flight  all  this  kind  of  Re- 
velation, and  to  acknowledge  nothing  tranfcendent  to 
the  naked  Reafon  and  Underftandingof  Man.  So 
Maxima  Tyrius  in  Diflert.  3.  Qzv$  fj&fl&oy  $  oLv^r^- 

i&j  It's  a  bold  ajjertion,  yet  I  fh all  not  doubt  to  fay  ,f bat 
God's  Oracles  and  Mens  Under  ft  andings  are  of  a  near  al- 
liance. And  fo  according  to  Porphyrias, -lib.  2.  §.  52. 
*s%*  ^75%5?>5  a  Good  man  is  A/cs^g^Ay  oa^jis,  one 
that  needs  not  fobthfaying  ,.  being  familiarly  and  inti- 
mately acquainted  with  God  himfelf. 

Likewife  the  Stoicks  will  fcarce  allow  their  Wife  maa 
at  any  time  to  confult  an  Oracle,  as  we  may  learn  from 
Arrian,  1.2,  c.7#  and  Epittetus,  c.39.  and  Simplicity  his 
Comment  thereupon :  where  that  great  Philofopher 
making  a  fcrupulous  fearch  what  thofe  things  were 
which  it  might  be  fit  to  confult  the  Oracle  about,  at  laft 
brings  them  into  fo  narrow  a  compafs,that  aWife  man 
fhould  never  find  occafion  to  honour  the  Oracle  with 
his  prefence.     A  famous  inftance  whereof  we  have  in 
Lucan  lib.  9.  where  Catoheing  advifed  to  confult  Ju- 
piter Hammon  his  Oracle  after  Pompefs  death,  anfwers, 
Eftne  Dei  fedes  nifiTerra  cjr  Pontm  &  Aer 
Bt  Coelum  ejr  Virtus?  Super os  quid  qu&rimus  ultra? 
zfupiter  eft  quodcunque  <vides,quocunque  moverti. 
Sortilegis  egeant  dubii  femperque  futuris 
Cafibus  ancipites  5  me  non  Oracula  certum, 

Sedmors  cert  a  facit — — 

But  enough  of  this  Particular  ^  and  I  hope  by  this  time 
I  have  fufficiently  unfolded  the  true  Seat  of  Prophefie , 
and  (hewed  the  right  Stage  thereof:  asalfohow  lame 
an.d  delufive  the  Spirit. of  Divination  was3  which  endea- 
voured to  imitate  it. 

Now 


from  all  Enthufiajlical  impofture.  197 

Now  from  what  hath  been  faid  arifeth  one  main 
Chara&eriftical  diftin&ion  between  the  Prophetical 
and  Pfeudo-prophetical  fpirit,  viz.  That  the  Prophetical 
fpirit  doth  never  alienate  the  Mind,  (  feeing  it  feats  it 
felf  as  well  in  the  Rational  powers  as  in  the  Senfitive^ ) 
but  alwaies  maintains  a  confiftency  and  clearnefs  of 
Reafon,  ftrength  and  foliditie  of  Judgment,  where  it 
comes  •,  it  doth  not  ravifh  the  Mind,  but  inform  and  en- 
lighten\t:  But  the  Pseudo-prophetical  fpirit,  if  indeed 
without  any  kind  of  diffimulation  it  enters  into  any 
one,becaufe  it  can  rife  no  higher  then  the  Middle  region 
of  Man,  which  is  his  Phanfyjx  there  dwells  as  in  ftorms 
andtempefts,  and  being  aAa^Voiin  it  felf,  is  alfo  con- 
joined with  alienations  and  abreprions  of  mind.  For 
whenfoever  thePhantafms  come  to  be  difordered  and 
to  be  prefented  tumultuoufly  to  the  Soul,  as  it  is  ei- 
ther in  a  fj&via,  Furie^  or  in  Melancholy  ^  (both  which 
Kinds  of  alienation  are  commonly  obferved  by  Phyfi- 
cians)  or  elfeby  the  Energy  of  this  Spirit  of  Divina- 
tion, the  Mind  can  pafs  no  true  Judgment  upon  them  5 
but  its  light  and  influence  becomes  eclipfed.  But  of 
this  alienation  we  have  already  difcourfed  out  of  Pla- 
to and  others.  And  thus  the  Pythian  Prophetefs  is  de- 
fcribed  by  theScholiaft  upon  Arijlophanes  his  Plutus^ 
and  by  Lucan,Y\b.  5.  as  being  filled  with  inward  furie, 
while  (he  was  infpired  by  the  Fatidical  fpirit,  and.  utte- 
ring her  Oracles  in  a  ftrange  difguife  with  many  An- 
tick  geftures,  her  hair  torn,  and  foaming  at  her  Mouth,. 
As  alfo  Caffandra  is  brought  in  prophefying  in  the 
like  manner  by  Lycophron.     So  the  Sibyll  was  noted  by 

Heraclitus  m   ftgivofyjai  gvfj[^Ji    ^Aa^!  ^    ctxaMw'-Tn^a- 
q&ryyfyw  ,  as  one   freaking  ridiculous  and  unfeemly 
fteeches  with  her  furious  mouth.  And  Ammianus  Mar- 
etllinu*  iathe  beginning  of  his  21th  book  hath  told  us 

C  c  3  aa* 


Tl?e  difference  of  the  true  Prophetical  fair  it 

an  old  Obfervation  concerning  the  Sibylls,  Sibylla  cre- 
bro  fe  dicunt  ardere^  torrente  w  magna  flammarum. 

This  wasx:auteloufly  obferved  by  the  Primitive  Fa- 
thers ,  who  hereby  dete&ed  the  Impoftures  of  the 
Montanifls  that  pretended  much  to  Profhefte^  but  in- 
deed were  acquainted  with  nothing  more  of  it  then  Ec- 
Jlafies  or  abreptions  of  mind:  For  that  is  it  which 
they  mean  by  Ecflafies.  Iihall  firft  mention  that  of 
Strom,  i.     *  Clem.  Alexandr.  %v  ^tws  \&j£$gi  ^  aAjjtSw  ntcc  lAg- 

Idjov,  cos  eiv  'AttdsUtv  £iol}yvoiy  that  is  ,  The  falfe  pro- 
phets mingled  Truth  fometimes  with  Fadjhood :  and  in- 
deed when  they  were  in  an.  Ecftaftejhey  prophefied^as  being 
fwvants  to  that  grand  Apofiate  the  Devil.  Eufebius, 
mentions  in  Hiftor.  Ecclef  lib,  5.  c.  17.  a  Difcourfe  of 
Miltiades  to  this  purpofe,  *r%c  ?S  jm  &&v  T£p<pn7tw  cv, 
<m&gg*mt4  A^Aey.  Tertu/lian, who  was  a  great  Friepd 
to  Montanus  and  his  prophetical  Sifters  Maximilla  fold 
PrifcilU  ,  fpeaking  of  them  endeavours  to  alleviate 
this^bufinefs :  and  though  he  grants  they  wereEcjlati- 
cal  in  their  Prophefies,  that  is  *  only  tranfported  by 
the  power  of  a  Spirit  more  potent  then  their  own, 
as  he  would  feem  toimplie;  yet  he  denies  that  they 
ufed  to  fall  into  any  rage  or  fury,  which  he faies  is  the 
Chara&er  of  every  falfe  Prophet  $  and  fo  Montanus  ex- 
cufed  himfelf.  But  yet  for  all  this,  they  could  not  avoid 
thelaftiof  zperome,  who  thought  he  faw  through  this 
Ecftafie,  and  that  indeed  it  was  a  true  alienation,  feeing 
they  underftood  not  what  they  fpoke.  Neque  verb  (ut 
Montanus  cum  infants  foeminis  fomniat)  ProphettinEc- 
fiafi  Ucuti  funt^  ut  nefcirent  quid  loqutrentur  •,  ejr  cum 
alios  erudirent^  if  ft  ignorarent  quid  dicer  ent ,  The  Pro- 
phets did  not  (  as  Montanus  together  withfome  madwo- 
men dreams  )  Jpeak  in  Ecfiafies^  nor  did  they  jpeak  they 

knew 


from  all  Entbufiaftical impofturel  i  pj 

knew  not  what  $  nor  were  they,  when  they  went  about  to 
inftrucl  others^  ignorant  of  what  they  fatd  thcmfelvcs. 
So  he  in  his  Preface  to  Bfajm  This  alio  he  otherwhere 
brands  the  Montamfts  withall  •,  as  in  his  Prooemium  to 
Nabum,  Non  loquitur  Propheta  cv  oK<pz(r\,  ut  Mont  anus 
ejr  Prifca  Maximi/laque  delirant  5  fed  quod  prophet  at  ^ 
titer  eft  intelligent  is  qua,  loquitur.  And  in  his  Preface 
to  Habakukj  — Prof  beta  vifio  eft,  &  adverfum  Mont  ant 
dogma  perverfum  inteUigit  quodvidet^  nee  ut  amen s  lo- 
quitur^ nee  in  morem  infanientium  fotminarum  dat  fine 
mentefonum.  I  (hall  add  but  one  Author  more,  and  that 
is  Cbryfeftome,  who  hath  very  fully  and  excellently  laid 
down  this  difference  between  the  true  and  falfe  Pro- 
phets, Horn.  29.  on  the  firft  Epiftle  to  the  Corinthians. 

Taiu  fj&vtiws  \'<Piop  ,  to  d^esvvjevajf  ,  tb  dtoiyythu  xatVfml 
vetv  ,  to  ooSr&Szy^  to  lhK€&aj  wazrep  (jlocivo^jov^  It's  the 
profertie  of  a  Diviner  to  be  Ecftaticall^  toundergoe  fome 
violence^  to  be  toffed  and  hurried  about  like  a  mad  man  : 

'O  5  7r£p<prm\$  u%  **&)$ ,  A^a  }J^  S^icLvoiaA  vntyiays ,  ^  0&>- 
<p£pyi<ms  KctloLqaLazw ,  ^  aS^as  cc  <p<&eyy6icu  (pnaiv  crVcunat  , 

But  it's  otherwife  with  a  Prophet ,  whofe  under  ft  anding  is 
awake 5  and  his  mind  in  a  fober  and  orderly  temper^  and 
he  knows  every  thing  that  he  faith. 

But  here  we  muft  not  miftake  the  buftnefs,  as  if 
there  were  nothing  but  the  moft  abfoluxe  Clearnef  and 
Serenitie  of  thoughts  lodging  in  the  Soul  of  the  Pro- 
fhet  amidft  all  his  Viftons :  And  therefore  we  fhall  fur- 
ther take  notice  of  that  Obfervation  of  the  Jews  , 
which  is  vulgarly  known  by  all  acquainted  with  their 
Writings,  which  is  concerning  thofc  Panick  fears,  Con* 
fiernations  and  Affrightments  and  Tremblings,  which 
frequently  feized  upon  them  together  with  the  Pro- 
phetical influx.  And  indeed  by  how  much  flronger 
aad  mort  vehement  thofe  Impreffions  were  which  were 

made 


200  The  dijfeunce  of  the  true  ^Prophetical  fpirit 

made  by  thofe  unwonted  Vifa  which  came  in  to  aft 
upon  their  Imaginative  facultie,  by  fo  much  the  grea- 
ter was  this  Perturbation  and  Trouble  :  and  by  how 
much  the  more  the  Prophets  Imagination  was  exerci- 
fed  by  the  laborioufnefs  of  thefe  Phantafms,  the  more 
were  his  natural  ftrength  and  Spirits  exhaufted,  as  in- 
deed it  muft  needs  be.  Therefore  Daniel  being  wearied 
with  the  toilfome  work  of  his  Phanfie  about  thofe  Vifi- 
ons  that  were  prefented  to  him,  Chap.  10.  8.  &c.  com- 
plains that  there  was  no  Jlrength  left  in  him  ;  that  his 
comelineft  was  turned  into  corruption,  and  he  retained  no 
Jlrength  -,  that  when  he  heard  the  'voice,  he  was  in  a  deep 
Jleep,  and  his  face  toward  the  ground*,  that  his  forrows 
were  turned  up  on  him,  and  no  breath  was  left  in  him.  So 
Gen.  iy.  12.  when  the  Vifion  prefented  to  Abraham 
parted  in  to  a  Prophetical  Bream ,  it  is  faid,  a  deep  fleep 
fell  upon  Abraham,  and  a  horror  of  great  dark ne ft  fell 
upon  him.  Upon  which  paflage  Maimonides9  in  the  2^ 
Part,&  41. Ch.  of  his  More  Nevocbim,thus  difcourfethj 
guandoque  autem  Prophetia  incipit  in  Vifione  Prophe- 
tica,&  poftea  multiplicatur  terror  &  paftio  ilia  vehemens, 
quA\  fequitur perfeciionem  operationum  facultatts  Imagi- 
natricis,  &  turn  demum  venit  Prophetia,  ficuti  contigit 
Abrahamo*  In  principio  enim  Prophetic  tllius  dicitur, 
{Gen.  15.  i.)  Etfuitverbum  Domini  ad  Abrahamum 
in  Vifione  •,  et  in  fine  ejujdem  ( verf  12.)  £t  fopor  ir- 
ruit  in  Abrahamum,  &c.  And  in  like  manner  he  fpeaks 
of  thofe  Fatigations  that  Daniel  complains  of,  Eft  au- 
tern  terror  quidam  Panicus  qui  occupat  Prophetam  inter 
evigilandum,  ficut  ex  Daniele  patet,  quando  ait,  Et  vidi 
Vifionem  magnam  hanc,  neque  remanfit  in  me  ulla 
fortitudo,  &  vis  mea  mutata  eft  in  corruptionem ,  nee 
retinui  fortitudinem  ullam.  Et  fui  lethargo  opprefftis 
fuper  faciem  meam  5  &  facies  mea  ad  terram,     And 

thus 


from  all  Enthufiajlical  impoflure. 

thus  this  whole  bufinefs  is  excellently  decyphered  un- 
to us  by  R.Albo  in  his  Third  book  and  tenth  chap- 
ter, '131  monan  ran  nrojnn  nxo  ran,   Behold, 

by  'reafon  of  the  flrength  of  the  Imaginative  facultie 
and  theprecedencie  of  the  Influence  upon  that  to  the  in* 
fluence  upon  the  Rational,  the  Influx  doth  not  remain  up- 
on  the  Prophet  without  Terrour  and  Confternation  •  info- 
much  that  his  members  [hake  and  his  joints  are  loofned, 
and  he  feems  like  one  that  is  readie  to  give  up  the  ghoft 
by  reafon  of  his  great  ajlonifhment :  After  all  which  per- 
turbation the  Prophetical  influx  fettles  it  felf  upon  the 
Rational  Facultie, 

From  this  Notion  perhaps  we  may  borrow  fome 
light  for  the  clearing  of  tferemie  23.  9.  Mine  heart 
within  me  is  broken  becaufe  of  the  prophets,  all  my  bones 
Jhake :  I  am  like  a  drunken  man  (  and  like  a  man  whom 
Wine  hath  overcome  )  becaufe  of  the  Lord,  and  becaufe  of 
the  words  of  his  Holinefi.  The  importance  of  which 
words  is,  That  the  Energy  of  Prophetical  vifion 
wrought  thus  potently  upon  his  Animal  part.  Though 
I  know  R.  Solomon  feems  to  look  at  another  mea- 
ning:But  Abarbanel  is  here  full  for  our  prefent  purpofe, 

ounynoi  o-nwi  uhj&  o**ftun  Dn*«  imrn  rwu 

■pi  *SPljq  *>lh  n&W  "1QW  NOTip ,  When  Jeremy  faw 
thofe  falfe  prophets  eating  and  drinking  and  faring  deli- 
ciouflie,  he  cried  out  and  f aid ^  My  heart  is  broken  with- 
in me  becaufe  of  the  Prophets  •,  For  while  I  behold 
their  works ,  my  heart  is  rent  afunder  with  the  extremi- 
ty of  my  Sorrow,  and  becaufe  of  the  Prophetical  influx 
refiding  upon  me,  my  bones  are  all  rotten,  and  I  am 
like  a  drunken  man  that  neither  fees  nor  hears.  And 
all  this  hath  befell  me  becaufe  of  the  Lord,  that  is, 
becaufe  of  the  divine  influx  that  fei^jd  upon  me,  and 
becaufe  of  the  words  or    his  HolinefTe ,  which  have 

D  d  wrought 


201 


202  *&"*  "W*w<*  oftfa  irm  T> opf*tiral  [ph it 

wrought  fuch  a  conturbation  within  me,  that  all  my  fenfes 
are  frupifijd  thereby.  .   And  thus  I  tuppofe  is  alfo  that 
paflagc  m  E\echiel  3.  14.  to  be  expounded,  where  the 
Prophet  delciibes    the  Energie  and  dominion  which 
tie  Prophetical  fpirit  had  over  him,  when  in  a  Pro- 
phetical Vifion  he  was  carried  by  way  of  Imagination 
a  tedious  journey  to  thofe  of  the  Captivitie  that  dwelt 
by  the  river  Chcbar.    The  Spirit  of  the  Lord  lifted  me 
up^  and  took  me  away,  and  I  went  in  bittemef,  -and  m 
the  heat  (or  hot  chafing  and  anger)  of  my  Jpirit  5  but  the 
hand  of  the  Lord  was  flrong  upon  me.    So  Habak.  3.^. 
O  Lord^  I  have  heard  thy  Jpeech,  and  was  affraid ;   that 
is,   the  Prophetical  voice  heard  by  him,  andreprefen- 
ted  in  his  Imagination,  was  fo  ftrong  that  it  ftruck  a 
Panick  fear  (as  Maim&n.  exprefleth  it)  into  him.  And  it 
may  be  the  fame  thing  is  meant  Efay  21.3.  where  the 
Prophet  defcribes  that  inward  conturbation  and  con- 
firmation that  his  Vifion  of  Babylon  s  mine  was  ac- 
companied withall.     Therefore  are  my  loins  fltd  with 
fain^  fangs  have  taken  hold  upon  me  as  the  pangs  of  a 
woman  that  travaileth  :  I  was  bowed  down  at  the  hearing 
of  it ,  /  was  difmaied  at  the  feeing  of  it.     Though  I 
know  there  may  be  another  meaning  of  that  place  not 
improper,  viz,  that  the  Prophet  perfonates  Babylon  in 
the  horrour  of  that   anguifh  that  ftiould  come  upon 
them,  whereby  hefets  it  forth  the  more  to  the  Life, 
as  Jonathan  the  Targumift  and  others  would  have  it  5 
though  yet  I  cannot  think  this  the  moil  congruous 
meaning. 

But  I  have  now  done  with  this  Particular ,  and  I 
hope  by  this  time  havegain'd  a  fair  advantage  of  fol- 
ving  one  Diificultie,  which  though  it  be  not  fo  much 
obierv'd  by  our  own  as  it  is  by  the  Jewifh  writers,  yet 
k  is  worth  our  fcanning,  viz.  How  the  Prophets  per- 
ceived 


fiom  all Entbufiapical  impoflure. 

ceived  when  the  Prophetical  infpiration  firft  feized 
upon  them.  Tor  (as  we  have  before  (hewed)  there  may 
be  fuch  Breams  and  I  [ions  which  are  meerly  dclufive, 
and  fuch  as  the  faBTe  prophets  were  often  partakers  of  ^ 
and  befides  the  true  Prophets  might  have  often  fuch 
Dreams  as  were  meerly  vera /omnia.  True  dreams,  but 
not  Prophetical. 

tor  the  full  Solution  of  this  knot  we  have  before 
fhew^d  how  this  Pfcudo-prophettcal  Spirit  only  flutters 
below  upon  the  more  terrene  parts  of  mans  Soul,  his 
PafiionszxA  Phanfie.  The  Prince  of  darknefs  comes 
not  within  the  Sphere  of  Light  and  Reafon  to  order 
affairs  there,  but  that  is  left  to  the  fole  Oeconomy  and 
Sovereignty  of  the  Father  or  Lights,  There  is  a  clear 
and  bright  heaven  in  mans  Soul ,  in  which  Lucifer 
himfelf  cannot  fubfift ,  but  is  tumbled  down  from 
thence  as  often  as  he  affayes  to  climbe  up  into  it. 

But  to  come  more  prelTely  to  the  bufinefs-,  The  He« 
brew  Matters  here  tell  us  that  in  the  beginning  of  Pro- 
phetical infpiration  the  Prophets  ufe  to  have  fome  Ap- 
parition or  Image  of  &Man  or  Angel  prefenting  itfelf  to 
their  Imagination.  Sometimes  it  began  with  a  Voice, 
and  that  either  flrong  and  vehement ,  or  elfe  foft  and 
familiar.  And  fo  God  is  faid  firft  of  all  to  appear  to 
Samuel ,  i  Sarni^,  7.  who  is  faid  not  jet  to  have  known 
the  Lord^  that  is,'  as  Maimon,  in  Part.  2.  c.  44.  of  his 
More  Nevochim  expounds  it,  I^noravit  adhuc  tunc  tern- 
ports  Deum  hoc  modo  cum  Prophet  is  loqui  folere,  &  quod 
hoc  myflerium  nondufuit  ei  revelatum.ln  the  fame  man- 
ner R.  AlboyMaam.^.  cap.  n.  For  otherwife  we  muft 
not  think  that  Samuel  was  then  ignorant  of  the  true 
God,  but  that  he  knew  not  the  manner  of  that  Voice 
by  which  the  Prophetical  fpirit  was  wont  to  awaken 
the  attention  of  the  Prophets. 

D  d  2  And 


20} 


204  The  difference  of  the  true  Prophetical  fphk 

And  that  this  was  the  antient  opinion  of  the  Jews 
JR.  Solomon  tells  us  out  of  the  Maffecheth  Tamid,  where 
the  Do&ors  thus  glofs  upon  this  place,  JT!rn:  ™  P?3  cna 
rwuj  ^P  rw  T5Q  rw  ts6  p-.yy  ut.hr yetie 

knew  not  the  Lord,  that  is,  ^£  £#  f w  not  the  manner  of 
the  Prophetical  voice.  This  is  that  [oft  and  gentle  voice 
whereby  the  Senfe  of  the  Prophet  is  fomecimes  at- 
tempted, but  fometimes  this  Voice  is  more  vehement. 
It  will  not  be  amifs  to,  hear  Maimonides  his  words, 
Part.  2.  c.  44.  of  his  More  Nev.  Nonnunquam  fit  ut 
Verbum  illud  quod  Prophet  a  audit  in  Vifione  Prophet 7<e, 
ei  videatur  fieri  voce  robufiifima,  &c.   i.  e.  It  fometims 
happens  that  the  Word  which  the  Prophet  hears  in  a  Pro- 
phetical Virion  ,  feems  to  flrike  him  with  a  more  vehe- 
ment-noife  3  and  accordingly  fome  dream  that  they  hear 
Thunder  and  Earthquake  or  fome  great  Glajhing  3  and 
fometimes  again  with  an  ordinarie  and  familiar  noife ,  as 
if  itwas  clofebyhim.     We  have  a  famous  Inftanceof 
the  laft  in  that  Voice  whereby  God  appeared  unto 
Adam  after  he  had  finned,  and  of  the  former  in  $ob 
and  Elijah.     That  inftance  of  Adam  is  fet  down  Gen. 
3.  8,  p.  And  they  heard  the  voice  of  the  Lord  walking  in 
the  Garden  in  the  coole  of  the  day,  and  Adam  hidhim- 
f elf  from  the  Lord  God  amongjl  the  trees  of  the  garden  ■: 
and  the  Lord  God  called  unto  Adam,  and  J aid  unto  him, 
Where  art  thw?  Where  thofewordsDvn  nvi, which 
we  render^  coole  of  the  day,  the  Jews  expound  of  a 
gentle  vocal  air ,  fuch  an  one  as  breathed  in  the  day- 
time more  pacately.     For  this  appearance  of  God  to 
him  they  fuppofe  to  be  in  a  Prophetical  Kifton  5  and  fo 
Nachmanides  comments  uponthofe  words,  P^qj;^ 

/Di  pirn  rn&nj  nn  snn  nnwn  niVjra  v  wp 

Xhe  fenfe  of  this  QP??3?  PH*?  in  thegale  of  the  day  ]  U, 
that  ordinarily  in  the  manifeflationof the  Shechina  or 

divine* 


from  aUEnthufiafthal  impofture.  20  5 

divine pre  fence,  there  comes  a  great  and  mighty  wind  to 
ulher  it  in,  according  to  what  we  read  of  Eli] ah ,  1  Kings 
19, 11,  And  behold,  the  Lord  pafled  by,  and  a  great 
and  ftrong  wind  rent  the  Mountains  ,  and  brake  in 
pieces  the  Rocks  before  the  Lord :  and  in  Pfalrne  18. 
andelfewhere,  He  flew  upon  the  wings  of  the  wind : 
Accordingly  it  is  written  concerning  Job,  c.  38.  v.  1. 
thdt  the  Lord  anfwered  Job  out  of  the  whirlwind. 
Wherefore  by  way  of  diftincfion  it  is  faid  in  this  pi 'ace , 
that  they  heard  the  voice  of  the  Lord,  that  is,  that  the 
Divine  Majejlte  was  revealed  to  them  in  the  garden,  as 
Approaching  to  them,  in  the  gale  of  the  day.  For  the 
wind  of  the  day  blew  according  to  the  manner  of  the  day* 
time  in  the  garden  ,  not  as  a  great  and  fir ong  wind  in 
this  Vifion  (  as  it  was  in  other  Prophetical  approaches  ) 
left  they  Jhould  fear  and  be  difmaied.  This  mightie 
voice  we  alfo  find  recorded  as  rowzing  up  the  attenti- 
on of  Ezechiel,  chap.  9.1  .He  cried  alfo  in  mine  ears 
with  aloud  voice,  faying,  &c.  So  that  all  thefe  Schemes 
are  meerly  Prophetical,  and  import  nothing  elfe  but  the 
ftrong  awakening  and  quickning  of  the  Prophets  mind 
into  a  lively  fenfe  of  the  Divine  majefty  appearing  to 
him, 

And  of  thefe  the  Apocalypfe  is  full,  there  being  in- 
deed no  Prophetical  writ,  where  the  whole  Dramatical 
feries  of  things,  as  they  were  afted  over  in  the  Mind 
of  the  Prophet,  are  more  graphicallieand  to  the  Life 
fet  forth.  So  we  have  this  Foxprr#centrix  to  the  whole 
Scene  fometimes  founding  like  a  Trumpet,  Rev.  1 . 1  o; 
I  was  in  the  Spirit  on  the  Lords  dayy  and  heard  behind 
me  a  great  voice  as  of  a  trumpet.  And  chap.  4.  up- 
on the  beginning  of  a  new  Vifion  we  find  this  Pro- 
logue >  I  looked,  and  behold  a  door  was  opened  in  hea- 
ven :  and  the  fir  ft  voice  which  I  heard  was  as  it  were  the 

D  d   3  found: 


20  6  TIm  difference  of  the  true  Trophetml  fjnrit 

found of  a  Trumpet,  talking  with  me,  which  [aid,  Come 
up  hithery&c.  And  when  anew  Aft  of  opening  the 
Seals  begins,  chap.  6.  i.  he  is  excited  by  another  voice 
founding  like  Thunder,  And  I  farv  when  the  Lamb 
opened  one  of  the  Seals,  and  I  heard  as  it  were  the  noife 
of  thunder,  one  of  the  four  Beafls  faying,  Come  and  fee. 
And  chap.  8,  ver.  5.  voices  and  thunders  and  lightnings 
and  an  earthquake  are  the  Procemium  totheVifion  of 
the  Seven  Angels  with  feven  trumpets.  Laftly,  to  name 
no  more,  fometimes  it  is  brought  in  founding  like  the 
roaring  of  a  Lion.  So  when  he  was  to  receive  the  little 
Book  of  Frophefie  chap.  io#  3.  An  Angel  cryed  with  a 
loud  voice,  as  when  a  Lion  roareth  t,  and  when  he  had  cry- 
ed, feven  thunders  uttered  their  voices.  Hence  it  is 
that  we  find  the  Prophets  ordinarily  prefacing  to  their 
Vifions  in  this  manner,  The  hand  of  the  Lord  was  upon 
me  ;  that  is  indeed  fome  potent  force  rouzing  them 
up  to  a  lively  fenfe  of  the  Divine  majefty,  or  fome  hea- 
venly Embaffador  fpeaking  with  them.  And  that  the 
fenfe  hereof  might  be  the  more  Energetic  il,fometimes 
in  a  Prophetical  Vifion  they  are  commanded  to  eat 
thofe  Prophetick  rolls  given  them,  which  are  defcri- 
bed  with  the  greateft  contrarietie  of  taft  that  maybe, 
fweet  as  hony  in  their  mouths,  and  in  their  bellies  as  bitter 
asgall,  Rev.  10.  9.  Ezek.  2.  8. 

Thus  we  have  feen  in  part  how  thofe  Impreflions, 
by  which  the  Prophets  were  made  partakers  of  Divine 
infpiration,  carried  a  ftrong  evidence  of  their  Original 
along  with  them,  whereby  they  might  be  able  to  di- 
ftinguifh  them  both  from  any  hallucination,  as  alfo  from 
their  ownTrue  dreams,  which  might  be  ^oW^Ta  fent 
by  God,  but  not  Propheticall :  which  yet f  think  is  more 
univerfally  unfolded  $eremie  23.  where  the  difference 
between  true  Divine  infpiration  and  fuchfalfe  Dreams 

and 


from  all  Enthufuflical mpoflure*  207 

andVifions  asforreames  a  lying  Spirit  breathed  into 
the  falfe  prophets  is  on  fet  purpofe  defcribed  to  us 
from  their  different  Evidence  and  Energy.  The  Pfeu- 
do-prophetical  {pint  being  but  *  chaff,  as  vain  as  vanity  *  Ver.  28. 
it  felf,  fubjeft  to  every  wind:  the  matter  it  felt  indeed 
which  was  fuggefted  in  fuch  tending  to  nourifh  immo- 
rality and  prophanenefs  5  and  befides  for  the  manner  of 
injpiration,  it  was  more  dilute  and  languid.  Whereas 
true  Prof  he  fie  entred  upon  the  Mind  a*  a  *  fire,  and  like  *  Ver.  2£, 
a  hammer  that  hreaketh  the  rock  in  pieces  :  and  there- 
fore the  true  Prophets  might  know  themfelves  to  have 
received  command  from  heaven,  when  the  falfe  might, 
if  they  would  have  laid  afide  their  own  fond  felf-con- 
ceit,  have  known  as  eafilie  that  God  fent  them  not. 
For  fo  I  think  thofe  words  are  fpoken  by  way  of  con- 
vi<5lion5  and  to  provoke  a  felf-condemnation,  verfe  32. 
Behold  I  am  againji  thofe  that  prophefie  falfe  dreams, 
faith  the  Lord,  and  doe  ted  them,  and  caufe  my  people 
to  erre  by  their  lies  and  by  their  light  ne^  yet  I  fent  them 
net,  neither  commanded  them.  And  this  might  be  evi- 
dent to  them  from  the  feeble  nature  of  thofe  Infpirati- 
ons  which  they  boafted  of,  as  it  is  infinuated  verfe  28, 
29.  The  prophet  that  hath  a  dream,  &c.  And  thus  Abar- 
banel  expounds  this  place,  whofe  fenfe  I  (hall  a  little 
the  more  purfue,  becaufe  he  from  hence  undertakes  to 
folve  the  difficultie  of,  that  Queftion  which  we  are 
now  upon,  and  thus  fpeaks  of  it  as  a  Queftion  of  verie 
great  moment,  "idi  7\xsiyr\  \r:yn  npnajj  rhxv  na*o 

i.  e.  Certainly  it  is  one  of  the  profoundefc  queftions  that 
are  made  concerning  Prophe fie,  and  I  have  enquired  af- 
ter the  opinion  of  thervife  men  of  our  Nation  about  it. 
What  anfwer  they  gave  to  this  Queftion  which  heanx- 
ioufly  enquired  after,  it  feems  he  tells  us  not,  but  his 
own  anfwer  which  he  adheres  to  he  founds  upon  thofe 

words: 


2  o  8  Tlie  difference  of  the  true  prophetical  fpirit 

words,  vcrfe  28.  ^"^  R$r*^  What  is  the  ehaffe  ft 
the  wheat  ?  And  upon  this  occafion  he  faies  that  old 
Rule  of  the  Jews  was  framed  which  we  formerly  fpoke 
of,  As  there  is  no  Wheat  without  ehaffe,  fo  neither  is 
there  any  Dream  without  fomething  that  is  agyiv,  void 
of  reality  and  infignificant.  Maimonides  here  in  a  ge- 
neral way  refolves  the  bufinefs,  t^ru1?  ynn  rwnan 
riKDJ  *onU/>  i.  e.  All  Prophefie  makes  it  felf  known  to 
the  Prophet  that  it  is  Prophefie  indeed.  Which  general  fo- 
lution  Abarbanel  having  a  little  examined,  thus  colleds 
the  fenfe  of  it,  n^nn  pa  («P  wm  Nnil  Stt 
wxinn  pun    *B3  Han  *&&$  -Pirn  nu/s1?  "xnjrt 

'13\  VttnSm  JiiylQn  "Qni,  i.  e.  A  Prophet  when  he  is  a- 
Jleepmay  dijlinguijh  between  a  Prophetical  Dream  and 
that  which  is  not  fuchy  by  the  vigour  and  livelinef  of 
the  perception  whereby  he  apprehends  the  thing  propoun- 
ded, orelfe  by  the  imbeciUitie  and  weaknef  thereof  And 
therefore  Maimon.  hath  f aid  well,  All  Prophefie  makes 
it  felf  known  to  the  Prophet  that  it  is  Prophefie  in- 
deed, that  is y  it  makes  it  felf  known  to  the  Prophet  by 
the  firength  and  vigour  of  the  perception,  fo  that  his 
Mind  is  freed  from  all  fcruple  whatfoever  about  it.  And 
this  he  concludes  to  be  the  true  meaning  of  jper.iy.  io0 
Is  not  my  word  like  a  fire  ,  faith  the  Lord ,  and  like  a 
hammer  that  breaketh  the  rock  in  pieces  ?  which  he  thus 

gloffes  upon,  ru^sm  win  pnm  rfwosri  nnn  p 

Ol  *sT:un  3*73  m^ysn,  Such  a  thing  is  the  Prophetical 
Spirit,  by  reafon  of  the  firength  of  its  imprefiion  and  the 
forciblenef  of  jts  operation  upon  the  heart  of  the  Pro- 
phet  •  it  is  even  like  a  thing  that  burns  and  tears  him  : 
and  this  happens  to  him  either  amidfl  the  Dream  it  felf,  or 
afterwards  when  he  is  fully  awaken  and  roufedout  of  that 
Prophetical  dream.  But  thofe  Dreams  which  are  not  Pro- 
phetical,  although  they  be  True^  are  weak  and  languid 

things, 


\ 


from  all  Enthufiaflical  impoflurel 

things^  eafily  blafledasit  were  with  the  Eafi  wind:  And 
as  he  further  goes  on  byway  of  allufion,  like  thofe 
Dreams  that  the  Prophet  Efay  fpeaks  of,  when  a  hun- 
grie  man  dreams  he  eats ,  hut  when  he  awakes  ,  be- 
hold he  is  (till  hungrie  «7  and  as  when  a  thirftie  man 
dreams  he  drinks,  but  when  he  is  awake  he  is  flitl  thirftie. 

And  thus  alfo  the  Chaldee  Paraphraft  Jeremy  23.  29 
'ui  2  -™  Nnu-N-j  pspgm  ig*r?4  •ptffri,  Nonnc  omn{a 

verba  me  a  font  fort  i  a  ficut  ignis ,  &c.  But  we  have  yet 
another  evident  demonftration  of  this  Notion  which 
may  not  be  omitted,  which  is  $er.  20. 9.  Then  I /aid,  I 
will  not  make  mention  of  him,  nor  (peak  any  more  in  his 
Name  :  But  his  word  was  in  mine  heart  as  a  burning  fire 
Jhut  up  within  my  bones ,  and  I  was  wearie  with  forbear- 
ing,  and  I  could  not  ftay.  And  verfe  1 1.  The  Lord  is 
with  me  as  a  mightie  terrible  one.  With  reference  to 
which  Paragraph,  R.  Solomon  thus  gloffethon  the  for- 
merly-quoted Chap.  23. 29.  *SD  n*ou/D  rtKDJ  *ai 
ioxw  pyj  rnjn  who  u  nsa  avt  rfttiti  snjn 
nptn  ^y  '«  ti  now  mjn  wm  0V3  v-tfcw  The  word 

$f  Prof  he  fie  when  it  enters  into  the  Mouth  of  the  Prophet 
in  its  firength,  it  comes  upon  him  like  a  fire  thatburneth, 
according  to  what  is  [aid  £in  Jer.  20. 9.]  And  it  was  in 
my  heart  as  a  burning  fire  5  [and  in  Ezek.3. 14.]  And 
the  hand  of  the  Lord  was  ftrong  upon  me. 

I  have  now  done  with  the  main  charafferiflical  Na- 
ture of  Prop  he  fie,  and  given  thofe  Tg*/w&e*  of  it 
which  rhoft  properly  belong  to  True  Prophefie  -7  though 
yet  the  other  Two  degrees  of  Divine  influx  (of  which 
hereafter)  may  alfo  have  their  (hare  in  them. 


Ee  C^h  a  p. 


209 


210 


Ibat  frophefie  v><ts  communicated  by  Jnges 


Chap.  V. 

An  Enquiry  concerning  the  Immediate  Efficient  that 
reprefented  the  Prophetical  Vifions  to  the  Phanfie 
of  the  Prophet,  That  thefe  Reprefentations  mere  made 
in  the  Prophet's  Phanfie  by  fome  AngeL  This  cleared 
by  fever  al  parages  out  of  the  ^ewijh  Monuments ,  and 
by  Teftimonies  of  Scripture, 

"D  Efore  I  conclude  this  prefent  Difcourfe  concerning 
^Prophefie  properly  fo  called,  I  think  it  may  be  ufe- 
full  to  treat  a  little  of  Two  things  more  that  moft 
commonly  are  to  be  confidered  in  this  Degree  of  Di- 
vine Infpiration,  which  we  call  Prophefte. 
2       The  Fir  ft  whereof  is  to  enquire  what  that  Intelle<flus 
'  agens  was^  or^if  you  wiU^  that  Immediate  Efficient. that 
reprefented  the  Prophetical  Vifions  to  the  Phanfie  of  the 
Prophet. 
2       Secondly,    What  the  meaning  of  thofe  Affions  is  that 
Are  frequently  attributed  to  the  Prophets^  whether  they 
were  Realy  or  only  Imaginary  and  Scenic  aL 

I  {hall  begin  with  the  Firft,  and  enquire  By  whom 
theft  Reprefentations  were  made  in  the  Prophet's  Imagi* 
nation^  or  who  ordered  the  Prophetical  fcene^  and  brought 
up  all  thofe  Idolums  that  therein  appeared  upon  the  Stage. 
For  though  there  be  no  queftion  but  that  it  was  God 
iiimfelf  by  whom  the  whole  Frame  of  Prophefie  was 
difpofed  and  originally  difpenfed,  feeing  the  fcope 
thereof  was  to  reveal  his  Mind  and  Will  •,  yet  the  Im- 
mediate Efficient  feems  not  to  be  God  himfelf  5  as  per- 
haps 


proved  by  the  gemi/h  monument;. 

haps  fomc  may  think,  but  indeed  an  Angel:  And  fo 
the  generalitie  of  all  the  Jewifh  Writers  determin. 
Maimon .his  fenfe  is  full  for  this  purpofe,  both  in  his  De 
Fundamentis  Legis  and  his  More  Nevochim.  And  per- 
haps he  hath  too  univerfally  determined  that  every 
Apparition  of  Angels  imports  prefentlie  fome  Pro- 
phetical difpenfation:  which  hath  made  fome  of  his 
Country-men  by  an  apiTg/*  dvdoKwlit  to  fall  too  much 
off  from  him  into  a  contrarie  aflertion.  His  words  are 
thefe,  More  Nev.  Part.  2.  c.  41 .  Scito  quod  omnium  to- 
rum  Prophet  arum  qui  Prophetiam  fibi  fact  am  effe  dicunt, 
quidam  earn  Angelo  alicui,  quidam  verb  Deo  Opt.  Max. 
afcribant  &  attribuant^  licet  per  Angeli  mintfterium 
queque  ipfts  obtigerit :  dequo  Sapient  es  nofiri  nos  erudit- 
runt  quando  aiunt ,  Et  dixit  Dominus  ad  earn  (fcilicet 
iJwf?on  n*  by  y  h#  e,  per  ma,nu$  Angeli )  Gen.  25.23. 

For  fo  it  feems  the  Matters  expounded  this  place 
(where  God  reveals  to  Rebekah  her  future  conception 
andprogenie)  of  a  Propheticall  apparition  by  fome 
Angel  5  though  yet  all  agree  not  in  it.  But  it  may  be 
worth  our  while  to  bear  out  Maimon.  who  pleads  the 
authoritie  of  all  Jewifh  antiquitie  for  this  opinion  that 
we  have  now  laid  down.  Infuper,  de  qubcunque  fcriptum 
occurrit^  quod  Angelus  cum  eo  locutws^  aut  quod  aliquid 
ipfi  a  Deo  revelatum  fit ,  id  nullo  alio  modo  quam  in 
Somnio  aut  Vifione  Prophetica  faffum  effe  noveris^ 
&c.  Moreover^  of  whomsoever  you  read  that  an  Angel 
(poke  with  him^  or  that  Something  was  revealed  to  him 
by  God ,  you  are  to  under  [land  that  it  wo*  performed  no 
other  way  then  bj  a  Dream  or  a  Prophetical  Fifion.  Our 
Wife  men  have  a  difcourfe  about  the  Word  that  came  to 
the  Prophets^  according  to  what  the  Prophets  themfelves 
have  declared  ( that  isy  concerning  the  feveral  waies 
(as  Buxtorf  expounds  it)  by  which  the  Prophets  fay 

Ee  2  the 


21* 


2 1  %  That  frophefie  was  communicated  by  Jngels 

the  Word  of  God  came  to  them. )  Now  this  was  (fay 
they  )  four  waies.  The  fir  ft  #,  when  the  Prophet  declares 
he  received  the  word  from  an  Angel  in  a  By  earn  or  in  a 
Vifion.  Secondly  ,  when  he  only  mentions  the  words  of 
the  Angel,  without  declaring  that  they  came  to  him  in 
a  Dream  or  in  a  Vifion  z,  relying  upon  this  known  Fun- 
damental^  viz.  That  there  is  no  Prophefie  revealed  hut 
by  one  of  th-efe  two  waies^  whereof  God  makes  mention^ 
faying^  I  will  make  my  felf  known  in  a  Vifion,  and 
fpeak  to  him  in  a  Dream.  Thirdly  ,  when  he  makes  no 
mention  of  the  Angel,  hut  afcrihes  all  to  God ,  a*  if  he 
alone  had  conveyed  it  •  yet  with  this  addition^  that  it 
came  in  a  Vifion  or  in  a  Bream.  Fourthly  ,  when  the 
Prophet  faies  abfolutelie,  that  God  (peak  with  him^  or 
faia  unto  him^  Doe  this,  ory  Speak  this,  making  no  men- 
tion at  all  either  of  Angel ',  or  Vifion^  or  Bream  5  and 
that  hecaufe  of  this  known  Principle  and  Fundamental 
truth ,  That  there  is  no  Prophefie  hut  either  in  a  Bream 
or  Vifion ,  or  by  the  minifirie  of  an  Angel.  Thus  Mai- 
monides^hoy  as  we  fee,  pretends  this  to  be  a  known 
thing  and  generallie  agreed  upon  by  all  Jewifh  anti- 
quitie.  J 

But  before  we  goe  on  to  any  Confirmation  of  it,  it 
will  be  requifite  a  little  to  fee  what  Nachmanides,  his 
great  adverfarie  in  this  bufinefs^  alledgeth  againft  him, 
which  I  find  in  his  Comment  upon  Genefis  18.  which 
Chap,  ifaimonides  makes  to  relate  nothing  elfe  but  a 
Prophetical  apparition  of  three  Angels  to  Abraham 
which  promifedaSon:  they  arefaid  to  eat  and  drink 
with  him,  and  two  of  them  to  depart  from  him  to  So- 
dom^ to  be  there  entertained  by  Lot^  whom  they  refcu- 
ed  from  the  violence  of  his  neighbour- Citizens,  and 
led  him  the  next  day  out  of  the  Citie ,  before  they 
brought  down  fire  and  brimftone  from  heaven  upon  it. 

All 


browed  by  the  Jewifh  monuments.  2  I  3 

All  which  pafTages  feem  to  make  it  evident  that  this 
Apparition  of  -  ngels  was  Real  and  Hiftorical,  and  not 
meerly  Prophetical  and  Imaginarie.  Wherefore  Nach- 
manides  having  got  this  unhappy  advantage  of  his  ad- 
vei&rie,  purfues  this  miftake  of  his  with  another  of 
his  own  as  grofs  in  an  oppofite  way.     His  words  are 

thefe,  'tti  rsraj  ilX*  wan  W  iphn  rvvrh  rtocn 

He  that  behelds  an  AngeU  or  hath  any  conference  with 
one,  is  not  a  Prophet :  For  the  bufmef is  not  fo  as  Mai- 
monides  hath  determined  it ,  namely  That  everie  Pro- 
phet receives  his  Prophefie  by  the  miniftrie  of  an  Angely 
our  Mafler  Mofes  only  excepted :  for  our  Rabbins  have 
told  m  concerning  Daniel  and  his  companions,  that  they 
were  upon  this  account  more  excellent  then  he,  becaufe 
they  were  Prophet s,  and  he  none.  And  therefore  his  Book 
is  not  reckoned  among  ft  the  Prophets,  becaufe  he  had  to 
doe  with  the  Angel  Gabriel ,  althdug})  he  both  beheld 
him^  and  had  conference  with  him  when  he  was  awake. 
Thus  we  fee  Nachman.  as  dearly  expungeth  all  thofe 
out  of  his  Catalogue  of  the  Prophets  to  whom  any 
Apparition  of  Angels  was  made,  as  Maimon.  had  put 
them  in:  and  pretends  for  this  the  Authoritie  of  the 
Talmudifls,  who  for  this  caufe  exclude  Daniel  from  the 
number  of  the  Prophets,  and,  as  he  would  have  us  be^ 
lieve ,  reckoned  his  Book  among  the  Hagiograpba, 
becaufe  of  his  converfewith  the  Angel  Gabriel.  But 
all  this  is  gratis  dictum,  and  fcarce  bona  fide  •  for  it  is 
manifeft  that  all  Antiquitie  reckoned  upon  Zacharie  as 
a  Prophet,  notwithftanding  all  his  Vifions  are  perpetu- 
ally reprefented  by  Angels. 

But  we  (hall  a  little  examine  that  fentence  of  the 
Talmudifls  which  Nachman.  founds  his  Opinion  upon, 
which  Ifindfet  down  Maffecheth  Megillah ,  cap.  1.  in 
the  Gemara,  where  the  Matters,  glofs  on  that  Dan.io.j. 

E  e  3  And 


2 1 4  That  Tropkefie  wm  communicated  hyjngeh 

And  I  Daniel  alone  faw  the  Vifion :  for  the  men  that 
were  with  me  fatv  not  the  Vifion  $  but  a  great  quaking  fell 
upon  them,  fo  that  they  fled  to  hide  themf elves.  Here 
they  enquire  who  thoie  Companions  of  Daniel  were, 
and  then  pafs  their  Verdid  upon  him  and  them.    i«0 

What  are  thofe  men  that  were  with  Daniel  *  R.  J>eremie 
faid,  They  were  Haggai,  Zacharie^iMalachie.    They 
excelled  Daniel,  and  he  alfo  excelled  them.  Herein  they 
excelled  him,  becaufe  they  were  Prophets  ,  and  he  none  5 
and  in  this  he  excelled  themy  that  he  beheld  a  Vifion, 
and  they  none.     Thus   thofe  Matters  $   who  indeed 
denie  Daniel  to  be  a  Prophet,  and  accordingly  his  Book 
was  by  them  reckoned  among  the  Hagiographa,  yet 
they  here  give  no  reafon  at  all  for  it.     But  whereas 
Nachman.  faies  that  the  Virions  of  Angels  which  Daniel 
converfed  with  were  Real,  and  not  Imaginarie  or  Pro- 
pheticalyit  is  a  manifeft  Elufion,and  contrarie  to  the  ex- 
prefs  words  of  the  Text,  which  relates  thefe  Appa- 
ritions to  have  been  in  his  (leep,  Chap.  10.  vertep. 
And  when  I  heard  the  voice  of  his  words,  then  was  I  in  a 
deep  jleep  upon  my  face,  and  my  face  towards  the  ground. 
And  Chap.  8.  18.  Now  as  he  was  freaking  with  me, 
*Verfei5»  I  was  in  a  deep  fleep.     This  Jleep  was  upon  the  *  Exit 
of  his  Vifion:  For  fo  (as  we  have  (hewech before  ) 
there  was  a  frequent  /jitldGoccns  from  a  Vifion  whictrbe- 
gun  upon  the  Prophets  while  they  were  awake  into  a 
Prophetical  Dream.     So  Chap.  7.  verfe  1.  In  the  fir  ft 
year  of  Belfhazzar  King  of  Babylon,  Daniel  had  a  Dream, 
and  Vifions  of  his  head  upon  his  bed  5  and  in  this  Dream 
andnight-Vifion3  as  in  the  other  before  mentioned,  a 
Man  or  Angel  comes  in  to  expound  the  matter,  verfe 
15,16.  I  Daniel  was  grieved  in  my  Spirit  in  the  midfl 
of  my  body ,  and  the  Vifions  of  my  head  troubled  me. 

I 


proved  by  tbeJewijJ?  monuments.  2  (  5 

I  came  near  to  one  of  them  that  flood  by,  and  asked  him 
the  truth  of  all  this  :fo  he  told  me,  and  made  me  know  the 
interpretation  of  the  things. 

But  that  the  Talmudifls  do  maintain  True  Prophefie 
to  have  been  communicated  by  Angels,  we  (hall  further 
confirm  from  one  place  which  is  in  GemaraReracoth 
cap,  9.  where  the  Do&ors  are  brought  in  comparing 
Two  places  of  Scripture,  which  feem  contradictory. 
One  of  them  is  Numb.  12,  6Jn  a  Bream  will  I  (peak 
unto  him  ;  the  other  is  Zech.  10.  2.  They  have  toldfalfe 
dreams  :  which  they  folve  thus.  R.  Rami  f aid,  It  is  writ- 
ten, tot  town  ma1?™  nroi  n  nans  a^ra, 

Iwillfpeak  to  him  in  a  dream,  and  again,  They  have 
told  falfe  dreams.     Now  there  is  no  difficult ie  at  all  in 
this  :  For  the  firflfort  of  Dreams  came  *  by  the  hand  of  an  "]**  ?&  W  *7j; 
Angel^  and  the  other  *  by  a-n  evil  Genius.     And  this      -uu  h,c7 
Opinion  is  generally  followed  by  the  reft  of  the  Jewifh 
writers,  Commentators  and  others,  who  thus  com- 
pound the  difference  between  thofe  two  famous  adver- 
saries Nachman.  and  Mairyon.  by  granting  a  twofold 
appearance  ot  Angels,  the  one. Real,  and  the  other  Ima- 
narie.     And  fo  they  fay  this  Real  vifton  of  Angels  is- 
a  Degree  inferior  to  the  Prophetical  -  vilion  of  them. 
As  we  are  told  by  R.  fehudah  in  the  Book  Cofri^ 
where  having  difputed,  Maam.?, .  what  hallowed  minds, 
they  ought  to  have  who  maintain  commerce  with  the 
Ddtie,  he  thus  goes  on,.  'im  riH-Dro  ptrp  as,  jf$ 
man  be  very  pious,  and  be  in  thofe  places  where  the  Di- 
vine influence  ufesto  manifeft  it  felf ,  the  Angels  will 
accom^anie  him  with  their  Real  pre  fence-,  and  he  fhaH  fee 
them  face  to  face  •,    yet  in  an  infenour  way  to  that  Vifton- 
of  Angels   which  accompanies   the  Prophetical  degree. 
Under  the  Second  temple,  according  as  men  mere  more  en- 
dowed with  wtfdom,  they  beheld  Apparitions  and  heard* 

the 


2 1 6  Teftimonies  of  Scripture,  proving 

the  Bath  Col,  which  is  a  degree  of  Sanffitie,  but  yet  in- 
ferior to  the  Prophetical.  To  conclude,  R.  Bechai  makes 
it  an  Article  of  faith  to  believe  the  Exiftenceof  An- 
gels for  this  reafon ,  that  Angels  were  the  furnifhers 
of  the  Prophetical  fcene,  and  therefore  todeniethem 
was  to  denie  all  Prophefie  •,  fo  he  in  Parajha  Terumah 
"01  fittjW&ttrfl  an  cWKVa  r-W  'sh,  becaufe  (faith  he) 
the  Divine  influx  comes  by  the  miniflrie  of  Angels  y 
who  order  :and  diftofe  the  word  in  the  mouth  of  the 
Prophet  according  to  the  mind  of  God :  And  if  it 
were  not  fo  ,  there  would  be  no  Prophefie  t,  and  if  no 
Prophefie,  no  Law.  So  $of.  Albo,  we  may  remember, 
denn'd  Prophefie  by  the  immediate  orderers  of  it,  the 
Angels. 

But  it  is  beft  to  confult  the  Scripture  it  felf  in  this  bu- 
finefs,  which  declares  all  that  way  by  which  it  defen- 
ded from  God  to  the  fons  of  men.The  firft  place  which 
Maimon.  in  More  Nev.  Part.  2.  cap.  42.  brings  for 
confirmation  of  this  opinion  is  that  of  Genefis  18.  v.  J. 
with  the  expofition  of  R.  Chija,  which  he  leaves  as  a 
great  fecret.     But  that  which  is  more  for  his  and  our 
purpofe,  is  Gen.  32.24.  where  J>acob  wre filed  all  night 
with  the  Arfgel  •  for  fo  that  man  was,  as  Hofea  cells  us- 
and  verfe  1.  The  Angels  of  God  met  $acob<     Neither 
doth  this  Interpretation  of  that  Lutta  between  the 
Angelmd  J>acob  to  have  been  only  in  a  Prophetical 
Vifion,  at  all  prejudice  the  Hiftorical  truth  of  that 
Event  of  it,  which  was  Jacobs  halting  upon  his  thigh  : 
For  that  is  no  very  unufual  thing  at  other  times  to 
have  fome  Real  paffions  in  our  bodies  reprefented  to 
us  in  our  dreams  then  when  they  firft  begin.    Another 
place  is  Jof.  5.  13.  ffofhua  lifted  up  his  eyes  and  looked, 
and  behold  a  man  flood  over  againfl  him.  Again,  Judges 
5.23.  Deborah  attributes   the  command  fhe  had  to 

curli 


that  Trophefie  wds  communicated  by  Jngcls.  z  1 7 

curfe  Mervz,  to  an  Angel.  Curfeje  Meroz^faidthe  An- 
gel of  the  Lord :  which  words  Kimchi would  have  to 
beunderftoodina/tor*//**/*,  mm  nrvn  HKUJ  O 
HI  m0»  rUTOJTI  'B  Sjn,  /w  Deborah  was  a  Prophe- 
tefi,  and  fo  (pake  according  to  Prophetical  inspiration  % 
and  fo  Rabbi  Levi  Bin  Gerfom  alfo  expounds  it :    On- 
kelos  and  Rafi ,with  lefs  reafon  I  think,make  this  Angel 
to  be  none  elfe  but  Baruch.  Though  I  am  not  ignorant 
that  fometimes  the  Prophets  themfelves  are  called  An- 
gels of  God,  and  thence  Malachie  the  laft  of  them  had 
his  Name  •,  yet  we  have  no  fuch  teftimonie  concerning 
Baruch,    that  ever  he  was  any  Prophet,  but  only  a 
Judge  or  Commander  of  the  militarie  forces.  In  the 
firft  Book  of  Kings  chap.  19.  ver.  11, 12.  we  have  a 
large  defcription  oi  this  Imaginarie  appearance  of  An- 
gels in  the  feveral  modes  of  it  ^  Behold  the  Lordpajfed 
by,  and  a  great  and  ftrong  wind  rent  the  Mountains ,  and 
brake  in  pieces  the  Rocks  before  the  Lord-^but  the  Lord  was 
not  in  the  wind :  and  after  the  wind  an  earthquake,  and 
after  the  earthquake  afire,  &c.  All  which  Appearances 
Jonathan  the  Targumift  expounds  by  ^M^P.  nn<po 
Armies  of  Angels,  which  were  attended  with  thofe  ter- 
rible Phenomena.     And  the  fill  voice  in  which  the 

Lord  was  ,   he  renders  anfwerably  to  the  reft  by  ^i? 
niini    \>m^\  tf,e  voice  0f  jnge[s  praifmg  God  in  a 

gentle  kind  of  Harmonie.  For  though  it  be  there  faid 
that  the  Lord  was  in  the  [oft  voice  ,  yet  that  Paraphraft 
feems  to  underftand  it  only  of  his  Embaffador :  which  in 
fome  other  places  of  Scripture  is  very  manifeft  •,  as  in 
2  Kings  dn^p.  1.  ver.  3,15,  16.  where  verfe  3.  we  find 
the  Angel  delivered  to  Elijah  the  Meffage  to  Aha\iah 
King  of  Ifrael,  who  fent  to  Baal-\ebub  the  God  of 
Ekron  to  enquire  about  hisdifeafe  5  But  the  Angel  of 
the  Lord  [aid  to  Elijah  the  Tifhbite  ,  Arife ,  goe  up  to 

F  t  meet 


1 8  '       Teftimoniis  of  Scripture]  proVmg 

meet  the  mejfengers  of  the  King  of  Samaria,  and  fay  un- 
to them.  Is  it  not  becanfe  there  is  not  a  God  in  ifraelj 
thatyegoe  to  enquire  of  Baal-^ebub.  And  verfe  the  1 6, 
we  hive  alhhis  meffage  attributed  to  God  himfelf  by  the 
Prophet  ,  as  if  hehad  received  thediftate  immediately 
from  God  himfelf  ?  And  in  Daniel,  the  Apocalypfe,  and 
Zacharie,  we  find  all  things  perpetually  reprefented 
and  interpreted  by  Angels.  And  Abarbanel  upon  Za- 
charie  z.  tells  us  that  feveral  Prophets  had  feveral  An- 
gels that  delivered  the  heavenly  Embaffie  to  them,  for 
that  every  Prophet  was  not  fo  well  fitted  to  converfe 
with  any  kind  of  Angel :  ^np1?  pio  NOi  Hd  jv 
"01  ysttfn,  Every  Prophet  was  not  in  a  fit  capacity  of  re- 
ceiving Prophetical  influence  from  any  Angel  indiffe- 
rent lie  ;  but  according  to  the  dijpojition  of  the  Receiver 
the  degree  and  quality  of  the  Angel  was  accommodate  dm 
But  I  (hall  not  further  purfue  this  Argument,  In  the 
general,  that  the  Prophetical  fcene  was  perpetually  orde- 
red by  fome  Angel y  I  think  it  is  evident  from  what  hath 
been  already  faid,  which  I  might  further  confirm  from ' 
Ezekiel,  all  whofe  Prophefies  about  the  Temple  are 
exprefly  attributed  to  a  man  as  the  A<Sor  of  them,  that 
is  indeed  an  Angel-, for  fo  they  ufed  conftantly  to  appear 
to  the  Prophets  in  an  humane  ihape.  And  likewife 
Gen.  28. 18.  in  Jacob's  Vifionof  a  Ladder  that  reached 
up  to  heaven  we  find  the  Angels  afcending  and  defen- 
ding, to  intimate  that  this  Scalaprophetica  whereby  Di- 
vine influence  defcended  upon  the  Mind  of  the  Pro- 
phet isalwaies  filled  with  Angels,  From  this  place 
compared  with  Gen.  31.  11.  Jacob's  Vifionof  Labans 
flieep  prefented  to  him  by  an  Angel,  Philo  thus  deter- 
mines in  his  book  «%c  tS  ^tom^vi  Vt)  v&  oveipvh 
Opcts  cii  ^om/X'Jfys  ov&pvs  avctygjufei  0  $r£ ©*  fr.dy@* , 


that  Trophefie  wm  commmkated  by  Jngels. 

%Mot>  )t}  twt^J'  vGnxpwoov  awns  xj  om&oov  dyyt^wv,    Yotl 
fee  how  the  Scripture  reprefents  fuch  Dreams  as  fent  of 
God,  not  only  thofe  that  proceed  from  the  fir  ft  Caufe 
[God5]  but  fuch  alfoascome  by  his  Miniflers,  the  An* 
gels.  But  S.  Jerome  hath  given  us  a  more  full  and  am- 
ple Teftimonie  in  this  matcer,  in  his  Comment  on 
Gal.  $♦  i  p.  The  Law  was  ordained  by  Angels  in  the  hand 
of  a  Mediator.    His  words  are  thefe  ^   Quod  autem  ait, 
Lex  ordinata  per  Angelos,  hoc  vult  intelligi,  quod  in 
cmni  VeteriTefamento,  ubi  Angelus  primum  vifus  re- 
fertur,  ejr  poflea  quafi  Bern  loquens  inducitur  ,  Angelas 
qnidem  vere  ex  miniflris  pluribus  quicumque  fit  vifus , 
fed  in  ilio  Mediator  QChriftus]]  loquatur  qui  die at ,  Ego 
fum  Deus  Abraham,  Bern  ifaac,  ejr  Deus  Jacob.     Nee 
mirum  fi  Deus  loquatur  in  Angelis^  cum  etiam  per  An- 
gelos  qui  in  horninibus  funt  loquatur  Deus  in  Prophet  is  ^ 
dicente  Zacharia,  Et  ait  Angelas  qui  loquebatur  in  me^ 
ac  deinceps  infer  ente,  H*c  dicit  Dominus  Omnipotens. 

We  might  further  add  to  all  this  thofe  Vifions  which 
we  meet  with  in  the  New  Teftament,  which,  as  a  thing 
vulgarlie  known,  were  attributed  to  Angels.  So  Ads 
27.  23,  There  food  by  me  the  Angel  of  God  this  nighty 
that  is,  in  a  Prophetical  dream.  And  Ads  12.  when 
the  Angel  of  God  did  reallie  appear  to  Peter^  and 
bring  Jiim  out  of  prifon ,  he  could  fcarce  be  perfwaded 
of  a  long  time  but  that  all  this  was  a  Vifion,  this  indeed 
being  the  common  manner  of  all  Prophetical  Vifion. 
And  Ads  23.  when  the  Pharifees  would  defcribe 
S.  Paul  2,%  a  Prophet  that  had  received  fome  Vifion  or 
Revelation  from  heaven,  they  phrafe  it  by  the  Jpeak- 
ing  of  an  An&elox  Spirit  unto  him,  ver.  9.  We  find  no 
evil  in  this  man  ;  but  if  an  Angel  or  Spirit  hath  fteken 
to  him,  let  us  not  fight  againfi  God. 

Ff    2  C  H  A  P, 


119 


no 


Of  fome  aEiions  attributed  to  Prophets, 


Chap,  VI* 

The  Second  Enquiry  ,  What  the  meaning  of  thofe  Ani- 
ons is  that  are  frequently  attributed  to  the  Pro- 
phets, whether  they  were  Real,  or  only  Imaginary 
and  Scenical.  What  Actions  of  the  Prophets  were 
only  Jmaginarie  and  performed  upon  the  Stage  of 
Fhanfie.  what  we  are  to  think  of  fever 'at  Actions  and 
res  gefta?  recorded  tf/Hofea,  Jeremie  and  Ezekiel  in 

^     their  Prophecies  t 

HPHus  we  have  done  with  our  firft  Enquiry  concer- 
•*-  ning  the  Contriver  and  Order er  of  the  Prophetical 
Stage :  That  which  was  aded  upon  it,  no  doubt,  every 
one  will  grant  to  have  been  a  Majking  or  hnaginarie 
bufinefs.     But  there  are  many  times  in  the  midft  of 
Prophetical  Narrations  fome  things  related  to  be  done 
by  the  Prophets  themfelves  upon  the  command  of  the 
Prophetick  Voice,  which  have  been  generally  concei- 
ved to  have  been  aded  really,  the  grofleft  of  all  not  ex- 
cepted, zsHofea  his  taking  a  harlot  for  his  Wife  and 
begetting  Children,  &c.  Which  conceit  Mr.  Calvin 
hath  in  part  happily  undermined.    But  we  (hall  not 
here  doubt  to  conclude  both  of  That  and  all  other  adi- 
ons  of  the  Prophets  which  they  were  enjoined  upon  the 
Stage  of  Prop  he  fie,  that  they  were  only  Scenical  &  Ima- 
ginarie  •,  except  indeed  they  were  fuch  as  of  their  own 
Nature  muft  have  an  Hiflorical  meaning,  in  which  an 
Jmaginarie  performance  would  not    ferve  the  turn. 
For  this  purpofe  it  may  be  worth  oar  while  to  take  no- 
ace  of  what  MAimonides  hath  well  determined  in  this 

Cafe* 


whether  they  wire  ^al,  or  Imaginary.  2  2  1 

Cafe,  More  Nev.  Parr.  2.  cap.  46.  Scias  ergoy  qucmad- 
modum  infomnio  accidit,  &c.  iOwa?  therefore^  that  as  it 
is  in  a  Dream  ,  a  man  thinks  that  he  hath  been  in  this  or 
that  Countrie,  that  he  has  married  a  Wife  there,  and  con- 
tinued there  for  fome  certain  time,  that  by  this  Wife  he 
has  had  a  Son  of  fuch  a  n^me,  of  fuch  a  difpofiticn,  and 
the  like  5   Know  (faith  he)  that  even  )uft  fo  it  is  with  the 
Prophetical  Parables  as  to  what  the  Prophets  fee  or  doe  in 
a  Prophetical  Vifton.    For  whatfoever  thofe  ? arables  in- 
form us  concerning  any  Action  the  Prophet  doth,  or  con- 
cerning the  fp ace  of  time  between  one  Action  and ano- 
ther',  or  going  from  one  place  to  another  ;  all  this  is  in  a 
Prophetical  Vifion  :    neither  are  thefe  Actions  real  to 
fenfe,  although  fome  particularities  may  beprecifely  recko- 
ned up  in  the  writings  of  the  Prophets.     For  becaufe  it 
was  weH  known  that  it  was  all  done  in  a  Prophetical  Vifi- 
on ;  it  was  not  neceffarie  in  the  rehear fing  of  every  parti- 
cular it it  to  reiterate  that  it  was  in  a  Prophetical   Vifi- 
on;  as  it  was  alfo  needle f  to  inculcate  that  it  was  in  a 
Dream.    But  now  the  Vulgar  fort  of  men  think  that  all 
fuch  Act  ions,  J>  our  nies,  Qneftions  and  Anfwers  were  re- 
ally and  [enfibly  performed  ,  and  not  in  a  Prophetical  Vi- 
llon.    And  therefore  I  have  an  intention  to  make  plain 
this  buftnef,  and  jha  II  bring  fuch  things  as  no  man  Jk  a  If' 
he  able  to  doubt  of  •,  adding  thereunto  fome  Examples,  by 
which  you  -may  be  able  to  judge  of  the  reji  which  I  fall 
not  for  the  prefent  mention.    Thus  we  fee  how  Maimon.. 
rejetf  s  it  as  a  vulgar  error  to  conceive  that  thofe  Acli* 
ons  which  are  commonlie  attributed  to  the  Prophets 
in  the  current  of  their  Prophefie ,   their  travailing 
from  place  to  place,   their  propounding  qusftions  and 
receiving    anfwers ,  &c.    were  real  things  to   fenfe  ^ 
whereas  they  were  only  Imaginarie,  reprefented  meer- 
ly  to  the  Phanfie, 

1?  f  3  "But 


%%%  Of  fome  a Siions  attributed  to Twphets] 

But  for  a  more  diftind  underftanding  of  this  bufinefs, 
we  muft  remember  what  hath  been  oftea  fuggefted,7^-# 
the  Prophetical  fcene  or  Stage  upon  which  all  apparitions 
were  made  to  the  Prophet,  was  his  Imagination  $  and  that 
there  all  thofe  things  which  God  would  have  revealed 
unto  him  were  aded  over  Symbolic  alliens  in  aMafquejn 
which  divers  perfons  are  brought  in,amongft  which  the 
Prophet  himfelf  bears  a  part  r   And  therefore  he,  ac- 
cording to  the  exigencie  of  this  Dramatical  apparatus^ 
muft,  as  the  other  Adors,  perform  his  part,  fometimes 
by  fpeaking  and  reciting  things  done,propounding  que- 
stions, fometimes  by  ading  that  part  which  in  the  Dra- 
ma he  was  appointed  to  ad  by  fome  others  5  and  fo 
not  only  by  Speaking,  but  by  Gefturesand  Adions 
come  in  in  his  due  place  among  the  reft  ;  as  it  is  in  our 
or dinarie  Dreams,  to  ufe  Maimonides  his  expreflion  of 
it.     And  therefore  it  is  no  wonder  to  hear  of  thofe 
things  done  which  indeed  have  no  Hiftorical  or  Real 
veritie  -7  the  fcope  of  all  being  to  reprefent  fomething 
ftrongly  to  the  Prophets  Underftanding,  and  fufficient- 
ly  to  inform  it  in  the  Subftanceof  thofe  things  which 
he  was  to  inftrud  that  People  in  to  whom  he  was  fent. 
And  fo  fometimes  we  have  only  the  Intelligible  mat- 
ter of  Prophefies  delivered  to  us  nakedly  without  the 
Imaginarie  Ceremonies  or  Solemnities.     And  as  this 
Notion  of  thofe  Adions  of  the  Prophet  that  are  inter- 
weav'd  with  their  Prophefies  is  moft  genuine  and  a- 
greeableto  the  general  nature  of  Prophefie^  fowe  (hall 
further  clear  and  confirm  it  in  fome  Particulars. 

We  fhall  begin  with  that  of  Hofea  his  marrying  of 
Corner  a  common  harlot,  and  taking  to  himfelf  chil- 
dren of  whoredomes.,  which  he  is  faid  to  doe  a  firft  and 
fecond  time.  Chap.  1.  and  Chap.  3.  Which  kind  of 
Adion  however  it  might  be  void  of  true  Vice ,  yet  it 

would 


whether  they  were  tf{eal,  or  Imaginary.  zz  z 

would  not  have  been  void  of  all  offence,  for  a  Profhet 
to  have  thus  unequally  yoaked  himfelf  (to  ufe  S.  Paul's 
expreffion)  with  any  fuch  Infamous  perfons,  though  by 
way  of  lawful  wedlock,  if  it  had  been  done  really.     I 
know  that  this  way  of  interpreting  both  This  and  o- 
ther  Prophetical    adions  difpleafeth  Abarbanel,  who 
thinks  the  Literal  fenfe  &  Hiflorical  verity  of  all  ought 
to  be  entertained,  except  it  be  pw7<S*  expreiTed  to  have 
been  done  in  a  Vifion  ^  and  the  general  current  of  our 
Chriftian  writers  till  Calvin  s  time  have  gone  the  fame 
way.    And  to  make  the  Literal  interpretation  here 
good,  R.  Solomon  and  our  former  Author  both  tell  us, 
that  the  antient  Rabbins  have  determined  thofe  Pro- 
phetical narrations  of  Hofea  to  be  underftood  oyQWOD 
literally.    The  place  they  refer  to  is  Gem.  Pefac.  cap. 
&.  where  yet  I  find  no  fuch  thing  pofitively  concluded 
by  the  Talmudtfls.  Indeed  they  there,  after  their  fafhi- 
on,  expound  the  place  by  inferting  a  long  dialogue  be- 
tween God  and  the  Prophet  about  this  matter,  but  fo 
as  that  without  R.  Sol.  or  AbarbaneTs  glofs  we  could 
no  more  think  their  fcope  was  to  eftablifh  the  Literal 
fenfe,  then  I  think  that  the  Prophet  himfelf  intended 
to  infinuate  the  fame  to  us.     We  fhall  therefore  chufe 
to  follow  Abene\ra  as  a  more  genuine  Commentator, 
who  in  this  place  and  others  of  the  like  nature  follows 
Maimontdes  kJ?  WcTos,  making  all  thofe  Tranfaclions 
to  have  been  only  Imaginarte.    For  though  it  be  not  al- 
waies  pofitively  lay'ddownin  thefe  Narrations,  that 
the  Res  gefta  was  in  a  Vifion  •,  yet  the  Nature  and  Scope 
of  Profh/fie  fo  requiring  that  things  fiiould  thus  be 
adled  in  Imagination ,   we  fhould  rather  expeft  fome 
Pofitive  declaration  to  aiTure  us  that  they  were  perfor- 
med in  the  Biftory,  if  indeed  it  were  fo. 

And  therefore  in  thefe  recitals  of  Prophetical  Vifiom 

we 


2  id.  Of  feme  aBions  attributed  toT/ophetr, 

wc  find  many  times  things  lefs  coherent  then  can  agree 
to  a  true  Hiftory  •,  as  in  the  narrative  of  Abrahams  Vi- 
fion,  Gen.  15.  (  for  fo  the  Rabbins  in  Pirke  R.  Elie\er 
expound  that  whole  Chapter  to  be  nothing  elfe)  we 
find  v.  1.  that  God  appeared  to  Abraham  in  a  Vifion^  and 
v.  5.  God  brings  him  into  the  field  as  if  it  were  af- 
ter the  (hutting  up  of  evening,  and  fliews  him  the  Stars 
of  Heaven:  and  yet  for  all  this  ver.  12.  it  was  yet 
day-time,  and  the  Sun  not  gone  down:  And  when  the 
Sun  was  going  down,  a  deep  fleep  fell  upon  Abraham  $ 
and  verfeiy.  And  it  came  topafi  that  when  the  Sun 
went  down  and  it  was  dark^  behold  a  fmoaking  furnace , 
and  a  burning  lamp  that  pafied  between  thofe  'pieces. 
From  whence  it  is  manifeft  that  Abraham  s  going  out 
into  the  field  before  to  take  a  view  of  the  Stars  of 
Heaven,  and  his  ordering  of  thofe  feveral  living  Crea- 
tures, ver.  9,  10.  for  a  Sacrifice,  was  all  performed  in 
a  Prophetical  Vifion^  and  upon  the  Stage  of  his  Imagina- 
tion :  It  being  no  ftrange  thing  to  have  incoherent 
jun&ures  of  time  made  in  fuch  a  way. 

So  tferemie  13.  we  have  there  a  very  precife  Narra- 
tive of  Jeremiah's  getting  a  linen  girdle  ,  and  putting 
it  upon  his  loines  •,  and  after  a  while  he  muft  needs  take 
a  long  journey  to  Euphrates^  to  hide  it  there  in  a  hole 
of  the  rock  -,  and  then  returning ,  after  many  days 
makes  another  weary  journie  to  the  fame  place  to  take 
it  out  again  after  it  was  all  corrupted :  all  which  could 
manifestly  be  nothing  elfe  but  meerly  Imaginarie  ^ 
the  fcope  thereof  being  to  imprint  this  more  deeply 
upon  the  Underftanding  of  the  Prophet ,  That  the 
Houfe  of  tfudah  and  ifrael,  which  was  nearly  knit  and 
uhited  to  God,  fliould  be  deftroied  and  ruined. 

The  fame  Prophet  Chap.  18.  is  brought  ingoing  to 
the  houfe  of  a  Potter,  to  take  notice  how  he  wrought 

a 


I 


whether  they  wne  Q{ealy  or  Imaginary.  n^ 

a  piece  of  work  upon  the  wheel  •,  and  when  the  Vef- 
fel  he  iacended  was  all  marred ,  that  then  he  made  of 
his  clay  another  Veffel.  And  Chap,  i  9.  he  is  brought 
in  as  taking  the  Ancients  of  the  people  and  the  Anci- 
ents of  the  Priefts  along  with  him  into  the  valley  of  the 
Son  of  Hinnomy  with  a  Potter's  earthen  bottle  under 
his  arm,  and  there  breaking  it  in  pieces  in  the  midft  of 
them. 

In  this  laft  Chapter  it's  very  obfervable  how  the 
Scheme  of  fpeech  is  altered,  when  the  Prophet  relates 
a  jR^/Hiftory  concerning  himfelf ,  ver.  14.  fpeaking 
of  himfelf  in  the  Third  perfon,  as  if  now  he  were  to 
fpeak  of  fomebody  elfe,  and  not  of  a  Prophet  or  his 
A&ions  5  for  fo  we  read  ver.  14.  Then  came  Jeremiah 
fromTofhet^&cc.  The  like  change  of  the  perfon  we 
find  Chap.  28.  ver.  10.  where  a  formal  ftorte  is  told 
of  fome  things  that  paffed  between  Jeremiah  and  Ha- 
?unidh  the  falfe  prophet,  who  in  the  prefence  of  all  the 
people  broke  Jeremiah's  yoke  from  offhis  neck :  For 
it  feems  to  have  been  a  wonted  thing  for  the  Prophets 
by  Bonds  and  Tekes  to  type  out  unto  the  people  Viftorie 
or  Captivitie  in  war.  Not  unlike  is  that  we  read  of 
Zedekiah  the  falfe  prophet ,  1  Kings  22.  who  made 
himfelf  horns  of  iron ,  when  he  prophefied  to  Ahab  his 
profperitie  againftthefyn'tfjw  at  Ramoth-Gilead,  vul- 
garly to  reprefent  to  him  the  fuccefs  he  fhould  have  a- 
gainft  his  Enemies.  But  in  all  this  bufinefs  the  Mode 
of  Jeremiah's  language  infinuates  a  Literal  fenfe^  by 
fpeaking  altogether  in  the  Third  perfon,  as  if  the  re- 
lation concerned  fome  body  elfe,  and  not  himfelf  •  and 
fo  muft  be  of  fome  real  thing,  and  that  which  to  Senfe 
and  Obfervation  had  it's  realitie,  and  notonlyarea- 
litie  in  Apprehenfion  or  Imagination.  So  Chap.  32. 
we  feem  to  have  an  infinuation  of  a  real  Hiftory  in 

G  g  Jeremiah's 


2l6  Of  fome  aBions  attributed  to  Prophets, 

Jeremiah's  purchafe  of  a  Field  of  Hanameel\\\s>  Uncles 
Son,  from  the  Mode  of  expreflion  which  is  there  ob- 
fervable. 

But  other-times  we  meet  with  things  graphically 
defcribed  with  all  the  Circumftantial  pomp  of  the 
bufinefs,  when  yet  it  could  be  nothing  elfe  but  ^  Dra- 
matical thing  5  as  Chap.  35.  where  the  Prophet  goes 
and  finds  out  the  chief  of  the  Rechabites  particularly 
defcribed,  and  brings  them  into  fuch  a  particular  cham- 
ber as  is  there  fet  forth  by  all  it's  bounds,  and  there 
fets  pots  and  cups  full  of  wine  before  them,  and  bids 
them  drink  wine.     Juft  in  the  fame  mode  with  this  we 
have  another  ftory  told.  Chap,  25. 15,  and  17, &c.  of 
his  taking  a  wine-cup  from  God,  and  his  carrying  it  up 
and  down  to  all  nations  far  and  near,  Jerusalem  and  the 
Cities  of  J>udah,  and  the  Kings  and  Princes  thereof  % 
to  Pharaoh  King  of  Egypt*  and  his  Servants,  Princes, 
People  5  to  all  the  Arabians,  and  Kings  of  the  Land 
of  Ufa  to  the  Kings  of  the  Land  of  the  Philiflines, 
Edom,  Moab,  Arnmon  5  the  Kings  of  Tyre  and  Sidon  and 
of  the  Ifles  beyond  the  Sea,  Dedan,  Tema,Buz  ^'  tht 
Kings  of  Zimri,  of  the  Medes  and  Perfians,  and  all  the 
Kings  of  the  North:  and  all  thefe  hefaid  he  made 
to  drink  of  this  Cup,     And  in  this  fafhion  Chap.  27. 
he  is  fent  up  &  down  with  Yokes, to  put  upon  the  necks 
of  feveral  Kings :  all  which  can  have  no  other  fenfe 
then  that  which  is  meerly  Imaginarie,  though  we  be  not 
told  that  all  this  was  a&ed  only  in  a  Vifion,  for  the  na- 
ture of  the  thing  would  not  permit  any  real  perfor- 
mance thereof, 

Thelikewemuft  fay  of  EzekieTs  resgeftt,  his  eat- 
ing a  roll  given  him  of  God,  Chap.  3,  And  Chap.4.  it's 
efpecially  remarkable  how  ceremonioufly  all  things 
are  related  concerning  his  taking  a  Tile,  and  pourtray- 

ing 


whether  thiy  were  ^eal3  or  Imaginary.  221 

ing  the  City  of  ^erufalem  upon  it,  his  laying  fiege  to 
it^  all  which  I  fuppofe  will  be  evident  to  have  been 
meerly  Dramatical,  if  we  carefully  examine  all  things 
in  it,  notwithftanding  that  God  tells  him  he  flnuld  ,n 
all  this  be  a  Signe  to  the  people.  Which  is  not  fo  to  be 
underfteod,  as  if  they  were  to  obferve  in  fuchreal  a- 
dions  in  a  fenfible  way  what  their  own  Fates  fhould  be : 
for  he  is  here  commanded  to  lie  continually  before  a 
Tile  390  days,  which  is  full  13  Months,  upon  his  left 
fide,  and  after  that  40  more  upon  his  rights  and  to 
bake  his  bread  that  he  fliould  eat  all  this  while  with 
dung,  &c. 

So  Chap.  5.  he  is  commanded  to  take  a  Barbers 
rafour,  and  to  (have  his  head  and  beard,  then  to  weigh 
his  hair  in  a  pair  of  Scales,  and  divideitintothree  parts-, 
and  after  the  days  of  his  Siege  fhould  be  fulfilled,  fpo- 
ken  of  before,  then  to  burn  a  third  part  of  it  in  the 
midft  of  the  City,  and  to  fmite  about  the  other  third 
with  a  knife,  and  to  fcatter  the  other  third  to  the  wind. 
All  which  as  it  is  moft  unlikely  in  it  felf  ever  to  have 
been  really  done ,  fo  was  it  againft  the  Law  of  the 
Priefts  to  (have  the  corners  of  their  heads  and  the  cor- 
ners of  their  beards,  as  Maimonides  obferves.  But 
that  E\ekiel  himfelf  was  a  Prieft ,  is  manifeft  from 
Chap.  1 .  ver.  3.  Upon  thefe  paffages  of  Ezekiel  Mai- 
monides hath  thus  foberly  given  his  judgment,  More 
Nev.  Part.  2.  c.  46.  Abfit  ut  Deus  Prophctas  fuos  ftul- 
tis  vel  ebriis  fimiles  reddat,  eofque  flu  It  or  urn  aut  furi- 
eforum  affiones  facere  jubeat :  pneterquam  quod  pr<ece- 
f  turn  Mud ultimum  Legi  repugnaflet,  &c.  Far  be  it  from 
Cod  to  render  his  Prophets  like  to  fools  and  drunken  men^ 
and  to  prefer  ibe  them  the  affions  of  fools  and  mad  men  : 
befides  that  this  lafl  injunction  would  have  been  incon- 
fijlent  with  the  Law,  for  Ezekiel  rva*  a  great  Prieft,  and 

G  g  2  therefore 


2  28  Of  fme  a&ms  Attributed  to  Prophets,  8cc. 

therefore  obliged  to  the  obfervation  of  thofe   two  Ne- 

fative precepts,  viz.  of  not  paving  the  corners  of  his 
tad  And  corners  of  his  heard :  And  therefore  this  was 
done  only  in  a  Prophetical  Fifion.  The  fame  fentence 
likewife  he  paffeth  upon  that  ftory  of  Efaiah,  Chap. 
20 .  3.  his  walking  naked  and  bare-foot,  wherein  Efai- 
ah  was  no  otherwife  a  Signe  to  <*s£gypt  and  Ethiopia, 
or  rather  Arabia,  where  he  dwelt  not,  and  fo  could  not 
more  literally  be  a  Type  therein,  then  E^ekiel  was 
here  to  the  Jews. 

Again  Chap.  1 2 .  we  read  of  Ezekiel's  removing  his 
houfhold-ftuff  in  the  night,  as  a  Type  of  the  Captivi- 
tie,  and  of  his  digging  with  his  hands  through  the 
wall  of  his  houfe ,  and  of  the  peoples  coming  to  take 
notice  of  this  ftrange  a<5tion,  with  many  other  uncouth 
ceremonies  of  the  whole  bufinefs  which  carry  no  (hew 
of  probabilitie  r  and  yet  ver.  6.  God  declares  upon 
this  to  him,  /  havefet  thee  for  a  figne  to  the  houfe  oflfra- 
tl  •,  and  ver.  9*  Son  of  man,  hath  not  the  houfe  of  ifra- 
el,  the  rebellious  houfe,  faid unto  thee,  wh-atdoefl  thou  f 
As  if  all  this  had  been  done  really  •  which  indeed 
feems  to  be  nothing  elfe  but  a  Prophetical  Scheme. 
Neither  was  the  Prophet  any  real  Signe,  but  only  Ima- 
ginary ,  as  having  the  Type  of  all  thofe  Fates  fymbo- 
iically  reprefented  in  his  phanfie  which  were  to  befall 
the  Jews :  which  fenle  Kimchi,  a  genuine  Commenta- 
tor, follows,  with  the  others  mentioned.  And  it  may 
be  according  to  this  fame  notion  is  that  in  Chap.  24.' 
to  be  underftood  of  the  death  of  the  Prophet's  Wife, 
with  the  manner  of  thofe  funeral  folemnities  and  obfe- 
quies  which  he  performed  for  her. 

But  we  fhall  proceed  no  farther  in  this  Argument, 
which  I  hope  is  by  this  time  fufficiently  cleared,  That 
we  are  not  in  any  Prophetical  narratives  of  this  kind 

to 


Oft  he  diSlate  of  the  Holy  Spirit.  %  z-9 

to  underftand  any  thing  elfe  but  die  Hiftory  of  the  Vi- 
fions  themfelves'  which  appeared  to  them,  except  we 
be  led  by  fome  farther  argument  of  the  realitie  of  the  - 
thing  in  a  way  of  fenfible  appearance  to  determine  ic 
to  have  been  any  fenfible  thing. 


Chap,  VII. 

ofthatDegree  of  Divine  injpirat  ion  properly  ca/fdRuzch 
liakkodefh  ,  i.e.  The  Holy  Spirit,  The  Nature  of  it 
defcribed  out  of  tfewifh  Antiquities.  Wherein  this 
Spiritus  Sanftus  differ  d  from  Prophefie  Jlrictly  fo 
caJfd  ,  and  from  the  Sfirit  of  Holinef  in  purified 
Souls.  What  Boooks  of  the  old  Tefiament  were  afcri- 
hed  by  the  fews  to  Ruach  hakkodefh.  of  the  Urim 
and  Thummim.. 

HPHuswe  have  done  with  that  part  of  Divine  infpi- 
-*■  ration  which  was  more  Technically  and  properly  by 
the  Jews  called  Prophefie.  We  (hall  now  a  little  fearch 
into  that  which  is  Hagiographical,  or,  as  they  call  i% 
The  Dilate  of  the  Holy  Spirit  $  in  which  the  Book  of 
Pfalms,  J>ob,  the  works  of  Solomonznd  others  are  com^ 
prifed.  This  we  find  very  appofitely  thus  defined  by 
Maimonides,  More  Nev.Vavt,  2.  c.  45.  Cum  homo  infe 
fentit  rem  vel  facultatemquampiam  exoriri,  &  fuper  fe 
quiefcere>qu£  eum  impellit  adloquendum,8tc,When  a  man 
perceives  forne  Power  to  arife  within  him,  and  rejl  upon 
him*,  which  urgeth  him  to  (peak,  fo  that  he  difcourfe  con- 
cerning the  Sciences  or  Arts  ,  and  utter  Pfalms  or 
Hymns,  or  profitable  and  whole  fome  Rules  of  good  living, 
cr  matters  Political  and  Civil,  or  fuch  as  are  ®ivim%. 

Gg  3  and. 


2  4°  Of  Hut  degree  of  Divine  Jnfyiratlon 

And  that  whilfl  he  is  Making,  and  hath  the  ordinarie  vi- 
gour and  ufe  of  his  Senfes  •,  this  is  fuch  a  one  of  whom 
its  (aid,  that  He  fpeaks  by  the  Holy  Spirit.  In  this 
Definition  we  may  feem  to  have  the  (train  of  the 
Book  of  Pfalms,  Proverbs  and  Ecclefiafles  fully  decy- 
phered  to  us.  In  like  manner  we  find  this  Degree  of 
Inspiration  defcribed  by  R.  Albo,  Maam.  3.  c.  10.  after 
he  had  fet  down  the  other  Degrees  fuperiour  to  it^rinf1 

ijno  nsa  edthh  n  nyw  ishw  nnx  nyw  mo  wvh 

'Dl  nana  nmn  "QT\  i\fan>  ^  explain  to  you  what  is  that 
other  Boore  of  Divine  influx ;  through  which  mm  can  en- 
ter by  his  own  natural  abilitie  ;  it  is  when  a  man  utters 
words  ofwifdome,  or  Song,  or  Divine  praife,  in  pure  and 
elegant  language,  he  fides  his  wont :  fo  that  every  one  that 
knows  him  admires  him  for  this  excellent  knowledge 
and  composure  of  words  ;  but  yet  he  himfelf  knows  not 
from  whence  this  facultie  came  to  him,  but  is  as  a  child 
that  learns  a  tongue,  fy  knows  not  from  whence  he  had  this 
facultie.  Now  the  excellence  of  this  Degree  of  Divine 
infyiration  is  well  known  to  all,  for  it  is  the  fame  with 
that  which  is  calf  d  The  Holy  Spirit.  Or,  ifyoupleafe, 
we  fhall  render  thefe  Definitions  of  our  former  Jewifh 
Do&ors  in  the  words  of  Proclm,  who  hath  very  hap- 
pily fet  forth  the  nature  of  this  piece  of  Divine  infpi- 
ration,  according  to  their  mind,  in  thefe  words,  lib.  f. 

in  flat,  Tim.    O  jj  %ct,gp,Y.1rtp  cvSrvQictguys,  2^,A<x/K,57zyv 

ImS  VQtpOUS    '(QnfZohoUS,    KOL&CL£p$  Tl  <&  QtfJiVQS,    60S  ^CTTJ    <m- 

i%tov  <fi$S  drSrwmmv  cwoiwv  ,  ctfieps  $  op£  xj  KccAa,- 
Tr^nKli^s,  x)  %cLfy<Twv  dvctfjtfsv;,  j^Mw  is Trkrtpw,  x)  Qv/J- 
^l^^oi^x)  cL™)k&(Zm\j!}jj©>>>  This  degree  or  Enthufia- 
fiical  character,  fhining  fo  bright  with  the  Intellectual 
influences,  is  pure  and  venerable,  receiving  it's  perfection 
from  the  Father  of  the  Gods,  being  diflind  from  hu- 
mane 


called  Ruach  hakkodefh,  u  e.  the  Holy  Sph  it.      2  2  1 

mane  conceptions,  and  far  transcending  them ,  alwaies 
conjoined  with  delightfulnej?  and  amazement ,  full  of 
beaut  ie  and  comelwefl,  concife,  yet  wit  hall  exceeding  ac- 
curate. 

This  kind  therefore  of  Divine  infpiration  was  al- 
waies  more  facate  mdferene  then  the  other  oiProphefe^ 
neither  did  it  fo  much  fatigate  and  aft  upon  the  Ima- 
gination.  For  though  thefe  Hagiografhi  or  Holy  wri- 
ters ordinarily  exprefTed  themfelves  in  Farahles  and 
Similitudes,  which  is  the  proper  work  of  Phanfie  •,  yet. 
they  feem  only  to  have  made  ufe  of  fuch  a  drefs  of 
language  to  fet  off  their  own  fenfe  of  Divine  things, 
which  in  it  felf  was  more  naked  and  fimple,  the  more 
advantagioufly,  as  we  fee  commonly  in  all  other  kind 
of  Writings.     And  feeing  there  wasno  labour  of  the 
Imagination  in  this  way  of  Revelation,  therefore  it  was 
not  communicated  to  them  by  any  Dreams  or  Vifionsr 
but  while  they  were  waking,  and  their  Senfes  ipre  in 
their  full  vigour,  their  Minds  calme  •,  it  breathing  upon 
them  s*  ov  yzhrivy,  as  Flotinns  defcribes  his  pious  En-  Enn.^.l.^.iir,. 

thllfiafh  cAp'7nx^a;  7j  cv^vQialvaA  y\av^ri  cv  efyfJLtexctlci&x,- 

For  indeed  this  Enthufiaftical  Spirit  feated  it  felf  prin- 
cipally in  the  Higher  and  Purer  faculties  of  the  Sou], 
which  were  wWgp  dflccvyeux,'&gps  iwybj),  that  I  may 
allude  to  the  antient  opinion  of  Emfcdocles,  who  held 
there  were  two'Suns,  the  one  Archetypal,  which  was 
alwaies  in  the  inconfpicable  Hemifphear  of  the  World, 
but  the  beams  thereof  (hining  upon  this  World's  Sun. 
were  reflected  to  us,  and  fo  further  enlightned  us. 

Now  this  kind  of  Infpiration  as  it  alwaies  a&ed  pi- 
ous Souls  into  ftrains  of  Devotion ,  or  moved  them 
ftrongly  to  diftate  matters  of  true  piety  and  goodnefs, 
did  manifeft  it  felf  to  be  of  a  Divine  oature  :  aixl  as 

« 

it 


%  5  2  Of  that  degree  of  Divine  hfpiration 

it  came  in  abruptly  upon  the  Minds  of  thofe  holy  men 
without  courting  their  private  thoughts,  but  tranfpor- 
ted  thera  from  that  Temper  of  Mind  they  were  in  be- 
fore, fo  that  they  perceived  themfelves  captivated  by 
the  power  of  fome  Higher  light  then  that  which  their 
own  underftanding  commonly  poured  out  upon  them, 
they  might  know  it  to  be  more  immediately  from  God. 
For  indeed  that  feems  to  be  the  main  thing  wherein 
this  Holy  Spirit  differed  from  that  conftant  Spirit  and 
frame  of  Holinefs  and  Goodnefs  dwelling  in  hallowed 
minds,  that  it  was  too  quick,  potent  and  tranfporting 
a  thing,  and  was  a  kind  of  vital  Form  to  that  Light 
of  divine  Reafon  which  they  were  'perpetually  pof- 
fefs'd  of/  And  therefore  fometimes  it  runs  out  into  a 
Fore  fight  or  Prediction  of  things  to  come,  though  it 
may  be  thofe  Previfions  were  lefs  underftood  by  the 
Prophet  hlmfelf  •,  as  (if  it  were  needfull)  we  might  in- 
ftanc^Jn  fome  of  David's  prophefies,  which  feem  to 
have  been  revealed  to  him  not  fo  much  for  himfelf 
(  as  tte  Apoitle  fpeaks )  as  for  us.  But  it  did  not  al- 
waies  fpend  it  felf  in  Strains  of  Devotion  or  Dictates  of 
Vertue^Wifdommi  Prudence  •,  and  therefore  (if  I  may 
take  leave  here  to  exprefs  my  conje&ure )  I  (hould 
think  the  antient  Jews  called  this  Degree  Spiritus  San- 
&HS)  not  becaufeit  flows  from  the  Third  Perfon  in 
the  Trinity  ( which  I  doubt  they  thought  not  of  in  this 
bufinefs )  but  becaufe  of  the  near  affinitie  and  alliance 
it  hath  with  that  Spirit  of  Holinefi  and  true  Goodnefs 
that  alwaies  lodgeth  in  the  breafts  of  Good  men.  And 
this  feems  to  be  infinuated  in  an  old  proverbial  fpeech 
of  the  Jewifh  Matters,  quoted  by  Maimonides  in  the 
fore-quoted  place,  Majefias  Divina  habitat  fuper  <?#/#, 
&  loquitur  per  Spiritum  Sanftum.  Though  fome  think 
it  might  be  fo  called  as  being  the  loweft  Degree  of 

Divine 


called  Ruach  hakkodefh,  L  e.  the  Holy  Spirit.         23$ 

Divine  Infpiration  :  for  fometimes  the  ancienteft  Mo- 
numents of  Jewifh  learning  call  all  Prophefie  by  the 
name  of  Spirits  Strict  us.  So  in  Pirke  R.Eliezer  c.  39. 
R.  Phineas  inquit,  Requievit  Spiritus  Sanclus  fuper  J>o- 
■  fephum  ab  ipfius  juventute  ufque  ad  diem  obitns  ejus  , 
atque  direxit  eum  in  omnem  fapientiam,  &c  The  Holy 
Spirit  re  fled  upon  tfofcph  from  his  youth  till  the  dxy  of 
his  death,  and  guided  him  into  all  wifdome,  Sec.  Though 
it  may  be  all  that  might  be  but  an  Hagiographical  Spi- 
rit:  For  indeed  the  Jews  are  wont,  as  we  (hew'd  be- 
fore, to  diftinguifli  J^/^'s  dreams  from  Prophetical. 
But  this  Spiritus  Santius  in  the  fame  chap,  (to  put  all 
out  of  doubt)is  attributed  to  Efaiah  and  E\ekiel,  which 
were  known  Prophets :  and  chap.  33.  R,  Phineas  ait, 
Poflquam  omnes  illi  interfecii  fuerant,  viginti  annis  in 
Babel  requievit  Spiritus  SanElus  fuper  E&ekielem,  & 
eduxit  eum  ex  convalie  Dora,  ejr  oflendit  ei  multa  off  a, 
&c.  And  among  thofe  five  things  that  the  Jews  alwaies 
fuppofed  the  Second  Temple  to  be  inferior  to  the  Firft 
in,  one  was  the  want  of  the  WTip^  nn  Spiritus  San- 
elm,  or  Spirit  of  Prophefie. 

But  we  are  here  to  confider  this  Spiritus  SanStus 
more  ftri&ly,  and  as  we  have  formerly  defin'd  it  out 
of  Jewifh  antiquity.  And  here  we  (hall  firft  (hew  what 
Books  of  the  Old  Teftament  were  afcribed  to  this 
Degree  by  the  Jews.  The  Old  Teftament  was  by  the 
Jews  divided  int6  a^roi  CD^UJ  PITH,  the  Law, 
the  Prophets,  and  the  dy.oy^L^oL.  And  this  divifion  is 
infinuatedin  Luke  24.44.  And^fefus  faid  unto  them, 
Thefe  are  the  words  which  I  (pake  unto  you  while  I  was 
yet  with  you,  that  all  things  mujl  be  fulfilled  which  were 
written  concerning  me  in  the  Law  of  Mofes,  and  in  the 
Prophet  s,  and  in  the  Pfalws  :  where  by  the  Pfalms  may 
feem  to  be  meant  the  Hagiographa  ;  for  the  Writers  of 

H  h  theft 


^e 


2 2  4  Of  that  degree  of  D'mm  hfptration 

thefe  Hagiographa  might  be  termed  Pfalmodijts  for 
fome  Reafons  which  we  fhall  touch  upon  hereafter  in 
this  Difcourfe.     But  to  return  5  the  Old  Teftament 
being  antiently  divided  into  thefe  parts,  it  may  not  be 
amifs  toconfider  the  Order  of  thefe  parts  as  it  is  laid' 
down  by  the  Talmudical  Dotfors  in  Gemara  Bava  Ba- 
thra,  c.  1.  towards  the  end,  ps^W  Hw  pno    jm  un 
'Ol  Our  Doff or s  have  delivered  unto  us  this  Order  of  the 
Prophets,  fojhua,  -fudges,  Samuel,  Kings ,  Jeremiah, 
E\ekiel,  ifaiah  and  the  Twelve  Prophets  ,  the  Firjl  of 
which  is  Hofea,  for  fo  they  underftand  thofe  words  in 
Hof.  x.2.  ^n?  n!n:  *91  nl7-n^>  Deus  inprimis  locutus 
eft  per  Hof  earn*    The  fame  Gemarifts  go  on  to  lay  down 
the  Order  of  the  iytiy&Lfu,  thus  •,  Ruth,  the  Book  of 
Pfalmsy  rfoh,  Proverbs,  Ecclefiafles,  Canticles,  Lamen- 
tations, Daniel,  Efther,  Ezra,  the  Chronicles:     And 
thefe  the  Jews  did  afcribe  to  the  Ruach  hakkodejh.    But 
why  Daniel  fhould  be  reckoned  amongft  the  crairD, 
^nd  not  amongft  QPHtM  the  Prophets,  I  can  fee  no  rea- 
fon,  feeing  the  ftrain  of  it  wholy  argues  the  nature  of 
a  Prophetical  degree  fpending  it  felf  in  Dreams  and  Vi- 
ftons,  though  thofe  were  joined  with  more  obfeurity 
(it  being  then  the  Crepufculum  of  the  Prophetical  day, 
which  had  long  been  upon  the  Horizon  of  the  Jewifli 
Church)  then  in  the  other  Prophets.   And  therefore 
whatever  the  latter  Jews  here  urge,  for  thus  ranking  up 
Daniel's  books  with  the  other  crairo,  yet  feeing 
they  give  us  no  Traditional  reafon  which  their  Ance- 
ftors  had  for  fb  doing,  I  (hould  rather  think  it  to  have 
been  firft  of  all  fome  fortuitous  thing  which  gave  an 
occafion  to  this  after-miftake,  as  I  think  it  is. 

But  to  pafs  on,  befides  thofe  Books  mentioned,  there 
were  fome  things  elfe  among  the  Jews  ufually  attribu- 
ted to  this  Sflritns  Sanftus :  And  fo  Maimonides  in  the 

fore- 


called  Ruach  hakkodefh,  i.  e.  the  Holy  Spirit.  225 
fore-mentioned  place  tells  us  that  Bldad  &  Medad,  and 
all  the  High  Priefts  who  asked  counfel  by  Urimarmi 
Thummim,  fpake/w  Spiritum  Sanctum^  fo  that  it  was 
a  Character  Enthufiaftical  whereby  they  gave  judicial 
anfwers,  by  looking  upon  the  Stones  of  the  High 
Priefts  breaft-plate,  to  thofe  that  came  to  enquire  of 
God  by  them.  And  fo  R,  Bechai  in  Parafli  myn 
fpeaks  of  one  of  the  Degrees  of  the  Holf  Spirit  which 
was  fuperior  to  BathKol  ( i.  Filia  Vocis  )  and  inferior 

to  Prophefie.  nbyn1?  ttnipn  nn  nu-na1?  jma  rvn 
nxu:n  jo  r^aVi  Sip  nn  |0.  It  will  not  be  amifs 
by  a  fliort  digreflion  to  Ihew  what  this  Urim  and  Thum- 
mim  was :  And  we  may  take  it  out  of  our  former  Au- 
thor R.Bechai,  who  for  the  fubftance  agrees  with  the 
generalitie  andbeftof  the  Jewifli  writers  herein.  It 
was,  as  he  there  tells  us,  done  in  this  manner.  The 
High  Prieft  flood  before  the  Ark,  and  he  that  came  to 
enquire  of  the  Urim  and  Thnmmim  ftood  behind  him, 
enquiring  with  a  fubmiffe  voice ,  as  if  he  had  been  at 
his  private  prayers,  Shall  idoefo^  or  fo  f  Then  the 
High  Prieft  looked  upon  the  Letters  which  were  en- 
graven upon  the  Stones  of  the  Breaft-plate,  and  by 
the  concurrence  of  an  Enthufiaftical  Spirit  of  Divina- 
tion of  his  own  ( if  I  may  add  thus  much  upon  the  for- 
mer reafons  to  that  whicn  he  there  fpeaks )  with  fome 
modes  whereby  thofe  letters  appeared,  he  fhaped  out 
his  anfwer.  But  for  thofe  that  were  allowed  to  en- 
quire at  this  Oracle,  they  were  none  elfe  but  either 
the  King  or  the  whole  Congregation,  as  we  are  told  in 
MaJfecSotah^iin  IK  TQ2  J«*pK  r^sittf  \*X,  None  may 
enquire  of  it  but  the  congregation  of  the  people ,  or  the 
King  5  by  which  it  feems  it  was  a  Political  oracle. 

But  to  return  to  our  Argument  in  hand,  viz.  What 
pieces  of  Divine  wrritt  are  afcribed  to  the  unipn  nn 

.     H  h  2  or 


*$ 


Cfiht  degree  cf  Divine  bfpiration 

or  Spiritus  Sanctus  $  we  muft  further  know  that  the 
Jews  were  wont  to  reckon  all  thofe  Pfalms  or  Songs 
which  we  any  where  meet  with  in  the  Old  Teftament 
among  the  n^ro.    For  though  they  were  penned 
by  the  Prophets,  yet  becaufe  they  were  not  the  proper 
refults  of  a  Vifum  Propheticum,  therefore  they  were  not 
true  Prof  he  fie  :    For  they  have  a  common  Tradition, 
that  the  Prophets  did  not  alwaies  prophefie  eodem  gra~ 
du,  but  fometime  in  a  higher,  fometime  in  a  lower  de- 
gree, as  among  others  we  are  fully  taught  by  Abarbinel 
in  Ef.  4.  upon  occafiorr  of  that  Song  of  Efay,  ny  >or 
mi^?y  nJIIQ  rP^a  "^HS,  The  fame  Prophet  prophe- 
fies  fometime   in  the  form  of  the  fupreme  Prophetical 
Degree^  and  fometime  in  a  lower  Degree  JW~ixpr\  m~D  is 
"aha  or  by  the  Holy  Spirit  only.    And  thus  having  made 
his  way,  he  tells  us  that  common  notion  they  had  a- 
mongft  them,  that  all  Songs  were  dictated  by  this  Spi- 

ritus  Sanftus,  *o\  QOT^n  nra  >*?iftrw  rrvfc  hiv 

Every  Song  that  is  found  in  the  Writings  of  the  Pro- 
phets, it  was  fuck  a  thing  as  was  ordered  or  dictated  by 
the  Pen- men  t  hem f elves  together  with  the  fuperintenden- 
cyof  the  Holy  Spirit :  forafmuch  as  they  received  them 
not  in  that  higher  way  which  is  called  Prophefie^  as  all 
Vifions  were  received^  for  all  Vifions  were  perfect  Prophe- 
fie* But  the  Author  goes  on  further  to  declare  his,  and 
indeed  the  common  opinion,  concerning  any  fuch  Song^ 
that  it  was  not  the  proper  work  of  Gpdhimfelf,  but 
the  work  of  the  Prophet's  own  Spirit,  Vysa  nrs  pbi 

mnis  -nion  Son  ^ysa  as  *3  'n.  Yet  we  muft 

fuppofe  the  Prophet's  Spirit  enabled  by  the  conjuncti- 
on of  divine  help  with  it ,  as  he  puts  in  the  caution, 
pprfTK  -Njtt  nn  i^S  niTU/,  the  Spirit  of  God  and  his 
divine  afiifiance  did  flill  cleave  unto  the  Prophet^  and 
mas  prefent  with  him.  For,  as  he  tells  us,  the  Prophets, 


being 


called  Ruach  hakkodefii^  u  e.  the  Holy  Spirit.         237 

being  fo  much  accuftomed  to  divine  Vifions  as  they  - 
were,  might  be  able  fometime  per  vigiliam,mthout  any 
Prophetical  Vifion  ,  to  fpeak  excellently  by  the  Holy 
Ghoft,  ^WOn  Pjfrsni  Ry^dn  ^sva,  with  very  elegant 
language^  and  admirable  fimilitudes.  And  this  he  there 
proves  from  hence,  that  thefe  Songs  are  commonly  at- 
tributed to  the  Prophet  himfelf ,  and  not  to  God,  there 
being  fo  much  of  the  work  of  the  Prophet's  own  Spi- 
rit in  them,  lDV1?  ^  cn^s  Ten  ptreri  r-»Drv  p1? 
'ui  tvdm2  *w  th  edvi  n^vi  ~\o*>  snah  o  Tarv 

Wherefore  the^  Scripture  commonly  attributes  thefe  Songs 
to  the  Prophets  themfelves,  and  not  unto  God  •,  and  accor- 
dingly fteaks-of  the  Song  at  the  Red  fea  ,  *  Then  Mo-  *  Exod.  fi- 
fes and  the  people  of  Ifrael  fang  this  Song,  that  is,  Mo* 
fes  and  the  children  of  ifrael  did  compofe  and  order  it. 
So  in  the  Song  at  Beer-Elim*  ,  Then  fang  ifrael  this  "Num.11.17, 
Song.  .  So  in  Mofes  his  Song  in  the  later  end  of  Deute^- 
ronomy,  which  was  to  to  be  preferved  as  a  Memorial, 
the  Conclusion  runs,  *  Set  your  hearts  upon  all  thofe  *Deut.3i. 46, 
words  ,  G^  °??  T.V?  >?*?  W$%  which  I  tefifie  to  you  . 
this  day.     So  all  thofe  Pfalms  which  arefuppofed  to 
have  been  compofed  by  David,  are  perpetually  afcri- 
bed  unto  him,  and  the  reft  of  them  that  were  compofed 
by  others  are  in  like  manner  afcribed  unto  them-,where- 
as  the  Prophetick  ftrain  is  very  different,  alvvaies  inti- 
tling  God  to  it,  and  fo  is  brought  in  with  fuch  kind  of 
Prologues  {The  word  of  the  Lord~\  or  {The  hand  of  the 
Lord~\  or  the  like. 

But  enough  of  that:  yet  feeing  we  are  fallen  now 
upon  the  Original  Author  of  thefe  Divine  Songs  and 
Hymns,  it  will  not  be  amifs  to  take  a  little  notice  of  the 
frequency  of  this  Degree  ofProphefie,  which  is  by  Songs 
and  Hymns  compofed  by  an  Enthufiaftical  Spirit,  a- 
mong  the  Jews.  We  find  many  of  thefe  Prophets  be* 

H  h  3  fides 


%2%  Oftfat  degree  $f  Divine  Infyiration 

fides  David ,  who  were  Authors  of  fundry  Pfalms 
bound  up  together  with  his  •,  for  we  muft  not  think  all 
are  his :  as  after  the  72  Pfalm  we  have  eleven  together 
which  are  afcribed  to  jfaph ,  the  88  to  Hon  An  ,  the 
89  to  Ethan,  forae  to  feduthun,  and  very  many  are 
incerti  Author is ,  as  it  feewis,  being  anonymous.  Thus 
Kimchi  in  his  Preface  to  the  Pfalms,  and  the  reft  of  the 
Hebrew  Scholiafts,  fuppofe  divers  Authors  to  have 
come  in  for  their  particular  Songs  in  that  Book. 

And  thefe  divine  Enthufiafts  were  commonly  wont 
to  compofe  their  Songs  and  Hymns  at  the.  founding  of 
fome  one  Mufical  infirument  or  other  ,  as  we  find  it  of- 
ten fuggefted  in  the  Pfalms.  So  Plutarch,  lib.  iSr*  t« 
fjuii  %paveiqjLi1f<x,  vwu  rlvjFv<&eu>,  defcribes  the  Dilate 
of  the  Oracle  antiently,  cJs  6v  \kk^^  ^  oy^ca  ,  ^  ifKd- 

Qn&li  Kj  fjuflccfopaus  ivongsmv  ,  ^  /utgT  «/jA3,  how  that  it 
was  uttered  in  verfe,  in  pomp  of  words,  Similitudes  and 
Metaphors,  at  the  found  of  a  Pipe,  Thus  we  have  Afaph, 
Heman  and  tfeduthun  fet  forth  in  this  Prophetical 
preparation,  1  Chron.  25.  i#  Moreover  David  and  the 
Captain  of  the  hoafl  feparated  to  the  fervice  of  the  Sons 
of  Afaph,  and  of  Heman,  and  of  $eduthun>  who  fhould 
prophefie  with  harps,  &c.    Thus  R.  Sal,  expounds  the 

place,  uZTNiuno  vn  iV?n  mitt  *f32  cnua  vntto 

131  yUT^iO  NlOJn>  When  they  play  d upon  their  Mufical 
inftruments  they  prophefied,  after  the  manner  of  Blijha, 
who  faid,  Bring  me  a  Minftrel,  2  Kings  ?.  And  in  the 
fore-mentioned  place  ver.  3.  upon  thofe  words  [who 
prophefied  with  a  harp  2  he  thus  glofleth,  pjJUO  vnttfD 

As  they  founded  upon  the  harp  the  Pfalms  of  praife  and 
the  Hallelujahs,  ^feduthun  their  Father  prophefied.  And 
this  fenfe  of  this  place  I  think  is  much  more  genuine 
then  that  which  a  late  Author  of  our  own  would  fatten 

upen 


called  Ruach  hakkodefh,  i.  e.  the  Holy  Spirit.      229 

upon  it,  viz.  that  this  Prophefying  was  nothing  but 
finging  of  Pfalms.  For  it  is  manifeft  that  thcfe  Pro- 
phets  were  not  meer  Singers^  but  Compofers^  and  fuch 
as  were  truly  called  Prophets  or  Enthufiafts :  So  ver.  5. 
Hcman  is  exprefly  called  the  Kings  Seer;  the  like  in 
2  Chron.zp, 30.8c  ch.35.  i5.o(jfaph,  Heman  &  J>edti- 
thun^  l)?7?  n?1n,  upon  which  our  former  Commenta- 
tor gloffeth  thus,  mm  rm  nn*o  -ins  ^—o^unufyuif- 
ue  eornm  erat  Propheta,  'Tis  true,  the  Poets  are  ancient- 
y  called  Vatcs^  but  that  is  no  good  argument  why  a  Sin- 
ger  (hould  be  called  a  Prophet :  for  it  is  to  be  confidered 
that  a  Poet  was  a  Compojer^  and  upon  that  account  by 
the  Ancients  called  Fates  or  a  Prophet^  and  that  becaufe 
they  generally  thought  all  true  Poets  were  tran-ftorted. 
So  Plato  in  his  Ph&drus  makes  Three  kinds  of  Fury, 
viz.  Enthuftaflieytl,  Amatorious,  and  Poetical  But  of 
this  matter  we  (hall  fpeak  more  under  the  next  head, 
which  we  are  in  a  manner  unawares  fallen  upon,  which 
is  to  enquire  in  general  into  the  qualification  of  all  kind 
of  Prophets. 


1 


C  H  AP, 


2  4°         Of  ^?e  Dfofai0™  antecedent  and  preparatory 


Chap.  VIII. 

of  the  Dijpofitions  antecedent  and  preparatory  to  Prophe- 
fie.  That  the  Qualifications  which  did  fit  a  man  for 
the  Prophetical  Spirit  were  fuch  asthefe^  viz.  Inward 
Piety,  True  Wifdome,  a  Pacate  and  Serene  temper 
of  Mind,  and  a  due  cheerfulnefs  of  Spirit  5  in  oppo- 
fitionto\ii\ovSntk^  Mental  crazednefs  andinconfi- 
ftency,  unfubdued  PaiTions,  black  Melancholy  and 
dull  Sadnefs.  This  illuflrated  by  fever al  In/lances  in 
Scripture.  That  Mufick  was  greatly  advantageous  to 
the  Prophets  and  Holy  men  of  God,  &c.  What  is  meant 
by  Sauls  Evil  Spirit, 


o 


,UR  next  bufinefs  is  to  difcourfeof  thofefeveral 
Qualifications  that  were  to  render  a  man  fit  for  the 
Spirit  of  Prophefie  :  for  we  muft  not  think  that  any 
man  might  fuddenly  be  made**  Prophet :  This  gift  was 
not  fo  fortuitously  difpenfed  as  to  be  communicated 
without  any  difcrimination  of  perfons.  And  this  in- 
deed all  forts  of  men  have  generally  concluded  upon  •, 
and  therefore  the  old  Heathens  themfelves ,  that  only 
fought  after  a  Spirit  of  Divination^  were  wont  in  a 
folemn  manner  to  prepare  and  fit  themfelves  for  re- 
ceiving the  influx  thereof,  as  R.  Alho  hath  truly  obfer- 

ved,  Maam.-}.  c.  8.  ri3i  nmxowij;  jwnpn  mown  vn 

The  ancient  Gentiles  made  themfelves  Images^  and  offered 
prayers  and  frankincenfe  to  the  Stars 5  that  by  this  means 
they  might  draw  down  a  fpiritual  influence  from  fome  cer- 
tain Stars  upon  their  Image,  For  this  influence  flides  down 
from  the  body  of  the  Star  upon  the  man  himfelf  who  is 

alfo 


to  the  receiving  of  the  Prophetical  Spirit.  241 

alfo  corporeal,  and  by  this  means  he  foretells  what  fhall 
come  to  pa]?.  And  thus,  as  he  further  obferves,  the  Ne- 
cromancers themfelves  were  wont  to  ufe  many  folemn 
Rites  and  Ceremonies  to  call  forth  the  Souls  of  any 
dead  men  into  themfelves,  whereby  they  might  be  a- 
ble  to  prefage  future  things.  But  to  come  more  clofe- 
ly  to  our  prefent  Argument. 

The  Qualifications  which  the  Jewifh  Doctors  fup- 
pofe  necefj'arily  antecedent  to  render  any  one  habilem  ad 
prophetandumzre  true  Probity  and  Piety  •   and  this  was 
the  conftant  fenfe  and  opinion  of  all  of  them  univer- 
fally  ,  not  excluding  the  vulgar  themfelves.     Thus 
Abarbanel  in  pr&fat.  in  12  Proph.  nvY?  ^IQ  nvron 
umpn  ,  Pietas  inducit  Spiritum  Sanctum,  The  like  we 
find  in  Maimonid.  More  Nev.  par.  2.  cap.  32  ,  who  yet 
thinks  this  was  not  enough  •  and  therefore  he  reckons 
up  this  as  a  vulgar  error  ,  which  yet  he  faies  fome  of 
their  Do<5tors  were  carried  away  withall,  guod  Dew 
aliquem  eligat  &  mittat  >  nulla  habit  a  ratione  an  fit  fa- 
piens,  &c.  That  God  may  chufe  of  men  whom  he  pleafeth, 
and  fend  him,  it  matters  not  whether  he  be  wife  and  lear- 
ned, or  unlearned  and  unskilfully  old  or  young  ;  only  that 
this'  is  required,  that  he  be  a  vertuous,  go$d  and  hone  ft 
man :  For  hitherto  there  was  never  any  that  could  fay 
that  God  did  caufe  the  divine  Majefiie  to  dwell  in  a  vtti- 
ousperfon,  unle'f  he  hadfrft  reformed  himfe If 

But  Maimonid.  himfelf  rather  preferrs  the  opinion 
of  the  wife  Sages  and  Philofophers  of  the  Heathen 
then  of  thefe  vulgar  Matters,  which  required  alfo  fome 
Perfeftion  in  the  nature  of  him  that  fliould  be  fet  a- 
part  for  Prophefie,  augmented  with  ftudy  and  induftry  -y 
Whence  it  cannot  be  that  a  manjhould  %oe  to  bed  no  Pro* 
phet^  and  rife  the  next  day  a  Prophet  (as  he  there  fpeaks) 
quemadmodum  homo  qui  inopinaCo  aliquidinvenit.   And 

li  a 


zAi  Of  the  'Difpofitiom  antecedent  and  preparatory 

a  little  after  he  adds,  Fatuos  &  hujus  terra  filios  quod  at- 
tinet^  non  magis,  nojlro  judicio ^prophet are  poffunt^  quam 
jiftnus  aut  Rana.  ■% 

Thefe  Perfections  then  which  Maimonides  requires 
as  Preparatorie  Difpofitions  to  render  a  man  a  Prophet^ 
are  of  Three  forts,  viz.  i.Acquifite  or  Rational  ^  2. Na- 
tural or  Animal  $  laftly,  Moral.  /  nd  according  to  the 
difference  of  thefe  he  diftinguiiheth  the  Degrees  of  Pro- 
phefte^  c.  36.  Has  aut  em  Tres  perfect  iones  &c.  As t a thefe 
Three  Perfections  which  we  have  here  compri^d^  viz.  the 
Perfection  of  the  Rational  facultie  acquired  by  ftudy^ 
the  Perfection  of  the  Imaginative  facultie  by  birth ,  and 
the  Perfection  of  Manners  or  vertuous  Qualities  by  puri- 
fying and  freeing  the  Heart  and  affections  from  alh  fen- 
fual  pie  afures,  from  all  pride ^  and  from  all  foolijh  and 
peflilent  defire  of  glory  3  As  to  thefe^  I  fay.  It's  evident 
that  they  are  differently^  and  not  in  the  fame  degree  par- 
ticipated by  men  :  And  according  to  fuch  different  me a- 
fures  of  participation  the  degrees  of  the  Prophets  are  alfo 
to  be  diflinguijhed. 

Thus  Maimonides^  who  indeed  in  all  this  did  but  aim 
at  this  Technical  notion  of  his,  That  all  Prophefie  is 
the  proper  rejult  of  thefe  Perfections,  as  a  Form  ari- 
fingout  of  them  all  as  out  of  its  elements  compoun- 
ded together.  For  it  is  plain  that  he  thought  there 
was  a  kind  of  Prognoflick  virtue  in  Souls  themfelves, 
which  was  in  this  manner  to  be  excited  •,  which  was  the 
opinion  of  fome  Philofophers,  among  which  Plutarch 
laies  down  hisfenfe  in  this  manner,  according  to  the 

♦Lib.  <£vity   minc}s  0f  maoy  Others  $  *  fH  >|>u£w  tLlu  fj&vfutlw  gvk  'On- 
feMAof«mr  ££Taj  f^tuv  i*&Sm  tS   G»'/l<*7©.  (Scrip  vtyvs>  5&V 

cbuffc  %  CtuJ%vQivy  The  Soul  doth  not  then  fir  ft  of  all 
Attain  a  Prophetical  energie  when  it  leaves  the  Body  as  a 

cloudy 


to  the  receiving  of  the  (Prophetical  Spirit.  24  > 

cloud  •,  but  it  now  hath  it  already  •,  only  fhe  is  blind  of 
this  Eye,  becaufe  of  her  concretion  with  this  mortal  body. 
This  Philofopher's  opinion  Maimomdts  was  more  then 
prone  to,  however  he  would  diflemble  it,  and  there- 
fore he  fpeaks  of  an  impotency  to  Prophefie,  fuppo- 
fing  all  thofe  Three  qualifications  named  before,  as  of 
the  fufpenfion  of  the  ad  of  fome  natural  Faculties 
So  Chap.  32.  Meojudicio  res  hie  fe  habet  ficut  in  Mi- 
raculis,  &c.  (i.)  In  my  judgment  (faith  he)the  matter  here 
is  ]ufl  fo  as  it  is  in  Miracles^  and  bears  proportion  with 
them.  For  natural  Reafon  requires,  that  he  who  by  his 
nature  is  apt  to  prophefie,  and  is  diligently  taught  and  in- 
ftruBed^  and  of  fit  age,  that  fuch  a  one  jhould  prophefie  -7 
but  he  that  notwithflanding  cannot  doe  fo,  is  like  to  one 
that  cannot  move  his  hand,  as  Jeroboam  ,  or  one  that 
cannot  fee,  as  thofe  that  could  not  fee  the  Tents  of  the 
King  of  Syria  (as  it  is  in  the  Story  of  Elifha.)  And  again 
Chap.  36.  he  further  beats  upon  this  String,  Sivir 
quid  am  it  a  comparatus  fuerit,  nullum  dubium  eft,  ft  fa- 
cult as  ejus  Imaginatrix(qua  in  fummo  gradu  perfecJa  eft, 
&  Influentiam  ab  Intellectu  fecundum  perfeliionem  fu- 
am  fpeculativam  accipit  )  labor  aver  it  &  in  operatione 
fuerit,  ilium  nonnifires  divinas  &  admirandas  appre- 
henfurum,  nihil  prater  Deum  &  ejus  Angelos  vifurum, 
nullius  denique  rei  fcientiam  habiturum  &  curaturum, 
nift  earum  qua  vera  funt  &  qua  ad  communem  hominum 
fpeffant  utilitatem.  This  Opinion  of  Maimonides  I  find 
not  any  where  entertained,  but  only  by  the  Author  of 
the  Book  Cozri.  That  which  feems  to  have  led  him  in- 
to this  conceit  was  his  miftaken  fenfe  ( it  may  be )  of 
fomePaflages  intheftory  of  the  Kings  that  (peak  of 
the  Schools  of  the  Prophets  ,  and  the  like  ,  of  which 
more  hereafter. 
But  I  know  no  Reafon  fufficient  to  infer  any  fuch 

Ii  2  thing 


244  ®f  *';e  Difp^/tffo«5  antecedent  and  preparatory 

thing  as  the  Prophetical  Spirit  from  the  higheft  im- 
provement of  Natural  or  Moral  endowments.  And  I 
cannot  but  wonder  how  Maimonides  could  reconcile 
all  this  with  the  right  Notion  of  Prophefie^  which  muft 
of  neceflity  include  a  Divine  inspiration^  and  therefore 
may  freely  be  beftowed  by  God  where  and  upon  whom 
he  pleafeth.  Though  indeed  common  Reafon  will 
teach  us,  that  it  is  not  likely  that  God  would  extraor- 
dinarily infpire  any  men,  and  fend  them  thus  fpecially 
authorized  by  himfelf  to  declare  his  mind  authentical- 
ly to  them,  and  diftate  what  his  Truth  was,  who  were 
themfelves  vitious  and  of  unhallowed  lives-,  and  Co 
indeed  the  Apoftle  Peter  2  Epift.  Chap.  1.  tells  us 
plainly,  They  were  holy  men  of  God  who  (pake  as  they 
were  moved  by  the  Holy  Ghofl.  Neither  is  it  probable 
that  thofe  who  were  any  way  of  erased  Minds  ^  or  who 
were  inwardly  of  inconfiftent  temptrsbyxQiton  of  any 
perturbation  ,  could  be  very  fit  for  thefe  Serene  impref 
ftons.  A  troubled  Phanfie  could  no  more  receive  thefe 
Ideas  of  Divine  Truth  to  be  impreft  upon  it,  and 
clearly  refted  them  to  the  Underftanding,  then  a 
crack'd  glafs  or  troubled  water  can  refleft  fincerely  any 
•  image  to  be  made  upon  them.  And  therefore  the  He- 
brew Docftors  univerfally  agree  in  this  Rule,  That  the 
Spifit  of  Prophefie  never  refls  upon  any  but  a  Holy  and 
Wife  man^  one  whofe  pafions  are  allay  d.  So  the  Talmud 
Maffec.  Sanhedrin,  as  it  is  quoted  by  R.  Albo,  Maam.  3. 

c  10.  Tttfjn  "VD.u  czsnD  ^y  Nibs  ,rv\w  rwim  j* 

mD'sp  ^JDV  ( i. )  The  Spirit  of  prophefie  never  re  fides 
hut  upon  a  Man  of  Wijd&me  and  Fortitude^  as  alfo  upon 
4  rich  and  great  man. 

The  two  laft  qualifications  in  this  rule  Maimonides 
in  his  Fundament  a  legis  hath  left  out,  and  indeed  it  is 
full  enough  without  them.    But  thofe  other  two  qua- 
lifications, 


to  the  rea  iving  of  the  Prophetical  Spirit.  245 

iihcations  viwifdomc  and  Fortitude  are  conftantly  lay'd 
down  by  them  in  this  argument.  And  fowe  find  it 
afcribed  to  the  Author  of  this  Canon,  who  is  faid  to 
be  II.  J-ochanan,  c,  4,  Gem.  Nedar.  \l<  Jjrrp  ,m\  1Q« 
Ol  WJW  mwa  K^'pn^  (i.)R.  $ochananfaies,  God 
doth  not  make  his  She  china  to  re  fide  upon  any  but  a  rich 
and  humble  man,  a  man  of  fortitude,  all  which  we  learn 
from  the  example  of  Mofes  our  Mafler.  Where  by  For- 
titude they  mean  nothing  elfe  but  that  Power  whereby  a 
good  man  fubdues  his  Animal  part  •  for  fo  I  fuppoiel 
may  fafely  tranflate  that  folution  of  theirs  which  I  have 
fometime  met  with,  and  I  think  in  Pirke  Avoth,  \3 
inn  ~W  ynon  mm,  who  is  the  man  of  fortitude  f  It 
is  he  that  fubdues  his  figment urn  malum,  by  which  they 
meant  nothing  elfe  but  the  Senfual  or  Animal  pin:  of 
which  more  in  another  Diicourfe.  And  thus  they  give 
us  another  Rule  as  it  were  paraphraftical  upon  the  for- 
mer, which  I  find  Gem.Schab.  c.  2.  where  glancing  at 
that  contempt  which  the  Wife  man  in  Ecclefiaftes  caft 
upon  Mirth  and  Laughter,  they  diftinguifh  of  a  two- 
fold Mirth,  the  one  Divine,  the  other  Mundane,  and 
then  fum  up  many  of  thefe  Mundane  and  Terrene  af- 
fe&ions  which  this  Holy  Spirit  will  not  refide  with, 

rv^xy  "pn.Q  s^  rvasi;  -pna  sn£?  mix;  rwyu  ^7 

"Qi  pYVD:  TtnQ  t^hyi  The  Divine  pre  fence  or  Spiritus 
San&us  doth  not  refide  where  there  is  grief  and  duli  fad- 
nef ',  laughter  and  light nef  of  behaviour  ■,  impertinent 
talk  or  idle  difcourfe  ;  but  with  due  and  innocuous  chear- 
fulnef  it  loves  to  refide,  according  to  that  which  is  written 
concerning  Elijha,  Bang  me  now  a  Minftrel:  and  it 
came  to  pals  when  the  Minftrel  played,  the  hand  of  the 
Lord  was  upon  him,  2  Kings  3,  Where  wefee  that>tem- 
per  of  Mind  principally  required  by  them  is  a  free 
Ghearfulnef,  in  oppofition  to  all  Griefs,  Anger,  .or  any 

I  i  3  other 


246  Of  the  D'ijpGJitms  antecedent  and  preparatory 

other  fad  and  Melancholy  paftions.  So  GemrPefac,  c.  6. 

np^noa  ihodh  'in  mn  cdh  oyo  t<^w  nix  ^3 

trA*#  ^  #  /'#  pafiion  ,  /y  /><?  £?  4  wife  man,  his  wifdom  is 
taken  from  him  5  //^  Prophet \  his  prophefie. 

Thefirfl:  part  of  this  Aphorifm  they  there  declare 
by  the  example  of  Mofes,  who  they  fay  prophefied  not 
in  the  wildernefs  after  the  return  of  the  Spies  that 
brought  an  ill  report  of  the  land  of  Canaan,  by  reafon 
of  his  Indignation  againft  them :  And  the  laft  part 
from  the  example  of  the  Prophet  Elifha^  2  Kings  3.15. 
of  which  more  hereafter.  Thus  in  the  Book  Zohar^ 
wherein  moft  of  the  ancient  Jewifli  Traditions  are  re- 
corded, col.  408.  Nnw  t^o  tsinrDttn  jrom  Ntn 

*|jn  "Q^y  inS35  Behold^  we  plainly  fee  that  the  divine 
prefence  doth  not  re  fide  with  Sadnefi^  but  with  Chearful- 
ner  ;  tf  there  be  no  Chearfulnefi^  it  will  not  abide  there  • 
as  it  is  written  concerning  Elifia,  who  faid^  Give  me 
now  a  Minftrell.  But  from  whence  learn  we  that  the  Spi- 
rit of  God  will  not  re  fide  with  HeavineJ?  ?  From  the  ex- 
ample of  facob)  for  that  all  that  while  he  grieved  for  fo- 
feph,  the  Shechinah  or  the  Holy  Spirit  did  for  fake  him. 
For  fo  they  had  alfo  a  common  Tradition,  that  facob 
prophefied  not  that  time  while  his  grief  for  the  lofs  of 
his  ton^ofeph  remained  with  him.   So  L.Tofipbta,  JV 

mnau;  ^mp  Nftfc  rraxy  ^na  nr\w  rnryu,  The 

Spmt-of^frofhefie  dwells  not  with  Sadnefl ,  but  with 
Chearfulnefi,  I  will  not  here  difpute  the  Punftual- 
nefs  of  thefe  Traditions  concerning  Mofes  and  tfacob , 
though  I  doubt  not  but  the  main  Scope  of  them  is 
true,  viz.  that  the  Spirit  of  Prophefie  ufed  not  to  re- 
fide  with  any  black  or  Melancholy  paflions ,  but  requi- 
red a  ferene  and  pacate  temper  of  Mind,  it  being  it  felf 
of  a  mild  and  gentle  nature^  as  it  was  well  obferved  con- 
cerning 


to  the  receiving  of  the  Prophetical  Spirit. 

cerning  the  Holy  Ghoft  in  another  notion  by  TertnUi- 
an  in  his  de  Speffaculis ,  Deus  pr^cepit  Spiritum  San- 
ffum,  tttpote  pro  nature  ]ua  bono  tenerum  ejr  delicatum, 
tranqutllitate  &  Unit  ate,  ejr  quiet  e  &  face  tract  are  $  non 
furore,  non  bile,  non  ira,  non  dolor e  inquietare. 

Now  according  to  this  notion  1  think  we  have  gai- 
ned fome  light  for  the  further  underftanding  of  fome 
PafTages  in  Pfalm  5 1  .which  the  Chaldee  Paraphraft  and 
.  Hebrew  Commentators  alfo  underftand  of  the  Spirit 
of  Prophefie  which  was  taken  from  David  in  that  time 
of  his  forrorv  and  grief  of  Mind,  upon  the  refle&ion 
of  his  fliameful  mifarriage  in  the  matter  of  Uriah  $ 
and  this  is  called  ver.  12.  rj2TU  r\)"\  a  free  Spirit,  or  a 
Spirit  of  alacritie  and  libertie  of  mind,  acting  by  gene- 
rous and  noble  and  free  impulses  upon  it :  and  ver.  8.  it 
is  paraphrafed  by  fay  and  Gladnef,  as  being  that  Tem- 
per of  Mind  which  it  moft  liberally  moved  upon  and 
aded  5  aslikewife  ver.  1 2.  a  like  Periphrafis  is  ufed  of 
it,  the  joy  of  God's  falvation-,    and  ver.  10.  David 
thus  prayeth  for  the  reftauration  of  it  to  him,  and  the 
eftablilhing  him  in  the  firm  poffefficnof  it.  Create  in 
me  a  clean  hearty  O  God,  Wj??  ^W  P^ p^\  and  renew  a 
fix d  Spirit  within  me.    As  if  he  had  faid,    Thy  Holy 
Spirit  of  Prophefie  dwells  in  no  unhallowed  Minds,  but 
with  puritie  and  holinef 3  and  when  the fe  are  violated-, 
that  pre fently  departs-^  the  holy  and  the  impure  Spirit  can- 
not converfe  together  :  therefore  cleanfe  my  heart  of  all 
pollution,  that  this  divine  guejl  being  reflored  to  me,  may 
find  a  conflant  habitation  within  me.     And  thus  both 
Raft  and  Abenezra  glofs  on  this  place,  but  efpecially 
K.Kimchi,  who  purfues  thisfenfe  very  largely  :  and  fo 
before  them  the  Talmudifts  had  expounded  it5  Gem. 
tfoma.  c.2.  where  they  thus  defcant  upon  thofe  words, 
ver.  1 1.  Take  not  thy  Holy  Spirit  from  me,  and  tell  Us 

how 


247 


2  4§  Of  ^)e  Difpfttiow  antecedent  and  preparatory 

*  how  Dtvid  was  puniih'd  by  Leprofie"and  double  Ex- 
communication $    one  from  this  Spirit ,  CTtfnn  7XW 

uo?n  TX?hr\vx    jmruo    wvi  WW  th   mosj 

r\y3\D,  which  words  I  find  moft  corruptly  tranflated  by 
Vorflins  in  his  Comment  upon  Maimon.  his  Fundamen- 
ts legis.  I  fliould  therefore  thus  render  them  in  their 
native  and  genuine  fenfe,  Per  fex  menfes  erat  David  le- 
prof  us  ('viz.  propter  peccatum  in  negotio  UrU  admiffum,  ) 
'&  feparab;nt  fe  ab  eo  viri  Synagcga  magn&^  at  que  ab-  . 
lata  eft  ab  eo  Shechinah  ([.Spirit  us  Propheticus.)  Primum 
conftat  ex  Pfalm.  119.  nbi '  dicitur,  Revertantur  ad  me 
timentes  te,  &  fcientes  teftimonia  tua:  alterum  ex 
Tfalm.  51.  nbidicitur,  Facrevertatur  ad  me  la?titia  fa- 
lutis  tua?. 

But  its  now  time  to  look  a  little  into  that  place  which 
the  Matters  conftantly  refer  to  in  this  notion,viz.  1  Kings 
3.  where  when  the  Kings  of  Ifrael  and  Judah  andH- 
dom  in  their  diftrefs  for  water,  upon  their  warlike  ex- 
pedition againft  the  King  of  Moab,  came  to  Elijha  to 
enquire  of  God  by  him,  the  Prophet  Elijha  (  ver.  14.) 
feems  to  have  been  moved  with  indignation  againft  the 
King  of  Ifrael,  and  fo  makes  a  very  unwelcome  addrefs 
to  him,  Surely  were  it  not  that  I  regard  the  pre  fence  of 
Zfehofaphat  the  King  of  tfudah,  I  would  not  look  toward 
thee,  nor  fee  thee  :  and  then  it  follows  ver.  15.  But  now 
bring  me  a  Minflrell :  and  it  came  to  paft  when  the  Min- 
Jlrellplaydy  that  the  hand  of  the  Lord  came  upon  him. 
Which  words  are  thus  expounded  by  R.D.Kimchi,  out 
of  the  Rabbines,  (with  which  R.  S.'farchiSc  R.  L.Ben 
Gerfom  agree  for  the  fubftance  of  his  meaning  )  noN 
"Cn  PpVk  $hpD}V  avOD,  Our  Doctors  tell  us,  that  from 
that  day  wherein  his  Majler  Elijah  was  took  up  into  hea- 
ven, the  Spirit  of  Prophefie  remained  not  with  him  for  a 
certain  time  5  for,  for  this  caufe  he  wm  very  forrowful, 

and 


to  the  receiving  of  the  Prophetical  Spirit.  %  ip 

and  the  divine  Spirit  d$th  not  refide  with  heavinefi. 
Others  fay  that  by  reafon  of  the  indignation  he  concei- 
ved againft  the  King  of  Ifrael,  he  was  difqurJed  in  his 
mind-,  and  touching  this  they  fay,  That  whensoever  a  Pro- 
phet is  diflurbcd  through  anger  or  pafion,  the  Holy  Spirit 
forfakes  him.  From  whence  learn  we  this  ?  From  the 
example  of  Elijha,  who  faid,  Give  me  a  Minftrel. 

Thus  we  may  by  this  time  fee  the  Reafon  why  Mufi- 
cal  inflruments  were  fo  frequently  ufed  by  the  Prophets, 
efpecially  the  Hagiographi  •  which  indeed  feems  to  be 
nothing  elfe  but  that  their  Minds  might  be  thereby 
put  into  a  more  compofed,  liberal  and  chearful  temper, 
and  fo  the  better  difpofed  and  fitted  for  the  tranfporta- 
tion  of  the  Prophetical  Spirit.  So  we  have  heard  be- 
fore out  of  the  i  chron.  25.  how  Afaph,  Heman  and 
J>eduthun  compofed  their  rapt  and  Divine  Poems  at  the 
found  of  the  Quire-Mufick  of  the  Temple.  Another 
famous  place  we  find  for  this  purpofe  1  Sam.  io#  which 
place  (as  well  as  the  former)  hath  been  (I  think)  much 
miftaken  and  mifinterpreted  by  fome  of  Singing ; 
whereas  certainly  it  cannot  be  meant  of  any  thing  lefs 
then  Divine  Poetrie,  and  a  Compofure  of  Hymns  ex- 
cited by  a  Divine  Energy  inwardly  moving  the  Mind, 
In  that  place  Samuel  having  anointed  Saul  King  of 
Ifrael,  to  affure  him  that  it  was  fo  ordained  of  God3 
he  tells  him  of  fome  Events  that  fhould  occur  to  him 
a  little  after  his  departure  from  him  $  whereof  this  is 
one,  that  meeting  with  fome  Prophets  ,  he  himfelf 
ihould  find  the  Impulfes  of  a  Prophetical  Spirit  alio 
moving  in  him,  ver.  5.  Thefe  Prophets  are  thus  deicri- 
bed,  After  that)  thou  ft  alt  come  to  the  hill  of  God,  &r. 
and  it  fhall  come  to  p  aft  when  thou  art  come  thitherto  the 
City,  that  thou  Jhalt  meet  a  company  of  Prophets  coming 
down  from  the  high  place,  with  a  Pfaltery,  andaTabret, 

K  k   '  and 


250  Of  the  Difpofitions  antecedent  and preparatory 

and  a  Pipey  and  an  Harp  before  them  %  and  they  fhatl  pro- 
phefie. And  the  Spirit  of  the  Lord  jhallcome  upon  thee^ 
And  thou  [halt  prophefie  with  them^  and  fhalt  he  turned 
into  another  man.  Where  this  Mufick  which  they  were 
accompanied  with,  was  to  vigorate  &ni  compofe  their 
Minds,  as  Kimchi  comments  upon  the  place,  cdtjb1?! 

**4*7«  mittf  r\yx  wnpn  r^  ^  ^j^  ^ni  *pm  ^2} 

'*3l1  mnQt^  ^V\0,  And  before  themwas  a  Pfalterie  (or 
Lute)  and  a  Tabret^  and  a  Pipe^  and  an  Harp  :  for  af much 
as  the  holy  Spirit  dive  lis  no  where  but  with  alacritie  and 
chearfulnef :  And  they  prop  he  fed,  that  is^  as  tfonatbjhe 
Targumi ft  expounds  it,  they  praijedGod :  As  if  he  had 
faid,  Their  Prophefies  were  Songs  and  Praifes  to  God,  ut- 
tered by  the  Holy  Ghoft.  Thus  he. 

Now  as  this  Divine  Spirit  thus  a&ed  free  andchear- 
ful  Sou/s,  fo  the  E vil  Spirit  a&uated  fad,  Melancholy 
Minds ,  as  we  heard  before,  and  as  we  may  fee  in  the 
Example  of  Saul.  And  indeed  that  Evil  Spirit  which 
is  faid  to  have  poffeiTed  him,  feems  to  be  nothing  elfe 
originally  but  Anguifh  and  grief  of  Mind ,  however 
wrought  upon  by  fome  tempting  infinuations  of  a  a 
Evil  Spirit.  And  this  fometime  inftigated  him  to 
prophefie  after  the  fafhion  of  fuch  Melancholy  furie, 
I  Sam.iS.  10.  And  it  came  topafi on  the  morrow,  that  the 
Evil  Spirit  from  God  came  upon  Saul,  and  he  prophefied 
in  the  midfl  of  the  houfe  •,  wnich  Jonathan  renders  by 
fcs*rV2  in  ^DHiys,  infanivit  in  medio  domns ,  or ,  as 
Kimchi  expounds  the  Paraphralt  y  nn  H2io  rrn 
r"W#? locutus  efi  verba (lultiti*.  Soalfo  E.  Solom.  upon 
the  place  expounds  it  to  the  fame  purpofc.. 

So  that  according  to  the  ftrainof  all  the  Jewirti 
Scholiafts,  by  this  Evil  Spirit  of  Saul  nothing  elfe  is 
here  meant  but  a  Melancholy  kind  of  madnef,  which 
.made  him  prophefie  or  fpeak  diftra&edly  and  incon- 

fiftently. 


to  the  receiving  of  the  Trophit'tc A  Spirit. 

fiftently.    To  thefe  we  may  adde  R*   L.  B.  Gcrfem^ 

rmn  Ksr^tao  o-m  n^n  ^ru  nma  n\i 

jnn  nil  >  i/<?  /^£?  in  M?  mid  ft  of  the  houfe  very  con- 
fufedly^  by  reafon  of  that  Evil  Spirit.  Now  as  this  Evil 
Spirit  was  indeed  fundamentally,  as  I  (aid,  nothing  elfe 
but  a  Soure  and  Dtflracled  Temper  of  Mind  arifing 
from  the  Terrene  dregs  of  Melancholy ',  Grief  and  Ma- 
lice ,  whereby  Saul  was  at  that  time  vexed  $  fo  the 
proper  Cure  of  it  was  the  Harmony  and  Melody  of  Da- 
vid's Muficky  which  was  therefore  made  ufe  of  to  com- 
pofe  his  Mind,  and  to  allay  thefe  turbulent  paffions. 
And  that  was  the  reafon  (  as  I  hope  by  this  time  it  ap- 
pears) why  this  Mufick  was  fo  frequently  ufed,  viz. 
to  compofe  the  Animal  part ,  that  all  kind  of  Pertur- 
bations being  difpelTd,  and  a  fine  gentle  jcl^Iwyi  or 
Tranquillitie  uflieredin,  the  Soul  might  be  the  better 
difpofed  for  the  Divine  breathings  of  the  Prophetical 
Spirit ,  which  enter  not  at  randome  into  any  fort  of 

Men.  Mov@*  y$  Qo(foi  opycu'ov  0gy  ^y  r^vv ,  TLgpuo- 
fjfyuov  (&  '7rhy)'rlQ\3fjov  do^nus  \zcr    cujfd 5  as  Philo  hath 

well  exprefs'd  it  upon  this  occafion-,  Thefe  Divine 
breathings  enter  only  into  thofe  Minds  that  were  fitly 
difpofed  for  them  by  Moral  and  Acquifite  qualificati- 


25l 


ons. 


~~  -« — „— .%. 


Kk  2 


G  H  AP, 


j -2  Of  the  Sons 


Chap.  IX. 

Of  the  Sons  or  Difciples  of  the  Prophets.  An  Account  of 
fever  al Schools  of  Prophetical  Education  ,  m  at  Nai- 
oth  in  Rama,  at  Jerufalem,  Bethel,  Jericho,  Gilgalv 
&c.  Several  parages  in  the  Hiftorical  Books  of  Scri- 
pture pertinent  to  this  Argument  explained. 

AND  therefore  we  find  alfo  frequently  fuch  Paf- 
**fages  in  Scripture  as  ftrongly  infinuate  to  us  that 
anciently  many  were  trained  fo  up  in  a  way  of  School- 
difcipline,  that  they  might  become  Candidati  Prophe- 
tid,  and  were  as  Probationers  to  thefe  Degrees  which 
none  but  God   himfelf  conferr'd  upon  them..   Yet 
while  they  heard  others  prophefte,  there  was  fome- 
time  an  afflatus  upon  them  alfo,  their  Souls  as  it  were 
fympathizing  (likeWff/^/winMufick)  with  the  Souls 
of  thofe  which  were  touched  by  the  Spirit.    And  this 
feems  to  be  the  meaning  of  that  ftory  i  Sam.  1 9.  where 
all  Saul's  meffengers  fent  to  Naioth  in  Rama  to  appre- 
hend David  (  and  at  laft  he  himfelf)  are  faid  to  fall  a 
prophefying.     For  it  is  probable    that  the  Prophecies 
there  fpoken  of  were  Anthems  divinely  dilated-,  or 
Doxologies  with  fuch  elegant  {trains  of  Devotion  and 
Phanfieas  might  alfo  excite  and  ftirupthe  Spirits  of 
the  Auditors:   As  often  we  find  that  any  admirable 
Difcourfes,  in  which  there  is  a  che;irful  and  free  flowing 
forth  of  a  rich  Phanfie  in  an  intelligible,  and  yet  extra- 
ordinary, way,  are  apt  to  beget  a  fymbolizing  qualitie 
of  Mind  in  a  ftander-by. 

And  this  notion  we  now  drive  is  clearly  fuggefted 


and  Schools  of  the  Prophets.  253 

by  the  Jewifh  writers,  who  tell  us  that  this  Naiotk  in 
Rama  was  indeed  a  School  of  Prophetical  education,  and 
fo  the  Targum  expounds  the  word  Naioth,  waViK  JTQ, 
Domus  doffrina  \  i.  e.  Prophetic    And  R.  Levi  B.  G. 

r\r\i*i  -17  r±x  0^337  ttma   it  a  r-Tnu/  viqk 

CZW3J)n>  our  Maflers  fay  That  there  was  a  School  for 
the  Prophets  near  the  City  of  Ramah  ,  to  which  the  Pro- 
phets  congregated:  And  to  the  like  purpofe  R.  Solomon. 
And  it's  farther  infinuaced  that  Samuel  was  the  Preft- 
dent  of  this  School  or  Co/ledge  •  as  difciplining  thofe  . 
young  Scholars,  and  training  them  up  to  thofe  prepara- 
tory qualifications  which  might  more  difpofe  them  for 
Prophefte;  and  alfo  prophefying  to  them  in  (acred  Hymns  p 
or  otherwife,  whereby  their  Spirits  might  receive  fome 
Tin&ureof  alike  kind.  For  fo  we  find  it  verfe  20. 
And  when  they  faw  the  company  of  the  Prophets  prophe- 
fying, and  Samuel  /landing  as  appointed  over  than  ,  the 
Spirit  of  God  wo*  upon  the  Mejf'engers  of  Saul,  and  they 
alfo  prophe 'feed.  Where  the  Chafdee  Paraphraft  trans- 
lates riWH  or prophefying,by  ?\n™9  praifmg  GWivith 
facred  Hymns  and  Hallelujahs,  according  tothecom- 
mon  ftrain  of  the  Prophetical  degree  which  was  called 
Spirit m  SanBits.  And  fo  R.  Kimchi  and  R,  Levi  B.  <7. 
here  afcribe  it  W\pr\  ff$  to  the  Holy  Spirit,  Among 
thefe  Prophets  it's  faid  Samuel  food  as  appointed  over 
them  ,  that  iSj  V™T®.  1*9  E*p,  He  pod  as  a  Teacher 
or  Mafler  over  them,  as  the  Chaldee  Paraphraft  reads 
it.  But  R.  Levi  B.  G.  drains  a  little  higher,  and  per- 
haps too  high,  jifrty  lty  yp'b  rvnnp  p$j8&    m 

derived  forth  from  himfelf  of  his  own  Prophetical  Spi~ 
rit ,  by  way  of  Emanation,  upon  them.  Though  this 
kind  of  language  be  very  fuitable  to  the  Notions  of 
thofe  Mailers  who  will  needs  perfwacle  us  thatalmoft 
all  the.  Prophets  proph.efied  by  virtue  6r(ome  iuflu— 

K  k  3  ence 


5  54  Of  the  Schools  of  the  Pttpbets. 

cnce  raying  forth  from  the  Spirit  of  fome  other  Pro- 
phet into  them  :  And  Mofes  himfelf  they  make  the 
Common  conduit  through  whom  all  Prophetical  influ- 
ence was  conveighed  to  the  reft  of  the  Prophets.  A 
conceit,!  think,  a  little  too  nice  and  fubtile  to  be  under- 
ftood. 

But  to  return,  Upon  this  Ground  we  have  fugge- 
fted ,  thefe  Difciples  of  the  Prophets  are  called  \yy 
CD'tOn,  Sons  of  the  Prophets :  and  thefe  are  they 
which  are  meant  i  Sam.  10.  5.  (the  place  we  named  be- 
fore) in  thofe  words, D'^^  '51?  a  Company  of  the  Pro- 
phets^ that  is,  as  the  Targum  renders  it,  ^H99  n^P 
Ccetus  Scribarum,  a  Company  of  Scribes^  (  for  fo  thefe 
young  Scholars  were  anciently  called-,)  or  if  you  pleafe 
rather  in  Kiwchi's  language,  DH^n  Vn  N*^2D  nyv 
iTohn  ivi  iV*o  ansno   uop:  czram  ^ToVn  9 

'Oi  CD,l7HJl  EfcritoCL  A  company  of  Scribes^  that  is  , 
Scholars :  For  the  Scholars  of  the  Wife  men  were  called 
Scribes  :  For  they  were  the  Scholars  of  the  greater  Pro- 
phets^ and  thefe  Scholars  were  called  the  Sons  of  the  Pro- 
phets. Now  the  greater  Prophets  which  lived  in  that 
time  from  Eli  to  David  were  Samuel,  Gad,  Nathan, 
Afaph,  Heman^WJeduthun. 

And  thus  we  muft  underftand  the  meaning  of  that 
Queftion  ver .  1 2 .  Who  is  their  Father  f  which  gave  oc- 
casion to  that  Proverbial  fpeech  afterwards  ufed  com- 
monly amongft  the  Jews  [  Is  Saul  alfo  amongjl  the  Pro- 
phets? 2  ufed  of  one  that  was  fuddenly  railed  up  to 
fome  dignitieor  perfe&ion  which  by  his  education  he 
was  not  fitted  for.  And  therefore  the  Chaldee  Para- 
phraft  minding  the  Scope  of  the  place  renders  >o 
dhUn  wfa x  tije>ir  j;ather^  by  V^l  JO  who  is  their  Ma- 

fter  ?  which  Kimchi  approves,  and  accordingly  ex- 
pounds that  Proverb  in  this  manner,  ^EW  D"lK  rvrwz 

rnViy 


Of  the  Sons  of  the  T^phts. 
o'win  ^  djh  now  rjyi  nhjim  rfoy.,  Wk*  «*j 

0Atf  iiw  mounted  frem  a  low  flat  e  to  any  dignity,  they  ufed 
to  fay,  Is  Saul  alio  among  the  Prophets  i  But  R.Solom. 
would  rather  keep  the  Literal  fenfe  of  thofe  words. 
Who  is  their  Father  ?   and  therefore  fuppofeth  fome- 
thing  more  then  we  here  contend  for,  viz.  That  Pro- 
phetic was  a  kind  of  Hereditary  thing.     For  fo  he 
ipeaks  ,  Dont  wonder  for  that  he  is  called  the  Father 
of  them,  KV1  n»VV  HK53J  O,  that  is,  For  Prof  he  fie  is 
an  hereditary  thing.    Bat  I  think  we  may  content  out 
felves  with  what  our  former  Authors  have  told  us, 
to  which  we  may  adde  the  teftimony  of  R,  Levi  B. 
Gerfom,  who  tells  us  that  thefe  Prophets  here  fpo- 
ken  of  were   the    Scholars  of  Samuel  who    trained 
them  up  to  a  degree  of  Prophetical  perfection,  and  fo 
is  called  their  Father,  ^  eioini  HfcttQttJ  anx  "fQbu; 
^chwr\ybecaufe  that  Samuel  instructed  them,  and  trai- 
ned them  up  by  bis  difcipline  to  a  degree  of  Prophetical 
perfection. 

Of  thefe  Difciples  we  find  very  frequent  mention 
in  Scripture  3  So  2  Kings  4.  we  read  of  the  Sons  or 
Difciples  of  the  Prophets  in  CilgaL  And  chap.  6.  £///Zu 
is  there  brought  in  as  their  Mailer,  at  whofe  command 
they  were,  and  therefore  they  ask  leave  to  enlarge  their 
dwellings.  And  Elijha  himfelf  was  trained  up  by  Eli- 
jab,  as  his  Difciple  •  and  therefore  in  2  Kings  3.  it 
was  thought  a  reafon  good  enough  to  prove  that  he 
was  a  Prophet,  for  that  he  had  been  Elijah's  Difciple, 
and  powred  water  upon  his  hands,  as  all  tiie  Jewiih  Scho- 
liafts  obferve.  And  2  Kings  9 .  i.Elijlia  fends  one  of 
thefe  his  miniflring  Difciples  to  anoint  J>ehu  to  be 
King  of  Ifraeh  And  1  Kings  20. 3 5.  The  young  Pro- 
pbet  there  fentto  reprove  Ahab  for  fparing  Ben-hadad 

King  of  Syriais  called  by  the  chaldee  Paraphraft  **V.i 

in 


*55 


%  $6  Of  the  Schools  of  the  frophets. 

H*2)  *#?n  *>±)  in,  0ne  $fty  Sens,  the  Difciples  of  the 
Prophets.  And  hence  it  was  that  Amos  mgeth  the  ex- 
traordinarinefs  of  his  commifhon  from  God,  Ch.7.  14. 
/  was  no  Prophet  ^nor  wa4  I  a  Prophets  Son.  p*Q  «Tn  frst^ 
mrra^n  n*3Q  man:!1?.  He  was  not  prepardfor  Pro- 
phefie^  or  trained  up  fo  its  to  he  fitted  for  a  Prophetical 
function  by  his  dtfciplefnip^  as  Abarbanel  glofleth  upon 
the  place.  And  therefore  Divine  infpiracion  found 
him  out  of  the  ordinary  road  of  Prophets,  among  his 
Heards  of  cattel,  and  in  an  extraordinary  way  moved 
him  to  goe  to  Bethel^  there  to  declare  God's  judg- 
ments againft  King  and  people,  even  in  the  King's 
Chappel.  To  conclude,  In  the  New  Teftament,  when 
J>ohn  Baptift  and  our  Saviour  called  Difciples  to  at- 
tend upon  them  and  to  learn  divine  Oracles  from  them, 
it  feems  to  have  been  no  new  thing,  but  that  which 
was  the  common  cuftome  of  the  old  Prophets. 

Now  of  thefe  Prophets  there  were  feveral  Schools 
or  Colledges^  as  the  Jews  obferve,  in  feveral  Cities,  ac- 
cording as  occafion  was  to  employ  them.  So  we  read 
of  a  Colledgc  in  ferufalem  2  Kings  2  2.  14.  where 
Huldah  the  Prophetefs  lived,  which  is  called  n^'f  P  in 
the  Original,  and  by  the  chaldee  Paraphrafl:  tranflated 
fcsUS1?^  T\^T>omtls  DoStrind  5  by  Kimchi  WHO  rV2> 
a  School.  So  2  Kings  ch.  2,  &  4.  we  meet  with  divers 
places  kt  down  as  thofe  where  the  refidence  of  thofe 
young  Prophets  was,  as  Bethel  and  Jericho  and  Gilgal, 
&c  So  Kimhi  obfevves  upon  the  place  *jil  vr\\D  noi 
:Oj  rmnx  n$n  vn  p  rvTni  "nra.?.  ZD'frimiAsthe 

Sons  of  the  Prophets  were  in  Bethel  and  fericho,  fo  were 
there  alfo  of  them  in  feveral  other  places.  And  the  main 
reafon  why  they  were  thus  dijperfedin^many  of  the  Cities 
of  ifrael  was  this ,  that  they  might  reprove  the  jfraclites 
that  were  there  :  and  their  Prophtfie  was  wholly  according 

to 


to  the  receiving  of  the  Prophetical  Spirit.  257 

to  the  exigencie  of  thofe  times  •,  and  therefore  it  was  that 
their  Prophefie  was  not  committed  to  writing.  From 
hence  fome  of  the  Jewifli  writers  tell  us  of  a  certain 
AacTy^  of  Prophefie,  one  continually  like  an  Even- 
inggftar  (hining  upon  the  confpicable  Hemifphere,  when 
another  was  fet.  Kimchi  tells  us  of  this  Myftical  glafs 
upon  thofe  words  1  Sam.  3.  3.  Ere  the  Lamp  of  God 

went  out ,  now  nc»  msujn  nj  Sy  q  iqh  unia 
wow  ro"pn  \rpw  >thw  iy  wou/n  ^11  wawrt  pnn 
nn«  -pii  Sty  wou/  nma  ins  -|m  hw,  r£#  *$*- 

ken  Myfiically  concerning  the  light  of  Prophefie^  accor- 
ding to  that  faying  amongfl  our  Doffors  {_  the  Sun  rifeth 
and  the  Sun  fetteth,]f/^#,  Ere  God  makes  the  Sun  of 
one  righteous  man  to  fet ,  he  makes  the  Sun  of  another 
righteous  man  to  rife. 


Chap.   X. 

of  Bath  Kol,  u  e.  Filia  Vocis  :  That  it  fucceeded  in  the 
room  of  Prophefie :  That  it  was  by  the  $ews  count- 
ed the  Lowefl  degree  of  Revelation*  What  places  in 
the  New  Tejlament  are  to  he  underjlood  of  it, 

\ /\7E  fliould  come  now  briefly  to  fpeak  oft  he  Plight 
*  *  efl  degree  of  Divine  Inspiration  or  Prophefie 
taken  in  a  general  fenfe,  which  was  the  Mofaical.  But 
before  we  doe  that,  it  may  not  be  amifs  to  take  notice 
of  the  Lowefl  degree  of  Revelation  among  the  Jews, 
which  was  inferiour  to  all  that  which  they  call  by  the 
name  of  Prophefie  •  and  This  was  their  bip  H2>  Bath 
Kol  9  Filia  vocis  ,  which  was  nothing  elfe  but  fome 
Voice  Which  was  heard  as  defcending  from  Heaven  , 

L 1  direfting 


z  5  8  Of  that  Degree  of 

dire&ing  them  in  any  affair  as  occafion  ferved :  which 
kind  of  Revelation  might  be  made  to  one  (as  Maimon. 
par.  2.  c.  42.  More  Nevoch.  tells  us )  thativas  no  way 
prepared  for  Prophefie. 

Of  this  Filia  Vocis  we  have  mention  made  in  one  of 
the  Ancienteft  monuments  of Jewiflr  learning,  which  is 
Pirke  R.  Eliezer  c.  44.  and  otherwhere  very  frequent- 
ly among  the  Jewifti  writers,  as  that  which  way  a  fre- 
quent thing  after  the  ceafing  of  Prophefie  among  the 
*  Aichsoi.iib.  Jews  v  of  which  more  afterward,  ffofephus*  tells  a 
1$.  c.  18.       fl.ory  0f  jiircmus  the  High-Prieft,  how  he  heard  this 

Voice  from  Heaven  ,  which  told  him  of  the  vi&ory 
which  his  Sons  had  got  at  Cyzicum  againft  Antiochus 
the  fame  day  the  battel  was  fought  •,  and  this  (he  faies) 
while  he  was  offering  up  incenfe  in  the  Temple,  iW 
t^tidv  ixmS  i&  Sreiov  &$Aoyv$  SXrS?,  lie  was  made  par- 
taker of  a  vocal  converfe  with  God,  that  is  by  a  H3 

Sip. 

This  R,  ifaac  Angarenfis  L.  Cofri  ftrongly  urgeth  a- 
gainft  the  Karr&i  or  Scripturarii^  ( a  fort  of  Jews  that 
rejeft  all  Talmudical  Traditions)  that  the  grand  Do- 
dors  of  the  Jews  received  fuch  Traditions  from  the 
Lxxii  Senators,  who  were  guided  either  by  a  Sip  PQ, 
or  fomething  anfwerable  to  it,  in  the  truth  of  things, 
after  all  Prophefie  was  ceafed,  Madm.3.  $.41,  ^2p 

ioipM..nowp  na  w  rrtiraj  cano  np^nnj  >*hw 

mt  nVttV  Sip  TOO  ,  (i.<)  7#*r*  #  ^  Tradition  that  the 
men  of  the  great  Sanhedrim  were  bound  to  be  skilfd  in 
the  knowledge  of  all  Sciences,  and  therefore  it  is  much 
more  neceffary  that  Prophefie  fioutd  not  be  taken  from 
them ,  or  that  which  jlwuld  fupplit  its  room ,  viz.  the 
Daughter  of.  Voice^  andthelike.  Thus  he,  according 
to  the  Genius  of  Talmudical  learning,  is  pleafed  to  ex- 
pound 


fiftrehtion  called  Bath  Kol  t  z^ 

pound  the  place  Efay  2.  where  it  is  faid,  that  a  law 
pall  got  forth  out  of  Sion ,  of  the  Confiftorial  De- 
crees of  the  Judges,  Rulers  and  Priefts  of  the  Jews, 
and  the  great  Senate  of  Lxxii  Elders,  whom  he  would 
needs  perfwade  us  to  be  guided  infallibly  by  this  PQ 
^p,or  in  fome  other  way  ^n1?^  "ttjn  by  fomc  divine  vir- 
tue, power  or  afliftance  alwaies  communicated  to 
them,  as  fuppofed  at  leaft  that  fuch  an  Herokal  Spirit 
as  that  Spirit  of  Fortitude  which  belonged  to  the  fudg- 
es and  Kings  of  Ifrael,  and  is  called  the  Spirit  of  Gody 
(as  Maimonides  in  More  Nev.  tells  us)  had  perpetually 
cleaved  to  them. 

But  we  fhall  here  leave  our  Author  to  his  Judaical 
fuperftition,  and  take  notice  of  Two  or  Three  places 
in  the  New  Teftament  which  feem  to  be  underftood 
perfe&ly  of  this  FilU  vocis^  which  the  conftant  Tradi- 
tion of  the  Jews  allures  us  to  have  fucceeded  in  the 
room  of  Prophefie.  The  firftis  J>ohnn.  where  this 
Heavenly  voice  was  conveighed  to  our  Saviour  as  if  it 
had  been  the  noife  of  Thunder,  but  was  not  well  un- 
derftood by  all  thofe  that  flood  by ,  who  therefore 
thought  that  either  it  thundred,  or  that  it  was  a  migh- 
ty voice  of  fome  Angel  that  fpake  to  him:  ver.  28,  29, 
Then  came  there  a  voice  from  Heaven^  faying^  I  have 
both  glorified  my  name ^  and  wiE  glorifie  it  again*  The 
people  therefore  that  flood  by  and  heard  tt ,  faid  it  thun- 
dered :  others  faid  that  an  Angel  fpake  to  him.  So  Matt. 
3. 17.  after  our  Saviours  Bapttfme^  upon  his  coming 
out  of  the  water,  the  Evangelift  tells  us  that  the  Hea- 
vens were  opencd^andthat  the  Spirit  of  God  descended  up- 
on him  in  the  fhape  of  a  Doveyandlo,a  voice  from  heaven, 
faying ,  This  is  my  beloved  Son  in  whom  I  am  well  pleafed. 
Andlaft  of  all  we  meet  with  this  kind  of  Voice  upon 
our  Saviour's  Transfiguration,  M'atth.  17.  5,  6.  which 

LI  2  is 


260  0/  that  Degree  of  ^jVelation  calld  Bath  Kol. 

is  there  fo  defcribed  as  coming  out  of  a  Cloud,  as  if  it 
had  been  loud  like  the  noife  of  Thundei^Beholda  bright 
cloud  overjhadowed  them^  and  beheld  a  Voice  out  of  the 
cloudjvhich  faidjthis  is  my  beloved  Son  in  whom  lam  well 
.  f  leafed ;  which  Voice  it  is  faid  the  three  Difciples  that 
were  then  with  him  in  the  Mount  heard,  as  we  are  told 
in  the  following  verfe?  andalfo  2  Pet.  1. 17,  18.  From 
whence  we  are  fully  informed,  that  it  was  this  Filia 
Vocis  we  fpeak  of  which  came  for  the  Apofties  fakes 
that  were  with  him,  as  aTefiimonie  of  that  glorie  and 
honour  with  which  God  magnified  his  Son  •,  which  Apo- 
fties were  not  yet  raifed  up  to  the  Degree  of  Prophefie, 
but  only  made  partakers  of  a  Voice  inferior  to  it.     The 
words  arethefe,  He  received  from  God  the  Father  ho- 
nour and  glory ,  when  there  came  fuch  a  voice  to  him 
from  the  excellent  Glory ,  This  is  my  beloved  Son  in  whom 
I  am  well  f  leafed.    Andthis  voice  which  came  from  Hea- 
ven we  heard  when  we  were  with  him  in  the  holy  mount. 
Now  that  this  was  that  very  Vip  m  we  fpeak  of,  which 
was  inferior  to  Prophefie ,   we  may  fufficiently  learn 
from  the  next  verfe,  We  have  alfo  a  more  fure  word  of 
Prophefie  :  For  indeed  true  Prophefie  was  counted  much 
more  Authentical  then  this  H^p  ru,  as  being  a  Divine 
Infpiration  into  the  Mind  of  the  Prophet -5  which  this 
was  not,  but  only  a  Voice  that  moved  their  Exteriour 
Senfes  5  and  by  the  mediation  thereof  informed  their 
Miads.  And  thus  we  have  done  with  this  Argument^ 


H  a  *♦ 


Of  the  hlghejl  Degree  of  Divine  hfyiration.  i6 1 


Chap,  XI. 

Of  the  Higheft  Degree  of  Divine  In/piration^viz.  the 
Mofaicah  Four  Differences  between  the  Divine  Re- 
velations made  to  Mofes  5  and  to  the  reft  of  the  Pro- 
phets. How  the  DoCtrine  of  men  Prophetically  inci- 
ted is  to  approve  it  felf  by  Miracles^  or  by  it's  Reafo- 
nablenef.  The  Sympathy  and  Agreeablenefi  between 
tin  Holy  Mind  and  Divine  Truth* 

WE  now  come  briefly  to  enquire  into  the  Higheji 
degree  of  Divine  Infpiration,  which  was  the 
Mofaical,  that  by  which  the  Law  was  given  -,  and  this 
we  may  beftdoeby  fearching  out  the  Chara&eriftical 
differences  of  Mofes's  Inspiration  from  that  which  was 
Technically  called  Prophefie.  And  thefe  we  fhall  take 
out  of  Maimon.  his  De  Fund.  Ltgis^  c.j.  where  they  are 
fully  defcribed  according  to  the  general  ftrain  of  all 
the  Rabbinical  Do&rine  delivered  upon  this  Argu- 
ment. 

The  fir  ft  is,  That  Mofes  was  made  partaker  of  thefe  i. 
Divine  Revelations  per  vigiliam^  whereas  God  mani- 
fefted  himfelf  to  all  the  other  Prophets  in  a  Dream  or. 
Vifion  when  their  Senfes  were  opjpl ,  W  unsin  mo 

Hdw  O803n  Ho  nata  nsoi^  ntyo  nana  V2 
ny  wni  n*o  aw  rwoi  pwnon  i«  n^ru  Q^bjn- 

"Iftiyw  What  is  the  difference  between  the  Prophefie  of  Mo- 
fes and  the  Prophefie  of  alt  other  Prophets  f    Alt  other 
Prophets  did  prophefie  in  a  Dream  or  Vifion :    but  Mofes> 
our  Mafter  when  he  was  waking  and  ftanding,  according 
to.  what  is  written  (  Nam,  7.  89, )  And  when  Mofes 

J- J  3.  was, 


26 z         Four  differences  between  the  Divine  Revelations 

was  gone  into  the  Tabernacle  of  the  Congregation  to 
fpeak  with  him,  (i.e.God)  then  he  heard  the  voice  of  one 
fpeaking  unto  him.  By  which  place  in  Numb,  it  ap- 
pearshe  had  free  recourfe  to  this  Heavenly  Oracle  at 
anytime.     And  therefore  the  Talmudifts  have  a  Rule, 

.-rtrhi  hkuj  n^j/a-vVs  n*o  ^  rt'y  y*yi  nwo 

That  Mojes  had  never  any  Prophefie  in  the  night-time,  (i.) 
in  a  Dream  ok  Vifion  of  the  nighty  as  the  other  Prophets 
had. 
2.  The  fecond  difference  is,  That  Mofes  prophefied 
-  without  the  mediation  of  any  Angelical  power,  by  an 
influence  derived  immediately  from  God  -,  whereas  in 
all  other  Prophefies  (as  we  havefhevved  heretofore) 
fome  Angel  ftill  appeared  to  the  Prophet,  nwajn  Vu 
"S3\  1*3*70  ^T  ^y,  All, Prophets  did  prophefie  by  the  help 
orminifiery  of  an  Angel ,  and  therefore  they  did  fee  that 
which  they  faw  in  parables  or  under  fome  dark  reprefenta- 
tion  3  but  Mofes  prophefied  without  the  mini  fiery  of  an 
Angel,  This  he  proves  from  Numbers  12.  8.  where 
God  faies  of  Mofes ,  1  will  /peak  with  him  mouth  to 
mouth  •  and  fo  Exod.  33.  11.  The  Lord  Jpake  unto  Mo- 
fes face  to  face. 

But  we  muft  not  here  fo  much  adhere  to  that  Expo- 
fition  which  Maimonides  and  the  reft  of  his  Country- 
men give  us  of  this  place,  as  to  forget  what  we  are  told 
Inthe  New  Teftament  concerning  the  Minifterie  of 
Angels  which  God  ufed  in  giving  the  Law  it  felf  : 
Andfo  S.Stephen  difcourfeth  of  it,  Ads  7.  53.  and 
S.  Paul  to  the  Galatians  ch.  3.  tells  us,  the  Law  was 
given  by  the  dijpofition  of  Angels  in  the  hands  of  a  Medi- 
atorial is,  Mofes  f\\z  Mediator  then  between  God  and 
the  people.  And  therefore  Ifhould  rather  think  the 
meaning  of  thofe  words  [_Face  to  face~]  to  import  the 
clearnef  and  evidence  of  the  Intelle&ual  light  wherein 

God 


made  to  Mofes,  and  the  reft  of  the  Prophets.  26  > 

God  appeared  to  Mofes,  which  was  greater  then  any  of 
the  Prophets  were  made  partakers  of..  And  therefore 
the  old  tradition  goes  of  them,  that  they  favv  Nn^pSDS 
iTVNQ  r\y#VJ  in  Speculo  non  lucido,  whereas  Mofes  faw 
in  Speculo  lucido,  i  JV  ouviyfj^mtp,  as  Philo  tells  us  ( to- 
gether with  Maimonides )  in  his  Book,  Quit  Rerum 
divin.  hares  fit,  that  is,  without  any  impreflions  or 
Images  of  things  in  his  Imagination  in  an  Hierogly- 
phical  way 5  as  was  wont  to  be  in  all  Breams  and  Vifions-, 
but  by  chara&erizing  all  immediately  upon  his  Under- 
ftanding  :  though  otherwife  much  of  the  Law  was  in- 
deed almoft  little  more  for  the  main  fcope  and  aim  of 
it  but  an  Emblem  or  Allegory. 

But  there  may  be  yet  a  farther  meaning  of  thofc 
words  [Face  toface,~]z\\d  that  is  the  friendly  and  amica- 
ble way  whereby  all  divine  Revelations  were  made  to 
Mofes  ^  for  fo  it  is  added  in  theText  ,  As  a  man  jpeak- 
eth  unto  his  friend. 

And  this  is  the  third  difference  whkhMaimonideszC-  ? 

figns5viz.  oujnonoi  D^rojn  owr  owajn  Hd,  At 

the  other  Prophets  were  afraid  and  troubled  and  fainted  $ 
but  Mofes  was  not  fo  :  for  the  Scripture  faith,.  God  fpake 
to  him  as  a  man  fpeaks  to  his  friend  $  that  is  to  fay9 
As  a  man  is  not  afraid  to  hear  the  words  of  his  friend, 
fo  was  Mofes  able  to  under  (land  the  words  of  Prop  he  fie 
without  any  difiurbance  and  aft  ornament  of  Mind, 

The  fourth  andlaft  difference  is  the  Libertie  of  Mo- -a.. 
fes's  Spirit  to  prophefie  at  all  times,  as  we  heard  before . 
out  of  Ntmb.7.89.  He  might  have  recourfe  at  any 
time  tothe  facred  Oracle  (in  the  Tabernacle)  which 
fpake  from  between  the  Gherubins-:  and  fo  Maimoni- 
des  lays  down  this  difference,  DWaJHQ  J^  DW3Jn  Vd 
IXTW  my  bm  ,  None  of  the  Prophets  did  prophefie  at 
what  time  they  would,  fave  Mofes,  who  was  clothed  with 

the 


r 


2  64         ^our  differences  between  tlx  Divine  Revelations 

the  Holy  Spirit  when  he  would,  and  the  Spirit  of  Pro- 
phefie did  abide  upon  him  :  neither  had  he  need  to  predif- 
pofe  his  Mind  or  prepare  himfelffor  it,  for  he  was  alwaies 
dijpofed  and  in  readinefi  as  a  minijlring  Angel  •  and 
therefore  could  he  prophefie  at  what  time  he  would ',  actor - 
ding  to  that  which  is  fpoken  in  Numb.  9.  8.  Tarry  you 
here  a  little,  and  I  will  hear  what  the  Lord  will  com- 
mand concerning  you.  Thus  Maimonides^  who,  I  think, 
here  fomewhat  hyperbolizeth,  and  fcarce  fpeaks  confi- 
ftently  with  the  reft  of  the  Hebrew  Matters.  For  we 
may  remember  what  we  heard  before  concerning  the 
Talmudical  Tradition,  that  Mofes%  mind  was  indif- 
pofed  for  Prophefie  whenhe  wastranfported  with  in- 
dignation againft  the  Spies  •,  though  I  think  it  is  moft 
probable  that  he  had  a  greater  libertie  of  prophefying 
then  any  other  of  the  Prophets  had. 

Now  this  clear  diftinft  kind  of  Infpiration  made  im- 
mediately upon  an  Intellectual  facultic  in  a  familiar, 
way,  which  we  fee  was  the  gradus  Mofaicus,  was  moft 
fit  and  proper  for  Laws  to  be  adminiftred  in:  which  was 
excellently  took  notice  of  by  Plutauh  in  that  Difcourfe 
of  his,  t^c  T?  jjm  %pa>v  e widest  vu^  v^w  Fu<5icu>,  where 
he  tells  us  the  Poetrie  that  was  ufually  interlaced  with 
Riddles  and  Parables  was  taken  away  in  his  time,  and 
a  more  familiar  way  of  Prophefie  brought  in-,  though 
he  by  a  Gentile  fuperftition  applies  that  to  his  Pythia  -? 

$joi^  &c.  God  hath  now  taken  awtyfrom  his  Oracles  Po- 
etrie^and  the  varietie  of  diaUM^and circumlocution  ^  and 
obficuritie  •,  and  hath  fo  ordered  them  to  [peak  to  thofe 
that  confab  themy  as  the  Laws  doe  to  the  Cities  under 
their  [ubjeciion^  and  Kings  to  their  people^  and  M after  s 
to  their  Scholars^  in  the  mojl  intelligible  and  per fwa five 

language* 


made  to,  Moles,  and  the  rejt  of  the  Trophets. 

language.  But  by  Plutarch's  leave  this  chara<fter  agrees 
neither  to  his  PythiaJ  nor  indeed  to  Mofes  himfelf  (who 
put  a  veil  upon  his  face  in  giving  the  Law  it  felf  to  the 
people)  but  to  our  Saviour  alone,  the  Difpenfer  of  the 
true  Law  of  God  inwardly  to  the  Souls  of  Men  5  and 
therein  converfing  with  them,  not  fo  much  ^jazowca 
*&g)s  tfrgjiQwTrvv  as  vca  0^5  vw^  not  fo  much  Face  to  Face 
as  Mind  to  Mind. 

We  have  now  feen  what  is  this  gradus  Propheticus 
Mofaicus  5  which  indeed  was  neceffarie  fhould  be  tran- 
fcendent  and  extraordinary,  becaufe  it  was  the  Bafis  of 
all  future  Prophefie  among  the  Jews :  For  all  the 
Prophets  mainly  aim  at  that  to  eftablifli  and  confirm 
the  Law  of  Mofes,  as  to  the  pra&ical  obfervation  of 
it  •,  and  therefore  it  was  alfo  fo  ftrongly  manifefted  to 
the  Ifraelites  by  Signs  and  Miracles  done  in  the  fight 
of  all  the  people,  and  his  familiaritie  and  acquaintance 
with  Heaven  teftified  to  them  all  ,  the  divine  voice  be- 
ing heard  by  them  all  at  Mount  Sinai  •,  which  difpenfa- 
tion  amounted  at  leaft  to  as  much  as  a  Hip  FQ  to  the 
very  loweft  of  the  people.  All  which  Confiderations 
put  R.  Phineas  into  fuch  an  admiration  of  this  na$/Q 
^D  in  or  Statio  mentis  Sinai ,  ( as  the  Doftors  are 
wont  to  call  it )  that  he  determines  in  Pirke  Eliezcr, 
That  all  this  Generation  that  heard  the  voice  of  the  Holy 
Blcfled  God,  was  voorthie  to  be  accounted  as  the  miniflring 
Jngels,  But  what  That  Voice  was  which  they  heard, 
the  later  Jews  are  fcarce  well  agreed  :  but  Maimoni- 
des,  according  to  the  moft  received  opinion,  in  More 
Nev.  p.  2.  c.  33.  tells  that  they  only  heard  thofe  firft 
words  of  the  Law  diftinctly,  viz.  I  am  the  Lord  thy 
God,  and,  Thoujbalt  have  none  other  %ods,  &c.  and  but 
only  the  found  of  all  the  reft  of  the  words  in  which  the 
remainder  of  the  Law  was  given :  and  this,  as  he  faies, 

M  m  was 


26% 


\66      $m  differences  between  the  Divine  (Revelations,  &c. 
was  the  great  Myfterie  of  that  Station,  fo  much  fpoken 
ef  by  the  Ancients. 

A  nd  here  by  the  way  we  may  take  notice,  That  that 
divine  Infpiration  which  is  conveighed  to  any  one  man, 
Primarily  benefits  none  but  himfelf  5    and  therefore 
many  times,  as  Maimonides  tells  us,  it  refted  in  this„ 
private  ufe,  tiot  profiting  any  elfe  but  thofe  to  whom 
it  came.     And  thereafonof  this  is  manifeft,  for  that 
an  Infpiration  abftradly  confidered  can  only  fatisfie 
the  mind  of  him  to  whom  it  is  made,  of  its  own  Au- 
thorise and  Authenticalnefs  (as  we  have  fhewed  be- 
fore : )  And  therefore  that  one  man  may  know  that  a- 
nother  hath  that  Dodrine  revealed  to  him  by  a  Pro- 
phetical fpirit  which  he  delivers,  he  muft  alfo  either 
be  inftired,  and  fo  be  in  gradu  Provhetico  in  a  true  fenfe, 
or  be  confirmed  in  the  belief  of  it  by  fome  Miracle, 
whereby  it  may  appear  that  God  hath  committecf  his* 
Truth  to  fuchan  one,  by  giving  him  fome  fignal  pow- 
er in  altering  the  courfe  of  Nature  $  which  indeed  was 
the  way  by  which  the  Prophets  of  old  ordinarily  con- 
firmed their  Dodrine,  when  they  delivered  anything 
new  to  the  people  •,  which  courfe  our  Saviour  himfelf 
and  Jiis  Difciples  alfo  took  to  confirm  the  Truth  of 
the  Gofpel :  Or  elfe  there  muft  be  fo  much  Reafonable- 
inefxxi  the  thing  it  felf,  as  that  by  Moral  arguments  it 
may  be  fufficient  to  beget  a  belief  in  the  Minds  of  fober 
and' good  men. 

And  I  wifh  this  laft  way  of  becoming  acquainted 
with  Divine  Truth  were  better  known  amongft  us  : 
For  when  we  have  once  attained  to  a  true  fandified 
frame  of  Mind,  we  have  then  attained  to  the  End  of 
all  Prophefie,  and  fee  all  divine  Truth  that  tends  to  the 
falvation  of  our  Souls  in  the  Divine  light,  which  al- 
waies  ftiines  in  the  Puritie  &  Holinefs  of  the  New  Crea- 
ture, 


Of  the  Cefiation  of  the  Prophetical  Spirit.  267 

ture>  and  fo  need  no  further  Miracle  toconfirtn  us  in 
it.  And  indeed  that  God-like  glory  and  ma  j  .ft/  which 
appears  in  the  naked  fimplicitie  of  true  Goodner;,  will 
by  its  own  Connatenefs  and  Sympathy  with  all  living 
Truth  friendly  entertain  and  embrace  it. 


Chap.  XII. 

When  the  Prophetical  Spirit  eeafed  in  the  tfewijh  Church. 
The  Cejjation  of  Prophefie  noted  as  a  famous  Epocha 
by  the  J>ews.  The  restoring  of  the  Prophetical  Spirit 
by  chrifi.  Some  paffages  to  this  purpofe  in  the  New 
Teftament  explained.  When  the  Prophetical  Spirit 
eeafed  in  the  Chriftian  Church.  Th*t  it  did  not  con* 
tinue  long,  proved  by  fever  al  Teflimonies  of  the  An- 
tient  Writers. 

""PHus  we  have  now  done  with  ali  thofe  forts  of  Pro- 
■*•  phefie  which  we  find  any  mention  of:  And  as  a  Co- 
ronis  to  this  Difcourfe  we  (hall  farther  enquire  a  little 
what  Period  of  time  it  was  in  which  this  Prophetical  Spi- 
rit eeafed  both  in  the  tfewtft)  a>d  Chrtftian  Church.  In 
which  bufinefs  becaufethe  Scripture  it  felf  is  in  a  man- 
ner filent,  we  muft  appeal  to  fuch  Hiftories  as  are  like 
to  be  moft  Authentical  in  this  bufinefs. 

And  fir  ft  for  the  Period  of  time  when  it  eeafed  in  the 
*fewi/h,  I  find  our  Chriftian  writers  differing,  tfuftin 
Martyr  would  needs  perfwade  us  that  it  was  not  till  the 
*s£ra  Chrifiiana.  This  he  inculcates  often  in  his  Dia- 
logue with  Trypho  the  Jew,   OJ^gTroTs  &t>  tlS  yivei  vyffi 

f**JC6*>  *  ?t©<  'ivQts  Xgescs  *)  yiytve  x)  em.-S?r  ,    There 

M  m  2  never 


g8  The  Ceflation  of  the  Prophetical  Spirit 

never  ceafed  in  your  Nation  either  Prophet  or  Prince,  till 
Zfefus  Chrifl  was  both  horn  and  had  fuffered.  And  fo  he 
often  there  tells  us  that  -fohn  the  Baptifi  was  the  laft 
Prophet  of  the  Jewifh  Church-,  which  conceit  he 
feems  to  have  made  fo  much  of,  as  thinking  to  bring 
in  our  Saviour  lumine  Prophetico^  with  the  greater  Evi- 
dence of  Divine  authorise,  as  the  promifed  Mepiah 
into  the  world.  But  Clemens  Alexandrinus  hath  much 
trulier,  with  the  confent  of  all  Jewifh  Antiquity,  refol- 
ved  us,  that  all  Prophefie  determin'd  in  Malachy^  in  his 
Strom,  lib.  i.  where  he  numbers  up  all  the  Prophets  of 
the  Jews,  Thirty  five  in  all,  and  Malachyas  the  laft. 
Though  indeed  the  Talmudifls  reckon  up  Fifty  five 
Prophets  and  Prophetefies  together,  Gem.  Mafl.  Megil. 

n^32  y3tr/i  craraj  ruow  tta^mH  jjan  uru  the 

Rabbins  fay  that  there  were  48  Prophets  and  7  Prophe- 
tess that  did  prophefie  to  the  Iraelites :  Which  after 
they  had  reckoned  almoft  up,  they  tell  us  that  Malachy 
was  the  laft  of  them,  and  that  he  was  contemporary 
with  Mordecdi,  Daniel \Haggai^  Zacharie^  andfomeo- 
thers  ( whofe  Prophefies  are  not  extant )  whom  for 
their  number  fake  they  there  reckon  up,  who  all  pro- 
phefied  in  thefecond  year  of  Darius.  But  commonly 
they  make  only  thefe  Three,  Haggai^  Zacharie  and 
Malachy^  to  be  the  laft  of  the  Prophets^  and  fo  call  them 
CWnns  p-waj  >  fo  Maffec.  Sot  ah  ch.  laft  ,  where 
the  Mifnicat  Do6tors  tell  us,  that  from  the  time  in 
which  all  the  firft  Prophets  expired,  thellrim  and 
Thummim  ceafed  5  and  the  Gemarifts  fay  that  they 
arecall'd  QUWfcO  SZTfcrnJ,  the  Firft  Prophets^  WS^l 

\r\yv  ounnsn  ^a^oi  mm  una ,  in  opposition  to 

Haggai^  Zacharie  and  Malachy^  which  are  the  Laft.  And 
fo  Maimon.  and  Bartenor.  tell  us  that  the  Prophet apri- 
&tii  were  fo  called  y  becaufe  they  prophefied  in  the 

times 


in  the  Jewifl?  Chwch.  269 

times  yWTr\  rvi  of  the  firft  Temple,  and  the  Ptfteri- 
ores,  becaufe  they  prophefied  in  the  time  of  the  fecond 
Temple :  and  when  thefe  later  Prophets  died ,  then 
all  Prophefie  expired,  and  thtre  was  left,  as  they  fay, 
only  a  Bath  Kol  to  fucceed  fome  time  in  the  room  of  it. 
So  we  are  told  Gem.  Sanhedrim  c.  1.  k-  13.  pin  1JP 

•  Hip  ron  vu/onwo  vn  ^'yw  Ss^uro  w^pn  nn 

Our  Rabbins  fay,  that  from  that  time  the  later  Prophets 
died,  the  Holy  Spirit  was  taken  away  from  ifrael  •>  never- 
thelefi  they  enjoyed  the  Filia  vocis  :  and  this  is  repeated 
Maflec.tfomac.i.  Now  all  that  time  which  the  Spirit 
of  Prophefie  lafted  among  the  Jews  under  the  fecond 
Temple,  their  Chronologie  makes  to  be  but  Forty 
years.  So  the  Author  of  the  Book  Cofri,  Maam.3. 
§.3$>.ruu;  o-yzriK1?  nnp  w  fvm  n&oin  n-ponn,(i.) 

The  continuance  of  Prophefie  under  the  time  of  the  fecond 
Temple  was  almofi  forty  years.  And  this  R.  ^fehuda  his 
Scholiaft  confirms  out  of  an  Hiftorico-Cabbahftical 
Treatife  of  R.  Abraham  Ben  Dior,  and  a  little  after  he  ' 
tells  us ,  that  after  forty  years  their  Sapientes  were  cal- 
led Senators,  n?H3p3  CTM-nn  pan  r\:w  Q^nx  1HK 

P^run  nWD  WJK,  after  forty  years  were  pafd,  all  the 
Wife- men  were  called  The  Men  of  the  great  Synagogue, 
And  therefore  the  Author  of  that  Book  ufeth  this 
*s£ra  of  the  Ceffation  of  Prophefie  •,  and  fo  this  is 
commonly  noted  as  a  famous  Epocha  among  aLl  their 
Chronologers,  as  the  Book  ^uchafin,  the  Seder  olam 
Zuta,  as  R.  David  Gant^  hath  fumm'dthem  all  up  in 
his  chronological  Hiftory  put  forth  lately  by  Vorfiius* 
The  like  may  be  obferved  from  1  Maccah.$.%j,  and 
chap.  4.46.  and  chap.  14.41. 

This  Ceffation  of  Prophefie  determined  as  it  were  all 
that  old  Difpenfation  wherein  God  hath  manifefted 

Mm  3  hirafelf 


.** 


10 


The  Cefiatim  of  Trcphefie 

himfelf  to  the  jews  under  the  Law,  that  fo  that  grow- 
ing old  and  t:  us  wearing  away,  they  might  expert  that 
new  Difpenfation  of  the  Mefliah  which  had  been  pro- 
mifed  folong  before,  and  which  fhould  again  reftore 
this  Piopheucal  Spirit  more  abundantly.  And  fo  this 
Interflitium  of  Piophefie  is  infinuated  by  Joel  2.  in 
thofe  wrords  concerning  the  later  times  •  In  thofe  days 
Jhallyour  Sons  and  Daughters  Prophefie,&cc.  And  fo  S.Pe- 
ter Ads  2.  makes  ufe  of  the  place  to  take  off  that  ad- 
miration which  the  Jews  were  poffefs'd  withall  to  fee 
fo  plentiful  an  effufion  of  the  Prophetical  Spirit  again  : 
And  therefore  this  Spirit  of  Prophefie  is  called  the  Te- 
flimonie  of  J>efus  in  the  Apocalypfe,  ch,  19. 

According  to  this  notion  wemuft  underftand  that 
paffage  in  $ohn  7.39,  The  Holy  Ghojl  was  not  yet  given, 
becaufe  tfefus  was  not  yet  glorified.  To  which  that  in 
Epbefi  4.  Be  afcended  up  on  high,  and  gave  gifts  unto 
men,  plainly  anfwers :  As  likewife  the  Anfwer  which 
the  Chriftians  at  Ephefus  made  to  Paul,  Afts  ip.  when 
he  asked  them  whether  they  had  received  the  Holy 
ghoft ,  That  they  knew  not  whether  there  was  a  Holy 
ghofi  (that  is)  whether  there  were  any  Extraordinary 
Spirit,  or  Spirit  of  Prophefie  reftored  again  to  the 
Church  or  not,  as  hath  been  well  obferved  of  late  by 
fome  learned  men.  But  enough  of  this. 

We  come  now  briefly  to  difpatch  the  fecond  Enqui- 
ry, viz.  What  time  the  Spirit  of  Prophefie^  which  was 
again  reftored  by  our  Saviour,  ceafcd  in  the  Chriftian 
Church.  It  may  bethought  that  S.  $ohn  was  the  laft 
of  Chriftian  Prophets,  for  that  the  Apocalypfe  is  the 
lateft  dated  of  any  Book  which  is  received  into  the 
Canon  of  the  New  Tefhment.  But  I  know  no  place 
of  Scripture  that  intimates  any  fuch  thing  ,  as  if  the 
Spirit  of  Prophefie  was  fo  foon  to  expire.  And  indeed  if 

we 


in  the  Chriftkn  Church.  '2,7  1 

we  may  believe  the  Primitive  Fathers,  it  did  not  •, 
though  it  overliv'd  S.  Johns  time  but  a  little.  *  Eufcbi-  *lVii[:  McC- 
us  tells  us  or  one  Quaaratus  ov  cc/u^  tous  wihm'srv  Svyx- 
Igpci  "Pepcprilixcfj  X^^-Cf^1  ^■o7/0$  *%&  2^.«2*>g^ct/,  who  to- 
get  her  with  the  daughters  of  Philip  had  the  gift  of  Prophe- 
fie. So  the  report  n^.This  Jguadratus^s  he  tells  us,lived 
in  Trajan  s  time,  which  was  but  at  the  beginning  of  the  ' 
fecond  Century.  And  a  little  after,  fpeaking  of  good 
men  in  that  age,  he  adds,TS  «&/«  mv&Jfj&l©*  ?'?*n  ^  «#" 
•3^LP  ^rkeic^ouj  rnx,^i.S'c^oi  S^ujuclfjcas  Ivipyav^  Many  flrange 
and  admirable  virtues  of  the  Divine  Spirit  as  yet  (hew- 
ed forth  themfelves  by  them.  And  the  fame  Author 
lib.  4.  ?.  1 8.  tells  us  out  of  zfuftin  Martyr^  who  lived  in 
the  middle  of  the  fecond  Century,  and  then  writ  his 
Apologie  for  the  Chiiftians,  That  the  Gift  of  Prophefie 
was  ftill  to  be  feenin  the  Church,  led^i  0  $  wso't:/^- 

:JiKyi?LV)Q!cus*.  Yet  not  long  afterward  there  is  little  or  ,. 

no  remembrance  of  the  Prophetical  fpirit  remaining  Mm^lnmd. 
in  the  Church.     Hence  the  Montanifts  are  by  fome  ofrum  rrypbofa 
the  Fathers  proved  to  be  no  better  then  DiiTemblers-  'u'x°>  7ra^h 
when  they  pretended  to  the  Gift  of  Prophefie ,for  that  it  "f?  ^  ^*Xf/ 
was  then  ceafed  in  the  Church.     And  (o  Bufebius  tells ^ '^,*w77~ 
us  lib.  5.  $.  3.  and  withall  that  Mont  anus  and  his  Com-  f^l[ 
plices  only  took  advantage  of  that  Virtue  of  working 
wonders  which  yet  appeared  (  as  was  reported,  though 
doubtfully)  in  fome  places,  to  make  a  femblance  of 
the  Spirit  of  Prophefie  5  T«Tr  p  c&jwcpl  \^o?.&vqv  xj  'AAx,<- 

T^e/  t#    7rgp<pw6\j<\v  '&m?  >)-\iv  nnx^j/L  4roA)i&s  cft<p££Pji/Jyj<yy. 

T©*  «<7V7i  tdti   >{jp  £fc(pdf,v;  ctckAncricus  ow Bf.zfjfyjcLi ,  'jpgi* 

qojviofi  \zr<x.p%yQri;  <&%•   t^T  £ itnKoi\Slimm     But  then 

e  fieri  ally 


27  2.  Some  (ftjiles  and  ObferVations 

ej}ecially  did  Mont anus  ,  Alcibiades  andTheodotus  raife 
up  in  many  an  opinion  that  they  prop  he  fled :  And  this  be- 
lief was  fo  much  the  more  increased  concerning  their 
prophefying,  for  that  as  yet  in  fever al  churches  were 
wrought  many  Miraculous  and  Stupe ndious  effects  of  the 
Holy  Spint  •  though  yet  there  was  no  per fe £2  agreement 
h  their  opinion  about  this. 

To  conclude  this,  (  and  to  haften  to  an  End  of  this 

DHcourfe  of  Prophefie ,)  There  is  indeed  in  Antiquity 

*  And  that  the  more  frequent  mention  of  fome  *  Miracles  wrought  in 

MirTcu7w^ng  the  nime  of  Chrift  5  but  lefs  is  faid  concerning  the  Pro- 
ceafedin  his  phetical  Virtue ,  efpecially  after  the  fecond  Century.1 
tT'  ^' chbrj~  That  it  was  rare,  and  to  be  feen  but  fometimes,  and 
moreTfae^oacc  more  obfcurely  in  fome  few  Chriftians  only  who  had 
affirm,  T^  attained  to  a  good  degree  of  Self-purification,  is  inti- 
cfWu""  ffl  mated  by  that  of  Origen  in  his  7th  Book  againft  Celfus. 

oypAav  *cT      rihlvj  xj  vuju  en  fyvyi  SJi  T§?  dyc&  fm>&ng3@*  <iZ$^    ohiym^ 

ae  s&cerdotiv,    r  1       •  ^         ^^     _ 

&c.  The  like  is  affirmed  by  S.  Aitjtin. 


Chap,  XIII. 

Some  Rules  andobfervations  concerning  PropheticalWrit 
ingeneral. 

WE  fhould  now  fhut  up  all  this  Difcourfe  about 
Prophtfie-,  only  before  we  conclude,  it  may  not 
beamifs  to  add  a  few  Rules  for  the  better  underftan- 
ding  of  Prophetical  Writ  in  general. 

1.  The  Firft,  (which  yet  we  (hall  rather  put  under 
debate, )  is  concerning  the  Style  and  Manner  of  lan- 

guaging 


concerning  Tropbettcul  WrltlngeneraR.  27 * 

gaagingall  pieces  of  Prophefie  5  whether  that  was  not 
peculiarly  the  work  of  the  Prophet  himfelf-,  whether 
it  does  not  feera  that  the  Prophetical  Spirit  di&ated 
the  Matter  only  or  principally,  yet  did  leave  the  words 
to  the  Prophet  himfelf.  It  may  be  considered  that  God 
made  not  ufe  of  Idiots  or  Fools  to  reveal  his  Will  by, 
butfuch  whofe  Intellectuals  were  entire  and  perfe&% 
and  that  he  imprinted  fuchaclear  copy  of  his  Truth 
upon  them,  as  that  it  became  their  ownSenfe,  being  di- 
gefted  fully  into  their  Under  (landings  $  fo  as  they  were 
able  to  deliver  and  reprefent  it  to  others  as  truly  as  any 
can  paint  forth  his  own  Thoughts.    If  the  Matter  and 
Sabftance  of  things  be  once  lively  in  the  Mind,  verba 
non  invito,  fcquentur :  And  according  as  that  Matter 
operates  upon  the  Minddxvi  Pbantafie,  fo  will  the  Phrafe 
and  Language  be  in  which  it  is  exprefs'd.     And  there- 
fore I  think  to  doubt  whether  the  Prophets  might  not 
miftake  in  reprefenting  the  Mind  of  God  in  their  Pro- 
phetical Infpirations,  except  all  their  Words  had  been 
alfo  dictated  to  them,  is  to  queftion  whether  they  could* 
fpeak  Senfeas  wife  men,  and  tell  their  own  Thoughts 
and  Experiences  truly  or  not.     And  indeed  it  feems 
moft  agreeable  to  the  nature  of  all  thefe  Prophetical 
Vifions  and  Dreams  we  have  difcourfed  of,  wherein  the 
nature  of  the  Enthufiafme  confifted  in  a  Symbolical 
and  Hieroglyphical  fhaping  forth  of  Intelligible  things 
in  their  Imaginations,  and  enlightning  the  Underftan- 
ding  of  the  Prophets  to  difcern  the  fcope  and  mea- 
ning of  thefe  yffa  or  Phantafmata  5  that  thofe  Words 
and  Phrafes  in  which  they  were  audibly  exprefs'd  to 
the  Hearers  afterwards  or  penned  down,  fliouldbe  the 
Prophets  own :  For  the  Matter  was  not  (as  feems  evi- 
dent from  what  hath  been  faid )  reprefented  alvvaies 
by  Words,  but  by  Things.    Though  I  know  that  fome- 

N  n  time 


.  — — 


2»jA  Some  %uks  and  Observations 

time  in  thefe  Vifions  they  had  a  Voice  ipeaking  to 
them-,  yet  it  is  not  likely  that  Voice  fhould  fo  dilate 
and  comment  fo  largely  upon  things,  as  it  was  fit  the 
Prophet  (hould  doe  when  he  repeated  the  fame  things 
to  vulgar  ears. 

It  may  alfo  further  be  confidered  That  our  Saviour 
and  his  Apoftles  generally  quote  Paflages  out  of  the 
Old  Teftament  as  they  were  tranflated  by  the  Lxx,  and 
that  where  the  Lxx  have  not  rendered  them  verbatim^ 
but  have  much  varied  the  manner  of  phrafing  things 
-    from  the  Original  •  as  hath  been  abundantly  obferved 
by  Philologers :  Which  it  is  not  likely  they  would  have 
done,  had  the  Original  words  been  the  very  Didhte  of 
the  Spirit  •   for  certainly  that  would  feem  not  to  need 
any  fuch  Paraphraftical  variations,  as  being  of  them- 
felves  full  and  clear  enough  $  befides  herein  they  might 
feem  to  weaken  the  Authenticalnefs  of  the  Divine 
Oracles.    And  indeed  hath  not  the  fwerving  from  this 
Notion  made  fome  of  late  conceit  ( though  erroneouf- 
ly)  the  Tranflation  of  the  Lxx  to  be  more  Authen- 
tical  then  the  Hebrew,  which  they  would  needs  per- 
fwade  us  had  been  corrupted  by  the  Jews,  our  Saviour 
declining  the  Phrafeologie  thereof  f 

Befides,  we  find  the  Prophets  fpeaking  every  one  of 
them  in  his  own  Dialed  \  and  fuch  a  Varietie  of  Stvle 
and  Phrafeologie  appears  in  their  Writings,  as  may  ar- 
gue them  to  have  fpoken  according  to  their  own  pro- 
per Genius  :  which  is  obferved  by  the  Jews  themfelves 
{  who  are  moft  zealoufly,  as  is  well  known,  devoted  to 
the  very  Letter  of  the  Text )  in  all  the  Prophets  ex- 
cept Mofes,  and  that  part  of  Mofes  only  which  contains 
the  Decalogue.  And  hence  we  have  that  Rule  Gem. 
Sanhedr.  ttOJIT'  itfVl  0W2}  *wh  nViJJ  1H8  JUJID  ^K 
nn»  ItaHXa  CZrruu;,  The  fame  form  doth  not  ajcend 


cancel  ning  ^Prophetical  Writ  in  generally 

upon  two  Prophets,  neither  doe  both  of  them  prophefte  in 
the  fame  form.  Which  Rule  Cocceius  confefleth  he 
knows  not  the  meaning  of:  But  Abarbanel^  who  better 
underftood  the  Mind  of  his  own  Compatriots,  in  his 
Comment  upon  ^rawy  ch.  49.  gives  us  a  full  account 
of  it,  upon  occafion  of  fome  Phrafes  in  that  Prophe- 
fie  concerning  Edom,  parallel  to  what  we  find  in  oba- 
diah.  From  this  congruencie  of  the  Style  in  both  he 
thus  takes  occafion  to  lay  down  our  prefent  Notion  as 
theSenfe  of  that  former  Theorem,  ezrwnja  vn  <Nl> 
'im  rVDQ  NtUO  .Tn^D  JSnx  Wt&i  The  Prophets  did 
not  prophefte  in  the  fame  manner  as  Mofes  did :  For  he 
prop  he fied  from  God  immediately  ^  from  whom  he  recei- 
ved not  only  the  Prophefte^  but  alfo  the  very  Words  and 
Phrafes  ;  and  accordingly  as  he  heard  them^  fo  he  wrote 
them  in  the  Book  of  the  Law ,  in  the  very  fame  words 
which  he  heard  from  God :  but  as  for  the  reft  of  the  Pro- 
phets^ they  beheld  in  their  Virions  the  things  themf elves 
which  God  made  known  to  them^  and  both  declared  and 
expreffedthem  in  their  own  Phrafeologie. 

Thus  we  fee  he  afcribes  the  Phrafe  and  Style  every 
where  to  the  Prophet  himfelf,  exceptonly  intheZ^jr, 
which  he  fuppofeth  to  have  been  dictated  totidem  ver- 
bis 9  which  is  probable  enough,  if  he  means  the  Law 
ftriftly  fo  taken,  viz.  for  the  Decalogue,  as  it  is  moffc 
likely  he  doth.     And  again  a  little  after,  E^M'Jpil  1*0 

.•Did  D,lm  xwm  *jhban  pw*a  nrwix^n  oosyai 

The  things  themfelves  they  faw  in  Prophefte^  but  they 
t hem fe Ives  did  explain  and  interpret  them  in  that  Dia- 
lect which  was  mojl  familiar  to  them-  And  this,  as  he 
there  tells,  was  the  reafon  why  the  fame  kind  of  Phra- 
feologie  occurred  not  among  the  Prophets,  according 
to  the  fenfe  of  the  Talmudifts  Maxime  we  mentioned. 
The  like  the  Jewifli  Scholiafts  obferve  upon  thofe 

N  n  2         falfe 


■c 


275 


zn g  Some  %tdes  and  ObfirVuttons 

falfe  Prophets  who  did  all  two  ore  bid^^afcend  up 
to  Ramoth-Gilead and  profper,  '^31  ins  ]'o;D  {**  ,  M- 
jw  idemque  loquendi  modus  nunquam  reperitur  in  duo- 
bus  Prophetis  :  And  therefore  they  made  it  an  argu- 
ment that  thefe  were  falfe  Prophets,  becaufe  they 
did  idem  Canticum  canere  ,  for  they  all  faid,  Goc  up  and 
/  frojfer.  And  thus  the  Heathenifh  Philofopher  Plu- 
tarch, in  his  i^b*  tS  fjcm^cLv  i^ff^y.  vuZ  rlw  TlucSicw, 
thought  likewife  concerning  his  Oracle,  telling  us, 
That  all  Bnthufiafme  is  a  mixture  of  two  Motions,  the 
ene  is  imprefd  upon  the  Soul  which  is  Gods  Organ , 
the  other  arifeth  from  it  ,   and  therefore  he  faies,  O 

^V\l7{()iC4'3riiQlOtO]JLQS)     fit  CST€f    0  IpfiJTlXQS,    %fr\lQLl   TT,  XRSJO- 

fvwv ,  All  Prophetical  Bnthufiafme ,  like  as  alfo  that 
which  is  Amatorious,  doth  make  ufe  of  the  fubjecf  facul- 
ties and  moves  every  Recipient  according  to  it  s  dtftofiti- 
on  and  nature.  And  thence  he  thus  excufeth  the  rough 
and  unpolifh'd  language  in  which  the  Oracles  were 
fometimedeliver'd,  moft  fitly  to  our  purpofe  defcri* 
bing  Prophetical  Inspiration,  Oo  yLp  9Qi  Qtvyylifv;,  i~ 

«Tg  o  fSoyy®*,  G&h  a  Ag^z?5  g&&  to  fMT£pv,  '$Mec>  iris  yuuucu- 

ItfS  "      OKftV©-    Q    fJ\9V@*    THUS    (pCwlcLOlOA    <Ztt£A<PlQly   *j  (pCCS  QA> 

T?  T^/fc^  /7TVLei  7rgps  to  ji/^Mov.     o  y)  cvSruQictvjjLOS  toivtiv 

fcfr,  For  neither  the  voice,  nor  found,  nor  phrafe,  nor 
metre  is  from  God,  but  from  Pythia  her  fclf,  God  on- 
ly fuppeditates  the  phantafms ,  and  kindles  a  light  in  the 
Soul  to  fignifie  future  things:  For  all  Bnthufiafme  is 
after  this  manner.  Hence  was  that  old  faying  ofHera- 
clitus,  'QvAv<x,%,  a  id /xfltrfeior  &Jt  td  cv  AeA(po/?,  £tb  Ag- 
y&,  8,Tg  xpt/wta,  %Mct  Qvpouvei ,  That  the  King  whofe 
Oracle  is  at  Delphi,  neither  plainly  exprefjes,  nor  con- 
ceals, but  only  obfcurely  intimates  by  figns.  But  to  con- 
clude this  fir  ft  Particular,  I  (hail  add  by  way  of  caution, 

We 


concerning  prophetical  Witt  ingenerall.  277 

We  muft  not  think  that  we  can  vary  Scripture-expreffi- 
on  fo  fecurely  with  retaining  the  true  meaning ,  except 
we  likewife  had  as  real  anunderftanding  of  the  Senfeit 
felf  as  the  Prophets  had,  over  whom  God  alfo  did  fo 
far  fuperintend  in  their  copying  forth  his  Truth,  as  rjot 
to  fuffer  them  tofweivefrom  his  meaning.  Andfo  we 
have  done  with  that  Particular. 

2.  In  the  next  place,  for  the  better  underfhnding 
all  Prophetical  writ,  we  muft  obferve  That  there  is 
fometimes  a  feeming  inconfiftence  in  things  fpoken  of, 
if  we  fhall  come  to  examine  them  by  the  ftrid  Logical 
rules  of  Method  :  we  muft  not  therefore  in  the  matter  "  , 
of  any  Prophetical  Vifion  look  for  aconftant  Methodi- 
cal contexture  of  things  carried  on  in  a  perpetual  cohe- 
rence. The  Prophetical  Spirit  doth  not  tie  it  felf  to 
thefe Rules  of  Art,  or  thus  knit  up  its  Dictates  Syfte- 
matically,  fitly  framing  one  piece  or  member  into  a 
combination  with  the  reft,  as  it  were  with  the  joints 
and  finews  of  Method  :  For  this  indeed  would  rather 
argue  an  humane  and  artificial  contrivance  then  any  In- 
fpiration,  which  as  it  muft  beget  a  Tranfportation  in 
the  Mind,  foit  muft  fpend  it  felf  in  fuch  Abrupt  kind 
of  Revelations  as  may  argue  indeed  the  Prophet  to 
have  been  infpired.  And  therefore  Tully  lib.  2.  de  Di~ 
vinat.  judicioufly  excepts  againft  the  Authenticalnefs 
of  thofe  Verfes  of  the  Sibjlls  which  he  met  with  in  his 
time,-  (and  which  were  the  fame  perhaps  with  thofe  we 
now  have)  becaufeof  thofe  Acroflicks  and  fome  other 
things  which  argued  an  elaborate  artifice,  and  an  af- 
feded  diligence  of  the  Writer,  and  fo  indeed  non  fu- 
rentis  erant^  fed  adhibentis  ddigehtium^  as  he  fpeaks* 
Lumen  Profheticum  eft  lumen  abrupt  um^  as  was  well 
noted  anciently  by  the  Jews.  And  therefore  the  Ma- 
tters of  Jewifti  Tradition  have  laid  down  this  Maxime, 


i-* 


2  *  g  Some  %{uli  s  and  Ohfe,  nations 

mm  irVNQl  CTplQ  r**5  Mw  */?  ]pr/»  #  popritu 
in  Lege,  We  muft  not  feek  for  any  Methodical  conca- 
tenation of  things  in  the  Law,  or  indeed  in  any  other 
yzxtot  Prophetical  writ  5  it  being  amoft  ufual  thing 
with  them  many  times  m^  «/%?  Qwuol^&v  to  knit  the 
Beginning  and  End  of  Time  together.  Nefcit  tarda, 
molimina  Spiritus  Sanffi  gratia  ,  is  true  alfo  of  the 
Grace  or  Gift  of  Prophefie.  Wt  find  no  curious 
Tranfitions,  nor  true  dependence  many  times  of  one 
thing  upon  another  5  but  things  of  very  different  na- 
tures, and  that  were  caft  into  periods  of  time  fecluded 
one  from  another  by  vaft  intervals,  all  couched  toge- 
ther in  the  fame  Vifion  •,  as  Jerome  hath  obferved  in 
many  places,  and  therefore  tells  us,  Non  cur  a  fuit  Spi- 
ritui  prophetali  hiftoria  ordinem  fequi.  And  thus  he 
takes  notice  in  Daniel  11.  2.  that  whereas  there  were 
Thirteen  Kings  between  Cyrus  and  Alexander  the  Great, 
the  Prophet  fpeaks  of  but  Four,  skipping  over  the 
reft,  as  if  the  other  Nine  had  fill'd  up  no  part  of  the  in- 
terval. The  like  he  obferves  upon  Jeremy  21.1.  and 
otherwhere-,  as  likewife  fudden and  abrupt  Introdu- 
ctions of  perfons.  Mutations  of  perfons,  (  Exits  and 
Intrats  upon  this  Prophetical  ftage  being  made  as  it 
were  in  an  invifible  manner )  and  Tranfitions  from  the 
voice  of  one  perfon  to  another.  The  Prophetical  Spi- 
rit though  it  make  no  noife  and  tumult  in  its  motions, 
yet  it  is  mod  quick,  fpanning  as  it  were  from  the  Cen- 
tre to  the  Circumference  •,  it  moves  mod  fvviftly , 
though  moil  gently.  And  thus  Philo's  obfervation  is 
true,  0J^«s  cvvvs  fj&vldj^ '  There  muft  be  fome  kind  of 
*inhis  %uis  MaWa  in  all  Prophefie,  as  *  Philo  tells  us  ,  r'On  (pa!s 

r€rUVharcTk.  ^^aV4ft  ™  &*ov  ,  ^velcy  to  a,v2r.&j<7nvov  ,  When  di- 
vine light  arifeth  upon  the  Horizon  of  the  Soul  of  Many 
his  own  hum'ane  light  fets :  It  muft  at  leaft  hide  it  felf 


rum 


as 


concerning  ^Prophetical  Writ  in  generally  z*j9 

asalefferlightD  as  it  were  by  an  occajus  Heliacus^  un- 
der the  beams  of  the  greater,  and  be  wholly  fubjed 
to  the  irradiations  and  influences  of  ir.     Aia  twto  5 

ifhotpoprHov  ng.viow  lyvwQe,  as  he  goes  on,  Therefore  the 
fetting  of  a  mans  own  Difcurftve  facultie  and  the  eclipf- 
ing  thereof  begets  an  Ecfiafts  and  a  divine  kind  of 'Mania. 
3.  Thelaft  Rule  we  (hall  obferve  is,  That  no  piece 
of  Prophefie  is  to  be  underftood  of  the  ftate  of  the 
World  to  come  or  the  Mundus  animarum :  For  indeed 
it  is  altogether  impoflible  to  defcribe  that,  or  to  com- 
prehend it  in  this  life.  And  therefore  all  divine  Reve- 
lation in  Scripture  muft  concern  fome  ftate  in  this 
world.  And  fowe  muft  underftand  all  thofe  places 
that  treat  of  a  new  Heaven  and  a  new  Earth,  and  fuch 
like.  And  fo  wre  muft  underftand  the  new  $erufalem 
mentioned  in  the  New  Teftament,  in  that  Prophetical 
book  of  the  Jpocalypfe,  ch.21.  And  thus  the  Jews 
were  wont  univerfally  to  underftand  them,according  to 
that  Maxime  we  now  fpeak  of  afcribed  to.  R.  J>ochanan 
inMa(fecmBerdC.c.i.\tS22r\2  JP<7  CdVo  uD^nJH  Hd 

.•run  j^V  py  fcsan  n1?^  "-on  rvwan  rwb  k^k    ~~— ' 

All  the  Prophets  prophefied  to  the  dates  of  the  Mefii- 
ah-j  bat  as  for  the  world  to  come>  Eye  hath  not  feen  it. 
So  they  conft ant ly  expound  that  paflage  in  Efay  64. 
4.  Since  the  beginning  of  the  world  Men  have  not  heard^ 
nor  perceived  by  the  Eare^  neither  hath  the  Eye  feen.,  O 
God>  befid.es  thee  5  what  he  hath  prepared  for  htm  that 
waiteth  for  him.  And  according  to  this  Aphorifme 
our  Saviour  feems  to  fpeak,  when  he  faies.  All  the  Pro- 
phets md  the  Law  prophefied  until  tfohn^  Mat,  11. 13. 
fa*  'Iwoiwtt,  i.  e.  They  prophefied  to  or  for  that  Difpen- 
fation  which  was  to  begin  with  J>ohn^  who  lived  in  the 
time  of  the  twilight  as  it  were  between  the  Law  and 

the 


280  dn  Jdverttfement. 

theGofpel.  They  prophefied  of  thofe  things  which 
fliould  be  accomplished  within  the  period  of  Gofpel- 
Difpenfation  which  was  ulher'd  in  by  fahn. 

As  for  the  ftate  of  BlefTednefs  in  Heaven,  itisw*- 
jor  Mente  huma.nay  much  more  is  it  major  Phantafia. 
But  of  this  in  part  heretofore. 

An  Jdverttfement. 

THE  Reader  may  remember  That  our  Au- 
thor in  the  beginning  of  his  Treatife  of 
the  Immortality  of  the  Soul^  propounded  thefe  Three 
great  Principles  of  Religion  to  be  difcourfed 
of  •  i.  The  Irmmrtahtieof  the  Soul,  z.The  Exiftence 
arid  ISfature  of  God,  $.The  Communication  of  God  to 
Mankind  through  thrift.  And  having  Ipoken 
largely  to  the  Two  former  Principles  of  Natu- 
ral Theology,  he  thought  it  fit  (as  a  Preparati- 
on to  the  Third,  which  imports  the  Revelation 
of  theGofpel)  tolpeak  fbmething  concerning 
Trcphefie,  the  way  whereby  Revealed  Truth  is 
difpenfed  to  us.  Of  this  he  intended  to  treat  but 
a  lath  ( they  are  his  words  in  the  beginning  of 
the  Treatife  of  Prophefe )  and  then  pafs  on  to 
the  Third  and  Lafl:  part,  viz.  Thofe  (principle*  of 
Jl^Vealed  Truth  which  tend  mofl  of  all  to  advance  and 
cherijh  true  and  real  Piety.  But  in  his  difcourfing 
of  Tropbejie  fo  many  confiderable  Enquiries  of- 
fered 


Jn  Jdveyttfement.  28i 

fered  themfelves  to  his  thoughts,  that  by  that 
time  he  had  finifhed  this  Difcourfe  ( deiigned 
at  firft  only  as  a  Preface)  his  Office  of  being 
Dean  and  Catechift  in  the  Coliedge  did  ex- 
pire. Thus  far  had  the  Author  proceeded  in 
that  year  of  his  Office:  and  it  was  not  long 
after  that  Bodily  diftempers  and  weaknefles  be- 
gan more  violently  to  ieizeupon  him,  which 
the  Summer  following  put  a  Period  to  his  life 
here  •  ( a  life  Co  every  way  beneficial  to  thole 
who  had  the  happinefs  to  converle  with  him.) 
Sic  multis  ilk  bonis  flebitis  occidit.  Thus  he  who  de- 
figned  to  (peak  of  God's  Communication  of  Him- 
J  elf  to  Mankind  through  thrifts  was  taken  up  by 
God  into  a  more  inward  and  immediate  partici- 
pation of  Himfelf  in  Eleffednefs.  Had  he  liv'd 
and  had  health  to  havefinifli'd  the  remaining; 
part  of  his  defigned  Method,  the  Reader  may 
eafily  conceive  what  a  Valuable  piece  that  Di£ 
courfe  would  have  been.  Yet  that  he  may  not 
altogether  want  the  Authors  labours  upon  fuch 
an  Argument,  I  thought  good  in  the  next  place 
to  adjoine  a  Difcourfe  of  the  like  importance 
and  nature,  (delivered  heretofore  by  the  Author 
in  lome  Chappel-Exercifes)  from  which  I  fliall 
not  detain  the  Reader  by  any  more  of  Preface. 


Oo 


A 

DISCOURSE 


Treating 


Legal  Righteoufnefs, 
o^Evangelical  Righteoufneis, 

Or 

The  Righteoufneis  of  Faith  ; 

CLaw  and  the  Gospel, 

The  Difference  between  the< 

^Old  and  NewCovenantj 
Justification  and  Divine  Acceptance  5 

The  Conveighance  ot  the  Evangelical 

Righteoufneis  to  us  by  F a  i  t  h  # 

Except  your  Righteoufnef  exceed  the  Righteoufnefiofthe 

Scribes  and  Pharifees,  ye  jhalt  in  no  cafe  enter  into  the 

Kingdome  of  heaven.     Matth.  5.  20. 
Having  a  form  ofGodlinefi,  but  denying  the  Power  there* 

of.  2  Tim.  3.  5. 
For  the  Law  made  nothing  perfetf,  but  the  bringing  in  of 

a  better  hope  did%     Heb.  7.  I  p. 

B.Macdriut  inHomil.  1 5. 

ax,  o<p«A«0jp  vv  &s  <m>s  y&ctpcts  ^gvov  tw!.  2£c/l   fJ6hap@*  yt- 
y&LfAfjfyjcu  ^yi^pCpop&Sxfy   %Mct  ^  &s  <ttx>$  ^rKaiytoA  %  ita,p- 

&IOA  Yi  %<l££S  ?  0g3    lyjjf>o£<p<[  TVS  VQfKM  ?  mV&f4&\@*  ^   <vz> 


J  Difcourfe 
Of 

Legal  Righteoufhefs, 

and  of 

TheRighteoufnefs  of  Faith,  Sc. 


285 


Rom. 9.31^32. 
But  ifrael  which  followed  after  the  Law  of  righteouf- 
nefi ,  hath  not  attained  to  the  Law  of  right  eoufnefi : 
Wherefore  ?   Becaufe  they  fought  it  not  by  Faith^  but  as 
it  were  by  the  works  of  the  Law. 


C  H  A  P.  I. 

The  IntroduEiion^ewing  What  it  is  to  have  a  right  Know- 
ledge of  Divine  Truth^  and  What  it  is  that  is  either 
Availeable  or  Prejudicial  to  the  true  Chriflian  Know- 
ledge and  Life. 

HPHE  Doftrine  of  Chriflian  Religion  propounded 
•*-  to  us  by  our  Saviour  and  his  Apoftles,  is  fet  forth 
with  fo  much  fimplicity,  and  yet  with  fo  much  repug- 
nancy to  that  degenerate  C^/^  and  Spirit  that  rules 
in  the  hearts  and  lives  of  Men,  that  we  may  truly  fay 
of  it,  it  is  both  the  Eafieft  and  the  Hardeft  thing  :  it  is 
a  Revelation  wrapt  up  in  a  Complication  of  myfteries  > 
like  that  Book  of  the  Apocalypfe,  which  both  unfolds 
aad  hides  thofe  great  Arcane  that  it  treats  of  3  or  as 

Oo  3  Tla-ta 


2$  g  What  is  either  available  or  prejudicial 

Plato  fometimes  chofe  fo  to  explain  the  fecrets  of  his 
Metaphyfical  or  Theological  Philofophy,  oiVs  £  dvay/vs 
yJ)  yi/$y  that  he  that  read  might  not  be  able  to  under- 
ftand  ,-except  he  were  a  Son  of  Wifdome,  and  had 
been  traind  up  in  the  knowledge  of  it.  The  Principles 
-  of  True  Religion  are  all  in  themfelves  plain  and  eafie, 
deliver'd  in  the  mod  familiar  way,  fo  that  he  that  runs 
may  read  them  5  they  are  all  fo  clear  and  perfpicuous, 
that  they  need  no  Key  of  Analytical  demonftration  to 
unlock  them  :  the  Scripture  being  written  doBis  pari- 
ter  &  indoffiis^  and  yet  it  is  Wifdome  in  a  my  fiery  which 
the  Princes  of  this  world  underfland  not  •  a  fealed  Book 
which  the  greateft  Sophies  may  be  moft  unacquainted 
with:  it  is  like  that  Pillar  of  Fire  mdof  a  Cloud  that 
parted  between  the  Ifraelites  and  the  Egyptians,  giving 
a  clear  and  comfortable  light  to  all  thofe  that  are  under 
the  manudu&ion  and  guidance  thereof,  but  being  full 
of  darknefs  and  obfcurity  to  thofe  that  rebell  againft  it. 
Divine  Truth  is  not  to  be  difcerned  fo  much  in  a  mans 
Brain^  as  in  his  Heart.  Divine  wifdome  is  a  Tree  of 
life  to  them  that  find  her,  and  it  is  only  Life  that  can 
feelingly  converfe  with  Life.  All  the  thin  Speculati- 
ons and  fubtileft  Difcourfes  of  Philofophy  cannot  fo 
well  unfold  or  define  any  Senfible  Objeft,  nor  tell  any 
one  fo  well  what  it  is,  as  his  own  naked  Senfe  will  doe. 
There  is  a  Divine  and  Spiritual  fenfe  which  only  is  able 
to  converfe  internally  WLth  the  life  and  foul  of  Divine 
Truth,  as  mixing  and  uniting  it  felf  with  it  $  while 
vulgar  Minds  behold  only  the  body  and  out-fide  of  it. 
Though  in  it  felf  it  be  moft  intelligible,  and  fuchthat 
mans  Mind  may  moft  eafily  apprehend  s  yet  there  is  a 
mHQiD-n  ri2^p  (  as  the  Hebrew  writers  call  that  *\v 
$nn)  incru ft  amentum  immunditiei  upon  all  corrupt 
Minds,  which  hinders  the  lively  tafteand  relifhof  it. 

This 


to  the  Kjiowledge  of  Divine  Truth.  28  7 

This  is  that  thick  and  palpable  Darknefs  which  cannot 
comprehend  that  divine  Light  that  fhines  in  the  Minds 
and  Underftandings  of  all  men,  but  makes  them  to  de- 
ny that  very  Truth  which  they  feem  to  entertain.    The 
World  through  wifdome  (as  the  Apoftle  fpeaks)  knew  not 
God.    Thofe  great  Difputers  of  this  world  were  too 
full  of  nice  and  empty  Speculations  to  know  him  who 
is  only  to  be  difcerned  by  a  pacate,  humble  and  f elf -de- 
nying ?nind:  their  Curiofity  ferved  rather  to  dazzle 
their  Eyes  then  to  enlighten  them  •,  while  they  rather 
proudly  braved  themfelves  in  their  knowledge  of  the 
Deity  ,  then  humbly  fubje&ed  their  own  Souls  to  a 
complyance  with  it  -,   making  the  Divinity  nothing 
elfe  but  as  it  were  a  flattering  Glafs  that  might  reflect 
and  fet  off  to  them  the  beauty  of  their  own  Wit  and 
Parts  the  better :  and  while  they  feemed  to  converfe 
with  God  himfelf,  they  rather  amoroufly  courted  their 
ownlmaseinhim,  and  fell  into  love  with  their  own 
Shape.     Therefore  the  beft  acquaintance  with  Religi- 
on is  rSrocT/^jcT®,  yi/oZois,  a  knowledge  taught  by  God? 
it  is  a  Light  that  defcends  from  Heaven  which  is  only 
able  to  guide  and  conduct  the  fouls  of  men  to  Heaven 
from  whence  it  comes.    The  Jewifh  Doctors  ufe  to 
put  it  among  the  fundamental  Articles  of  their  Religi- 
on, That  their  Law  was  from  heaven^  D^tf/n}Q  iTWW 
I  am  fure  we  may  much  rather  reckon  it  amongft  the 
Principles  of  our  Chriftian  Religion  in  an  higher  way> 
That  it  is  an  Influx  from  God  upon  the  Minds  of  good 
men.     And  this  is  the  great  defigne  and  plot  of  the 
Gofpel,  to  open  and  unfold  to  us  the  true  way  of  re- 
courfe  to  God*,  a  Contrivance  for  the  uniting  the  Souls 
of  men  to  him,  and  the  deriving  a  participation  of 
God  to  men,  to  bring  in  Everlafiing  righteoufnej? y 
and  to  eftablifh  the  true  Tabernacle  of  God  in  the 

Spirits 


8g  The  Jetpijh  potion 

Spirits  of  men,  which  was  done  in  a  Typical  and  Em- 
blematical way  under  the  Law,  And  herein  confifts 
the  main  preeminence  which  the  Go(pel  hath  above 
the  Law,  in  that  it  fo  clearly  unfolds  the  Way  and  Me- 
thod of  Uniting  humane  nature  to  Divinity  $  which 
the  Apoftle  feems  mainly  to  aim  at  in  thefe  words,  But 
Jfrael  which  followed  after  the  Law  of  righteoufnef,  &c. 


Ch  a  p.    II. 

An  Enquiry  into  that  tfewijh  Notion  of  a  Legal  Right  e- 
oufnefi ',  which  is  off  o fed  by  S.  Paul.  That  their  noti- 
on of  it  was  fuch  as  this,  viz.  That  the  Law  externally 
di (pen fed  to  them  ( though  it  were,  as  a  Dead  letter, 
merely  without  them  )  and  conjoined  with  the  power  of 
their  own  Free-will  >  was  fufficient  to  procure  them 
Acceptance  with  God,  and  to  acquire  Merit  enough  to 
purchase  Eternal  Life,  Perfection  and  Happinefi.  That 
this  their  Notion  had  thefe  two  Grounds  5  Fir  ft,  An 
Opinion  of  their  own  Self-fufficiency,  and  that  their 
Free-  will  was  fo  abfolute  and  perfect  ,  as  that  they 
needed  not  that  God  fhould  doe  any  thing  for  them 
but  only  furnifh  them  with  fome  Law  to  exercife  this 
Innate  power  about.  That  they  ajjerted  fuch  a  Freedom 
of  Will  as  might  be  to  them  a  Foundati&n  of  Merit, 

*CO  R  the  unfolding  whereof ,    we  fhall  endeavour 
it  ■*•    to  fearch  out,  Firft,  What  the  feivijh  Notion  of  a 

Legal  righteoufnef  was, which  the  Apofile  here  condemns, 
3.      Secondly,  what  that  Evangelical  right eoufnefl ,  or 

Righteoufnef  of  Faith, is, which  he  endeavours  to  eftablijh 

in  the  room  of  it. 

For 


of  a  Legal  %igbteQufnefim 

FortheFirft,  That  which  the  Apoftle  here  blames 
the  Jews  for,  feems  to  be  indeed  nothing  elfebut  an  £- 
pitome  or  Compendium  of  all  that  which  he  otherwhere 
difputes  againft  them  for :  which  is  not  merely  and 
barely  concerning  the  Formal  notion  of  zpu(Hficationy 
as  fome  may  think,  viz.  Whether  the  Formal  notion 
of  it  refpe&s  only  Faith,  or  Works  in  the  Perfon  jufti- 
fied,  ( though  there  may  be  a  refpeCt  to  that  alfo  )  it  is 
not  merely  a  fubtile  School-controverfie  which  he 
feems  to  handle  •,  but  it  is  of  a  greater  latitude  ;  It  is 
indeed  concerning  the  whole  Way  of  Life  and  Hap- 
pinefs,  and  the  proper  fcope  of  restoring  Mankind  to 
Perfection  and  Union  with  the  Deity,  which  the  Jews 
expected  by  virtue  of  that  Syfteme  and  PandeCt  of 
Laws  which  were  delivered  upon  Mount  Sinai^  aug- 
mented and  enlarged  by  the  Gemara  of  their  own  Tra- 
ditions. 

Which  that  we  may  the  better  understand,  perhaps 
it  may  not  be  amifs  a  little  to  traverfe  the  Writings  of 
their  moft  approved  ancient  Authors,  that  fo  finding 
out  their  confhnt  received  opinions  concerning  their 
Law  and  the  Works  thereof^  we  may  the  better  and  more 
fully  underfland  what  S.  Paul  and  the  other  Apoftles 
aim  at  in  their  difputes  againft  them. 

The  Jewifh  notion  generally  of  the  Law  is  this  5     . 
"  That  in  that  Model  of  life  contained  in  that  Body  of 
"  Laws,diftingui(hed  ordinarily  into  Moral,  Judicial  & 
"  Ceremonial,  was  comprifed  the  whole  Method  of 
ic  raifing  Man  to  his  perfection  •,  and  that  they  having 
<conly  this  Book  of  Laws  without  them,  to  converfe 
"  with,  needed  nothing  elfe  to  procure  Eternal  life, 
"  Perfection  and  Happinefs :  as  if  this  had  been  the    / 
"  only  means  God  had  for  the  faving  of  Men  and  ma-  "^ 
"  king  them  happy,  to  fet  before  them  in  an  External 

P  p  "  way 


289 


2  co  ^e  Jew  ft  Tfytion 

w  way  a  Volume  of  Laws,  Statutes  and  Ordinances, 
cc  and  fo  to  leave  them  to  work  out  and  purchafe  to 
cc  themfelves  Eternal  life  in  the  obfervance  of  them. 

"Now  this  General  notion  of  theirs  we  (hall  unfold  in 
2  Particulars. 

Firft,  as  a  Foundation  of  all  the  reft.  They  took  up 
this  as  an  Hypothecs  or  common  Principle,  "  That 
cc  Mankind  had  fuch  an  abfolute  and  perfect  Free-will, 
cc  and  fuch  a  fufficient  power  from  within  himfelf  to 
w  determine  himfelf  to  Vertue  and  Goodnefs,as  that  he 
"  only  needed  fome  Law  as  the  Matter  or  Objed  to  ex- 
cc  ercife  this  Innate  power  about  5  and  therefore  needed 
u  not  that  God  fhould  doe  any  thing  more  for  him 
"  then  merely  to  acquaint  him  with  his  Divine  will  and 
"  pleafure. 

And  for  this  we  have  Maimonides  fpeaking  very  fully 
and  magifterially,  That  this  was  one  of  their  Radices 
fideion  Articles  of  their  Faith,  and  one  main  Founda- 
tion upon  which  the  Law  flood.  His  words  are  thefe 
in  Halacah  tejhubahov  Treatife  of  Repentance^  Chap. 5. 

iprh  losy  niton1?  nn  dh  mm:  o-w  ^  jrun 

'Dl  fUitO,  The  Power  of  Free-will  is  given  to  every 
man  to  determine^himfelf  ( if  he  will)  to  that  which  is 
good,  and  to  be  good  *,  or  to  determine  himfelf  to  that 
which  is  evily  and  to  be  wicked,  (if  he  will.)  Both  are 
in  his  power^  according  to  what  is  written  in  the  Lawy 
Behold,  Man  is  become  as  one  of  us,  to  know  good 
and  evil :  that  is  to  fay  ,  Behold  this  fort  of  Creature 7 
Man,  is  alone  (and there  is  not  a  Second  like  to  Man)  in 
this^  viz.  That  Man  from  himfelf  by  his  own  proper 
knowledge  and  power  knowes  good  and  evil,  and  does  what 
pleafeth  him  in  an  uncontrollable  way ,  fo  as  none  can 
hinder  him  as  to  the  doing  of  either  good  or  evil. 

And  a  little  after  he  thus  interprets  thofe  words  in 

the 


of  a  Legal  (fijghteoufnejs .  2oi 

the  Lamentations*  of  the  repenting  Church,  ch.  J.  40, 
Let  us  fearch  and  try  our  waics,  and  turn  unto  the  Lord, 
'Ol  WPU  irmun  TKin,  Seeing  that  we  who  are  endu- 
ed with  the  power  of  Free-will,  have  mofl  wittingly  and 
freely  committed  all  our  tranfgrefions  ;  it  is  meet  and  be* 
coming  that  we  Jhou Id  convert  our  f elves  by  repentance, 
and  for  fake  all  our  iniquities,  forafmuch  as  this  alfo  is 
in  our  power :  This  is  the  importance  of  thofe  words  ,  Let 
us  fearch  and  try  our  ways,  and  turn  unto  the  Lord, 
And  this  is  a  great  Fundamental,  the  very  Pillar  of  the 
Law  and  Precept,  according  to  what  is  written  Deuter.  30. 
See,  I  have  fet  before  thee  this  day  life  and  death,  good 
and  evil. 

Thus  we  fee  Maimonides,  who  was  well  vers'din 
the  ancienteft  Jewifh  learning,  and  in  high  efteem  a- 
mong  all  the  Jews,  is  pleafed  to  reckon  this  as  a  main 
Principle  and  Foundation  upon  which  that  Law  flood  ; 
as  indeed  it  muft  needs  be,  if  Life  and  Perfection  might 
be  acquired  by  virtue  of  thofe  Legal  precepts  which 
had  only  an  External  adminiftration,  being  fet  before 
their  External  Senfes,  and  promulged  to  their  Eares 
as  the  Statute-laws  of  any  other  Common-wealth  ufe 
to  be.  Which  was  the  very  notion  that  they  them- 
felves  had  of  thefe  Laws.  And  therefore  in  Brejhith 
Rabba  (a  very  ancient  Writing)  the  Jewifh  Do&ors  ta- 
king notice  of  that  paflage  indie  Canticles,  Let  him 
kifi  m  with  the  kifles  of  his  mouth,  they  thus  glofs  upon 
it  5  At  the  time  of  the  giving  of  the  Law,  the  Congre- 
gation of  ifrael  de fired  that  Mojes  might  (peak  to  them, 
they  being  not  able  to  he  are  the  words  of  God  himfelf:  and 
while  he  Jpake  ,  they  heard ,  and  hearing  for  gat  •  and 
thereupon  moved  this  debate  among  themfelves,  What  is 
this  Mofes,  a  man  offlefh  and  blood  ?  and  what  is  his  law, 
that  we  fo  foon  learn  ,  and  fo  foon  forget  it  ?    0  that 

Pp  2  Cod 


2Q2  The  Jtbijh  T^otlon 

God would  kifi  us  with  the  kiffes  of  his  mouth  !  that  is, 
in  their  fenfe,  that  God  would  teach  them  in  a  more 
vital  and  internal  way.  And  then  (as  they  goe  on)  Mo- 
fes  makes  this  anfvvcr,  X^Vk  mny  n^rft  H&  >&V 
*1D1  TVWOn  ^3  fcO1?  Tny1?  PTfP,  That  this  could  not 
he  then:  But  it  JhouU  Jo  come  to  paf  in  the  time  to 
come,  in  the  daies  of  the  Mefiiah,  when  the  Lawjhouldbc 
written  in  their  hearts,  as  it  is  faid,  Jer.  3 1. 1  will  write 
it  in  their  hearts. 

By  this  we  may  fee  how  neceffarie  it  was  Tor  the 
Jews,  that  they  might  be  confident  to  their  grand 
Principle  of  obtaining  Life  and  Perfection  by  this  dead 
letter  and  a  thing  merely  without  themfelves,  (  as  not 
being  radicated  in  the  vital  powers  of  their  own  Souls) 
to  eftablifh  fuch  a  power  of  Free-will  as  might  be  able 
uncontrollably  to  entertain  it  5  and  fo  readily  by  its 
own  Strength  perform  all  the  di&ates  of  it. 

And  that  Maimonides  was  not  the  firft  of  the  Jewifh 
writers  who  expound  that  paflage  Gen.  3 . [Behold,  man 
is  become  like  one  of  us,  to  know  good  and  evW]  of  Free- 
will, may  appear  from  the  feveralChaldee  Paraph  rafts 
upon  it,  which  feem  very  much  to  intimate  that  Senfe. 
Which  by  the  way,  ( though  I  cannot  allow  all  that 
which  the  Jews  deduce  from  it )  I  think  is  not  without 
fomethingof  Truth,  viz.  That  that  Liberty  which  is 
founded  in  Reafon,  and  which  Mankind  only  in  this 
lower  world  hath  above  other  Creatures,  may  be  there 
alfo  meant.  But  whatever  it  is,  I  am  fure  the  Jewifh 
Commentators  upon  that  place  generally  follow  the 
rigid  fenfe  of  Maimonides. 

To  this  purpofe  R.  Becbai,  a  man  of  no  fmall  lear- 
ning both  in  the  Talmudick  and  Cabaliftical  do&rineof 
the  Jews,  tells  us5That  upon  Adams  firft  tranfgreflion, 
that  grand  Liberty  of  Indifference  equally  to  Good  or 

Evil 


of  a  Legal  (Rjghteoufmfi. 

Evil  began  firft  to  difcovcr  it  felf  •,  whereas  before  that 
he  was  ,l73ttJ  1*73  all  Intellect  and  wholy  Spiritual,  (as  that 
^common  Cabaliftical  Notion  was)  being  from  within 
only  determined  to  that  which  was  Good.  But  I  (hall 
at  large  relate  his  words,  becaufe  of  their  pertinency 
and  ufefulnefs  in  the  Matter  now  in  hand,  rrn  anxn 

'oi  ><unu;  efflfc  vwyo  Hy  rraa  that  is ,  Adam 

before  his  fin ,  alt  ed from  a  necefiity  of  Nature,  and  all  his 
actions  were  nothing  elfe  hut  the  ijjues  of  pure  and  perfect 
Understanding.    Even  as  the  Angels  of  God,  being  no- 
thing elfe  but  Intelligences,  put  forth  nothing  elfe  but  acts 
of  intelligence  5  jujl  fo  was  Man  before  he  finned,  and  did 
eat  of  the  Tree  of  Knowledg  of  good  and  evil  :  But  af- 
ter this  tranfgrejsion,  he  had  the  power  of  'Election  and 
Tree-will,  whereby  he  was  able  to  will  good  or  evil.    And 
a  little  after  gloffing  on  thofe  words  Gen.  3.7.  [_And 
the  eyes  of  them  both  were  opened^  headdeth,  WtPOn 
'\y  r\ym  XW  PTTnaj  pri.  They  derived  the  power 
of  Free-will  from  the  Tree  of  Knowledge  of  Good  and 
Evil :  And  now  they  became  endued  with  this  power  of 
determining  themf elves  to  Good  or  Evil  •,   and  this  Pro- 
perty is  divine y  and  in  feme  reject  a  good  Property.    So 
that  according  to  the  mind  of  our  Author,  the  Firft 
original  &  pedigree  of  Free-will  is  to  be  derived  not  fo 
much  from  the  v£ra  of  Creation,  as  from  that  after-  £- 
pocha  of  Mans  tranfgreffion  or  Eating  of  the  forbidden 
fruit:  fo  that  the  Indifferency  of  mans  Will  to  Good  or 
Evil,and  a  Power  to  determine  himfelf  freely  to  either, 
did  then  firft  of  all  unfold  it  felft    whereas  before  he 
converfed  like  a  pure  Intelligence  with  its  Firft  caufe3 
without  any  propenfionat  all  to  Material  things  ,  be- 
ing determined  like  a  proper  natural  Agent  folely  to 
that  which  is  good  :  ani  thefe  Propenfions  arifing  upon 
the  Firft  tranfgreflfion  to  Material  things  ( which  they 

P  p  3  fuppofed 


2c)4  ^  Jtw'ifl)  Tsfothn 

fuppofed  to  be  in  mens  power  either  fo  to  correal  and 
caftigateasto  prevent  any  fin  in  them,  or  elfe  to  pur- 
fue  in  a  way  of  vice  )  are,  if  not  the  Form  and  Efl'ence, 
yet  at  leaft  the  Original  and  Root  of  that  jnn  "W 
which  they  fpeak  fo  much  of.  But  of  this  in  another 
place. 

All  this  we  have  further  confirmed  out  of  Nach- 
mdnides^  an  Author  fufficiently  verfed  in  all  Matters 
concerning  the  J ewifh  Religion,  His  words  are  thefe 
in  his  Comment  upon  Deut.  30.13.  '\2\  rwv^in  jqiq 
From  the  time  of  the  Creation  Man  had  a  power  of  Free- 
Will  within  him  to  do  Good  or  Evil  according  to  his  own 
choice ,  as  alfo  through  the  whole  time  of  the  Law  ;  that 
fo  he  might  he  capable  of  Merit  in  freely  chufmg  what  is 
Good^and of  Punijhment in  electing  what  is  Evil, Where- 
in that  he  tells  us  that  this  Free-will  hath  continued  e- 
verfince  theCreation,we  muft  not  underftand  rigidly  the 
very  moment  of  mans  Creation,  but  that  Epocha  taken 
withfome  latitude,  fo  that  it  may  include  the  time  of 
mans  Fhft  tranfgreffion :  for  he  after  fuggefts  thus 
much,  That  before  the  Firft  Sin  Adams  power  to 
Good  was  a  mere  Natural  power  without  any  fuch  In- 
differency  to  Evil  5  and  therefore  he  makes  that  State 
of  Adam  the  Model  and  platform  of  future  perfe&ion 
which  the  moft  ancient  Jewifh  Authors  feem  to  ex- 
pe&  in  the  time  of  their  Meffiah  ,  which  he  expreffeth 
in  this  manner,  'til  msiT  *6i  marv  M1?,  Hejhall  not 
covet  nor  defire  (after  a  Senfitive  manner,)  hut  Man  fhaS 
return  in  the  times  of  the  Mefiah  to  that  Primitive 
State  he  was  in  before  the  fin  of  the  Fir  [I  man^  who  natu- 
rally did  whatfoever  was  good ,  neither  was  there  any 
thing  and  its  contrary  then  in  his  choice.  Upon  which 
Ground  he  afterwards  concludes ,  That  in  thofe  times 
of  the  Meffiah  there  fhall  neither  be  Merit  nor  Demerit^ 

becaufe 


of  a  Legal  GQghteoufncfi.  29  5 

becaufe  there  fhallbe  no  Free-will,  which  is  the  alone 
Mother  and  Nurfe  of  both  of  them  :  But  in  the  mean 
while,  That  Good  or  Evil  are  to  men  ( that  I  may 
phrafeit  in  the  language  of  the  Stoick)  lA^J^e^,  «W- 
Aula.,  a<ztfpefjL<7n)Sw  none  prejudicing  or  in  the  lead 
degree  hindering  theexercife  of  this  Liberty,  neither 
from  within  nor  from  wilhout,  none  either  in  Heaven 
or  in  Earth  D^nnnn  JO  N*V>  D^V^n  {Q  ^S.  And 
thus  the  fame  Nachmamdes  expounds  that  folemn  At- 
teftation,  Deut.  30.  19.  wherein  Heaven  and  Earth  are 
called  to  witnefs  That  that  day  Life  and  Death  were  fet 
before  them-,  as  if  God  himfelf  had  now  eftablifhed 
fuch  a  Monarchical  power  in  man  which  Heaven  and 
Earth  fhould  be  in  league  withall  and  faithfull  to. 

Hereupon  R.  Saadia  Gaon  (fo  call'd  by  way  of  Emi- 
nency)  doubts  not  to  tell  us  that  thecommon  fenfe  of 
all  the  Jewifli  Dodors  was,  That  this  Liberty  to  good 
or  evilwzs  fuch  an  Ab  folate  kind  of  authority  eftablifh- 
ed  in  a  mans  foul,  that  it  was  in  a  fort  Independent  upon 
God  himfelf  -7  this  being,  as  he  faith  (in  the  book  call'd 
Sepher  emunah  )  the  meaning  of  that  old  and  vulgar 
Maxime  amongft  the  Jews,  fometimes  mentioned  in 

the  Talmud,  D^Qiyn  jmama  tfin  crau/n  n-a  Hn  »S 

Omnia  funt  in  manu  Cceii  (i.  Dei)  except  0  tim&re  Dei, 

lam  not  ignorant  there  is  another  Axiome  of:  the 
Jews  as  common,  which  may  fcem  partly  to  crofs  this 
and  what  hitherto  hath  been  fpoken3  viz.  yVGfy  X2 
i1?  }*nft\a  ^OUrs  Nil  PH  pp*DQ  j  the  meaning  of 
which  is  this,  That  afiflence  is  perpetually  afforded ta 
all  endeavours  both  of  Sanctity  and  Impiety.  But  Mai- 
monides  hath  fomewhere  told  us  ( and,  as  I  remember  , 
in  his  Sepher  Hamedang)  how  they  mince  the  matter, 
and  mean  nothing  elfe  by  it  but  this,  That  when  men 
endeavour  after  the  performance  of  the  Law,  God  in  a 

way 


2cj6  The  Jewifl)  potion 

way  of  providence  furnifheth  them  with  External  mat- 
ter and  means,  giving  them  peace  and  riches  and  other 
outward  accommodations,  whereby  they  might  have 
advantage  and  opportunity  to  perform  all  that  good 
which  their  own  Free-will  determines  them  to :  where- 
as Wicked  men  find  the  like  help  of  External  matter 
and  means  for  promoting  and  accompliftung  their  wick- 
ed and  ungodly  defignes.  - 

Thus  we  fee  how  the  Jews,  that  they  might  lay  a 
Foundation  of  Merit ,  and  build  up  the  ftately  and 
magnificent  fabrick  of  their  Happinefs  upon  the  fandy 
Foundation  of  a  dead  Letter  without  them,  endeavour 
to  ftrengthen  it  by  as  weak  a  Rampart  of  their  own 
Self-fuficiency  and  the  Power  of  their  own  Free-will 
able  ( as  they  vainly  imagined )  to  perform  all  Righte- 
oufnefs,  as  being  adequate  and  commenfurate  to  the 
whole  Law  of  God  in  its  moft  Extenfive  and  Compre- 
henfive  fenfe  and  meaning  $  rather  looking  upon  the 
Fall  of  man  as  the  Rife  of  that  Giant-like  Free- will 
whereby  they  were  enabled  to  bear  up  themfelves  a- 
gainft  Heaven  it  felf,  as  being  a  great  Acceffory  to 
their  happinefs  (rather  then  prejudicial  to  it  )  through 
theaccefs  of  that  multitude  of  divine  Laws  which  were 
given  to  them  -,  as  we  (hall  fee  afterwards.  And  fo  they 
reckoned  upon  a  moreTriumphant  and  Illuftrious  kind 
of  Happinefs  vi&orioufly  to  be  atchieved  by  the  Merit 
of  their  own  works  ,  then  that  Beggerly  kind  of  Hap- 
pinefs (as  they  feem  to  look  upon  it)  which  cometh  like 
an  Alms  from  Divine  bounty.    Accordingly  they  af- 
firm  That  Happinefs  u7,'0jn  "p~l  Hy  by  way  of  Reward 
is  fan  greater  and  much  mere  magnificent  then  that 
which  is  IDnn  *|~n  ^y  by  way  of  Mercy. 


C  H  A 


P, 


of  a  Legal  fyghteoufnefi  2  9  7 


Ch  ap.    III. 

The  Second  ground  of  the  ffewifl)  Notion  of  a  Legal 
Right e on [nefi,  viz.  That  the  Law  deliver  d  to  them 
on  Mount  Sinai  was  a  fuficient  Di (pen fat ion  from 
God)  and  all  that  needed  to  he  done  by  him  to  bring  them 
to  Perfection  and  Happinef :  and  That  the  Scope  of 
their  Law  was  nothing  but  to  afford  them  feveral  ways 
and  means  of  Merit.  The  Opinion  of  the  zfeivtjl)  Wri- 
ters concerning  Merit  and  the  Reward  due  to  the  Works 
of  the  Law.  Their  dijlinguijl)ing  of  men  in  order  to 
Merit  and  Demerit  into  three  forts,  viz.  Perfectly 
righteous,  Perfectly  wicked,  and  a  Middle  fort  be- 
twixt thefe.  The  Mercenary  and  Low  Spirit  of  the 
Zfewijh  Religion.  An  account  of  what  the  Cabbalifls 
held  in. this  Point  of  Legal  Right  eou[nef?. 

HPH  E  Second  Ground  of  that  Jewifli  Notion  of  a 
**    Legal  Righteoufnef  is  this,  "  That  the  Law  deli- 
cc  vered  to  them  upon  Mount  Sinai  was  a  fufficient 
cc  Difpenfation  from  God,  and  all  that  needed  to  be 
u  done  by  him  for  the  advancing  of  them  to  a  State  of 
"  Perfe&ion  and  Bleffednefs  s   and  That  the  proper. 
cc  Scope  and  Hnd  of  their  Law  was  nothing  but  to  af- 
' c  ford  them  feveral  waies  and  means  of  Merit.    Winch, 
is  expreily  delivered  in  the  * Mijhnahjr\vyh  rv2'"pr\  nm  *  ULMucoth , 
"Di  *— >*Citfr  ns*.  The  meaning  whereof  is  this,  That rcdulr* 
therefore  the  precepts  of  the  Law  were  fo  many  in 
number ,   that  fo  they  might  fingle  out  where  they 
pleafed,  and  in  exercifing  themfelves  therein  procure  N 
Eternal  life  •,  as  obadias  de  Bartenora  expounds  it,  That 

Q  q  whofoever 


2 eg  TIm  JewijJ?  7s(otion 

tvhofotver  fhall  perform  any  one  of  the  613  Precepts  of  the 
Law  (  for  fo  many  they  make  in  number )  without  any 
worldly  refietfs,  for  love  of  the  Precept^  na  r~01  ru*1 
S*OH  oViy  "Th>  behold,  this  man  fhall  merit  thereby 
everlafting  life.  For  indeed  they  fuppofed  a  Reward 
due  to  the  performance  of  every  Precept^  which  Re- 
ward they  fuppofed  to  be  encreafed  according  to  the 
fecret  eftimation  which  God  himfelf  hath  of  anyiV*- 
cept^  as  we  find  fuggefted  in  the  Mifhnah,  in  the  Book 
Pirke  avothy  in  the  words  of  the  famous  R.  tfehnda^  "nn 
'iji  miorDD  rh?  mspa  THt,  J*  carefull  to  obferve  the 
leffer  Precept  a*  well  as  the  greater^  becaufe  thou  knowejl 
not  the  Reward  that  fhall  be  given  to  the  obfervation  of 
the  Precepts. 

Here  we  muft  take  notice  that  this  was  a  great  de- 
bate among  the  Jews,  which  Precepts  they  were  that 
had  the  greateft  Reward  due  to  the  performance  of 
them  j  in  which  controverfie  Maimonides  in  his  Com- 
ment upon  this  -place  thus  refolves  us  ,  That  the  mea- 
fure  of  the  Reward  that  was  annex'd  to  the  Negative 
Precepts  might  be  colle&ed  from  the  meafure  of  the 
Punifhments  that  were  confequent  upon  the  breach  of 
them.    But  this  knot  could  not  be  fo  well  folved  in  re- 
ference to  the  Affirmative  Precepts,  becaufe  the  Punifh- 
ments  annex'd  to  the  breach  of  them  were  more  rarely 
defined  in  the  Law :  accordingly  heexprefleth  himfelf 
to  this  fenfe.  As  for  the  Affirmative  Precepts  TOy  ni*Q> 
it  is  not  exprefi'd  what  Reward  is  due  to  every  one  of 
them  5  and  aB  for  this  end^  that  we  may  not  know  which 
Precept  is  mofl  necejfary  to  be  obferved,  and  which  Pre- 
cept is  of  tej?  necefftty  and  importance.    And  a  little  af- 
ter he  tells  us  that  for  this  reafon  their  Wife  men  faid3 
f-V^Qn  ]0  -MDS  rTOO:i  pvyn,  g»i  operam  dat  pra- 
sept^  Uber  eft  aprtceptos  which  he  expounds  to  this 

fenfe^ 


of  a  Legal  <%ighteoufnefl.  299 

fenfe,  That  whofoever  (hall  exercife  hitufelf  about  any 
one  Precept,  ought  without  haefitation  or  difpute  to 
continue  in  the  performance  of  it ,  as  being  in  the 
mean  while  freed  from  minding  any  other.  For  if  God 
had  declared  which  Precepts  himfelf  had  moft  valued 
and  fettled  the  greateft  revenue  of  happinefs  upon , 
then  other  Precepts  would  have  been  lefs  minded  •,  and 
any  one  that  fhould  have  bufied  himfelf  in  a  Precept 
of  a  lower  nature,  would  prefently  have  left  that,  when 
opportunity  (hould  have  been  offered  of  performing  a 
higher.  And  hence  we  have  alfo  another  Talmudical 
Ganon  for  the  performing  p(  Precepts,  of  the  fame  na- 
ture with  the  former  quoted  by  our  forefaid  Author, 
n^QH  Sy  ptijra  \*h  It  is  not  law  full  to  skip  over 
Precepts,  that  is,  as  he  expounds  it,  when  a  man  is  &- 
bout  U  observe  one  Precept ,  he  may  not  skip  over  and  re* 
linquijh  that,  that  fo  he  might  apply  himfelf  to  the  obfer- 
vation  of  another*  And  thus,  as  the  performance  of 
any  Precept  hath  a  certain  Reward  annex'd  to  it  •,  fo  the 
Meafure  of  the  Reward  they  fuppofe  to  be.encreafecfac- 
cording  to  the  Number  of  thofe  Precepts  which  they 
obferve,  as  it  is  defined  by  i?.  Tarphon  in  the  forefaid 

Mifbnah^c.  2.  -ow  ip  parra  nmn  rmn  moh  dk 

'Oi  rmn,  if  thou  haft  been  much  in  the  fludy  of  the 
Law,  thoujhalt  be  rewarded  much :  For  faith  full  is  thy 
Lord(jr  Mafler,  who  will  render  to  thee  a  Reward  proporti- 
onable to  thy  Work.  And  a  little  before  we  have  the  fame 
thing  in  the  words  of  another  of  their  Matters,  rtShB 
D"n  ;— U^Q  mm>  gut  multiplicat  legem,  multiplicat 
vitam.  And  left  they  fhould  not  yet  be  liberal  enough 
of  God's  coft,  they  are  alfo  pleafed  to  diftribute  Re- 
wards to  any  Ifraelite  that  (hall  abftain  from  the  breach 
of  a  Precept  •,  for  fo  we  find  it  in  the  Mifhnah  1.  Kiddu- 
fhin,  Whofoever  heps  himfelf  from  the  breach  of  a  Pre- 

Q^  q  2  cept , 


0 


The  Jwifh  taction 

ceft  ,  rrm  rwijn  *ow  h  cwffij,  yw/  ta*7W  ^ 

Reward  as  if  he  had  kept  the  Precept, 

But  this  which  hath  been  faid  concerning  the  perfor- 
mance cf  any  one  Precept,  muft  be  underftood  with 
this  Caution,  That  the  performance  of  fuch  a  Precept 
be  a  continued  thing  ,  fo  as  that  it  may  compound  and 
colled  the  performance  oi  many  good  works  into  it 
felf-,  otherwife  the  fingle  performance  of  any  one 
Precept  is  only  available,  according  to  the  fenfe  of  the 
Talmudical  Matters,  to  caft  the  fcale,  when  a  mans 
Good  works  and  Evil  works  equally  balance  one  ano- 
ther, as  Maimonides  telletl^usin  his  Comment  upon 
theforenamed  Mijhnah  1.  Kidd.caip.  i.  Seft.  io,  where 
the  words  of  the  Jewifti  Doftors  are  thefe,  rrmyn  hi 
'tjj'l  rnnK  n^D,  He  that  objerves  any  one  Precept ,  it 
jhall  be  well  with  him^  and  his  days  [hall  be  prolonged,  and 
he  Jhall  poffej?  the  Earth  :  But  he  that  observes  not  any 
enc  Precept,  it  jhall  not  be  well  with  him,  nor  jhall  his 
days  be  prolonged,  nor  jhall  he  inherit  the  Earth.  Which 
words  are  thus  expounded  by  Maimonides,  He  that  ob- 
ferves  any  one°Precept,&cc.that  is,  Jo  as  that  by  the  additi- 
on of  this  work  to  his  other  good  works, his  good  works  over- 
weigh  his  evil  works,  and  his  merits  preponderate  his  de- 
merits. 

For  the  better  underftanding  whereof  we  muft 
know,  That  the  Jewifh  Do&ors  are  wont  to  diftin- 
guifli  of  Three  forts  of  Men,  which  are  thus  ranked  by 
them,  O^QJ  CD'pnS  men  perfectly  righteous,  OW1 
OHIO}  men  perfectly  wicked ,  and  a^JU>  a  middle 
fort  of  men  betwixt  them.  Thofe  they  are  wont  to  call 
perfectly  righteous, who  had  no  tranfgreffion  or  demerits 
that  might  be  counted  fit  to  be  put  into  the  balance 
againft  their  Merits  •  and  thofe  they  call'd  [imply 
wTpHS  righteous  ,  whofe  Merits  outweighed  their 
L  demerits  i 


of \a  Legal T\iglteoufiefi.  ^0l 

demerits:  Whereas  on  the  other  fide  the  perfectly  wick- 
ed in  their  fenfe  were  fuch  as  had  no  Merits  at  all  •,  and 
thole  [imply  ZD  -yvyi  wicked,  vvhofe  demerits  made  the 
weightiest  fcale :  And  the  Middle  fort  were  fuch  as  their 
good  deeds  and  evil  deeds  equally  balanced  one  ano- 
ther. Of  this  Firft  fort  of  Men,  viz.  the  perfectly  righ- 
teom^  they  fuppofed  there  might  be  many-,  mdfuch  the 
Phar/fees  ieem  to  have  been  in  their  own  efteem,  in 
our  Saviours  time.  And  according  to  this  Notion  our 
Saviour  may  feem  to  have  fhaped  his  anfwer  to  that 
Toung  man  in  the  Gofpel,  who  asked  him,  what  jhall 
I  doe  to  inherit  eternal  life  ?  To  which  our  Saviour  an- 
fwers,  Keep  the  Commandements :  which  our  Saviour 
propounds  to  him  in  fo  great  a  latitude,  as  thereby  to 
I  take  him  off  from  his  felf-conceit,  and  that  he  might 

I  be  convinced  upon  reflexion  on  himfelf,  that  he  had 

fallen  fhort  of  Eternal  life,  in  failing  of  a  due  perform- 
ance of  the  Divine  law.  But  he  infilling  upon  his  own 
Merit  fn  this  refped,  enquires  of  our  Saviour  whether 
there  be  yet  any  thing  wanting  to  make  him  a  pHS 
l^ftl  one  perfectly  righteous.To  this  our  Saviour  replies, 
*  if  thou  wilt  be  perfetf,  go  and  fell  that  thou  haft ,  &c„  *  Matr.  19. 
The  meaning  of  which  Reply  may,as  I  conceive,be  this, 
to  convince  him  of  his  imperfed  Obedience  to,  and 
compliance  with,  the  law  of  God,  from  his  over-eager 
love  of  this  world.  Butfecondly,  for  the  Medii^  or 
thofe  that  were  in  the  middle  rank  of  men,  the  Jewifh 
Doctors  had  divers  Rules,  as,  1.  In  cafe  a  mans  Evil 
works  and  Good  were  equal,  the  addition  of  one  ei- 
ther wav  might  determine  them  to  Eternal  life  or  mife- 
ry.  2.  That  in  cafe  a  mans  Evil  works  fliould  prepon- 
.  derate  and  weigh  down  his  Good,  yet  he  may  caft  the 
fcale  by  Repentance^  if  he  will  5  or  in  the  other  world 
by  chaftifements  and  pimifhments  he  may  make  expi- 

Qjl  3  atioa 


/ 


Vo2,  The  Jew  ft)  potion 

atipn  For  them.  Thefe  &  the  like  ways  they  have  found 
out,  left  any  of  their  fraternity  (hould  mifcarry.  To 
all  which  we  muft  take  in  this  Caution  which  they  are 
pleafed  to  deliver  to  us,  viz.  That  Mens  Warks  have 
their  different  weight  ;  forae  Good  works  being  fo 
weighty  that  they  may  weigh  in  the  balance  againft 
many  Evil  works,  and  vice  versa. 

All  which  we  (hall  find  largely  fet  down  by  R.  Al- 
bo,  1.  de  fundament  is  fidei,  and  partly  by  R.Saadia :  but 
efpecially  by  Maimonides  in  his  Treatife  of  Repentance, 
chap.  3.  who  alfo  tells  us  of  other  Expedients  provi- 
ded by  their  Law  for  the  fecuring  of  Merit  and  Happi- 
nefs,  which  I  (hall  not  here  mention.  And  indeed  in 
fine  they  have  found  out  fo  many  artifices  to  entail  a 
Legal  right  eoujnef  and  Eternal  happinef  upon  all  the 
Ifraelites,  that  (if  it  be  pofiible  )  none  might  be  left 
out  of  Heaven:  as  may  partly  appear  by  that  Quefti- 
on  captioufly  propofed  to  our  Saviour,  Mafter,  are 
there  few  that  jhall  be  faved  f  whereby  they  expe&ed 
to  enfnare  him,  they  themfelves  holding  a  General 
Salvation  of  all  the  Jews  by  virtue  of  the  Law,  how- 
ever their  wickednefs  might  abound.  Which  we  find 
exprefly  fet  down  by  Maimonides  in  the  fore-named 

place,  idi  aono  Dirnuw  rrpmn  S»  All  wick- 
ed ones  whofe  Evil  deeds  exceed  their  Good  deeds ,  jhall  be 
judged  according  to  the  Meafure  of  their  Evil  deeds  fo 
exceeding  5  and  afterwards  they  jhall  have  a  portion  ir$ 

the  world  to  come  5  van  tiryh  ph>n  on1?  w  Vaiur  Vm 

for  that  all  ijraelites  have  a  portion  in  the  World  to  come, 
W3TO/  ^  ^y  *)***  and  this  nowithfianding  their  Sins.' 
Now  that  Maxime  of  theirs,  All  ijraelites  have  a  por- 
tion in  the  world  to  come,  is  taken  out  of  the  MijhnahL 
Sanhedr.  c.  it.  where  it  is  put  down  as  the  moft  Au- 
thentick  opinion  of  the  Jewifli  Dodtors*  only  fome  Few 

there 


of  a  Legal  G^ighteoufmfi. 

there  are  there  recited  who  are  excepted  from  this  hap- 
pinefs  ^  otherwife  their  greateft  Malefactors  are  not 
excepted  from  it :  for  fo  obadias  de  Bartenora  unfold- 
eth  their  meaning,  'Oi  I'M  nrvo  XXytXXD  ihx  VTBK, 
even  fuch  as  are  judged  by  the  great  Synedrinm  wor- 
thy of  death  for  their  wickednejje,  thefe  have  a  portion 
K3H  D7t$Q  in  the  world  to  come.  I  know  here  that 
the  Notion  of  The  World  to  come  is  differently  repre- 
fented  by  Nachmanides  and  Maimonides,  and  their  fol- 
lowers. Bur  whether  Maimonides  his  fe<5t  or  the  other 
prevail  in  this  point,  it  is  not  much  material  as  to  our 
prefent  bufinefs  ,feeing  both  fides  conclude  that  this  Se- 
culumfuturum,  or  World  to  come>  points  out  fuch  a  ftate 
of  happinefs,  as  fhould  not  revolve  or  Aide  backagaia 
into  Mifery. 

And  by  the  way  we  mayobferve  what  zLean  and 
Spiritlefi  Religion  this  of  the  J>ew$  was,  and  how  it 
was  nothing  elfe  but  a  Soulelefs  and  Livelefsform  of 
External  performances,  which  did  little  or  nothing  at 
all  reach  the  Inward  man,  being  nothing  but  a  mere 
Bodily  kind  of  drudgery  and  fervility  :  ana  therefore 
our  Saviour  when  he  modells  out  Religion  to  them 
Matth.  5 .  he  points  them  out  to  Something  fuller  of  in- 
ward  life  and  fpirit,  and  fuch  a  one  as  might  make  them 
Perfect,  as  their  Father  in  heaven  is  Ferfeff*.  Such  dull 
heavy- fpirited  Principles  as  this  Talmudical  do&rine. 
we  have  quoted  affordeth  us ,  is  very  like  began  to 
pofTefs  the  Chair  in  Antigonushls  time,  who  therefore 
put  in  this  Caution  againft  part  of  it,  That  God  was 
not  tobefervedfo  much  upon  the  account  of  Merit 
and  for  hope  of  Wages,  as  out  of  Love  j  though  his 
Difciples  Sadoc  and  Baithm,  the  founders  of  the  fe<5t 
of  the  Sadducees ,  {training  that  fober  Principle  too 
far ,  might  more  ftrengthen  that  Mercenary  belief  a-. 

mongft 


jo 4  The  jftwifl?  tytion 

mongft  the  other  Dolors  which  they  had  before  en- 
tertained. 

But  before  I  leave  this  Argument,  it  may  not  be 
amifs  to  examine  alfo  what  the  Cabbalifiical  Jewes 
thought  concerning  this  matter  in  hand  s  which  in 
fummeis  this,  That  the  Law  delivered  upon  Mount  Si- 
nai was  a  Device  God  had  to  knit  and  unite  the  fews  and 
the  Shechinah  or  Divrae  prefence  together.  Therefore 
they  are  pleafed  to  ftile  it  in  the  Book  Zohar  (  which  is 
one  of  the  ancienteft  monuments  we  have  of  the  Jew- 
ifh  learning)  ^m  TOJ  the  Treafures  of  life.  And  as  if 
the  living  God  could  be  upited  to  the  Souls  of  men 
by  fuch  a  dead  letter  as  this  was ,  (  as  it  is  filled  by  the 
Apoftle,  2  Cor.  3.)  they  are  pleafed  to  make  this  Ex- 
ternal adminift.  vuion  the  great  Vinculum  Dei  &  homi- 
■nis.  And  to  this  pupofe  R.  Simeonbentfochai  (the 
Compiler  of  the  fore  quoted  Book,  which  is  a  myfti- 
cal  Comment  upon  the  Pentateuch )  difcourfeth  upon 
thofe  words  Deut. 30.20.  Be  is  thy  life,  and  the  length  of 
thy  days,  upon  which  he  grounds  this  Obfervation, 

rni^n  ay  x^'w  xr^no  >&  i&nyyypi  The  shechi- 
nah or  Divine  Prefence  is  no  where  eftablijhed  but  by  the 
Mediation  of  the  Law  ;  and  a  little  after  he  thus  magni- 
fies the  ftudy  of  the  Law ,  NtfVniK  Sm^l  jsq  Sd 
*D>,  Whofoever  doth  exercife  himfelf  in  the  Law,  doth 
merit  the  poffejjion  of  the  upper  inheritance  which  is  in 
the  holy  kingdome  above  3  and  doth  alfo  merit  the  poffef- 
fion  of  an  inheritance  here  below  in  this  World.  Where 
by  the  way  we  may  take  notice  that  the  ancient  Jews 
looked  upon  the  Inheritances  of  the  land  of  Canaan  as 
being  Typical  and  fignificative  of  an  higher  inheritance 
in  the  kingdome  of  heaven;  both  which  they  fuppo- 
fed  to  be  the  due  rewards  of  mens  works :  and  there- 
fore they  talk  fo  much  in  the  fame  place  of  Guardian 
~         ;  Angels 


<jfaLegal%jghte*ufnefi  30$ 

Angels  which  are  continually  palling  to  and  fro  be- 
tween Heaven  and  Earth,  as  the  Heralds  and  Mefl'en- 
gers  of  Mens  good  works  to  God  in  Heaven.  And  fur- 
ther upon  thofe  words  in  Levit.  18.5.  Te  Jhall  keep  my 
fiatutes  and  judgments  -,  which  if  a  man  doe,  hejhatllivt 
in  them^  he  tells  us,  That  the  portion  of  jfrael  is  meri* 
torioitt,  becaufe  that  the  Holy  Blejfed  One  delighteth  in 
them  above  all  the  idolatrous  Nations  ♦,  and  out  of  his  fa- 
vour  and goodne^ to  them  gave  them  t3lU/pi  |NMJ*1,  the 
laws  of  Truth,  and  planted  among/}  them  the  Tree  of  life  •, 
and  the  Schechinah  was  with  them.  Now  what  doth  all 
this  fgnife  f  Thus  much,  That  fince  the  ifraelites  art 
ftgned  with  the  Holy  feale  in  their  flejh,  they  are  thereby 
acknowledged  for  the  Sons  of  God:  as  on  the  contrary, 
They  that  are  not  fe ale d  with  this  mark  in  their  flefh,  are 
not  the  Sons  of  God,  hut  are  the  children  of  uncle annef ': 
Wherefore  it  is  not  lawful  to  contract  familiarity  with 
them,  or  to  teach  them  the  Words  of  the  Law.  Which 
afterwards  is  urged  further  by  another  of  their  Matters, 
Whofoeverinjlruffeth  any  uncircumcifed  perfon  JIN  ri9M 
Ninnisi  r**Tj;i  though  but  in  the  leafl  precepts  of  the 
Law,  doth  the  fame  as  if  he  fhould  deftroy  the  World, 
and  deny  the  name  of  the  Holy  Bleffed  One. 

All  which  plainly  amounts  to  thus  much  (as  we  had 
before  out  of  the  Talmudifts,)That  the  Law  was  given 
unto  the  Ifraelites  for  this  purpofe,  To  enrich  them 
with  good  works,  and  to  augment  their  Merits,  &  fo  to 
eftablifh  the  foundations  of  Life  &  Bleflednefs  amongft 
them  •,  and  to  make  it  a  Medium  of  the  Union  betwixt 
God  and  Men,  as  R.  Elie^er  in  the  fame  Book  fpeak- 
eth  of  the  near  Union  between  thefe  Three ,  the  Holy 
Blejfed  One ,  the  Law,andlfrael. 

There  is  one  Paflage  more  in  our  fore-named  Au- 
thor R.  Simeon  ben  J>ochai ,  at  the  end  of  Parajhah 

R  r  $etbro7 


-2o6  ¥l)e  JcwifJ?  T^tt$n 

$ethrey  which  (though  it  be  more  Myftical  then  the 
reft, yet)  maybe  well  worth  our  obferving,  as  more 
fully  hinting  the  Perfection  of  the  Law,  &  fetting  that 
forth  as  an  abfolute  and  complete  Medium  of  rendring 
a  man  Perfect*,  upon  which  R.^ef.Albo  in  his  third 
Book  de  fundament  is  hath  fpent  two  or  threeChapters, 
Thus  therefore,  as  if  the  Law  was  the  great  Magazine 
and  Store-houfe  of  Perfection ,  our  forefaid  Author 
there  telleth  us  ,  That  when  the  Jfraelites  food  upon 
Mount  Sinai,  they  faw  God  XVV2  XVy,  eye  to  eye  y 
or  face  to  face,  and  under  flood  all  Secrets  of  the  Law,  and 
all  the  arcana  fuperna  &  inferna,  &c.  and  then  he  adds, 
•  That  the  fame  day  in  which  the  ifraelites  food  upon 
Mount  Sinai,  JliTJQ  fr^anii  n^ys,  alluncleannefpaffed 
away  from  them,  and  all  their  Bodies  did  fhtne  in  bright- 
nef  like  to  the  Angels  of  heaven  when  they  put  on  their 
bright  \\rining  Robes  to  fit  them  [elves  for  the  Embajjy 
tip  on  which  they  are  fent  by  Godtheir  Lord.  And  a  little 
alter,  thus-,  And  when  their  uncle  annef  paffed  away  from 
them,  the  bodies  of  the  ifraelites  became  pining  arid  clear 
without  any  defilement  $  and  their  Bodies  didfhine  KliTO 
3><$rp"n  as  the  brightnef  of  the  Firmament.  And  then 
thus  concludeth  all ,  When  the  ifraelites  received  the 
Law  upon  Mount  Sinai,  fc^oby  JZ3lMns  the  world  was 
then  perfumd  with  amofi  aromatic k  fmell,  and  Heaven 
and  Earth  were  eftablijhed,  and  the  Holy  Blefjed  One  was 
known  above  and  below ,  and  he  afc ended  in  his  glory  a- 
bove  all  things. 

By  all  which  Myftical  and  Allegorical  Expreflions 
our  Author  feems  to  aim  at  this  main  Scope,  vi\.  To 
fet  forth  the  Law  as  that  which  of  it  felf  was  fufficienr, 
without  any  other  Difpenfction  from  God ,  for  the 
perfecting  of  tbofe  to  whom  it  was  difpenfed  •,  and  to 
make  them  Co-mprehenfours  of  all  Righteoufnefs  here 

and 


of  a  Legal  %jghteouf?ufi .  i0-i 

and  Glory  hereafter :  Which  they  are  wont  to  fet' forth 
in  that  tranfcendent  ftate  of  Perfection  which  the  lira? 
elites  were  in  at  the  receiving  of  the  Zdw-,  whence  it  hath 
been  an  ancient  Maxime  amongft  them,  In  St  at  tone 
montis  Sinai  Ifraelit*  erant  ficut  Angels  minifterii. 

And  thus  we  have  endeavoured  to  make  good  that 
which  wefirft  propounded,  namely,  to  flievv  That 
the  grand  Opinion  of  the  Jews  concerning  the  way 
to  Life  and  Happinefs  was  this,  vi\. 

That  the  Law  of  God  externally  dijpenfed,  and  only 
furmjhed  out  to  them  in  Tables  of  Stone  and  a  Parchment- 
roll,  conjoined  with  the  power  of  their  own  Free-will,  was 
fufficient  both  to  procure  them  acceptance  with  God,  and 
to  acquire  Merit  enough  to  carry  them  with  jp  re  ad  fails 
into  the  Harbour  of  Eternal  reft  and  bleffednef. 

So  that  by  this  time  we  may  fee  that  thofe  Dis- 
putes which  S.Paul  and  other  Apoftles  maintain  againft 
the  Jews  touching  the  Law  and  Faith  ^  were  not  merely 
about  that  one  Queftion,  Whether  tfufrification  formally 
and  prectfely  rejects  Faith  alone  $  but  were  of  a  much 
greater  latitude.  : 


R  r  ^  Chu< 


2o8  ^  E5ijfeHnce  between  the  Legal 


Ch  ap«  IV. 

• 

The  Second  Enquiry ,  Concerning  the  Evangelical  Righ- 
teoufnefs  or  the  Righteoufnefs  of  Faith  ,  and  the 
true  difference  between  the  Law  and  the  Gofpel,  t he- 
Old  and  the  New  Covenant,  as  it  is  hid  down  by  the 
Apoflle  Paul.  A  more  General  Anfwer  to  this  enqui- 
ry ^  together  with  a  General  observation  of  the  Apoflle  $ 
main  End  in  oppofwg  Faith  to  the  Works  of  the 

■  Law,  viz.  To  beat  down  the  Jewiih  proud  conceit 
of  Merit.  A  more  particular  and  Diftinff  anfwer  to 
the  Enquiry 9vi\.  That  the  Law  or  Old  Covenant 
is  confidered  only  as  an  External  adminiftration ,  a 
dead  thing  in  it  felf,  a  Difpenfation  confifting  in  an 
Outward  and  Written  Law  of  Precepts  :  But  the 
Gofpel  or  Ne\y  Covenant  is  an  Internal  thing,  a  Vi- 
tal Form  and  Principle  of  Righteoufnefs  in  the  Souls 
of  men  ,  an  Inward  manifeftation  of  Divine  life, 
and  a  living  Impreffion  upon  the  Minds  and  Spirits 
of  Men.  This  proved  from  fever al  Tefiimonies  of 
Scripture. 

HAving  done  with  the  Fir  ft  Enquiry,  we  now  come 
to  the  Second,  which  was  this  ,  What  the  Evan- 
gelical Right eoufnejs  or  the  Right  eoufnef  of  Faith  is 
which  the  Apoflle  fets  up  again  ft  that  of  the  Law,  and 
in  what  Notion  the  Law  is  confidered  by  the  Apoflle  r 
Which  in  fumme  was  this,  viz.  That  the  Law  was  the 
Miniftery  of  death,  and  in  it  felf  an  External  and  Live- 
/(/T  thing,  neither  could  it  procure  or  beget  that  Divine 
life  and  fpiritual  Form  of  Godlinefs  in  the  Souls  of 

mezi; 


and  the  Evangelical  (Q^bteoufnefi.  *0q 

men,  which  God  expeftsfrom  all  the  heirs  of  Glory, 
nor  that  Glory  which  is  only  confequent  upon  a  true 
Divinelife.  Whereas  on  the  other  fide  the  Gojpel  is 
fet  forth  as  a  mighty  Efflux  and  Emanation  of  life  and 
ftirit  freely  iffuing  forth  from  an  Omnipotent  iburce 
of  Grace  and  Love,  as  that  true  God-like  vital  influ- 
ence whereby  the  Divinity  derives  it  felf  into  the  Souls 
of  men ,  enlivening  and  transforming  them  into  its 
own  likenefs,  and  ftrongly  imprinting  upon  them  a 
Copy  of  its  own  Beauty  and  Goodnefs:  Like  the 
Spermatical  virtue  of  the  Heavens,  which  fpreads  it  felf 
freely  upon  this  Lower  world,  and  fubtily  infinuating 
it  felf  into  this  benummed  feeble  earthly  Matter,  -be- 
gets life  and  motion  in  it-  Briefly,  It  is  that  whereby  God 
comes  to  dwelt  in  us^  and  we  in  him. 

But  that  we  may  the  more  diftinftly  unfold  the  Dif- 
ference between  That  Right  eonfnef  which  is  of  the  Law> 
&  That  which  is  of  Faith,  &  fo  the  better  (hew  how  the 
Apoftle  undermines  that  fabrick  of  Happinefs  which 
the  Jews  had  built  up  for  themfelves  •  we  (hall  obferve 
Firft  in  general.  That  the  main  thing  which  the  Apo-  i. 
ftle  endeavours  to  beat  down  was ,  that  proud  and  ar- 
rogant conceit  which  they  had  of  Merit,  and  to  advance 
againft  it  the  notion  of  the  Divine  grace  and  bounty  as 
the  only  Fountain  of  all  Righteoufnefs  and  Happinefs, 
For  indeed  that  which  all  thofe  Jewiih  notions,  which 
we  have  before  taken  notice  of,  aim  principally  at,  w^s. 
the  advancing  of  the  weakened  Powers  of  Nature  in- 
to fuch  an  height  of  Perfection  as  might  render  them 
capable  of  Meriting  at  Gods  hands :  and  that  Perfection 
which  they  fpeak  fo  much  of  (as  is  clear  from  what   ' 
hath  been  (aid  )  was  nothing  elfe  but  a  mere  fublima- 
tion  of  their  own  Natural  Powers  and  Principles,  per- 
formed by  the  ftrength  of  their  own  Fancies..  And 

Rr  y  therefore 


2  io  TItf  differerce  beWem  the  Ltgal 

therefore  thefe  Contratfors  with  Heaven  were  fo  plea- 
fed  to  look  upon  Eternal  life  as  a  fair  Purchafe  which 
they  might  make  for  themfelves  at  their  own  charge  $ 
as  if  the  fpring  and  rife  of  all  were  in  themfelves: 
their  eyes  were  fo  much  dazled  with  thofe  foolifti  fires 
of  Merit  and  Reward  kindled  in  their  own  Fancies,  that 
they  could  not  fee  that  light  of  Divine  grace  and  boun- 
ty which  flione  about  them. 

And  this  Fajfus  and  fwelling  pride  of  theirs  ( if  I 
miftakenot)  is  that  which  S.Paul  principally  endea- 
vours to  chaftife  in  advancing  Faith  fo  much  as  he  doth 
in  oppofition  to  the  works  of  the  Law.  For  which  pur- 
pofe  he  fpends  the  Fir  ft  and  SecoW  Chapters  of  this 
Epiftle  to  the  Romans  in  drawing  up  a  charge  of  fuch 
a  nature  both  againft  Gentiles  and  Jews,  but  principal- 
ly againft  the  Jews,  who  were  the  grand  Juftitiaries, 
that  might  make  them  bethink  themfelves  of  implo- 
ring Mercy,  and  of  laying  afide  all  plea  of  Law  and 
Juftice  •,  and  fo  chap.  3.27.  he  (huts  up  all  with  a  fe- 
vere  check  to  fuch  prefumptuous  arrogance,  ttS  h  » 
x*,u%nois$  Where  then  is  boafting  ?  This  feems  then  to 
be  the  main  End  which  S.  Paul  every  where  aims  at  in 
oppofing  Faith  to  the  works  of  the  Law^  namely  to  e- 
ftablifh  the  Foundation  of  Righteoufnefs  and  Happi- 
nefs  upon  the  Free  mercy  and  grace  of  God :  the  glo- 
rifying and  magnifying  of  which  in  the  real  raanifefta- 
tionsof  it  he  holds  forth  upon  all  occafions,  as  the  de- 
figne  &  plot  of  the  Gofpel-adminiftration  •,  feeing  it  is 
impoffible  for  men  by  any  Works  which  they  can  per- 
form to  fatisfie  God's  Juftice  for  thofe  Sins  which  they 
have  committed  againft  him,  or  truly  to  comply  with 
his  Divine  will,  without  his  Divine  affiftance.  So  that 
the  Method  of  reconciling  men  to  God,  and  reducing 
of  ftraying  Souls  back  again  to  him,  was  to  be  attri? 

buted 


^ 


and  the  Evangelical  ^tgbteoufnrft .  ?  1 1 

buted  wholy  to  another  Original  then  that  which  the 
Jews  imagined.  Bat 

Secondly,  That  RighteoufneJ?  of  Faith  which  the  2. 
Apoftle  fets  up  againft  the  Law,  and  compares  with  Jt5 
is  indeed  in  its  own  nature  a  Vital  and  Spiritual  admwi- 
y/>4f/0#3whereinGod  converfethwith  Man: whereas  the 
Law  was  merely  an  External  ox  Dead  thing  in  it  felf,not 
able  to  beget  any  true  Divine  life  in  the  Souls  of  Men. 
All  that  Legal  R ig ht eo h fnefi 'which  the  Jews  boafted  fo 
much  of,  was  but  from  the  Earth,  earthly-,  confiding 
merely  in  External  performances^  fo  falling  extremely 
faonoiiixzt  Internal  (jr  Cod-like  frame  of  Spirit  which 
is  neceflary  for  a  true  conjunction  ani  union  of  the 
Souls  of  Men  with  God,  and  making  of  them  capable 
oftrueBleffednefs. 

But  that  we  may  the  more  diftin&ly  handle  this  Ar- 
gument, we  (hall  endeavour  to  unfold  the  true  Diffe- 
rence between  the  Law  and  the  Gofpel,  as  it  feems  evi- 
dently to  be  laid  down  everywhere  by  S.  Paul  in  his 
Epiftles:  and  the  Difference  between  them  is  clearly 
this,  viz.  That  the  Law  was  merely  an  External  thing, 
confiding  in  fuch  Precepts  which  had  only  an  Outward 
adminiftration  •,  but  the  Go  (pel  is  an  Internal  thing,  a 
Vital  Form  and  Principle  feating  it  felf  in  the  Minds 
and  Spirits  of  Men.  And  this  is  the  moft  proper  and 
formal  Difference  between  the  Law  and  Gofyel,  that  the 
one  is  confidered  only  as  an  External  adminiftration, 
and  the  other  as  an  Internal.  And,  therefore  the  Apo- 
ftle  2  Coi'.  3.  6,  7.  calls  the  Law  fuzyjvlcw  y&Lfjjj.a}©*, 

and  SzlvcItv,  the  miniflration  of  the lettet -and of  death, 
it  being  in  it  felf  but  a  dead  letter  •,  as  all  that  which  is 
without  a  mans  Soul  muft  needs,  be..  But  on  the  other 
fide  he  calls  the  Go  (pel  ( becaufe  of  the  Intrinfecal  and 
Vital  adminiftration  thereof  in  living  impreflions  upon 

the 


3^2 


The  difference  hftoeen 

thc~Souls  of  men )  S&w^w  <m&jfj&\&;  the  "Mini ft  ra- 
tion of  the  Spirit ,  and  2/^y^viow  *n>«  ^ouuaiQtttfg^  fA* 
Miniftration  of  right  eouftne ft ,  By  which  he  cannot  mean 
the  Hiftory  of  theGofpel,  or  thofe  Credenda  propoun- 
ded to  us  to  believe  *  for  this  would  make  the  Gofpcl 
itfelf  as  much  an  External  thing  as  theZ,4n>was,  and 
according  to  the  External  adminiftration  as  much  a  kil- 
ling ox  dead  letter  as  the  Law  was :  and  fo  we  fee  that 
the  preaching  of  Chrift  crucified  was  to  the  *fem  a 
Stumbling-block,  and  to  the  Greeks  Foolijhneft,  But  in- 
deed he  means  a  Vital  efflux  from  God  upon  the  Souls 
of  men,  whereby  they  are  made  partakers  of  Life  and 
Strength  from  him :  and  therefore  (ver.  7.)  he  thus  Ex- 
egetically  expounds  his  own  meaning  of  that  (hort  de- 
fcription  of  the  Law,  namely,  that  it  was  ^v^rletiS 

Sdlvqltv  cv  y&&W'ctClV)  ct'jilv'Trwijfyjyi  ovhifhti  •   which, 

I  think,  may  be  fitly  thus  tranflated,  it  was  a  dead  (  or 
liveleft  )  adminiftration  (  for  fo  fometimes  by  an  He- 
braifme  the  Genitive  cafe  in  regimine  is  put  for  the  Ad- 
je&ive  )  or  elfe  an  adminiftration  of  death  exhibited  in 
letters,  and  engraven  in  tables  of  Stone :  and  therefore 
he  tells  us  ( ver.  6. )  what  the  Effett  of  it  was  in  thofe 
words,  To  y&LfjLfAa,  aVoaTtaVei,  The  letter  kitleth,  as  in- 
deed all  External  precepts  which  have  not  a  proper  vi- 
tal indication  in  the  Souls  of  men5whereby  they  are  able 
to  fecure  them  from  the  tranfgreffion  of  them,  muft 
needs  doe.  Now  to  this  dead  or  killing  letter  he  oppo- 
fes  (ver.  8.)  a quickning  Sprit,  or  the  2/^^vU  t£  FvAj- 
fi$tf©*,  the  mini ftr  at  ion  of  the.  Sprit,  which  afterwards 
(v,9.)he  expounds  by  %l&it$viccnr\$  <PixouoQwu*s,  the  mi- 
ni ftr  at  ion  of  right eoufn eft,  that  is,  the  Evangelical  admi- 
niftration. So  that  the  Gofpel  or  Evangelical admini- 
ftration  muft  be  an  Internal  tmpeftion,  a  vivacious  and 
Energetical  Spirit  and  Principle  of  Righteoufnefs  in 

the 


the  Old  and  the  2s[ew  Covenant^  \  l  ? 

the  Souls  of  men,  whereby  they  are  inwardly  ena- 
bled to  exprefs  a  real  conformity  thereto.  Upon  this 
Ground  the  Apoftle  further  purfues  the  Effects  of both 
thefe  from  the  14.  verfe  to  the  end. 

By  all  which  the  Apoftle  means  to  fet  forth  to  us 
How  vaft  a  Difference  there  is  between  the  External 
manifeftations  of  God  in  a  Law  of  Commandements, 
and  thofe  Internal  appearances  of  God  whereby  he  dis- 
covers the  mighty  power  of  his  Goodnefs  to  the  Souls 
of  men. 

Though  the  Hiftory  and  outward  Communication 
of  the  Gofpel  to  us  in  [crip is ,  is  to  be  always  acknow- 
ledged as  a  fpecial  mercy  &  advantage,  and  certainly  no 
lefs  Privilege  to  Chriftians  then  it  was  to  the  Jews  to  be 
the  *  Depofitaries  of  the  Oracles  of  God :  yet  it  is  plain  *  Rom.  $.  %. 
that  the  Apoftle,  where  he  compares  the  Law  and  the 
Gofpel,  and  in  other  places,  doth  by  the  Gofpel  meaa 
fomething  which  is  more  then  a  pie<;c  of  Book-learning, 
or  an  Hiftorical  Narration  of  the  free  love  of  God  in 
the  feveral  contrivances  of  it  for  the  Redemption  of 
mankind.   For  if  this  were  all  that  is  meant  properly 
by  the  Gojpel,  I  fee  no  reafon  why  it  fhould  not  be  coun- 
ted as  weak  and  impotent  a  thing,  as  dead  a  letter  as  the 
Law  was,  (as  we  intimated  before^ )  and  fo  there  would 
be  no  fuch  vaft  Difference  between  them  as  the  Apoftle 
aflerts  there  is  •,   the  one  being  properly  an  External 
declaration  of  Gods  will\  the  other  an  Internal  manife- 
station of  Divine  life  ufon  mens  Souls  :  and  therefore 
Gal.  3.  2T.  he  fo  diftinguifheth  between  this  double 
Difpenfation  of  God,  that  this  Evangelical  difpenfati- 
on  is  a  vital  and  quickening  thing, -able  to  beget  a  Soul 
and  Form  of  Divine  goodnefs  upon  the  Souls  of  men  $ 
which  becaufe^<?  Law  could  not  doe,  it  was  laid  afide, 
as  being  inefficient  to  reftore  mm  to  the  favour  of 

S  s  God, 


3X4 


The  difference  between 

God,  or  to  make  him  partaker  of  his  righteoufnefs. 
if  there  had  been  a  Law  which  could  have  given  life^ 
iv\w  it  ok  vefJLv  lw  h  fixaioQtJum,  verily  Righteoufnefs 
fhouldhave  been  by  the  Law  y  whereby  £nt*ioQwin  he 
feems  to  mean  the  fame  thing  which  he  meant  by  it 
when  in  his  Epiftle  to  the  Corinthians  he  calls  the  Oe- 
conomy  of  the  Gofpel  fy&xpict*  fntctioQwjn,  the  mini- 
ftration  of  righteoufnefs,  or  as  HOI  is  taken  among  the 
Jewifh  writers  for  acceptance  with  God,  and  that  Inter- 
nal form  of  Righteoufnefs  that  qualifies  the  Soul  for 
Eternal  life  :   and  fo  he  takes  it  in  a  far  more  large  and 
ample  fenfe  then  that  External  righteoufnefs  okfufti- 
f cat  ion  is  :  and  indeed  it  feems  to  exprefs  the  zpujt  [late 
of  thofewho  are  renewed  by  the  Spirit  of  God,  and 
made  partakers  of  that  Divine  life  which  is  emphati- 
cally called  the  Seed  of  God.   For  this  £ikclioQwlm  High- 
teoufnef,  which  he  here  fpeaks  of,  is  the  proper  refult 
of  an  enlivening  and  quickening  Law, which  is  this  New 
Law  of  the  Gofpel  in  oppofition  to  that  old  Law  which 
was  adminiftred  only  in  fcriftis :  and  therefore  this 
New  Law  is  called  in  the  Epiftle  to  the  Hebrews,  chap. 
8. 6.  &c.  Kfmlwv  2/^.^m  the  better  Covenant,  whereas 
the  Old  was  faulty.  In  which  place  this  is  put  down  as 
the  Formal  difference  between  the  Legal  and  Evangeli- 
cal adminiftration,  or  the  o/*/and  New  Covenant ,  That 
the  old  Covenant  was  only  externally  promulged  and 
wrapt  up  as  it  were  in  Ink  and  Parchment,  or,  at  belt, 
engraven  upon  tables  of  Stone  ;  whereas  this  New  Co- 
venant is  fet  forth  in  living  characters  imprinted  upon 
the  Vital  powers  of  mens  Souls,  as  we  have  ver,  10, 1 1. 
This  is  the  Covenant  that  twill  make,  &.c.  Twill  put  my 
Laws  into  their  Minds,  and  write  them  in  their  Hearts : 
and  therefore  the  old  Covenant  is  v.  7.  faidnot  to  be 
ZjitfvSlu  znunblamable  or  fault  lef thing,  becaufc  it  was 

not 


the  Old  and  the  2>{ew  Covenant.  \  x  * 

not  able  to  keep  offtrangrefiions,  or  hinder  the  violati- 
on of  itfelf,  no  more  then  an  Infcription  upon  fome 
Pillar,  or  Monument  is  able  to  infpire  life  into  thofe 
that  read  it  and  converfe  with  it  :  the  old  Law  or  Co- 
venant being  in  this  refpett  no  other  then  all  other  Ci- 
vil Conftitutions  are,  which  receive  their  efficacy  mere- 
ly from  the  willing  compliance  of  mens  Minds  with 
them,fo  that  they  rauft  be  enlivened  by  theSubjeft  that 
receivs  them,  being  dead  things  in  themfel  ves.  But  the 
Evangelical  or  New  Law  is  fuch  a  thing  as  is  an  Efflux  of 
life  and  power  from  God  himfelf  the  Original  thereof,  & 
produced  life  wherefoever  it  comes.  And  to  this  double 
Difpenfation,viz.  of  Law  and  Gojpel,  doth  S.Paul  clear- 
ly refer  2  Cor.  3.  3.  Ton  are  the  Epiflle  ofchrift,  mini- 
ftredby  us,  written  not  with  ink,  but  with  the  Spirit  of  the 
living  God,  not  in  tables  of  Stone  -  which  laft  words  are  a 
plain  Glofs  upon  that  mundane  kind  of  adminiftring  the 
Law  in  a  mere  External  way,  to  which  he  oppofeth  the 
Gojpel.  And  this  Argument  he  further  purfues  in  the  7 
and  8  chapters  of  the  Epiftle  to  the  Romans,  in  which 
laft  chap.  v.  2.  he  ftiles  the  Go/pel  vo^v  ¥  <m>£fj&1(§*  *$s 
£&>&  the  Law  of  the  jpirit  of  life,  which  was  able  to  de- 
ftroy  the  power  of  Sin,  and  to  introduce  fuch  a  Spiri- 
tual and  heavenly  frame  of  Soul  into  men,  as  whereby 
they  might  be  enabled  to  exprefs  a  chearfull  compliance 
with  the  Law  of  God,  and  demonftrate  a  true  heaven- 
ly converfation  and  God-like  life  in  this  world. 

We  read  in  lamblichus  and  others,  of  the  many  pre- 
paratory Experiments  ufed  by  Pythagoras  to  try  his 
Scholars  whether  they  were  fit  to  receive  the  more 
fublime  and  (acred  pieces  of  his  Philofophy  ^  and  that 
he  was  wont  to  communicate  thefe  only  to  Souls 
in  a  due  degree  purified  and  prepared  for  fuch  do&rine, 

mJ?  4y/$*  fU/viC^  9  ***fepi**'  arid  wfhat  did  all  this 

S  s  2  fignifie 


•      '  The  Difference  between 

fignifie  but  only  this,  that  he  might  by  all  thefe  Me- 
thods work  and  mold  the  Minds  of  his  Hearers  into 
fuchafit  Temper,  as  that  he  might  the  better  ftamp 
the  Seal  of  his  more  Divine  Do&rineupon  them,  and 
that  his  Difcourfes  to  them  <c&  ^ikoauv  n  $  jtaA&iV  $ 
dyz&uv,  of things  juji  and  lovely  and  good \  might  be 
written  i&f  oili  ov  4y%?  truly  and  re  ally  in  the  Soul^  that 
I  may  ufe  Plate's  words  in  his  Phtdrusy  where  he  com- 
mends the  Impreffions  of  Truth  which  are  made  upon 
mens  Souls  above  all  outwardWritings,which  he  there-  ' 
fore  compares  to  dead  figures.  By  this  we  fee  what  the 
wifeft  and  beft  Philoibphers  thought  of  this  Internal 
writing  \  But  it  peculiarly  belongs  to  God  to  write  the 
Laws  of  Goodnefs  in  the  Tables  of  mens  hearts.  All 
the  outward  Teachings  of  men  are  but  dead  things  in 
themfelves.  .  But  God's  imprinting  his  Mind  and  Will 
upon  mens  hearts  is  properly  that  which  is  called  the 
Teaching  of  God,  and  then  they  become  living  Laws 
written  in  the  living  Tables  of  mens  Hearts  mted  to 
.receive  and  retain  Divine  impreffions.  I  fhall  only 
croiiius  adde  that  fpeech  of  a  *  Chymift  not  impertinent  in 
this  place,  Non  tarn  difcendo  quam  patiendo  divinaper- 
fcitur  Mens  humana. 

And  that  we  may  come  a  little  nearer  to  thefe  words 
upon  which  all  this  prefent  Difcourfe  is  built,  this 
feemsto  be  the  Scope  of  his  argument  in  this  place, 
where  this  vop(&  S"ikoliqQwjyis  Law  of  righteoufnefs  may 
fairly  be  parailei'd  with  that  which  before  he  called  vi- 
pyv  <7n>d!>H$l©«  the  law  of  the  (pint,  and  which  he  there- 
fore calls  JixctioQuuulw  missus  the  right eoufnefl  of  faith, 
\  becaufe  it  is  received  from  God  in  a  way  of  believing. 

For  I  cannot  eafily  think  that  he  fhould  mean  nothing 
elfe  in  this  place  but  merely  the  Righteoufnefs  of 
Jufhfication,  as  fome  would  perfwade  us  3  but  rather 

that 


the  Old  and  the  l{ew  Covenant.  <>  x  n 

that  his  Senfe  is  much  more  comprehenfive,  fo  as  to 
include  the  ftate  of  Gofpel-difpenfation ,  which  in- 
cludes not  only  Pardon  of  fins,  but  an  Inward  (pirit  of 
Love,  Tower ,  and  of  a  found  Mind ,  as  he  expreffethit 
2  Tim.  i.  7.     nd  this  he  thus  oppofeth  to  theZijp,  v 

Rom.  10.  6,&c.  But  the  Right  eoufnef  of  Faith  fpeak- 
eth  on  this  wift  •,  Say  not  in  thy  heart,  Whojhall  afc end  in- 
to heaven?  &c.or,Who  fhalld9fcend  into  the  deep  ?  But 
what  faith  it  ?   Tht  \\\rd  is  nigh  thee,  even  in  thy  mouth, 
and  in  thy  heart,  that  is,  the  word  of  faith  which  we 
f reach.    In  which  words  Cun&us  in  his  D*  Repub.Hebr. 
would  have  us  to  understand  fome  Cabbala  or  Tradition 
amongft  the  Jews  for  this  meaning  of  that  place,  Deut. 
30. 12.  from  which  thefe  words  are  borrowed,  which 
as  they  there  ftand ,  feem  not  to  carry  that  Evangelical 
fenfe  which  here  S.  Paul  expounds  them  into  5  though 
yet  Cun&u*  hath  not  given  us  any  reafon  for  this  opi- 
nion of  his.     But  indeed  the  Jewifti  writers  general- 
ly, who  were  acquainted  with  the  principles  of  the 
Cabbala,  commenting  upon  that  place  do  wholly  refer 
it  to  the  Times  of  the  Mefiah,  making  it  parallel  with 
that  place  of  Jeremy  which  defines  the  New  Covenant 
to  be  a  writing  of  the  Law  of  God  in  mens  hearts.     And 
thus  that  Life  and  Salvation   that  refults  from  the 
Righteoufnef  of  Faith  is  all,  as  Faith  it  felf  is,  deriving 
from  God  gratuitously  difpenfing  himfelf  to  the  Minds 
of  men  :  Whereas  if  Life  could  havebeen  by  the  Law, 
its  Original  and  Principal  muft-  have  been  refolved  into 
men  themfelves  who  muft  have  a&ed  that  dead  matter 
without  them,  and  have  produced  that  Virtue  and  En- 
ergy in  it,  by  their  exercifing  themfelves  therein,  which 
of  it  felf  it  had  not  ^  as  the  Obfervance  of  any  Law  ena- 
bles thatLaw  it  felf  to  difpenfe  thatReward  which  is  due 
to  theobfervajiceof  it:  and  therefore  the  Righteouf 

S  s  3  mf . 


, !  g  The  difference  between 

nefi  of  the  Law  was  fo  defin'd,  that  he  that  didthofe 
things  fhould  live  in  them.Pitid  thus  the  NewTeftamenc 
everywhere  feems  toprefent  to  us  this  twofold  Dif- 
penfation  or  Oeconomy,  the  one  confiding  in  an  Exter- 
nal and  written  law  of  Precepts,  the  other  in  Inward  life 
and  power.  Which  S.  Auflin  hath  well  purfaed  in  his 
Book  de  Liter  a  fy  Spiritu,  from  whom  Aquinas  (  who 
endeavours  to  tread  in  his  foot-  fteps)  feems  to  have  ta- 
ken firft  of  all  an  occafion  of  moving  that  Queftion, 
titrum  Lex  nova  fit  lex  fcripta  ,  vel  lex  indita  ;  and 
thus  refolves  it,  That  the2^»>  Law  or  Gofpel  is  not 
properly  lex  fcripta,  as  the  Old  was,  but  Lex  indita: 
and  that  the  Old  Law  is  forts  fcripta,thc  other  int  us  fcri- 
pta, written  in  the  tables  of  the  Heart. 

Now  from  all  this  we  may  eafily  apprehend  how 
much  the  Righteoufnef  of  the  Gofpel  tranfcends  that  of 
the  Law,  in  that  it  hath  indeed  a  true  command  over  the 
inward  man  which  it  ads  and  informs-,  whereas  the 
Law  by  all  its  menaces  and  punishments  could  ovkycom- 
pell  men  to  an  External  obfervance  of  it  in  the  outward 
man$  as  the  Schoolmen  have  well  obferved.  Lex  ve- 
ins ligat  manum,  Lex  nova  ligat  animum* 

And  herein  S.  Paul  every  where  magnifies  this  Dif- 
penfation  of  the  free  mercy  &  grace  of  God,as  being  the 
only  foveraign  remedy  againft  all  the  inward  radicated 
maladies  of  fin  and  corruption,  as  that  Panacea  or  Bal- 
famum  vita  which  is  the  univerfal  reftaurati  ve  of  decay- 
ed &  impotentNature.So  he  tell?  us  Rom. 6  Sinjha/lnot 
have  dominion,becaufe  we  are  not  under  the  law,  but  under 
grace.  And  this  is  chat  which  made  him  fo  much  ex- 
tol his  acquaintance  with  Chrift  in  the  Difpenfacion 
of  grace,  and  to  defpife  all  things  as  lofs,  Philip.  3. 
where  among  his  other  Jewifh  privileges  having  reck- 
oned up  his  blamelefnefs  in  all  points  touching  the 

Law. 


the  Old  and  the  l$jw  Qftenantl  319 

Law,  he  undervalues  them  all,  and  counts  all  but  lofs 
2{&  rri  \xnf%%w  $  y/oiemws,  for  the  excellency  of  the 
knowledg  of  Chrift  $efus.  In  which  place  the  Apoftle 
doth  not  mean  to  difparage  a  real  inward  righteoufnefs 
and  the  ftridt  obfervance  of  the  Law  5  but  his  meaning 
is  to  (hew  how  poor  and  worthlefs  a  thing  all  Outward 
obfervances  of  the  Law  are  in  comparifon  of  a  true  In- 
ternal conformity  to  Chrift  in  the  renovation  of  the 
Mind  and  Soul  according  to  his  Image  and  likenefs  *  as 
is  manifeft  from  v.  9,  10.  &c.  in  which  he  thus  delivers 
his  own  meaning  of  that  knowledge  of  chrifi  which  he 
fo  much  extoll'd,  very  emphatically  ,  That  I  may  be 
found  in  him,  not  having  mine  own  right eoufnefs  which 
is  of  the  Law ,  but  that  which  is  through  the  faith  of 
Chrift^  the  righteoufnefs  which  is  of  God  by  faith.  Where 
by  the  way  we  may  further  take  notice  what  this  JV 
koliqQwuy)  <m9ea)s  and  f  tKocioQuum  0g2,  the  righteoufnefi 
of  faith  and  the  righteoufnefs  of  God  (which  we  have 
already  fpoke  much  of)  is  according  to  his  own. true- 
meaning,  as  he  expounds  himfelf ,  viz.  a  chrijl-like 
Nature  in-a  mans  Soul,  or  Chrift  appearing  in  the 
Minds  of  men  by  the  mighty  power  of  his  Divine  Spi- 
rit, and  thereby  deriving  a  true  participation  of  him- 
felf to  them  :  fo  we  have  it  v.  1  o.  That  I  may  know  the 
fowerof  hisrefurre£iionf  and  the  fellowfhipof  Iris  fuffc- 
rings,  being  made  conformable  unto  his  death.  And  thus 
Chrifi  and  Mofes  are  oppofed,  as  chrifi  is  the  Difpen*- 
fer  of  Grace  and  Truth,  of  Gods  free  and  gratuitous 
bounty,  of  Life  and  Subftance  :  whereas  Mofes  was  but 
the  Minifter  of  the  Law,   of  Rites  and  Shadows. 

But  it  may  perhaps  be  queftioned  whether  the 
fame  Internal  difpenfation  of  God  was  not  as  well 
under  the  Law^  as  fince  our  Saviour's  coming,  and 
fo.confequently  that  the  Jews  were  equally  "parta* 

kers-> 


r*  20  The  difference  between 

kers  thereof  *?  and  fo  it  could  be  no  new  thing  to  thetn^ 
To  all  which  I  might  reply.  That  this  Difpenfation 
of  grace  was  then  a  more  Myftical  thing,  and  not  fo 
manifefted  to  the  world  as  it  hath  been  fince  our  Sa- 
viours coming.  Secondly,  This  difpenfation  of  Free 
grace  was  not  that  which  properly  belonged  to  the  Na- 
tion bf  the  Jews,  but  only  a  Type  and  (hadow  of  it. 

Vpv  the  fuller  underftanding  of  which  and  all  that 
hatl)  been  fpoken,  we  muft  know,  That  before  our 
Saviour's  coming  the  great  Myfteries  of  Religion  be- 
ing wrapt  up  in  Hieroglyphicks  and  Symbolical  rites, 
(  the  unfolding  of  all  which  was  referved  for  him  who 
is  the  great  Interpreter  of  Heaven  and  Mailer  of 
Truth )  God  was  pleafed  to  draw  forth  a  Scheme  or 
Copy  of  all  that  divine  Oeconomyand  Method  of  his 
commerce  with  mankind,  and  to  make  a  draught  of 
the  whole  artifice  thereof  in  External  matter :  and 
therefore  he  fingled  QUt  a  Company  and  Society  ot 
men  of  the  fame  common  Extra&ion ,  marked  out 
from  all  other  forts  of  men  by  a  chara&er  of  Genea- 
logical San&ity  (for  fo  Circumcision  was)  colle&ed 
and  united  together  by  a  common  band  of  Brother- 
hood \  and  this  he  fet  up  as  an  Emblem  of  a  divine  and 
holy  feed  or  fociety  of  men  which  are  all  by  way  of 
Spiritual  generation  defcended  from  himfelf.  And 
hence  it  is  that  the  Jews  (the  whole  Jewifli  nation  uni- 
verfallyconfidered)  who  were  but  a  mere  Representa- 
tive of  this  Spiritual  fraternity  &  congregation,  are  cal- 
led the  Holy  feed  ox  the  Holy -people.  Then  afterwards  a- 
mongft  thefe  he  ere&s  a  Government  &  Politie,  &  rules 
over  them  in  the  way  &  manner  of  a  Political  prince,  as 
hath  been  long  fince  well  obferved  by  ^ofephus,  who 
therefore  properly  calls  the  Jewifh  government  $*©- 
x^tl/cw,  a  Theocracy,  or  the  Government  of  God  himfelf. 

And 


the  Old  and  the  is[ew  Qrixnant.  r  i  \ 

And  thus  in  a  Scheme  or  Figure  he  fhadows  forth 
that  Spiritual  kingdome  and  government  which  he 
would  eftablifti  amongft  that  Divine  fociety  of  men,  in 
reference  to  which  we  have  fo  much  mention  made  of 
the  Kingdome  of  heaven  in  the  Gofpel,  which  is  not 
•  generally  and  folely  meant  of  the  State  of  glory,- much 
lefs  of  any  outward  Church-rites,  but  mainly  of  th 
idea  and  Exemplar  of  which  the  Jewifh  Theocracy  was 
an  imitation.  Laftly,  as  a  Political  Prince  God  draws 
forth  a  Body  of  laws  as  the  Political  Conftitutions  and 
Rules  of  this  Government  which  he  had  kt  up5  chu- 
fing  Mount  Sinai  for  the  Theatre  whereon  he  would 
promulge  thofe  Laws  by  which  all  his  Subjeds  {hould 
be  governed.  And  fo  I  doubt  not  but  that  Preface  by 
which  the  Law  is  ufher'd  in,  Exod,  20.  which  fpeaks 
oi  God's  mercy  indelivering  them  from  the  Egyptian 
thraldome,  may  very  well  be  allegorized  and  myitical- 
ly  expounded.  And  all  this  was  to  fignifie  and  fet  forth 
that  Law  which  was  to  goe  forth  from  mount  Sion>  the 
promulgation  whereof  was  to  be  in  a  Vital  and  Spiri- 
tual way  among  the  Subjeds  of  this  Spiritual  King- 
dom. To  all  which  we  may  add  thofe  Temporal  inhe- 
ritances which  he  diftributed  to  the  Jewiili  families,  in 
imitation  of  that  Eternal  bleffednefs  and  thofe  Im- 
mortal inheritances  which  he  (hares  out  amongft  his 
Spiritual  Sons  and  Subje&s  in  Heaven.  And  this  I  the 
rather  add,  becaufe  here  the  jews  are  much  perplex  d 
about  untying  this  knot ,  namely,  what  the  Reafon 
{hould  be  that,  their  Law  fpeaks  fo  fparinglj  of  any  Eter- 
nal reward,  but  runs  out  generally  in  promifes  of  Mun- 
dane and  Earthly  blefiings  in  the  land  of  Canaan,  But 
by  this  we  may  fee  the  true  Reafon  of  that  which  the 
Apoftle  fpeaks  concerning  them,  2  Cor.  3.  14.  Until 
this  day  to  eoTfo  vjjhv y^.sc  the  fame  vail  in  the  reading  of 

Tt  the 


3 


2  2  The  Difference  between 

the  Old  Teftament  ^v\  \m  cLvcLKeLhvjUofJLi vov  remaineth 
untaken  away.    That  Vail  which  was  on  Mofes  his  face 
was  an  Emblem  of  all  this  great  Myftery :  and  this  Vail 
was  upon  the  face  of  the  Jews  in  their  reading  the  Old 
Teftament  $  they  dwelling  fo  much  in  a  carnal  converfe 
with  thefe  Sacramental  Symbols  which  were  offered 
to  them  in  the  reading  of  the  Law,  that  they  could  not 
fee  through  them  into  the  thing  fignified  thereby,  and 
fo  embraced  Shadows  in  (lead  of  Subftance,  and  made 
account  to  build  up  Happinefs  and  Heaven  upon  that 
Earthly  Law  to  which  properly  the  Land  of  Canaan 
was  annex'd :  whereas  indeed  this  Law  fhould  have  been 
their  School-mafter  to  have  led  them  to  Chrift  whofe 
Law  it  prefigured  5  which  that  it  might  doe  the  more 
effe&ually,  God  had  annexed  to  the  breach  of  any  one 
part  of  itfuch  fever e  Cur fes,  that  they  might  from 
thence  perceive  how  much  need  they  had  of  feme  fur- 
ther Difpenfation.     And  therefore  this  ftate  of  theirs 
is  fet  forth  by  a  State  of  bondage  or  mvi\jn&  <£«A«cw#  For 
all  External  precepts  carry  perpetually  an  afpeft  of  au~ 
fterity  and  rigour  to  thofe  Minds  that  are  not  informed 
by  the  internal  fweetnefs  of  them.    And  this  is  it  only 
which  makes  the  Gofpel  or  the  New  Law  to  be  a  Free^ 
Noble  and  Generous  thing ,  becaufe  it  is  feated  in  the 
Souls  of  men:  and  therefore  Aquinas  out  of  Auftin 
hath  well  obferved  another  difference  between  the  Law 
and  G off  el,  Brevis  differentia  inter  Legem  ejr  Evangeli- 
sm eft  Timor  cjr  Amor.    This  I  the  rather  obferve.,  be- 
caufe the  true  meaning  of  that  Spirit  of  Bondage  which 
the  Apofrle  fpeaks  of  is  frequently  miftaken.We  might 
further  (if  need  were)  for  a  confirmation  of  this  which 
we  have  fpoken   concerning  the   Typicalneft  of  the 
wThole  Jewifh  Oeconomy  appeal  to  the  third  and  fourth 
chapters  of  the  Epiftle  to.  the  Galatians^  which  cannot 

well. 


the  OU  and  the  J^ew  Covenant. 

well  be  underftood  without  this  Notion ,  where  we 
have  the  Jewifli  Church,  as  a  Type  of  the  true  Evange- 
lical Church,  brought  in  as  a  Child  in  it's  Minority  in 
fervitude  under  Tutors  and  Governours,  (hut  up  un- 
der the  Law  till  the  time  of  that  Emphatical  revelati- 
on of  the  great  Myfterie  of  God  fhould  come,  till  the 
Day  fhould  break,  and  all  the  fhadows  of  the  Night 
flee  away. 

That  I  may  return  from  this  Digreflion  to  the  Ar- 
gument we  before  purfued,  this  briefly  maybe  added, 
That  under  the  Old  Covenant  and  in  the  time  of  the 
Law  there  were  amongft  the  Jews  fome  that  were  E- 
vangeli\ed^  that  were  rey  non  nomine  Chriftiani  5  as 
under  the  Gofpel  there  are  many  that  do  ffudaize,  are 
of  as  Legal  and  Servile  Spirits  as  the  Jews,  children  of 
the  Bond-woman^  refting  in  mere  External  obfervances 
of  Religion,  in  an  outward  feeming  Purity,  in  a  Form 
of  Godlinefs,  as  did  the  Scribes  and  Pharifees  of  old. 

From  what  hath  hitherto  been  difcourfed ,  I  hope 
the  Difference  between  both  Covenants  clearly  ap- 
pears, and  that  the  Gojpelwzs  not  brought  in  only  to 
hold  forth  a  new  Platform  and  Model  of  Religion  5 
it  was  not  brought  in  only  to  refine  fome  Notions  of 
Truth,  that  might  formerly  feem  difcoloured  and  dif- 
figured  by  a  multitude  of  Legal  rites  and  ceremonies  ; 
it  was  not  to  caft  our  Opinions  concerning  the  Way  of 
Life  and  Happinefs  only  into  a  New  mould  and  fhape 
in  a  Pedagogical  kind  of  way:    it  is  not  fo  much 4 
Syflem  and  Body  of  faving  Divinity,  but  the  Spirit  and 
^vital  Influx  of  it  fpreading  it  felf  over  all  the  Powers 
of  mens  Souls,  and  quickening  them  into  a  Divine 
life :  it  is  not  fo  properly  a  Do<5trine  that  is  wrapt  up  in 
ink  and  paper,  as  it  is  Vitalis  Scientia^  a  living  imprefli- 
on  made  upon  the  Soul  and  Spirit.     We  may  in  a  true 

T  t  2  fenfe 


3*3 


224  The  difference  betftem 

fenfe  be  as  Legal  as  ever  the  Jews  were,  if  we  converfe 
with  the  Gofpel  as  a  thing  cnly  without  w  $  and  be  as  far 
fhort  of  the  Right  eoufnef  of  God  as  they  were,  if  we 
make  theRighteoufnefs  which  is  of  Chrift  by  Faith  to 
ftrve  us  only  as  an  Outward  Covering,  and  endeavour 
not  after  an  Internal  transformation  of  our  Minds  and 
Souls  into  it.  The  Gofpel  does  not  fo  much  confift  in ' 
Verbis  as  in  Virtute :  Neither  doth  Evangelical  difpen- 
fotion  therefore  pleafe  God  fo  much  more  then  the 
Legal  did  ,  becaufe,  as  a  finer  contrivance  of  his  In- 
finite underftanding,  it  more  clearly  difcovers  the  Way 
of  Salvation  to  the  Minds  ot  men-  but  chiefly  be- 
caufe  it  is  a  more  Powerful  Efflux  of  his  Divine  good- 
.  nefs  upon  them,  as  being  the  true  Seed  of  a  happy  Im- 
mortality continually  thriving  and  growing  on  to  per- 
fection. I  (hall  adde  further,  The  Go/pel  does  not 
therefore  hold  forth  fuch  a  tranfeendent  priviledge  and 
advantage  above  what  the  Law  did,  only  becaufe  it  ac- 
quaints us  that  Chrift  our  true  High  prieft  is  afcended 
up  into  the  Holy  of  holies,  and  there  in  ftead  of  the 
bloud  of  Balls  and  Goats  hath  fprinkled  the  Ark  and 
Mercy-feat  above  with  his  own  bloud  :  but  alfo  be- 
caufe it  conveys  that  blond of  fprinkling  into  our  defiled 
Confciences,  to  purge  them  from  dead  works.  Farr 
be  it  from  me  to  difparage  in  the  leaft  the  Merit  of 
Chrift's  bloud  ,  his  becoming  obedient  unto  death  , 
whereby  we  are  juftified.  But  I  doubt  fometimes  fome 
U  of  our  Dogmata  and  Notions  about  Juftification  may 
puff  us  up  in  far  higher  and  goodlier  conceits  of  our 
felves  then  God  hath  of  us-,and  that  we  profanely  make 
the  unfpotted  righteoufnefs  of  Chrift  to  ferve  only  as 
a  Covering  to  wrap  up  our  foul  deformities  and  filthy 
vices  in  •,  and  when  we  have  done,  think  our  felvs  in 
is  good  credit  aad  repute  with  God  as  we  are  with  our 

felves. 


the  Old  an  J  the  TS^ew  Covenant.  ?  2  < 

felves,  and  that  we  are  become  Heavens  darlings  as 
much  as  we  are  our  own.  I  doubt  not  but  the  Merit 
and  Obedience  of  our  Saviour  gain  us  favour  with 
God,  and  potently  move  down  the  benign  influences 
of  Heaven  upon  us:  But  yet  I  think  v/e  may  fome- 
times  be  too  lavifh  and  wanton  in  our  imaginations,  in 
fondly  conceiting  a  greater  change  in  the  Efteem  which 
God  hath  of  us  then  becomes  us5&  too  little  reckon  up- 
on the  Real  andVital  Emanations  of  his  favour  upon  us* 
Therefore  for  the  further  clearing  of  what  hath 
been  already  faid5  and  laying  a  ground  upon  which  the 
next  part  of  our  Difcourfe  (  viz.  Concerning  the  Con- 
veiance  of  this  GodJike  righteeufnef  to  m  by  Faith  ) 
is  to  proceed  ,  We  (hall  here  fpeak  fomething  more 
to  the  bufinefs  of  Justification  and  Divine  Acceptance,, 
which  we  fliall  difpatch  in  two  Particulars. 


Chap.   V. 

Two  Proportions  for  the  better  understanding  of  the 
DocJrine  of  Juftification  and  Divine  Acceptance. 
i. Prop,  That  the  Divine  judgment  and  eftimationof 
every  thing  is  according  to  the  truth  of  the  thing  ^ 
and  God's  acceptance  or  difacceptance  of  things  is 
fuitable  to  his  judgment.  On  what  account  S.  James 
does  attribute  a  kind  of  juftification  to  Good  works, 
2.  Prop-.  Gods  juftitying  of  Sinners  in  pardoning 
their  Sins  carries  in  it  a  necefTary  reference  to  the 
fanttifying  of  their  Natures.  This  abundantly  pro- 
ved from  the  Nature  of  the  thing. 

QUR  firft  Propofition  is  this.  The  Divine  judg-i 
^^  ment  and  estimation  of  every  thing  is  according  to 

Tt3  the. 


326  Of  J  unification, 

the  truth  of  the  thing-,andGods  acceptance  or  dij "acceptance 
of  things  is  fait  able  and  proportionable  to  his  judgment. 
Thus  S.  Peter  plainly  tells  us  Aft.io.  God  is  no  resetter 
ofperfonst,  But  every  one  that  rvorketh  righteoufnef  is  ac* 
ceptedofhim.     And  God  himfelf  pofed  Gain  (who  had 
entertained  thofe  unworthy  and  ungrounded  fufpitions 
of  his  partialiry  )  with  that  Queftion  ,  if  thou  doefl 
well^  fhalt  thou  not  be  accepted  ?  Wherefoever  God  finds 
any  (lamps  and  impreflions  of  Goodnefs,  he  likes  and 
approves  them,knowing  them  well  to  be  what  they  in- 
deed are,  nothing  elfe  but  his  own  Image  and  Superfcri- 
ption.  Whereever  he  fees  his  own  I  mage  fhining  in  the 
Souls  of  men,  and  a  conformity  of  life  to  that  Eternal 
Idea  of  Goodnefs  which  is  himfelf  ,  he  loves  it  and 
takes  a  complacency  in  it,  as  that  which  is  from  him- 
felf, and  is  a  true  Imitation  of  himfelf.   And  as  his  own 
unbounded  Being  &  Goodnefs  is  the  Primary  and  Ori- 
ginal objeft  of  his  Immenfe  and  Almighty  Love: 
fo  alio  every  thing  that  partakes  of  him,  partakes  pro- 
portionably  of  his  Love  •,  all  Imitations  of  him  and 
Participations  of  his  Love  and  Goodnefs  are  perpetu- 
ally adequate  and  commenfurate  the  one  to  the  other. 
By  fo  much  the  more  acceptable  any  one  is  to  God,  by 
how  much  the  more  he  comes  to  refemble  God.     It  was 
a  common  Notion  in  the  old  Pythagorean  and  Platonick 
Theology,  Tor  A<x  i^lcc^fj^li^ivlcc  ia,  <s§  I^JTcx.,  &c.  as 
Proclus  phrafeth  it,  That  the  Divinity  transformed  in- 
to Love,  and  enamour 'd  with  it's  own  unlimited  Per- 
fections and  fpotlefs  Beauty ,  delighted  to  copy  forth 
and  fhadow  out  it  felf  as  it  were  in  created  Beings, 
which  are  perpetually  embraced  in  the  warm  bofome 
of  the  fame  Love,  which  they  can  never  fwerve  nor  a- 
poftatize  from ,    till  they  alfo  prove  apoftate  to  the 
eftate  of  their  Creation.  And  certainly  it  is  true  in  our 

Chriflian 


and  Divine  Acceptance .  >  2  7 

Chriftian  divinity,  that  that  Divine  light  and  good- 
nefs  which  flows  forth  from  God,  the  Original  of  all, 
upon  the  Souls  of  men,  never  goes  folitary  and  defti- 
tute  of  Love,  Complacency  and  Acceptation^  which  is  al-      * 
waies  lodg'd  together  with  it  in  the  Divine  Eflence. 
And  as  the  Divine  Complacency  thus  dearly  and  tender- 
ly entertains  all  thofe  which  beare  a  fimilitude  of  true 
Goodnefs  upon  them  •,  fo  it  alwaies  abandons  from  its 
embraces  all  Evil,  which  never  doth  nor  can  mix  it  (elf 
with  it:  The  Holy  Spirit  can  never  fuffer  any  unhal- 
lowed or  defiled  thing  to  enter  into  it  or  to  unite  it  felf 
with  it.    Therefore  in  a  fober  fenfe  I  hope  I  may  truly 
fay,  There  is  no  perfeft  or  through-reconciliation 
wrought  between  God  and  the  Souls  of  men,  while 
any. defiled  and  impure  thing  dwells  within  the  Soul,, 
which  cannot  truly  dofe  with  God,  nor  God  with  that. 
The  Divine  Love  according  to  thofe  degrees  by  which 
it  works  upon  the  Souls  of  men  in  transforming  them 
into  its  own  likenefs,by  the  fame  it  renders  them  more 
acceptable  to  it  felf,  minglejh  it  felf  with  anduniteth  it 
felf  to  them :  as  the  Spirit  of  any  thing  mixeth  it  felf 
more  or  lefs  with  any  Matter  it  afts  upon,  according 
as  it  works  it  felf  into  it,  and  fo  makes  a  way  and  paf- 
fage  open  for  it  felf. 

Upon  this  account  Ifuppofe  it  may  be  that  S.  fames* 
attributes  a  kind  of  purification  to  Good works  y  which 
nnqueftionably  are  things  that  God  approves  and  ac- 
cepts^ and  all  thofe  in  whom  he  finds  them,  as  feeing 
there  a  true  conformity  to  his  own  Goodnef?  and  Holinef. 
Whereas  on  the  other  fide  he  difparageth  that  barren^ 
fluggifb  and  drowfte  Beliefs  that  a  lazy  Lethargy  in  Re- 
ligion began  in  his  times  to  hngg  fo  dearly,  in  reference 
to  acceptation  with  God,.  Ifuppofe  I  may  fairly  thus 
glofs  at  his  whole  D-ifcourfe  upon  this  Argument 


2i%  Of  JuftificMion, 

God  refpe<ffes  not  a  bold^  confident  and.  audacious  Faith , 
-    that  is  big  with  nothing  but  its  own  Preemptions .     It 
is  not  becaufe  our  Brains  fwim  with  a  flreng  Conceit  of 
*     God's  Eternal  love  to  us,  or  becaufe  we  grow  big  and 
fwell  into  a  mighty  bulk  with  airy  fancies  and  preem- 
ptions of  our  acceptance  with  God,  that  makes  us  ere 
the  more  acceptable  to  him :  It  is  not  all  our  flrong 
Dreams  of  being  in  favour  with  Heaven  that  fills  our 
hungry  fouls  ere  the  more  with  it :    It  is  not  a  pertina- 
cious Imagination  of  our  Names  being  enrolled  in  the 
Book  of  life,  or  of  the  Debt-books  of  Heaven  being 
crofTed,  or  of  Chrift  being  ours,  while  we  find  him  not 
living  within  us,or  of  the  wafliing  away  of  our  fins  in  his 
bloud,  while  the  foul  and  filthy  ftains  thereof  are  deep- 
ly funk  in  our  own  Souls  $  it  is  not,  I  fay,  a  pertinacious 
imagination  of  any  of  thefe  that  can  make  us  ere  the 
better  :   And  a  mere  Conceit  or  opinion  as  it  makes  us 
never  the  better  in  reality  within  our  felves  -7  fo  it  cannot 
render  us  ere  the  more  acceptable  to  God  11^0  judges  of 
all  things  as  they  are.    No,  ij;  muft  be  a  true  Compliance 
with  the  Divine  will^  which  muft  render  us  fuch  as  the 
Divinity  may  take  pleafure  in.    In  Chrifl  tfefus  neither 
Circumcifion  nor  Uncircumcifion  availeth  any  thing  (  nor 
any  Fancy  built  upon  any  other  External  privilege )  but 
the  keeping  of  the  Commandments  of  God.     No,  but  if 
John  14.         any  man  does  the  will  of  God^  him  will  both  the  Father 
and  the  Son  love  ^  they  will  come  in  to  him  and  make  th*ir 
abode  with  him.     This  is  the  Scope  and  Mark  which  a 
true  Heaven-born  Faith  aims  at  5  an  J  when  it  hath  at- 
tain'd  this  End,  then  is  it  indeed  perfedl  and compleat 
initslaft  accompliflrment.  And  by  how  much  the  more 
ardency  and  intention  Faith  levels  at  this  mark  of  in- 
ward goodnefs  and  divine  a&ivity,  by  fo  much  the  more 
perfect  and  fincere  it  is.     This  is  that  which  God  jujli- 


1  Cor.  7. 19- 


and  Dhine  jfticeptantt.  2  20 

fiesy  it  being  juft  and  correfpondent  to  his  own  good 
pleafure  :  and  in  whom  foe ver  he  finds  this,  both  it  and 
they  are  accepted  of  him.  And  fo  I  come  to  the  fecond 
Particular. 

God's  jttfiifjing  of  Sinners  in  pardoning  and  remitting  2 , 
their  [ins  carries  in  it  a  necejfary  reference  to  the  fancii- 
fjing  of  their  Natures  5  without  which  purification 
would  rather  be  a  glorious  name  then  a  real  privilege  to 
the  Souls  of  men.  While  men  continue  in  their  wick- 
ednefs,  they  do  but  vainly  dream  of  a  device  to  tie  the 
hands  of  an  Almighty  Vengeance  from  feizing  on 
them:  No,  their  own  Sins,  likefo  many  armed  Gy-  * 

ants,  would  firft  or  laft  fet  upon  them,  and  rend  them 
with  inward  torment.  There  needs  no  angry  Cherub 
with  a  flaming  Sword  drawn  out  every  way  to  keep 
their  unhallowed  hands  off  from  the  Tree  of  life :  No, 
their  own  prodigious  Lufts,  like  fo  many  arrows  in 
their  fides ,  would  chafe  them  ,  their  ownHelliih  na- 
tures would  fink  them  low  enough  into  eternal  death , 
and  chain  them  up  fa  ft  enough  in  fetters  of  darknefs 
among  the  filthy  fiends  of  Hell.  Sin  will  alwaies  be 
miferahle^  and  the  Sinner  at  laft,  when  the  empty  blad- 
ders of  all  thofe  hopes  and  expectations  of  an  aiery  mun- 
dane Happinefs,  that  did  here  bear  him  up  in  this  life, 
(hall  be  cut,  will  find  it  like  a  Talent  of  Lead  weighing 
him  down  into  thebottomlefs  gulf  of  Mifery.  If  all 
were  clear  towards  Heaven,  we  fhould  find  Sin  raifing 
up  ftorms  in  our  own  Souls.  We  cannot  carry  Fire  in 
our  own  bofoms,  and  yet  not  be  burnt.  Though  we 
could  fuppofe  thegreateft  Serenity  without  us,  if  we 
could  fuppofe  our  felves  nere  fo  much  to  be  at  truce 
with  Heaven,  and  all  divine  difpleafure  laid  afleep  5  yet 
would  our  own  Sins,  if  they  continue  unmortified,  firft 
or  laft  make  an  ^.tna  or  Veftvim  within  us. Nay  thofe 

V  v  Sun- 


^e  °f  Juftifiution, 

Sun-beams  of  Eternal  Truth,  that  by  us  are  detained  in 
unrighteoufnefs,  would  at  laft  in  thofe  hellifli  vaults 
of  vice  and  darknefs  that  are  within  us  kindle  into  an 
unquenchable  fire.     It  would  be  of  fmall  benefit  to  us, 
That  Chrift  hath  triumph'd  over  the  principalities  and 
powers  of  darknefs  without  w,  while  Hell  and  Death, 
ftrongly  immur'd  in  a  Fort  of  our  own  Sins  and  Cor- 
ruptions, fhould  tyrannize  within  us  :    That  his  Blood 
fhould  fpeak  peace  in  heaven,  if  in  the  mean  while  our 
own  Lufts  were  perpetually  warring  and  fighting. in 
and  againft  our  own  Souls :  That  he  hath  taken  off  our 
*  guilt  and  cancell'd  that  hand-writing  that  was  againft 
us,  which  bound  us  over  to  Eternal  condemnation  5  if 
for  all  this  we  continue  faft  fealed  up  in  the  Hellifh  dun- 
geon of  our  own  filthy  Lufts.  Indeed  we  could  not  ex- 
pert any  relief  from  Heaven  out  of  thatmifery  under 
which  we  lie,  were  not  Gods  difpleafure  againft  us  firft 
pacified  and  our  Sins  remitted :  But  fhould  the  Divine 
Clemency  ftoop  no  lower  to  us  then  to  a  mere  pardon 
K         of  our  fins  and  an  abftrad  Juftification,  we  fhould  ne- 
ver rife  out  of  that  Mifery  under  which  we  lie.   This  is 
the  Signal  and  Tranfcendent  benefit  of  our  free  Juftifi- 
cation through  the  Bloud  of  Chrift,  that  God's  offence 
juftly  conceived  againft  us  for  our  fins  ( which  would 
have  been  an  eternal  bar  and  reftraint  to  the  Efflux  of 
his  Grace  upon  us )  being  taken  off,  the  Divine  grace 
and  bounty  may  freely  flow  forth  upon  us.  The  Foun- 
tain of  the  Divine  grace  and  love  is  now  unlock'd  and 
opened,  which  our  Sins  had  fhut  up  5   and  now  the 
Streams  of  holinefs  and  true  goodnefs  from  thence  free- 
ly flow  forth  into  all  gafping  Souls  that  thirft  after 
them.    The  warm  Sun  of  the  Divine  love,  whenever  it 
breaks  through  and  fcatters  the  thick  Cloud  of  our  ini- 
quities that  had  formerly  feparated  between  God  &  us, 

it 


and  Divine  Acceptance.  -  - 1 

it  immediately  breaks  forth  upon  us  with  healing  in  its 
wings  •,  it  exercifeth  the  mighty  force  of  its  own  light 
and  heat  upon  our  dark  and  benummed  Souls ,  be- 
getting in  them  a  lively  fenfe  of  God,  and  kindling 
into  fparks  of  Divine  goodnefs  within  us.  This  Love, 
when  once  it  hath  chafed  away  the  thick  Mift  of  our 
Sins,  it  will  be  as  (Irong  as  Death  ufon  m^  as  potent  as 
the  Grave:  many  Waters  will  not  quench  it^  nor  the  Floods 
drown  it.  If  we  (hut  not  the  windows  of  our  Souls 
againft  it,  it  will  atlaft  enlighten  all  thofe  Regions  of 
darknefs  that  are  within  us,  and  lead  our  Souls  to  the 
Light  of  Life,  Bleflednefs  and  Immortality.  God  par- 
dons mens  Sins  out  of  an  Eternal  defigne  of  deftroy- 
ing  them  -7  and  whenever  thefentence  of  death  is  ta- 
ken off  from  a  Sinner,  it  is  at  the  fame  time  denoun- 
ced againft  his  Sins.  God  does  not  bid  us  bewarm'd 
and  be  fill'd,  and  deny  us  thofe  neceflaries  which  our 
ftarving  and  hungry  Souls  call  for.  Chrift  having  made 
peace  through  the  bloud  of  his  crofs,  the  Heavens  (hall 
be  no  more  as  Iron  above  us :  but  we  (hall  receive  freely 
the  vital  dew  of  them,  the  former  and  the  later  Rain  in 
their  feafon,  thofe  Influences  from  above,  which  Souls 
truly  fenfible  of  their  own  Mifery  and  Imperfe&ion 
uncefTantly  gafpe  after ,  that  Righteoufnefs  of  God 
which  drops  from  above,  from  the  unfealed  Spring  of 
Free  goodnefs  which  makes  glad  the  city  of  God. 
This  is  that  Free  Love  and  Grace  which  the  Souls  of 
Good  men  fo  much  triumph  in  $  This  is  that  Juftifi- 
cation  which  begets  in  them  lively  Hopes  of  an  happy 
Immortality  in  the  prefent  Anticipations  thereof  which 
fpring  forth  from  it  in  phis  life.  And  all  this  is  that 
which  we  have  called  fometimes  the  Righteoufnefi  of 
Chrift^  fometimes  the  Righteoufnef  of  God  ^  and  here, 
the  Righteoufnef  which  is  of  Faith.   In  Heaven  it  is  a 

V  v  2  not- 


331 


H  w  the  true  Evangelic  I  (ftjghttoufwfi 

not-imputing  of  fin  5  in  the  Souls  of  men  it  is  are- 
conciliation  of  rebellious  Natures  to  Truth  and  Good- 
nefs.  In  Heaven  it  is  the  lifting  up  the  light  of  God's 
countenance  upon  us,  which  begets  a  gladfome,  enter- 
tainment in  the  Souls  of  men,  holy  and  dear  reflections 
and  reciprocations  of  Love:  Divine  Love  to  us,  as  it 
were  by  a  natural  emanation,  begetting  a  Reflex  lov 
in  us  towards  God,  which,  like  that  a/Ef «s  and  'Avlsfc* 
fpoken  of  by  the  Ancients,  live  and  thrive  together. 


e 


Ch  a  p.    VL 

How  the  Gofpel-righteoufnefs  is  conveighed  to  us  by 
Faith,  made  to  appear  from  thefe  two  Considerations. 
i.  The  Gofpel  lays  a  ftrong  foundation  of  a  chear- 
ful  dependence  upon  the  Grace  and  Love  of  God,  & 
affiance  in  it.  This  confirmed by  feveral  Gojpel-expref- 
fions  containing  plainly  in  them  the  mojl  ftrong  Mo- 
tives and  'Encouragements  to  all  ingenuous  addreffes 
to  God,  to  all  ch  ear  full  de  pen  dance  on  him,  and  confi- 
dent expectation  of  all  afiftance  from  him,  2.  A 
true  Evangelical  taith  is  no  lazy  or  languid  thing, 
but  an  ardent  breathing  and  thirfting  after  Divine 
grace  and  righteoufnefs :  it  looks  beyond  a  mere  par- 
don of  fin,  and  mainly  purfues  after  an  inward  parti- 
cipation of  the  Divine  nature.  The  mighty  power  of 
a  living  Faith  in  the  Love  and  Goodnefs  of  Gody  dif- 
courfed  of  throughout  the  whole  Chapter^ 

\j\J^  come  now  to  the  laft  part  of  our  Difcourfe, . 
^    *     viz,.  To  fhew  the  Way  by  which  this  God- like  and 
Gojpel-righteoufnef  is  conveighed  to  us  ^    and  that  is  by 

Faith* 


is  conVeigbed  to  us  by  Faith.  s  333 

Faith.  This  is  that  powerful  Attra<ftive  which  by  a 
ftrongand  divine  Sympathy  draws  down  the  virtue  of 
Heaven  into  the  Souls  of  men,  which  ftrongly  and 
forcibly  moves  the  Souls  of  good  men  into  a  con- 
jun&ion  with  that  Divine  goodnefs  by  which  it  lives 
and  grows :  This  is  that  Divine  Imprefs  that  invincibly 
draws  and  fucks  them  in  by  degrees  into  the  Divinity, 
and  fo  unites  them  more  and  more  to  the  Centre  ot 
Life  and  Love :  It  is  fomething  in  the  hearts  of  men 
which,  feeling  by  an  Occult  and  inward  fenfation  the 
mighty  infinuations  of  the  Divine  goodnefs,  immedi- 
ately complies  with  it ,  and  with  the  greateft  ardency 
that  may  be  is  perpetually  riling  up  into  conjuncti- 
on with  it  5  and  being  firft  begotten  and  enlivened  by 
the  warm  Beams  of  that  Goodnefs ,  italwaies  breaths 
and  gafps  after  it  for  its  conftant  growth  and  nourinV 
ment.  It  is  then  fulled  of  life  and  vivacity,  when  it 
partakes  moft  freely  of  it  t  and  perpetually  languifheth 
when  it  is  in  any  meafure  deprived  of  that  fweet  and 
pure  nourifhment  it  derives  from  it. 

But  that  we  may  the  more  clearly  unfold  this  bufi- 
nefs,  Bow  Gofpel-righteoufnefl  comes  to  be  communicated 
through  Faith ,  wefhalllay  it  forth  in  2  Particulars. 

Firft,  The  Go  (pel  lays  a  Jlrong  foundation  of  a  chear-  1, 
fu/ldependance  upon  the  Grace  and  Love  of  God^  and  af- 
fiance in  it.  We  have  the  greateft  fecurity  and  aflu- 
ranee  that  may  be  given  us  of  God's  readinefs  to  relieve 
fuch  forlorn  and  defolate  Creatures  as  we  are:  That 
there  are  no  fuch  dreadful  Fates  in  Heaven  as  are  conti- 
nually thirfting  after  the  bloud  of  finners,  infatiably 
greedy  after  their  prey,  never  fatisfiedtill  they  have 
devoured  the  Souls  of  men.  Left  we  fhould  by  fuch 
dreadful  appreheniions  be  driven  from  God,  wTe  are- 
told  of  the  Bloud  of  fyrinklwg  that  freaks  better  things. 

V  v  3  for. 


*  3  4  -®*  *^  ''**  Evangelical  fyjghteoufnefi 

for  us-,  of  a  mighty  Favourite  folliciting  our  Caufe  with 
perpetual  intercefions  in  the  Court  of  heaven  •,  of  a 
new  and  living  way  to  the  Throne  of  grace  and  to  the 
Holy  of  holies  which  our  Saviour   hath  consecrated 
through  his  flefh:  We  are  told  of  a  great  and  mighty 
Saviour  able  to  fave  to  the  utmoft  all  that  come  to  God 
by  him  :  We  heare  of  the  moft  companionate  and  ten- 
der Promifes that  may  be  from  the  Truth  it  felf,  that- 
Whofoever  comes  to  him  he  will  in  no  wife  caft  out  5  that 
They  that  believe  on  him,  out  of  them  jhould  flow  (Ir  earns 
of  living  water :  We  hear  of  the  moft  gracious  invi- 
tations that  Heaven  can  make  to  all  weary  and  heavy- 
laden  finners  to  come  to  Chrift,that  they  may  find  reft: 
The  great  Secrets  of  Heaven  and  the  Arcana  of  Divine 
Counfells  are  revealed,whereby  we  are  acquainted  that 
Glory  to  God  in  the  highe^,  Peace  on  earth,  Good  will  to- 
wards men %  are  fweetly  joined  together  in  Heavens 
harmony,  and  happily  combin'd  together  in  the  com- 
pofure  of  it's  Ditties :  That  the  Glory  of  the  Deity  and 
Salvation  of  men  are  not  altaied  by  their  union  one  with 
another,  but  both  exalted  together  in  the  moft  tran- 
fcendent  way ,  that  Divine  love  and  bounty  are  the 
fupreme  rulers  in  Heaven  and  Earth,  %  (pdiv®*  !£« 
jWtoj  t?  ^/opa ,  There  is  no  fuch  thing  as  fowre  De- 
fpight  and  Envy  lodged  in  the  bofome  of  that  ever- 
blefled  Being  above,  whofe  name  is  LOVE ,  and  all 
whofe  Difpenfations  to  the  Sons  of  men  are  but  the 
difpreadings  and  diftended  radiations  of  his  Love,  as 
freely  flowing  forth  from  it  through  the  whole  orbe 
and  fphear  of  its  creation  as  the  bright  light  from  the 
Sun  in  the  firmament,  of  whofe  benign  influences  we 
are  then  only  deprived  when  we  hide  and  withdraw 
our  felves  from  them.     We  are  taught  that  the  mild 
and  gentle  breathings  of  the  Divine  Sprit  are  moving 

up 


it  conVcighed  to  m  by  Faith.  ? ,  c 

up  and  down  in  the  World  to  produce  life,  and  to  re- 
vive and  quicken  the  Souls  of  men  into  a  feeling  fenfe 
of  a  blefled  Immortality.    This  is  that  mighty  Spirit 
that  will,  if  we  comply  with  it,  teach  us  all  things^  e- 
ven  the  hidden  things  of  God  •,  mortifie  all  the  lufts 
of  rebellious  Flefh,  and  feal  us  up  to  the  day  of  redem- 
ption.  We  are  taught  that  with  all  holy  boldnefs  we 
may  in  all  places  lift  up  holy  hands  to  God^  without  wrath 
or  doubting^  without  any  fowre  thoughts  of  God,  or 
fretfull  jealoufies,  or  harfh  furmifes.     We  can  never 
diftruft  enough  in  our  felves,  nor  ever  truft  too  much 
in  God.     This  is  the  great  Plerophory ,  and  that  full 
Confidence  which  theGofpel  every  where  feems  to 
promote :  and  (hould  I  run  through  all  the  Arguments 
and  Solicitations  that  are  there  laid  down,  to  provoke 
us  to  an  entertainment  hereof,  I  fhould  then  run  quite 
through  it  from  one  end  to  another:  it  containing  almoft 
nothing  elfe  in  the  whole  Complex  and  Body  of  it  but 
flrong  and  forcible  Motives  to  all  Ingenuous  addrejjes  to 
God,  and  the  moft  effe&ual  Encouragement  that  may 
be  to  all  chearfulldependance  on  him,  and  confident  ex- 
pectation of  all  afiftance  from  him  to  carry  on  our  poor 
endeavours  to  the  atchievment  of  BlefTednefs,  and  that 
in  the  moft  plain  and  fimple  way  that  may  be,  fine 
fraude  &  fuco,  without  any  double  mind  or  mental  re- 
fervation-,  Heaven  is  not  acquainted  fo  feelingly  with 
our  wicked  arts  and  devices.     But  it  is  very  flrange 
that  where  God  writes  Life  fo  plainly  in  fair  Capital 
letters,  we  are  fo  often  apt  to  read  Death  $  that  when 
he  tells  us  over  and  over,  that  Hell  &  deftrudlion  arife 
from  our  felves,  that  they  are  the  workmanihip  of  our 
own  hands,  we  will  needs  underftand  their  Pedegree 
to  be  from  Heaven,  and  that  they  were  conceived  in 
the  Womb  of  Life  and  Bleflednefs.    No^  but  the  Go- 

fpel 


2  2  g  How  the  true  Evangelical  T^ighteoitfriefi 

fpel  tells  us  we  are  not  come  to  Mounts  of  burnings  nor 
unto  blacknefi  and  darknef andtempefl^  &c.  Hebr.  12. 
v.  1 8.  Certainly  a  lively  Faith  in  this  Love  of  God,  and 
afober  converfe  with  his  Goodnef  by  a  cordial  enter- 
tainment and  through  perftvafion  of  it,  would  warm  and 
chafe  our  benummed  Minds,and^?v  ourHearts  frozen 
with  Self-love  5  it  would  make  us  melt  and  diffblveout 
of  all  Self-confiflencie,  and  by  a  free  and  noble  Sympa- 
thie  with  the  Divine  love  to  yield  up  our  felv.es  to  it, 
and  dilate  and  fpread  our  felves  more  fully  in  it.  This 
would  banifh  away  all  Atheifme  and  ireful  flavilli  Super- 
fihion  5  it  would  caft  down  every  high  thought  and 
proud  imagination  that  fwells  within  us  and  exalts  it 
ielf  againft  this  foveraign  Deity  5  it  would  free  us 
from  all  thofe  poor,  forry,  pinching  and  particular 
Loves  that  here  inthrall  the  Souls  of  men  to  Vanity 
and  Bafenefs  •,  it  would  lead  us  .into  the  true  liberty  of 
the  fons  of  God,  filling  our  Hearts  once  enlarged  with 
thefenfe  of  it  with  a  more  generous  and universal  leve^ 
as  unlimited  and  unbounded  as  true  Goodneisit  ielf  is. 
*  ThusA/0/^-like  converfing  with  God  in  the  Mount, 
and  there  beholding  his  glory  fhining  thus  out  upon  us 
in  the  face  of  Chrift,  we  (hould  be  deriving  a  Copy  of 
that  Eternal  beauty  upon  our  own  Souls ,  and  our 
thirftie  and  hungry  fpirits  would  be  perpetually  fuck- 
ing in  a  true  participation  and  image  of  his  glory.  A 
true  divine  Love  would  wing  our  Sou's,  and  make 
them  take  their  flight  fwifcly  towards  Heaven  and  Im- 
mortality. Could  we  once  be  throughly  podefs'd  and 
mattered  with  a  full  confidence  of  the  Divine  love,  and 
God's  readinefs  toaflift  fuch  feeble,  languifhing  crea- 
tures as  we  are,  in  our  aflays  after  Heaven  and  BleiTed- 
ne'fs,  we  fhould  then,  finding  our  felves  borne  up  by 
an  Eternal  and  Almighty  ftrength ,  dare  to  adven- 
ture 


is  conVetghed  to  m  by  F/vh.  y^n 

turecourageotifly  and  confidently  upon  the  higheft  de- 
fignes  of  Happineis,  toaflail  thekingdomeor  heaven 
with  a  holy  gallantry  and  violence,  topurfue  acouife 
of  well-doing  without  wearinefs  5  knowing  that  our 
labour  (hall  not  be  in  vain  in  the  Lord,  and  that  we  dull 
receive  our  Reward,  if  we  faint  not :  We  (liould  work 
out  our  falvation  in  the  mod  induftrious  manner,  trufl> 
ing  in  God  as  one  ready  to  inftill  ftrength  and  power  in- 
to all  the  vital  faculties  of  our  Souls:  We  (ho\x\d  prefs 
towards  the  mar £,  for  the  pri^j  of  the  high  calling  of 
God  in  Chrifi  $tfus ,  that  we  may  apprehend  that  for 
which  alfo  we  are  apprehended  ofchrifl  J>efm.  If  we  iuf- 
fer  not  our  felves  to  be  robb'd  of  this  Confidence  and 
Hope  in  God  as  ready  to  accomplifli  the  defires  of 
thofe  that  feek  after  him,  we  may  then  walk  on  ftrong- 
ly  in  the  way  to  Heaven  and  not  be  weary  •,  we  may 
run  and  not  faint.  And  the  more  the  Souls  of  men 
grow  in  this  blifsfull  perfwafion,  the  more  they  (hill 
mount  up  like  Eagles  into  a  clear  Heaven,  finding 
themfelvs  rifing  higher  and  higher  above  all  thofe  fil- 
thy mifts,  thofeclouds  and  tempefts  of  a  flav.flrFear, 
Defpair  ,  Fretfulnefs  againft  God  ,  pale  Jealoufies , 
wrathful!  and  embittered  Thoughts  of  him,  or  any 
ftruglings  or  contefts  to  get  from  within  the  verge  of 
his  Power  and  Omnifciency,  which  would  mantle  up 
their  Souls  in  black  and  horrid  Night. 

I  mean  not  all  this  while  by  this  holy  BoldneJ?  and 
Confidence  and  Prefence  of  Mind  in  a  Believer's  con- 
verge with  the  Deitie,  that  high  pitch  of  Aflurance  that 
wafts  the  Souls  of  good  men  over  the  Stygian  lake  of 
Death,  and  brings  them  to  the  borders  of  life  •,  that 
here  puts  them  into  ana&ual  pofTeflion  of  Blifs,  and 
reeftates  and  reeftabliihes  them  in  Paradife:  No, 
That  more  general  acquaintance  which  we  may  have 

X  x  with 


^  2 g  Ho®  the  trm  Evangelical  <%igbteoufnefi 

with  God's  Philanthropy  and  Bounty,  ready  to  relieve 
with  the  bowells  of  his  tender  companions  all  thofe 
ftarving  Souls  that  call  upon  him,  (  for  furely  he  will 
never  doe  lefs  for  fainting  and  drooping  Souls  then  he 
doth  for  the  young  Ravens  that  cry  unto  him  •, )  that 
converfe  which  we  are  provoked  by  the  Gofpel  to 
maintain  with  God's  unconfined  love,  if  we  underftand 
it  aright,  will  awaken  us  out  of  our  drowfie  Lethargy, 
and  make  us  aske  of  him  the  way  to  Sion  with  our  faces 
thitherward:  This  will  be  digging  up  frefh  fountains 
for  us  while  we  goe  through  the  valley  of  Baca,  where- 
by refreshing  our  weary  Souls  we  ftiall  goe  on  from 
flrength  to  flrength  until  we  fee  the  face  of  our  loving,, 
and  ever-to-be-loved,  God  in  Sion.  And  fo  I  come  to  the 
next  Particular  wherein  we  fliall  further  unfold  how 
this  God-  like  righteoufnef,  we  have  fpokenof,  is  cou- 
veighed  to  us  by  Faith  :     and  that  is  this, 
2.       A  true  Gofpel- faith  is  no  la^Je  or  languid  thing,  hut  a 
flrong  ardent  breathing  for  and  thirfting  after  divine 
Grace  and  Right e oufnefi :  it  doth  not  only  purfue  an 
ambitious  project  of  railing  the  Soul  immaturely  to  the 
condition  of  a  darling  Favourite  with  Heaven,  while  it 
is  unripe  for  it,by  procuring  a  mere  emfty  Pardon  of  fin  5 
it  defires  not  only  to  ftand  upon  clear  terms  with  Hea- 
ven by  procuring  the  croflingof  all  the  Debt-books  of 
our  fins  there  5  but  it  rather  purfues  after  an  Internal 
participation  of  the  Divine  nature.    We  often  hear  of 
a  Saving  Faith  $  and  that,  where  it  is,  is  not  content  to 
wait  for  Salvation  till  the  world  to  come  5  it  is  not  pa- 
tient of  being  an  Expe&ant  in  a  Probationerfhip  for  it 
untill  this  Earthly  body  refignes  up  all  it's  worldly 
intereft,  that  fo  the  Soul  might  then  come  into  its 
room :  No ,  but  it  is  here  perpetually  gafping  after 
it,  and  effecting  of  it  in  a  way  of  ferious  Mortification 

and 


is  convened  to  Ud  l>y  Faith*  ~? 

and  Self-denial :  it  enlarges  and  dilates  icfelf  as  much 
as  may  be  according  to  the  vaft  dimenfions  of  the  Di- 
vine love,  that  it  may  comprehend  the  height  and  defth} 
the  length  and  breadth  thereof,  and  fill  the  SouL  vviiere 
it  is  feated,  with  all  the  fullnefi  of God :  it  breeds  a 
ftrongand  unfatiable  appetite  where  it  comes  after  true 
Goodnefs.     Were  Itodefcribe  it,  I  fliould  doeitnQ 
otherwife  then  in  the  language  of  the  Apoftle-,  It  is  that 
whereby  we  live  in  Chrtft,  and  whereby  he  lives  in  us  -7 
or,  in  the  dialed  of  our  Saviour  himfelf,  Something  fp 
powerfully  fucking  in  the  precious  influences  of  the 
Divine  Spirit,  that  the  Soul  where  it  is,  i$  continually 
flowing  with  living  waters  iflfuing  out  of  itfelf.     AJ°hnr#  ** 
truely-believing  Soul  by  an  ingenuous  affiance  in  Goi 
and  an  eager  thirft  after  him  is  alwaies  fucking  from  the 
full  breafts  of  the  Divine  love  ;  thence  it  will  not  part, 
for  there,  and  there  only,  is  its  life  and  nourifhment ; 
it  ftarves  and  faints  away  with  grief  and  hunger,  when- 
foever  it  is  pull'd  away  from  thence  .  it  is»  perpetually 
hanging  upon  the  arms  of  Immortal  Goodnefs,  fojr 
there  it  finds  its  great  ftrength  lies-,  and  as  much  as  may 
bearmes  it  felf  with  the  mighty  Power  of  God,  by 
which  it  goes  forth  like  a  Gyant  refreshed  with  wine  tp 
run  that  race  of  Grace  &  Holinefs  that  leads  to  the  true 
Elyfuim  of  Glory,  and  that  heavenly  Canaan  which  is 
above.     And  whenfoever  it  finds  it  felf  enfeebled  ia 
its  difficult  Confli<&  with  thofe  fierce  and  furious  Cor- 
ruptions, thofe  tall  fons  of  Anak^  which  arifing  from 
our  terrene  and  fenfual  affe&ions  doe  here  encounter  it 
in  the  Wildernefs  of  this  world  •   then  turning  it  felf 
to  God ,  and  putting  it  felf  under  the  conduft  of  the 
Angel  of  his  prefence,  it  finds  it  felf  prefently  out  of 
weaknefs  to  become  ftrong,  enabled  from  above  to  put 
to  flight  thofe  mighty  armies  of  the  aliens.     True 

X  x  2  Faith 


^40  How  the  true  Evangelical  (Rjshttoufmfi 

.  Faiths  ( if  you  would  know  its  rife  and  pedegree )  it  is 
begotten  of  the  Divine  bounty  and  fulnefs  manifefting 
it  felf  to  the  Spirits  of  men  3  and  it  is  conceived  and 
brought  forth  by  a  deep  and  humble  fenfe  of  Self -indi- 
gency and  Poverty.  Faith  arifes  out  of  Self-examina- 
tion) feating  and  placing  it  felf  in  view  of  the  Divine 
plenitude  and  Allfufficiency  -,  and  thus  (that  I  may  "bor- 
row thofe  words  of  S.  Paul)  rve  received  the  fentence  of 
death  in  our  felves,  that  we  jhould  not  trufl  in  our  felves 
but  in  him.  The  .more  this  Senfual ,  Brutifli  and  Self- 
Central  life  thrives  and  profpers  ,  the  more  divine 
Faith  languifheth  5  and  the  more  that  decays,  and  all 
Self  feeling,  Self  love,  and  Selffufficiency  pine  away  , 
the  more  is  true  Faith  ted  and  nourished,  it  grows  more 
vigorous:  and  as  Carnal  life  wafts  and  confumes,  fo  the 
more  does  Faith  fuck  in  a  true  divine  and  fpiritual  life 
from  the  true  Ao<io£aw  who  hath  life  in  himfelf,  and 
freely  beftowes  it  to  all  thofe  that  heartily  feek  for  it. 
When  the  Divinity  united  it  felf  to  Humane  nature  in 
theperfon  of  our  Saviour,  he  then  gave  mankind  a 
pledge  and  earneft  of  what  he  would  further  doe  there- 
in, in  alluring  of  it  into  as  near  a  conjunftion  as  might 
be  with  Himfelf,  and  in  difpenfing  and  communicating 
himfelf  to  Man  in  a  way  as  far  correfpondent  and  a- 
greeableas  might  be  tothatfirft  Copy.  And  there- 
fore we  are  told  of  Chrifi  being  formed  in  us,  and  the 
Spirit  of  Chrifi  dwelling  in  us  ;  of  our  being  made  con- 
formable to  him^  of  havtng  fellow jhip  with  him,  of  being 
as  he  was  in  this  world,  of  living  in  him  and  his  living 
in  US)  of  dyings  and  rifmg  Again,  and  afcending  with 
him  into  Heaven,  and  the  like :  becaufe  indeed  the  fame 
Spirit  that  dwelt  in  him,  derives  it  felf  in  its  mighty 
Virtue  and  Energy  through  all  believing  Souls,  lhaping 
them  more  and  more  intoajuft  refemblance  andcon- 

formitie 


is  conVctghed  to  lis  by  faith.  ->  4  \ 

formitie  to  him  as  the  firft  Copy  &  Pattern  :  Whence  ^ 
it  is  that  we  have  fo  many  waies  of  unfolding  the  Union 
between  Chrift  and  all  Believers  fet  forth  in  the  Go- 
fpel.  And  all  this  is  done  for  us  by  degrees  through 
the  efficacy  of  the  Eternal  fpirit,  when  by  a  true  Faith 
we  deny  our  (elves  and  our  own  Wills,  fubmit  our 
feves  in  a  deep  fcnfe  of  our  own  folly  and  weaknefs  to 
hisWifdome  and  Power,  comply  with  his  Will,  and 
by  a  holy  affiance  in  him  fubordinate  our  felves  to 
his  pleafure :  for  thefe  are  the  Vital  ads  of  a  Gofpel- 
Faith. 

And  according  to  this  which  hath  been  faid  I  fuppofe 
we  may  fairly  glofs  upon  S.Paul's  Difcourfes  which  fo 
much  prefer  Faith  above  Works.  We  muft  not  think  in 
a  Gyant-like  pride  to  fcale  the  walls  of  Heaven  by  our 
own  Works,  and  by  force  thereof  to  take  the  ftrong 
Fort  of  B'eifednefs,  and  wreft  the  Crown  of  Glory 
out  of  God's  hands  whether  I&e  will  or  no.  We  muft 
not  think  to  commence  a  fuit  in  Heaven  for  Happinefs 
upon  fuch  a  poor  and  weak  plea  as  our  own  External 
compliance  with  the  old  Law  is.  We  muft  not  think  to 
deal  with  God  in  the  Method  of  Commutative  tfujlice^ 
and  to  challenge  Eternal  life  as  the  juft  Reward  of  our 
great  Merit  s^  and  the  hire  due  to  us  for  our  labour  and 
toil  we  have  took  in  God's  Vineyard.  No,  Godr*- 
fifis  the  proud,  hut  gives  grace  to  the  humble  :  it  muft 
be  an  humble  and  Self-denying  addrefs  of  a  Soul  diffol- 
ved  into  a  deep  and  piercing  fenfe  of  its  own  Nothing- 
nefs  and  unprofitablenefs,  that  can  be  capable  of  the 
Divine  bounty  :  he  fills  the  hungry  with  good  things y 
hut  the  rich  he  fends  empty  away.  They  are  the  hun- 
gry andthirfty  Souls,  al waies  gafping  after  the  living 
fprings  of  Divine  grace,  as  the  parched  ground  in 
the  defert  doth  for  the  dew  of  Heaven,  ready  to  drink 

X  x  3  them 


34x  ^cw  tit trueEvangclkal tfjgkteoufmfl y  &c. 

them  inbyaconftant  dependanceuponGocUSouls  that 
by  a  living  5  watchfull  and  diligent  Faith  fpreading 
forth  themfelves  in  all  obfequious  reverence  and  love 
of  him,  wait -upon  him  as  the  Eyes  of  an  handmaid 
wait  on  the  hand  of  her  Miftrefs :  Thefe  are  they  that 
he  delights  to  fatiate  with  his  goodnefs.  Thofe  that 
being  matter' d  by  a  ftrong  fenfe  of  their  own  indigen- 
cy, their  pinching  and  preffing  povertie,  and  his  All- 
fufficient  fulnefs,  truft  in  him  as  an  Almighty  Saviour, 
and  inthemoft  ardent  manner  purfue  after  that  Per- 
fection which  his  grace  is  leading  them  to-,  thofe  that 
cannot  fatisfie  themfelves  in  a  bare  performance  of 
fome  External  ads  of  righteoufnefs ,  or  an  External 
obfervance  of  a  Law  without  them  3  but  with  the  moft 
greedy  and  fervent  ambition  purfue  after  fuch  an  ac- 
quaintance with  his  Divine  Spirit  as  may  breath  an  in- 
ward life  through  all  the  powers  of  their  Souls,  and 
beget  in  them  a  vital  farm  and  foul  of  Divine  good- 
nefs ^  Thefe  are  the  ftiritual  feed  of  faithful  Abraham, 
the  fons  of  the  Free- woman  and  heirs  of  the  promifes, 
to  whom  all  are  made  Tea  and  Amen  in  Chrift  £efus  5 
Thefe  are  they  which  fhall  abide  in  the  houfe  for  ever , 
when  the  fons  of  the  Bond-woman ,  thofe  that  are 
only  Arahtan  profelytes,  (hall  be  caft  out. 


Ghap, 


How  the  U  fidtrtdhjng  of  Chrijl,  &cc.  ,a* 


Chap.   VII. 

An  Appendix  to  the  foregoing  Dtfcourfe^  How  the 
whole  bufinefs  and  Undertaking  of  Chrift  is  emi- 
nently available  both  to  give  full  relief  and  eafeto 

-  our  Minds  and  Hearts,  and  alfo  to  encourage  us  to 
Godlinefs  or  a  God-like  righteoufnefs ,  briefly  re- 
frefentedin  fundry  Particulars. 

UOR  the  further  illuftration  of  feme  things  efpeci- 
*•  ally  in  the  latter  part  of  this  Difcourfe,  it  may  not 
be  amifs  in  fome  Particulars  (which  might  eafily  be  en- 
larged )  to  fliew  How  the  Undertaking  of  Chrijl  ( that 
Great  Objeft  of  Faith)  is  greatly  advantageous  and 
available  to  the  giving  full  relief  and  eafe  to  our  Minds 
and  Hearts^  and  alfo  to  the  encouraging  us  to  Godltnef^ 
or  a  true  God-like  right e$ufnef. 

In  the  General  therefore  we  may  confider.  That  full 
and  evident  aflurance  is  given  hereby  to  the  world, 
That  God  doth  indeed  fee k  the  faving  of  that  which  is 
loft  •,  and  men  are  no  longer  to  make  any  doubt  or 
fcruple  o£4f.  Now  what  can  we  imagine  more  avail- 
able to  carry  onaDefigne  of  Godlinefe,  and  torouze 
duland  languid  Souls  to  an  effe&ual  minding  of  their 
own  Salvation,  then  to  have  this  News  founding  in 
their  Ears  by  men  that  (at  the  firft  promulgation  there- 
of) durft  tell  them  roundly  in  the  Name  of  God,  that 
God  required  them  every  where  to  repent,  for  that  his 
Kingdome  of  grace  was  now  apparent  5  and  that  he  was 
not  only  willing ,  but  it  was  his  gracious  defigne  to  fave 
&  recover  loft  Sinners  who  had  forfaken  his  Goodnefs? 

Particularly, 


*  44  How  the  Undd  taking  of  Chrift 

Particularly,  That  the  whole  bufinefs  of  Chrift  is 
very  advantageous  for  this  purpofe,  and  highly  ac- 
commodate thereto,  may  appear  thus  : 

i.  We  are  fully  affured  that  God  hath  this  forementi- 
oned  defigne  upon  loft  men,  becaufe  here  is  one  (  vt^. 
Chrift)  that  partakes  every  way  of  Humane  Nature^ 
whom  the  Divinity  magnifies  it  felf  in,  and  carries 
through  this  world  in  Humane  infirmities  and  Suffe- 
rings to  Eternal  glory :  a  clear  manifeftation  to  the 
World  that  God  had  not  caft  off  Humane  Nature^  but 
had  a  real  mind  to  exalt  and  dignifie  it  again. 

im  The  way  into  the  Holy  of  holies  or  to  Eternal  hap- 
pinefs  is  laid  as  ofej^as  may  be  by  Chrift,  in  his  D^- 
ctrine^  Life^  and  Death  :  in  all  which  we  may  fee  with 
open  face  what  Humane  Nature  may  attain  to,  and  how 
it  may  by  Humility ,  Self-denial  and  divine  Love,  a 
Chrift-likelife,  rife  up  above  all  viiible  heavens  into 
a  ftate  of  Immortal  glory  and  blifs. 

3#  Here  is  a  manifeftation  of  Love  given,  enough  to 
than  all  the  icincfi of  mens  hearts  which  Self- love  had 
quite  frozen  up :  For  here  is  One  who  in  Humane  Na- 
ture moft  heartily  every  where  denying  himftlf,  is  rea- 
dy to  doe  any  thing  for  the  good  .of  Mankind,  and  at 
laft  gives  up  his  life  for  the  fame  pupofe  ^  and  that  ac- 
cording to  the  good  will  and  pleafure  of  that  Eternal 
love  which  ft  loved  the  World,  that  he  gave  this  belo- 
ved and  his  only-begitten  Son,  that  rvhofoever  believeth 
in  him,jhould  not  fcrijh,  but  have  everlafiing  life, 

4#  Whereas  every  Penitent  Sinrter  carries  a  fenfe  of 
Guilt  w^ox\  his  own  Confcience,  is  apt  to  Jhrink  with 
cold  chill  fears  of  offended  Majefty,  and  to  dread  the 
thoughts  of  violated  Juftice :  He  is  affured  that  Chrift 
hath  laid  down  his  life,  and  thereby  made  propitiation 
&  atonement  for  fin^That  He  hath  laid  down  his  life  for 

the 


gives  relief  and  eafe  to  our  Minds,  Sec.  V4  r 

the  Redemption  of  him  5  and  fo  in  chrift  we  have  Re- 
demftiowihrmgh  his  bloud,  even  theforgivenej?  of  fins. 
Thus  may  the  Hearts  of  all  Penitents,  troubled  at  fir  ft 
with  fenfe  of  their  own  guilt ,  be  quieted,  and  fully 
eftablilht  in  a  living  Faith  andHope  in  an  Eternal  good- 
nefs  •,  feeing  how  their  Sins  are  remitted  through  the 
bloud  of  Jefus  that  came  to  die  for  them  and  fave 
them ,  and  through  his  bloud  they  may  have  free  ac- 
cefs  unto  God. 

Seeing  Sin  and  Guilt  are  apt  continually  to  beget  a  J. 
jealoufie  of  God's  Majefty  and  Greatneft,  from  whom 
the  Sinner  finds  himfelf  at  a  vaft  diftance,  he  is  made  ac- 
quainted with  a  Mediator  through  whom  he  may  ad- 
drefs  himfelf  to  God  without  this  jealoufie  or  doubting-, 
for  that  this  Mediator  likewife  is  one  of  Humane  Na- 
ture, that  is  highly  beloved  and  accepted  of  God,  he 
having  fo  highly  pleafed  God  by  performing  his  Will 
in  all  things.     Certainly  it  is  very  decorous  and  much 
for  the  Eafe  of  a  Penitent's  mindy  (as  it  makes  alfo  for 
the  dijparagement  of  Sin  )  that  our  AddrefTes  to  God 
fliould  be  through  a  Mediator.    The  Platonifts  wifely 
obferv'd  that  between  the  Pure  Divinity  and  Impure 
Sinners  as  there  is  no  Union,  fo  no  Communion:  it 
is  very  agreeable  every   way  and  upon  all  accounts, 
that  they  who  in  themfelves  are  altogether  unworthy 
and  under  demerit,  fhould  come  to  God  by  a  Mediator, 
Thus  the  Scripture  every  where  feems  to  reprefent 
and  hold  forth  Chrift  in  the  forenamed  Particulars, 
(  without  defcending  into  Niceties  and  Subtilties,  fuch 
as  the  School-men  and  others  from  them  have  trou- 
bled the  World  with )  in  a  very  full  and  ample  manner, 
that  fo  the  Minds  of  true  Believers  ( that  are  willing 
to  comply  with  the  Ptfrpofe  of  God  for  their  own  E- 
teroal  peace )    might  in  all  Cafes  find  fomething  in 

Yy  Chrift 


346  Hol0  the  Undertaking  of  Chrift  Sec. 

Chrift  for  their  relief,  and  make  ufe of  himas  much  as 
may  be  to  encourage  and  help  on  Godlinefs :  for  by 
this  whole  Undertaking  of  Chrift  manifefted  in  the 
GofpelGod  would  have  to  be  underftood  Full  relief  of 
Mind  and  Eafe  of  Conscience,  asalfo  all  Encouragement 
to  Godlinef ,  and  Disparagement  of  Sin.  And  indeed 
the  whole  bufinefs  of  Chrift  is  the  greatefl  Blow  to  Sin 
that  may  be^  For  theWorldis  taught  hereby,that  there 
is  no  Sinning  upon  cheap  and  eafie  terms :  men  may  fee 
that  God  will  not  return  fo  eafily  into  favour  with  Sin- 
ners ♦,  but  he  will  have  his  Righteoufnefs  acknowledg- 
ed, and  likewife  their  own  Demerit.  And  this  Ac- 
knowledgment he  is  once  indeed  pleafed  to  accept  of: 
in  the  perfon  of  our  Saviour  :  yet  if  men  will  not  now 
turn  to  him,  and  accept  his  favour,  they  muft  know 
that  there  is  no  other  Sacrifice  for  Sin. 

By  thefe  Particulars  we  have  briefly  touch' d  upon 
(to  name  no  more)  it  may  appear  ,  That  when  we  look 
into  the  Gofpel,  we  are  taught  to  believe  that  Chrift 
hath  done,  according  to  the  good  pleafure  of  God? 
every  thing  for  us  that  may  truly  relieve  our  Minds,  and 
encourage  us  to  Godlinef,  a  God- like  Righteoufnefs  far 
exceeding  the  righteoufnefs  of  the  Scribes  and  Pha- 
rifees, 


A! 


J  Difcovery  of 

TheSHoRTNEss  and  Vanity 

of  a 

Pharifaick  Righteoufnefs : 

on, 
An  Account  of  the  Falfe  Grounds  upon 

which  Men  are  apt  vainly  to  conceit 

themfelves  to  be  Righteous. 


Luke    1 6.   15. 
An d  he  faid  unto  the  Vharifees  y  Ye  are  they  which  juftifie  your 
J elves  before  men  •  but  God  knoweth  your  Hearts  :  for  thai 
which  is  highly  ejteemed  amongft  meny  is  abomination  in  the 
fight  of  God. 


Epiphanius  inHaeref.  59.  j£*  KaSitjaV. 
Uxs  0  tcLulov  ^roCpYivoA  j^rSrtgpV,    ctqgiSixflQv  eocvlov  nXeiM 

Renatus  Des  Cartes  in  Epiftol.  ad  Princ.  Elizabetham. 

Nulti  facilius  ad  magnam  Tietatis  famam  ferveniunt  *> 
qttam  Superjlitzofi  vel  Hypocrit*. 


w*- 


Yy2 





THE  349 

Shortness  and  Vanity 

of 

A  Pharifaick  Righteoufnefs ,. 

Difcovered  in  a  Difcourfe  upon 

Matthew  19.20,21. 

Theyoung  man  faith  unto  bimy  J II  tbefe  things  have 
1  kept  from  my  youth  up :  what  lack  I  yet  ? 

Jefm  faith  unto  him r  if  thou  wilt  be  perfeElygoand 
fell  that  thouhafi}  and  give  it  to  the  Toor^  and  thou 
fruit  have  treajure  in  HeaVen ;  and  come  and  follow  me. 

Chap.  I. 

A  General  account  of  mens  Miftakes  about  Religion*, 
Men  are  no  where  more  la\y  andjluggijh,  and  more  apt 
to  delude  themselves  5  then  in  matters  of  Religion. 
The  Religion  if  moftmen  is  but  an  Image  and  Re  fern- 
blance  of  their  own  Fanftes.  The  Method  propounded 
for  difcourfing  upon  thofe  words  in  S.  Matthew.  1 .  To 
difcovcr  fome  of  the  Miftakes  and-  Falfe  Notions 
about  Religion.  2.  To  difcover  theReafon  of  thefe 
Miftakes.     A  brief ?  Explication  of  the  Words. 

S  there  is  no  kind  of  Excellency  more  gene- 
rally pretended  to  then  Religion^  fo  there  is 
_  _        none  lefs  known,  or  wherein  men  arc  more 
apt  to  delude  themfelves,   Every  one  is  ready  to  lay 

Y  y  3  claim, , 





350  Yhe  Jhwtnefi  of  a  Pharilaick  Qighteoufnefi 9 

claim.,  and  to  plead  a  Right  in  it  $  (like  the  Bat  in  the 
Jewifh  fable,  that  pretended  the  Light  was  hers,  and 
complain  d  of  the  unjuft  detainment  thereof  from  her*,) 
but  few  there  are  that  underftand  the  true  worth  and 
pretioufnefs  of  it.  There  arefome  Common  Notions 
and  a  Natural  injlinB  of  Devotion  feated  in  the  Minds 
of  men,  which  are  ever  and  anon  roving  after  Religion  $ 
and  as  they  cafuallyand  fortuitoufly  ftartupany  Mo- 
dels and  Ideas  of  it,  they  are  prefently  prone  to  be- 
lieve themfelves  to  have  found  out  this  only  Pearl  of 
price  :  the  Religion  of  moft  men  being  indeed  nothing 
elfe  but  fuch  a  Strain  and  Scheme  of  Thoughts  and  Ac~li- 
ons^  as  their  Natural  propenfions,  fway'd  by  nothing 
elfe  but  an  Inbred  belief  of  a  Deity,  accidentally  run 
into  5  nothing  elfe  but  an  Image  and  Refemblance  of 
their  own  Fanfies  which  are  ever  bufie  in  painting  out 
themfelves  •,  which  is  the  reafon  why  there  are  as  ma- 
ny Shapes  and  Features  of  Religion  painted  forth  in 
the  Minds  of  men,  as  there  are  various  Shapes  of 
Faces  and  Fanfies.  Thus  men  are  wont  to  fafhion 
and  limne  out  their  Religion  to  themfelves  in  a  ftrange 
and  uncouth  manner,  as  the  Imaginations  of  men  in 
their  Dreams  are  wont  to  represent  monftrous  and 
hideous  (hapes  of  things  that  no  where  elfe  appear  but 
there.  And  though  fome  may  (eem  to  themfelves  to 
have  afcended  up  above  this  Low  region,  this  Vulgar 
ftate  of  Religion  §  yet  I  doubt  they  may  ftill  be  wrap'd 
up  in  Clouds  and  darknefs ,  they  may  ftill  be  but  in  a 
Middle  region^  like  wandring  Meteors  that  have  not 
yet  fhak'd  off  that  grofs  and  earthly  Nature  which  will 
atlaft  force  them  again  downwards.  There  maybe 
J  fome  who  may  arrive  at  that  Book-skill  and  learning 
in  Divine  Myfteries,  that  with  zPharifaick  pride  looking 
down  upon  the  rude  and  vulgar  fort  of  men,  may  fay, 

*  This 


or,  An  account  of  mens  Mijiakes  about  %t\is%on.  r<t\ 

*Thi$  people  that  knows  not  the  Law  are  cut -fed  •  who*  John  7. 
themfelves  yet  converfe'  only  with  an  aiery  Ghoft  and 
fhadow  of  Religion :  though  the  Light  of  divine  truth 
may  feem  to  (hine  upon  them,  yet  by  reafon  of  their 
dark  and  opacous  hearts,  it  fhines  not  into  them  :  They 
may  ,  like  this  dark  and  dull  Earthy  be  fuperficially 
guilded,  and  warmed  too,  with  its  beams,  and  yet 
the  impreffions  thereof  doe  not  pierce  quite  through 
them.  There  may  be  many  fair  Semblances  of  Reli- 
gion where  the  Subjlance  and  Power  of  it  is  not.  We 
ihall  here  endeavour  to  difcover  fome  of  them  which 
may  feem  mojl  ftecious^  and  with  which  the  weak  Un- 
der (landings  of  men  (which  are  no  where  more  lazy  and 
fluggifh  then  in  matters  of  Religion )  are  moft  apt 
U  he  deluded;  and  then  difcover  the  Reafon  of  thefe 
Mi/lakes. 

For  which  purpofe  we  have  made  choice  of  thefe 
Words,  wherein  we  find  a  young  Pharifee  beginning 
to  fwell  with  a  vain  conceit  of  his  good  eftate  towards 
God>  looking  upon  himfelf  as  being  already  upon  the 
Borders  of  Perfection,  havingfrom  his  youth  up  kept 
onaconftant  courfeinthe  way  of  God's  Commande- 
ments  5  he  could  not  now  be  many  miles  from  the  land 
of  Canaan^  if  he  were  not  already  pafled  over  Jordan  y 
he  thought  himfelf  to  be  already  in  a  ftate  of  Perfecti- 
on, or  at  leaft  within  fight  of  it:  and  therefore  ma- 
king account  he  was  as  lovely  in  our  Saviours  eyes  as 
he  was  in  his  own,  asks  him,  what  lack  I  yet  ? 

For  the  underftanding  of  which  we  muft  know  the 
Jewes  were  wont  to  diftinguifh  Righteous  men  into 
two  forts,  izrpTi  and  E3*niOJ  Dxpn&  to  which  this 
Quere  of  his  feems  to  refer,  as  if  he  had  faid,  Having 
kept  all  God's  commandements,  fure  my  Good  deeds 
eannot  only  ovev-ballance  my  Evil,  no,  but  they  rather 

fill.  • 


3  5  £  ^e  frortnefi  of  a  Pharifaick  Wjgkcoufnefi  y 

fill  both  the  fcales  of  the  Divine  ballance  -y  I  have  no 
Evil  deeds  to  weigh  againft  them :  what  therefore  caa 
I  want  of  the  end  and  fcope  of  the  Divine  Law,  which 
is  to  make  men  perfedt,  feeing  I  have  guided  my  whole 
life  from  my  youth  up  by  the  Precepts  of  it  f  To 
which  our  Saviour  replies ;  if  thou  wilt  be  perfect,  go 
and  fell  that  thou  haft,  and  give  to  the  poor,  and  thou 
Jhalt  hdve  treasure  in  heaven  :  and  come  and  follow  me. 
Which  words  I  can  neither  think  to  be  Spoken  as  Con- 
silium perfeffionis  in  the  Papal  fenfe,  nor  yet  only  as  a 
particular  and  (fecial  Precept  $  but  rather  by  way  of 
Convi&ion:  So  that  the  full  fenfe  and  importance  of 
our  Saviours  fpeechfeeras  to  be  this,  viz.  A  mere  Con- 
formity of  the  Outward  man  to  the  Law  of  God  is  not 
fufficient  to  bring  a  man  to  Eternal  life ;  but  the  in- 
ward man  alfo  muft  deeply  receive  in  the  ftamp  and  im- 
preflion  of  the  Divine  Law,  fo  as  to  be  made  like  to 
God.  True  Perfe&ion  is  not  confident  with  any  Ter- 
rene loves  or  Worldly  affe&ions :  This  Mundane  life 
and  fpirit  which  a&s  fo  ftronglyand  impetuoufly  in 
this  lower  world,  muft  be  crucified:  The  Soul  muft 
be  wholly  diffolved  from  this  Earthy  body  which  it 
is  fo  deeply  immerft  in,  while  it  endeavours  to  enlarge 
its  forry  Tabernacle  upon  this  material  Globe,  and  by 
a  holy  abftradtion  from  all  things  that  pinion  it  to 
Mortality,  withdraw  it  felf  and  retire  into  a  Divine  fo- 
Htude.  If  thou  therefore  wert  in  a  ftate  of  Perfection^ 
thou  wouldeft  be  able  at  the  fir  ft  call  from  God  to  re- 
figne  up  all  Intereft  here  below,  to  quitt  all  claim, 
and  to  difpofe  of  thy  felf  and  all  worldly  enjoyments 
according  to  his  pleafare  without  any  relu&ancy^  and 
some  and  follow  me.  And  this  I  think  was  the  true 
Scope  of  our  Saviours  anfvver^  which  proved  a  real  De- 
monftration,  as  it  appears  in  the  fequel  of  the  Story, 

that 


or j  An  account  of  mens  Mi/lakes  about  Gfjligioi.  5  ^  r 

that  this  confident  Pharifee  had  not  yet  attained  to 
thofe  mortified  affections  which  are  requifite  in  all  the 
Candidates  of  true  Bleffednefs  5  but  only  cheated  his 
own  Soul  with  a  bare  External  appearance  of  Religion^ 
which  was  not  truly  feated  in  his  Heart :  and  I  doubt 
not  but  many  are  ready  upon  as  flight  Grounds,  and 
with  as  much  confidence,  to  take  uphisQuere,  What 
lack  I  yet  ? 

We  fhall  therefore  in  the  firft  place,  according  to 

what  we  promifed,  inquire  into  fome  of  thofe  falfe  Pre- 

.  tences  which  men  are  apt  to  make  to  Happinefs,  and 

fliew  in  four  Particulars  how  Religion  is   miftaken. 


C  HAP,    II. 

An  Account  of  mens  Miftakes  about  Religion  in  4  Parti- 
culars. 1.  A  Partial  obedience  to  fome  Particular 
Precepts.  The  Falfe  Spirit  of  Religion  (fiends  it  f elf 
in  fome  Particulars^  is  confind^  is  overfwayed  by  fome 
prevailing  Lufl.  Men  of  this  (pirit  may  by  fome  Book- 
skilly  and  a  \eal  about  the  Externals  of  Religion^  loofe 
the  fenfe  of  their  own  Guiltinefi^  and  of  their  defici- 
encies in  the  Effentials  of  Godlinefs,  and  fanfy  them- 
felves  nearly  related  to  God,  Where  the  true  Spirit  of 
Religion  is  it  informs  and  actuates  the  whole  man^  it 
will  not  be  confin  d^  but  will  be  abfolute  within  #*,  and 
not  fuffer  any  corrupt  Inter  eft  to  grow  by  it. 

'""PH  E  Firft  is,  A  Partial  obedience  to  fome  Particular   1, 
-*■    Precepts  of  Gods  law.  That  arrogant  Pharifee  that 
could  lift  up  a  bold  face  to  heaven,  and  thank  God  he 
was  no  Extortioner,  nor  unjuft,  no,r  guilty  of  any 
Public  an- fins ,    found  it  eafie  to  perfwade  himfelf 

N  Z  z  that 


2  k  4  The  flmimf  °f  a  Pharifaick  lijghtecufnefi, 

that  God  juftified  him  as  much  as  he  did  himfelf.. 
It  was  a  vulgar  Rule  given  by  the  Jewifh  Do&ors, 
which  I  fear  too  many  live  by ,  That  men  fhould  Jingle 
out  fome  one  Commandement  out  of  Gods  law,  and  there- 
in e/pe  daily  exercife  themfelves^  that  fo  they  might  make 
God  their  friend  by  that^  left  in  others  they  fhould  too 
much  difileafe  him.  Thus  men  are  content  J^^^p, 
to  pay  God  their  Decim**,  and  Sepima  of  their  lives 
too,  if  need  be,  fo  that  they  may  without  fear  of  fa- 
criledge,  or  purloining,  as  they  fuppofe,  from  him,  en- 
joy all  the  reft  to  themfelves  :  But  they  are  not  will-  * 
ing  to  confecrate  their  whole  lives  to  him,  they  are  a- 
fraid  left  Religion  fhould  incroach  too  much  upon 
them,  and  too  bufily  invade  their  own  rights  and  li- 
berties, as  their  Selfifh  Spirit  calls  them. 

There  are  fuch  that  it  may  be  think  themfelves  will- 
ing that  God  fhould  have  his  due,fo  be  it  he  will  alfo  let 
them  enjoy  their  own  without  any  lett  or  moleftation  5 
but  they  are  very  jealous  left  he  fhould  incroach  too 
much  upon  them,  and  are  carefull  to  maintain  a  Meum 
and  Tuum  with  Heaven  it  felf,  and  to  fet  bounds  to 
God's  prerogative  over  them,  left  it  fhould  fwell  too 
much ,  and  grow  too  mighty  for  them  to  maintain 
their  own  Priviledges  under  it.  They  would  fain  un- 
derftand  themfelves  to  be  free-born  under  the  domini- 
on of  God  himfelf^  and  therefore  ought  not  to  be 
compelled  to  yield  obedience  to  any  fuch  laws  of  his  as 
their  own  private  feditious  Lufts  and  Paflions  will 
not  fuffer  them  to  give  their  confent  unto* 

There  be  fuch  who  perfwade  themfelves  they  are 
well-affefted  to  God,  and  willing  to  obey  his  Com- 
mandements,  but  yet  think  they  muft  not  be  uncivil 
to  the  World  ^  nor  fo  bafe  and  cowardly  as  not  to  main- 
tain their  own  credit  and  reputation  with  a  due  re- 
venge 


ory  An  Account  of  mens  M'tftakes  about  ^eligion^         j  *  ^ 

vengeupon  thofethat  fcem  to  impair  it-,  orfo  much 
forget  themfelves,  as  not  to  comply  with  the  guife  and 
fafliion  of  this  world  fo  far  as  it  may  make  for  their 
own  emolument  or  preferment.  Such  as  thefe,  that#are 
no  faft  friends  to  Religion,  can  eafily  find  fome  Pofiern- 
doretoflip  out  by  into  this  World  :  and  while  they 
either  doe  fome  conftant  homage  to  Heaven  in  the  ex- 
ercifeand  performance  of  fome  Duties  of  Religion,  or 
abftain  from  fuch  Vices  as  the  common  opinions  of  men 
brand  with  infamie ,  or  can  fanfie  themfelves  to  be 
marked  out  with  fome  of  thofe  Characters  which  they 
have  learned  from  Books  or  Pulpit-difcourfes  to  be  the 
Notes  of  God's  children  and  juftified  perfons;  they  grow 
big  with  Self-conceit ,  and  can  eafily  find  out  fome 
handfome  piece  of  Sophiftry  and  cunning  Topick  to 
delude  themfelves  by,  in  indulging  fome  beloved  Luft 
or  other:  They  can  fometimes  beat  down  the  price  of 
other  mens  religion,  toinhance  the  value  of  their  own  5 
or  it  may  be  by  a  burning  and  fiery  zeal  againft  the  Opi- 
nions and  deportments  of  others  that  are  not  of  their 
own  Sed,  they  may  loofe  thefenfe  of  all  their  own 
guiltinefs.  TheDifciples  themfelves  had  almoft  for- 
gotten the  mild  and  gentle  Spirit  of  Religion^n  an  over- 
hafty  heat  calling  for  Fire  down  from  heaven  upon 
thofe  whom  they  deemed  their  Matter' s  enemies. 

Sometimes  a  Partial  fpirit  in  Religion,  that  fpends  ic 
fclf  only  in  fome  Particulars,  miftakes  the  fair  com- 
plexions of  Good  nature  for  the  true  face  of  Vertue  5 
and  a  good  Bodily  temperament  will  ferveit,  as  a  flat- 
tering glafs,  to  beftow  beauty  upon  a  deformed  and  mif- 
fhapen  Mind,  that  it  may  feem  vertuous.  But  it  is  not  a 
true  Spirit  of  Religion,  whatfoever  thofe  wanton  wits 
may  call  it,  that  is  thus  Particular  and  confind.  No, 
that  is  oi  a  fubtile  and  working  nature,  it  will  be  fearch- 

Zza  ing 


356  The  Jhorlnef  of  a  Pharifaick  QHjghteoufnejS , 

ing  through  the  whole  man,  and  leave  nothing  unin- 
formed by  it  felftas  it  is  with  the  Soul  that  runs  through 
all  the  portions  of  Matter  and  every  member  of  the 
Body.  Sin  and  Grace  cannot  lodge  together,  they  can- 
not divide  and  (hare  out  between  them  two  feveral  Do- 
minions in  one  Soul. 

What  is  commonly  faid  of  Truth  in  general,  we  may 
fay  more  efpecially  of  true  Goodnefs,  magna  efi,  &  pr<e- 
valebit :  it  will  lodge  in  the  Souls  of  men,  like  that 
mighty,  though  gentle,  Heat  which  is  entertained  in 
the  Heart ,  that  alwaies  difpenfeth  warm  Bloud  and 
Spirits  to  all  the  members  in  the  Body  :  it  will  not 
fuffer  any  other  Intereft  to  grow  by  it :  it  will  be  fo 
abfolute  astofwallow  up  all  our  carnal  freedom,  and 
crufli  down  all  our  flefhly  liberty  :  as  Mofes  his  Serpent 
dideateupall  the  Serpents  of  the  Egyptian  Magicians, 
fo  will  it  devour  all  that  viperous  brood  of  iniquity, 
which  our  Magical  Self-will  by  her  witchcraft  and  en- 
chantments begets  within  us :  like  a  ftrong  and  vehe- 
ment Flame  within  us,  it  will  not  only  finge  the  hair, 
or  fcorch  and  blifter  the  skin,  but  it  will  go  on  to  con- 
fiime  this  whole  Body  of  death :  it  is  compared  by  our 
Saviour  to  Leaven  that  will  ferment  the  whole  mafs  in 
which  it  is  wrap'd  up :  it  will  enter  into  us  like  the  Re- 
finer s  fre,  and  the  Fuller  s  Soape :  like  the  Angel  of 
God's  prefence  that  he  promifed  to  fend  along  with  the 
Ifraelites  in  their  journy  to  Canaan,  it  will  not  pardon 
our  iniquities,  nor  indulge  any  darling  luft  whatfoever  : 
it  will  narrowly  pry  into  all  our  a&ions,  and  be  fpying 
out  all  thofe  back-  waies  and  dores  whereby  Sin  and  Vice 
*  may  enter. 

That  Religion  that  runs  out  only  in  Particularities, 
and  is  overfwayed  by  the  prevailing  power  of  any 
Lull,  is  but  only  a.  dead  carkafs,  and  not  indeed  that 

true: 


ory  An  account  of  mens  Mijiakes  about  ^eligLn.         3  5,7 

true  living  Religion  which  comes  from  Heaven,  and 
which  will  not  fuffer  it  felf  to  be  confind^  that  will  not 
indent  with  us,  or  sfrticle  upon  our  tearms  and  conditi- 
ons, but  Sampfon-kke  will  break  all  thofe  bonds  which 
our  fleflily  and  harlot-like  wills  would  tie  it  with,  and 
become  every  way  abfolute  within  us.  And  fo  I  pafs 
to  the  Second  thing  wherein  men  are  apt  to  delude 
themfelves  in  taking  an  Eftimate  of  their  own  Religi- 
on, viz. 


Chap.  III. 

The  Second  Miftake  about  Religion^  vi%j  A  meer  com- 
plyance  of  the  Outward  man  with  the  Law  of  God., 
True  Religion  feats  it  felf  in  the  Centre  of  mens 
Souls ,  and  fir  ft  brings  the  Inward  man  into  obedience 
to  the  Law  of  God :  the  Superficial  Religion  inter- 
meddles chiefly  with  the  Circumference  and  Out  fide  of 
men  5  or  refls  in  an  outward  abflaining  from  fome 
Sins,  of  Speculative  and  the  mofi  clofe  and  Spiritu- 
al wickednef  within.  How  apt  men  are  to  fink  all  Re- 
ligion into  opinions  and  External  Forms, 

\  Mere  compliance  of  the  Outward  man  with  the  Law 
***•  of  God.  There  is  an  0  ?§»  and  an  0  e<m  cLvSr&iT©* 
that  Philofophy  hath  acknowledged  as  well  as  our 
Chriftian  Divinity:  and  when  'Religion  feats- it  felf 
in  the  Centre  of  mens  Souls,  it  ads  there  moft  ftrong- 
ly  upon  the  Vital  powers  of  it ,  and  firft  brings  the 
Inward  man  into  a  true  and  chearfull  obedience  to 
the  law  of  God,  before  all  the  feditious  and  rebellious 
motives  of  the  External  or  Animal  man  be  quite  fub- 
dued*     But  a  Superficial  Religion  many  times  inter- 

Z  2  3  meddles- 


3  5  8  'T/#  fioitnefi  of  a  Pharifaick  tftyhteoufnefi , 

meddles  only  with  the  Circumference  and  Outfide  of 
men,  it  only  lodges  in  the  fuburbs  and  ftorms  the  out- 
works, but  enters  not  the  main  Port  of  mens  Souls, 
which  is  ftrongly  defended  by  inward  Pride,  Self-witt, 
particular  and  mundane  Loves,  fretting  and  felf-confu- 
ming  Envy,  Popularity  and  Vain-glory  ,  and  fuch  other 
Mental  vices,  that  when  they  are  beaten  out  of  the  vifi- 
ble  behaviours  and  converfations  of  men  by  Divine 
threats  or  promifes  ( which  may  be  too  potent  to  be 
controll'd)  retreat  and  fecure  themfelves  here  as  in  a 
ftrong  Caftle.  There  may  be  many  who  dare  not  pur- 
fue  Revenge,  and  yet  are  not  willing  to  forgive  inju- 
ries t,  who  dare  not  murther  their  enemy,  that  yet  can- 
not love  him ;  who  dare  not  feek  for  preferment  by  Bri- 
bery,who  yet  are  not  mortified  to  thefe  and  many  other 
mundane  and  bafe-born  affections :  they  are  not  wil- 
ling that  the  Divine  prerogative  (hould  extend  it  felf 
beyond  the  Outward  man,  and  that  Religion  fliouldbe 
toobufie  with  their  Inward  thoughts  and  paffions  :  if 
they  may  not  by  proud  boafting  fet  off  their  own  forry 
commodities  upon  thepublick  flage,  and  there  read  out 
their  own  Panegyricks  •  yet  they  will  inwardly  applaud 
themfelves,  and  commit  wanton  dalliance  with  their 
own  Parts  and  Perfe&ions  •,  and  not  feeling  the  migh- 
ty power  of  any  Higher  good,  they  will  endeavour  to 
preferve  an  unhallowedAutaefthefie  and  feeling  fenfe  of 
themfelves  •,  and  by  a  fuller*  melancholy  Stoicifme, 
when  Religion  would  deprive  and  bereave  them  of  the 
finfull  glory  and  pleafures  of  this  Outward  world3 
they  then  retire  and  fhrink  themfelves  up  into  &  Cen- 
tre o{  their  own,  they  colled  andcontra<5t  themfelves 
into  themfelves.  Thus  when  this  low  life  of  mens 
Souls  is  chafed  out  of  the  External  vices  and  vanities 
of  this  World  by  the  chaftifements  of  their  own  Con- 

fciences, 


or,  An  account  of  man  Alijlakes  about  \elhion.  }  *  g 

fciences,  or  many  times  by  bodily  oppreiTions ,  it  pre- 
fently  retires  into  it  felf  ,  and  by  a  Self-feeling  begins 
more  to  grafp  and  dearly  embrace  it  felf.  When  thefe 
External  loves  begin  to  be  ftarved  and  cooled,  yet 
men  may  then  fall  into  love  with  and  courting  of  them- 
felves  by  Arrogancy ,  Self-confidence  and  dependence  5 
Self-applaufe  and  gratulations^  Admiration  of  their  own 
perfections  5  and  fo  feed  that  dying  life  of  theirs  with 
this  Speculative  wantonnefi ' ,  that  it  may  as  ftron^ly 
exprefs  it  felf  within  them  ,  as  before  it  did  without 
themfelves.  Men  may  by  inward  braving  of  themfelves 
facrilegioufly  fteal  God's  glory  from  him  3  and  ered  a 
Self- fupremacy  within,  exerting  it  felf  in  Self-will  and 
particular  loves,  and  fo  become  Corrivals  with  God  for 
the  Crown  of  Bleffednefs  and  Self-fufficiency,  as  I 
doubt  many  of  the  Stoicks  endeavoured  with  a  Giant- 
like ambition  to  doe. 

But  alas,I  doubt  we  generally  arrive  not  to  this  pitch 
of  Religion,  to  deny  the  world,  and  all  the  pomp  and 
glory  of  this  largely-extended  train  of  Vanity  5  but 
we  eafily  content  our  felves  with  fome  External  forms 
of  Religion.  We  are  too  apt  to  look  at  a  garifh  drefs 
and  attire  of  Religion,  or  to  be  enamoured  rather  with 
fome  more  fpecious  and  feemingly-fpiritual  Forms,, 
then  with  the  true  Spirit  &  Power  of  Godlinefs  &  Re- 
ligion it  felf.  We  are  more  taken  commonly  with  the 
feveral  new  fafhions  that  the  luxuriant  Fancies  of  men 
are  apt  to  contrive  for  it,  then  with  the  real  power  and 
fimplicity  thereof :  and  while  we  think  our  felves  to  be 
growing  in  our  knowledge,  and  moving  on  towards  a 
ftate  of  Perfection  ,  we  do  but  turn  up  and  down  from 
one  kind  of  Form  to  another  ^  we  are  as  apt  ftill  to 
draw  it  down  into  as  low,  worldly  and  mundane  Rites 
aodOrdinances,  as  ever  it  was  before  otir  Saviour  made 

that 


go  T^e  frortmfi  of  a  Pharifaick  ^ighteoufnefi  y 

that  glorious  Reformation  therein,  which  took  away 
thefe  Material  crutches  made  up  of  carnal  Obfervances 
which  Earthly  minds  lean  fo  much  upon,  and  are  fain 
to  underprop  their  Religion  with,  which  elfe  would 
tumble  down  and  fall  to  nothing:  except  we  can  caft 
it  into  fuch  a  certain  Set  of  duties  and  Syflem  of  Opini- 
ons',  that  we  may  fee  it  altogether  from  one  end  to  ano- 
ther, we  are  afraid  left  it  {hould  become  too  abftrufe 
a  thing  and  vanifh  away  from  us. 

I  would  not  be  mifunderftood  to  fpeak  againft  thofe 
Duties  &  Ordinances  which  are  neceflary  means  appoin- 
ted by  God  to  promote  us  in  the  waies  of  Piety :  But 
I  fear  we  are  too  apt  to  fink  all  our  Religion  into  thefe, 
and  fo  to  embody  it,  that  we  may  as  it  were  touch  and 
feel  it,  becaufe  we  are  fo  little  acquainted  with  the 
high  and  fpiritual  nature  of  it,  which  is  too  fubtile  for 
grofs  and  carnal  minds  to  converfe  with.  I  fear  our 
vulgar  fort  of  Chriftians  are  wont  fo  to  look  upon 
fuch  kind  of  Models  of  Divinity  and  Religious  per- 
formances, which  were  intended  to  help  our  dul  minds 
to  a  more  lively  fenfeof  God  and  true  Goodnefs,  as 
thofe  things  that  claim  the  whole  of  their  Religion: 
and  therefore  are  too  apt  to  think  themfelves  abfolved 
from  it,  except  at  fome  folemn  times  of  more  efpecial 
addrelfes  to  God  $  and  that  this  wedding  garment  of 
holy  Thoughts  and  divine  AfFe&ions  is  not  for  every 
days  wearing,  but  only  then  to  be  put  on  when  we 
come  to  the  Marriage-feaft  and  Feftivals  of  Heaven  : 
as  if  Religion  werefaft  lock'd  and  bound  up  in  fome 
facred  Solemnities,  and  fo  incarcerated  and  incorpora- 
ted into  fome  divine  Myfteries,  as  the  fuperftitious 
Heathen  of  old  thought,  that  it  might  not  ftir  abroad 
and  wander  too  far  out  of  thefe  hallowed  Cloifters,  and 
grow  toobufie  with  lis  in  our  Secular  imploiments. 

We 


or,  An  acccwit  of  mens  Ml/lakes  about  ^eli^io  u  ->■<■ 

We  have  learned  to  diftinguifti  too  fubtily  I  doubt  in 
our  lives  and  converfations  inter  facrum  ejr  profanum^ 
our  Religious  approaches  to  God  and  our  Worldly  af-  • 
fairs.  I  know  our  converfation  and  demeanour  in 
this  world  is  not,  nor  can  well  be,  all  of  a  piece,  and 
there  will  be  feveral  degrees  of  San6Hty  in  the  lives  of  • 
the  beft  men,  as  there  were  once  in  the  land  of  Canaan : 
but  yet  I  think  a  Good  man  fliould  alwaies  find  him- 
felf  upon  Holy  ground,  and  never  depart  fo  far  into  the 
affairs  of  this  life,  as  to  be  without  either  the  call  or 
compafsof  Religion  ^  he  fliould  alwaies  think  where- 
foever  he  is,  etiam  ibi  Dii  [tint,  that  God  and  the  blef- 
fed  Angels  are  there,  with  whom  he  fliould  converft 
in  a  way  of  Puritie.  We  muft  not  think  that  Religion 
ferves  to  paint  our  Faces,  to  reform  our  Looks,  or  only 
to  inform  our  Heads,  or  inftruft  and  tune  our  Tongues; 
no,  nor  only  to  tie  our  Hands,  and  make  our  Outward 
man  more  demure,  and  bring  our  Bodies  and  bodily 
actions  into  a  better  decorum  :  But  its  main  bufinefs  is 
to  purge  and  reform  our Hearts  and  all  the  Elicit  a&ions 
and  motions  thereof.  And  fo  I  come  to  a  Third  particu- 
lar wherein  we  are  apt  to  misjudge  our  felves  in  mat- 
ters of  Religion. 


Chap.    IV. 

The  Third  Mifiake  about  Religion,  viz.  A  conftrain'd 
and  fore'd  Obedience  to  God's  Commandments. 
The  Religion  of  many  (  fome  of  whom  would  feem 
mojl  abhorrent  from  Superftition)  is  nothing  elf e  but 
Superflition  properly  fo  called.  Falfe  Religionifts , 
having  no  inward  fenfe  of  the  Divine  Goodnef,  can- 

Aaa  not 


>  6 1  ^e  fl)0rtmfi  °f  a  Pharifaick  ^gkeopfne^ 

not  truly  love  God:  Yet  their  fowre  and  dreadf till  ap- 
prehenfions  of  God  compell  them  to  ferve  him.  A 
[lav ifh  fpirit  in  Religion  may  be  very  prodigal  in  fuch 
kind  of  ferving  God  as  doth  not  pinch  their  Corrupti- 
ons y  hut  in  the  great  and  "weightier  matters  of  Reli- 
gion^ in  fuch  things  as  prejudice  their  beloved  Lufls, 
it  is  very  needy  and /paring.  This  ferv tie  Spirit  has  low 
and  mean  thoughts  of  God,  but  an  high  opinion  of  its 
Outward  fervices  ,  as  conceiting  that  by  fuch  cheap 
things  God  is  gratified  and  becomes  indebted  to  it.  The 
different  Effells  of  Love  /zWSlaviili  fear  in  the  truly ', 
and  in  the  falfly,  Religion*. 


0 


2  A  Nother  Particular  wherein  men  miftake  Religion, 
**  is  A  conftrained  and  forced  obedience  to  God!  s  Com- 
mandments. That  which  many  men  (amongft  whom 
fome  would  feem  to  be  moft  abhorrent  from  Superftiti- 
on)  call  their  Religion,  is  indeed  nothing  elfe  buta<T<j- 
*_$ee  the  Trad  Qi^ccifjyvlcc,  *  ,  that  I  may  ufe  the  word  in  its  ancient  and 
of 'super ption.  pr0per  fenfe,  as  it  imports  fuch  an  apprehenfion  of  God  as 
renders  him  grievous  to  men,  and  fo  deftroys  all  free  and 
chearfull  converge  with  him,  and  begets  in  fie  ad  thereof  a 
f ore  d  and  dry  devotion,  void  of  inward  Life  a_nd  Love. 
ThofeStfrx>/7<?  fpirits  which  are  not  acquainted  with  God 
and  his  Goodnejje,  maybe  fo  haunted  by  the  frightfull 
thoughts  of  a  Deity,  as  ro  fcare  and  terrifie  them  into 
fome  worfhip  and  obfervanceof  him.  They  are  apt 
to  look  upon  him  as  one  clothed  with  auflerity,  or,  as 
the  Epicurean  Poet  hath  too  truly  painted  out  their 
thoughts,  as  a  fdvusDominus,  that  is,  in  the  language 
of  the  unprofitable  fervant  in  the  Gofpel ,  an  hard Ma- 
fler  -,  and  therefore  they  think  fpmething  muft  be 
done  to  pleafe  him,  and  to  mitigate  his  feverity  to- 
wards them  /  and  though  they  cannot  truly  love  him, 

having 


or^  Jn  account  of  mem  Miflafos  about  Religion  m         j  g  > 

having  no  inward  fenfe  of  his  Lovelinefi^  yet  they  can- 
not but  ferve  him  fo  far  as  thefe  rigorous  apprehend- 
ons  lie  upon  them  $  though  notwithftanding  fuch  as 
thefe  are  very  apt  to  perfwade  themfelves  that  they 
may  pacifie  him  and  purchafe  his  favour  with  fome 
cheap  fervices,  as  if  Heaven  it  felf  could  become  guil- 
ty of  Bribery^  and  an  Immutable  $u(lice  be  flattered 
into  Partiality  and  Refpeff  of  perfons.  Becaufe  they  are 
not  acquainted  with  God,  and  know  him  not  as  he  is  in 
himfelf,  therefore  they  are  ready  to  paint  him  forth 
to  themfelves  in  their  own  fhape:  and  becaufe  they 
themfelves  are  full  of  Peevijhnef  and  Sdfrvill^  arbi- 
trarily impofing  and  prefcribing  to  others  without  fuf- 
ficient  evidence  of  Reafon,  and  are  eafily  inticed  by 
Flatteries  $  they  are  apt  to  reprefent  the  Divinity  alfo 
to  themfelves  in  the  fame  form,  and  think  they  view 
the  true  pourtraiture  and  draught  of  their  own  Genius 
ill  it ;  and  therefore  that  they  might  pleafe  this  angry 
Deity  of  their  own  making,  they  care  not  fometimes 
to  be  lavijh  in  fuch  a  kind  of  Service  of  him  as  doth 
not  much  pinch  their  own  corruptions  •,  nay  and  it  may 
be  too,  will  feem  to  part  with  them  fometimes,  and 
give  them  a  weeping  farewel,  if  God  and  their  own  a- 
wakened  Confciences  feem  to  frown  upon  them  5 
though  all  their  obedience  arife  from  nothing  elfe  but 
the  Compulsions  and  neceffities  which  their  own  fotvre 
and  dreadfull  apprehenfions  of  God  lay  upon  them  :  and 
therefore  in  thofe  things  which  more  nearly  touch  their 
own  beloved  Lufts,  they  will  be  as  (cant  and  faring  as 
may  be  5  here  they  will  be  %.$>  flrict  with  God  as  may 
be,  that  he  may  have  no  more  then  his  due,  as  they 
think ,  like  that  Unprofitable  fervant  in  the  Gofpel , 
that,  becaufe  his  Mafter  was  an  auflere  man^  reaping 
where  he  had  not  fown,  arid  gathering  where  he  had 

A  a  a  2  not 


J 


364  The  Jhcmeft  of  a  Pharifaick  ^ighteoufncf y 

not  fcattered,  was  content  and  willing  he  fhould  have 
his  own  again,  but  would  not  fuffer  him  to  have  any 
more. 

This  Servile  (pint  in  Religion  is  alwaies  illiberal  and 
needy  in  the  Magnalia  Legis,  the  great  and  weightier 
matters  of  Religion,  and  here  weighs  out  obedience  by 
drams  and  fcruples :  it  never  finds  it  felf  more  fhri- 
vell'd  and  flirunk  up,  then  when  it  is  to  converfe  with 
God  -j  like  thofe  creatures  that  are  generated  of  flime 
and  mud,  the  more  the  Summer-fun  fhines  upon  them, 
and  the  nearer  it  comes  to  them,  the  more  is  all  their 
vital  ftrength  dried  up  and  fpent  away :  their  dreadfull 
thoughts  of  God ,  like  a  cold  Eaftern  wind  ,  blafts  all 
their  bloffoming  affedions,  and  nips  them  in  the  bud: 
thefe  exhauft  their  native  vigour ,  and  make  them 
weak  and  fluggifh  in  all  their  motions  toward  God. 
Their  Religion  is  rather  aPrifon  or  a  piece  of  Pen/wee 
to  them,  then  any  voluntary  and  free  compliance  of 
their  Souls  with  the  Divine  will :  and  yet  becaufe  they 
bear  the  burden  and  heat  of  the  day,  they  think,  when 
the  evening  comes,  they  ought  to  be  more  liberally  re- 
warded -,  fuch  flavijh  Jpirits  being  ever  apt  inwardly  to 
conceit  that  Heaven  receives  fome  emolument  or  other 
by  their  hard  labours,and  fo  becomes  indebted  to  them, 
becaufe  they  fee  no  true  gain  and  comfort  accruing 
from  them  to  their  own  Souls  5  and  fo  becaufe  they 
doe  God's  work  and  not  their  own,  they  think  they 
may  reafonably  exped:  a  fair  compenfation,  as  having 
been  profitable  to  him.  And  this  I  doubt  was  the  firft 
and  vulgar  foundation  of  Merit :  though  now  the  world 
is  afhamed  to  own  it. 

But  alas,  fuch  an  ungodlike  Religion  as  this  can  ne- 
ver be  owned  by  God  ••  the  Bond-woman  and  her  fon 
muft  be  caft  out.     The  Spirit  of  true  Religion  is  of 

a 


ory  J n  account  of  mens  ill/lakes  aloiH  IfyligLfi.         36*5 

a  more  fret)  noble,  ingenuous  zndgenerous  nature,  arifing 
out  of  thewarrri  beams  of  the  Divine  love  which  firft 
hatch'd  it  and  brought  it  forth,  and  therefore  is  it  af- 
terwards perpetually  bathing  it  felf  in  that  fweeteft 
love  that  firft  begot  it5  and  is  alwaies  refreflVd  and 
nourifli'd  by  it.     This  Love  cafieth  out  fear ;  fear  which 
hath  torment  in  it,  and  is  therefore  more  apt  to  chafe 
away  Souls  once  wounded  with  it  from  God,  rather 
then  to  allure  them  to  God.     Such  fear  of  God  alwaies 
carries  in  it  a  fecret  Antipathy  againft  him,  as  being  Au- 
im&v  %  €A*Ge&v,  as  Plutarch  fpeaks,  one  that  is  fo 
troublefome  that  there  is  no  quiet  or  peaceable  living 
with  him.     Whereas  Love  by  a  ftrong  Sympathy  draws 
the  Souls  of  men,  when  it  hath  once  laid  hold  upon 
them  by  its  powerfull  infinuation ,   into  the  neareft 
conjunction  that  may  be  with  the  Divinity  5  it  thaws  all 
thofe  frozen  affections  which  a  Slavijh  fear  had  con- 
gealed and  lock'd  up,  and  makes  the  Soul  moft  chear- 
full,  free,  and  nobly  refolved  in  all  its  motions  after 
God.  It  was  well  obferved  of  old  by  Pythagoras,  /3eA- 
tctj/  ytPofxfe^zc  <z&£ps  th?  <fhvs  (Z u £ -i^ovJes ,  we  are  never  fo 
well  as  when  we  approach  to  God  ;  when  in  a  way  of  Re- 
ligion we  make  our  addrefles  to  God,  then  are  our 
Souls  moft  chearfull.     True  Religion  and  an  Inward 
acquaintance  with  God  difcovers  nothing  in  him  buc 
pure  and  ftncere  Goodnef  ' ,  nothing  that  might  breed 
the  leaftdiftafteor  difaffe&ion,  or  carry  in  it  any  fem- 
blanceof  dijpleafngnefi;  and  therefore  the  Souls  of 
good  men  are  never  pinching  and  /paring  ia  their  affe- 
JfHons  ••  then  the  Torrent  is  moft  full  and  fwells  high- 
eft,  when  it  empties  it  felf  into  this  unbounded  Ocean  ^ 
of  the  Divine  Being.    This  makes  all  the  Commande-  detmamif™ 
ments  of  God  light  and  eafie  and  far  from  being  grie-  Major  Lex  a- 
vous..  There  needs  no  *  Law  to  compel  a  Mind  ailed  by  ™M*  ££•  dc 

A  a  a  3  the  confoh  PttW 


3  66  Ihflwitntfi  of  a  Pharifaick  ^igkeoufnefi \ 

the  true  fpirit  of  divine  love  to  fcrve  God  or  to  com- 
ply with  his  Will.  It  is  the  choice  of  fuchaSoul  to 
endeavour  to  conform  it  felfto  him,  and  draw  from 
him  as  much  as  may  bean  Imitation  of  that  Goodnefs 
and  Perfection  whkh  it  finds  in  him.  Such  a  Chrifti- 
an  does  not  therefore  obey  his  Commands  only  becaufe 
it  is  God's  Will  he  fhould  doe  fo,  but  becaufe  he  fees 
the  Law  of  God  to  be  truly  perfect,  as  David  fpeaks  •• 
his  nature  being  reconciled  to  God  finds  it  all  holy,  juft 
and  good,  as  S.  Paul  fpeaks,  and  fuch  a  thing  as  his  Soul 
loves,  fweeter  then  the  honey  or  the  honey-combe  -7  and  he 
makes  it  his  meat  and  drink  to  doe  the  Will  of  God,  asour 
Lord  and  Saviour  did.  And  fo  I  pafs  to  the  Fourth 
and  laft  Particular  wherein  Religion  is  fometimes  mif- 
taken. 


C  h  a  p.   V. 

The  Fourth  and  laft  Mi  flake  about  Religion  ,  When  a 
mere  Mechanical  and  .Artificial  Religion  is  taken  for 
that  which  is  a  true  ImprefTion  of  Heaven  upon  the 
Souls  of  men,  and  which  moves  like  a  new  Nature. 
How  Religion  is  by  fome  made  a  piece  of  Art,  and  how 
there  may  be  Jpecious  and  plaufible  Imitations  of  the 
Internals  of  Religion  as  well  as  of  the  Externals.  The 
Method  dnd  Power  of  Fancy  in  contriving  fuch  Arti- 
ficial imitations.  How  apt  men  are  in  thefe  to  deceive 
both  themfelves  and  others.  The  Difference  between 
thofe  that  are  govern  d  in  their  Religion  by  Fancy  ^  and 
thofe  that  are  actuated  by  the  Divine  Spirit  nnd  in 
whom  Religion  is  a  Living  Form.  That  True  Reli- 
gion is  no  Art,  but  a  new  Nature,     Religion  difcovers 

it 


or,  An  account  of  mens  Mijlakes  about  %z\igion>  j  $~i 

it  [elf  be  ft  in  a  Serene  and  clear  Temper  of  Mind^  in 
deep  Humility,  Meeknef-,  Self-denial,  Univerfal  love 
df  Cod  and  all  true  Goodnefi. 

THE  Fourth  and  laft  Particular  wherein  men  mil-  4. 
*     judge  themfelves,  is,  When  a  mere  Mechanical  and 
Artificial  Religion  is  taken  for  that  which  is  a  true  lm- 
preflion  of  Heaven  upon  the  Souls  of  men,  and  which 
moves  like  an  Inward  nature.     True  Religion  will  not 
(loop  to  Rules  of  Art  ,  nor  be  confin'd  within  the 
narrow  compafs  thereof:  No,  where  it  is,  we  may  cry 
out  with  the  Greek  Philofopher,  ^raGgoVgrJW'  God 
hath  there  kindled  as  it  were  his  own  Life  which  will 
move  and  ad  only  according  to  the  Laws  of  Heaven. 
But  there  are  fome  Mechanical  Chriftians  that  can 
frame  and  fafhion  out  Religion  fo  cunningly  in  their 
own  Souls  by  that  Book-skill  they  have  got  of  it,  thar 
it  may  many  times  deceive  themfelves,  as  if  it  were 
a  true  living  thing.     We  often  hear  that  mere  Pretend 
ders  to  Religion  may  go  as  far  in  all  the  External  ads  of    - 
it  as  thofe  that  are  beft  acquainted  with  it :  I  doubt  not 
alfobut  many  times  there  may  be  Artificial  imitations 
drawn  of  that  which  only  'lives  in  the  Souls  of  good 
Men ,  by  the  powerful  and  wily  Magick  of  exalted 
Fancies  $  as  we  read  of  fome  Artificers  that-have  made 
fuch  Images  of  living  creatures,  wherein  they  have  not 
only  drawn  forth  the  outward  fhape,  but  feem  almoft 
to  have  copied  out  the  life  too  in  them.    Men  may 
make  an  Imitation  as  well  of  thofe  things  which  we  call 
the  Internals  of  Religion,  as  of  the  Externals.   There 
may  be  a  Semblance  of  inward  J-oy  in  God,  of  Love 
to  him  and  his  Precepts,  of  Dependence  upon  him,  and 
a  filial  Reverence  of  him  ;   which  by  the  contrivance 
and  power  of  Fancie  may  be  represented  in  a  Mafque 

upon 


y  gg  The  frortnefi  of  a  Pharifaick  fyightioufnefi y 

upon  the  Stage  of  the  Animal  part  of  a  mans  Sou!, 
Thofe  Chriftians  that  fetch  all  their  Religion  from  pi- 
ous Books  and  Difcourfes,  hearing  of  fuch  and  fuch 
Signs  of  Grace  and  Evidences  of  Salvation,  and  being 
taught  to  believe  they  mull:  get  thofe,  that  fo  they  may 
go  to  Heaven  •,  may  prefencly  begin  to  fet  themfelves 
on  work,  and  in  an  Apilh  imitation  caufe  their  Animal 
Powers  and  Pafions  to  reprefent  all  thefe  -,  and  Fancie 
being  well  acquainted  with  all  thofe  feveral  Affections 
in  the  Soul  that  at  any  time  exprefs  themfelves  to- 
wards Outward  things ,  may,  by  the  power  it  hath 
over  the  Pafiions,  call  them  all  forth  in  the  fame  Mode 
andfafhion,  &  then  conjoin  with  them  fome  Thoughts 
of  God  and  Divine  things,  which -may  ferve  thus  put 
together  for  a  handfome  Artifice  of  Religion  wherein 
thefe  Mechanicks  may  much  applaud  themfelves. 

I  doubt,  not  but  there  may  be  fuch  who  to  gain  cre- 
dit with  themfelves,  and  that  glorious  name  of  being 
the  children  of  God  ( though  they  know  nothing  more 
of  it  but  that  it  is  arTitle  that  founds  well )  would  ufe 
their  beft  skill  to  appear  fuch  to  themfelves,  fo  qualified 
and  molded  as  they  are  told  they  muft  be.     And  as 
many  times  Credit  and  Refutation  among  men  may 
make  them  pare   off  the  Ruggednef  of  their  Out- 
rvardmzn,  andpolijhthzt;  foto  gain  their  own  good 
opinion,  and  a  reputation  with  their  own  Confciences 
which  look  more  inwardly,  they  may  alfo  endeavour 
to  make  their  Inward  man  look  at  fome  times  more 
fmootb  and  comely :  and  it  is  no  hard  matter  for  fuch 
Chamdleon-like  Chriftians  to  turn  even  their  infides  in- 
to whatfoever  hue  and  colour  fhall  beft  pleafe  them, 
and  then  Narci(f us -like  to  fall  in  love  with  themfelves : 
a  ftrong  and  nimble  Fancie  having  fuch  command  over 
the  Animal  ftirits,  that  it  can  fend  them  forth  in  full 

troops 


or,  An  account  of  mens  Miflakes  about  Religion.  ,  £o 

troops  which  way  foever  it  pleafeth,  and  by  their  aide 
call  forth  and  raife  any  kind  of  Piflibnlt  lifteth,  and 
when  it  lifteth  allay  it  again,  as  the  Poets  fay  <^olm 
can  doe  with  the  Winds.  As  they  fay  of  the  force  of 
Imagination,  that  Vis  Imaginativa  fignat  factum  •    fo 
Imagination  may  ftamp  any  Idea  that  it  finds  within  it- 
felf  upon  the  Pafions,  fittd  turn  them  as  it  pleafes  to 
what  Seal  it  will  fet  upon  them,  and  mold  them  into 
any  likenefs  5  and  a  man  looking  down  and  taking  a 
view  of  the  Plot,  as  it  is  a&ed  upon  the  Stage  of  the 
Animal  powers,  may  like  and  approve  it  as  a  true  Plat- 
form of  Religion.  Thus  may  they  eafily  deceive  them- 
felves, and  think  their  Religion  to  be  fome  Mighty 
tiling  within  them,  that  runs  quite  through  them  and 
makes  all  thefe  transformations  within  them  $  whereas 
the  Rife  and  Motion  of  it  may  be  all  in  the  Animal  and 
Senfitive  powers  of  the  Soul  5  and  a  wifeobferver  of  it 
may  fee  whence  it  comes  and  whither  it  goes:  it  be- 
ing indeed  i  thing  which  is  from  the  earth,  earthy  and 
not  like  that  true  Spirit  of  Regeneration  which  comes 
from  Heaven,  and  begets  a  Divine  life  in  the  Souls  of 
good  men,  and  is  rtot  under  the  command  of  any  fuch 
Charms  as  thefe  are,  neither  will  it  move  according  to 
thofe  Laws,  and  Times^  and  Meafures  that  we  pleafe  to 
fet  to  it  :   but  we  (hall  find  it  manifefting  its  mighty  fd- 
premacy  over  theHigheft  powers  of  our  Souls.Whereas 
we  may  truly  fay  of  dS^Merh^nicks  in  Religion,  and  our 
Mimical  Chriftians,  that  they  are  not  fo  much  actuated 
and  informed  by  their  Religion,  at  they  inform  that ;  the 
power  of  their  own  Imagination  deriving  that  Force  to 
it  which  bears  it  up  and  guides  all  its  motions  and  ope- 
rations.    And  therefore  they  themfelves  having  the 
power  over  it,  can  new  mold  it  as  themfelves  pleafe, 
according  to  any  new  Pattern  which  (hall  like  them 

Bbb  better 


\  70  Thejboitmfi  of  a  Pharifaick  fyjgkeoufmfi, 

better  then  the  former :  they  can  furnifti  this  dome- 
ftick  Scene  of  theirs  with  any  kind  of  matter  which 
the  hiftory  of  other  mens  religion  may  afford  them  5 
and  if  need  be,  aft  over  all  the  Experiences  of  that 
fed:  of  men  to  which  they  moft  addift  themfelves  fo 
to  the  life,  that  they  may  feemto  themfelves  as  well 
experienc'd  Chriftians  as  any  ethers  •,  and  fo,  it  may 
be,  foar  fo  aloft  in  Self-conceit^  as  if  they  had  already 
made  their  nefts  amongft  the  ftars,  and  had  viewed  their 
own  manfion  in  Heaven.  What  wasobferved  by  the 
Stoick  concerning  the  vulgar  fort  of  men,  0  fit®*  xzai- 
;\r?4'S  may  as  truly  be  faid  of  this  fort  of  Chriftians, 
their  life  is  nothing  elfe  but  a  ftrong  Energy  of  Fancy 
and  Opinion, 

But  befides,  left  their  Religion  might  too  grofly  dif- 
cover  it  (elf  to  be  nothing  elfe  but  a  piece  of  Art^  there 
may  be  fometimes  fuch  Extraordinary  motions  ftirred 
up  within  them  which  may  prevent  all  their  own 
Thoughts,  that  they  may  feem  to  be  a  true  operation  of 
the  Divine  life  5  when  yet  all  this  is  nothing  elfe  but 
the  Energy  of  their  own  Self-love  touch'd  with  fome 
Flefhly  apprehenfions  of  Divine  things,  and  excited  by 
them.     There  are  fuch  things  in  our  Chriftian  Religi- 
on that,  when  a  Carnal  and  unhallowed  mind  takes  the 
Chair  and  gets  the  expounding  of  them,  may  feem  ve- 
ry delicious  to  the  flefhly  appetites  of  men  :  Some  do- 
ctrines and  notions  of  Free-Grace  and  Juftification  5 
the  magnificent  Titles  of  Sons  of  God  and  Heirs  of 
Heaven  \  ever-flowing  dreams  of  Joy  and  Pleafure 
thatblefled  Souls  (ball  fwim  in  to  all  eternity  $  a  glo- 
rious Paradife  in  the  world  to  come,  alway  fpringing 
up  with  well-fented  and  fragrant  Beauties  $  a  New  fe- 
rufalem  paved  with  Gold  and  befpangled  with  Stars, 
comprehending  in  its  vaft  circuit  fuch  numberlefs  vari- 
eties, 


__ 


or,  An  account  of  mens  Mi/lakes  about  Tfyligionl 

eties,  that  a  bufie  curiofity  may  fpcnd  it  felf  about  to  all 
eternity.  I  doubt  not  but  that  fometimes  the  mod  flefh- 
ly  &  earthly  men.that  fly  their  ambition  to  the  pomp  of 
this  world,  may  be'lo  ravifh'd  with  the  conceits  of  fuch 
things  as  thefe,  that  they  may  feem  to  be  made  parta- 
kers of  the  powers  of the  world  to  come  5  I  doubt  not  but 
that  they  may  be  as  much  exalted  with  them,  as  the 
Souls  of  crazed  and  diftraded  perfons  feem  to  be  fome- 
times, when  their  Fancies  play  with  thofe  quick  and 
nimble  Spirits  which  a  diftempered  frame  of  Body  and 
unnatural  heat  in  their  Heads  beget  within  them.  Thus 
may  thefe  blazing  Comets  rife  up  above  the  Moon,  and 
climbe  higher  then  the  Sun-,  which  yet,  becaufe  they 
have  no  folid  confiftencie  of  their  own,  and  are  of  a 
bafeand  earthly  allay,  will  foonvanifh  and  fall  down 
again,  being  only  born  up  by  an  External  force.  They 
may  feem  to  themfelves  to  have  attain  d  higher  then 
thofe  noble  Chrifiians  that  are  gently  movd  by  the  na- 
tural force  of  true  Goodnefs  %  they  may  feem  to  be  fie- 
niores  Dftfthen  thofe  that  are  really  intorm'd  and  actu- 
ated by  the  Divine  Spirit,  and  do  move  on  fteddily 
and  conftantly  in  the  way  towards  Heaven  •,  as  the 
Seed  that  was  fownin  the  thorny  ground,  grew  up  and 
lengthened  out  its  blade  fafter  then  that  which  was. 
fown  in  the  good  and  fru'tfull  foil.  And  as  the  Motions  of 
our  Se nfe,  Fancy  mdPaflions,  while  our  Souls  are  in  this 
mortal  condition  funk  down  deeply  into  the  Body,  are 
many  times  more  vigorous  and  make  ftronger  impref- 
fions  upon  us  then  thofe  of  the  Higher  powers  of  the 
Soul,  which  are  more  fubtile  and  remote  from  thefe 
rnixt  and  Animal  perceptions  5  that  Devotion  which  is 
there  feated  may  feem  to  have  more  Energy  and  life  in 
it  then  that  which  gently  and  with  a  more  delicate  kind 
of  touch  fpreads  it  felf  upon  the  Under/landings  and 

Bbba.  from. 


37* 


af^  The  Jhorlmf  of  a  Pharifaick  fijghteoufnej?  y 

from  thence  mildly  derives  it  felf  through  our  Wills  & 
Affections.  But  howfoever  the  Former  may  bzmore 
boijlerous  for  a  time,  yet  T/^  is  of  a  more  confident,  fper- 
matical  and  thriving  nature:  For  that  proceeding  indeed 
from  nothing  elfebuta  Senfual  and  Flefhly  apprehenfi- 
on  of  God  and  true  Happinefs,  is  but  of  a  flitting  and 
fading  nature  $  and  as  the  Senfible  powers  and  facul- 
ties grow  more  languid,  or  the  Sun  of  Divine  light 
fhines  more  brightly  upon  us,  thefe  earthly  devotions 
like  our  Culinary  fires  will  abate  their  heat  and  fer- 
vour. But  a  true  Celeftial  warmth  will  never  be  extia- 
guifh'd,  becaufe  it  is  of  an  Immortal  nature  •,  and  be- 
ing once  feated  vitally  in  the  Souls  of  men,  it  will  regu- 
late and  order  all  the  motions  of  it  in  a  due  manner,  as 
the  natural  Heat  radicated  in  the  Hearts  of  living  crea- 
tures hath  the  dominion  and  O economy  of  the  whole 
Body  under  it,  and  fends  forth  warm  Bloud  and  Spi- 
rits and  Vital  nourifliment  to  every  part  and  member  of 
it.  True  Religion  is  no  piece  of  artifice  ;  it  is  no  boi- 
ling up  of  our  Imaginative  powers  nor  the  glowing 
heats  of  Pafion  $  though  thefe  are  too  often  miftaken 
for  it,  when  in  outjuglings  in  Religion  wecaftamift 
before  our  own  eyes :  But  it  is  a  new  Nature  informing 
the  Souls  of  men  5  it  is  a  God-like  frame  of  Spirit,  dis- 
covering it  felf  moft  of  all  in  Serene  and  Clear  minds\ 
in  deep  Humility,  Meeknef,  Self  denial,  Univerfal  love 
of  God  and  all  true  Goodnef,  without  Partiality  and  with- 
out Hypocrifie  ;  whereby  we  are  taught  to  know  God, 
and  knowing  him  to  love  him,  and  conform  our  felves 
as  much  as  may  be  to  all  that  Perfe&ion  which  (hines 
forth  in  him. 

THUS 


373 


THUS  far  the  Fir  ft  part  of  this  Difcourfe,  which 
was  defigned  (according  to  the  Method  propoun- 
ded )  to  give  a  particular  account  of  mens  Mif- 
takes  about  Religion.  The  other  part  was  intended 
to  difcover  the  reafbn  of  thefe  Miftakes.  {But 
whether  the  Author  did  finijh  that  Tart,  it  appears  not 
by  any  Tapers  of  his  which  yet  came  to  my  hands .  If  he 
did,  and  the  Tapers  fbould  be  in  others  hands  ( for  the 
Author  lias  communicative)  if  they  (or  any  other  Tapers 
of  the  Authors )  be  fent  to  Mr  William  Morden, 
!Bookfeller  in  Cambridge ,  the  like  carejhall  be  taken 
for  the  publifhing  of  them  as  hath  been  for  this  Colle  Elton. 


Bbb  3  THE 


THE 

Excellency  and  Nobleness  ' 

OF 

TRUE    RELIGI  ON, 

i .  In  its  (Rife  and  Original. 

2.  In  its  JS(ature  and  Ejfence. 

3.  In  its  Properties  and  Operations. 
4   In  its  Vrogefi. 

5.  In  its  Term  and  End* 

Pfalm  16.3. 
To  the  Saints  that  are  in  the  earth,  and  to  the  excel- 
lent, in  whom  is  all  my  delight. 


Greg.  Nazianzenus  in  Orat.  1 1. 

c/ZofjyifoQu,  hit  tfyei^ifaj  hoy©*  $  cLpern. 

Idem  in  Orat.  2  7. 
Uvjtov&cw  $  hi ya^  i%  IwolmnThoi  vofM^aaiv,  ai<m,*fi.    X\\ 

Hieronymus  ad Celantiam  Ep.14. 

Nefcit  Religio  noftra  perfona*  accipere^  nee  conditioner 
hominum  fedanimos  infpicit  ftngulorum  $  Servum  & 
Nobilem  de  moribus  pronunciat.  Sola  apud  Deum  Li- 
bert as  eft  non  fervire  peccatis  :  Summa  apud  Deum  eft 
Nobilitas  clarum  e([e  virtutibus. 


. 


THE 

Excellency  and  Nobleness 

of 

TRUE    RELIGION. 


377 


Proverbs  15.24; 

The  Way  of  life  is  above  to  the  wife,  that  he  'may  depart 
from  hell  beneath. 


The  Introduction. 

N  this  whcAeBook  of  the  Proverbs  we  find  <S>- 
lomon,  one  o£  the  Eldeft  Sons  of  Wifdom, 
alwaies  {landing  up  and  calling  her  blefled : 
his  Heart  was  both  enlarged  and  fill'd  with 
the  pure  influences  of  her  beams,  and  therefore  was 
perpetually  adoring  that  Sun  which  gave  him  light. 
Wifdome  is  juftified  of  all  her  Children  •  though  the 
brats  of  darknefs  and  children  of  folly  fee  no  beau- 
ty nor  comelinefs  in  her,  that  they  (hould  defire  her,  as 
they  faid  of  Chrift,  Efay  53.  Tis  QwueQu  ykvoilo  whs  yA 
e<poc7?.ofjfyoi<;  5  T hat  Mind  which  is  not  touch'd  with  an 
inward  fenfe  of  Divine  Wifdom,  cannot  eftimate  the 
true  Worth  of  it.  But  when  Wifdom  once  difplays  its 
own  excellencies  and  glories  in  a  purified  Soul,  it  is  en- 
tertained there  with  the  greateft  love  and  delight,  and 
receives  its  own  image  reflected  back  to  it  felf  in  fweet- 
eft  returns  of  Love  and  Praife.    We  have  a  clear  mani- 

C  c  c  feftation 


378  The  Excellency  and  Ptyblenefl 

fefhtion  of  this  facred  Sympathy  in  Solomon^  whom  we 

may  not  unfitly  cz\\  Sapienti£Organum^  an  Inftrument 

which  Wifdora  herfelf  had  tuned  to  play  her  divine 

*  Eccief.  12.   Le{fons  Upon :  his  words^were  *  K9D  v-??,  every  where 

full  of  Divine  fweetnefs  matched  with  ftrength  and 
beauty,  mhuM  nv  e^ovJa  hfov*  or,  ashimfelf  phra- 
Prombs  x$.  fethit,  like  apples  of  gold  in  fixtures  of  Silver*  The 
mind  of  a  Proverb  is  to  utter  Wifdom  in  a  Myftery,  as 
the  Apoftle  fometime  fpeaks,  and  to  wrap  up  Divine 
Truth  in  a  kind  of  ^Enigmatical  way,  though  in  vulgar 
expreflions.  Which  method  of  delivering  Divine 
do&rine  (  not  to  mention  the  Writings  of  the  ancient 
Philofophers )  we  find  frequently  purfued  in  the  Holy 
Scripture,  thereby  both  opening  and  hiding  at  once  the 
Truth  which  is  offered  to  us.  A  Proverb  or  Parable  be- 
ing once  unfolded,  by  reafon  of  its  affinity  with  the 
Phancy,  the  more  fweetly  infinuates  it  felf  into  that, 
and  is  from  thence  with  the  greater  advantage  tranfmit- 
ted  to  the  Underftanding,  In  this  ftate  we  are  not  able 
to  behold  Truth  in  its  own  Native  beauty  and  luftre  5 
but  while  we  are  vail'd  with  mortality,  Truth  muft  vail 
it  felf  too,  that  it  may  the  more  freely  conveife  with 
us.  S.  Auflin  hath  well  aflign'd  the  reafon  why  we  are 
fo  much  delighted  with  Metaphors^  Allegories^  &c.  be- 
caufe  they  are  fo  much  proportioned  to  our  Senfes,  with 
which  our  Reafon  hath  corttra&ed  an  intimacy  and  fami- 
liarity. And  therefore  God  to  accommodate  his  Truth 
to  our  weak  capacities,  does  as  it  were  embody  it  in 
Earthly  expreflions  •,  according  to  that  ancient  Maxim 
of  theCabbalifts,  Lumen  Supernum  nunquam  defcen- 
.  dit  fine  indnmento  ;  agreeable  to  which  is  that  of  Dio- 
nyftm  Areop.  not  feldom  quoted  by  the  School-men^ 
Impofiibile  efl  nobis  aliter  lucere  radium  Divinum,  nift 
warietate  facromm  velaminum  circumvelatnm,      His 

words 


of  True  Religion .  ^q 

words  in  the  Greek  are  thefe,  *  eifit  ^wjcliIv  m^s  *  in  lib.  dc 

Thus  much  by  way  of  Preface  or  Introdu&ion  to 
thefe  words,  being  one  of Solomons  excellent  Proverbs^ 
viz.  The  way  of  life  is  above  to  the  wife.  Without  any 
mincing  or  mangling  of  theWords,  or  running  out  into 
any  Critical  curiofities  about  them,  I  fhall  from  thefe 
Words  take  occafion  to  fet  forth  The  Noblenef  and  Ge- 
nerous Spirit  of  True  Religion^  which  I  fuppofe  to  be 
meant  here  by  [  The  way  of  life.  J  The  word  Hf5?P^ 
here  rendred  [_  above  "]  may  f\°mfietbat  which  is  divine 
and heavenly ,  high  and  excellent  ^  as  the  word  aV&>  does 
in  the  New  Teftament,  t5}>  *Vw  -vChimu^  Phil.  3.  14. 
tbc  *vw  q>£pv&m,  Col. 3. 2,  S.  Auflin  fuppofeth  the  things 
of  Religion  to  be  meant  by  the  <ra)  av&>,  fupernafot  this 
reafon,  quod  merit 0  excellentia  longe  fuperant  res  ter- 
renas.  And  in  this  fenfe  I  (hall  confider  it,  ray  pur- 
pofe  being  from  hence  to  difcourfe  of  the  Excellent  and 
Noble  fpirit  of  true  Religion  (whether  it  be  taken  in  abf- 
tratto^  as  it  is  in  it  felf  5  or  in  concrete^  as  it  becomes  an 
inward  Form  and  Soul  to  the  Minds  and  Spirits  of 
Good  men  5 )  and  this  in  oppofition  to  that  low  and 
bafe-born  fpirit  of  Irreligion^  which  is  perpetually  fin- 
king from  God,  till  it  couches  to  the  very  Centre  of 
mifery,  ni?9  *&?,  the  lowermoft  Hell. 

In  difcourfing  upon  this  Argument,  I  fhall  obferve 
this  Method  3  viz.   I  (hall  confider  the  Excellency  and  t  . 

NobleneJ?  of  True  Religion 

1.  In  its  Rife  and  Original. 

2.  In  its  Nature  and  Effence. 

3.  In  its  Properties  and  Operations; 

4.  In  its  Progrefs. 

5.  In  its  Term  and  End. 

C  cc  2  Chap. 


1 

380  The  Excellency  and  Istyblenefi  of  True  Religion 


\ 


*x  Peter  1. 


C  H  A  P.  I. 

i#  The  Noblenefs  of  Religion  in  regard  of  its  Original 

and  Fountain:/?  comes  from  Heaven  and  moves  towards 
Heaven  again.  God  the  Firjl Excellency  and  Primitive 
Perfection.  All  Perfections  and  Excellencies  in  any 
kind  are  to  be  meafured  by  their  abroach  to,  and  Par- 
ticipation  of,  the^  Fir  ft  Perfection*  Religion  the  great- 
eft  Participation  of  God :  none  capable  of  this  Divine 
Communication  but  the  Higheft  of  created  Beings  : 
and  confequently  Religion  is  the  great ejl  Excellency. 
A  twofold  Fountain  in  God  whence  Religion  flowes, viz. 
1 .  His  Nature.  2 .  His  Will,  of  Truth  Natural  and 
Revealedo  of  an  Outward  and  Inward  Revelation  of 
God's  Will. 

j  X  tX  TE  begin  with  the  Firft,  viz.  True  Religion  is  a 
*  *  Noble  thing  in  its  Rife  and  original,  and  in  re- 
gard of  its  Defcent.  True  Religion  derives  its  pedigree 
from  Heaven,  is  {ZAcLsn'J&  tS  i&Lv5m  it  comes  from 
Heaven,  and  conftantly  moves  toward  Heaven  again : 
it's  a  Beam  from  God,  as  every  good  and  perfect  gift 
is  from  above,  and  comes  down  from  the  Father  of  lights, 
rvith  whom  is  no  variablenefi  norfhadow  of  turning,  as 

.  S.. James  fpeaks.  God  is  the  Firft  Truth  and  Primitive 
Goodnefl :  True  Religion  is  a  vigorous  Efflux  #nd  Ema- 
nation of  Both  upon  the  Spirits  of  men,  and  therefore 
is  called  *  a  participation  of  the  divine  Nature.  Indeed 
God  hath  copyed  out  himfelf  in  all  created  Being,  ha- 
ving no  other  Pattern  to  frame  any  thing  by  but  his 
own  EfTence-,  fo  that  all  created  Being  is  umbratilts 
fimilitudo  entis  1 ncr e at 1,  and  is3  by  fome  ftamp  or  other 


in  its  l{ife  and  Original.  ?  g  l 

of  God  upon  it,  atleaft  remotely  allied  to  him  :  But 
True  Religion  is  fuch  a  Communication  of  the  Divini- 
ty, as  none  but  the  Higheftof  created  Beings  are  ca- 
pableof.  On  the  other  fide  Sinzxi&Wickednefiis  of 
the  bafefi  andlowefl  Original,  as  being  nothing  elfe  but 
a  perfeft  degeneration  from  God  and  thofe  Eternal 
Rules  of  Goodnef  which  are  derived  from  him.  Reli- 
gion is  an  Heaven-born  thing,  the  Seed  of  God  in  the 
Spirits  of  men,  whereby  they  are  formed  to  a  fimilitude 
&  likenefs  of  himfelf.  A  true  Chriftian  is  every  way  of 
a  moft  noble  Extraction,  of  an  heavenly  and  divine  pe- 
digree,,being  born  am&iv  from  above ,  as  it  is  exprefs'd 
$oh.  3.  The  line  of  all  earthly  Nobility,  if  it  were  fol- 
lowed to  the  beginning,  would  lead  to  Adam,  where  all 
the  lines  of  defcent  meet  in  One  5  and  the  Root  of  all 
Extractions  would  be  found  planted  in  nothing  elfe  but 
*  Adamah,  red  Earth :  But  a  Chriftian  derives  his  line  *  Gcncfo  z, 
fromChrift,  who  is  the  Only-begotten  Son  of  God, 
the  joining  forth  of  his  glory ,  and  the  Character  of  his  per- 
fon,  as  he  is  ftiled  Heb.  r.  We  may  tru'y  fay  of  Chrift 
and  Chriftians,  as  Zebah  and  Zalmunna&id  of  Gide- 
on s  brethren,  As  he  is,  fo  are  they  (  according  to  their  Judges  8. 
capacity, )  each  one  refembling  the  children  of  a  king. 
Titles  of  Worldly  honour  in  Heavens  heraldry  are  but 
only  Tituli  nominates  5  but  Titles  of  Divine  dignity 
fignify  fome  Real  thing,  fome  Real  and  Divine  Com- 
munications to  the  Spirits  and  Minds  of  men.  All 
Perfections  and  Excellencies  in  any  kind  are  to  be  mea- 
fured  by  their  approach  to  that  Primitive  Perfection 
of  all }  God  himfelf  ^  and  therefore  Participation  of 
the  Divine  nature  cannot  but  entitle  a  Chriftian  to  the 
higheft  degree  of  dignity :  Behold  what  manner  of  love 
the  Father  hath  be  flowed  upon  us ,  that  we  fbould  be  cal- 
led the  Sons  of  God,  1  Jo.  3.  1. 

C  c  c  3  Thus 


*  8  z         The  Excellency  and  TS^oblenef  of  True  Religion 


o 


Thus  much  for  a  more  general  difcovery  of  the  No- 
blenefi  of  Religion  as  to  its  Fountain  and  Original  $  We 
may  further  and  more  particularly  take  notice  of  this 
in  reference  to  that  Twofold  fountain  in  God,  from 
whence  all  true  Religion  flows  and  iffues  forth,  viz. 
1.  His  Immutable  Nature.     2.  His  Will. 

i.  The  Immutable  Nature  of  God.    From  thence  a- 
rifeall  thofe  'Eternal  Rules  of  Truth  and  Goodne/  which 
are  the  Foundation  of  all  Religion,  and  which  God 
at  the  firft  Creation  folded  up  in  the  Soul  of  man. 
Thefewe  may  call  th^  Truths  of  Natural  inscription  ^ 
underftanding  hereby  either  thofe  Fundamental  princi- 
ples of  Truth  which  Reafon  by  a  naked  intuition  may 
behold  in  God,  or  thofe  neceflary  Corollaries  and  De- 
ductions that  may  be  drawn  from  thence.    I  cannot 
think  it  fo  proper  to  fay.  That  God  ought  infinitely 
to  be  loved  becaufe  he  commands  it,  as  becaufe  he  is 
indeed  an  Infinite  and  Unchangeable  Goodnefi.     God 
hath  ftamp'd  a  Copy  of  his  own  Archetypal  Lowli- 
nefs  upon  the  Soul,  that  man  by  reflecting  into  himfelf 
might  behold  there  the  glory  oiGodJntrafevidereDe- 
um,  fee  within  his  Soul  all  thofe  Ideas  of  Truth  which 
concern  the  Nature  and  Efience  of  God,  by  reafon  of 
its  own  refemblance  of  God  $  and  fo  beget  within  him- 
felf the  mod  free  and  generous  motions  of  Love  to 
God.    Reafon  in  man  being  Lumen  de  Lumine^  a  Light 
flowing  from  the  Fountain  and  Father  of  Lights,  and 
being,  asTully  phrafeth  it,  participata  (imilitudo  Ratio- 
nis  xtern&  (as  the  Law  of  Nature,  the  vi^©*  yc^^o^ 
the  Law  written  in  mans  Heart,  is  participate  Leg  is 
dternt  in  Rationali  creatura  )  it  was  to  enable  Man  to 
work  out  of  himfelf  all  thofe  Notions  of  God  which 
are  the  true  Ground-work  of  Love  and  Obedience  to 
God,  and  conformity  to  him :  and  in  molding  the  in- 
ward 


in  its  Txifc  and  Original.  **  > 

ward  man  into  the  greateft  conformity  to  the  Nature 
of  God  was  the  Perfection  and  Efficacy  of  the  Religion 
of  Nature.  But  fince  Mans  fall  from  God,  the  inward 
virtue  and  vigour  ot  Reafon  is  much  abated,  the  Soul 
having  fuffered  a  nfa^moi^  as  Plate  fpeaks,  a  defiuvi- 
umpennarum  :  thofe  Principles  of  Divine  truth  which 
were  firft  engraven  upon  mans  Heart  with  the  finger  of 
God  are  now,  as  the  Characters  of  fome  ancient  Mo- 
numents,  lefs  clear  and  legible  then  at  firft.  And 
therefore  befides  the  Truth  of  Natural  infcription 

2.  God  hath  provided  the  Truth  of  Divine  Revela- 
tion^ which  iffues  forth  from  his  own  free  Will,  and 
clearly  difcovers  the  way  of  our  return  to  God,  from 
whom  we  are  fallen.    And  this  Truth,  with  the  Eflfefte 
and  Productions  of  it  in  the  Minis  of  men,  the  Scri- 
pture is  wont  to  fet  forth  under  the  name  of  Grace,  as 
proceeding  merely  from  the  free  bounty  and  overflow- 
ings of  the  Divine  Love.  Of  this  Revealed  Willis  that 
of  the  Apoftleto  beunderftood,  <roi  rS  BcSS&e  «3to,  ■  C°**"~ 
None  hath  known  the  things  ef  God ;  S3  «,,  None,  neither 
Angel  nor  Man,  could  know  the  Mind  of  God,  could 
unlock  the  Ereaft  of  God,  or  fearch  out  the  Counfels 
of  his  Will.     But  God  out  of  the  infinite  riches  of 
his  Companions  toward  mankind  is  pleas'd  to  unbo- 
fom  his  Secrets,  and  moft  clearly  to  manifeft  the  wayw-      .->> 
into  the  Holiefl  of  all,  and  bring  to  light  life  and  immor-  z  Timb1 l- 
tality,  and  in  thefe  laft  ages  to  fend  his  Son,  who  lay  in 
his  bofom  from  all  Eternity,  to  teach  us  his  Will  and 
declare  his  Mind  to  us.     When  we  look  unto  the  Earthy 
then  behold  darknef  and  dimnefi  of  anguifh,  that  I  may 
ufe  thofe  words  of  the  Prophet  Efay  :But  when  we  look 
towards  Heaven,  then  behold  light  breaking  forth  up- 
on us,  like  the  Eye-lids  of  the  Morning,  and  fprea- 
dingits  wings  over  the  Horizon  of  mankind  fitting  in 

darknef* 


284        k  *H'e  Excellency  and  tfoblewft  of  True  \eligion 

darknefs  and  the  fhadow  of  death,  to  guide  our  feet  in- 
to the  way  of  peace. 

But  befideS  this  Outward  revelation  of  God's  will  to 
men^  there  isalfoan  Inward  impref  ion  of  it  on  their 
Minds  and  Spirits,  which  is  in  a  more  fpecial  manner 
attributed  to  God.  We  cannot  fee  divine  things  but  in 
a  divine  light:  God  only,  who  is  the  true  light,  and 
in  whom  there  js  no  darknefs  at  all,  can  fo  fhine  out  of 
himfelf  upon  our  glaffy  Underftandings,  as  to  beget  in 
them  a  picture  of  himfelf,  his  own  Will  andPleafure, 
and  turn  the  ^Soul  (as  the  phrafeisin  J>ob  38. )  l^ro 
cf?in  like  wax  or  clay  to  the  Seal  of  his  own  light  and 
love.  -  He  that  made  our  Souls  in  his  own  image  and 
likenefs,  can  eafily  find  a  way  into  them.  The  Word 
that-God  fpeaks  having  found  a  way  into  the  Soul,  im- 
prints it  felf  there  as  with  the  point  of  a  diamond,  and 

becomes  hoy  ©4  iyyty^y^uAv^iv  ty^i^  {J&vSztvovl@« 

^uXV-i  t'iat  I  may  borrow  Plato's  expreflion.  Men  may 
teach  the  Grammar  and  Rhetorick,  but  God  teaches  the 
Divinity.  Thus  it  is  God  alone  that  acquaints  the 
Soul  with  the  Truths  of  Revelation:  and  he  alfo  it  is  that 
does  ftrengthen  and  raife  the  Soul  to  better  apprehen- 
fions  even  of  Natural  Truth:  God  being  that  in  the 
Intellectual  world  which  the  Sun  is  in  the  Senfible, 

as  fomeof  the  ancient  Fathers  lovetofpeak,  and  the 
ancient  Philofophers  too,  who  meant  God  by  their  In- 
tellects Agens,  whofe  proper  work  they  fuppofed  to  be 
not  fo  much  to  enlighten  the  object ,  as  the  Faculty. 


C  H  A 


P 


in  its  feature  and  Effmce.  ,  g  ^ 


C  H  APe     H. 

2.  The  Noblenefs  of  Religion  in  refpeft  of  its  Nature, 
briefly  discovered  in  fome  Particulars.  How  a  man 
actuated  by  Religion  i .  lives  above  the  world  $  2.  con- 
verges with  himfelf,  and  knows  how  to  love,  value  and 
reverence  him/elf,  in  the  btfl  fenfe  ^  3.  lives  above 
himfelf,  not  being  content  to  enjoy  himfelf,  except  he 
may  enjoy  God  too,  and  himfelf  in  God.  How  he  de- 
ny es  himfelf  for  God.  To  deny  a  mans  felf,  is  not  ta 
deny  Right  Reafon,  for  that  were  to  deny  God,  inflead 
of  denying  himfelf  for  God.  Self- love  the  only  Prin- 
ciple that  ac7s  wicked  men.  The  happy  privileges  of  a 
Soul  united  to  God. 

\  /\/E  have  done  with  the  firft  Head,  and  come  now  2. 

*  *  to  difcourfe  with  the  like  brevity  on  another 
(ourpurpofe  being  to  infift  moft  upon  the  third  Par- 
ticular, viz.  The  Noblenefs  of  Religion  in  its  Properr 
ties,  after  we  have  handled  the  Second )  which  is  The 
Excellency  and  Noble nejf  of  Religion  in  regard  of  its  Na- 
ture, whether  it  be  taken  in  abjtraffo  or  in  concreto  $ 
which  we  (hall  treat  of  promifcuouily,  without  any  ri- 
gid tying  of  our  felves  to  exadt  Rules  of  Art :  and  fo 
we  (hall  glance  at  it  in  thefe  following  Notions,  riling 
as  it  were  ftepby  ftep. 

1 .  A  Goodman,  that  is  actuated  by  Religion,  lives  a- 
bove  the  World  and  all  Mundane  delights  and  excellencies. 
The  Soul  is  a  more  vigorous  and  puifTant  thing,  when 
it  is  once  reftored  to  the  pofTeifion  of  its  own  Being, 
then  to  be  bounded  within  the  narrow  Sphere  of  Mor- 

Ddd  tality, 


$26  Ike  Excellency  and £{ohlemfi  of  True  Religion 

tality,  or  to  be  ftreightned  within  the  narrow  prifon  of 
Senfual  and  Corporeal  delights  5  but  it  will  break 
forthwith  the  greateft  vehemency,  and  afcend  upwards 
towards  Immortality :  and  when  it  converfes  more  in- 
timately with  Religion,  it  can  fcarce  look  back  upon  its 
own  converfes  (though  in  a  lawfullway)  with  Earthly 
things,without  a  being  touch'd  with  mholy  Shdmefac'd- 
nefi  &  a  mode  [I  Blufhing;  and,  as  Porphyry  fpeaksof  ?lo- 
tinus^  ea>x&  pi  al%wuv\jSpc?  on  ov  Ccvfj^Ji  Hyi,  it  feems  to 
be  afliamed  that  it  fhould  be  in  the  Body.  It  is  only 
True  Religion  that  teaches  and  enables  men  to  dye  to 
this  world  and  to  all  Earthly  things,  and  to  rife  above 
that  vaporous  Sphere  of  Senfual  and  Earthly  pleafures, 
which  darken  the  Mind  and  hinder  it  from  enjoying 
the brightnefs  of  Divine  light  5  the  proper  motion  of 
Religion  is  ftill  upwards  to  its  firft  Original.  Where- 
as on  the  contrary  the  Souls  of  wicked  men  vcro/3po^f- 

oj  CvfjL'c£&i(pttP^ajl  5  as  ^at0  fomewhere  fpeaks ,  be- 
ing moiftned  with  the  Exudations  of  their  Senfual 
parts  become  heavy  and  fink  down  into  Earthly  things, 
and  couch  as  near  as  may  be  to  the  Centre.  Wicked 
men  bury  their  Souls  in  their  Bodies :  all  their  projefts 
and  defignes  are  bounded  within  the  compafs  of  this 
Earth  which  they  tread  upon.   The  Fleflily  mind  never 

*  minds  any  thing  but  Flefh,  and  never  rifes  above  the 
Outward  Matter,  but  alwaies  creeps  up  and  down  like 
Shadow's  upon  the  Surface  of  the  Earth  :  and  if  it  be- 
gins at  any  time  to  make  any  faint  afTays  upwards,  it 
prefently  finds  it  felf  laden  with  a  weight  of  Senfuali- 

.  ty  which  draws  it  down  again.  It  was  the  Opinion  of 
the  Academicks  that  the  Souls  of  wicked  men  after 
their  death  could  not  of  a  long  feafon  depart  from  the 
Graves  and  Sepulchers  where  their  Mates  were  buri- 
ed •,  but  there  wandred  up  and  down  in  a  defolate  man- 
ner. 


in  its  Ttfatun  and  Ejjence .  fin 

ner,  as  not  being  able  to  leave  thofe  Bodies  which  they 
were  fo  much  wedded  to  in  this  life,  • 

2.  A  Goodman,  one  that  is  affuated  by  Religion,  lives 
in  converge  with  his  own  Reafon  ;  he  lives  at  the  height 
of  his  own  Being.  This  a  great  Philofopher  makes 
the  Property  of  a  Good  man,  juyv©*  ©  tLu)  oL^tIuj  l^v 

eoLVrzS  Qvyyivtcikq  ^vuucctojj,  x)  stpy^veavfov  *    He  knows 

how  to  converfe  with  himielf,  and  truly  to  love  and  va- 
lue himfelf :  he  meafures  not  himfelf,  like  the  Epicure, 
by  his  inferior  and  Earthly  part,  but  by  an  Immortal 
EfTence  and  that  of  him  which  is  from  above  5  and  Co 
does  'On  tIw  ca>  ietv\£>  df^lw  avoc^ouv^,  climbe  up  to 
the  height  of  that  Immortal  principle  which  is  within 
him.     The  Stoicks  thought  no  man  a  fit  Auditor  of 
their  Ethicks,  till  he  were  difpofTefs'd  of  that  Opinion, 
That  Man  was  nothing  but  Qp^^rKoywi  \v<$>  *)  C^H9-" 
7©*,  as  profefling  to  teach  men  how  to  live  only  ^} 
"Koyv,  as  they  fpeak.    Perhaps  their  Divinity  was  in 
fome  things  too  rigid  5  but  I  am  furea  Good  man  acSs 
thebeft  of  this  their  do&rine  in  the  bed  fenfe,  and    • 
knows  better  how  to  reverence  himfelf,  without  any 
Self-flattery  or  admiration,  then  ever  any  Stoick  did. 
He  principally  looks  upon  himfelf  *  as  being  what  he  *  ^  v 
is  rather  by  his  Soul  then  by  his  Body ;  he  values  him-  J^y^^l 
felf  by  his  Soul,  that  Being  which  hath  the  greateft  af-  07^'©- 
finity  with  God  5  and  fo  does  not  feek  himfelf  in  the  Sim  flic.  In 
fading  Vanities  of  this  life,  nor  in  thofe  poor  and  low  Epitl, 
delights  of  his  Senfes,  as  wicked  men  doe  5  but  as  the 
Philofopher  doth  well  exprefs  it,  oan  SwIjol^  q>4Jy{v  ^m 

Qwuv &ty\znd  when  the  Soul  thus  retires  into  it  felf,  and 
views  its  own  worth  and  Excellency,  it  prefently  find:- 
chaft  and  Virgin-love  ftirr'd  up  within  it  felf  towards  it 
felf ,  and  is  from  within  the  more  excited  and  obliged 

D  dd  2 


^88  ^1f:'e  Excellency  and  Ityblenefi  of  True  Religion 

en  r  q>vhaM.Lj  ?  Mm  eJ^iu^©*,  as  Simplicity  fpeaks, 
to  minf!  the  preferving  of  its  own  dignity  and  glory. 
To  conclude  this  Particular,  A  Good  man  endeavours 
to  walk  by  Eternal  and  Unchangeable  Rules  of  Reafon; 
Reafon  in  a  Good  man  fits  in  the  Throne,  &  governs  all 
the  Powers  of  his  Soul  in  a  fweet  harmony  and  agree- 
ment with  it  felf :  whereas  Wicked  men  live  only  £Ww 
eJ^lagutfo),  being  led  up  and  down  by  the  foolifh  fires 
of  their  own  Senfual  apprehenfions.  In  wicked  men 
there  is  a  Democracy  of  wild  Lufis  and  Pafions ',  which 
violently  hurry  the  Soul  up  and  down  with  reftlefs  mo- 
tions. All  Sin  and  Wickednefs  is  sw/j  $  vG&s  <nn  -\v- 
%&,  a  Sedition  ftirred  up  in  the  Soul  by  the  Senfitive 
Powers  againft  Reafon.  It  was  one  of  the  great  Evils 
Ecclef.  io.  that  Solomon  fawunder  the  Sun,  Servants  on  horfeback, 
and  Princes  going  as  fervants  upon  the  ground.  We 
may  find  the  Moral  of  it  in  every  wicked  man,  whole 
Souls  are  only  as  Servants  to  wait  upon  their  Senfes. 
In  all  fuch  men  the  whole  Courfeof  Nature  is  turned 
upfide  down,  and  the  Cardinal  points  of  Motion  in 
this  little  world  are  changed  to  contrary  pofitions  : 
But  the  Motions  of  a  Good  man  are  Methodical  ^Regu- 
lar and  Concentrical  to  Reafon.  It's  a  fond  imagina- 
tion that  Religion  lliould  extinguifh  Reafon  ^  whenas 
Religion  makes  it  more  illuftrious  and  vigorous  5  and 
they  that  live  moft  in  the  exercife  of  Religion,  (hall  find 
their  Reafon  moft  enlarged.  I  might  adde,  that  Re  a- 
[on  in  relation  to  the  capacitating  of  Man  for  converfe 
with  God  was  thought  by  foaie  to  be  the  Formal  Diffe- 
rence of  Mm.  Plutarch  after  a  large  debate  whether 
Brutes  had  not  Reafon  in  them  as  well  as  Man,  concludes 
it  negatively  upon  this  ground,  Becaufe  they  had  no 
knowledge  and  fenfe  of  the  Deity,  wt  em,  lyyvefou  0g5 
y.wrts.     In  Tuliys  account  this  Capablenefl  of  Religion 

feem'd 


in  its  feature  and  Ejfence.  ?  g  q 

feem'd  to  be  nothing  different  from  Rationality,  and 
therefore  he  doubts  not  to  give  this  for  the  moft  pro- 
per Chara&erifm  of  Reafon,  That  it  is  Vinculum  Bet 
&  Hominis.  And  fo  with  them  (  not  to  name  others  of 
the  fameapprehenfions)  animal  Rationale  &  animal  ca- 
fax  Reltgionis  feem'd  to  be  of  the  like  importance-,  Rea- 
fon  as  enabling  and  fitting  Man  to  converfe  with  God  by 
knowing  him  and  loving  him,being  a  chara&er  moft  un- 
queftionably  differencing  Man  from  Brute  creatures. 

3.  A  Good  man,  one  that  is  informed  by  True  Religi- 
on, lives  above  himfelf  and  is  raifed  to  an  intimate  Con- 
verge with  the  Divinity.  He  moves  in  a  larger  Sphere 
then  his  own  Being,  and  cannot  be  content  to  enjoy 
himfelf,  except  he  may  enjoy  God  too,  and  himfelf  in  : 
God. 

This  we  fliall  confider  two  ways. 

i.  In  the  Self -denial  of  Good  men  5  they  are  con- 
tent and  ready  to  deny  themfelves  for  God.  I  mean 
not  that  they  fhould  deny  their  own  Reafon^  as  fome 
would  have  it  •  for  that  were  to  deny  a  Beam  of  Di- 
vine light,  and  fo  to  deny  God,  in  ftead  of  denying  our 
felves  for  him.  It  is  better  refolved  by  fome  Philo- 
fophers  in  this  pointy  that  lire&vyXoycpto  follow  Reafon 
isl7re£cti  Gey  to  follow  God;  and  again,  Aoyw  [J  op6w 
7r&<?h£rcti  Kj  Gey,  ictuToV  &2*.  But  by  Self-denial  I  mean, 
the  Soul's  quitting  all  its  own  intereft  in  it  felf,  and  an 
entire  Refignation  of  it  felf  to  him  as  to  all  points  of 
fervice  and  duty  :  and  thus  the  Soul  loves  it  felf  in  God, 
and  lives  in  the  poffeflion  not  fo  much  of  its  own  Being 
as  of  the  Divinity;  defiring  only  to  be  great  in  God, 
to  glory  in  his  Light,and  fpread  it  felf  in  his  Fulnefs-,  to 
be  fill'd  alwaies  by  him,  and  to  empty  it  felf  again  in- 
to him  5  to  receive  all  from  him,  and  to  expend  all  for 
him  5  and  fo  to  live  not  as  its  own,  but  as  God's,    The 

D  d  d  3  higheft. 


3  go        The  Excellency  and  tjobltnefi  of  True  Religion 

higheft  ambition  of  a  Good  man  is  to  ferve  the  Will  of 
God  :  he  takes  no  pleafure  in  himfelf  nor  in  any  thing 
within  himfelf  further  then  he  fees  a  ftamp  of  God 
upon  it.  Whereas  wicked  men  are  imprifoned  within 
the  narrow  circumference  of  their  own  Beings,  and  per- 
petually frozen  into  a  cold  Self-love  which  binds  up  all 
the  Innate  vigour  of  their  Souls,  that  it  cannot  break 
forth  or  exprefs  it  felf  in  any  noble  way.  The  Soul  in 
which  Religion  rules,  faies  as  S.  Paul  did,  /  live  $  and  yet 
not  /,  but  drift  liveth  in  me.  On  the  contrary,  a  Wick- 
ed man  fwells  in  his  own  thoughts,  and  pleafeth  him- 
felf more  or  lefs  with  the  imagination  of  a  Se/f-fuffici- 
ency.  The  Stoicks^  feeing  they  could  not  raife  therii- 
felves  up  to  God,  endeavour  to  bring  down  God  to 
their  own  Model,  imagining  the  Deity  to  be  nothing 
elfe  but  fome  greater  kind  of  Animal,  and  a  Wife  man 
*  sapiens  cum  t0  be  almoft  one  of  his  *  Peers.     And  this  is  more  or 

vitlSeSrumfi^  'e^s  t'ie  Genius  of  Wicked  men,  they  will  befomething 
cm,  nonfup-  in  themfelves,  they  wrap  up  themfelves  in  their  own 
f/w,Se!,i"   Being,  move  up  and  down  in  a  Sphere  of  Self-love, 
<52s    J1,  live  a  profeffed  Independency  upon  God,  and  maintain 
a  Meum  cjr  Tuum  between  God  and  themfelves.     It's 
the  Charader  only  of  a  Good  man  to  be  able  to  deny 
and  difown  himfelf,  and  to  make  a  full  furrender  of 
himfelf  unto  God  5  forgetting  himfelf,  and  minding  no- 
thing but  the  Will  of  his  Creator  ^  triumphing  in  no- 
thing more  then  in  his  own  Nothingnef^  and  in  the  All- 
nefi  of  the  Divinity.     But  indeed  this  his  being  No- 
thing is  the  only  way  to  be  all  things  •,  this  his  having 
nothing  the  trueft  way  of  poffeffmg  all  things. 

2.  As  a  Good  man  lives  above  himfelf  in  a  way  of 
Self  denial,  fo  he  lives  alfo  above  himfelf  as  he  lives  in 
the  Enjoyment  of  God :  and  this  is  the  very  Soul  and  Ef- 
fenceof  True  Religion,  to  unite  the  Soul  in  the  neareft 

intimacy 


•  in  lit  Feature  and  Ejftnce.  ?g  x 

intimacy  and  conjunction  with  God,  who  is  myri  £a>5k, 
<myr\  ?3,  p/^a  4^%*^  as  Plotinus  fpeaks.  Then  indeed 
the  Soul  lives  tnojl  nobly,  when  it  feels  it  felf  to  live 
and  move  and  have  its  Being  in  God  5  which  though 
the  Law  of  Nature  makes  the  Common  condition  of 
all  created  Being,  yet  it  is  only  TrueReligion  that  can 
give  us  a  more  feeling  and  comfortable  fenfe  of  it. 
God  is  not  prefent  to  Wicked  men,  when  his  Almigh- 
ty Eflence  fupports  them  and  maintains  them  in  Being-, 
*  XVt'  Igi  mS  ^vuycLjjfyju)  3iy<\v  'mgpV,  but  he  is  prefent  to  *  P^tin.  in 
him  that  can  touch  him^  hath  an  inward  feeling  know-  En'6,  ['9  C7' 
ledge  of  God  and  is  intimately  united  to  him  5  tfj) 
ccfujucclvvli  a  Wpgfi,  but  to  him  that  cannot  thus  touch  him 
he  is  not  prefent. 

Religion  is  Liie  and  Spirit,  which  flowing  out  from 
God  who  is  that  Aui^cori  that  hath  life  in  himfelf,  re- 
turns to  him  again  as  into  its  own  Original,carrying  the 
Souls  of  Good  men  up  with  it.  The  Spirit  of  Religion 
is  alwaies  afcending  upwards  ,  and  fpreading  it  felf 
through  the  whole  Eflence  of  the  Soul,  loofens  it  from 
a  Self-confinement  and  narrownefs,  and  fo  rendersit 
more  capacious  of  Divine  Enjoyment.  God  envies  not 
his  people  any  good,  but  being  infinitely  bountifull  is 
pleafed  to  impart  himfelf  to  them  in  this  life,  fo  far  as 
they  are  capable  of  his  Communications :  they  ftay 
not  for  all  their  happinefs  till  they  come  to  heaven. 
Religion  alwaies  carries  its  reward  along  with  it,  and 
when  it  a&s  moft  vigoroufly  upon  the  Mind  and  Spirit 
of  man,  it  then  moft  of  all  fills  it  with  an  inward  fenfe 
of  Divine  fweetnefs.  To  conclude,  To  walk  with  God 
is  in  Scripture  made  the  Character  of  a  Good  man,  and 
it's  the  higheft  perfe&ion  and  privilege  of  Created  Na- 
ture to  converfe  with  the  Divinity.  Whereas  on  the 
contrary  Wicked  men  converfe  with  nothing  but  their 

Luftsr 


392  The  Excellency  and  2s(ohleneft  ofTrueQeligion 

Lufls  and  the  Vanities  of  this  fading  life,  which  here 
flatter  them  for  a  while  with  unhallowed  delights  and  a 
mere  Shadow  of  Contentment  $  and  when  thefe  are 
gone,they  find  both  Sub/lance  and  Shadow  too  to  be  loft 
Eternally.  But  true  Goodnefs  brings  in  a  conftant  re- 
venue of  folidand  fubftantial  Satisfaftion  to  the  Spirit 
of  a  good  man,  delighting  alwaies  to  fit  by  thofe  Eter- 
nal Springs  that  feed  and  maintain  it :  the  Spirit  of  a 
Good  man  (  as  it  is  well  exprefs'd  by  the  Philofopher  ) 

diuv&Tws  IvifrpmoLi  ep  Tyujia,  'f  Sr&ctA  a^ccr^ow©-,&  is  al- 
waies drinking  in  Fountain- Goodnefs,  and  fills  it  felf 
more  and  more,  till  it  be  filled  with  all  the  fulnefs  of 
God. 


Chap.  III. 

3.  The  Noblenefs  of  Religion  in  regard  of  its  Proper- 
ties, &c.  of  which  this  is  one,  I.  Religion  enlarges 
all  the  Faculties  of  the  Soul,  and  begets  a  true  Inge- 
nuity, Liberty  and  Amplitude,  the  moft  Free  and 
Generous  Spirit  in  the  Minds  of  Good  men.  The 
nearer  any  Being  comes  to  God,  the  more  large  &free  5 
the  further  it  Jlides  from  God,  the  more  fir eight ned.  Sin 
is  the  finking  of  mans  Soul  from  God  into  fenfual  Self- 
ijhnefi.  An  account  when  the  mofi  Generous  freedom 
of  the  Soul  is  tohetakenin  its  juft  proportions.  How 
Mechanical  ana !  Formal  Chriftians  make  an  Art  of  Re- 
ligion, fet  it  fuch  Bounds  as  may  not  exceed  the  fcant 
Meafure  of  their  Principles  ;  and  then  fit  their  own 
Notions  ai  fo  many  "Examples  to  it.  A  Good  man  finds 
not  his  Religion  without  him,  hut  as  a  living  Princi- 
ple within  him.  God's  Immutable  and  Eternal  Good- 
nej?  the   Unchangeable  Rule  of  his  Will*     Peevijh, 

Self- 


in  its  ^Properties  and  Operations.  29? 

Self  wilt d  and  Imperious  men  Jhape  out  fuch  Notions 
of  God  as  are  agreeable  to  this  Pattern  of  themselves. 
The  Truly  Religious  have  better  apprehensions  of  God. 

LJ  Aving  difcourfed  the  Noblenef  of  Religion  in  its  0- 
**•  riginal  and  Nature  ^  we  come  now  to  confider  the 
'Excellency  of  Religion  in  its  Properties^  its  f  roper  Ef- 
fects and  vital  operations.  In  treating  of  this  Third 
Particular  we  (hall,  (as  formerly  we  have  done)  without 
tying  our  felves  precifely  to  any  ftrid:  Rules  of  Art  and 
Method,  confound  the  Notions  of  Religion  inabflra- 
cltomd  inconcreto  together,  handling  them  promifcu- 
oufly.  As  Religion  is  a  noble  thing,  i.inrefped  of 
its  Original^  2.  inrefpe&of  its  Nature  •,  fo  alfo  3.  in 
refpeft  of  its  Properties  and  Effects. 

The  Firft  Propertie  and  Effect  of  True  Religion  *• 
whereby  it  exprefleth  its  own  Noblenef  is  this.  That  it 
widens  and  enlarges  all  theF  acuities  of  the  Soul^and  begets 
a  true  Ingenuity,  Liberty  and  Amplitude^  the  mofl  free 
and  Generous  Spirit  jn  the  Minds  of  Good  men.  Thofe  in 
whom  Religion  rules  are  DHin  ^3,  there  is  a  true 
Generous  Spirit  within  them,  which  (hews  the  Noble- 
nefs  of  their  Extraction.  The  Jevves  have  a  good 
Maximetothis  purpofe,  pDW  ^  Ntts  jn-n  p  ^SPirkcAvoth 
niinii  None  tru/y  Noble ,  but  he  that  applies  himfelf  to  caP-6- 
Religion  and  a  faithfull  observance  of  the  Divine  Law. 
Tully  could  fee  fo  much  in  his  Natural  Philofophy  as 
made  him  fay,  Scientia  Nature  ampliat  animum^  &  ad 
divina  attollit :  But  this  is  mod  true  of  Religion,  that 
in  an  higher  fenfe  it  does  work  the  Soul  into  a  true  & 
divine  amplitude.  There  is  a  living  Soul  of  Religion  in 
Good  men  which,  fpreading  it  felf  through  all  their  Fa- 
culties, fpirits  all  the  Wheels  of  motion,  and  enables 
them  to  dilate  and  extend  themfelves  more  fully  upon 

Eee  God 


394  The  Excellency  and £{ohlemfi  of  True  Religion 

God  and  all  Divine  things,  without  being  pinched  or 
{heightened  within  themfelves.  Whereas  wicked  men 
are  of  moft  narrow  and  con-fined  Spirits,  they  are  fo  con- 
tracted by  the  pinching  particularities  of  Earthly  and 
created  things,  fo  imprifoned  in  a  dark  dungeon  of  Sen- 
fuality  and  Selfjhnej?^  fo  ftreightned  through  their  Car- 
nal defigns  and  Ends^  that  they  cannot  ftretch  them- 
felves  nor  look  beyond  the  Horizon  of  Time  and  Senfe. 

The  nearer  any  Being  comes  to  God,  who  is  that  In- 
finite fallnefs  that  fills  all  in  all,  the  more  vafi  and 
large  and  unbounded  it  is  5  as  the  further  it  Aides  from 
him,the  more  it  is  ftreightned  &  confined  5  as  Plato  hath 
long  fince  concluded  concerning  the  condition  of  Sen- 
fual  men,  that  they  live  o<rp«*  <^W,  like  a  Sbel-fijh,  and 
can  never  move  up  and  down  but  in  their  own  prifon> 
which  they  ever  carry  about  with  them.  Were  I  to  de- 
fine Sin,  I  would  call  it  The  finking  of  a  Mans  Soul 
from  God  into  a  Senfual  Selffhnejs.  All  the  Freedom  that 
wicked  men  have,  is  but  (like  that  of  banifhed  men  ) 
to  wander  up  and  down  in  the  wildernefs  of  this  world 
from  one  den  and  cave  to  another. 

The  more  high  and  Noble  any  Being  is,  Co  much  the 
deeper  radication  have  all  its  Innate  <vertues  and  Proper- 
ties within  it,  and  are  by  fo  much  the  more  Universal  in 
their  iffues  and  a&ings  upon  other  things :  and  fuch 
an  inward  living  principle  of  virtue  and  a&ivity  further 
heightned  and  united  and  informed  with  Light  and 
Truth^  we  may  call  Liberty,  Of  this  truly-noble  and  di- 
vine Liberty  Religion  is  the  Mother  and  Nurfe,  leading 
the  Soul  to  God,  and  fo  impregnating  that  inward  vital 
principle  of  aWvity  and  vigour  that  is  embofom'd  in  it^ 
that  it  is  able  v/ithout  any  inward  difturbance  and  refift- 
ance.from  any  controlling  Lufts  to  exercife  it  felf,  and 
a&  with  the  greateft  complacency  in  the  moft  full  and 

ample 


in  its  Properties  and  Operations .  *  g  h 

ample  manner  upoh  that  Firjl ,  Univerfal  and  Un- 
£00/^4/ Effence  which  is  God  himfelf.  The  moft  ge- 
nerous Freedom  can  never  be  took  in  its  full  and  juft 
dimenfions  and  proportion,  but  then  when  all  che 
Powers  of  the  Soul  exercife  and  fpend  themfelves  in 
the  moft  large  and  ample  manner  upon  the  Infinite  and 
EfTential  Goodnefs,  as  upon  their  own  moft  proper 
Objeft.  If  we  (hould  ask  a  Good  man,  when  he  finds 
himfelf  beft  at  eafe,  when  he  finds  himfelf  moft  flee  * 
his  anfwer  would  be,  When  he  is  under  the  moft  pow- 
erful! conftraintsof  divine  Love,  There  are  a  fort  of 
Mechanical  Chriftians  in  the  world,  that  not  finding 
Religion  afting  like  a  living  form  within  them,  fatisfie 
themfelves  only  to  make  an  Art  of  it,  and  rather  in- 
form and  a&uate  it,  then  are  informed  by  it  -7  and  fetting 
it  fuch  bounds  and  limits  as  may  not  exceed  the  fliorc 
and  fcant  meafures  of  their  own  home- born  Principles, 
then  they  endeavour  to  fit  the  Notions  of  their  own 
Minds  as  fo  many  Examples  to  it :  and  it  being  a  Cir- 
cle of  their  own  making,they  can  either  ampliaceor  con- 
tract it  accordingly  as  they  can  force  their  own  Minds 
and  Difpofitions  to  agree  and  fuit  with  it.  But  true 
Religion  indeed  is  no  Art,  but  an  inward  Nature  that 
conteinsall  the  laws  and  meafures  of  its  motion  with- 
in it  felf.  A  Good  man  finds  not  his  Religion  without 
him,  but  as  a  living  Principle  within  him  •,  and  all  his 
Faculties  are  ftill  endeavouring  to  unite  themfelves 
more  and  more  in  the  neareft  intimacy  with  it  as  with 
their  proper  Perfe&ion.  There  is  that  amiablenefs  in 
Religion,  that  ftrong  Sympathy  between  the  Soul  and 
it,  that  it  needs  carry  no  Teftimonials  or  Commenda- 
tions along  with  it.  If  it  could  be  fuppofed  that  God 
fhould  plant  a  Religion  in  the  Soul  that  had  no  affinity 
or  alliance  with  it,  it  would  grow  there  but  as  a  ftrange 

E  e  e  2  flip. 


*  q  6         The  Excellency  and  Ifyblenefi  of  True  Religion 

flip.  But  God  when  he  gives  his  Laws  to  men,  does 
not  by  virtue  of  his  Absolute  dominion  di&ate  any  thing 
at  randome,  and  infuchan  arbitrarious  way  as  fome 
imagine  %  but  he  meafures  all  by  his  own  Eternal  Good- 
nefs.  Had  God  himfelf  been  any  thing  elfe  then  the 
Fir  ft  and  Great  eft  Good  of  man,  then  to  have  loved  him 
with  the  full  ftren°th  of  all  our  Faculties  fhould  not 
have  been  the  Firft  and  Greatefl  Commandment,  as  our 
Saviour  tells  us  it  is.  Some  are  apt  to  look  upon  God 
as  fome  Peevifl)  and  Self-wilt d  thing,  becaufe  them- 
felves  are  fuch  :  and  feeing  that  their  own  Absolute  and 
naked  Wills  are  for  the  moft  part  the  Rules  of  all  their 
a&ions  and  the  impofitions  which  they  lay  upon  o- 
thers  s  they  think  that  Heavens  Monarchy  is  fuch  an 
arbitrary  thing  too,  as  being  govern'd  by  nothing  elfe 
but  by  an  Almighty  Absolute  Will.  But  the  Soul  that 
is  acquainted  moft  intimately  with  the  Divine  Will^ 
would  more  certainly  refolve  us,  That  God's  Un- 
changeable Goodnef  (which  makes  the  Divinity  an  Uni- 
form thing  and  to  fettle  together  upon  its  own  Centre, 
as  I  may  fpeak  with  reverence)  is  alfo  the  Unchangeable 
Rule  of  his  Will  •,  neither  can  he  any  more  fwerve  from 
iL,  then  he  can  fwerve  from  himfelf.  Nor  does  he 
charge  any  Duty  upon  man  without  confulcing  firft  of 
all  with  ms.G&odneJ? :  which  being  the  Original  and  ad- 
equate Objed  of  a  Good  mans  Will  andafte<fiions,it 
muft  needs  be  that  all  the  iffiies  and  effluxes  of  it  be  en- 
tertain'd  with  an  anfvverable  complacency  &  chearful- 
nefs.  This  is  the  hinge  upon  which  all  true  Religion 
turns,  the  proper  Centre  about  which  it  moves  •,  which 
taking  afaft&  fure  hold  of  an  innate  and  correfpondent 
Principle  in  theSoul  of  man,raifech  it  up  above  the  con- 
fines of  Mortality,  and  in  the  day  of  its  mighty  power 
makes  it  become  a  free-will-Offering  unto  God. 

Chap, 


in  its  Properties  and  Operation!.  ?  g  ^ 


Ch  ap.    IV. 

The  Second  Property  discovering  the  Noblenefs  of  Reli- 
*#,  viz.  That  it  reftores  man  to  a  juft  power  and  do- 
minion over  himfelf,  enables  him  to  overcome  his 
Self-will  andPaffions.  of  Self-will,  and  the  many 
Evils  that  flow  from  it.  That  Religion  does  nowhere 
dif cover  its  power  andprowefs  fo  much^  as  in  fubdu- 
ing  this  dangerous  and  potent  Enemy.  The  Highefl  and 
Noble fl  Victories  are  thofe  over  our  Self-will  and  Paf- 
fions,  of  Self  denial^  and  the  having  power  over 
our  Wills  ij  the  Happinefs  and  the  Privileges  of  fuch 
a  State.  How  that  Magnanimity  and  Puiffance  which 
Religion  begets  in  Holy  Souls  differs  from  and  excells 
that  Gallantry  and  Puiffance  which  the  great  Nimrods 
of  this  world  boa  fl  of. 

TTH  E  Second  Property  or  Effect  of  Religion^  where-  2 
-**  by  it  difcovers  its  own  Noblenefs  ( and  it  is  fome- 
what  a-kin  to  the  former  Particular,  and  will  help  fur- 
ther to  illuftrate  and  enforce  it )  is  this.  That  it  re  (lores 
a  Goodman  to  a  juft power  and  dominion  over  himfelf  and 
his  own  Will^  enables  him  to  overcome  himfelf  his  own 
Self-will  and  Pafsions^  and  to  command  himfelf  &  all  his 
Powers  for  God.  'Tis  only  Religion  that  reftores  that 
Ajulefyaiov  which  the  Stoical  Philofophy  fo  impotently 
pretended  to  3  it  is  this  only  that  enthrones  mans  de- 
pofedReafon,  and  eftablifheth  within  him  a  juft  Em- 
pire over  all  thofe  blind  Powers  and  Paflions  which  fo 
impetuoufly  rend  a  man  from  the  pofleffion  and  enjoi- 
ment  of  himfelf.  Thofe  turbulent  and  unruly,  uncer- 
tain and  unconftant  Motions  of  Pafsion  and  Self  will 

Eee3  that 


3  98         Tb*  Excellency  at;d  Hpblenefi  of  True  Religion 

that  dwell  in  degenerate  Minds,  divide  them  perpetu- 
ally from  themfelves,  and  are  alwaies  molding  feveral 
factions  and  tumultuous  combinations  within  thema- 
gainft  the  dominion  of  Reafon.  And  the  only  way  to 
unite  man  firmly  to  himfelf  is  by  uniting  him  to  God, 
and  eftablifhing  in  him  a  firm  amity  and  agreement  with 
the  Fiift  and  Primitive  Being. 

There  is  nothing  in  the  World  fo  boifterous  as  a 
man's  own  Self-will,  which  is  never  guided  by  any  fixt 
or  fteddy  Rules,but  is  perpetually  hurried  to  and  fro  by 
a  blind  and  furious  impetus  of  Pride  and  Pafsians  ifluing 
from  within  it  felf.  This  is  the  true  fource  and  Spring 
of  all  that  Envy^  Malice^  Bitttrnefs  of  Spirit^  Male- 
contentednefs  and  Imfatiency  ,  of  all  thofe  black  and 
dark  Pafsions^  thofe  inordinate  de fires  and  lujlsy  that 
reign  in  the  hearts  and  lives  of  wicked  men.  A  man's 
own  Self-will  throws  him  out  of  all  true  enjoyment  of 
his  own  Being :  therefore  it  was  our  Saviours  counfell 
to  his  difciples,  In  patience  foffefsyour  Souls.  We  may 
fay  of  that  Self-will  which  is  lodg'd  in  the  heart  of  a 
wicked  man,  as  the  Jews  fpeak  of  the  yin  ~\y  jigmen- 
ium  malum  fo  often  mention'd  in  their  Writings,  that 
it  is  irVififci  nB5  the  Prince  of  death  and  darknefs  which 
is  at  continual  enmity  with  Heaven,and  ?^n:n  sorw  the 
filthinefs  and  poifon  of  the  Serpent.  This  is  the  Seed  of 
the  Evil  Spirit  which  is  perpetually  at  enmity  with  the 
Seed  of  God  and  the  Heaven-born  Nature  :  It's  defign 
and  fcopeis  with  a  Giant- like  pride  to  climb  up  into 
the  Throne  of  the  Almighty,  and  to  eftablifti  an  un- 
bounded Tyranny  in  contradi&ion  to  the  Will  of  God, 
'  which  is  nothing  elfe  but  the  IfiTueand  Efflux  of  his  E- 
ternal  and  Unbounded  Goodnefs.  This  is  the  very 
Heart  of  the  old  Adam  that  is  within  men.  This  is  the 
Helliih  Spirit  of  Self  will ':  it  would  folely  prefcribe 

laws 


in  it >  Properties  and  Operations.  x  Q  " 

laws  to  all  things  \  it  would  fain  be  the  fource  and  foun- 
tain of  all  affaires  and  events  5  it  would  judge  all  things 
at  its  own  Tribunal.  They  in  whofe  Spirits  this  Prin- 
ciple rules,  would  have  their  own  Fancies  and  Opini- 
ons, their  perverfe  and  boifterous  Wills  to  be  the  juft 
Square  and  Meafure  of  all  Good and  Evil  -7  thefe  are  the 
Plumb-lines  they  applie  to  all  things  to  find  out  their 
Re6ktude  or  obliquity.  He  that  will  not  fubmit  himfelf 
to  nor  comply  with  the  Eternal  and  Uncreated  Will^  but 
in  (lead  of  it  endeavours  to  fee  up  his  own  will ,  makes 
himfelf  the  moft  real  idol  in  the  world,  and  exalts  him- 
felf againft  all  that  is  called  God  and  ought  to  be  wor- 
fliipp'd.To  worfhip  a  graven  Image,or  to  make  cakes  & 
burn  incenfe  to  the  Queen  of  heaven,  is  not  a  worfe  Ido- 
latry then  it  is  for  a  man  to  fetup  Self-will^  to  devote 
himfelf  to  the  ferving  of  it,  and  to  give  up  himfelf  to 
a  complyance  with  his  own  will  as  contrary  to  the  Di- 
vine and  Eternal  Will.  When  God  made  the  World, 
he  did  not  make  it  merely  for  the  exercife  of  his  Al- 
mighty power,  and  then  throw  it  out  of  his  hands,  and 
leave  it  alone  to  fubfift  by  it  felf  as  a  thing  that  had  no 
further  relation  to  him:  But  he  derived  himfelf  through 
the  whole  Creation,  fo  gathering  and  knitting  up  all 
the  feveral  pieces  of  it  again-,  that  as  the  firft  produ- 
ction and  the  continued  Subfiftence  of  all  things  is  from 
himfelf,  fo  the  ultimate  refolution  and  tendency  of  all 
things  might  be  to  him.     Now  that  which  firft  endea-  '  . 

voured  a  Divorce  between  God  and  his  Creation,  and 
to  make  a  Conqueft  of  it,  was  that  Diabolical  Arro- 
gancy  and  Self-will  that  crept  up  and  wound  it  felf  Ser- 
penr-likeinto  apoftate Minds  and  Spirits.  This  is  the 
true  drain  of  that  Helliih  nature,  to  live  independently 
of  God,  and  to  derive  the  Principles  from  another  Be- 
ginning^  and  carry  on  the  line  of  all  motions  and  ope- 
rations 


ago  The  Excellency  and  Tfyhlenefi  of  True  Religion 

rations  to  mother  End,  then  God  himfelf,  by  whom  and 
to  whom  and  for  whom  all  things  fubfift. 

From  what  hath  been  faid  concerning  this  powerful 
and  dangerous  Enemy  that  wars  againft  our  Souls  and 
againft  the  Divine  Will,  may  the  Excellency  and  No- 
ble Spirit  of  True  Religion  appear,  in  that  it  tames  the 
1  impetuoufnefs  and  turbulency  of  this  Self -will.  Then 
indeed  does  Religion  perform  the  higheftand  brfveft 
conquefts ,  then  does  it  difplay  the  greatnefs  of  its 
ftrength  and  the  excellency  of  its  power,  when  it  over- 
comes this  great  Arimanius,  that  hath  fo  firmly  feated 

*  Pirke  Avoth  himfelf  in  the  very  Centre  of  the  Soul.  *  "in;  *a,  Who 
caP«4.  is  the  man  of  Courage  and  Valour  *  S~\V  PS  Wy\^,  it 

isJje  that  fubdues  his  Concupfcence,  his  own  Will  $  it 
is  a  Jewifh  Maxime  attributed  to  Ben  Zoma,  and  a  moft 
undoubted  truth.  This  was  the  grand  Lejfon  that  our 
great  Lord  &  Matter  came  to  teach  us,  viz.  To  deny  our 
own  Jf/V^neither  was  there  any  thing  that  he  endeavor'd 
more  to  promote  by  his  own  Example,  as  he  tells  us  of 

*  John  6. 38.  himfelf,  *  I  came  down  from  heaven,  not  to  doe  mine  own 
Pfalm  40.  will^  hut  the  will  of  him  that  fent  me  ;  and  again,  Lo,  I 
Hebrews  10.    come  (in  the  volume  of  the  Book  it  is  written  of  me  )  to  do 

thy  willy  0  God,  yea  thy  Law  is  within  my  heart :  and  in 
his  greateft  agonies,  with  a  clear  and  chearful  fubmifli- 
Marki2'  6  on  to  the  Divine  will,  he  often  repeats  it,  Not  my  will, 
hut  thy  will  he  done  :  and  fo  he  hath  taught  us  to  pray 
and  fo  to  live.  This  indeed  is  the  true  life  and  fpirit  of 
Religion,  this  is  Religion  in  its  Meridian  altitude, 
its  juft  dimenfions.  A  true  Chriftian  that  hath  power 
over  his  own  Will,  may  live  nobly  and  happily,  and 
enjoy  a  perpetually-clear  heaven  within  the  Serenity  of 
his  own  Mind.  When  the  Sea  of  this  World  is  moft 
rough  and  tempeftuous  about  him,  then  can  he  ride 
fafely  at  Anchor  within  the  haven,  by  a  fweet  comply- 

ance 


in  its  ^Properties  and  Operations.  a01 

ance  of  his  will  with  God's  Will-  He  can  look  about 
him,  and  with  an  even  and  indifferent  Mind  behold  the 
World  either  to  {"mile  or  frown  upon  him  •,  neither 
will  he  abate  of  the  leaft  of  his  Contentment y  for  all 
the  ill  and  unkind  ufage  he  meets  withall  in  this  life. 
He  that  hath  got  the  Maftery  over  his  own  Will,  feels 
no  violence  from  without,  finds  no  contefts  within  -, 
and  like  a  ftrong  man,  keeping  his  houfe,  he  preferves 
all  his  Goods  infafety:  and  when  God  calls  for  him 
out  of  this  ftate  of  Mortality,  he  finds  in  himfelf  a 
power  to  lay  down  his  own  life  5  neither  is  it  fo  much 
taken  from  him,  as  quietly  and  freely  furrendred  up  by 
him.  This  is  the  higheft  piece  of  prowefs,  the  nobleft 
atchievcment,by  which  a  man  becomes  Lord  over  him- 
felf, and  the  Mafter  of  his  own  Thoughts,  Motions  and 
Purpofes.  This  is  the  Royal  prerogative ,  the  high 
dignity  conferred  upon  Good  men  by  our  Lord  and  Sa- 
viour, whereby  they  overcoming  this  both  His  and 
their  Enemy,  their  Self -will  and  Pafiions,  are  enabled 
to  fit  down  with  him  in  his  Throne,  as  he  overcoming 
in  another  way ,  is  fet  down  with  his  Father  in  his 
Throne  «,  as  the  phrafe  is  Revelat.  3. 

Religion  begets  the  moft  Beroick^  Tree  and  Gene- 
rout  motions  in  the  Minds  of  Good  men.  There  is  no 
where  fo  much  of  a  truly  Magnanimous  and  raifed  Spi- 
rit as  in  thofe  who  are  beft  acquainted  with  the  power 
of  Religion.  Other  men  are  Slaves  and  Captives  to 
one  Vanity  or  other  :  but  the  truly  Religious  is  above 
them  all,  and  able  to  command  himfelf  and  all  his 
Powers  for  God.  That  bravery  and  gallant nt ft  which 
feems  to  be  in  the  great  Nimrods  of  this  world  is  no- 
thing elfe  but  the  [welling  ol  their  own  unbounded 
fride  and  vain-glory.  It  hath  been  obferved  of  the 
greateft  Monarchs  of  the  world,  that  in  the  midft  of 

Fff  their 


40 2  The  Excellency  and  Ityllemfi  of  True  Religion 

their  Triumphs  they  themfelves  have  been  led  Captives 
to  one  Vice  or  another.  All  the  Gallantry  and  Puiffanee 
which  the  Braveft  Spirits  of  the  world  boaft  of,  is 
but  a  poor  confined  thing,  and  extends  it  felf  only  to 
fome  Particular  Cafes  and  Circumftances:  But  the 
Valour  zni  Puiffanee  of  a  Soul  impregnated  by  Religion 
hath  in  a  fort  zwUniverfal  Extent,  as  S.PWfpeaks 
of  himfelf,  /  can  doe  all  things  through  Chrijl  which 
flrengthenethme  5  it  is  not  determined  to  this  or  that 
Particular  Objed:  or  Time  or  Place,  but  mVla  all 
things  whatfoever  belong  to  a  Creature  fall  under  the 
level  thereof.  Religion  is  by  S.  Paul  defcribed  to  be 
mvd£fj&  <Pujuufjrtc*)9  the  Spirit  of  power  in  oppolition  to  the 
Spirit  offear^zTim.i.zs  all  Sin  is  by  Simplicity  wel  de- 
fcribed to  be  dS"twajjj.ct  impotency  &  weaknefi.  Sin  by  its 
deadly  infufions  into  the  Soul  of  man  wafts  and  eats 
out  the  innate  vigour  of  the  Soul,  and  cafts  it  into  fuch 
a  deep  Lethargy,  as  that  it  is  not  able  to  recover  it  felf: 
But  Religion,like  that  Balfamum  vit£,  being  oncecon- 
veighedinto  the  Soul,  awakens  and  enlivens  it,  and* 
makes  it  renew  its  ftrength  like  an  Eagle,  and  mount 
ftrongly  upwards  towards  Heaven  -7  and  fo  uniting  the 
Soul  to  God,  the  Centre  of  life  and  ftrength,  it  ren- 
ders it  undaunted  and  invincible.  Who  can  tell  the  in- 
ward life  and  vigour  that  the  Soul  may  be  fill'd  with, 
when  onceitisin  conjunction  with  an  Almighty  Ef- 
fence?  There  is  a  latent  and  hidden  virtue  in  the  Soul 
of  man  which  then  begins  to  difcover  it  felf  when  the 
Divine  Spirit  fpreads  forth  its  influences  upon  it.  Eve- 
ry thing  the  more  Spiritual  it  is,  and  the  higher  and  no- 
bler it  is  in  its  Being,  the  more  a&ive  and  vigorous  it 
is  5  as  the  more  any  thing  falls  and  finks  into  Matter, 
the  more  dull  and  fluggifh  &  unwieldy  it  is.  The  Plato- 
nifis  were  wont  to  call  all  things  that  participated  moft 

of 


in  its  Properties  and  Operations .  ^0 -  > 

of  Matter  ovJw  jm  oV7<* "  Now  nothing  doth  more  pu- 
rifie,  more  fublimate  and  exalt  the  Soul  then  Religion, 
when  the  Soul  fuffers  God  tofit\v\t\\\n  has  a  refiner  and 
purifier  of  Silver,  and  when  it  abides  the  day  of  his  co- 
ming ;  for  he  is  like  a  refiner  s  fire  and  like  fullers  [ope, 
Mai.  3.  Thus  the  Soul  being  purified  and  fpiritualliz'd, 
and  changed  more  and  more  into  the  glorious  Image  of 
God,  is  able  to  doe  all  things,  out  of  weaknef  is  made 
firong,  gives  proof  of  its  Divine  vigour  and  a&ivity, 
and  (hews  it  felf  to  be  a  Noble  and  PuifTant  Spirit,  fiich 
as  God  did  at  firft  create  it. 


Chap.  V. 

The  Third  Property  or  Effe£tdifcoveringthe  Noblenef 
of  Religion,  viz.  That  it  direfts  and  enables  a  man 
to  propound  to  himfelf  the  Beft  End,  vi\.  The  Glo- 
ry of  God,  and  his  own  becoming  like  unto  God. 
Low  and  Particular  Ends  and  Interefis  both  debafe  and 
fireighten  a  mans  Sprit :  The  Univerfal,  Highefi  and 
Lafi  End  both  ennobles  and  enlarges  it.  A  man  is  fuch 
as  the  End  is  he  aims  at.  The  great  power  the  End  hath 

*  ■  to  mold  and  fafhion  man  into  its  likenefi*  Religion  ob- 
liges a  man  (  not  to  feek  himfelf  nor  to  drive  a  trade 
for  himfelf-,  but  )  to  feek  the  Glory  of  God,  to  live 
wholy  to  him  ;  and  guides  him  fieddily  and  uniform- 
ly to  the  One  Chief  Good  and  Lafi  End.  Men  are  prone 
to  flatter  themfelves  with  a  pretended  aiming  at  the 
Glory  of  God*  A  more  full  and  difiinct  explication  of 
what  is  meant  by  a  mans  directing  all  his  atiions  to  the 
Glory  of  God.  What  it  is  truly  and  really  to  glorifie^ 
God.     God's  feeking  his  Glory  in  refpecJ  of  us  is  the 

^ _.  Fffa  flowing 


^04  27*  Excellency  and  l^obknep  of  True  \eligion 

flawing  forth  of  his  Goodnejsupon  tis :  Our  fee  king  the 
Glory  of  God  is  our  endeavouring  to  partake  more  of 
God,  and  to  refemble  him  (  as  much  as  we  can  )  in  true 
Holinef  and  every  Divine  Vertue.  That  we  are  not 
nicely  t$  di/iinguijl)  between  the  Glory  of  God  and  our 
own  Salvation.  That  Salvation  is  nothing  elfe  for  the 
main  hut  a  true  Participation  of  the  Divine  Nature. 
To  lovt  God  above  our  [elves,  is  not  to  love  him  above 
the  Salvation  of  our  Souls  5  but  above  our  particular 
Beings  and  above  our  fwfull  affections ,  (jrc.  The  Dif- 
ference between  Things  that  are  Good  relatively,  and 
thofe  that  are  Good  absolutely  and  Ejfent tally  :  That  in 
our  conformity  to  thefe  God  is  mo  ft  glorified,  and  we  are 
made  mofi  Happy. 

2  HHHE  Third  Property  or  Effeff  whereby  Religion 
-*■  difcovers  its  own  Excellency,  is  this.  That  it  di- 
rects and  enables  a  man  to  propound  to  himf elf  the  Be  ft 
End  and  Scope  of  life,  viz.  The  Glory  of  God  the  Higheft 
Beings  and  his  own  afimilation  or  becoming  like  unto 
God. 

That  Chriftian  in  whom  Religion  rules  powerfully, 
is  not  folow  in  his  ambitions  as  to  purfue  any  of  the 
things  of  this  world  as  his  Ultimate  End :  his  Soul  is 
too  big  for  earthly  defignes  andinterefts^  but  under- 
standing himfelf  to  come  from  God,  he  is  continually 
returning  to  him  again.  It  is  not  worth  the  while  for 
the  Mind  of  Man  to  purfue  any  Perfe&ion  lower  then 
its  own,  or  to  aim  at  any  End  more  ignoble  then  it  felf 
is.  There  is  nothing  that  more  freight  ens  and  confines 
the  free-born  Soul  then  the  particularity,  indigency  and 
penury  of  that  End  which  it  purfues  \  when  it  complies 
moft  of  all  with  this  lower  world,  qtmp&Km.  nz  ajuJe^- 
iaiw  djji^ioCn^O^y  e%<j,  as  is  well  obferved  by  an  ex- 
cellent 


in  its  Properties  and  Operation \~  *0  . 

cellent  Philofopher,  the  true  Noblenef  and  Freedoms 
of  it  is  then  mofl  dilutable,  and  the  Title  it  holds 
to  true  Liberty  becomes  moft  litigious.  It  never 
more  Aides  and  degenerates  from  it  felf,  then  when  it 
becomes  enthrall^  to  (ome  Particular  interefl :  as  on 
the  other  fide  it  never  a<Ss  more  freely  or  fulls,  then 
when  it  extends  it  felf  upon  the  moft  Universal  End. 
Every  thing  is  fo  much  the  more  Noble,  quo  longiores 
habet  fines,  as  was  well  obferv'd  by  Tully.  As  low  Ends 
debafe  a  mans  fpiri^fupplant  &rob  it  of  its  birth-right; 
fo  the  HigheftmdLaft  End  rziks  and  ennobles  it,  and 
enlarges  it  into  a  more  Univerfal  and  comprehenfive 
Capacity  of  enjoying  that  one  Unbounded  Goodnefs 
which  is  God  himfelf :  it  makes  it  fpread  and  dilate  it 
felf  in  the  Infinite  Sphere  of  the  Divine  Being  and 
BlefTednefs,  it  makes  it  live  in  the  Fulnefs  of  Him  that 
fills  all  in  all. 

Every  thing  is  moft  properly  fuch  as  the  End  is 
which  is  aim'd  at  r  the  Mind  of  man  isalwaies  fhaping 
it  felf  into  a  conformity  as  much  as  may  be  to  that 
which  is  his  End^  and  the  nearer  it  draws  to  it  in  the 
atchievement  thereof,  the  greater  likenefs  it  bears  to 
it.  ThereisaPlaftick  Virtue,  a  Secret  Energy  iffu- 
ing  forth  from  that  which  the  Mind  propounds  to  it- 
felf  as  its  End,  to  mold  and  fafhion  it  according  to  its 
own  Model.  The  Soul  is  alwaies  ftamp'd  with  the 
fame  Chara&ers  that  are  engraven  upon  the  End  it 
aims  at  ;  and  while  it  converfes  with  it,  and  fets  it  felf 
before  it,  it  is  turned  a*  Wax  to  the  Seal,  to  ufe  that 
phrafein^^.  Man's  Soul  conceives  all  its  Thoughts 
and  Imaginations  before  his  End,  asZ^#sEwes  dkf  Genefis  $p. 
their' young  before  the  R  ods  in  the  wateringtroughs.  He 
that  purfues  any  worldly  inter  eft  or  earthly  thing  as  his 
End,  becomes  himfelf  aifo  ytcofns  Earthly :  &  the  more 

Fff  3  the 


406        The  Excellency  and  l^oblenefi  of  True  tf{eligim 

the  Soul  dire&s  it  felf  to  God,  the  more  it  becomes 
<$?oa£k  God-like,  deriving  a  print  of  that  glory  and 
beauty  upon  it  felf  which  it  converfeth  with,  as  it  is 
Corimb.  $.  excellently  fet  forth  by  the  Apoftle,  But  we  all  with 
open  face,  beholding  as  in  a  glajsthe  glory  of  the  Lordy 
are  changed  into  the  fame  image ,  from  glory  to  glory. 
That  Spirit  of  Ambition  and  Popularity  that  fo  violent- 
ly tralnfports  the  Minds  of  men  into  a  purfuit  of  Vain- 
glory, makes  them  as  vain  as  that  Popular  air  they  live 
upon:  the  Spirit  of  this  world  that  draws  forth  a 
mans  defignes  after  worldly  interefts,  makes  him  as 
unliable,  unconftant,  tumultuous  and  perplexd  a  thing 
as  the  world  is.  On  the  contrary,  the  Spirit  of  true 
Religion  fleering  and  dire&ing  the  Mind  and  Life  to 
God,  makes  it  an  Uniform,  Stable  and  quiet  thing, 
as  God  himfelf  is :  it  is  only  true  Goodnefs  in  the  Soul 
of  man  guiding  it  fteddily  and  uniformly  towards  God, 
dire&ing  it  and  all  its  adtions  to  the  one  Laft  End  and 
Chief  Good,  that  can  give  it  a  true  confiftency  and 
compofednefs  within  it  felf. 

All  Selffeekingmd  Self  love  do  but  imprifon  the 
Soul,  and  confine  it  to  its  own  home:  the  Mind  of  a 
Good  man  is  too  Noble,  too  Big  for  fuch  a  Particular 
life  5  he  hath  learn'd  todefpife  his  own  Being  in  com- 
panion of  that  Uncreated  Beauty  and  Goodnefs  which 
is  fo  infinitely  tranfcendent  to  himfelf  or  any  created 
thing  5  he  reckons  upon  his  choice  and  beft  affeftions 
and  defignes  as  too  choice  and  precious  a  treafure  to  be 
fpent  upon  fuch  a  poor  forry  thing  as  himfelf,  or  upon 
anything  elfe  but  God  himfelf. 

This  was  the  life  of  Chrift,  andisinfome  degree 
the  life  of  every  one  that  partakes  of  the  Spirit  of 
Chrift.  Such  Chriftians  feek  not  their  own  glory, 
but  the  glory  of  him  that  fent  them  into  this  world  : 

they 


in  its  Properties  anl  Operations*  4C 

they  know  they  were  brought  forth  into  this  world, 
not  to  fet  up  or  drive  a  trade  for  themfelves,  but  to 
ferve  the  will  &  pleafure  of  him  that  made  them,  &  to 
finifh  that  work  he  hath  appointed  them.  It  were  not 
worth  the  while  to  have  been  born  or  to  live,  had  it 
been  only  for  fuch  a  penurious  End  as  our  felves  are  :  it 
is  moft  God-like  and  bed  fuits  with  the  Spirit  of  Reli- 
gion, for  a  Chriftian  to  live  wholy  to  God,  to  live  the 
life  of  God,  having  his  own  life  hid  with  Chrifl  in  God^ 
and  thus  in  a  fober  fenfe  he  becomes  Deified.  This  in- 
deed is  fuch  a  0gw<7is  Deification  as  is  not  tranfa&ed 
merely  upon  the  Stage  of  Fancy  by  Arrogance  and 
Prefumption,  but  in  the  higheft  Powers  of  the  Soul 
by  a  living  and  quickning  Spirit  of  true  Religion  there 
uniting  God  and  the  Soul  together  in  the  Unity  of  Af- 
fetfions,  Will  and  End. 

I  fhould  now  pafs  from  this  to  another  Particular  5 
but  becaufe  many  are  apt  to  mifapprehend  the  Notion 
of  God's  glory ,  and  flatter  themfelves  with  their  pre- 
tended and  imaginary  aiming  at  the  Glory  of  God ,  I 
think  it  may  be  of  good  ufe,  a  little  further  and  more  di~ 
ftinftly  to  unfold  the  Befigne  that  a  Religious  mind 
drives  on  in  directing  it  [elf  and  all  its  anions  to  God. 
We  are  therefore  to  confider,  that  this  doth  not  confift 
in  fome  Tranfient  thoughts  of  God  and  his  Glory  as  the 
End  we  propound  to  our  felves  in  any  Undertakings: 
a  man  does  not  dived  all  his  a&ions  to  the  Glory  of  God 
by  forming  a  Conception  in  his  Mind,  or  ftirnng  up  a 
ftrong  Imagination  upon  any  A&ion,  That  that  muft 
be  for  the  Glory  of  God :  it  is  not  the  thinking  of  God's 
glory  that  is  glorifying  of  him.  As  all  other  parts  of 
Religion  may  beapijhly  a&ed  over  by  Fancy  and  Imagi- 
nation, fo  alfo  may  the  Internal  parts  of  Religion  ma- 
ny times  be  a&ed  over  with  much  feeming  grace  by 

our 


4°  ^  Th  Excellency  and  2>{obleneft  of  True  Religion     ~ 

our  Fancy  and  Fafiions  $  thefe  often  love  to  be  drawing 
the  pidures  of  Religion,  and  ufe  their  beft  arts  to  ren- 
der them  more  beautifull  and  pleafing.   But  though 
true  Pra&icai  Religion  derives  its  force  and  beauty 
through  all  the  Lower  Towers  of  a  mans  Soul,  yet  it  hath 
not  its  rife  nor  throne  there:  as  Religion  confifts  not 
in  a  Form  of  Words  which  fignifie  nothing,  fo  neither 
doth  it  confift  in  a  Set  of  Fancies  or  Internal  apfrehen- 
*joh.i5.8.  fions.   Our  *  Saviour  hath  beft  taught  what  it  is  to  live 
Ftbc^imfi-  t0  God's  glory,  or  to  glorifie  God,  viz.  to  be  fruitfull 
ed,thaiycbear  in  all  holinefs,  and  to  live  fo  as  that  our  lives  may 
much  fruit,      fhine  with  his  grace  fpreading  it  felf  through  our  whole 
man. 

We  rather  glorifie  God  by  entertaining  thelmpreffi- 
ons  of  his  Glory  upon  us,  then  by  communicating  any 
kind  of  Glory  to  him.  Then  does  a  Good  man  become 
the  Tabernacle  of  God  wherein  the  Divine  Shechinah 
does  reft,  and  which  the  Divine  glory  fills,  when  the 
frame  of  his  Mind  and  Life  is  wholy  according  to  that 
*  As  h  is  M  ^ea  an(*  *  Pattern  which  he  receives  from  the  Mount. 
of  the  Material  We  beft  glorifie  him  when  we  grow  moft  like  to  him  : 
Tabemade,     arKj  we  g£gg  z^  mofl.  for  [^  glory,  when  a  true  Spirit 
xo  m  if.      0{sanBitj^  jpufttce,  Meeknef^  &c#  runs  through  all  our 
aftions  •,  when  we  fo  live  in  the  World  as  becomes 
thofe  that  converfe  with  the  great  Mind  and  Wifdom 
of  the  whole  World,  with  that  Almighty  Spirit  that 
made,  fupports  and  governs  all  things,  with  that  Be- 
ing from  whence  all  good  flows,  and  in  which  there  is 
no  Spot,  Stain  or  Shadow  of  Evil  5  and  fo  being  cap- 
tivated and  overcome  by  the  fenfe  of  the  Divine  love- 
linefs  and  goodnefs,  endeavour  to  be  like  him,  and  con- 
form our  felves  as  much  as  may  be  to  him. 

When  God  feeks  bis  own  Glory,  he  does  not  fo  much 
endeavour  any  thing  without  himfelf.  He  did  not  bring 

this 


in  its  Properties  and  Operations.  j0q 

this  (lately  fabrick  of  the  Univerfeinto  Being,  that  he 
might  for  fucha  Monument  of  his  mighty  Power  and 
Beneficence  gain  fome  Panegyricks  or  Applaufe  from  a 
little  of  that  fading  breath  which  he  had  made.  Nei- 
ther was  that  gracious  contrivance  of  reftoring  Iapfed 
men  to  himfelf  a  Plot  to  get  himfelf  fome  Ecernal 
Hallelujahs,  as  if  he  had  fo  ardently  thirfted  after  the 
layes  of  glorified  fpirits,  or  defired  a  Quire  of  Souls  to 
flag  forth  his  praifes.  Neither  was  it  to  let  the  World 
fee  how  Magnificent  he  was.  No,  it  is  his  own  Internal 
Glory  that  he  raoft  loves  ,  and  the  Communication 
thereof  which  he  feeks  :  as  Plato  fometimes  fpeaks  of 
the  Divine  love,  it  arifes  not  out  of  Indigency,  as  cre- 
ated love  does,  but  out  of  Fulnefiznd  Redundancy  ;  it 
is  an  overflowing  fountain,  and  that  love  which  de- 
fcends  upon  created  Being  is  a  free  Efflux  from  the  Al- 
mighty Source  of  love:  and  it  is  well  pleafing  to  him 
that  thofe  Creatures  which  he  hath  made  (hould  par- 
take of  it.  Though  God  cannot  feek  his  own  Glory  fo 
as  if  he  might  acquire  any  addition  to  himfelf,  yet  he 
may  feek  it  fo  as  to  communicate  it  out  of  himfelf.  It 
was  a  good  Maxime  of  Plato,  <tzS  Gey  *£&>  <p$iv@«  • 
wch  is  better  ftated  by  *S.  fames,  Godgiveth  to  all  men  ap' lt  U 
liberally,  andupbraideth  not.  And  by  that  Glory  of  his 
which  he  loves  to  impart  to  his  Creatures,  I  underftand 
thofe  (lamps  and  impreflions  of  Wifdom,  tfuflice,  Pati- 
ence, Mercy,  Love,  Peace,  foy^  and  other  Divine  gifts 
which  he  beftows  freely  upon  the  Minds  of  men.  And 
thus  God  triumphs  in  his  own  Glory,  and  takes  plea- 
fuxe  in  the  Communication  of  it. 

As  God's  feeking  his  own  Glory  in  refpeft  of  us,  is 
moll  properly  the  flowing  forth  of  his  Goodnefsupon 
us  :  fo  our  feeking  the  Glory  of  God  is  mod  proper- 
ly our  endeavouring  a  Participation  of  his  Goodnefs, 

Ggg  an  J 


4 1  o  T/;e  Excellency  and  l^oblenefi  of  True  Religion 

andanearneft  unceffant  purfuing  after  Divine  perfedi- 
on.*  When  God  becomes  fo  great  in  our  eyes,  and  all 
created  things  fo  little,  that  we  reckon  upon  nothing 
as  worthy  of  our  aims  or  ambitions  but  a  ferious  Par- 
ticipation of  the  Divine  Nature,  and  the  Exercife  of 
divine  Vertues,  Love^oy,  Peace,  Long-fuffering^  Kind- 
nef?,  Goodnefl,  and  the  like  z,  When  the  Soul  beholding 
the  Infinite  beauty  and  lovelinefs  of  the  Divinity,  and 
then  looking  down  and  beholding  all  created  Perfedi- 
on  mantled  over  withdarknefs,  is  ravifh'd  into  love 
and  admiration  of  that  never- fetting  brightnefs,  and 
endeavours  after  the  greateft  refemblance  of  God  in 
^uftice,  Love  and  Goodnef^  When  converting  with 
him  ov  r,(w%Cf)  lm(pJi,  by  a  fecret  feeling  of  the  virtue, 
fweetnefs  and  power  of  his  Goodnef?^  we  endeavour  to 
aflimilate  our  felvestohim:  Then  we  may  be  faid  to 
glorifie  him  indeed.  God  feeks  no  glory  but  his  own  ^ 
2nd  we  have  none  of  our  own  to  give  him.  God  in  all 
things  feeks  himfelf  and  his  own  glory,  as  finding  no- 
thing Better  then  himfelf-,  and  when  we  love  him  above 
all  things,  and  endeavour  to  bemoft  like  him,  weafe- 
clare  plainly  that  we  count  nothing  Better  then  He  is. 

I  doubt  we  are  too  nice  Logicians  fometimes  in  dif- 
tinguifhing  between  the  Glory  of  God  and  our  own  Sal* 
vation.  We  cannot  in  a  true  fenfe  feek  our  own  Salva- 
tion more  then  the  Glory  of  God,  which  triumphs  moft 
and  difcovers  it  felf  moft  effe&ually  in  the  Salvation  of 
Souls  •,  for  indeed  this  Salvation  is  nothing  elfe  but  a 
true  Participation  of  the  Divine  Nature.  Heaven  is 
not  a  thing  without  us^  nor  is  Happinefs  any  thing  dif- 
tind  from  a  true  Gonjundion  of  the  Mind  with  God 
in  a  fecret  feeling  of  his  Goodnefs  and  reciprocation  of 
affedionto  him,  wherein  the  Divine  Glory  moft  un- 
folds it  felf.     And  there  is  nothing  that  a  Soul  touch'd 

with 


in  its  ^Properties  and  Oper attorn.  4  \  1 

with  any  ferious  fenfe  of  God  can  more  earneftly  thirft 
after  or  feek  with  more  ftrength  of  affeftion  then  This. 
Then  fhall  we  be  happy,  when  God  comes  to  be  all  in 
all  in  us.     To  love  God  above  our  [elves  is  not  indeed 
fo  properly  to  love  him  above  the  falvation  of  our  Souls , 
as  if  thefe  werediftinft  things -,  but  it  is  to  love  him 
above  all  our  own  fwfull  ajfeclions,  &  above  our  particular 
Beings,  and  to  conform  our  felves  to  him.    And  as  that 
which  is  *  Good  relatively,  and  in  order  to  /&*,  is  fo  much  *  $ccthc  Dif- 
the  Better,  by  how  much  the  more  it  is  commenfurate  courfc  of  the 
and  conformed  to  us :  So  on  the  other  fide,  that  which  ^tnlfool 
is  good  abfolutely  and  ejfentially,  requires  that  our  Minds  chap.  9. 
and  Affe&ions  fhould,  as  far  as  may  be,  be  commenfu- 
rate and  conform'd  to  it :   and  herein  is  God  moft  glo- 
rified, and  we  made  Happy.   As  we  cannot  truly  love 
theFirft  andHigheft  Good  while  we  ferve  a  defigne 
upon  it,  and  fubordinate  it  to  our  felves:  fo  neither 
is  our  own  Salvation  confident  with  any  fuch  fordid, 
pinching  and  particular  love.  We  cannot  be  compleat- 
ly  blefled,  till  the  Idea  Boni,  or  the  Ipfum  Bonum , 
which  is  God,  exercife  its  Soveraignty  over  all  the 
Faculties  of  our  Souls,  rendring  them  as  like  to  it  felf 
as  may  confift  with  their  proper  Capacity. 

CSee  more  of  this  in  the  Difcour  fe  of  the  Exigence 
and  Nature  of  God,  Chap.  4.  and  more  largely  in  that 
Latine  Difcourfe,  ftiortly  to  be  printed,  Pietatifiudere 
ex  intuitu  mercedis  non  eft  illicit  urn,  ] 


Ggg2  Chap, 


4 1 1         The  Excellency  ar4  "Nolknefi  of  True  <l(elipon 


Char,    VI. 

The  Fourth  Property  or  Effeft  dzfcovefing^th^Excellen- 
cy  of  Religion,  viz.  That  it  begets  the  grear.eft  Se- 
renity and  Compofednefs  of  Mind,  and  brings  the 
trueft  Contentment,  the  pureft  and  moft  fatisfying 
Joy  and  Pleafure  to  every  holy  Soul*  God,  as  being 
that  Uniform  Chief  Good9  and  the  One  La(l  End,  does 
attract  and  fix  the  Soul.  Wicked  men  di fir  atted  through 
a  Mult  if  Hetty  of  objeffs  and  Ends,  How  the  rejllejs 
appetite  of  our  Wills  after  fome  Supreme  Good  leads  t& 
the  knowledge  (  as  of  a  Deity,  fo  )  of  the  Unity  of  a, 
Betty.  How  the  $oys  and  Delights  of  Good  men  dif- 
fer from  and  far  excell  thofe  of  the  Wicked.  The  Con- 
fiancy  and  Tranquillity  of  the  Spirits  of  Good  men  in 
reference  to  External  troubles.  All  Perturbations  of  the 
Mind  arife  from  an  Inward  rather  then  an  Outward 
Caufe.  The  Stoicks  Method  for  attaining  u^u^l^Iq^ 
and  true  reft  examined ,  and  the  Infufficiency  of  it 
dtfeovered.  A  further  Illuftration  of  what  has  been 
faid  concerning  the  Peace full  and  Happy  State  of  Good 
men,  from  the  contrary  State  of  the  Wicked, 

4,  HPKe  Fourth  Property&cEffeff  oiTrue  Religion  where- 
■*■  in  it  expreffeth  its  own  Noble nefiis  this ,  That  it 
begets  the  great eft  Serenity,  Conftancy  andCompofednef 
'  of  Mind,  md  brings  the  trueft  Contentment,  the  moft  fa- 
tisfying zfoy  and  Pleafure,  the  pureft  and  mofi  divine 
Sweetnef  and  Pleafure  to  the  Spirits  of  Good  men.  Every 
Good  man,  in  whom  Religion  rules,  is  at  peace  and  uni- 
ty with  himfdf,  is  as  a  City  compared  together.  Grace 

doth 


in  its  T  roper  ties  and  Operations .  4 1 » 

doth  more  and  more  reduce  all  the  Faculties  of  the  Soul 
intoaperfedt  Subjection  and  Subordination  to  it  felf. 
The  Union  and  Conjunction  of  the  Soul  with  God, 
that  P  rimitive  Unity  >  is  that  which  is  the  alone  Origi- 
nal and  Fountain  of  all  Peace  >  and  the  Centre  of  Reft-. 
as  the  further  any  Being  Aides  from  God,  the  more  it 
breaks  into  difcords  within  it  felf,  as  not  having  any 
Centre  within  it  felf  which  might  colleft  and  unite  all 
the  Faculties  thereof  to  it  felf,  and  fo  knit  them  up 
together  in  a  fweet  confederacy  amongft  themfelves. 
God  only  is  fuch  an  Almighty  Qoodnefi  as  can  attract  all 
the  Powers  in  man's  Soul  to  it  felf,,  as  being  an  Ob- 
ject tranfcendently  adequate  to  the  largeft  capacities  of 
any  created  Being,  and  fo  unite  man  perfectly  to  him- 
felf  in  the  true  enjoyment  of  one  Uniform  and  Simple 
Good. 

It  muft  be  one  La(l  End  and  Supreme  Good  that  can 
fix  Mans  Mind,  which  otherwifewillbe  tofTedup  and 
<dowain  perpetual  uncertainties,  and  become  as  many 
feveral  things  asthofepoor  Particularities  are  which  it 
meets  with.  A  wicked  man's  life  is  fo  diftra&ed  by  a 
Multiplicity  of  Ends  and  objeffs,  that  it  never  is  nor  can 
be  confiftent  to  it  felf,  nor  continue  in  any  compofed, 
fettled  frame :  it  is  the  moft  intricate,  irregular  and 
confufed  thing  in  the  world,  no  one  part  of  it  agreeing 
with  another  ,  becaufe  the  whole  is  not  firmly  knit 
together  by  the  power  of  fome  one  Laft  End  running 
through  all.  Whereas  the  life  of  a  Good  man  is  under 
the  fweet  command  of  one  Supreme  Goodnefi  and  Laft 
End.  This  alone  is  that  living  Form  and  Soul,  which 
running  through  all  the  Powers  of  the  Mind  and  Ani- 
ons of  Life ,  collects  all  together  into  one  fair  and 
beautifull  Syftem,  making  all  that  Variety  confpire  in- 
to perfeft  Unity  -7  whereas  elfe  all  would  fall  afunder 

Gggj  Uka 


4 1 4  The  Excellency  and  Noblenefi  of  True  Religion 

like  the  Members  of  a  dead  Body  when  once  the  Soul 
is  gone,  every  little  particle  flitting  each  from  other. 
It  was  a  good  Maxim  of  Pythagoras  quoted  by  Clemens 
Alexandrinus^  A«  ^  (§  cLv^t^ttov  ha  ytvs&zy^  Oportet 
etiam  hominem  unurn  fieri,  A  divided  Mind  and  a  Mul- 
tiform Life  fpeaks  the  greateft  difparagement  that  may 
be :  it  is  only  the  intermediation  of  One  La(l  End  that 
can  reconcile  a  man  perfectly  to  himfelf  and  his  own 
happinefs.     This  is  the  beft  temper  and  compofednefs 

of  the  Soul,   ontbv  «>  h   £  «;  fjlcw   cfjyhoyicw  btoSrri^  as 

Plotinus  fpeaks,  when  by  a  Conjunction  with  One  Chief 
Good  and  La[l  End  it  is  drawn  up  into  an  Unity  and  Con- 
fent  with  it  felf  5  when  all  the  Faculties  of  the  Soul 
with  their  feveral  iflTues  and  motions,  though  never  fo 
many  in  themfelves,  like  fo  many  lines  meet  together 
in  one  and  the  fame  Centre.  It  is  not  one  and  the  fame 
Goodnefs  that  alwaies  a&s  the  Faculties  of  a  Wicked 
man  5  but  as  many  feveral  images  and  pi&ures  of 
Goodnefs  as  a  quick  and  working  Fancy  canreprefent 
to  him  •,  which  fo  divide  his  affe&ions,  that  he  is  no 
One  thing  within  himfelf,  but  toffed  hither  and  thither 
by  the  moft  independent  Principles  &Imaginations  that 
may  be.  But  a  Good  man  hath  fingled  out  the  Supreme 
Goodnefs,  which  by  an  Omnipotent  fweetnefs  draws 
alHris-afFe&ions  after  it,  and  fo  makes  them  all  with  the 
greateft  complacency  confpire  together  in  the  purfuit 
and  embraces  of  it.  Were  there  not  fome  Infinite  and 
Self-fufficient  Goodnefi,  and  that  perfectly  One^  *p%i7wj 
I^voa^  ( as  Simplicity  doth  phrafe  it )  Man  would  be  a 
moft  miferably-diftra&ed  creature.  As  the  reftlefs  ap- 
petite within  Man  after  fome  Infinite  and  Soveraign 
Good  ( without  the  enjoyment  of  which  it  could  ne- 
ver be  fatisfied )  does  commend  unto  us  the  Notion  of 
a  Deity :   fo  the  perpetnal  diftra&ions  and  divifions 

1*  that 


in  its  (properties  and  Operations.  a  x  <- 

that  would  arife  in  the  Soul  upon  a  Plurality  of  Deities, 
may  feem  no  lefs  to  evince  the  Unity  of  that  Deity. 
Were  not  this  Chief  Good  perfectly  one,  were  there 
any  other  equal  to  it  •,  man's  Soul  would  hang  in  &- 
quilibrio,  equally  poi fed,  equally  defiring  the  enjoy- 
ment of  both,  but  moving  to  neither  ^  like  apiece  of 
Iron  between  two  Loadftones  of  equal  virtue.  But 
when  Religion  enters  into  the  Soul,  it  charms  all  its 
reftlefs  rage  and  violent  appetite,  by  difcovering  to  it 
the  Univerfal  Fountain-fulnefs  of  One  Supreme  Al- 
mighty Goodnefs  •,  and  leading  it  out  of  it  felf  into  a 
conjun&ion  therewith,  it  lulls  it  into  the  moft  undiftur- 
bed  reft  and  quietnefs  in  the  lap  of  Divine  enjoyment  $ 
where  it  meets  with  full  contentment,  and  refts  ade- 
quately fatisfied  in  the  fruition  of  the  Infinite,  Uni- 
form and  Eflential  Goodnefs  and  Lovelinefs,  the  true 

AUTBXCCAQy,    that  iS   nOt    7ni    iltfyj>CaAoi>,    7T>)    J^    a    3caAo?5 

2&V  Shov  ft  o'a«  >caAoy,  as  a  noble  Philofopher  doth 
well  exprefs  it. 

The  Peace  which  a  Religious  Soul  is  poflefTed  of  is 
fuch  a  Peace  as  pajjeth  all  underftanding  :  the  $oy  that 
it  meets  with  in  the  ways  of  Holinefs  is  unfpeakable  and 
full  of  Glory.  The  Delights  and  Sweetneffes  that  ac- 
company a  Religious  life  are  of  a  purer  and  more  ex- 
cellent Nature  then  the  Pleafures  of  Worldly  men. 
The  Spirit  of  a  Goodman  is  a  more  pure  and  refined 
thing  then  to  delight  it  felf  in  the  thick  mire  of  Earth- 
ly and  Senfual  pleafures,  which  Carnal  men  rowleand 
tumble  themfelves  in  with  fo  much  greedinefs :  Non 
admittit  ad  volatum  Accipitrcm  fuum  in  terra  pttlveru- 
lenta,  as  the  Arabick  Proverb  hath  it.  It  fpeaks  the 
degeneration  of  any  Soul  whatfoever,  that  it  fhould 
defire  to  incorporate  it  felf  with  any  of  the  grofs , 
dreggy^  fenfual  delights  here  below.  But  a  Soul  puri- 
fied 


4 1 6  The  Excellency  and  ftfobienejS  of  True  Religion 

fiedby  Religion  from  all  Earthly  dreggs,  delights  to 
mingle  it  felt  only  with  things  that  are  moft  Divine 
and  Spiritual,  There  is  nothing  that  can  beget  any 
pleafure  or  fweetnefs  but  in  fome  harmonical  Faculty 
which  hath  fome  kindred  and  acquaintance  with  it. 
As  it  is  in  the  Senfes,  fo  in  every  other  Faculty  there 
isfuch  a  Natural  kind cf  Science  as  whereby  it  can  fin- 
gle  out  its  own  proper  Object  from  every  thing  elfe, 
andis^better  able  to  define  it  to  it  felf  then  the  exa&eft 
Artift  in  the  world  can  5  and  when  once  it  hath  found 
it  out,  it  prefently  feels  it  felf  fo  perfecftly  fitted  and 
matched  by  it,  that  it  diflblves  into  fecret  joy  and  plea- 
fure in  the  entertainment  of  it.  True  Delight  and  zpoj 
is  begotten  by  the  conjunction  of  fome  decerning  Fa- 
culty with  its  proper  Objeft.  The  proper  Obje&sfor 
a  Mind  and  Spirit  are  Divine  and  Immaterial  things, 
with  which  it  hath  the  greateft  affinity,  and  therefore 
triumphs  moft  in  its  converfe  with  them  5  as  it  is  well 
*  in  Prxfat.  obferved  by  *  Seneca^  Hoc  habet  argumcntum  divinita- 
dH.i.mt.  tis  fua,  quod  ilium  divina  dele Bant  5  nee ut  alienis  in- 
^2$u  terejl,  fedut  fuis :  and  when  it  converfeth  moft  with 
thefe  high  and  noble  Obje<5ts,  it  behaves  it  felf  moft 
gracefully  and  lives  moft  becoming  it  felf  •,  and  it  lives 
alfo  moft  deliciou{ly,nor  can  it  any  where  elfe  be  better 
provided  for,  or  indeed  fare  fo  well.  A  Good  man  dif- 
dains  to  be  beholding  to  the  Wit  or  Art  or  Induftry  of 
any  Creature  to  find  him  out  and  bring  him  in  a  con- 
ftant  revenue  and  maintenance  for  his  Joy  and  Pleafure: 
the  language  of  his  Heart  is  that  of  the  Pfalmift,  Lord, 
lift  thou  up  the  light  of  thy  countenance  upon  me.  Reli- 
gion alwaies  carries  afufficient  Provifion  of  ^oy  and 
Sweetnefi  along  with  it  to  maintain  it  felf  withall :  AH 
the  ways  of  Wisdom  are  ways  of  pleafantnefi,  and  all  her 
faths  are  peace.     Religion  is  no  fallen  Stoicifme  or  op- 

preffing 


in  its  Properties  and  Operations.  a  f  » 

prefling  Melancholic  At  is  no  enthralling  tyranny  exerci- 
fed  over  thofe  noble  and  vivacious  affe&ions  of  Love 
and  Delight,  as  thofe  men  that  were  never  acquainted 
with  the  life  of  it  may  imagine  •,  but  it  is  full  of  a  vigo- 
rous and  mafculine  delight  and  joy,&  fuch  as  advanceth 
and  ennobles  the  Soul,  and  does  not  weaken  or  disfpiric 
the  life  and  power  of  it,  as  Senfual  and  Earthly  joys 
doe,  when  the  Soul,  unacquainted  with  Religion,  is 
enforc'd  to  give  entertainment  to  thefe  grofs  &  earth- 
ly things,  for  the  want  of  enjoyment  of  fome  better 
Good.     The  Spirit  of  a  Good  man  may  juftly  behave 
it  felf  with  a  noble  difdain  to  all  Terrene  pleasures,  be- 
caufe  it  knows  where  to  mend  its  fare  •,  it  is  the  fame 
Almighty  and  Eternal  Goodnefs  which  is  the  Happi- 
nefs  of  God  and  of  all  Good  men.    The  truly-religious 
Soul  affe&s  nothing  primarily  and  fundamentally  but 
God  himfelf  •,  his  contentment  even  in  the  midft  of  his 
Worldly  employments  is  in  the  Sun  of  the  Divine  fa- 
vour that  {hines  upon  him :  this  is  as  the  Manna  that 
lies  upon  the  top  of  all  outward  bleffings  which  his 
Spirit  gathers  up  and  feeds  upon  with  delight.    Reli- 
gion confifts  not  in  a  toilefome  drudgery  about  fome 
Bodily  exercifes  and  External  performances  5  nor  is  it 
onely  the  fpending  of  our  felves  in  fuch  attendances 
upon  God  and  fervices  to  him  as  are  onely  accommoda- 
ted to  this  life,  (though  every  employment  for  God  is 
both  amiable  and  honourable : )  But  there  is  fom^thing 
of  our  Religion  that  interefts  us  in  a  prefent^offeflion 
of  that  joy  which  is  unjpeakahle  and  glorious  •  which 
leads  us  into  the  Porch  of  heaven,  and  to  the  confines 
of  Eternity.    It  fometimes  carries  up  the  Soul  into  a 
mount  of  Transfiguration,  or  to  the  top  of  Pifgah, 
where  it  may  take  a  profped:  of  the  promifed  land  5and 
gives  it  a  Map  or  Scheme  of  its  future  inheritance :  it 

Hhh  gives 


\y 


\  1 8  The  Exceflency  and  T^obleyitfi  of  True  %eligion 

gives  it  fometimes  fomc  anticipations  of  Bleffednefs, 
fome  foretafts  of  thofe  joys,  thofe  rivers  of  pleafure 
which  run  at  God's  right  hand  for  evermore, 

I  might  farther  add  as  a  Mantijfa  to  this  prefent  Ar- 
gument, the  Tranquillity  and  Compofednef of  a  Good 
mans  fpirit  in  reference  to  all  External  moleftations. 
Religion  having  made  a  through-pacification  of  the 
Soul  within  it  felf,renders  it  impregnable  to  all  outward 
afifaults :  So  that  it  is  at  reft  and  lives  fecurely  in  the 
midft  of  all  thofe  boyfterous  Storms  and  Tempefts 
that  make  fuch  violent  impreffions  upon  the  fpirits  of 
wicked  men.  Here  the  Stoicks  have  ftated  the  cafe 
aright,  That  all  Perturbations  of  the  Mind  arife  not 
properly  from  an  Outward  but  an  Inward  caufe :  it  is  not 
any  outward  Evil  but  an  inward  imagination  bred  in  the 
womb  of  the  Soul  it  felf5that  molefts  and  grieves  it.The 
more  that  the  Soul  is  reftored  to  it  felf5  and  lives  at  the 
height  of  it's  own  Being,  the  more  eafily  may  it  dif- 
dain  and  defpife  any  defign  or  combination  againft  it  by 
the  moft  bluftering  Giants  in  the  world.  A  Chriftian 
that  enjoys  himfelf  in  God,  will  not  be  beholding  to 
the  worlds  fair  and  gentle  ufage  for  the  compofednefi  of 
his  mind  •,  No,  he  enjoys  that  Peace  and  Tranquillity 
within  himfelf  which  no  creature  can  beftow  upon 
him,  or  take  from  him. 

But  the  Stoicks  were  not  fo  happy  in  their  notions 
about  the  way  to  true  Reft  and  Compofednef?  of  Spirit. 
It  is  not  (by  their  leave)  the  Souls  colliding  and  ga- 
thering up  it  felf  within  the  Circumference  of  it's  own 
EflTence,  nor  is  it  a  rigid  reftraining  and  keeping  in  its 
own  ifliies  and  motions  within  the  confines  of  its  own 
natural  endowments,  which  is  able  to  conferre  upon  it 
that  ctTu&tfya,  and  Compofednejsof  mind  which  they  fo 
much  idolize  as  the  fupreme  and  onely  blifs  of  man, 

and 


:    •     *  ■  I 

in  its  Properties  and  Opeutiom .  ^q  I 

and  render  it  free  from  all  kind  of  perturbations :  (For  I 

by  what  we  find  in  Seneca  and  others,  it  appears,  that  I 

the  Stotcks  feeking  an  Autarchy  within  themfelves,  and  | 

being  loth  to  be  beholden  to  God  for  their  Happinefs, 
but  that  each  of  them  might  be  as  God,  felf-fufficient 
and  happy  in  the  enjoyment  of  himfelf,  endeavoured 
by  their  (bur  dodtrine  and  a  rigid  difcipline  over  their 
Souls,  their  feverities  againft  Paflions  and  all  thofe  reft- 
lefs  motions  in  the  Soul  after  fome  Higher  Good,  to 
attain  a  complete  imparl*,  and  a  full  contentment  with- 
in themfclves.)But  hereintheymiftof  thetrue  method  of 
finding  Reft  to  themfelves,  it  being  the  Union  of  the 
Soul  with  God,  that  Uniform,  Simple  and  unbounded 
Good,  which  is  the  fole  Original  of  all  true  inward 
Peace.  Neither  were  it  an  Happinefs  worth  the  having, 
for  a  Mind,  like  an  Hermite  fequeftred  from  all  things 
elfe,  by  a  receflion  into  itfelf,  to  fpend  an  Eternity  in 
felf-converfe  and  the  enjoyment  of  fuch  a  Diminutive 
fuperficial  Nothing  as  it  felf  is  and  muft  necelTarily  be 
to  itfelf.     It  is  onely  peculiar  to  God  to  be  happy  in 
himfelf  alone  $  and  God  who  has  been  more  liberal  in 
his  provifions  for  man,  hath  created  in  man  fuch  a 
fpringof  reftlefs  motion,  that  with  the  greateftimpa- 
tiency  forceth  him  out  of  himfelf,  and  violently  tofleth 
him  to  and  fro,  till  he  come  to  fix  himfelf  upon  fome 
folid  and  Self-fubfiftent  Goodnefs.    Could  a  man  find 
himfelf  withdrawn   from  all   terrene    and  Material 
things,  and  perfe&ly  retired  into  himfelf*  were  the 
whole  World  fo  quiet  and  calme  about  him,  as  not  to 
offer  to  make  the  leaft  attempt  upon  the  compofednefs 
and  conftancy  of  his  Mind  $  might  he  be  fo  well  enter- 
tain'd  at  his  own  home,  as  to  find  no  frowns,  no  four 
looks  from  his  own  Confcience  •,  might  he  have  that 
fecurity  from  Heaven,  that  God  would  not  difquiet  his 

Hhh  2         fancied 


4 1  c         The  Excellency  and  £{pblenefi  of  True  Religion 

fancied  Tranquillity  by  embittering  his  thoughts  with 
anydreadfulapprehenfions-yet  he  fhould  find  fomething 
within  him  that  would  not  let  him  be  at  reft,  but  would 
rend  him  fromhimfelf,&  tofs  him  from  his  own  founda- 
tion &  confiftency.  There  is  an  infatiable  appetite  in  the 
Soul  of  man,  like  a  greedy  Lion  hunting  after  his  prey, 
that  would  render  him  impatient  of  his  own  pinching 
penury,  &  could  never  fatisfy  it  fclf  with  fuch  a  thin  and 
fpare  diet  as  he  finds  at  home.  There  areT wo  principal! 
faculties  in  the  Soul  which,  like  the  two  daughters  of 
the  Horfleach,  are  always  crying.  Give,  Give  :  thefeare 
thofe  hungry  Vultures  which,  if  they  cannot  find  their 
prey  abroad,  return  and  gnaw  the  Soul  it  felf :  where 
the  carkaffe  is,  there  will  the  Eagles  be  gathered  toge- 
ther.    By  this  we  may  fee  how  unavailable  to  the  at- 
taining of  true  Reft  and  Peace  that  conceit  of  the 
Stoickswas,  who  fuppofed  the  onely  way  and  method 
hereto  was  this,  To  confine  the  Soul  thus  Monaftical- 
ly  to  its  own  home.    We  read  in  theGofpel  of  fuch  a 
Queftion  of  our  Saviour's,  What  went  you  out  into  the 
wilderness  to  fee?  we  may  invert  it.  What  do  you  return 
within,  to  fee?  A  Soul  confined  within  the  private  and 
narrow  cell  of  its  own  particular  Being  <  Such  a  Soul 
deprives  it  felf  of  all   that  Almighty  and  Effential 
Glory  and  Goodnefs  which  fhines  round  about  it, 
which  fpreads  it  felf  through  the  whole  univerfe;  I 
fay  it  deprives  it  felf  of  all  this,  for  the  enjoying  of 
fuch  a  poor  petty  and  diminutive  thing  as  it  felf  is, 
which  yet  it  can  never  enjoy  truly  in  fuch  a  retired- 
nefs. 

We  have  feen  the  Peacefull  and  Happy  ftate  of  the 
.  truly-religious :But  it  is  otherwife  with  wicked  and  irre- 
ligious men.     There  is  no  pace  tothe  wicked  t,  but  they 
sre  like  the  troubled Sea,  when  it  cannot  reft,  whofe  wa- 
ters 


in  its  Properties  and  Operations .  4  m 

ters  cafi  up  mire  and  dirt ;  as  it  is  cxprefl  by  the  Pio- 
phet  Efay.     The  mind  of  a  wicked  man  is  like  theSeaChaP*  ??. 
when  it  roares  and  rages  through  the  driving  of  feve- 
rall  contrary  winds  upon  it.  Furious  lufts  and  wild  palTi- 
onswithm,as  they  warre  againft  Heaven  and  the  more 
noble  and  divine  part  of  the  Soul,  fo  they  warr  amongft 
themfelves,  maintaining  perpetuall  contefts,&contend- 
it)g  which  (ball  be  the  greateft  :  Scelera  difiident.    Thefe 
indeed  are  the  Cadmfu-bxood.  rifing  out  of  the  Serpent's 
teeth,  ready  arm'd  one  againft  another :  whence  it  is 
that  the  Soul  of  a  wicked  man  becomes  a  very  unha- 
bitable and  incommodious  place  to  it  felf,  full  of  dif- 
quietnefs  and  trouble  through  the  many  contefts  and 
ciwl  commotious  maintained  within  it.     The  minds  of 
wicked  men  are  like  thofe  difconfolate  and  defolate 
fpirits  which  our  Saviour  fpeaks  of  Matth.n,  which 
being  caft  out  of  their  habitation,  wander  up  and  down 
through  dry  and  defert  places,  feeking  reft  but  finding 
none.    The  Soul  that  finds  not  fome  folid  and  felf- fat- 1 
Scknt  Good  to  centre  it  felf  upon,  is  a  boifterous  and! 
reftlefs  thing: and  being  without  God, it  wanders  up 
and  down  the  world,  deftitute,  affli&ed,  tormented  with 
vehement  hunger  and  thirft  after  fome  fatisfying  Good: 
and  as  any  one  ihall  bring  it  tidings,  Lo  here^ox  Lo  there 
is  Good^  it  prefently  goes  out  towards  it,  and  with  a 
fwift  and  fpeedy  flight  haftens  after  it.     Thefenfeof 
an  inward  indigency  dothftimulate  and  enforce  it  to 
feek  its  contentment  without  it  felf,  and  fo  it  wanders 
up  and  down  from  one  creature  to  another  5  and  thus 
becomes  diftra&ed  by  a  multiplicity  of  objefts.     And 
while  it  cannot  find  fome  One  and  Onely  objedl  upoa 
which, as  being  perfe&ly  adequate  to  its  capacities,  ic 
may  wholly  beftow  it  felf-,  while  it  is  tofled  with  reft- 
lefs and  vehement  motions  of  Dejire  and  Love  through 

hhh  $  a 


42i  The  Excellency  and  Noblemfi  of  True  (Religion 

a  world  of  painted  beauties,  falfe  glozing  Excellencies-, 
courting  all,  buc  matching  nowhere  •,  violently  hurried 
every  whither,but  finding  nowhere  objeffum  paramori-? 
while  it  converfeth  oneiy  with  thefe  pinching  Particu- 
lar i  fie  sphere  below,  and  is  not  yet  acquainted  with  the 
Mniverfal  Goodnefs  •,  it  is  certainly  far  from  true  Rtft 
and  Satisfaftion,from  a  fixt,compofed  temper  of  fpirit : 
but  being  diftrafted  by  multiplicity  of  objects  and  Endsy 
there  can  never  be  any  firm  and  liable  peace  or  friend- 
ftupathomeamongft  all  its  Powers  and  Faculties  :nor 
can  there  be  a  firm  amity  and  friendfhip  abroad  betwixt 
wicked  men  themfelves  ,  as  Arijlotlc  in  his  Ethicks 
does  conclude,  becaufe  all  Vict  is  fo  Multiform  and  in- 
confiftent  a  thing,  and  fo  there  can  be  no  true  concate- 
nation of  Affetlions  and  Ends  between  them.  Whereas 
in  all  Good  men  Vertue  and  Goodnefs  is  one  Form  and 
Soul  to  them  all,  that  unites  them  together,  and  there 
is  the  One,  Simple  and  Uniform  Good ,  that  guides 
and  governs  them  all.  They  are  not  as  a  Ship  toffed 
in  the  tumultuous  Ocean  of  this  world  without  any 
Compos  at  all  to  dear  by  •,  but  they  direft  their  courfe 
by  the  certain  guidance  of  the  One  Lafi  End^  as  the 
true  Pole-flarr  of  all  their  motion.  But  while  the  Soul 
lies  benighted  in  a  thick  Ignorance  (as  it  is  with  wicked 
men,)  and  beholds  not  fome  Stable  and  Eternal  G ood  to 
move  toward  5  though  it  may,  by  the  ftrength  of  that 
Principle  of  Atfivcnef?  within  it  felf,  fpend  it  felf  per- 
petually with  {wife  and  giddy  motions  $  yet  it  will  be 
always  contefting  with  fecret  difturbances,  and  cannot 
aft  but  with  many  reluftancies,as  not  finding  an  objeft 
equall  to  the  force  and  ftrength  of  its  vaft  affections  to 
aft  upon. 

By  what  hath  been  faid  may  appear  the  vaft  diffe- 
rence between  the  ways  of  Sin  and  of  Holinejfe.  Inward 

diftraftions 


in  its  <P)  optrties  and  Operations,  a  2  ? 

diftra&ions  and  difturbances ,  tribulation  and  anguifi 
np on  every  Soul  that  doth  evil:  But  to  every  man  that 
rvorketh  good,  glory ,  honour  and  peace,  inward  compo- 
fednefTe  and  tranquillity  of  fpirit,  pure  and  divine  joys 
farr  excelling  all  fenfual  pleafures  $  in  a  word,trueCon- 
tentmentof  fpirit  and  full  fatisfa&ion  in  God,  whom 
the  pious  Soul  loves  above  all  things,  and  longs  ftill 
after  a  nearer  enjoyment  of  him.  I  (hall  conclude  this 
Particular  with  what  Rlotinus  concludes  his  Book,  That 
the  life  of  holy  and  divine  men  is  £/©.  ivi&ov©*  *&v 
rrtfe,  (pvyy  fjyw  7r&s  juyvoV)  a  life  not  touch't  with  thefe 
vanifhing  delights  of  Time,  but  a  flight  of  the  Soul 
alone  to  God  alone. 


Chap.  VIL 

The  Fifth  Property  or  Effeft  discovering  the  Excellen- 
cy of  Religion,  viz.  That  it  advanceth  the  Soul  to  an 
holy  boldnefs  and  humble  familiarity  with  God,  and 
to  a  comfortable  confidence  concerning  the  Love  of 
God  toward  it,  and  its  own  Salvation.  Fearfulnefs, 
Confternation  of  Mind  and  fright  full  p  of  ions  are  con- 
fequent  upon  Sin  and  Guilt.  Thefe  together  with  the 
mo  ft  dtfmall  deportments  of  Trembling  and  Amazement 
are  agreeable  to  the  nature  of  the  Devil,  who  delights 
to  be  fervdin  this  manner  by  his  worflrippers.  Love, 
Zfoy  and  Hope  are  mo  ft  agreeable  to  the  nature  of  Gody 
and  mofl  p leafing  to  him.  The  Right  apprehensions  of 
God  are  fuch  04  are  apt  to  beget  Love  to  God,  Delight 
and  Confidence  in  him,  A  true  Chriftian  is  moft  for 
a  folid  and  well-grounded  Peace  then  for  high  raptures 
and  feelings  of  joy,    How  a  Chriftian  fhould endeavour 

the 


4  2 4  T^  Excellency  and  }{pblenej$  of  True  Religion 

the  jffurance  of  his  Salvation.  That  he  jhouldnot  im- 
fortunately  expeti  or  defire  fome  Extraordinary  mani- 
fe flat  ions  of  God  to  him^  hut  rather  look  after  the  mani- 
fe flat  ion  of  the  life  of  God  within  him^  the  foundation 
or  beginning  of  Heaven  and  Salvation  in  his  own  Soul. 
That  Self -re flgnation^  and  the  fubduing  of  our  own 
Wills ,  are  greatly  available  to  obtain  Afjurance.  The 
vanity  and abfurdity  of  that  Opinion,  viz.  That  in  a 
perfect  refignation  of  our  Wills  to  God's  will5a  man 
fhould  be  content  with  his  own  Damnation  and  to  be 
the  fubjed  of  Eternal  wrath  in  Hell,  if  it  ftiould  fo 
pleafeGod. 

5 .  HP  He  Fifth  Property  or  Effett  whereby  True  Religion 
*■  difcovers  its  own  Noblenefi  and  Excellency  is  this, 
That  it  advanceth  the  Soul  to  an  holy  boldnef  and  humble 
familiarity  with  God^  as  alfo  to  a  well-grounded  Hope  and 
comfortable  Confidence  concerning  the  Love  of  God  toward 
ity  and  its  own  Salvation.  The  truly  religious  Soul 
maintains  an  humble  and  fweet  familiarity  with  God  5 
and  with  great  alacrity  of  fpirit,  without  any  Confer- 
natien  and  Servility  of  fpirit,  is  enabled  to  look  upon 
the  Glory  and  Majefty  of  the  mod  High  :  But  S/'/zand 
Wickednefs  is  pregnant  with  fearfulnefs  and  horrour. 
That  Trembling  and  Confternation  of  Mind  which  pof- 
fefles  wicked  men,  is  nothing  elfe  but  a  brat  of  dark- 
nefs,  an  Empufa  begotten  in  corrupt  and  irreligious 
Hearts.  While  men  walk  in  darknefsy  and  are  of  the 
nighty  (as  the  Apoftle  fpeaks,)  then  it  is  onely  that 
they  are  vext  with  thofe  ugly  and  gaftly  Mormos  that 
terrify  and  torment  them.  But  when  once  the  Day 
breaks,  and  true  Religion  opens  her  felf  upon  the  Soul 
like  the  Eye-lids  of  the  Morning,then  all  thofe  ihadows 
and  frightfull  Apparitions  flee  away.     As  all  Light  and 

Love 


in  its  Properties  and  Opmiions.  a2< 

Love  and  ^foy  defcend  from  above  from  the  Father  of  I 

lights:fo  zWDarknefi  and  Fearfulnefi  &  Defy  air  we  from 

below-,they  arife  from  corrupt  and  earthly  minds, &  are 

like  thofe  grofs  Vapors  arifing  from  this  Earthly  globe, 

that  not  being  able  to  get  up  towards  heaven,  fpread 

themfelves  about  the  circumference  of  that  Body  where 

they  were  firft  begotten,  infefting  it  with  darknefs  and 

generating  into  Thunder  and  Lightning,  Clouds  and 

Tempefts.    But  the  higher  a  Chriftian  afcends  c*.  t5  'i 

o-iwAaw'w  above  this  dark  dungeon  of  the  Body,  the  more  2 

that  Religion  prevails  within  him,  the  more  then  (hall 

he  find  himlelf  as  it  were  in  a  clear  heaven,  in  a  Region  I 

that  is  calm  and  ferene  $  and  the  more  will  thofe  black  J 

and  dark  affeftions  of  Fear  and  Defpair  vanifli  away, 

and  thofe  clear  and  bright  affe&ions  of  Love  and  J>oy  J 

and  Hope  break  forth  in  their  ftrength  and  luftre. 

The  Devil,  who  is  the  Prince  of  darknefs  and  the  '       j 

great  Tyrant,  delights  to  befervedwith  gaftly  affe&i- 
ons  and  the  mod  difmal  deportments  of  trembling  and 
ajloniflment  $  as  having  nothing  at  all  of  amiablenefe  or 
excellency  in  him  to  commend  himfelf  to  his  worship- 
pers. Slavery  and  fervility  (that  yh»rf\if0f^  ™  4°/$**  ^ 
as  Longinus  truly  calls  it)  is  the  badge  and  livery  of  the 
Devil's  religion:hence  thofe q>f\x\d  {aow&oc,  of  the  Hea-  The     d  f 
thens  perform'd  with  much  trembling  and  horror.  But  faife  Gods  ani 
God,  who  is  the  fupreme  Goodnefs  and  EfTentiall  both  idok,uwy 
Love  and  Loveliness , takes  moft  pleafure  in  thofe  ftveet  *™0°t  r>™l>/e 
and  delightfull  affections  of  the  Soul,  viz.  Love^  ^foy  anj  Terrour  & 
and  Hope,  which  are  moftcorrefpondent  to  his  own  na-  ^"S^fulipf- 
ture.     The  ancient  fuperftition  of  the  Heathens  was^X^etT; 
always  very  nice  and  curious  in  honouring  every  one  of 
their  Gods  with  Sacrifices  and  Rites  moft  agreeable 
to  their  natures :  I  am  fure  there  is  no  Incenfe,  no  offer- 
ing we  can  prefent  God  with,  is  fo  fweet,  fo  acceptable 

Iii  to 


426         Tfe  Excellency  and  Ifyblenefi  of  True  Religion 

to  him  as  our  Leve  and  Delight  and  Confidence  in  him  •, 
and  when  he  comes  into  the  Souls  of  men>  he  makes 
thefe  his  Throne,  his  place  of  reft,  as  finding  the  great- 
eft  agreeablenefs  therein  to  his  own  EfTence.    A  Good 
man  that  finds  himfelf  made  partaker  of  the  Divine 
nature.and  transformed  into  the  image  of  God,  infinite- 
ly takes  pleafure  in  God,  as  being  altogether  Lovely, 
according  to  that  in  Cant.  5.  onpnp  ih?  Totm  tffe  eft 
defideria  $  and  his  Meditation  of  God  is  fweet  unto  him, 
Pfi  104.  S.  $ohn  that  lay  in  the  bofome  of  Chrift  who 
came  from  the  bofome  of  theFather,andperfe<5Hy  un- 
derftood  his  Eternal  EfTence,  hath  given  us  the  fulleft 
tiefcription  that  he  could  make  of  him,  when  he  tells 
us  that  God  is  Love,  and  he  that  dwells  in  God,  dwells 
in  love  5  and  repofing  himfelf  in  the  bofome  of  an  Al- 
mighty Goodnefs,  where  he  finds  nothing  but  Love 
and  Lovelinefs,  he  now  difplays  all  the  ftrength  and 
beauty  of  thofe  his  choieft  and  moft  precious  affe&ions 
of  Love  and  J>o*j  and  Confidence  \  his  Soul  is  now  at  eafe, 
and'refts  in  peace,  neither  is  there  any  thing  to  make 
afraid :  He  is  got  beyond  all  thofe  powers  of  darknefle 
which  give  fuch  continual  alarms  in  this  lower  world, 
and  are  always  troubling  the  Earth :  He  is  got  above  ail 
fears  and  defpairs  •,  he  is  in  a  bright  clear  region,  above 
Clouds  and  Tempefts,  infra  fe  defpicit  nubes.  There  is 
no  frightful  terriblenefs  in  the  fupreme  Majefty.    That 
men  apprehend  God  at  any  time  in  fuch  a  difmayed 
manner,  it  muft  not  at  all  be  made  an  argument  of  his 
nature,  but  of  our  finfulnefs  and  weaknefs.    The  Sun  in 

/  the  heavens  always  was  and  will  be  a  Globe  of  Light 
and  brightnefs,  howfoever  a  purblind  Eye  is  rather 
dazled  then  enlightned  by  it.    There  is  an  Inward  fenfe 

*        in  Mans  Soul,  which,  were  it  once  awaken'd  and  ex- 
cited with  an  inward  taft  and  relifti  of  the  Divinity, 

could 


in  its  Properties  and  Operations.  ^  >- 

could  better  define  God  to  him  then  all  the  world  elfe. 

It  is  the  fincere  Chriftian  that  fo  tafts  and  fees  how  — 

good  and  Tweet  the  Lord  is, as  none elfe  does:  The  God  II 

of  hope  fills  him  with  all  joy  and  peace  in  believing,  fo 

that  ne  abounds  in  hope,  as  the  Apoftle  fpeaks  Rom.  i  y .  I 

He  quietly  repofes  himfelf  in  God  -,  his  heart  is  fixed, 

trufitng  in  the  Lord  $  he  is  more  for  a  folid  peace  and 

fetled  calme  of  fpirit,  then  for  high  Raptures  and  feel-  I 

ings  of  Joy  or  Extraordinary  Manifeftations  of  God  I 

to  him  :  he  does  not  pafllonately  defire  nor  importu-  ^        I 

natelyexped  fuch  things-, he  rather  looks  after  the   ||  I 

Manifeftations  of  the  Goodnefs  and  Power  of  God  I 

within  him,  in  fubduing  all  in  his  Soul  that  is  unlike  and 

contrary  to  God,  and  forming  him  into  his  image  and 

likenefs. 

Though  I  think  it  worthy  of  a  Chriftian  to  endea- 
vour the  Aflurance  of  his  own  Salvation  ;  yet  perhaps  it 
might  be  the  fafeft  way  to  moderate  his  curiofity  of 
prying  into  God's  Book  of  life^nd  to  ftay  a  while  until! 
he  fees  himfelf  within  the  confines  of  Salvation  it  felf. 
Should  a  man  hear  a  Voice  from  Heaven  or  fee  a  Vifion 
from  the  Almighty,  to  teftify  unto  him  the  Love  of 
God  towards  him  \  yet  methinks  it  were  more  defin- 
able to  find  a  Revelation  of  all  from  within,  arifing  up 
from  the  Bottome  and  Centre  of  a  mans  own  Soul,  in 
the  Reall  and  Internal  impreffions  of  a  Godlike  nature 
upon  his  own  fpirit  5  and  thus  to  find  the  Foundation 
and  Beginning  of  Heaven  andllappinefs  within  himfelf: 
it  were  more  defirable  to  fee  the  crucifying  of  our  own 
Will,  the  mortifying  of  the  mere  Animal  life,  and  to 
fee  a  Divine  life  rifing  up  in  the  room  of  it,  as  a  fure 
Pledge  and  Inchoation  of  Immortality  and  Ilappi- 
nefs,  the  very  Eflence  of  which  confifts  in  a  perfect 
conformity  and    chearfull   complyance    of   all    the 

Iii  2  Pow- 


4*8         The  Excellency  and  Tfyblemfi  of  True  Religion 

Powers  of  our  Souls  with  the  Will  of   God. 

The  beft  way  of  gaining  a  well-grounded  affurance  of 
the  Divine  love  is  this,  for  a  man  to  overcome  himfelf 
Kcvd  »j  and  his  own  Will  -  To  him  that  overcomes  fliall  be  given 
that  white  ftone,  and  in  it  the  new  name  written,  which 
no  man  knoweth  but  he  that  receives  it.  He  that  be- 
holds the  Sun  of  righteoufnefs  arifing  upon  the  Hori- 
zon of  his  Soul  with  healing  in  its  wings,  and  chafing 
away  all  that  mifty  darknefs  of  his  own  Self-mB,  and 
Pafiions  ^  fuch  a  one  defires  not  now  the  Starr-light  to 
know  whether  it  be  Day  or  not,  nor  cares  he  to  pry 
in.to  Heaven's  fecrets  and  to  fearch  into  the  hidden 
rolles  of  Eternity,  thereto  fee  the  whole  plot  of  his 
Salvation  -?  for  he  views  it  tranfa&ed  upon  the  inward 
itage  of  his  own  Soul,  and  refle&ing  upon  himfelf  he 
may  behold  a  Heaven  opened  from  within,and  a  Throne 
fet  up  in  his  Soul,and  an  Almighty  Saviour  fitting  upon 
it,and  reigning  within  him  :  he  now  finds  the  Kingdome 
of  Heaven  within  him,  and  fees  that  it  is  not  a  thing 
merely  referved  for  him  without  him,  being  already 
made  partaker  of  the  fweetnetfe  and  efficacy  of  it.  What 
the  Jewes  fay  of  the  Spirit  of  Prophefy,  may  not  unfitly 
be  applyed  to  the  Holy  Ghoft,  the  true  Comforter 
dwelling  in  the  minds  of  good  men  as  a  fure  Earneft  of 
their  Eternal  inheritance,  nnJi  *?j;  s1?**  ryw  nsnjpK, 
The  Spirit  refides  not  but  upon  a  man  of  Fortitude^  one 
that  gives  proof  of  this  Fortitude  in  fubduing  his  own 
Self-will  and  his  Affe&ions*  We  read  of  Elifha,  that 
he  was  fain  to  call  for  a  Mufical  instrument  and  one  to 
play  before  him,  to  allay  the  heat  of  his  Paflions^before 
he  could  converfe  with  the  Prophetical  Spirit.  The 
Hely  Spirit  is  too  pure  and  gentle  a  thing  to  dwell  in  a 
Mind  muddied  and  difturb'd  by  thofe  impure  dreggs, 
thofe  thick  fogs  and  mifts  that  arife  from  our  Self-will 

and 


4*P 


in  its  Properties  and  Operations. 

and  Paflions  •,  our  prevailing  over  thefe  is  the  bed  way 
to  cherifli  the  Holy  Spirit,  by  which  we  may  be  fealed 
unto  the  day  of  redemption. 

To  conclude  this  Particular :  It  is  a  venturous  and 
rugged  guefs  and  conceit  which  fome  men  have,  That 
in  a  perfeft  refignation  of  our  Wills  to  the  Divine  will 
a  man  fliould  be  content  with  his  own  Damnation,  and 
to  be  the  Subjeft  of  Eternal  Wrath  in  Hell,  if  it  fhould 
fo  pleafeGod.  Which  is  as  impoffible  as  it  is  for  him 
that  infinitely  thirfts  after  a  true  Participation  of  the 
Divine  Nature,  and  moft  earneftly  endeavours  a  moft 
inward  Union  with  God  in  Spirit,  by  a  denial  of  himfelf 
and  his  own  will,  to  fwell  up  in  Self-love,  Pride  and  I 

Arrogancy  againft  God  •,  the  one  whereof  is  the  moft 
fubflantial  Heaven,  the  other  the  moft  real  Hell :  where- 
as indeed  by  conquering  our  felves  we  are  tranflated 
from  Death  to  Life ,  and  the  kingdom  of  God  and 
Heaven  is  already  come  into  us. 


Chap.    VIII. 

The  Sixth  Property  or  Effeft  difcoveringthe  Excellency 
of Religion ,  vi\.  That  it  Spiritualizes  Material 
things,  and  carries  up  the  Souls  of  Good  men  from 
Senfible  and  Earthly  things  to  things  Intelle&ual 
and  Divine.  There  are  leffer  and  fuller  reprefentati- 
ons  of  God  in  the  Creatures.  To  converfe  with  God  in 
the  Creation ,  andtofafs  out  cf  the  Senfible  World  into 
the  Intellectual,  u  mojl  effectually  taught  by  Religion, 
Wicked  men  converfe  not  with  God  as  fhiningout  in 
the  Creatures  $  they  converfe  with  them  in  a  Senfual 
md  Unfair itual  manner.     Religion  does  Jpiritualize 

lii  3  the 


430  The  Excellency  and  Noblemfi  of  True  0{eligim 

the  Creation  to  Good  men  :  it  teaches  them  to  look  &t 
any  Perfections  or  Excellencies  in  themfelves  and  0- 
thers,  not  fo  much  as  Theirs  or  That  others  ,  but  as  fo 
many  Beams  flowing  from  One  and  the  Same  Fountain 
of  Light ;  to  love  them  all  in  Gody  and  God  in  all  ♦  the 
Universal  Goodnef  in  a  Particular  Being.  A  Good 
man  enjoys  and  delights  in  whatfoever  Good  he  fees 
otherwhere,  as  if  it  wtre  his  own :  he  does  not  fondly 
love  and  efleem  either  himfelf  or  others.  The  Divine 
temper  and  firain  of  the  antient  PhiUfophy* 

6#  HPH  E  Sixth  Property  or  Effett  wherein  Religion  dif- 
*     *     covers  its  own  Excellency  is  this,  That  it  Spiritu- 
alizes Material  things ,  and  fo  carries  up  the  Souls  of 
Good  men  from  Earthly  things  to  things  Divine,  from 
this  Senfible  World  to  the  Intellectual. 

God  made  theUniverfe  and  all  the  Creatures  con- 
tained therein  as  fo  many  GlafTes  wherein  he  might  re- 
flect his  own  Glory :  He  hath  copied  forth  himfelf  in 
the  Creation  •,  and  in  this  Outward  World  we  may 
read  the  lovely  chara<fiers  of  the  Divine  Goodnefs , 
Power  and  Wifdom.  In  fome  Creatures  there  are 
darker  reprefentations  of  God,  there  are  the  Prints 
and  Footfteps  of  God  •,  but  in  others  there  are  clearer 
and  fuller  reprefentations  of  the  Divinity,  the  Face  and 
Image  of  God  •,  according  to  that  known  faying  of 
the  Schoolmen,  Remoti&res  Similitudines  Creature  ad 
Deum  dicuntur  Vefligium  •,  propinquiores  verb  Imago. 
But  how  to  find  God  here  and  feelingly  to  converfe 
with  him,  and  being  affe&ed  with  the  fenfe  of  the  Di- 
vine Glory  (hining  out  upon  the  Creation,  how  to  pafs 
out  of  the  Senfible  Worldinto  the  Intellectual,  is  not  fo 
eflfe&ually  taught  by  that  Philofophy  which  profefs'd 
it  moft,  as  by  true  Religioa :  that  which  knits  and 

unites 


in  its  Pi  ope r tics  and  Operations.  a-%i  I 

unites  God  and  the  Soul  together,  can  beft  teach  it  | 

how  to  afcend  and  defcend  upon  thofe  golden  links  that 
unite  as  it  were  the  World  to  God.    That  Divine  Wif- 
dome  that  contrived  and  beautified  this  glorious  Stru- 
<fiure,  can  beft  explain  her  own  Art,  and  carry  up  the 
Soul  back  again  in  thefe  refle&ed  Beams  to  him  who 
is  the  Fountain  of  them.    Though  Good  men,  all  of 
them,  are  not  acquainted  with  all  thofe  Philofophical 
notions  touching  the  relation  between  Created  and  the 
Uncreated  Being  -7  yet  may  they  eafily  find  every  Crea- 
ture pointing  out  to  that  Being  whofe  image  and  fuper-  | 
fcription  it  bears,  and  climb  up  from  thofe  darker  re- 
femblances  of  the  Divine  Wifdome  and  Goodnefs  Ali- 
ning out  in  different  degrees  upon  feveral  Creatures, 
u!<rtf>  aVaj8a8^«$  wi,  as  the  Antients  fpeak,  till  they 
fweetly  repofe  themfelves  in  thebofom  of  the  Divini- 
ty: and  while  they  are  thus  converfing  with  this  lower 
World,  and  are  viewing^  invisible  things  of  God  in 
the  things  that  are  made^  in  this  vifible  and  outward 
Creation,  they  find  God  many  times  fecretly  flowing 
into  their  Souls,  and  leading  them  filentlyout  of  the 
Court  of  the  Temple  into  the  Holy  Place.     But  it  is 
otherwife  with  Wicked  men  -y  they  dwell  perpetually 
upon  the  dark  fide  of  the  Creatures,  and  converfe  with 
thefe  things  only  in  a  grofs,  fenfual,  earthly  and  unfpi- 
ritual  manner  •,  they  are  fo  encompafs'd  with  the  thick 
and  foggy  mift  of  their  own  Corruptions,  that  they 
cannot  fee  God  there  where  he  is   moft  vifible  :  the 
Light  Jhineth  in  darknef ,  hut  darknefi  comprehends  it 
not :  their  Souls  are  fo  deeply  funk  into  that  Houfe  of 
Clay  which  they  carry  about  with  them ,  that  were 
there  nothing  or  Body  or  bulky  Matter  before  them, 
they  could  find  nothing  to  exercife  themfelves  about. 
But  Religion,  where  it  is  in  truth  and  in  power,  re- 
news 


452  The  Excellency  and  £{oblemfi  of  True  ^ligion 

news  the  very  Spirit  of  our  Minds,  and  doth  in  a  man- 
ner Spiritudi^e  this  outward  Creation  to  us,  and  doth 
in  a  more  excellent  way  perform  that  which  the  Peripa- 
teticks  are  wont  to  affirm  of  their  Intellecim  agens,  in 
purging  Bodily  and  Material  things  from  the  feculency 
and  dregs  of  Matter,  and  feparating  them  from  thofe 
circumftantiating  and  ftreightning  conditions  of  Time 
and  Place,  and  the  like  -,  and  teaches  the  Soul  to  look 
at  thofe  Perfections  which  it  finds  here  below,  not  fo 
much  as  the  Perfections  of  This  or  That  Body,  as  they 
adorn  This  or  That  particular  Being,  but  as  they  are  fo 
many  Rays  iffuing  forth  from  that  Firft  and  EfTential 
Perfection,  in  which  they  all^meet  and  embrace  one 
another  inthemoft  clofe  friendship.   Every  Particular 
Good  is  a  Bloffom  of  the  Firft  Goodnefs  3  every  cre- 
ated Excellency  is  a  Beam  defcending  from  the  Father 
of  lights  :  and  fliould  we  feparate  all  thefe  Particula- 
rities from  God,  all  afFeCtion  fpent  upon  them  would 
be  unchaft,  and  their  embraces  adulterous.  We  fhould 
love  all  things  in  God,  and  God  in  all  things,  becaufe 
he  is  All  in  all,  the  Beginning  and  Original  of  Being,  the 
perfect  Idea  of  their  Goodnefs,  and  the  End  of  their 
Motion.    It  is  nothing  but  a  thick  mift  of  Pride  and 
Self-love  that  hinders  mens  eyes  from  beholding  that 
Sun  which  both  enlightens  them  and  all  things  elfe : 
But  when  true  Religion  begins  once  to  dawn  upon  mens 
Souls,  and  with  its  (hining  light  chafes  away  their  black 
Night  of  Ignorance  3  then  they  behold  themfelves  and 
all  things  elfe  enlightned  ( though  in  a  different  way  ) 
by  one  and  the  fame  Sun,  and  all  the  Powers  of  their 
Souls  fall  down  before  God  and  afcribe  all  glory  to  him. 
Now  it  is  that  a  Good  man  is  no  more  folicitous  whe- 
ther This  or  That  good  thing  be  Mine,  or  whether  My 
perfections  exceed  the  meafureof  This  or  That  parti- 
cular 


I 

in  its  Properties  and  Operations.  ,  - . 

cular  Creature  5  for  whatfoever  Good  he  beholds  any 
where,  he  enjoys  and  delights  in  it  as  much  as  if  it  were 
his  own,  and  whatever  he  beholds  in  himfelf,  he  looks 
not  upon  it  as  his  Property  but  as  a  Common  good  •>  for 
all  thefe  Beams  come  from  one  and  the  fame  Fountain 
and  Ocean  of  light  in  whom  he  loves  them  all  with  an  - 

Umverfal  love :    when  his   affe&ions    run  along  the  | 

ftream  of  any  created  excellencies  3  whether  his  own 
or  any  ones  elfe,  yet  they  ftay  not  here,  but  run  on  till 
they  fall  into  the  Ocean  5  they  do  not  fettle  into  a  fond 
lave  and  admiration  either  of  himfelf  or  any  others 
Excellencies,  but  he  owns  them  as  fo  many  Pure  Ef- 
fluxes and  Emanations  from  God,  and  in  a  Particular 
Being  loves  the  Umverfal  Goodnefs.  Si  (ciretur  a 
me  Veritas,  (ciretur  etiam  me  Mud  non  e(j'ey  aut  illudnon 
e(fe  me  urn,  nee  a  me. 

Thus  may  a  Good  man  walk  up  and  down  the  World 
as  in  a  Garden  of  Spices,  and  fuck  a  Divine  Sweetnefs 
out  of  every  flower.  There  is  a  Twofold  meaning  in 
every  Creature,  as  the  Jews  fpeak  of  their  Law,  a 
Literal,  and  a  Myftical,  and  the  one  is  but  the  ground 
of  the  other  :  and  as  they  fay  of  divers  pieces  of  their 
Law,  mbyo1?  ton  muni  -m,  fo  a  Good  man  fayes 
of  evety  thing  that  his  Senfes  offer  to  him,  it  (peaks 
to  his  lower  part,  hut  it  points  out  Something  above  to  his 
Mind  and  Spirit.  It  is  the  drowfie  and  muddy  fpirit  of 
Superftition  which,  being  lull'd  afleep  in  the  lap  of 
worldly  delights,  is  fain  to  fetfome  Idol  at  its  elbow, 
fomething  that  may  jogg  it  and  put  it  in  mind  of  God. 
Whereas  true  Religion  never  finds  it  felf  out  of  the  In- 
finite Sphere  of  the  Divinity,  and  whereever  it  finds 
Beauty,  Harmony y  Goodnefi,  Love,  Ingenuity,  Wifdome, 
Holinefi,  $uftice,  and  the  like,  it  is  ready  to  fay,  Here , 
and  There  is  God:  wherefoever  any  fuch  Perfections 

K  k  k  fhine 


434         ^';e  SxeeStftey  rftfd bfoblemfi  of  True T(tligion 

fhine  out,  an  holy  Mind  climbs  up  by  thefe  Sun-beams, 
and  raifes  up  it  felf  to  God. 

And  feeing  God  hath  never  thrown  the  World  from 
himfelf,  but  runs  through  all  created  EflTence,  contai- 
ning the  Archetypal  Ideas  of  all  things  in  himfelf,  and 
from  thence  deriving  and  imparting  feveral  prints  of 
Beauty  and  Excellency  all  the  world  over  §  a  Soul  that  is 
truly  iSsp^Jns  God-like,  a  Mind  that  is  enlightned  from 
the  fame  Fountain,  and  hath  its  inward  Senfes  affe&ed 
with  the  fweet  relifhes  of  Divine  Goodnefs,  cannot  but 
every  where  behold  it  felf  in  the  midft  of  that  Glorious 
Unbounded  Being  who  is  indivifibly  everywhere.  A 
Good  man  finds  every  place  he  treads  upon  Holy  ground-, 
to  him  the  World  is  God's  Temple  ;  he  is  ready  to  fay 
with  J>acob^  Gen.  28.  How  dreadfuli  is  this  place  I  this 
is  none  other  hut  theHoufe  of  God. 

To  conclude,  It  was  a  degenerous  and  unworthy 
Spirit  in  that  Philofophy  which  firft  feparated  and 
made  fuch  diftances  between  Metaphyfical  Truths  &  the 
Truths  of  Nature  •,  whereas  the  Firft  and  moft  antient 
Wifdome  amongft  the  Heathens  was  indeed  a  Philofo- 
phical  Divinity,  or  a  Divine  Philofophy  ^  which  con- 
tinued for  divers  ages,  but  as  men  grewworfe,  their 
queazy  ftomachs  began  to  loath  it :  which  made  the 
truly-wife  Socrates  complain  of  the  Sophifters  of  that 
Age  which  began  now  to  corrupt  and  debafe  it  •,  where- 
as heretofore  the  Spirit  of  Philofophy  was  more  gene- 
rous and  divine,  and  did  more  purifie  and  ennoble  the 
Souls  of  men,  commending  Intellectual  things  to 
them,  and  taking  them  off  from  fettling  upon  Senfi- 
ble  and  Material  things  here  below ,  and  ftill  exci- 
ting  them  to  endeavour  after  the  neareft  refemblance 
of  God  the  Supreme  Goodnefs  and  Lovelinefs,  and 
an  intimate  Conjunction  with  him  5  which,  according 

to 


in  its  Properties  ar.d  OpzrJt'mu.  435 

to  the  ftrain  of  that  Philofophy,was  the  true  Happinefs 
of  Immortal  Souls, 


w 


Chap.  IX. 

I 

The  Seventh  andlajl  Property  or  EffeA  discovering  the 

Excellency  of  Religion, vi\.T  hit  it  raifeth  the  Minds  I 

of  Good  men  to  a  due  obfervance  of  and  attendance 
upon  Divine  Providence,  and  enables  them  to  ferve 
the  Will  of  God,  and  toacquiefceinit.     For  a  man 
to  ferve  Providence  and  the  Will  of  God  entirely ,  to 
work  with  God,  and  to  bring  him f elf  and  all  his  affions 
into  a  Compliance  with  God's  Will,  his  Ends  and  De- 
figns,  is  an  argument  of  the  true  ft  Noblenefi  of  S  fir  it  5 
it  is  the  mo  ft  excellent  and  divine  life  5  and  it  is  mo  ft 
for  mans  advantage.    How  the  Confideration  of  Divine 
Providence  is  the  way  to  inward  qutetnej?  and  eft  abut- 
ment of  Spirit.      How  wicked  men  carry  themfelves 
unbecomingly  through  their  impatience  and  fret fulnefs 
under  the  difpofals  of  Providence,     The  beauty  and 
harmony  of  the  various  Methods  of  Providence. 

HPH  E  Seventh  and  laft  Property  or  Effeft  wherein    -  \ 

■**  True  Religion  expreffeth  its  own  Noblenefi  and 
Excellency,  is  this,  That  it  raifeth  the  Minds  of  Good 
men  to  a  due  obfervance  of  and  attendance  upon  Divine 
Providence,  and  enables  them  to  ferve  the  Will  of  God, 
and  to  acquiefce  in  it.  Wherefoever  God  hath  a  Tongue 
to  fpeak,  there  they  have  Eares  to  hear  •,  and  being  at- 
tentive to  God  in  the  foft  and  ftill  motions  of  Provi- 
dence, they  are  ready  to  obey  his  call,  and  to  fay  with 
Efay,  Behold,  here  ami,  fend  me.  They  endeavour  to  Efty  6, 

K  k  k  2  copy 


4  3  6         The  Excellency  ard  2>{obleneft  of  True  Religion 

copy  forth  that  LefTon  which  Chrift  hath  fet  Chrifti- 
ans,  ferioufly  confidering  how  that  they  came  into  this 
world  by  God's  appointment,  not  to  doe  their  own 
Wills  but  the  Will  of  him  that  fent  them. 

As  this  Confederation  quiets  the  Spirit  of  a  Good 
man  who  is  no  idle  Spe&ator  of  Providence,  and  keeps 
him  in  a  calm  and  fober  temper  in  the  midft  of  all 
Storms  and  Tempefts  5  fo  it  makes  him  mod  freely 
to  engage  himfelf  in  the  fervice  of  Providence ,  with- 
out any  inward  reluftancy  or  difturbance.  He  cannot 
be  content  that  Providence  fhould  ferve  it  felf  of  him 
as  it  doth  even  of  thofe  things  that  under ftand  it  leaft  •, 
but  it  is  his  holy  ambition  to  ferve  it.  'Tis  nothing  elfe 
but  Hellilh  pride  and  Self-love  that  makes  men  ferve 
themfelves,  and  fofet  up  themfelves  as  Idols  againft 
God  :  But  it  is  indeed  an  argument  of  true  Noblenefs 
of  Spirit  for  a  man  to  view  himfelf  (not  itrthe  narrow 
Point  of  his  own  Being,  but)  in  the  unbounded  EfiTence 
of  the  FirftCaufe,  fo  as  tobeoA&K  <r$  *p#tIov©<,  and 
to  live  only  as  an  Inftrument  in  the  hands  of  God  who 
worketh  all  things  after  the  counfel  of  his  own  will. 
Optarem  id  me  effe  Deo  quod  efl  mihimanus  mea,\v&s  the 
expreflion  of  an  holy  Soul. 

To  a  Good  man  to  ferve  the  Will  of  God,  it  is  in  the 
.  trueft  andbeftfenfe  to  ferve  himfelf,  who  knows  him- 
felf to  be  nothing  without  or  in  opppfition  to  God  5 
£lub  minus  quid  fibi  arrogat  homo,  eo  evadit  nobilior, 
chrior,divinior.  This  is  the  moft  divine  life  that  can 
be,  for  a  man  to  aft  in  the  world  upon  Eternal  defignes, 
and  to  be  fo  wholy  devoted  to  the  Will  of  God,  as  to 
ferve  it  moft  faithfully  and  entirely.  This  indeed  be- 
ftows  a  kind  of. Immortality  upon  thefe  flitting  and 
Tranfient  afts  of  ours,  which  in  themfelves  are  but  the 
Off-fpring  of  a  moment.     A  Pillar  oiVerfe  is  a  poor 

forry 


I 

I 


in  its  ^Properties  and  Operations .  427 

forry  Monument  of  any  Exploit,  which  yet  may  well 
enough  become  the  higheft  of  the  worlds  bravery.  But 
Good  men,  while  they  work  with  God  and  endeavour 
to  bring  themfelves  and  all  their  aftions  to  a  unity 
with  Gcyd,  his  Ends  and  Defigns ,  enroll  themfelves 
in  Eternity.  This  is  the  proper  Character  of  holy 
Souls  5  Their  Wills  are  fo  fully  refolv'd  into  the  Divine 
Will,  that  they  in  all  things  fubfcribe  to  it  without  any 
murmurings  or  debates :  they  reft  well  fatisfied  with, 
and  take  complacency  in,  any  paflages  of  Divine  dif- 

penfation,  *  oos  \z*m  w  apl^ns  yvoifms  'OrnihuyLivots  .,  as  Epidet.cap.j8- 

being  ordered  and  difpofed  by  a  Mind  and  Wifedome 

above  according  to  the  higheft  rules  of  Goodnefs.  %  ■ 

The  beft  way  for  a  man  rightly  to  enjoy  himfelf,  is  I 

to  maintain  an  univerfal,  ready  and  chearfull  comply-  I 

ance  with  the  Divine  and  Uncreated  Will  in  all  things  5  I 

as  knowing  that  nothing  can  iffue  and  flow  forth  from  I 

the  fountain  of  Coodnef  but  that  which  is  good:  and  I 
therefore  a  Good  man  is  never  offended  with  any  piece 

of  Divine  difpenfation,  nor   hath  he  any  reluftancy  I 

againft  that  Will  that  diftates  and  determines  all  things  I 

by  an  Eternal  rule  of  Goodnefi '•  as  knowing,  That  there  I 

is  an  unbounded  and  Almighty  Love,  that  without  any  I 
difdain  or  envy  freely  communicates  it  felf  to  every 
thing  he  made  5  that  feeds  even  the  young  Ravens 

that  call  upon  him  •,  that  makes  his  Sun  to  fhine,  and  I 

his  Rain  to  fall,  both  upon  the  juft  and  unjuft  $  that  al-  I 

ways  enfolds  thofe  in  his  everlafting  armes  who  are  I 

made  partakers  of  his  own  Image,  perpetually  nourifh-  I 

ing  and  cherifhing  them  with  the  frefh  and  vital  influen-  I 

ces  of  his  Grace  ^  as  knowing  alfo,  That  there  is  an  I 

All- feeing  Eye,an  unbounded  Mind  and  Underftanding,  I 

that  derives  it  felf  through  the  whole  Univerfe,  and  I 

fitting  in  all  the  wheels  of  motion,  guides  them  all  and  I 

K  k  k  3  power-  I 


1    A 


438  The  Excellency  and  Noblenefl  of  True  Religion 

powerfully  governs  the  mod  excentrical  motions  of 
Creatures,  and  carries  them  all  moft  harmonioufly  in 
their  feveral  orbes  to  one  Laft  End.  Who  then  (lull 
give  Law  to  God  i  Where  is  the  wife? where  is  the  [cribe? 
where  is  the  di  fritter  of  this  world?  Where  is  he  that 
-  would  climb  up  into  that  nbyon  hv  pi  no,  the  great 
ConGftory  in  heaven,  and  Gtting  in  confutation  with 
the  Almighty,  inftrud:  the  Infinite  and  Incomprehen- 
fible  Wifedome  i  Shall  vain  man  be  wifer  then  his 
maker  i  This  is  the  hellifli  temper  of  wicked  men,they 
examine  and  judge  of  all  things  by  the  line  and  mea- 
sure of  their  own  Self-will,  their  own  Opinions  and 
Defignes-,  and  meafuring  all  things  by  a  crooked  rule, 
they  think  nothing  to  be  ftraight  5  and  therefore  they 
fallout  with  God,  and  with  reftlefs  impatience  fret  and 
vex  themfelves :  and  this  fretfulnefs  and  impatiency  in 
wicked  men  argues  a  breach  in  the  juft  and  due  conftitu- 
tion  of  their  Minds  and  Spirits. 

But  a  Good  man,whofe  Soul  is  reftored  to  thatframe 
and  conftitution  it  fhould  be  in,  has  better  apprehen- 
sions of  the  ways  and  works  of  God,  and  is  better  af- 
fe&ed  under  the  various  difpofalls  of  Providence.  In- 
deed to  a  fuperficial  obferver  of  Divine  Providence 
many  things  there  are  that  feem  to  be  nothing  elfe  but 
■Digrcfions  from  the  main  End  of  all,  and  to  come  to 
pafs  by  a  fortuitous  concourfe  of  Circumftances  •,  that 
come  in  fo  abruptly  and  without  any  concatenation  or 
dependance  one  upon  another,  as  if  they  were  wichout 
any  Mind  or  Underftanding  to  guide  them.  But  a  wife 
man  that  looks  from  the  Beginning  to  theEnd  of  things, 
beholds  them  all  in  their  due  place  and  method  a<5ting 
that  part  which  the  Supreme  Mind  and  Wifedome  that 
governs  all  things  hath  appointed  them,  and  to  carry 
on  one  and  the  fame  Eternal  defigne,  while  they  move 

according 


in  its  Properties  and  Operations.  a  <>  p  I 

according  to  their  own  proper  inclinations  and  mea-  I 

lures,  and  aimeat  their  own  particular  Ends.     It  were  I 

not  worth  the  while  to  live  in  a  world  mv$  @*y  g  7rpo- 

vqiqls  devoid  of  God and  Providence  ^  as  it  was  well  ob- 

ferv'd  by  the  Stoick :  And  to  be  fubfervient  unto  Pro-  I 

vidence  is  the  holy  ambition  and  great  endeavour  of  a  I 

Good  man,  who  is  fo  perfe&ly  overpower'd  with  the  B 

love  of  the  Univerfal  and  Infinite  Goodnefs,  that  he 

would  not  ferve  any  Particular  Good  whatfoever,  no 

not  himfelf,  fo  as  to  fet  up  in  the  world  and  trade  for  I 

himfelf,  as  the  men  of  this  world  doe  who  are  lovers  of  j 

their  own  felves^  and  lovers  ofpleafures  more  then  lovers  2  Tim.  $, 

of  God.  I 


C  H  A  P.     X. 

4.The  Excellency  of  Religion  in  regard  of  its  Progrefs, 
asit  is  perpetually  carrying  on  the  Soul  towards  PerfecJi- 
on.Every  Nature  hath  its  proper  Centre  which  it  haft  ens 
to.  Sin  and  Wickedne ft  is  within  the  attractive  power 
of  Hell)  and  haft  ens  thither :  Grace  and  Holtneft  is 
within  the  Central  force  of  Heaven^  and  moves  thi- 
ther.   'Tis  not  the  Speculation  of  Heaven  as  a  thing  to 

-  come  that  fatisfyes  the  de fires  of  Religious  Souls ,  but 
the  re  all  Pojfeftion  of  it  even  in  this  life.  Men  are  apt 
to  feek  after  jflurance  of  Heaven  as  a  thing  to  come^ 
rather  then  after  Heaven  it  felf  and  the  inward  pojjef- 
fion  of  it  here.  How  the  A(Jurance  of  Heaven  rifes 
from  the  growth  of  Holtnefie  and  the  powerful  Pro- 
grejfe  of  Religion  in  our  Souls.  That  we  are  not  hafti- 
ly  to  believe  that  we  are  ChrifFs^  or  that  Chrift  is  in  u*. 
that  the  Works  which  Chrifi  does  in  holy  Souls  te/lify 


A 


4  40  The  Excellency  and  fr{olleneJS  of  True  ^eli^ion 

tfjjini)  and  beft  evidence  ChriJFs  fyiritual  appearance 
tn  them. 


Wi 


E  have  confider'd  the  Excellency  of  True  Re- 
ligion i ,  in  regard  of  its  Defcent  and  Original-^ 
2.  in  regard  of  its  Nature  $    3.  in  regard  of  its  Proper- 
ties  and  Effetfs.  We  proceed  now  to  a  Fourth  Particu- 
lar, and  (hall  (hew 
4#      That  Religion  is  a  generous  and  noble  thing  in  regard 
of  its  Progreffe  •,  it  is  perpetually  carrying  on  that  Mind 
in  which  it  is  once  feated  toward  Perfection.     Though 
the  Firft  appearance  of  it  upon  the  Souls  of  good  men 
may  be  but  as  the  Wings  of  the  Morning  fpreading 
themfelves  upon  the, Mountains,  yet  it  is  ftill  rifing 
higher  and  higher  upon  them,  chafing  away  all  the  fil- 
thy mifts  and  vapours  of  Sin  and  Wickednefs  before 
Prev.  4. 18.    it,  till  it  arrives  to  its  Meridian  altitude.     There  is  the 
We  pub  of  the  ftrenoth  and  force  of  the  Divinity  in  it  \  and  though 
jbining  light,  when  it  hrit  enters  into  the  Minds  or  men,  it  may  teem 
that  (bineth     t0  be  fowen  in  rveaknef^  yet  it  will  raife  it  felf  in  power. 

«S?SwA$  Chnft  Was  in  ^Bodily  appearance,  he  was  ftill  in- 
day.  creafing  in  wifedome  and  knowledge  and  favour  with 

God  and  man,  untill  he  was  perfected  in  glory :  fo  is  he 
alfoinhis  Spiritual  appearance  in  the  Souls  of  men  5 
and  accordingly  the  New  Teftament  does  more  then 
once  diftinguifh  of  Chrift  in  his  feveral  ages,  and  de- 
grees of  growth  in  the  Souls  of  all  true  Chriftians. 
Good  men  are  always  walking  on  from  ftrength  to 
ftrength,  till  at  laft  they  fee  God  in  Zion.  Religion 
though  it  hath  its  infancy,  yet  it  hath  no  old  age: 
while  it  is  in  its  Minority,  it  is  always  in  motn  \  but 
when  it  comes  to  its  Maturity  and  full  age, it  will  al- 
ways be  in  quiete,  it  is  then  always  the  fame,  and  its 
years  fail  not,  but  it  (hall  endure  for  ever.    Holy  and 

religious 


imufrogrefu  44I  1 

religious  Souls  being  once  toucht  with  an  inward  fenfe  | 

of  Divine  Beauty  and  Goodnefs,  by  a  ftrong  imprefs 

upon  them  are  moved  fwiftly  after  God,  and  (as  the 

Apoftle  exprefTes  himfelf )  forgetting  thofe  things  which  Phil.  5. 

are  behind r5  and  reaching  forth  unto  thofe  things  which  are 

before^  they  preffe  toward  the  Mark,  for  the  prize  of  the 

high  calling  of  God  in  Chrifi  $efu4 1,  that  fo  they  may  at- 

tain  to  the  refurreffion  of  the  dead. 

Where  a  Spirit  of  Religion  is,  there  is  the  Central 
force  of  Heaven  it  felf  quickening  and  enlivening  thofe 
that  are  informed  by  it  in  their  motions  toward  Hea-  \ 

ven.  As  on  the  other  fide  all  unhallowed  and  defiled 
minds  are  within  the  attractive  power  of  Hell ,  &  are  con- 
tinually haftening  their  courfe  thither,  being  ftrongly 
prcfled  down  by  the  weight  of  their  Wickednefs.  'A« 
mvcu  %%&.  Kivrirtis  i  (fvois^  as  Plutarch  hath  well  obferv'd, 
Every  nature  in  this  world  hath  fome  proper  Centre 
which  it  is  always  haftening  to.  SinzxiA  Wickednefs 
does  not  hover  a  little  over  the  bottomelef  pit  of  Hell, 
and  onely  flutter  about  it  •,  but  it's  continually  finking 
lower  and  lower  into  it.  Neither  does  true  Grace  make 
fome  feeble  aflaies  toward  Heaven,  but  by  a  mighty 
Energy  within  it  felf  it's  always  (baring  up  higher  and 
higher  into  heaven,  A  good  Chriftian  does  not  onely 
court  his  Happinefs,  and  caft  now  and  then  a  fmile  upon 
ir3  or  fatisfy  himfelf  merely  to  becontra&ed  to  it ;  but 
with  the  grcateft  ardours  of  Love  andDefirehepur- 
fues  the  folemnity  of  the  juft  Nuptialls,  that  he  may 
be  wedded  to  it  and  made  one  with  it.  It  is  not  an  aiery 
fpeculation  of  Heaven  as  a  thing  (though  never  fo  un- 
doubtedly) to  come,  that  can  fatisfy  his  hungry  defires, 
but  the  reall  *  pofleffion  of  it  even  in  this  life.  Such  *  So  we  read 
an  Happinefs  would  be  lefs  in  the  efteem  of  Gooi^Jjt^J? 
nuen,  that  were  onely  good  to  be  enjoyed  at  the  end  1  Ep. j£&.  * . 

Lll  Of11' *3-' 


• 


44 *         Ibe  Excelleng  and X^oblenefi  of  True  Religion 

of  this  life  when  all  other  enjoyments  fail  him. 

I  wifh  there  be  not  among  fome  fuch  a  light  and  poor 
efteem  of  Heaven,  as  makes  them  more  to  feek  after 
Affurance  of  Heaven  onely  in  the  Idea  of  it  as  a  thing  to 
come,  then  after  Heaven  it  felft,  which  indeed  we  can 
never  well  be  affured  of5  untill  we  find  it  riling  up  with- 
in our  felves  and  glorifying  our  own  Souls.  When 
true  Jffurance  comes,  Heaven  it  felf  will  appear  upon 
the  Horizon  of  our  Souls,  like  a^morning  light  chafing 
away  all  our  dark  and  gloomy  doubtings  before  it.  We 
(hall  not  need  then  to  light  up  our  Candles  to  feek  for 
it  in  corners  5  no,  it  will  difplay  its  own  luftre  and 
brightnefs  (o  before  us,  that  we  may  fee  it  in  its  own 
light,  and  our  felves  the  true  pofletfours  of  it.  We 
may  be  too  nice  and  vain  in  feeking  for  fignes  and  tokens 
of  Chrifc's  Spiritual  appearances  in  the  Souls  of  men, 
as  well  as  the  Scribes  and  Pharifees  were  in  feeking 
for  them  at  his  Firjl  appearance  in  the  World.  When 
he  comes  into  us,  let  us  expeft  till  the  works  that  he 
fhall  doe  within  us  may  teftify  of  him  •,  and  be  not 
over-credulous,  till  we  find  that  he  doth  thofe  works 
there  which  none  other  could  doe.  As  for  a  true  well- 
grounded  Ajfurance,  fay  not  fo  much.  Who  fhall  afcend 
up  into  heaven,  to  fetch  it  down  from  thence  <  or  who 
fhall  defcend^nuuhe  deep,  to  fetch  it  up  from  beneath  i 
for  in  the  Growth  of  true  internal  Goodnefs  and  in  the 
Progref  of  true  Religion  it  will  freely  unfold  it  felf 
within  us.  Stay  till  the  grain  of  Muftard-feed  it  felf 
breaks  forth  from  among  the  clods  that  buried  it,  till 
through  the  defcent  of  the  heavenly  dew  it  fprouts  up 
and  difcovers  it  felf  openly.  This  holy  A([»rance  is 
indeed  the  budding  and  bloffoming  of  Felicity  in 
our  own  Souls  ;  it  is  the  inward  fenfe  and  feeling  of 
she  true  life ,  fpirit  y  fweetnefs  and  beauty  of  Grace 

power- 


initsfrogrefs.                                   4|J  I 

powerfully  exprefling  its  own  Energy  within  us.  I 

Briefly,  True  Religion  in  the  Progreffe  of  it  trans-  I 

forms  thofe  Minds  in  which  it  reigns  irom  glory  to  I 

glory  :  it  goes  on  and  profpers  in  bringing  all  enemies  I 

in  fubjeftion  under  their  feet,  in  reconciling  the  Minds  I 

of  men  fully  to  God  5  and  it  inflates  them  in  a  firm  pof-  I 

feffion  of  the  Supreme  Good.    This  is  the  Seed  of  God  I 

within  holy  Souls,  which  is  always  warring  againft  the  I 

Seed of  the  Serpent^  till  it  prevail  over  it  through  the  I 

Divine  ftrength  and  influence.    Though  Hell  may  open  \ 

her  mouth  wide  and  without  meafure,  yet  a  true  Chri-  g 
ftian  in  whom  the  feed  of  God  remaineth,  is  in  a  good 

and  fafe  condition  5  he  finds  himfelf  born  up  by  an  I 

Almighty  arm,  and  carried  upwards  as  upon  Eagles  I 

wings  5  and  the  Evil  one  hath  no  power  over  him,  or,as  I 
S.  John  expreffeth  it,o  Powers  he  x^*™1  aunt  f  he  Evil 
onetmcheth  him  not^  1  Ep.  chap.  5.  v.  18. 


Chap.  XL 

5. The  Excellency  of  Religion  in  regard  of  its  Term  & 
EndjiMw  Perfeft  Bleffednefle,  How  unable  we  are 
in  this  ft  ate  to  comprehend  and  defer  ibe  the  Full  and 
Perfect  Jlate  of  Happinef  and  Glory  to  come.  The 
more  Godlike  a  Chriftian  is^  the  better  may  he  under- 
Jland  that  State.  Holinefs  and  Happinefs  not  t wo  dif- 
tincJ  things,  but  two  fever al  Notions  of  one  and  the  ffl 

fame  thing.  Heaven  cannot  fo  well  be  defined  by  an) 
thing  without  m  ,  us  by  Something  within  us.  The 
great  nearnefi and  affinity  between  Sin  and  Hell.  The 
Condufion  of  this  Treatife-,  containing  a  Serious  Ex- 
hortation to  a  diligent  minding  of  Religion^  with  a 

Lll  z  Difcovery  H 


* 


444         The  Excellency  and  Ifybleneft  of  True  Religion 

Difcovery  of  the  Vanity  of  thofe  Pretenfes  which  keep 
men  off  from  minding  Religion. 

\  /\/E  come  now  to  the  Fifth  and  Laft  Particular,viz. 
^    V  V  -phe  Excellency  of  Religion  in  the  Terme  and 
End  of  it,  which  is  nothing  elfe  but  BleffedneJ?  it  felf 
in  its  full  maturity.   Which  yet  I  may  not  here  under- 
take to  explain,  for  it  is  altogether  olppynv  t(,  nor  can  it 
defcend  fo  low  as  to  accommodate  it  felf  to  any  humane 
ftyle.    Accordingly  S.  $ohn  tells  us,  it  does  not  yet  ap- 
pear what  we  fball  be  •,  and  yet  that  he  may  give  us  fome 
glimpfe  of  it,  he  points  us  out  to  God,  and  tells  us, 
Qjjyiot  dirnfeatiJue^Dc^we  fball  be  like  him,  for  we  [hall  fee 
him  as  he  is.    Indeed  the  beft  way  to  get  a  difcovery  of 
it,  is  to  endeavour  as  much  as  may  be  to  be  Godlike,  to 
live  in  a  feeling  converfewith  God  and  in  a  powerful 
exercife  and  expreflion  of  all  Godlike  difpofitions :  So 
fliall  our  inner  man  be  beft  enabled  to  know  the  breadth 
and  length,  the  depth  and  height  of  that  Love  and  Good- 
nefs  which  yet  pafjeth  all  knowledge     There  is  a  State  of 
Perfection  in  the  life  to  come  fo  far  tranfcendent  to 
any  in  this  life,  as  that  we  are  not  able  from  hence  to 
take  the  juft  proportions  of  it,  or  to  form  a  full  and 
comprehend ve  notion  of  it.  We  are  unable  to  compre- 
hend the  vaftnefs  and  fullnefs  of  that  Happinefs  which 
the  moft  purifyed  Souls  may  be  raifed  to,  or  to  appre- 
hend how  far  the  mighty  power  and  ftrength  of  the 
Divinity  deriving  it  felf  into  created  Being,  may  com- 
municate a  more  Tranfcendent  life  and  bleffednefs  to  it* 
i      We  know  not  what  latent  powers  our  Souls  may  here 
contain  within  themfelves ,  which  then  may  begin 
to  open  and  dilate  themfelves  to  let  in  the  full  ftreams 
of  the  Divine  Goodnefs  when  they  come  nearly  and  in- 
timately to  converfcwith.it  ^  or  how  Eleffednefl  may  aft 

upon 


in  its  Term  and  End. 


44 1 


upon  thofe  Faculties  of  our  Minds  which  we  now  have. 
We  know  not  what  illapfes  and  irradiations  there  may 
be  from  God  upon  Souls  in  Glory,  that  may  raife  them 
into  a  ftate  of  Perfe&ion  furpafling  all  our  imaginations. 
As  for  Corporeal  Happinefs  ,  there  cannot  be  any 
thing  further  added  to  the  Pleafure  of  our  Bodies  or 
Animal  part,  then  a  reftoring  it  from  difturbing  Paflion 
andPain  to  its  juft  and  natural  conftitution-,and  therefore 
fome  Philofophers  have  well  difputed  againft  the  opi- 
nion of  the  Epicureans  that  make  Happinefi  to  confift 

in  Bodily  pleafure ,011  <7rDM<*TAa<7ioj/  e%e<  nnhviMgyv  ir^pn- 

yifj5/jov*  and  when  the  moleftation  is  gone,  and  the  juft 
constitution  of  Nature  recovered,    Pleafure  ceafeth.  • 

But  the  higheft  Pleafure  of  Minds  and  Spirits  does  not 
onely  confift  in  the  relieving  of  them  from  any  antece- 
dent pains  or  grief,  or  in  a  relaxation  from  fome  for- 
riier  molefting  Paflion  :  neither  is  their  Happinefs  a 
mere  Stoical  a*»e*fS'«"  as  che  Happinefs  of  the  Deity  i 

is  not  a  mere  Negative  thing,  rendring  it  free  from  all 
difturbance  or  moleftation,  fo  that  it  may  eternally  reft 
quiet  within  it  felf-,  it  does  not  fo  much  confift  in 
jguiete,  as  in  Allu  &  vigore.  A  Mind  and  Spirit  is  too  ] 

full  of  a&ivity  and  energy,  is  too  quick  and  potent  a  ] 

thing  to  enjoy  a  full  and  complete  Happinefs  in  a  mere  1 

Ceffation  •,  this  were  to  make  Happinefs  an  heavy  Spirit-  I 

left  thing.The  Philofopher  hath  well  obferv'd,  that  iaF  j 

aAw/SiKw  dyoLSra  avuu'egiv  £  a hnSivri  ^crri,  there  is  infinite 

powerand  ftrength  in  Divine  joy^pleafure  and  happinefs  I 

commenfurate  to  that  Almighty  Being  andGoodnefs  I 

which  is  the  Eternal  fource  of  it.  j 

As  Created  Beings,  that  are  capable  of  converfing  I 

with  God,  ftand  nearer  to  God  or  further  oflf  from  I 

him  ,  and  as  they  partake  more  or   lefs  of  his  like-  I 

nef  5  fo  they  partake   more  or  lefs  of  that  Happi-  I 

Lll  3  ntf  I 


n 


* 


■    : 


a  a  6  The  Excellency  and  Nobknefi  of  True  ^ligion 

nefs  which  flows  forth  from  him,  and  God  communi- 
cates himfelf  in  different  degrees  to  them.  There  may 
be  as  many  degrees  of  Sanctity  and  Perfections  as  there 
are  of  States  and  Conditions  of  Creatures  :  and  that  is 
ij  properly  SanBity  which  guides  and  orders  all  the  Fa- 
culties and  Anions  of  any  Creature  in  a  way  fuitable 
and  correfpondent  to  that  rank  and  (late  which  God 
hath  placed  it  in :  and  while  it  doth  fo,  it  admits  no  fin 
or  defilement  to  it  felf,  though  yet  it  may  be  elevated 
and  advanced  higher  $  and  accordingly  true  Pofitive 
Sanftity  comes  to  be  advanced  higher  and  higher,  as 
any  Creature  comes  more  to  partake  of  the  life  of 
God,  and  to  be  brought- into  a  nearer  conjunftionwith 
God :  and  fo  the  Sanffity  and  Happinefs  of  Innocency 
it  felf  might  have  been  perfedled. 

Thus  we  fee  how  True  Religion  carries  up  the  Souls 
of  Good  men  above  the  black  regions  of  HeU  and 
Death.This  indeed  is  the  great  'ZmKonvi&crisof  Souls, 
it  is  Religion  it  felf,  or  a  reall  participation  of  God  and 
his  Holinefs,  which  is  their  true  reflitution  and  advance- 
ment. All  that  Happinefs  which  Good  men  fliall  be 
made  partakers  of,  as  it  cannot  be  born  up  upon  any 
other  foundation  then  true  Goodnefs  and  a  Godlike  na- 
ture within  them  •,  fo  neither  is  it  diftinft  from  it.  Sin 
and  Hell  are  fo  twined  and  twifted  up  together,  that  if 
the  power  of  Sin  be  once  diflblv'd,  the  bonds  of  Death 
and  Hell  will  alfo  fall  afunder.  Sin  and  Hell  are  of  the 
fame  kind,  of  the  fame  linage  and  defcent :  as  on  the 
other  fide  True  Hdinefs  or  Religion  and  True  Happi- 
nefs  are  but  two  feverall  Notions  of  one  thing,  rather 
then  diftinft  in  themfelves.  Religion  delivers  us  from 
Hell  by  inflating  us  in  a  pofieflion  of  True  Life 
and  BlifTe.  Hell  is  rather  a  Nature  then  a  Place  : 
and  Heaven  cannot  be  fo  truly  defined  by  any  thing 

without 


///  its  Term  and  End. 

without  us,    as  by  fomething  that  is  within  us. 

Thus  have  we  done  with  thofe  Particulars  wherein 
we  confidered  the  Excellency  and  Noble nefs  of  Religion, 
which  is  hereexpreft  by  w]  n  n^  The  way  of  life,  and 
elfewhere  is  (tiled  by  Solomon  D'!n  \p  a  tree  of  life  : 
true  Religion  being  an  inward  Principle  of  lite,  of  a 
Divine  life,  the  beft  life,  that  which  is  Life  moft  pro- 
perly fo  called  :  accordingly  in  the  Holy  Scripture  a 
life  of  Religion  is  ftiled  Life,  as  a  life  of  Sin  and  Wick-  . 
edncfs  is  ftiled  Death.     In  the  ancient  Academical  Phi-  ' 
lofophy  it  was  much  difputed  whether  that  Corporeal 
and  Animal  life,  which  was  always  drawing  down  the 
Soul  into  Terrene  and  Material  things,  was  not  more 
properly  to  be  Stiled  Death  then  Life.     What  fenfe 
hereof  the  Pythagoreans  had  may  appear  by  this  pra- 
tfife  of  theirs,  They  were  wont  to  fet  up  xtreW^ja 
Empty  coffins  in  the  places  of  thofe  that  had  forfaken 
their  School  and  degenerated  from  their  Philofophy 
and  good  Precepts,as  being  Apoftates  from  life  it  felf, 
and  dead  to  Vertue  and  a  good  life,  which  is  the  true 
life^Sc  therefore  fit  only  to  be  reckoned  amongf^  dead. 
For  a  Conclufion  of  this  Difcourfe  $  The  life  which 
we  (hall  make  of  all  (ball  be  this.  To  awaken  and  ex- 
hort every  one  to  a  ferious  minding  of  Religion:  as  So- 
lomon doth  earneftly  exhort  every  one  to  feek  after  true 
Wifedome,  which  is  the  fame  with  Religion  and  Holi- 
neis,  as  Sin  is  with  Folly  5  Prov.  4.  5.  Get  Wifedome, 
get  under -/landing  •,  and  v.  7.  Get  Wifedome,  and  with  ak 
thy  getting  get  understanding.    Wifedome  is  the  princi- 
pal thing.    This  is  the  fumme  of  all,  the  Conclufion  of 
the  whole  matter \F  ear  God^  and  keep  his  Commandements^ 
for  this  is  the  whole  (duty,  bufinefs  and  concernment)  of 
man.    Let  us  not  trifle  away  our  time  and  opportuni- 
ties which  God  hath  given  u$>wherein  we  may  lay  hold 

upon 


447 


■ 


448  ^e  Exwttwcy  and  Hohlenefi  of  True  (Religion 

upon  Life  and  Immortality,  in  doing  nothing,  or  el  fe 
purfuing  Hell  and  Death.    Let  us  awake  out  of  o  ur 
vain  dreams  5  Wifedeme  calls  upon  us,  and  offers  us 
the  hidden  treafures  of  Life  and  Bleffednefs :  Let  us 
not  perpetually  deliver  over  our  feives  to  lazinefs  and 
{lumbering.     Say  not,  There  is  a  lion  in  the  way  •,  fay 
not,  Though  Religion  be  good,  yet  it  is  unattainable  : 
No,  but  let  us  intend  ail  our  Powers  in  a  ferious  refol  v'd 
purfuance  of  it ,  and  depend   upon  the    afliftance  of 
Heaven  which  never  fails  thofe  that  foberly  feek  for 
it.    It  is  indeed  the  Levity  of  mens  fpirits,  their  heed- 
leflenefs  and  regardleflfenefs  of  their  own  lives,  that 
betrays  them  to  Sin  and  Death.    It  is  the  general  pra- 
ctice of  men  oLvTv%e£iaZ)€<v  to?  /3/or,  extempore  vivere, 
as  the  Satyrift  fpeaks  5  they  ordinarily  ponderate  and 
deliberate  upon  every  thing  more  then  how  it  becomes 
them  to  live,  they  fo  live  as  if  their  Bodies  had  fwal- 
lowed  up  their  Souls :  their  lives  are  but  a  kind  of  Lot- 
tery: the  Principles  by  which  they  are  guided  are  no- 
thing elfebut  a  confufed  multitude  of  Fancies  rudely 
jumbled  together.  Such  is  the  life  of  raoft  men,  it  is 
but  a  meer  Cafaal  thing  a&ed  over  at  peradventure, 
without  any  fair  and  calm  debates  held  either  with  Re- 
ligion, or  with  Reafon  which  in  it/elf,  as  it  is  not  diftor- 
ted  and  depraved  by  corrupt  men,  is  a  true  Friend  to 
Religion,  and  dire&s  men  to  God  and  to  things  good 
and  juft,  pure,  lovely  and  praife-worthy  5  and  the  di- 
reftions  of  this  Inward  guide  we  are  not  to  negleft. 
Unreafonablenefs  or  the  fmothering  and  extinguifhing 
the  Candle  of the  Lord  within  us  is  no  piec^  of  Reli- 
gion, nor  advantageous  to  it :  That  certainly  will  not 
raifemenup  to  God,  which  finks  them  below  men. 
There  had  never  been  fuch  an  Afoftafy  from  Religion , 
nor  had  fuch  a  Myftery  of  iniquity  ( full  of  deceive- 

ablenefs 


■ 

An  Exhortation  to  the  ftrious  mkdhig  of  fyligion.        a*q  I 

ablenefs  and  impofture)  been  revealed  and  wrought  Co  I 

powerfully  in  the  Souls  of  fome  men,   had  there  not  I 

firft  come  an  Apoflafy  from   fober  Reafon^  had  there  I 

not  firft  been  a  falling  away  and  departure  from  Na-  I 

tural  Truth.  I 

It  is  to  be  feared  our  nice  fpeculations  about  a  to  i(p'  I 

ifiTp  m  Theology  have  tended  more  to  exercife  mens  I 

Wits  then  to  reform  their  lives  ,  and  that  they  have  I 

too  much  defcended  into  their  pra&ict,  and  have  tended 

rather  to  take  men  off  from  minding  Religion,  then  to 

quicken  them  up  to  a  diligent  feeking  after  it.    Though  - 

the  Powers  of  Nature  may  now  be  weakned  ,   and  '    I 

though  we  cannot  produce  a  living  form  of  R  eligion  in  I 

our  own  Souls  •,  yet  we  are  not  furely  refolved  fointo  a  I 

fluggifh  Pafiivenefs,  as  that  we  cannot,  or  were  not  ia  I 

any  kind  or  manner  of  way  to  feek  after  it.     Certain-  I 

ly  a  man  may  as  well  read  the  Scriptures  as  fhidy  a  piece  I 

of  Ariftotle,  or  of  Natural  Philofophy  or  Mathema-            -  I 

ticks.     He  that  can  obferve  any  thing  comely  and  com-  I 

mendable,  or  unworthy  and  bafe,  in  another  man ,  may  I 

alfo  refleft  upon  himfelf,  and  fee  how  face  anfwers  p$  I 

face,  as  Solomon  fpeaks  Proverbs  27.  19.   If  men  would  I 

ferioufly  commune  with  their  hearts,  their  own  Con-  I 

fciences  would  tell  them  plainly ,    that   they  might  I 

avoid  and  omit  more  evil  then  they  doe,  and  that  they  I 

might  doe  more  good  then  they  doe  :  and  that  they  doe  I 

not  put  forth  that  power  which  God  hath  given  them,  I 

nor  faithfully  life  thofe  Talents  nor  improve  the  ad-  I 

vantages  and  means  afforded  them.  fl 

I  fear  the  ground  of  mod  mens  Mifery  wiil  prove  to  I 

be  a  Second  fall)  and  a  Lapfe  upon  a  Lapfe.  I  doubt  God  I 

will  not  allow  that  Proverb,  The  Fathers  have  eaten  ■ 
four  grapes ,  and  the   childrens  teeth  are  fet  on  edge, 

as  not  in  refpeft  of  Temporal  mifery,  much  lefs  will  he  |] 

M  rana  allow 


m  kq  An  Exk rtaim  to  the  feriom 

allow  it  in  refpeft  of  Eternal.  It  will  notbefo  much 
becaufe  our  Fir  ft  parents  incurred  God's  difpleafure,  as 
becaufewehavenegle&ed  what  might  have  been  done 
by  us  afterwards  in  order  to  the  feeking  of  God,his  face 
and  favour,  while  he  might  be  found. 

Up  then  and  be  doing  $  and  the  Lord  will  be  with  us. 
He  will  not  leave  us  nor  f orfake  us,  if  we  ferioufly  fet 
our  felves  about  the  work.  Let  us  endeavour  to 
acquaint  our  felves  with  our  own  lives,  and  the  true 
Rules  of  life,  with  this  which  Solomon  here  calls  the 
Way  of  Life :  let  us  inform  our  Minds  as  much  as  may 
be  in  the  Excellency  and  Lovelinefs  of  Pra&ical  Reli- 
gion •,  that  beholding  it  in  its  own  beauty  and  amiable- 
nefs,  we  may  the  more  fincerely  clofe  with  it.  As  there 
would  need  nothing  elfe  to  deterr  and  affright  men 
from  Sin  but  its  own  uglinefe  and  deformity,  were  it 
prefented  to  a  naked  view  and  feenas  it  is :  fo  nothing 
would  more  effe&ually  commend  Religion  to  the  Minds 
of  men,  then  thedifplayingand  unfolding  the  Excel- 
lencies of  its  Nature,  then  the  true  Native  beauty  and 
inward  luftre  of  Religion  it  felf  :26'  Icgf^©*,  bQ'm»6s  Stw 
Srtvfj&sis  •  neither  the  Evening  nor  the  Morning-Star 
could  fo  fenfibly  commend  themfelves  to  our  bodily 
Eyes,  and  delight  them  with  their  fhining  beauties,  as 
True  Religion,  which  is  an  undefiled  Beam  of  the  un- 
created light,  would  to  a  mind  capable  of  coverfing  with 
Ghap° 7*  it.  Religkn^  which  is  the  true  Wifedome,  is  (as  *  the  Au- 
thor of  the  Book  of  Wifedome  fpeaks  of  Wife dome ,) a 
pure  influence  flowing  from  the  glory  of  the  Almighty  jhe 
brigbxmfi of  the  Everlafling  light ,  the  un/potted  mirrour 
efthe  power  of  God^and  the  image  of  his  Goodnefs  :  She  is 
mon  beautiful  then  the  Sunder  above  all  the  order  of  Stars^ 
being  compared  with  the  light \jbe  is  found  be fwt  it. 
Religion  is  no  fuch  auftere,  four  &  rigid  thing,  as' to 

affright 


miriuing  of  fytligum.  a*\ 

affright  men  away  from  ic :  No,  but  thofe  that  arc  ac- 
quainted with  the  power  of  it,  find  it  to  be  altogether 
fweet  andamiable.  Anholy  Soul  fees  fo  much  of  the 
glory  of  Religion  in  the  lively  impreflions  which  it 
bears  upon  it  felf,  as  both  wooes  and  winns  it.  We 
may  truly  fay  concerning  Religion  to  fuch  Souls  as 
S.  Paul  fpake  to  the  Corinthians,  Needs  it  any  Efiftles 
$f  Commendation  toy  off  f  Needs  it  any  thing  to  court z  C<K*  * 
your  affeftions  <  Te  are  indeed  its  Eftjlle^  written  not 
with  ink^  but  with  the  Spirit  of  the  living  God. 

Religion  is  not  like  the  Prophet's  roll,  fweet  as  ho- 
ney when  it  was  in  his  mouth,  but  as  bitter  as  gall  in 
his  belly.     Religion  is  no   fullen  Stoicifme>  no  four  I 

Pharifaifme^  it  does  notconfift  in  a  few  Melancholy  I 

paflions,  in  fome  dejedted  looks  or  depreflions  of  Mind.-  I 

but  it  confifts  in  Freedom,  Love^  Peace,  Life  and  Power  $  I 

the  more  it  comes  to  be  digefted  into  our  lives,the  more  I) 

fweet  and  lovely  we  (hall  find  it  to  be.  Thofe  fpotsand  I 

wrinkles  which  corrupt  Minds  think  they  fee  in  the  face  I 

of  Religion,  are  indeed  nowhere  elfe  but  in  their  own  I 

deformed  and  misfhapen  apprehenfions.    It  is  no  won-  I 

der  when  a  defiled  Fancy  comes  to  be  the  Glafs,  if  you  I 

have  an  unlovely  refle&ion.    Let  us  therefore  labour  to  I 

purge  our  own  Souls  from  all  worldly  pollutions  $  let  I 

us  breath  after  the  aid  and  afliftance  of  the  Divine  I 

Spirit,  that  it  may  irradiate  and  inlighten  our  Minds,  I 

that  we  may  be  able  to  fee  Divine  things  in  a  Divine  ■ 

light :  let  us  endeavour  to  live  more  in  a  real  practice  | 

of  thofe  Rules  of  Religious  and  Holy  living  commen- 
ded to  us  by  our  ever-Blefled  Lord  and  Saviour  :  So  | 
fliall  we  know  Religion  better  ,  and  knowing  it  love  it  y 
and  loving  it  be  ftill  more  and  more  ambitioufly  purfu- 
ing  after  it,  till  we  come  to  a  full  attainment  of  it,  and. 
therein  of  our  own  Perfe&ion  and  Everlafting  Blifs. 

NLmm  2 


-\^ 


■ 

A  I 

CH  RISTI  ANS  I 

Confl  ids  and  Conquefts. 

OR, 

A    DISCOURSE 

Concerning 
The  DtYd's  a&ve  Enmity    and  continual  Hofiility 

againjl  Man. 
The  Warfare  of  a  (hriftian  life. 
ThcCeminty  ofSuccefi  and  Vitlory  in  this  Spiritual 

Warfare. 
The  Evd  and  Homdnefi  of  Magical  Jits  and  <Bjtes, 

Diabolical  Contrails,  &c 

SiracidesCap.  i.  I. 

Tixvov, «  •efotya  ***&  Kv^  ^^  tW  ^xhi 

*  Cap.  36.1.  *Cap.  p.  in 

Cyprianus  Pe  Ze/o  ^  Lrvore.  " 
Excubaniumefi,  Fmres  dileHiffmi,  atque  omnibm  viribm  elaborandum,  ut 
i%%TfJnti,  Vjuuufutin  omnes  corporis  WJ*"  *"*  & 

fZobrcmcontrl  omnts  V1M1  vtl  places  infid>«  vt\  APerm  minu  flare 
fcbet  infiruclus  animus  <&  ArmAtus,  tarn  par  Attn  femp*r  ai  repugntndum 
aukm  eft  U  impugnanium  femper  pAtAiu  tntmicus. 

*  Mmm3 


i 


A 

CHRI  STIANS 

ConfliEls  and  Conquefb 

Reprefented  in  a  Dilcourfe  upon  James  4. 7. 

Keffi  the  Devil,  and  he  will  flee  from  yon. 


I 

455  I 


C  H  A  P.  I. 

The  Introduffion,Summarily  treating  of  the  perpetual  En~  I 

mity  between  Godjhe  Principle  ofGood,&  the  Principle  P 

of  Evil,  the  Devil :  as  alfo  between  Whatfoever  is  from 
God  &  That  which  is  from  the  Devil /that  Wicked  men  I 

by  defiroying  what  there  is  from  God  within  them,  and 
deve fling  themfelves  of  all  that  which  hath  any  alliance 
to  God  or  true  Goodnefi,  and  transforming  themfelves 
tnto  the  Diabolical  image,  ft  themfelves  for  correfpon- 
dence  and  converge  with  the  Devil.  The  Fears  and 
Horrors  which  infefi  both  the  Apoftate  Spirits  and 
Wicked  men.  The  weaknef  of  the  Devil's  kingdom  5 
Chrifis  fuccefi  againfi  it.  1 

•T  Hath  been  an  antient  Tradition  received  H 

by  the  Gentile  Philofophers,  That  there  D 

are  Two  main  Principles  that  fpend  and  H 

fpread  their  influence  through  the  whole  I 

Univerfe:  The  one  they  call,d7'^Pr;^i-  I 

pie  of  Good,  the  other  they  calf  d  The  Principle  of  Evil :  I 

and 


a  *  5  A  Chfiftiam  Conflicts 

and  that  thefe  Two  maintain  a  continual  conteft  and  en- 
mity the  one  with  the  other.     The  Principle  of  Good- 
#*/,  which  is  nothing  elfe  but  God  himfelf,  who  deri- 
ved himfelf  in  clear  and  lovely  (lamps  and  impreffions 
of  Beauty  and  Goodnefs  through  the  whole  Creation, 
endeavours  ftill  to  aflimilate  and  unite  it  to  himfelf. 
And  on  the  other  fide  The  Principle  of  Bvil^  the  Prince 
of  darknefs,  having  once  ftained  the  Original  beauty 
and  glory  of  the  Divine  workman(hipD  is  continually 
ftriving  to  mold  and  fliape  it  more  and  more  into  his 
own  likenefs.     And  as  there  is  fuch  a  perpetual  and 
a&ive  Enmity  between  God  and  the  Evil  Spirit :    fo 
whatfoever  is  from  God  is  perpetually  oppofing  and 
warring  againft  that  which  arifes  from  the  Devil.    The 
Divine  Goodnefs  hath  put  enmity  between  whatfoever 
is  born  of  him  or  flowes  forth  from  it  felf,  and  the 
Seed  of  the  Serpent.   As  at  the  beginning  he  divided 
between  the  Night  and  the  Day,  between  Light  and 
Darknefs ,  fo  that  they  can  never  intermingle  or  com- 
ply one  with  another  ,  or  be  reconciled  one  to  the 
other :   fo  neither  can  thofe  Beams  of  Divine  light 
and  love  which  defcend  from  God  upon  the  Souls  of 
men  be  ever  reconciled  to  thofe  foul  and  filthy  Mifts  of 
Sin  and  Darknefs  which  afcend  out  of  the  bottomlefs 
pit  of  Hell  and  Death.    That  Spirit  is  not  from  God, 
who  is  the  Father  of  lights  and  in  whom  there  is  no 
darknefs,  as  the  Apoftle  fpeaks,  which  endeavours  to 
compound  \Vith  Hell ,  and  to  accommodate  between 
God  and  the  Devil.     God  himfelf  hath  fet  the  bounds 
to  darknefs  and  the  fhadow  of  death.    Divine  Truth 
and  Goodnefs  cannot  contraft  themftlves  with  any 
thing  that  is  from  Hell,  or  efpoufe  themfelves  to  any 
Brat  of  darknefs  t  as  itwai  fet  forth  in  the  Emblem 
&nder  the  Old  Law,  wliere  none  of  the  Holy  feed 

might 


And  Conquefts.  ^,-j 

might  marry  with  the  people  of  any  ftrange  God. 
Though  that  Rule,  Touch  not^  taflnot^  handle  not ,  be 
abolifhedin  the  Symbolical  rites,  yet  it  hath  an  immu- 
table Myftery  in  it  not  fubjed  to  the  laws  or  changes  of 
Time. 

He  that  will  entertain  any  correfpondence  with  th« 
Devil,  or  receive  upon  his  Soul  his  Image  or  the  num-  I 

her  of  his  name ,  muft  firftdeveft  and  (trip  himfelf  of  all 
that  which  hath  any  alliance  to  God  or  true  Goodnefs 
within  him:  He  muft  transform  his  Mind  into  the  true 
likeinefs  and  fimilitude  of  tihofefoul  Fiends  of  dark-  \ 

nefs,  and  abandon  all  relation  totheHigheft  and  Sa- 
premeft  Good.  And  yet  though  fome  men  endeavour 
to  doe  this,  and  to  fmother  all  thofe  Impreflions  of 
Light  andReafon  which  God  hath  folded  up  in  every 
mans  Being,  and  deftroy  all  that  which  is  from  God 
within  them,  that  fo  they  may  reconcile  themfelves  to  !1 

Sin  and  Hell  5  yet  can  they  never  make  any  juft  peace  I 

with  them :  There  is  no  peace  to  the  wicked,  hut  they  are 
like  the  troubled  Sea  when  it  cannot  refi^  whofe  waters  cafi 
up  mire  and  dirt.  Thofe  Evil  ipirits  are  ahvaies  turbu-  W 

lent  and  reftlcfi^  and  though  they  maintain  continually  I 

a  War  with  God  and  his  kingdom,  yet  are  they  alwaies  9j 

making  difquietings   and   difturbances  in  their  own  I 

kingdom  $  and  the  more  they  conteft  with  God  and  I 

are  deprived  of  him,  the  more  full  are  they  of  horror  I 

and  tumultuous  commotions  within.  Nothing  can  ft  and  I 

firm  and  fure,  nothing  can  have  any  true  and  quiet  efta-  I 

bliihment,  that  hath  not  the  Everlafting  arms  of  true  I 

Goodnefs  under  it  to  fupport  it.  And  as  thofe  that  de-  I 

liver  over  themfelves  moft  to  the  Devil's  pleafure,  and  I 

devote  themfelves  to  his  fervice ,  cannot  doe  it  with-  I 

outafecret  inward  Antipathy  againft  him  or  dreadful  I 

thoughts  of  him:  fo  neither  can  thofe  impure  fpirits  I 

N  n  n  ftand 


.-g  A  Chriftians  Conflitfs 

{land  before  the  Divine  glory  ♦,  but  being  filled  with 
trembling  and  horror  continually  endeavour  to  hide 
themfelves  from  it,  and  flee  away  before  it  as  the  Dark- 
nefs  flies  away  before  the  Light,  Aad  according  as 
God  hath  in  any  Places  in  any  Ages  of  the  world  made 
any  manifestations  of  himfelf  to  men,  fo  have  thofe 
Evil  fpirits  been  vanquished,  and  forced  to  quit  their 
former  Territories  •,  as  is  efpecially  very  obfervable  in 
the  ceafing  of  all  the  Grecian  Oracles  foon  after  the 
Gofpelwas  promulged  in  thofe  parts,  when  thofe  de- 
folate  fpirits  with  horrid  and  difmal  groans  refigned 
up  their  habitations,  as  Plutarch  hath  recorded  of  t Genu 
Our  Saviour  hath  found  by  good  experience,  how 
weak  a  thing  the  Devil' s  kingdome  is,  when  he  fpoiled 
all  the  Principalities  and  Powers  o£  davknzk,  and  made 
a  jherv  of  them  openly,  triumphing  over  them  in  (or,  by) 
it,  that  is,  his  Croffe,  as  the  Apoftle  fpeaks :  and  if  we 
~  will  refolutely  follow  the  Captain  of  our  falvation,  and 
fight  under  his  banner,  as  good  fouldiers  of  $efus  chrifi, 
we  have  full  fecurity  given  us  for  the  fame  fucceffe-j 
Reftfl  the  Devil*  and  he  mil  fee  from  ym. 


Chap.   II. 

The  Firfi  obfervable,  That  the  Devil  is  continually 
bufie  with  us.  The  Devil  confiderd  under  a  double 
notion,  i.  As  an  Apoflate  Spirit  which  fell  from  God. 
The  great  danger  of  the  Devifs  attwity,  not  onely 
when  he  prefents  himfelf  in  fome  corporeal  fhape,  but 
when  he  is  unfeen  and  appears  not.  The  weaknefs  and 
folly  of  thofe  who  are  afraid  of  him  onely  when  he  ap- 
pears embodied.    That  %ht  Good  Spirit  of  God  is  atftve 

for- 


and  Conquefit*  ^  ^ 

for  the  Good  of  Souls,  How  regardlefs  men  are  of  the 
gentle  motions  of  the  Divine  Spirit  •  and  how  unwatch- 
full  and  fecure  under  the  Suggeflions  of  the  Ev.il  Spi- 
rit. How  we  may  discover  the  Devil  in  his  Stratagems^ 
and  under  his  fever al  dtfguifes  and  appearances. 


IN  thefe  words  [Rejifl  theDevil^  and  he  will  flee  from  I 
•*  you]  we  (hail  take  notice  Firft  of  what  is  evidently  i.  1 
implied 5  viz.  That  the  Devil  is  continually  hufy  with  u*. 
This  may  be  confidered  under  a  double  notion.  I 
1.  By  the  Devil  we  are  to  underftand  that  Apoftate  | 
Spirit  which  fell  from  God5  and  is  always  defigning  to 
hale  down  others  from  God  alfo.     The  old  Dragon 
(mentioned  in  the  Revelation)  with  his  tail  drew  down 
the  third  part  of  the  Stars  of  heaven  and  caft  them  to  I 
the  Earth.     As  true  Goodnefs  is  not  content  to  be  I 
happy  alone-,  fo  neither  can  Sin  and  Wickednefs  be  I 
content  to  be  miferable  alone.    The  Evil  Spirit  told  1 
God  himfelf  what  his  imployment  was5  viz.    To  goe  to  Job  uh  I 
and  fro  in  the  earthy  and  to  walk  up  and  down  in  it :  he 
is  always  walking  up  and  down  through  dry    places 
(where  no  Divine  influences  fall  to  water  it)  as  our  Sa- 
viour fyeaksjeekwg  reft^  though  always  reftlefTe.    The  ■ 
Philofophy  of  the  Antients  hath  obferved  That  every  I 
man  that  comes  into  this  world  hath  a  good  and  an  I 
evil  Genius  attending  upon  him.     It  were  perhaps  a  H 
vain  curioficy  to  inquire  whether  the  number  of  Evil  ■ 
Jpirits  exceed  the  number  of  Men  :  but  this  is  too  too  H 
certain,  that  we  never  want  the  fecret  and  latent  atten-  I 
dance  of  them.     The  Devil  is  not  onely  <*  aw^  or  a  H 
name  made  to  affright  and  fcare  timorous  men  with  %  ■ 
neither  are  we  then  onely  in  danger  of  him,  when  he  I 
prefents  himfelf  to  us  in  fome  Corporeal  form  :  it  is  no-  I 
thing  elfebut  a  fuperftitious  weaknefs  to  be  afraid  of  D 

Nnn  2  him 


a£0  A  CkriftiMs  Conftt&fs 

him  onely  then  when  he  appears  embodyed\  and  to  Wig- 
led  that  unfeen  and  infenfible  influence  which  his  con- 
^  tinual  converfe  with  us  as  an  unbodyed  fpirit  may  have 
upon  us.  Thofe  Evil  fpirits  are  not  yet  caftoutof  the 
world  into  outer  darknefs,  though  it  be  prepared  for 
them  :  the  bottomlefs  pit  hath  not  yet  (hut  its  mouth 
upon  them.  They  fell  from  God  not  fo  much  by  a  Lai- 
cal defcent,  as  by  a  Mental  apoftafy  and  difiimilitude  to 
God :  and  they  are  now  in  libera  cnftodia,  having  all  this 
habitable  world  for  their  Rendezvous,  and  are  ftiled 

EpheU.  by  the  Apoftle  Spiritual  tvickednejfes  in  high  places. 
Wherefoever  there  are  anyin  a  difpofition  to  fin  againft 
God5  wherefoever  there  are  any  capable  of  a  Tempta- 
tion or  Diabolical  impreffion ,  here  and  there  are 
they.  A  man  needs  not  dig  into  the  chambers  of  death, 
or  fearch  among  the  fliadows  of  darkneffe  to  find  them*, 
he  needs  not  goe  down  into  hell  to  feekthem,orufe 
any  Magical  charms  to  raife  them  up  from  thence :  No, 
thofe  wicked  and  impure  fpirits  are  always  wandring 
up  and  down  amongft  us,  feeking  whom  they  may  de- 
vour. As  there  is  a  Good  Spirit  converfant  in  the  world, 
inviting  and  alluring  men  to  Vertue  and  Goodnefs  $  fo 
there  is  an  Evil  ^/>;>,perpetually  tempting  and  intice- 
ing  men  to  Sin  and  Vice.  Uncloathed  and  unbodyed 
natures  may  converfe  with  us  byfecret  illapfes,  while 
we  are  not  aware  of  them.  I  doubt  not  but  there  are 
many  more  Divine  impreflions  made  upon  the  Minds 
of  men,  both  Good  and  Bad,  from  the  Good  Spirit  of 
God,  then  are  ordinarily  obferved  ^  there  are  many  foft 
and  filent  impulfes,  gentle  motions,  like  our  Saviour's 

eh  putting  in  his  hand  by  the  hole  of  the  door,  as  it  is  in  the 

C^/V/^folliciting  and  exciting  men  to  Religion  and 
Holinefs  •,  which  they  many  times  regard  not,and  taks 
little  notice  oL 

There 


I 

andConquefts.  a^x  I 

There  are  fuch  fecret  meffages  often  brought  from  I 

Heaven  to  the  Souls  of  men  by  an  unknown  and  un-  I 

feen  hand,as  the  Pfalmift  fpeaks  3  Once^  yea  trtice  have  1 

/  beard  it,  that  power  belongeth  unto  God.     And  as  there  I 

are  fuch  divine  irradiations  Aiding  into  theSouls  of  men  I 

from  God:fo  there  are  no  queftion  many  &  frequent//^-  I 

geftions  to  the  Fancies  and  Imaginations  of  men  arifing  I 

from  the  Evil  Spirit -,and  a  watchfull  obferver  of  his  own  I 

heart  and  life  (hall  often  hear  the  voice  oiWifdome  &  the  | 

voice  of  Folly  fpeaking  to  him:he  that  hath  his  eyes  ope- 
ned, may  fee  both  the  vifions  of  God  falling  upon  him, 
and  difcern  the  falfe  and  foolifh  fires  of  Satan  that  would 
draw  away  his  mind  from  God.     This  is  our  unhap- 
pinefs,that  the  Devil  is  fo  near  us  and  we  fee  him  not^he 
is  converfant  with  us,  and  yet  we  are  not  aware  of  him* 
Thofe are  the  moft  defperate  defigns&  likelieft  to  take 
effeft,  that  are  carried  on  by  an  unfeen  and  unappearing 
enemy :  and  if  we  will  provide  our  felves  againft  the 
Devil,  who  never  mifleth  any  opportunity  that  lies  in 
his  way  to  tempt  us,  nor  is  ever  failing  in- any  plot,  we 
muft  then  have  our  fenfes  exercifed  to  difcern  both  good 
and  evil.-ywe  muft  get  our  Minds  awakened  with  clear 
and  evident  Principles  of  Light  •  we  muft  get  our  Judg- 
ments and  Confciences  well  informed  with  fober  and 
pradtkal  Truth,  fuch  as  tends  to  make  us  moft  like  to 
God,  and  to  reconcile  our  natures  more  perfectly  to  Di- 
vine goodnefs.    Then  (hall  we  know  and  difcover  that 
Apoftate  Spirit  in  all  his  Stratagems  whereby  he  feeks 
to  bereave  us  of  our  happinefs :  we  (hall  know  him  as 
well  when  he  cloaths  himfelf  like  an  Angel  of  light,  as 
when  he  appears  in  his  own  nakednefs  and  deformity. 
It  is  obferved  by  fome,  That  God  never  fufFered  the 
Devil  to  affume  any  humane  (hape,  but  with  fome  Cha- 
ta&er  whereby  his  Body  might  be  diftinguiihed  from 

Nnn  3  the. 


tfii  rAChri/lians€onfliEis 

the  true  Body  of  a  man  :  and  furely  the  Devil  cannot 
foexa&ly  counterfeit  an  Angel  of  light,  but  that  by  a 
difcerning  mind  he  may  be  diftinguifhed  from  him  $  as 
they  fay  a  Beggar  can  never  ad  a  Prince  fo  cunningly, 
but  that  his  behaviour  fometime  Aiding  into  the  courfe 
way  and  principles  of  his  Education,  will  betray  the 
ftieanneffe  of  his  pedigree  to  one  of  a  true  noble  extra- 
^flfion.    A  bare  Imitation  will  always  fall  fliort  of  the 
Copy  from  whence  it  is  taken  •,  and  though  Sin  and  Br- 
rour  may  take  up  the  mantle  of  Truth  and  cloath  them- 
felves  with  it,  yet  he  that  is  inwardly  acquainted  with 
Truths  and  an  ingenuous  lover  and  purfuer  of  it,  will 
be  able  to  find  out  the  Impofture,  he  will  be  able  to 
fee  through  the  vail  into  the  naked  deformity  of  them. 


Chap.   Ill, 

Of  the  activity  of  the  Devil  confiderd  as  a  Spirit  of 

Apofiafy  and  as  a  Degenerate  nature  in  men.    That  the 

Devil  is  not  onely  the  name  of  one  Particular  things  hut 

a  Nature.     The  Difference  between  the  Devil  and 

Wicked  men  is  rather  the  Difference  of  a  Name  then  of 

Natures.     The  Kingdome  and  Tyranny  of  the  Devil 

And  Bell  is  chiefly  within ,  in  the  Qualities  andDifpo- 

fitions  of  mens  Minds.    Men  are  apt  to  quarrellwith 

the  Devil  in  the  name  and  notion,  and  defy  him  with 

their  Tongue  sjvhile  they  entertain  him  in  their  Hearts, 

and  comply  with  all  that  which  the  Devil  is.  The  va- 

nitj  of  their  pretended  Love  to  God,  and  Hatred  of  the 

Devil.   That  there  is  nothing  Better  then  God  him f elf y 

for  which  we  fhould  love  him  %  and  to  love  him  for  his 

Qwn  Beauty  and  'Excellency  is  the  be  (I  way  of  loving 

him* 


andCoriqueftsl  *        **-  I 

him.    That  there  is  nothing  worfe  then  Sin  it  felf  for  I 

which  we  fiould  hate  it  5  and  to  hate  it  for  its  own  de- 
formity is  the  truejl  way  of  hating  it.  How  Hell  and 
Mifery  arifes  from  within  men.  Why  Wicked  men  are 
Jo  infenfible  of  their  Mifery  in  this  life. 


2 .  \/\f  Hen  we  fay,  The  Devil  is  continually  bufy  with  1 

*    *    #*,Imean  not  onely  fomejpoflatejp  ir  it  as  one  I 

particular  Being,  but  that  ftirit  of  Apofiafy  which  is  I 

lodged  in  all  mens  natures  •,  and  this  may  feem  particu-  I 

larly  to  be  aimed  at  in  this  place,  if  we  obferve  the  conr  I 

text  :as  the  Scripture  fpeaks  of  Chrift  not  onelyasa  I 

Particular  perfon,  but  as  a  Divine  Principle  in  holy  I 

Souls.  I 

Indeed  i\\z  Devil  \$>  not  onely  the  name  of  one  parti- 
cular things  but  a  nature :  He  is  not  fo  much  one  parti- 
cular Being  defigned  to  torment  Wicked  men  in  the 
world  to  come,  as  a  hellifli  and  diabolical  nature  feated 
in  the  minds  of  men.  He  is  not  onely  one  Apoftate 
Spirit  fallen  down  from  heaven  out  of  the  lap  of  Blef- 
fednefs  \  but  alfo  a  Spirit  of  Apoftafy,  a  degenerate  and 
depraved  nature.  Could  the  Devil  change  his  foul  and 
impure  nature,  he  would  neither  be  a  Devil  nor  mi  few- 
ble  :  and  fo  long  as  any  man  carries  about  him  a  finfull 
and  corrupt  nature,  he  can  neither  be  in  perfeft  favour 
with  God,  nor  bleffed.'.  Wickednefs  is  the  Form  and 
Entelech  of  all  the  wicked  fpirits  :  it  is  the  difference  of 
a  name  rather  then  any  proper  difference  of  natures  that 
is  between  the  Devil  and  Wicked  men*.  Wherefoever 
we  fee  Malice,  Revenge.  Pride,  Envy,  Hatred,  Self  will 
and  Self-love,  we  may  fay  Here,  and  There  is  that  Evil 
Jj/irit.  This  indeed  is  that  Venenum  Serpentis,  the  poy- 
fon  and  fting  too  of  that  Diabolical  nature.  As  the 
Kingdome  of  Heaven  is  not  fo  much  without  men  a& 

within 


• 


464  'AChriftknsConfliSis 

within,  as  our  Saviour  tells  us :  fo  the  Tyranny  of  the 
Devil  and  Hell  is  not  fo  much  in  fome  External  things, 
as  in  the  Qualities    and  Di  ft  o fit  ions  of  mens  Minds. 
And  as  the  enjoying  of  God  and  conrafing  with  him 
confiftsnotfomuchin4^^  of  place,  as  in  the  parti- 
cipation of  the  Divine  nature,  and  in  our  afimilation 
unto  God:  fo  our  converfing  with  the  Devil  is  notfo 
much  by  a  mutual  local  prefence,  as  by  an  imitation  of  a 
wicked  and  finful  nature  derived  upon  mens  owa  Souls. 
Therefore  the  Jews  were  wont  to  ftile  thatOriginal  pra- 
vity  that  is  lodged  in  mens  fpirits  nian  is^o  the  An- 
gel of  death  and  fiend  of  darknefs.    Thofe  filthy  Lufts 
and  Corruptions  which  men  foment  and  entertain  in 
their  Minds,  they  are  the  noifome  Vapours  that  af- 
cend  out  of  the  bottomlefs  pit«7they  are  the  thick  Mifts 
and  fogs  of  Helliih  darknefs  arifing  in  their  Souls,  as 
a  Preface  and  Introdu&ion  of  Hell  and  Death  with- 
in.   Where  we  find  Uncleannefi,  Intemperance,  Cove- 
toufnef,  or  any  fuch  impure  or  unhallowed  behaviour, 
we  may  fay,  Here  Satan  s  throne  is. 

This  finfull  and  corrupt  nature  being  the  true  ifTue  of 
Hellitfelf,  is  continually  dragging  down  mens  Souls 
v  thither.    All  Sin  and  Wickednefs  in  man's  Spirit  hath 

the  Central  force  and  Energy  of  Hell  in  it,  and  is  perpe- 
tually prefling  down  towards  it  as  towards  its  own 
place.  There  needs  no  Fatal  necefsity  or  Afiral  impulfes 
to  tumble  wicked  men  down  forcibly  into  Hell :  No, 
for  Sin  it  felf,  haftned  by  the  mighty  weight  of  its  own 
nature,  carries  them  down  thither  with  the  moft  fwift 
and  headlong  motion.  As  they  fay  of  true  Holinefs 
and  Christianity,  chrijli  farcinapennas  habet,  ChrifTs 
burden,  which  is  nothing  elfe  but  true  Godlinefs,  is  a 
winged  thing,  and  bravely  bears  it  felf  upwards  upon 
its  own  wings  foaringalott  towards  God  :  fo  we  may 

fay 


and  Conqueflf .  ^gj 

fay  of  all  Impiety,  Diaboli  farcin*  fondus  habet  •,  the 
Dcvilifli  nature  is  alvvaies  within  the  Central  attracti- 
ons of  Hell,  and  its  own  weight  inftigates  and  accele- 
rates its  motion  thither.  He  that  allows  himfelf  in  any 
fin,  or  ufeth  an  unnatural  dalliance  with  any  vice,  does 
nothing  elfe  in  reality  then  entertain  an  incubus  Damon  5 
he  proftitutes  a  wanton  Soul,  andforcethit  to  commit 
lewdnefs  with  the  Devil  himfelf.  Sin  is  nothing  better 
then  a  Brat  of  darknefs  and  deformities  it  hath  no 
other  extraction  or  pedigree  then  may  be  derived  from 
thofe  unclean  fpirits  that  are  neftled  in  Hell.  All  men 
in  reality  converfe  either  with  God  or  with  the  Devil, 
and  walk  in  the  Confines  either  of  Heaven  or  of  Hell :  ■ 

They  have  their  fellowship  either  with  the  Father  and  ■ 

the  Son,  as  S.  John  fpeaks  -,  or  elfe  with  the  Apoftate  1 

and  evil  Angels,  fl 

I  know  thefe  Expreflions  will  feem  to  fome  very 
harfli  and  unwelcome :  But  I  would  befeech  them  to 
confider  what  they  will  call  thatfpirit  of  Malice  and 
Envy ,  that  fpirit  of  Pride ,  Ambition^  Vain-glory ,  Cove- 
toufnefi^  Inju/lice  ,  UncleanneJ? ',  &c.  that  commonly 
reigns  fo  much,  and  a&s  fo  violently  in  the  Minds  and 
Lives  of  men.  Let  us  fpeak  the  truth,  and  call  things 
by  their  own  Names  $  let  us  not  flatter  our  felves,  or 
paint  our  filthy  fores :  fo  much  as  there  is  of  Sin  in  any 
man,  fo  much  there  is  of  r^  old  man ,  fo  much  there 
is  of  the  DiabolicalmxMXQ.  Why  do  we  defie  the  De- 
vil fo  much  with  our  Tongues,  while  we  entertain  him 
in  our  Hearts  <  But  indeed  men  do  but  quarrel  with 
him  in  the  name  and  notion  of  him  ,  while  yet  their 
Hearts  can  readily  comply  with  all  that  which  the  Devil 
is :  that  Antipathy  which  is  ordinarily  exprefled  againft 
him,  like  thofe  natural  Antipathies  which  the  Philofo- 
phers  fpeak  of,  being  nothing  elfe  but  Occult  qualities, 

Ooo  or 


.gg  J Chiflkn  s  Conflicts 

or  Natural  inftintts,  which  as  they  arife  not  from  any 
principle  of  Reafon  or  Underftanding,  fo  neither  are 
they  guided  or  governed  by  it.    As  mens  Love  to  God 
is  ordinarily  nothing  elfe  but  the  mere  tendencie  of 
their  Natures  to  fomething  that  hath  the  notion  or  name 
of  God  put  upon  it,  without  any  clear  or  diftind  appre- 
heniions  of  him  $  fo  their  Hatred  of  the  Devil  is  com* 
monly  nothing  elfe  but  an  inward  difplicency  of  nature 
againft  fomething  entitled  by  the  Devilys  name.     Or 
elfe  at  beft.  Corrupt  minds  do  nothing  elfe  but  faflaion 
out  a  God  and  a  Devil,  a  Heaven  and  a  Hell,  to  them- 
felves, by  the  power  of  their  own  Fancies :    and  fo 
they  are  to  them  nothing  elfe  but  their  own  Creatures, 
fuftained  and  fupported  by  the  force  of  their  own  Ima- 
ginations which  firftraifed  them.     And  as  they  com- 
monly make  a  Godlike  to  themfelves,  fuch  a  one  as  they 
can  beft  comply  with  and  love;  fo  they  make  a  Devil  moft 
unlike  to  themfelves  ,  which  may  be  any  thing  but  what 
they  themfelves  are,  that  fo  they  may  moft  freely  fpend 
their  Anger  and  Hatred  upon  him :  juft  as  they  fay  of 
fome  of  the  Ethiopians,  who  ufe  to  paint  the  Devil 
white,  becaufe  they 'themfelves  are  black.     This  is  a 
ftrange  merry  kind  of  Madnefs,  whereby  men  fpor- 
tingly  bereave  themfelves  of  the  Supremeft  Good,  and 
infure  themfelves  as  much  as  may  be  to  Hell  and  Mife- 
ry :  They  may  thus  cheat  themfelves  for  awhile,  but  the 
Eternal  foundation  of  the  Divine  Being  is  immutable 
and  unchangeable.    God  is  but  Qne,andhis  Name  One, 
as  the  *  Prophet  fpeaks,  ( howfoever  the  feveral  Fan- 
cies of  men  may  fhape  him  out  diverfly  •,)  and  where 
we  find  Wifdome,  fa/lice,  Lovelinef,  Goodnef,  Love  and 
Glory,  in  their  higheft  elevations  and  moft  unbounded 
dimensions,  That  is  He:  and  where  we  find  any  true 
participations  of  thefe,  there  is  a  true  Communicati- 
on 


Zech.  141. 


on  of  God  •,  and  a  defection  from  thcfe  is  the  EfTence  I 

of  Sin  and  the  Foundation  of  Hell.  I 

Now  if  this  be  rightly  confide-red,  I  hope  there  will  I 

an  Argument  ftrong  enough  appear  from  the  Thing  H  I 

feif  to  enforce  S.  $ames  his  Exhortation,  Rtfifi  the  J] 

Devil  .•  endeavour  to  mortifie  and  crucifie  the  Old  man 
with  all  the  corrupt  lufts  and  affections  of  the  Flefli. 

We  never  fo  truly  hate  Sin,  as  when  we  hate  it  for  its 
own  Uglinejt  and  deformity,  as  we  never  loveGod  fo  tru- 
ly, as  when  we  love  him  for  his  own  beauty  And  excellen- 
cy. If  we  calculate  aright,  as  we  (hall  find  nothing  Better 

then  God  himfelf,  for  which  we  fhould  love  him  $    fo 

neither  (hall  we  find  any  thing  Worfe  then  Sin  it  felf ,  for 

which  we  fhould  hate  it.     Our  afiimtlation  to  God  and 

conformity  to  him,  inflates  us  in  a  firm  pofieflion  of 

true  Happinefi,  which  is  nothing  elfe  but  God  himfelf, 

who  is  all  Being  and  Bleflednefs  5  and  our  difimilitude 

to  God  and  Apofiafy  from  him,  involves  us  in  our  own 

Mifcrie,  and  fets  us  at  the  greateft  enmity  to  what  our 

unfatiable  defires  moftof  all  crave  for,  which  is  the 

enjoyment  of  True  and  Satisfying  Good.    Sins  are 

thofe  fiery  Snakes  which  will  eternally  lafh  and  torment 

all  damned  fpirits.     Every  mans  Hell  arifes  from  the 

bottom  of  his  own  Soul  ^  as  thofe  (linking  Mills  and 

tempeftuous  Exhalations  that  infeft  the  Earth,  have 

their  firft  original  from  the   Earth  it  felf.    Thofe 

ftreams  of  fire  and  brimftone  ordained  for  the  torment 

of  all  damned  fpirits,  are  rather  the  exfudations  of  their 

own  filthy  and  corrupt  nature  then  any  external  thing. 

Hell  is  not  fo  much  induced,  as  educed  out  of  mens 

filthy  Lufts  and    Paflions.      I  will  not  here  difpute 

what  external  Appendixes  there   may  be  of  Heaven 

or  Hell  -,  but  metftinks  I  no  where  find  a  more  Graphi- 
cal defcription  of  the  true  Properties  and  Operations 

O  0  0  2  of 

I 


6  g  •  A  Cbriflians  Confliffs 

of  them ,  though  under  other  names ,  then  in  thofe 
Chara&ers  of  the  Flefh  and  Spirit,  in  Galat.  5.  ver.  19, 
20321,2.2,23.  Eternal  death  is  begotten  and  brought 
forth  out  of  the  wombe  of  lufi,  and  is  little  elfe  but 
Sin  confummated  and  in  its  full  growth,  as  S.^ames 
intimates  chap.  1 . 

Would  wicked  men  dwell  a  little  more  at  home,  and 
defcend  into  the  bottome  of  their  own  Hearts ,  they 
fhould  foon  find  Hell  opening  her  mouth  wide  upon 
them,  and  thofe  fecret  fires  of  inward  fury  and  difplea- 
fure  breaking  out  upon  them,  which  might  fully  in- 
form them  of  the  eftate  of  true  Mifery,  as  being  a  fhort 
anticipation  of  it.    But  in  this  life  wicked  men  for  the 
moft  part  elude  their  ownMifery  for  a  time,  and  feek 
to  avoid  the  dreadfull  Sentence  of  their  own  Conscien- 
ces, by  a  tergiverfation  and.flying  from  themfelves  into 
a  converfe  with  other  things ,  Ut  nemo  in  fife  tent  at 
defiendere  5  elfe  they  would  foon  find  thdr  own  home 
too  hot  for  them.    But  while  mens  Minds  are  per- 
petually rambling  all  the  world  over  in  a  purfuit  of 
worldly  defignes,  they  are  unacquainted  with  the  af- 
fairs of  their  own  Souls  •  and  know  not  how  deeply  a 
Self-converfe  and  refle&ion  upon  their  own  prodigious 
deformities  would  pierce  their  Souls  with  anguifh  :  how 
vaftly  would  they  fwell  with  Fury,  Rage,  Honour,  Con- 
flernation  and  whatsoever  is  contrary  to  that  ineffable 
Light  and  Love  and  Peace  which  is  in  Heaven,  in  na- 
tures fully  reconciled  and  united  to  true  Goodnefs  ? 
As  true  Go&dnejfcmnot  borrow  Beauty  from  any  exter- 
nal thing  to  recommend  it  felf  to  the  Minds  and  Affe- 
ctions of  Good  men,  feeing  it  felf  is  the  very  Idea,  and 
true  life  of  all  Beauty  and  Perfection,  the  fource  of  Blifs 
and  Peace  to  all  that  partake  of  her  :   fo  neither  can  Sir* 
and  Wickednefs  to  an  enlightned  Soul  appear  more 


— 


and  Conquejls.  a  gq 

Ugly,  loathfome  and  hatefully  in  any  other  fliape  then  its 
own. ' 


I 


Chap.  IV. 


ii 


The  Second  obferv  able, vi\.  The  Warfare  of  a  Chrifti- 

an  life.    True  Religion  confifts  not  in  a  mere  pafiivt  I 

capacity  and  (luggijh  kind  of  doing  nothing  ,  nor  in  a 

melancholy  fitting  ft  ill  or  flothfu  11  waitings  &c.  hut  it  I 

confifts  in  inward  life  and  power ,  vigour  and  activity. 

Adifcovery  of  the  dulnefs  and  erroneoufnefs  of  that 

Hypothefes,  viz.  That  Good  men  are  wholy?afsive>  and  X 

unable  at  any  time  to  move  without  fome  External  im* 

petus,  fome  imprefsion  andimpulfe  from  without  upon 

them :  or,  That  all  Motions  in  Religion  are  from  an 

External  Principle,     of  the  Quality  and  Nature  of 

the  true  Spiritual  Warfare ,  and  of  the  Manner  and 

Method  of  it.    That  it  is  t  ran  facie  d  upon  the  inner 

Stage  of  mens  Souls,  and  managed  withouP  Noife  or 

pompous  obfervation ;  and  without  any  hindrance  or 

prejudice  to  the  mo  ft  peaceful ,  fedate  and  compofed 

temper  of  a  religious  Soul.     This  further  illuflrated 

from  the  confideration  of  the  falfe  and  pretended  Zeal 

far  God  and  his  Kingdome  again  ft  the  Devil ;  which 

though  it  be  impetuous,  and  makes  a  great  noife  and  a 

fair  fbew  in  the  world,  is  yet  both  impotent  and  inefi 

fetluaL 

T^Rom  thefe  words,  Refill  the  Devil,  we  may  cake  no- ,,  1 

-*■     tice  of  the  Warfare  of  a  Chriftian  life,  of  that  Attive    *'  I 
life  and  valour  which  Good  menexprefs  in  .this  world. 

A  true  Chriftian  fpirit  is  mafculine  and  generous  •,  it  is  J 

no  fuch  poor  >  fluggi(hDpufillanimous  thing  as  fome  men  1 

O  o  o  3           fanfk  I 


4.70  A  Clmjlians  ConfliFls 

fanfie  it  to  be,  but  active  and  noble.  We  fight  not,  faith 
the  Apoftle,  again/}  flefh  and  blond,  but  againftprincipa- 
dities  and  powers ,  and  spiritual  wickedneffes  in  high  places. 
True  Religion  does  not  confift  in  a  mere  Pafsive  capaci- 
ty yln  a  (luggifr  kind  of  doing  nothing,  that  fo  God  him- 
felf might  doe  all 3  but  it  confifts  in  life  &  power  within: 
i  Tim.  r.      therefore  it  is  called  by  the  Apoftle,T^?  fririt  of  power, of 
Rom.  8.        love,  &  of  a  found  mind  1,  it's  called  the  law  of  the  fpirip 
of  life,  ftrongly  enabling  Good  men  againft  the  law  of 
Sin  and  Death.     True  Wifdome^  as  the  Wife  man  hath 
well  filled  it,  is  the  unjpotted  mirrour  of  the  power  of 
Cod^  and  a  pure  influence  flowing  from  the  glory  of  the 
Almighty;  neither  can  any  defiled  thing  enter  into  it :  it 
goes  in  and  out  in  the  ftrength  of  God  himfelf-,  and  as 
is  the  heavenly ,  fuch  are  they  alfo  that  are  heavenly. 
Every  thing  as  it  partakes  more  of  God,  and  comes 
nearer  to  him  ,  fo  it  becomes  more  aifive  and  lively, 
as  making  the  nearer  approaches  to  the  Fountain  of  life 
and  virtue.   A  Good  man  doth  not  only  then  move, 
when  there  is  fome  powerfull  imprefion  and  impulfe 
upon  him-,  but  he  hath  a  Spring  of  perpetual  moti- 
on within.     When  God  redoxes  men  to  a  new  and 
divine  life,  he  doth  not  make  them  like  fo  many  dead 
Jnftruments,  ftringing  and  fitting  them,  which  yet  are 
able  to  yield  no  found  of  themfelves  5  but  he  puts  a 
living  Harmony  within  them.     That  is  but  a  Mechani- 
cal religion  which  moves  no  longer  then  fome  External 
weights  and  Impulses  are  upon  it,  whether  thofe  be  (I 
think  I  may  fafely  fay )  from  fome  Worldly  thing  or 
from  God  himfelf,  while  he  afts  upon  men  from  with- 
#/#them,  and  not  from  within  them.     It  is  not  a  Me- 
-  lancholy  kind  of  fitting  flill^  and  floathfull  waiting,  that 
fpeaksmen  enlivened  by  the  Spirit  and  power  of  God. 
It  is  not  Religion  to  ftifle  and  fmother  thofe  A&ive 

powers 


and  Conqnefls.  *  -  r 

powers  and  principles  which  are  within  us,  or  to  dry  up 
the  Fountain  of  inward  life  and  virtue.  How  fay  fome 
amongft  us,  That  there  is  no  refurre&ion  from  the 
dead  i  no  fpirit  or  life  within  •,  but  all  our  motions  in 
Religion  are  merely  from  fome  aflifting  Form  with- 
out i  Good  men  do  not  walk  up  and  down  the  world 
merely  like  Ghefts  and  Shadows^  or  like  dead  Bodies 
affumedby  fome  Spirit,  which  are  taken  up  and  laid  H 

down  again  by  him  at  his  pleafure  :  But  they  are  indeed 
living  men^  by  a  real  participation  from  him  who  is  in- 
deed a  quickning  Spirit.  Were  our  Religion  fo  much 
a  "Thing  without  us  as  fome  men  would  feem  to  fanfy 
it ,  were  we  fo  dead  and  livelefs  as  that  we  could  ne- 
ver move  but  from  an  External  impetus  5  as  our  Religi- 
en  could  never  indeed  be  called  Ours^  fo  neither  could 
we  ever  have  the  inward  fenfeof  that  Blifs  and  Peace 
which  goes  along  with  it  •,  but  muftbe  like  fo  many  fl 

heavy  loggs  or  dul  pieces  of  Earth  in  Heaven  and  Hap- 
pinefs.  That  is  a  very  earthly  and  flat  Spirit  in  Religion 
which  finkslike  the  lees  to  the  bottome  5  or  rather  it  is- 
like  that  Terra  damnata  which  the  Chymifts  fpeak  of, 
having  no  vigour,  life  or  a&ivity  left  in  it ,  is  truly 
dead  to  God,  and  is  reprobate  to  any  thing  of  Hea-  I 

ven.  We  know  the  Pedigree  of  thofe  Exhalations  that  I 

arife  no  higher  thea  a  mere  external  force  from  the  I 

Sun's  heat  weigheth  them  up,  to  be  but  bafe  and  earth- 
ly 5  and  therefore  having  no  natural  warmth  or  ener- 
gy within  thefrifelves  imparted  to  them,  they  fink 
down  again  to  the  Earth  from  whence  they^came^  The 
Spirit  which  is  from  Heaven  is  alwaies,  out  of  an  in^ 
bred  Noblenefs  which  bears  it  up,  carried. upwards  a- 
gain  towards  Heaven  from  whence  it  came,  powerfully 
refitting  all  things  that  would  deprive  it;  of  God  or 
hinder  it  from  returning  to  its  Original:  it  is  alwaies 

moving 


M 


IT 


472  Athriftians  CcnfliSls 

moving  upwards  in  an  even  and  fteady  way  towards 
God  from  whence  it  came,  leaving,the  dark  Regions  of 
Hell  and  Death  under  it :  it  refifts  Hell  and  Darknef 
by  afsimilating  and  conforming  it  felf  to  God  5  it  refifts 
Darknefs  in  the  armour  of  light  $  it  refifts  Death  and  de- 
ftru&ion  by  the  power  of  Divine  love.  It  muft  be 
fomething  of  Heaven  in  the  Minds  of  men,  which  muft 
refill  the  Devil  and  Hell. 

We  do  not  alwaies  refifi  the  Devil  then  when  we 
bid  defiance  to  him,  or  when  we  declamemofi  zealot*  fly 
againft  him  5  neither  does  our  Re  fifing  and  Oppojing  of 
Sin  and  Wickednefs  confift  in  the  violence  of  fome  Fe- 
minine paflions  which  may  fometimes  beraifedby  the 
power  of  Fancy  in  the  Minds  of  men  againft  it "  But 
it  confifts  rather  in  a  mature  andfedate  refelution  againft 
it  in  our  own  Souls,  arifing  from  a  clear  judgment  of  the 
foul  and  hatefull  nature  of  Sin  it  felf,  and  him  who  is 
the  Patron  of  it  •,  in  a  conftant  and  ferious  endeavour 
of  fetling  the  government  of  our  own  Souls,  and  efta- 
blifhing  the  principality  of  Grace  and  Peace  within  our 
felves.    There  is  a  pompous  and  popular  kind  of  tumult 
in  the  world,  which  fometimes  goes  for  Zeal  to  God  and 
his  kingdome  againft  the  Devil  $  whenas  mens  own 
Pride  and  Pafsions  difguife  themfelves  under  the  notions 
of  a  Religious  fervencie.    Some  men  think  themfelves 
thegreateft  Champions  for  God  and  his  Caufe,  when 
they  can  take  the  greateft  liberty  to  quarrel  with  every 
thing  abroad,  and  without  themfelves,  which  is  not 
lhaped  according  to  the  mould  of  their  own  Opini- 
ons, their  own  Self-will,Humour  and  Intereft:  Where- 
as indeed  this  Spiritual  warfare  is  not  fo  much  maintai- 
ned againft  a  forrein  enemy,  as  againft  thofe  dome  flick 
rebellions  that  are  wichin :  neither  is  it  then  carried 
-en  moft  fucccfsfully ,  when  men  make  the  greateft 

noife 


and  Conquefts.  a~,+ 

noife  and  moft  of  all  raife  the  duft.  That  impetuous 
violence  and  tempeftuoufnefs  with  which  men  are  a<fted 
in  pretenfions  of  Religion  antes  ordinarily  J  doubt,from 
unquiet  and  difturbed  Minds  within:  whereas  it  is  in- 
deed the  inward  confli&s  and  commotions,  fin  and  vice, 
and  not  a  holy  zeal  for  God,  which  difcompofe  the 
Minds  of  men.  Sin,  where  it  is  entertained,  will  in- 
deed breed  difturbance,  and  break  the  peace  of  a  mans 
own  fpirit  •,  but  a  true  refilling  and  oppofwg  of  it  is  the 
reftoring  of  the  Soul  to  its  juft  Confiftency,  Freedome 
and  Serenity  again.  As  God's  king  dome  is  fet  up,  fo 
the  Devil's  kingdome  may  be  pulled  down,  without  the 
noife  of  axes  and  hammers.  We  may  then  attain  to 
the  greateft  atchievements  againft  the  gates  of  Hell 
and  Death,  when  we  moft  of  all  pofTefle  our  own  Souls 
in  patience, &  colled  our  Minds  into  the  moR  peaceful,  I 

compofed  and  united  temper.  The  motions  of  true  Pra- 
ctical Religion  are  moft  like  that  of  the  Heavens,which 
though mofkfwift^ls  yet  moft  fdent.  As  Grace  and  true 
Religion  is  no  lazy  or  fluggifh  thing,  but  in  perpetual 
motion  •,  fo  all  the  motions  of  it  are  [oft  and  gentle  : 
While  it  ads  moft  powerfully  within,  it  alfo  afts  moft 
peacefully.  The  kingdome  of  heaven  comes  not  with  ob- 
servation, that  men  may  fay,  Loe  here,  or  Loe  there  •,  it 
is  not  with  the  devouring  fire  coming  after  it,  or  a 
whirlwind  going  before  it.  This  fight  and  conteft 
with.  Sin  and  Satan  is  not  to  be  known  by  the  ratling 
of  the  Chariots,  or  the  found  of  an  alarm  :  it  is  indeed 
alone  tranfa&ed  upon  the  inner  ftage  of  mens  fouls  and 
fpiritS',and  is  rather  a  pacifying  and  quieting  of  all 
thofe  riots  and  tumults  raifed  there  by  Sin  and  Satan  • 
it  is  rather  a  reconciling  the  minds  of  men  to  Truth, 
Juftice  and  Holinefs  5  it  is  a  captivating  and  fubje&ing 
all  our  Powers  and  Faculties  to  God  and  true  Cood- 

P  p  p  nefs5 


am  a  A Chrijlians  Conflicts 

ncfs,  through  the  effe&ual  working  of  a  divine  Love 
and  Humility  :  and  this  Refijlance  is  always  attended 
with  Vitfory^  and  Triumph  waits  upon  this  Fight  ^ 
which  is  the  Third  and  laft  Obfervation  we  (hall  make 
upon  thefe  Words. 


Chap,  V. 

The  Third  obfervable,  vi\.   The  Certainty  of  Succefs 
and  vidory  to  all  thofe  that  refift  the  Devil.  This 
grounded  upon  i.  The  We aknef  of  the  Devil  and  Sin 
confiderd  in  tbemfelves.  2.  God's  power  full  afi fling 
all  faithful  Chrijlians  in  this  warfare.     The  Devil 
may  allure  and  temp*  hut  cannot  prevail^  except  men 
confent  and  yield  to  his  fuggeftions.     The  Devil's 
firength  lies  in  mens  treachery  and  falfenefl  to  their 
own  Souls.    Sin  is  flrong^  hecaufe  men  oppofe  it  weak- 
ly.   The  Brrour  of  the  Manichees  about  a  Principium 
mali  defended  by  men  in  their  livehand  practices,    of 
God's  readinefi  to  aflifl  Chrijlians  in  their  fyiritual 
Conflicts  t,  his  Companionate  regards  andthe  more  fpe- 
cial  rejpeffs  of  his  Providence  towards  them  in  fuch 
occafions.    The  Concluflon^  di [covering  the  Evil  and 
Borridnefs  of  Magick^  Diabolical  Contracts ',  &c. 

,  *~V&e  Certainty  of  Succejfe  to  all  thofe  that  refift  the  De- 
*  vil  \  Refijl  the  Devil,  and  he  will  flee  from  you.  He 
cannot  ftand,when  oppofed  in  the  ftrength  of  God,  he 
will  fall  down  as  fwift  as  lightning  ♦,  he  cannot  bear  the 
glory  of  God  fhining  in  the  Souls  of  men.  Here  it  is 
no  more  but  Stand^  and  Conquer  -7  Refijl^  and  Vanquijh* 

For 


and  Conqtujls .  a** 

For  Fir  ft  of  all,   The  Devil  and  Sin  in  themselves  I. 

considered  are  but  weak  and  tmpotent  •,  they  canaoc  pre- 

vail  over  that  Soul  which  yields  not  to  them  :  the  Evil 

fpirit  then  onely  prevails  over  us5  when  we  our  felves 

confent  to  his  fuggeftions  $  all  his  ftrength  lies  in  our  | 

treachery  and  falfenefs  to  our  own  Souls.     Though 

thofe  wicked  fpirits  be  perpetually  fo  near  us,  yet  they 

cannot  bow  or  bend  our  Wills:  there  is  a  place  of  de- 
fence in  the  Souls  of  men  into  which  they  cannot  enter: 

they  may  ftand  at  a  diftance,  allure  and  intice  them  5  but 
they  cannot  prevail  over  them,  except  they  wilfully  and 
fhamefully  deliver  over  their  ftrength  into  the  Enemies 
hand.lt  is  indeed  nothing  elfe  butHell  it  felf  in  theSouls 
of  men  that  gives  the  Devil  fuch  free  entertainment 
there:  the  Wills  of  men  ftamped  with  a  Diabolicall 
form,  and  bearing  the  Devil's  image  and  infcriptioa 
upon  them,  declare  his  right  over  them.  Men  are  there- 
fore fo  much  captivated  by  him  becaufe  they  volunta- 
rily take  his  yoke  upon  them.  Could  we,  or  would 
we,  refift  Sin  and  Satan,  they  could  not  hurt  us.  Every 
thing  is  weak  and  impotent  according  to  the  diftance  it 
ftands  from  God  who  is  the  onely  Fountain  of  life  and 
power  :  and  therefore  it  was  well  refolved  by  the  Phi- 
lofopher,  mca  x«xi«  cT/a  d^wuxfjuicu  cn//x/3a*V<j,  Sin  in  it 
felf  is  a  weak  and  impotent  thing,  and  proceeds  from 
weaknefs  t,  it  confifts  not  properly  in  any  native  power 
and  ftrength  which  it  hath  within  it  felf,  but  in  an  im- 
potency,  and  privation  of  all  true  Being  and  Perfecti- 
on •,  and  therefore  wherefoever  any  thing  of  God  ap- 
pears, it  will  deftroy  it.  He  that  is  born  of  God,  (hall 
overcome  the  World,  the  Devil  and  Sin  •,  for  the  feed 
ef  God  remaineth  in  him. 

Let  us  endeavour  to  get  our  Minds  enlightned  with 
Divine  Truth^clear  and  Pra&ical  Truth,  let  us  earneft- 

Ppp  2  ly 


a  *  g  A  Chriftians  Conflicts 

ly  endeavour  after  a  true  participation  of  the  divine  na- 
ture^and  then  (hall  we  find  Hell  and  Death  to  flee  away 
before  us.    Let  us  not  impute  the  fruits  of  our  own 
jluggifhnefs  to  the  power  of  the  Evil  fpirit  without,  or 
to  God's  negle&ing  of  us  :  Say  not.  Who  (hall  ftand 
againft  thofe  mighty  Giants  f  No  5  arme  thy  felf  with 
the  mind  of  Chrifi^  a  fixt  refolution  to  ferve  the  will  and 
pleafure  of  the  Almighty  $  and  then  fear  not  what  Sin 
and  Hell  cm  doe  againft  thee#   Open  thy  windows,thou 
.  Sluggard,  and  let  in  the  beams  of  Divine  light  that  are 
there  waiting  upon  thee  till  thou  awake  out  of  thy 
Slothfulnefs  5  then  fhalt  thou  find  the  fhadows  of  the 
night  difpeird  and  fcattered,  and  the  warm  beams  of 
Light  and  Love  enfolding  of  thee,  which  the  higher 
they  arife  upon  the  Horizon  of  thy  Soul,  the  more 
fully  they  will  difplay  their  native  ftrength  and  beauty 
upon  thee,  transforming  thee  more  &  more  from  dark- 
nefs  to  light,  from  the  fimilitude  of  Satan  into  a  parti- 
cipation of  the  Divine  image.    The  Devil  is  not  to  be 
kept  off  from  us  by  fetting  any  Spell  about  us,  or 
driven  away  from  us  by  any  Magical  charms.     We 
need  not  goe  and  beat  the  air  to  drive  away  thofe  Evil 
fpirits  from  about  us,as  Herodotus  reports  the  Caunians 
once  to  have  beaten  out  the  ftrange  Gods  from  amongft 
them  :but  let  us  turn  within  our  felves,  and  beat  down 
that  Pride  and  Paffiort,  thofe  Holds  of  Satan  there, 
which  are  therefore  ftrong^  becaufe  we  oppofe  them 
weakly.    Sin  is  nothing  elfe  but  a  degeneration  from 
true  Goodnefs,  conceived  by  a  dark  and  cloudy  Under- 
standing, and  brought  forth  by  a  corrupt  Will  5  it  hath 
so  confiftency  in  it  felf,  or  foundation  of  its  own  to 
fupportit.    What  the  Jews  have  obferved  of  Err  our 
is  true  of  all  Sin,  D^Jn  iV  fH  nptt?,  Mendacium  non  ha- 
bet  pedes,  it  hath  no  feet5  no  Bafis  of  its  own  to  fubfift 

aad 


anclConquefts.  *y-  I 

and  reft  it  felf  upon.  Let  us  withdraw  our  Will  and  I 

Affediions  from  it,  and  it  will  foon  fall  into  nothing.  I 

Ic  was  the  fond  Errour  of  the  Manichees^    That  there  I 

was  fome  folid  Principinm  malty  which  having  an  Eter- 
nal exiftence  of  its  own,  had  alfo  a  mighty  and  uncon- 
trollable power  from  within  it  felf,  whereby  it  could 
forcibly  enter  and  penetrate  into  the  Souls  of  men  $  I 

and  feating  it  felf  there,  by  fome  hidden  influences  I? 

irrefiftablie  incline  and  inforce  them  to  evil :  which  Er-  I 

rour  I  wifli  were  as  well  confuted  by  the  lives  and  pra-  I 

Bices  of  men,  as  it  hath  been  by  the  Writings  both  of  I 

Fathers  and  Philofophers.    But  it's  too  apparent  that  I 

men  maintain  that  Lie  by  a  compliance  with  the  Dia-  I 

bolical  powers:  We  ourfelves  uphold  that  kingdome 
of  darknefs,  which  elfe  would  tumble  down  and  Aide 
into  that  nothing  from  whence  it  came.  All  Truth  and 
Goodnefs  are  of  an  Eternal  nature,  they  are  One,  and 

Unchangeable,fubfifting  upon  the  ftrength  of  Omnipo- 

tency :  But  all  Sin  and  Vice  is  our  own  creature-,  we  one- 

ly  give  life  to  them  which  indeed  are  our  death,  and 

would  foon  wither  and  fade  away  did  we  fubftradt  our 

concurrence  from  them. 

Secondly,  We  have  a  further  Ground  for  our  expe<5h-  2 

tion  of  FiSory  in  all  contefts  with  Sin  and  Sat an ,  from 

the  powerful  afii fiance  of  God  himfelj r,  who  is  never 

wanting  to  thofe  that  feek  after  him,  and  never  fails 

thofe  that  engage  in  his  quarrels.     While  we  ftrive 

againft  Sin,  we  may  fafely  expect  that  the  Divinity  it 

felf  will  ftrive  with  us,  and  derive  that  ftrength  and 

power  into  us  that  {hall  at  laft  make  us  more  then  Con- 
querors.   God  hath  not  forfaken  the  earth  :  but  as  his 

Almightyeffence  runs  through  ail  things,fuftaining  and 

upholding  the  frame  of  the  whole  Univerfe  5  fo  more 

eipedally  does  it  bear  up  in  its  Almighty  armesthofe 

Ppp  3  things* 


4 -j 8  A  Chriftian  s  Conflitts 

things  that  are  more  nearly  related  to  himfelf,  always 
cherifhing  them  with  his  own  Goodnefs.    Wherefo- 
ever  God  beholds  any  breathings  after  himfelf,  he  gives 
life  to  them,  as  thofe  which  are  his  own  breath  in  them. 
As  he  who  proje&s  wickednefs,  fliall  be  fure  to  find 
Satan  {landing  at  his  right  hand  ready  to  aflift  him  in 
it :  fo  he  that  purfues  after  God  and  Holinefs,  (hall  find 
God  nearer  to  him  then  he  is  to  himfelf,  in  the  free  and 
liberal  communications  of  himfelf  to  him.     He  that 
goes  out  in  God's  battels,  fighting  under  our  Savi- 
our's banner,  may  look  upwards,  and  opening  his  eyes 
may  fee  the  mountains  full  of  horfes  and  chariots  of 
fire  round  about  him.     God  hath  not  fo  much  delight 
in  the  death  and  deftru&ion  of  men,  as  to  fee  them 
ftrugling  and  contending  for  life,  and  himfelf  ftand  by 
as  a  looker  on.     No,  but  with  the  moft  tender  and  fa- 
therly compaffions  his  bowels  yern  over  them,  and  his 
Almighty  arme  is  ftr etched  forth  for  them  •,  and  in  his 
ftrength  they  fliall  prevail :  they  fliall  be  born  up,  as 
upon  Eagles  wings  ^  they  fliall  walk  in  the  might  of  his 
ftrength  who  is  able  to  fave,  and  not  faint.     Where 
there  is  any  ferious  and  fober  Resolution  againft  Sin, 
anyreall  motion  towards  God,  there  is  thebleflingof 
Heaven  in  it  •,  he  that  planted  it,  will  alfo  water  it, 
and  make  it  to  bud  and  bloflbme  and  bring   forth 
fruit. 

Wherefore  to  fliut  up  this  Difcourfe  by  way  of  Ap- 
plication, Let  us  make  ufe  of  this  as  a  further  Argu- 
ment to  enforce  the  Apoftles  Exhortation  upon  our 
felves,  Be  ftrong  in  the  Lord  and  in  the  power  of  his 
mighty  and,as  the  Pfalmift  fpeaks  of  his  Enemies,  fo 
let  us  fay  of  our  fpiritual  Enemies,  They  compafs  me 
about)  they  compafs  me  in  on  every  fide  $  but  in  the  name 
tftbe  Lord  I  mil  deftroy  them.  Let  us  fet  our  felves  with 

•  all 


and  Con  ([tufts.  +- 

allour  might  to  mortify  the  old  man,&  to  crucify  all  the 
affe&ions  of  the  Fle(h :  Let  u*  lay  afide  every  weighted 
the  fin  which  fo  eafily  he  fet  s  us^  and  run  with  fatience  the 
race  that  u  fet  before  ^Looking  unto  $efus  the  author  and 
finifher  of  our  faith  ^  who  is  fet  down  at  the  right  hand  of 
the  throne  of  God^  as  a  great  and  mighty  Conquerour, 
who  will  declare  the  perfe&ion  of  his  own  power  in 
our  weaknefs,  if  we  lay  hold  of  his  ftrength.  Though 
we  are  not  able  to  change  our  own  natures,  or  to  rife 
above  the  fource  of  our  Aniraali  and  Selfifh  Beings,  by 
our  own  power  5  yet  let  us  endeavour  to  fubdue  all 
thofe  External  vices  of  Luxury  and  Wantonneffe,  of 
Injuftice,  Revenge  and  the  like*,  let  us  withdraw  the 
fewel  of  Pride,  Malice,  Vain-glory  and  whatfoever  elfe 
holds  us  in  captivity  to  Hell,  and  with  confidence  ap- 
ply our  felves  to  him  who  is  an  Almighty  Saviour  •,  and 
when  he  joyns  his  Almighty  ftrength  with  us,  we  need 
not  fear  any  thing :  He  fhall  tread  down  Satan  under  our 
feet, and  we  fhall  one  day  tread  uf  on  the  Lion  and  Adder^ 
.  the  young  Lion  and  the  Dragon  fhall  we  tram  fie  under 
our  feet :  we  (hall  break  the  Serpent's  head,  though 
he  may  bruife  our  heel.  Though  God  may  fuflfer  hnn 
fo  far  to  ferve  his  own  rage  and  the  bellifh  malice  of 
fuch  as  are  in  league  with  him,as  to  pull  down  with  .  via- 
lence  our  earthly  Tabernacles  •,  yet  while  v/e  fo  fuffer  by 
him,  we  are  conquerors  over  him. 

I  fhould  now  conclude  all,  and  leave  you  with  this 
General  application,  but  that  the  prefent  Occafion  hath 
drawn  it  down  for  me  to  a  particular  cafe.  Did  we  not 
live  in  a  world  of  profeffed  wickednefs,wherein  fo  many 
mens  Sins  goe  in  open  view  before  them  to  judgement, 
it  might  be  thought  needlefs  to  perfwade  men  to  refifi  the 
Devil,  when  he  appears  in  his  own  colours  to  make 
merchandife  of  them,and  comes  in  a  formal  way  to  bar- 
gain 


4 8 o  A  Chilian's  ConfliSis  and  Conquefts. 

gain  with  them  for  their  Souls  •  that  which  humane  m 
ture  (however  enthrall'd  to  Sin  and  Satan  in  a  m6re  d 
ftenons  way)  abhors,  and  none  admit  but  thofe  who  &, 
quite  degenerated  from  humane  kind.  Tint  which  T 
jhail  further  adde,  mall  be  by  way  of  Caution  onelv  to 
fuggeft  two  things  which  arethe  forerunners  to  fuch 
Diabolical  contracts ,  and  put  temptations  into  the 
hands  of  the  Tempter.  c 

i.  Thofe  Hellim  paffions  of  -Malice.  Envy  and  Re 
venge,  which  are  the  black  Form  and  Image  of  the  De- 
vil himfelf ,  thefe  when  they  are  once  ripened  fit  men 
for  the  mod  Formd  converfe  with  the  Devil  that  m™ 

^<5&33^  abil°rr  U  SW*  ro 
s'r.  The  ufe  of  any  ^,^f«  or  Ceremonies  not  un- 
derftood,  of  which  we  can  give  no  Rational  or  Divin° 
account  •,  this  indeed  is  nothing  elfe  but  a  kinH  nf  »/ 
gick  which  the  Devil  himfel?  owns, and  g rves°l ffe£ 
though  he  may  not  be  corporeally  prefent*  or  rtfufe 
prefently  any  further  Covenant  from  theufers  of  them 
The  Devil  no  queftion  is  prefent  to  all  his  own  Rites 
and  Ceremonies,  though  men  difcern  him  not  •  and 
may  upon  the  ufe  of  them  fecretly  produce  thofe 
EffeSis  wh.ch  may  gain  credit  to  them.  Among  thefe 
Rttesw  may  reckon  Infignifcm  forms  of  mrdl  with 
heir  feveral  modes  and  manner  of  pronunciation,  A(lrl 
'  l%ci  **f»  ™d  whatfoever  elfe  pretends  to  any>4« 
Effem •which  we  cannot  with  good  reafon  either  afcribe 
toGod  or  Nature  As  God  will  onely  be  conversed 
withal   in  a  way  of  Light  and  Undemanding  ;  fo  the 

^  aDnd  oiSt;0.  ^  C°nVerS  d  Wkh  in  3  «*  of  D-knefi 

The  End. 


SERMON 

PREACHED 

AT    THE    F  Q  NERAL 

OF 

M' JOHN  SMITH 

late  Fellow  of  Queens  College  in 

Qambridge,  who  departed  this 

life  Aug.  7.  1652. 

And  lyes  interred  in  the  Cbappel  of  the  fame 

College. 


with 

A     SHORT    ACCOUNT 

of  his  Life  and  Death. 

By  Simon  Pat  rick, 

then  Fellow  of  Queens  College. 


Prov.  10.  7. 
The  memory  of  the  $iift  is  bleffed, 


ted 


iiliisssiiiiiiiiiit^iiin^ 


i+***ti\n, 


2  K  IN  GS,  2.  12, 

A/  £/i/2^  faw  it ,  W  /;£  cryed,  My  Fa- 
ther, My  Fatter,  the  Chariot  of  Ifrael, 
and  theHorfemen  thereof. 

Hen  I  faw  the  blefled  Spirit  of  our  (Bro- 
ther y  flialll  fay  ?  or,  our  Father,  nu- 
king  haft  out  of  that  Body  which  lyes 
before  us  y  thefe  words  which  I  have  now  read 
came  into  my  Mind  :    And  methought  I  faw 
the  good  Genius  of  this  place,  which  inlpired 
us  with  Co  much  fenfe  of  Learning  and  Good- 
nefs ,  taking  its  flight  and  leaving  this  lower 
world:  At  whom  my  Soul  catch  ci,  as  Ifanfi- 
ed  ElijJu  to  have  done  at  Elijah ,  and  I  cryed  out, 
0  my  father,  My  Father,  &c.    Defirous  I  was  (me- 
thought) that  his  'AwSiuffis  might  have  been 
a  little  while  deferred  ;  that  I  might  have  ftai'd 
the  wheels  of  that  Triumphant  chariot  wherein 
he  feemed  to  be  carried ;  that  we  might  have 
kept  him  a  little  longer  in  this  world  ,  till  by 
his  holy  breathings  into  our  Souls  ,  and  the 
Grace  of  God,  we  had  been  all  made  meet  to 

Q^c|  q  2  have 


485 


-"JSermon  preached- 

have  Fome  fhare  in  that  inheritance  of  the 
Saints  in  light :  and  fo  he  might  have  gone  to 
Heaven  with  his  Train,  taking  all  his  Friends 
along  with  him  as  Attendants  to  that  Glory  and 
Honour  wherewith  I  make  no  doubt  he  is 
crowned.  It  grieved  me  in  my  thoughts  that 
there  fhould  be  fo  many  Orphans  left  without 
a  Father,  a  Society  left  naked  without  one  of 
her  belt  Guardians  and  Chieftains  ,  her  very 
Chariot  and  Horfemm  •  unto  whofef  inftruftion 
and  brave  conduit  not  a  few  of  us  will  ac- 
knowledge that  they  owe  much  of  their  skill  and 
abilities.  For  I  do  not  fear  to  lay,  as  Jntwiihus 
doth  of  the  (Beji  man,  that  he  was i^y™  $  w- 
apyi&eSj  a  Prieft  or  Minifter  of  God's  who  was 
very  fubfervient  to  him  in  his  great  work.  If 
he  was  notzTropbet  like  Elijah ,  yet  I  am  fure 
he  was  vaopwrw*  tS  mv&fj$<&t  (  as  Gr.  2ty-%ianz$n 
I  think  fpeaks  of  S  (Bafil )  an  Interpreter  of  the 

rell  acquainted  with  his  mind  • 
rom  heaven  for  our  good, 
and  is  now  gone  thither  from  whence  he  came, 
leaving  us  behind  him  here,  a  company  of  poor 
Fatherlefs  children,  the  Sons  of  this  Prophet, 
'weeping  and  crying  out,  O  my  Father  y  mj i  Father , 
the  Chariot  of  Ifrael^and  the Horfemen thereof. 

Which  fad  note  would  have  been,  moft  fitly 

fung 


Spirit  ^  and  very  well 
a  man  lent  dowJ 


atthe  Author's  Funeral.  4^ 

funs  tuft  at  the  Afcenfion  qf  his  holy  Soul ;  yet 
give,  me  leivcco.delcanta  while  upon  in,  now 
that  we  are  come  tointer  his  Body,  which  was 

bffr^ar^  Shadow  where  that  admirable  and  ii- 
e  luftrious  Learning,  Wifdome  and  Godlineis, 
walk'd  up  and  down  and  flione  through  upon 
3  the  world. 

lo  di^ou  w*^  eafily  ^e  at  ^e  firft  g^nce  that 
*,.  Something  will  here  offer  it  felf  to  be  faid  of 
r  Elijah ,  and  Something  or  BhJJm  :  Or  Elijah ^  in 
that  he  is  called  Father  the  Chariot  and  Horfemen  of 
iJJrael-   of  Elijha,  in  that  he  applies  this  relation 

to  himfelf,faying,  My  Father,  My  Father. 
^    Concerning  Eljah  we  may  obferve 
Firft,  His  Superiority,  Eminency^  and  Dignity, 
^  I     Secondly,  His  lingular  Care  which  he  took  of  others. 
31t|j  Thirdly,  fits  great  Ufefulnefi^  or  the  'Benefit  Tbhxh 
his  Qomtry  enjoyed  by  him . 

Concerning  Elijha  we  may  obferve  the  Expref- 
iion  of  Three  things  likewife  • 
j     Firft,  Ofhisgrert  AjfeBm  and  LoVe. 
Secondly,  Of  the  Senfe  he  felt  of  his  loft. 
Thirdly,  Of  that  Honour  which  he  gaVehim,  or 
tkit  d^ejpefl;.  and  Regard  which  he  had  unto  htm. 

I  fhall  {peak  a  little  of  all  thefe,  and  then  par- 
allel our  Cafe  as  well  as  I  can  to  Both, 


t 

._ 


y    '■  ■ 


0^443         i.Ot- 


aS6  A  Sermon  preached 

i .  Obferve  Elijah's  Eminency,  Superiority^  D^: 
nlty  and  Worth -,  which  is  both  fignified  in  the 
word  Father,  and  alfo  in  the  other  Expreflions, 
the  Chariot y  and  Horfemen  of  Ifrael.  The  Talmudifts 
fay  of  the  word  Jhbcu,  which  is  near  of  kin 
as  can  be  to  this  in  the  Text ,  ^n  i^w 
■un  iqd  tod  \wh  ,  Abba  is  a  w'rd  of  honour 
and  glory,  even  m  Rabbi  :  whence  the  Latine 
Jbhas,  and  our  Englifli  Jbbot ,  have  been  deri- 
ved to  denote  the  greateft  pevfbn  in  a  Society. 
And  therefore  whom  he  here  calls  Father,  is  cal- 
led verfe  3  and  5.  Mjjler  or  Lord,  ffyow'Jl  thou 
not  that  Jehovah  Tbill  take  ^rta  thy  Lord,  or  Mafter, 


Buxtorf.  Lex. 
Talmud. 


yro^i  ffoe  £0^  ?  Elijah  was  the  Head  in  the  Eody 
of  the  Prophets,  the  Vuxgregis,  a  main  leading 
man  among  the  reft.  And  this  wras  by  reaibn 
of  his  Wifdome,  Experience  and  gray-headed 
Underftanding,  exprefled  in  the  word  Father. 
He  was  a  Sage  and  grave  perfbn,  fuch  an  Head 
as  was  full  of  Prudence,  Skill  &  Advice,  where- 
in  were  molded  many  fbber  and  wile  Relbluti- 
ons;  many  weighty  and  mature  Determinate 
ons5profound  and  deep  Notions,  holy  and  pious 
Counfels  for  the  teaching  of  rawer  and  green- 
er heads.  He  was  one  that  did  imitate  God  the 
Father  of  all,  and  in  fome  fort  reprefent  him  here 
below,  being  an  Orach  among  men ,     And  fuch 

Inftru- 


)0* 


at  the  Authofs  Funeral. 

■ 

Inftruments  God  hath  alwaies  in  the  world 
Men  of  greater  height  andftature  then  others 
vvhom  he  fets  up  as  torches  on  an  hill  to  give, 
light  to  all  the  Regions  round  about-  Men  of 
publick  and  univerfal  influence,  like  the  Sun  it 
felf  which  illuminates  all  and  is  not  iparingof 
its  beams  •  Men  whole  Souls  come  into  the 
world  ( as  the  Cbaldee  Oracle  fpeaks ) 

clothed  with  a  great  deal  of  Mind ?  more  impregna- 
ted then  others  with  Divine  notions,  and  ha- 
ving more  teeming  Wombs  to  inrichthe  world 
with  the  fruit  of  them  :  Men  of  wide  and  ca- 
pacious Souls  that  can  gralp  much  .  and  of  in- 
larged,  open  Hearts,  to  give  forth  that  freely 
unto  men  which  the  Fafewo?  fit  the  Fatherly  Mkd 
fas  the  fame  Oracle  calls  God  )  hath  given  un- 
to them  •  that  lb  in  fome  fort  they  may  become 
Fathers  in  the  world  in  fubordination  to  God. 
The  Sun  of  Righteoufnefs  Jefus  Chrifl  is  de- 
icribed  with  jeVen /tars  in  his  right  toJ,Revelat.  i. 
which  were  the  Jngds  of  the  Churches  •  Men 
(its  like)  who  were  adornd  and  beautified 
with  more  then  ordinary  brightnefs  of  Mind 
and  Underftanding,  and  did  fparkle  with  more 
then  common  heat  of  Love  and  Piety,  and  did 
fliine  as  Lights  in  the  world  in  the  midft  of  a 

crooked 


4S7 


4gg  A  Sermon  preached 

crooked  and  perverfe  generation^  Elijah  was 
fuchanone-  and  lb  was  the  other  Ellas,  John 
j0hn  j.  3  j.  the  Baptift,  a  burning  and  ajhining  light .  and  fo  al  - 
fo  (hail  we  find  our  Father  that  is  deceafed  to 
have  been. 

2.  Take  notice  of  the  Ore  which  Elijah  took  of 
Elidia,  and  that  firft  as  a  Mafterot  his  Scholar, 
and  fecondly  as  a  Father  of  his  Son,  or  if  you  will 
have  both  in  one,  as  a  Fatherly  Mafler.  Elifha  calls 
him  by  this  name  of  Father,  becaufehe  was  hit 
Scholar •  and  they  ufed  commonly  to  give  this 
title  to  their  Mafters  or  Teachers :  whence  Tirke 
Jvoth  among  the  ]cwsyCapitula  Tatrum^s  a  Book 
that  contains  the  wife  Sayings  &  Apophthegms 
of  their  Doctors.     And  fo  n^^aj^F©.,  in 
i  Peter  t.i*.  fa  New  Teftament,  that  which  is  received  by  Tra- 
dition from  their  Fathers,  fignifies  nothing  elfe  but 
what  their  Do&ors  and  learned  men  in  the  Law 
delivered  to  them  •  and  therefore  they  are  fbme- 
times  called  the  Traditions  of  the  Elders.     Jubal  is 
called  the  Father  offuch  as  handle  the  Harpy  Gen.  4. 
2 1  •  which  fignifies  the  fame  with  that  which  is 
faid  of  his  Brother,  verle  2  2.  He  was  an  Inftru- 
iter  of  artificers  in  brafi  and  Iron.     And  hence  Solo- 
mon faith  (b  often,  My  Son,  hear  the  inftruElion  of  a 
Father,     So  that  o»  us  my  Father,  my  Father,  in 

the 


at  the  Author's .  Funeral.  4^ 

thf,Xqct  is  nothing  elfe  but  01  ^-\my,AUJler,my 
Majler.  Elijah  taught  and  inftrufted  him  out  of 
the  Law,  but  with  fuch  a  care  and  Fatherly  af- 
fection, that  bX\foa  was  truly  his  Son  as  well  as 
his  Scholar 7  one  whom  he  loved  and  tendered  , 
whom  he  wrap'd  as  a  child  in  his  Mantle  when 
he  wTas  following  the  plough,  whom  he  begot 
into  another  fhape  and  made  another  man,  in 
whofe  heart  he  lowed  the  feeds  of  true  righte- 
oufnefs  andgodlinefs,  that  he  might  doe  more 
good  in  the  world.  For  what  God  doth  by  Men, 
that  they  many  umes  are  laid  to  doe.  Hence  the 
Appitles  call  Chriftians  their  little  children ,  and 
dear  children ,  whom  they  had  travaued  in  birth  , 
tyitball,  till  Chrtfl  w&s  formed  in  them.  They-  lay  in 
the  Apoftles  wombs  ,<3c  they  brought  them  forth 
Chrtftians ,  and  fo  were  truly  their  Spiritual  Fa- 
ther's. And  we  may  ftill  fee  f  uch  nible  Souls  which 
God  continues  amongft  men,  whofe  mouths  (asPrev.  10.  n, 
Solomon  faies)  are  as  a  mil  of  life,  whofe  lips  feed10'2,1' 
many,  and  whofe  tongues  are  at  choice  Silver  :  Men 
that  are  wvoimlipes  common  Fathers,,  and  will  em- 
brace every  body  as  a  $on,  fo  they  be  but  willing 
to  be  taught- that  have  the  whole  World  for  their 
School,  z  \d  are  inftilling  wTholelbm  notions  and 
r edified  apprehenfions  into  mens  Minds,  and 
implanting  the  Truth  Tbhicbis  -after  Godlinefi  in  their  Tit.  1.  1. . 

Rrr  hearts: 


49 


o  A  Sermon  preached 

hearts :     Men  that  in  all  meeknefs,  tendernefs 
and  fatherly  affection  reprove  thofe  that  oppofe 
themfelves;  that  endeavour  to  bring  them  into 
their  wombs;  that  (if  it  be  poflible)  they  may 
beget  the  life  of  God  and  of  his  Son  Chrift  in 
their  Souls :   Men  who  cherifli  and  fofter  the 
leaft  gulping,  panting  life  that  isinany  Soul  • 
who  endeavour  to  free  this  life  from  any  ob~ 
ftru&ions  that  dull  and  opprefs  it :    and  fo  in 
every  fenfe  prove  themfelves  to  be  the  true  Fa- 
thers of  the  Church,  Common  Fathers  (  as  before 
I  exprefled  it )  neither  bound  upintherrjfelves, 
nor  addicted  to  any  particular  Se<5t,  but  minding 
the  good  of  all  :  .  Who  think  that  they  were  not 
born  for  themfelves^  nor  to  be  linked  to  this  or 
that  Body  or  party  of  men  •  but  are  to  be  per- 
feEl  as  their  heavenly  Father  is  perfect  ywho  doth  good 
to  all,  even  to  the  evil  and  unthankful,     A  &pyn 
or  natural  afFeftion  there  is  in  them ,    which 
makes  them  think  that  every  mans   childe  is 
their  own  •  and  if  they  could  hatch  any  hea- 
venly life  in  them,  they  would  willingly  cover 
them  under  their  wings.     Such  a  perion  was 
S.  (pauh  who  went  through  fire  and  water,  had 
a  pilgrimage  'through  this  world  upon  nothing 

but  briers  and  thorns,  out  of  his  great  love  that 
^  or.  i i-i  'kckare  to  men  :  j;;e  care  0j  an  fa  Qimrckes  luy 

k  upon 


at  the  Author's  Funeral.  ^p  i 

upon  him  •  and  no  man  could  be  'freak,  but  be  wcvs  weak 
alfo  .  no  man  Tfcvw  ojjmded,  but  he  burned >  it  put  him 
in  a  kind  of  fever  :  and  all  this  was  ealie  to 
him  ,  becaule  he  had  the  bowels  of  a  Father. 
Such  another  was  S.  John,  who  hath  every  where 
in  his  mouth.  My  lade  children.  'A  good  old  Fa- 
ther he  was  who  breathed  forth  nothing  but 
Love  to  man.  And  it  need  be  no  offence,  if  I  add 
there  was  a  Socrates  in  Athens^  who  had  Co  much 
oPthis  kind  of  Spirit  in  him ,  that  he  ftiled 
himfelf  g^W^  ?e^©.,  a  Servant  of  love,  and  pro- 
fefled  that  he  knew  nothing  but  how  to  love. 
He  would  often  acknowledge  himfelf  to  be  an 
Ignoramus  in  all  thole  things  whereinto  their 
wife  men  uled  to  enquire,  and  that  he  could  lay 
nothing  in  thole  Controverlies  that  were  agita- 
ted about  the  Gods  and  fuch  like,  (as  Max.  Tyri- 
w  exprefly  tells  us)  but  he  durft  not  deny  himfelf 
to  have  skill  in  that  i&ltw  <Ax*n  >  ln  ¥%  ^n  °f 
loVey  wherein  he  was  continually  bulled  and  im- 
ploied  ;  inftrudting  of  their  Youth,  amending 
of  their  Manners  and  making  them  truely  ver- 
tuous  ;  which  thing  the  ungrateful  wretches  of 
the  City  called  corrupting  of  their  children.  And 
truly  it  is  very  often  the  Lot  of -thefe  Fathers, 
which  I  am  fpeakingof,  who  nourifli  up  Youth 
in  true  piety  and  vertue,to  be  efteemed  by  many 

R  r  r  z  the 


< 


4oi  A  Sermon  preached 

the  corrupters  of  the  fountain,  defies  rather  then 
tyatrn  of  the  places  where  they  live.  But  they 
fare  no  worfe  then  blijth did,  who  was  accoun- 
ted the  1  roubler  of  IJr^el,  though  he  was  the  Chari- 
ot andHorfemen  thereof  >y  a  man  lb  ufeful,  that  they 
could  not  tell  how  to  want  him,  though  they 
knew  not  how  to  value  him.  And  that  is  the  third 
thing  to  which  I  am  to  proceed:  Only  let  me  in- 
treat  you  that  you  would  think  within  yourfelves 
in  my  paftage,  Such  an  om  wo*  the  party  deceased. 

3.  We  have  here  obfervable  the  Ufefulmfl  of 
Elijah-  he  was  not  only  a  Father,  but  the  Chariot 
and  Hor fern  nof  i/rael,  the  Security  and  Safeguard 
of  the  place  where  he  was  He  calls  him  by  this 
name  in  an  allufion  to  the  Chariot  wherein  he 
was  fetched  to  heaven5and  would  exprefs  by  this 
form  of  fpcech  the  good  fervice  he  did  for  Ifra- 
el.  He  was  in  ftead  of  an  Jrmy  to  them-  like 
Sam.  18.5.  T>mdy  worth  ten  thou  land  of  the  people.  He 
alone  was  able  to  fight  with  all  their  enemies^ 
and  by  his  force  to  break  all  their  Legions  in  pie- 
ces. And  indeed  all  Good  men,  efpecially  men 
of  extraordinary  Wifdome  and  Godlinels  ( fuch 
as  I  have  been  {peaking  of)  are  the  Guard  and 
Defence  of  the  towns  where  they  refide,  yea  of 
the  Country  whereof  they  are  Members.  They 

are 


at  the  Authors  Funeral.  405 

are  the  Tutelar  Angels  of  a  Nation  ,  men  that 

can  doe  more  by  their  prayers  and  tears,  their 

vertuous  and  holy  a&ions,  then  an  hoft  of  men, 

wherein  none  is  of  lefs  valour  then  Samfon  or  the 

fam'd  Hercules  and  Achilles.    How  had  it  been 

with  Ifrael,  had  it  not  been  for  Mojes,  themeikejl 

man  on  earth,  and  yet  terrible  as  an  army  with  banners  ? 

And  in  what  a  cafe  had  Samaria  often  been^  if  it 

had  not  been  for  this  Elijha  the  ion  of  Blijih, 

who  was  encompafsed  about  with  Chariots  and 

horfes  of  fire  to  fight  at  his  command  ?   What  if 

I  lay  of  fuch  men  in  the  flatomfts  phrafe,  That 

they  are<puA**g<;TS  niCf-vy  ^e  KeePersof  ^e  wot  Id, 
that  preferve  it  from  being  made  like  to  Sodom 
and  Gomorrah  ?  And  if  there  had  been  but  Ten  of 
thefe  holy  Champions  there,  they  had  fhielded 
their  heads  from  the  arrows  of  the  Almighty, 
and  kept  the  fhowers  of  fire  and  brimft©ne  from 
raining  upon  them.Good  men  are  the  Life-guard 
of  the  World  t  next  to  God  and  good  Angels  they 
are  the  Walls  and  Bulwarks  of  a  nation  s   for  by     , 

•  Hot     12     2 

their  ftrengih  they  haVe  power  with  God,  as  it  is  laid  of 
Jacob.  And  Co  the  Chddee  Paraphraft  reads  thefe 
words  of  my  Text,  flfod  waft  battr  to  Ijrad  by  thy 
prayas  then  Chariot  and  Horjenmn  They  are  the 
Glory  of  the  world,  and  without  them  it  would 
be  but  a  rude  rabble,  a  Beaft  with  many  heads 

Rrr  3  and 


4p4  d Sermon  preached 

and  no  brains,  a  mere  Chaos  and  Confufion. 
And  it  is  by  realbn  of  them  that  it  doth  not  run 
into  fitch  diforder  as  a  company  of  Children 
would  doe  without  their  Fathe^  or  as  a  multi- 
tude of  mad  Souldiers  without  their  skilful  Lea- 
der and  Commander. 

And  fb  I  have  briefly  fet  before  you  what  Eli. 
jab  was,  what  thole  who  are  Eminent  for  Godli- 
nefs  are,  what  every  good  man  ought  in  fbme 
meafure  to  be^  and  what  you  fib  all  fhortly  hear 
our  deceafed  Father  was  in  an  high  degree  :  Men 
of  worth  and  great  renown,  catf/n  ^js  (  in  a 
goodfenfe)  mtnofls(amey  men  that  may  be  ta- 
ken notice  of  in  the  world,  that  fliine  by  their 
WifHome,  JufticeandGoodnefs,  that  chear  the 
world  by  their  Love  and  Fatherly  care  of  all,  that 
heartily  endeavour  to  doe  good,  and  would  not 
for  a  world  fee  men  periflh  if  they  can  help  it  •  in 
a  word,  men  that  are  as  the  Soul  of  the  world, 
without  whom  it  would  be  a  ftinking  and  un- 
lufFerable  place. 

2.  Now  let  us  look  a  while  upon  Elijha,  and 
fee  what  he  thought  of  fuch  a  man.  And 

i .  We  meet  with  his  great  Jffetlions  exprefTed 
in  the  very  Form  of  the  Words,  My  Father ,  my 
Father.     Methinks  I  feel  within  my  felf  with 

what 


athte  Author's  Funeral.  49^ 

what  pure,  dear  and  ardent  love  he  (pake  thefe 
words;  what  a  glowing  fire  there  was  in  his 
breaft  when  he  thought  of  his   fpiritual  Father. 
He  burnt  in  love  to  him,  as  if  lome  fpark  had 
fallen  from  Elijah's  fiery  Chariot  into  his  Heart : 
Hewasallinadefire,  as  if  the  Angels  thatfetcht 
his  Father,  had  lent  him  a  waft  of  their  wings, 
whereby  he  ftrove  to  fly  with  him  to  Heaven. 
There  is  not  a  child  that  can  cry  more  after  the 
breads  that  give  it  luck  and  the  arms  of  her  that 
carried  it  in  her  wombe,  then  he  calls  and  cries 
after  his  Fathe^  0  my  Father^  my  Father  !  where  fliall 
1  find  my  Father  ?  what  will  become  of  me  without  my 
Father  ?  A  tender  love  and  kindnefs  there  is  to 
be  in  our  Hearts  to  all  men  of  what  nature 
or  nation  foever ;  no  man  ought  to  be  9/AccJ©. 
a  loVer  ofhimfdf^  but  <pjAay^7r©*  a  lover  oj  mankind  : 
Yet  a  more  Angular  cleaving  of  Souls  there 
fliould  be  to  thole  that  are  good  ;  but  the  moft 
unfpeakable  and  greateftadhaefion  and  union  to 
thofe  by  whom  we  have  profited  in  WifHome 
and  Godlinels ,  and  whofe  lips  have  dropped 
the  words  of  life  into  our  Minds.    For,  as  Solo-  Prov.  20.  ** 
mon  hath  it,  There  is  GoUy  and*a  multitude  of  rubies  5 
but  the  lips  of  knowledge  are  a  pretiom  Jewel.     We 
fhould  ftand  affe&ed  to  them  as  the  GAatians  toGal-4.  »f« 
S.fauly  who  would  have  pull'dout  their  very 

eyes, 


Ag$  J  Fewon  preached 

eyes  and  given  them  unco  him.  They  ought 
i  to  us  oadti  charm  p^  (as  the  ordinary  phrafe 
is)  dearer  then  our  eyes :  by  which  fpeech  God 
exprelfes  his  extraordinary  love  to  his  people  If- 
rael,  faying  that  he  kept  them  <m  the  apple  of  his  eye. 
And  indeed  it  can  icarce  be  otherwifebut  that 
there  fliould  bean  unknown  love  between  (uch 
perlons,  there  being  Inch  a  iecret  fafcination  in 
frequent  converle  and  familiarity,  as  entices  a 
mans  Soul  and  Heart  out  of  himfelf.  Thole 
Precepts  which  we  imbibe  from  anothers 
mouth,  naturally  call  forth  a  ftrong  affe&ion  to 
flow  from  us  to  him  •  and  he  who  inflames  our 
Souls  with  love  to  God,  will  certainly  enkin- 
dle a  fubordinate  love  within  us  to  himlelf.  The 
words  of  Wilclome  fmite  an  ingenuous  Soul 
«(BrgpTOi|3iA<j  as  with  a  dart  (if  I  may  ufe  Greg, 
lhaumaturgm  his  expreffion concerning  Origins 
Difcourles)  and  cannot  but  wound  it  both  with 
alove  toWifdom  &  him  that  fhoots  tholepier- 
cing  arrows  into  its  Heart.They  bind  a  tractable 
Soul  ccazrip-isoDnaiv  dvcLyxofsps  it  wereiin  indiflolu- 
ble  necefllties ,  Co  that  it  cannot  but  love  thole 
words  &  k ils  the  mouth  alio  from  whence  they 
flow  unto  it.  A  teachable  Mind  will  hang  about  a 
wile  mans  neck,  and  thereby  they  come  to  cleave 
and  cling  as  faft  together  as  the  Soul  of  Jonathan 

did 


i 


at  the  Author's  Funeral. 

did  unto  the  Soul  of  David.  So  the  aforefaid 
Gregory  ipe^ks  of  himfelf  and  Origin  |  mutisms 

This  David  ( meaning  Origen  )  bath  intangled  and 
bound  up  my  Soulmjucb  ntcejjary  fetters  of  Love, he  bath 
fo  tyed  and  even  hut  me  to  htm  ,  that  if  1  would  be  dif- 
engaged,  1  cannot  quit  my  f elf  £{o,  ^^w^y^i^r, 
tbougb  we  depart  out  of  this  world,  our  love  cannot  ate  j 
for  1  love  him  eVtn  as  my  own  Soul  •  andfo  my  affeHwn 
tnufl  remain  for  ever.  The  words  of  the  wije  (faith  So- 
lomon) are  <M  goads ,  and  cvs  nails  fajlmd  by  the  Ma- 
fters  of  the  Jjjemblies,  Ecclef.  12,11.  If  a  Matter 
fix  his  Do&rine  in  his  Scholars  mind,  henailes 
himfelf  likewife  with  the  fameftroke  quaft  tra- 
bali  clavo^  by  a  pin  as  ftrong  as  a  beam,  to  his 
Scholars  heart :  They  mingle  Souls  <vs  they  doe  i\o- 
t'tom,  and  mutually  pafl  into  each  other. 

2.  We  have  here  likewife  the  Senfe  ^hich  Eli- 
{ha  had  of  his  great  /o/?.  For  thefe  Words  are  Ex- 
preflions  of  Sorrow  and  Lamentation,  as  appears  by 
the  words  following ,-  And  he  took  hold  of  his  own 
clothes,  and  rent  them  in  pieces :  and  alio  from  chap. 
13*14.  where  we  find  Joath  weeping  over  this 
Elifha,  and  faying  thefe  very  words  of  my  Text, 
0  my  Father,  my  Father,  the  chariot  of  Ifrael,  and  the 
Horfemen  thereof.  And  methinks  I  fee  Elifha  him- 

S  f  s  felf 


4^7 


a  g  §  A  Sermon  preached 

ielf  here  bedewing  his  cheeks  with  tears  ,  and 
hear  thefe  words  fob'd  and  fighed  out  of  his 
Heart,  having  loft  his  dear  Father,  one  that  took 
fuch  Ipecial  care  of  him  whilft  he  wras  in  the 
world.  Methinks  1  lee  his  Heart  rent  as  well 
as  his  Garments,  and  there  I  fecblijab  graven  in 
letters  as  great  as  was  his  Love.  How  could  he 
look  on  him  (elf  and  not  lament  to  think  that  he 
had  loft  his  Head  ?  how  could  he  behold  Ifrael 
unguarded,  and  not  throw  off  his  own  clothes  as 
a  token  of  his  Sorrow  ?  It  is  laid  of  Jtholahm  Jer 


2  2.   I 


8.   That  they  Jball  not  lament  for  him y  faying 
Ah  my  !BiOihei\or  ah  my  -Sifter;  they  frail  not  lament  for 
bimy  faying,  Jh  Lordy  or  ah  his  Glory  :    which  both 
(hews  that  this  is  a  Form  of  Ipeech  to  denote 
Jorrow ;  and  that  it  is  an  Honour  wicked  men  {hall 
want,  that  none  (tall  bemoan  their  Departure. 
But  the  Juft  fhallbehad  in  everlafting  remem- 
brance, they  fhall  diedefired  }  and  thole  who  can 
value  them,  will  not  let  them  pais  away  in  fa- 
ience and  with  dry  eyes.      No  Tears  are  (pent  lb 
well  as  for  the  want  of  God  and  a  good  Friend, 
or  a  Good  man,  efpecially  fuch  a  one  as  1  before 
defcribed.     And  indeed  who  can  think  of  his 
gracious  lipps,  his  profitable  and  delightful  con- 
verfe,  his  cordial  love,  without  a  figh  and  a 
tear,  without  faying,  Ah  my  Father ,  Jh  his  Glory  ? 

No 


At  the  Author's  Funeral 

No  man  will  be  (boner  mifs'd  then  fuch  an  one 
as  he  :  Ten  thoufand  others  may  fteal  out  of  the 
world,  and  no  body  fcarce  mind  or  inquire  after 
them  ;  but  let  Ejijab  goe  away,  and  you  fliall 
have  fifty  men  goe  three  days  to  leek  him,  that  if 
it  be  poffible  they  may  enjoy  his  company  a 
while  longer.  We  find  that  jefm  himfelf  wept 
for  his  friend  Lazarm  Joh.  1 1 .  3  5,  at  which  the 
Jews  faid,  Heboid  bow  be  loved  him.  Two  Souls  joi- 
ned together  in  cordial  love  cannot  part  with- 
out a  groan,  efpeciallya  Son  and  hisFather,  a 
Scholar  and  his  Mafter.  The  Child  cannot  hold 
it  felf  from  crying  when  it  wants  the  Breaft  that 
uled  to  feed  it-  nor  can  a  Soul  thirfty  of  know- 
ledg  but  be  pained,  when  the  Fountain  is  ftop'd 
that  uled  to  quench  it.  There  are  not  lb  many  of 
thefe  men  in  the  world  but  their  lols  will  be  as 
loon  felt  as  the  want  of  a  ftake  in  a  rotten  hedg, 
or  of  a  Buttrels  againft  a  bowing  wall.  He  who 
knows  one  to  have  been  a  Light  in  the  world 
and  a  Lamp  unto  him,will  furely  be  melancholy 
and  fad,  when  he  fees  that  Light  goe  out  and 
himfelf  left  in  the  dark,  without  that  qlxov  <p£s,. 
thofe  chearful  and  beloved  beams  which  uled  to 
fhine  upon  him,  to  illuminate  and  warm  his 
Soul  with  a  true  knowledg  and  love  of  all  real 
goodnefs. 

Sfsi  3.   We 


A99 


k po  A  Sermon  preached 

•    j,  We  may  further  take  notice  of  fta  Honoura- 
ble thoughts  he  had  of  Elijah,  of  the  Reverence  y  Worfbip 
and  ^ejpeB  fbbicb  hegxvt  unto  him.    For  lb  we  may 
look  upon  thefe  Words  as  an  Exprefsion  of  the 
high  Ejieem  he  had  of  him  >  and  Regard  he  bare  to 
him,even  after  he  was  gone  from  this  Earth,  and 
could  do  no  more  kindnefles  forhim.£///7^7who 
had  been  ojninifter  to  him  when  he  was  below, 
and  uied  to  powre  water  upon  his  hands,  could 
not  but  have  very  reverend  thoughts  toward  him 
now  that  the  Angels  came  to  wait  upon  him, 
and  in  Flames  of  fire  to  carry  him  up  above. 
He  could  not  but  honour  him  as  his  Elder  and 
Father,  as  his  Leader  and  Commander,  as  the 
General  of  the  Sons  of  the  Prophets,  as  the  very 
Hoft  and  Army  of  Ifrael.  And  indeed  the  Souls 
of  thofe  men  that  are  as  full  of  God  as  the  name 
ip<78         of  Elijah  is  (which  includes  Two,  if  not  Three, 
of  the  Divine  names  in  it)  cannot  but  draw  our 
eyes  toward  them ;  but  then  they  io  dazzle  us 
with  their  luftre  and  brightnels,  they  ftrike  us 
into  fuch  amazement  at  their  Perfections ,  that 
the  wreaknefs  of  mans  nature  hath  been  apt  to 
give  nolefs  then  Divine  veneration  to  fuch  per- 
fons.     It  had  not  been  lawful  I  know  to  have 
worfliipped^///W;,though  he  had  been  an  Angel- 
but  yet  methinks  1  fee  blifha  bowing  down  with 

fome 


at  the  Authors  Funeral.  50 1 

fome  refpe&to  the  very  M untie  which  fd  from 
his  Matter,  and  taking  it  upas  a  precious  Re- 
lique  of  lo  holy  a  man.  And  1  could  very  well 
pals  lbme  Civility  upon  the  Gown  in  which  this 
Holy  man  departed  uled  for  to  walk,  out  of  the 
great  honour  which  I  bear  to  him.  There  was  Co 
much  of  Divinity  enflirined  in  this  Excellent 
man's  Soul,  that  it  made  every  thing  about  him 
to  have  a  kind  of  Sacrednefs  in  it,  and  will  make 
his  name  to  be  alwaiesas  a  fweet  odour  unto 
us.  Though  we  may  not  extoll  it  with  Di- 
vine praifes,  yet  let  it  never  be  mentioned  by  us 
without  the  addition  of  the  Hebrew  manner  of 
fpcech  S"t  £&  memory  is  blefled,  or  of  the  Greek 
0  min  tfffx*&i*:,  Tint  tnojl  <Blefitd  mm. 

AN  D  fo  I  am  fallen  unawares  in  my  Medi- 
tations upon  the  application  of  what  hath 
been  laid  to  Him  that  is  deceaftd  and  to  our  own 
felves. 

Some  perhaps  will  be  angry  that  1  fliould  goe 
about  to  compare  him  with  hlijah,  the  Man  of 
God  5  but  1  have  an  Apology  ready  at  hand  : 
They  will  give  me  leave  1  hope  to  doe  the  lame 
that  Gre^  TS^yfien  doth,  who  in  his  Oration- at  the 
Funeral  of  his  brother  rBa[il^  compares  him  not 
only  with  Bias,  but  with.  John  the  Baptift,  the 

S  f  s  3  fecond 


501  iJ 'Jhor t  Account  of 

fecond  Eliot,  and  with  S.  (paul  himfelf,  faying 
that  onefliould  not  erreifhe  fhould  affirm  that 
there  was  in  him  and  in  5.  Paul  h  \jAt^v  $  dyL™ 
one  and  the  fame  meafure  of  divine  love.  Suffer  me 
then  to  ufe  Ibme  of  his  words  concerning  him 
of  whom  we  are  now  to  fpeak.  u  None  will  re- 
"  quire  of  humane  nature  to  imitate  Elijah  in 
"  his  (hutting  and  opening  of  heaven^  in  his 
"  failing  lb  many  daies5and  going  up  to  God  in 
"  a  fiery  chariot .  but  in  other  things  we  will 
"  be  bold  to  compare  him  with  that  great  man, 
u  in  his  zealous  faith,  in  his  Cordial  love  to 
"  God,in  his  earneft  defire  and  third  tS  SSm  2?$. 
"  (  as  he  (peaks )  after  that  which  truly  is,  in  an 
"  exaft  and  exquifite  life,  &*  <JW  wb  <^g7*- 
"  °7*V?5  in  a  Conversion  lb  (tudied  that  it  was 
"in  all  things  confonant  with  it  (elf,  in  moft 
"  unaffected  gravity  ,  wonderful  (implicity  , 
"  and  a  countenance  proportionable  to  the  vi- 
cc  gour  and  ftrength  of  his  Soul,  or,  in  his  own 
words,  he  had  jS^ey^icc  i&f  t&V<w  rUs  4^%^  Qwulivo- 
fjfyo^  a  look  that  was  not  one  key  below  his 
<c  intent  and  eager  and  fprightly  Mind.  If  you 
"  look  upon  his  care  of  thofe  things  that  were 
"  hoped  for,  and  neglect  of  thefe  things  that  are 
"  feen,  on  his  equal  love  to  poor  and  rich  .  in 
"  thefe  &  fuch  like  things  He  imitated  theWon- 

u  ders 


the  Author  s  Life  and  Death.  ?o$ 

"  ders  of  Elijah,  But  if  any  man  will  needs  urge 
C(  us  to  ftrain  a  little  higher,  and  compare  lome- 
i{  thing  in  him  to  his  fafting  fourty  daies  •  then 
u  what  fay  you  to  an  every-days  temperance  i 
u  And  if  there  muftbefomething-anfwerable  to 
"his  going  up  to  Heaven  in  a  fiery  Chariot- 
"then  look  upon  the  other  way  of  afcending 
"  thither,  which  is  the  beft,  2&  f  tyuft  otaI7«cw 
"  by  an  high  tranfcendent  convention  in  this 
"  world,  whereby  he  made  a  Chariot  of  his 
"  Vermes  that  he  might  afcendupuntoGod. 

But  that  I  may  proceed  in  this  Argument  ac- 
cording to  our  former  Method, 

i .  Let  us  firft  look  upon  him  in  his  Emt^ency% 
Dignity  and  Worth. A,  very  glorious  Star  he  was,  & 
fhone  brighter  in  our  eyes  then  any  that  he  ever 
look'd  upon  when  he  took  his  view  of  the  hea- 
venly Bodies :  and  now  hefliinesas  thebright- 
neis  of  the  Firmament,  and  as  the  Stars  for  ever 
and  ever,  being  wife  and  having  turned  many  (I 
believe)  unto  Righteoufhefs. 

I  flialllpeak  nothing  of  his  Earthly  parentage 
(aveonly  this,  That  herein  he  was  like  to  Jolm 
the  Baptift,  the  laft  Eliot,  in  that  he  was  born  af- 
ter his  Parents  had  been  long  childlels  and  were 
grown  aged.     Some  have  obferved  that  fuch 

have 


have  proved  very  famous ;  for  they  feem  to  be 
fent  on  purpofeby  God  into  the  world  to  doe 
good,  and  to  be  Icarce  begotten  by  their  Parents. 
Such  are  iomeching  like  ijaac,  who  had  a  great 
bleflinginhim,and  feem  to  be  intended  by  God 
for  fome  great  iervice  and  work  in  the  world. 

But  let  us  look  only  at  his  HedVwiy  defcent, 
and  fee  how  he  was  allied  to  God  himfelf.  for,as 
the  Poet  iaies  of  jEneas, 

—Contmgit  f anguine  Cozlum. 
I  may  fay  of  him  as  Na^ian^en  faies  of  his  Sif- 
ter ,  His  Country  was  HeaVen,  his  Town  or  City  w<m  the 
ferufalem  which  is  above,  his  felhTb-Citizens  were  the 
Saints,  his  Mobility  was  $  ™  &kq'v©*  wprms,  $  t,  *g?£ 

m*fX*™mv  ®£°Wmenh  ti&wtoMng  °f  the  Divine  im- 
prefiions  and  Jtamps  upon  his  Soul,  and  being  like  to  God 
the  Archetype  and  Firft  pattern  of  all  Goodnefl.  And 
indeed  the  preferring  of  the  Heavenly  Symbols 
that  are  in  our  Souls,  and  elpecially  the  purging 
and  fcowring  of  them  from  the  corruption  of 
Nature^he  often  Ipake  of;  and  his  endeavour  was 
that  the  Divine  image  might  be  fairly  reflected 
in  him,  and  that  it  might  fliine  brightly  in  the 
face  of  others. 

If  I  fhouldfpeak  much  of  the  Vaftnefi  of  his 
Learning  (a  thing  not  to  be  pafled  by, )  it  would 
feem  to  lay  that  I  knew  all  he  was  $  which  I  am 

not 


the  Authors  Life  and  Death.  50? 

not  fo  arrogant  as  to  aflume  unto  my  felf : 
This  I  will  fay ,  That  he  could  doe  what  he 
would.  He  had  fuch  a  huge,  wide  capacity  of 
Soul,  fuch  a  fliarp  and  piercing  Underflanding, 
fuch  a  deep  reaching  Mind,  that  he  fet  himfeif 
about  nothing  but  he  foon  gralped  it  and  made 
himfeif  a  full  pofleffour  of  it.  And  if  we  con- 
fider  his  great  Indujtry  and  indefatigable  pains ,  his 
Herculean  labours  day  and  night  from  his  *  Firft  APri1^  l6& 
coming  to  the  Univerfity  till  the  time  of  his  long 
ficknefs,  joined  with  hu  Urge  ^Parts,  8c  bis  frequent 
Meditation,  Contemplation  and  Abftiraftion  of 
his  Mind  from  Senfible  things  •  it  muft  needs  be 
concluded  that  he  was  a  Comprehenfour  of  more 
then  I  can  fay  or  think  of-  &  if  I  could,it  would 
be  too  tedious  to  give  you  an  account  of  all. 

There  is  a  Difcourfe  which  Chaiidemm  (in 
Dion  Chryfoflome)  makes  to  his  Friends  a  lit-0rat 
tie  before  his  death,  "How  that  this  world 
is  God's  houfe,  wherein  a  gallant  iumptuous 
Feaft  is  prepared,  and  all  men  are  his  Guefts : 
cc  and  how  that  there  are  two  waiters  at  theTa- 
"  ble  which  fill  out  the  wine  to  them  that  call 
"  for  it  -  the  one  a  Man5  the  other  a  Woman . 
"  the  one  call  NSs  or  Mind,  from  whole  hand  all 
"  Wife  men  drink  ,  the  other  'Axe^-rfc  or  ],7. 
cc  temperance ,  who  fills  the  cups  of  the  lovers  of 

Ttt  this 


a 
u 


^  o  6  <tA  Jhort  Account  of 

this  world  In  this  Houfe  our  beloved  Friend 
deceafed  ftaid  between  four  and  five  and  thirty 
years,  and  I  am  fure  drank  moll:  large  draughts 
from  the  hand  of  the  former .  for  he  was  a 
Many  he  was  a  Mind}  he  had  nothing  of  that  Wo- 
man in  him,  and  never  in  the  leaft:  was  known 
to  fipp  of  her  cups.  He  was  a  moft  laborious 
fearcher  after  Wifdmy  and  never  gave  his  Flefh 
the  leifure  to  pleafe  it  felf  in  thole  entertain- 
ments :  and  therefore  we  may  be  confident 
with  that  Charidemusy  that  God  hath  taken  him 
to  be  his  Cuf*^w  3  Swep^  bis  Friend  and  Companion y 
to  drink  of  the  rivers  of  his  pleafure.  In  a  word, 

lnviuTw-     he  Was  B//3Aio^KA]  its  ff*4u/C©,>  $  «feim£\Zv  pwaovy 

fly™.  as  £umpiu6  fpeaks  of  Longinmy  A  living  Library y 

better  then  that  which  he  hath  given  to  our  Col- 
lege, and  a  walking  Study ,  that  carried  his  Lear- 
ning about  with  him.  I  never  got  lb  much  good 
among  all  my  Books  by  a  whole  days  plodding 
in  a  Study,  as  by  an  Houres  difcourfe  I  have  got 
with  him.  For  he  was  not  a  Library  lock'd  up, 
nor  a  Book  clafped,  but  flood  open  for  any  to 
converfe  withall  that  had  a  mind  to  learn.  Yea 
he  was  a  Fountain  running  over,  labouring  to 
doe  good  to  thofe  who  perhaps  had  no  mind  to 
receive  it.  None  more  free  and  communicative 
then  he  was  to  fuch  as  defircd  to  difcourfe  with 

him* 


the  Author's  Life  and  Death.  ^0y 

him-  nor  would  he  grudge  to  be  taken  off 
from  his  ftudies  upon  fuch  an  occafion.  It 
may  be  truely  faidof  him,  That  a  man  might 
alwaies  come  Better  from  him  •  and  his  mouth 
could  dtovSentenctsas  eafily  as  an  ordinary  man's 
could  fpeak  Senfe.  And  he  was  no  lefs  happy 
in  exprefiing  his  Mind,  then  in  conceiving .  where- 
in he  feems  to  have  excelled  the  famous  Philo- 
fbpher  (plotin,  of  whom  Porphyry  tells  us,  that  he 
was  lomething  carelels  of  his  wor-ds,  XW  f^vov 
t5  vZ  e%otjfyj<&  but  was  wholy  taken  up  into  his 
Mind.  He  of  wrhom  we  now  (peak  had  fuch 
zcopia  Verborum,  aplenty  of  words,  and  thole  fo 
full,  pregnant  and  fignificant,  join'd  with  fuch 
an  atttve  Thanfy,  as  is  very  rarely  to  be  found  in 
the  company  of  fuch  a  deep  Under/landing  and 
Judgment  as  dwelt  in  him. 

I  have  done  with  his  Learning,  when  I  have 
told  you  ,  That  as  he  lookd  upon  Honours , 
Riches,  and  the  eagerly-purfued  things  of  this 
world,  as  Vanities-  Co  did  he  look  upon  this  alio 
as  a  piece,  though  a  more  excellent  piece,  of  Va- 
nity (ashewaswonttophraleit)  if  compared 
with  the  higher  and  more  divine  accomplifh- 
ments  of  the  Soul.  For  he  did  not  care  to  va- 
lue himlelf  by  any  of  thofe  things  which  were 
of  a  perifhing  nature,  which  fhould  fail  and 

T 1 1  z  ceafe 


*0g  A  [bort  Account  of 

ceafe  and  vanifli  away ,  but  only  by  thole  things 
which  were  more  fblid  and  fubflantial,  of  a  Di- 
vine and  Immortal  nature,  which  he  might  car- 
ry outof  the  world  with  him-  to  which  my 
Difcourfe  fhall  not  be  long  before  it  defcend . 

He  was  of  very  Angular  Wifdom  and  great 
Prudence,  of  admirable  skill  and  readinefs  in  the 
managery  of  affairs,  which  I  make  an  account 
is  an  Imitation  of  that  Providence  of  God  that 
governs  the  World.  His  Learning  was  ib  con- 
coded,  that  it  lay  not  as  an  Idle  notion  in  his 
Head,  but  made  him  fit  for  any  imploiment. 
He  was  very  full  and  clear  in  all  his  Relblutions 
at  any  debates,  a  moft  wife  Counfeller  in  any 
difficulties  and  ftreights, dextrous  in  untying  any 
knot,  of  great  judgment  in  fatisfying  any  Tem- 
ple or  doubt  even  in  matters  of  Religion.  He  was 
one  that  fbon  faw  into  the  depth  of  any  bufi- 
nefs  that  was  before  him,  and  look'd  it  quite 
through ;  that  would  prefently  turn  it  over  and 
over  in  his  Mind  and  fee  it  on  all  fides ;  and  he 
underftood  things  fo  well  at  the  Firft  fight,  that 
he  did  not  often  need  any  fecond  thoughts,  but 
ufually  flood  to  the  prefent  refblution  and  de- 
termination of  his  Mind, 

And  adde  to  this  his  known  Integrity,  Upright- 
nefi  and  Fdihfulmfi  •   his  ftrong  and  lively,  his 

waking 


the  Author's  Life  and  Death,  too 

waking  and  truly-tender  Confcience,  which 
joined  with  the  former  things  lfpokeof  made 
him  more  then  a  Man, 

— oTqi  vh  /3gp7«/  not,  as  men  now  goe. 

He  was  ( as  one  of  the  Ancients  {peaks  )  ^5 

(piAoQo<flaA  'iau£<{yft&  Xj  ify%  &t$rjuwi  mv£jy&liwi\^  ^q  Ex- 
emplar of  trueChriftian  Philofophy  and  Ver- 
tue,  and  as  it  were  the  ipiritual  Rule,  Line  and 
Square  thereof :  of  fo  poized  and  even  a  life, 
that  by  his  Wildom  and  Confcience  (were  it  not 
that  every  man  fhould  know  for  himfelf)  one 
might  livealmoft  at  a  venture,  walking  blind- 
fold throueh  the  world ,  and  not  mifcarry. 

He  had  incorporated^  (Hall  I  fay,  or  in  foul' d  all 
Principles  of  Juflice  and  Q{ighteouJnefl ,  and  made 
them  one  with  himfelf.    So  that  I  may  lay  of 
him  in  Jntoninui  his  phrafe,  he  was  futeiHxrujin 
fc(Za>ij^v&  eis  t&oLSvs,  dip'd  into  Jujlice  as  it  were   *  '  " 
over  head  and  eares  •  he  had  not  a  flight  fuper- 
ficial  tin&ure,  but  was  dyed  and  coloured  quite 
through  with  it  5    fo  that  whereioever  he  had  a 
Soul,  there  was  Jujlice  an&^ighteoiifnefi .     They 
who  knew  him,  very  well  know  the  truth  of  all 
this.     And  I  am  perfwaded  he  did  as  heartily 
and  cordially,  as  eagerly  and  earneftly  doe  what 
appeared  to  be  )ufl  and  ^jgbt ^without  any  Self-re- 
ipe&orparticular  reflections,  as  any  man  living, 

Ttt  2.       Me- 


<j  I  o  A  Jhort  Account  of 

Methinks  I  fee  how  earned  he  would  be  in  a 
good  matter  which  appeared  to  be  Reafonable 
and  Juft,  as  though  Juflice  her  felf  had  been  in 
him,  looking  out  at  his  Eyes,  and  fpeakingat 
his  Mouth.  It  was  a  Vertue  indeed  that  he  had 
a  great  affection  unto,  and  which  he  was  very 
zealous  to  maintain  ^  in  whofe  quarrel  he  was 
in  danger  to  be  angry,  and  lometimes  to  break 
forth  into  a  fhort  paflion. 

But  he  was  alwaies  very  urgent  upon  us  that 
by  the  Grace  of  God  and  the  help  of  the  mighty 
Spirit  of  Jefus  Chrift  working  in  us,  we  would 
endeavour  to  purge  out  the  corruption  of  our 
Natures,  and  to  crucifie  the  Flefh  with  all  the 
affections  and  lufts  thereof :  yea  to  fubdue  as 
much  as  it  is  poflible  even  the  efogpayeT*  in  our 
Souls,  thole  firft  motions  that  are  without  our 
content,  and  to  labour  after  Purity  of  heart  y  that 
to  we  might  fee  God.  For  his  endeavour  was  not 
only  to  be  {£*,  dfj&pruu,  out  of  the  pollutions  of 
the  world  through  luft,  but,  as  Tlotin  /peaks, 
®*ov  17),  to  come  to  the  true  likenefs  of  God 
and  his  Son,  or,  in  the  Apoftles  language,  to  be 
fartaker  of  the  Divine  nature.  And  here  now  what 
words  (hall  I  ufe  ? 

What  fball  I  fay  of  his  Love  ?  None  that  knew 
him  well,  but  might  fee  in  him  ^^^  dyL™» 

(as 


the  Author's  Life  and  Death.  5 1 1 

(as  T^a^jan^en  I  think  fpeaks)  Love bubling and 
lpringingup  in  his  Soul,  and  flowing  out  toalh 
and  that  Love  unfained,  without  guile,  hypo- 
crifie  or  difTimulation.  1  cannot  tell  you  how 
his  Soul  was  Unhtrjali^dy  how  tenderly  he  em- 
braced all  God's  creatures  in  his  arms,  more  e- 
fpecially  Men,  and  principally  thofe  in  whom  he 
beheld  the  Image  of  his  heavenly  Father.  There 
one  might  have  feen  running  *w  ovyfyk  <o&Ho  ovy- 

$t>K  and  he  would  ever  have  emptied  his  Soul  in- 
to theirs.  Let  any  that  were  throughly  acquain- 
ted with  him  fay  if  I  lie.  And  truly  my  Happi- 
nefs  is  that  I  have  fuch  a  fubjed;  to  exercife  my 
young  and  weak  Oratory  upon,  as  will  admit 
of  little  Hyperbole. 

His  Patience  wasnolefs  admirable  then  his 
Love ,  under  a  lingering  and  tedious  difeafe  ,• 
wherein  he  never  murmured  nor  complained^ 
but  refted  quietly  fatisfied  in  the  Infinite  Un- 
bounded Goodnefs  and  Tendernefs  of  his  Fa- 
ther, and  the  Commiferations  of  Jefus  Chrifi 
our  merciful  HigkPrieft  Ttbo  can  be  touched  with  a 
feeling  of  our  infirmities.  He  ftill  refblved  with  Job.y 
Though  he  kill  me,  yet  will  itiuft  in  him.  E'Sjg  on  <pp- 
&Q<jD<p<Hs<wnms<m,<!h<ri^  faith  TS^a^ian^en  in  an  Epi- 
ftle  to  (philagrius ,  O  bravely  done  moft  noble 
Soul,whocanft  play  the  Philofopher,  the  ChrL- 

ftian.. 


•j  1 1  <tA  Jhort  Account  of 

ftian,  inthyficknefsandfufferings-  who  canft 
not  only  talk  but  do?,  not  only  doe  but  fuffer ! 
And  he  told  me  in  his  ficknefs  that  he  hoped 
he  had  learned  that  for  which  God  fent  it,  and 
that  he  thought  God  kept  him  Co  long  in  fuch  a 
cafe,  under  (uch  burdens  andpreflures,  thatPd- 
tience  might  have  its  perfeEl  y?ork  in  him.  His  fick- 
nefs undoubtedly  was  ffoomxp©*  ?oV©-  (  as  Is{a?j- 
an^en  fpeaks )  a  learned  difeafe  and  full  of  true 
Philofophy  ,  which  taught  him  more  of  real 
Chriftianity ,  and  made  his  Soul  of  a  more 
ftrong,  able,  Athletick  habit  and  temper.  For,  as 
5.  James  faith,  if  Patience  have  its  perfeB  work,  then 
is  a  Soul  perfect  and  entire,  wanting  nothing.  And 
really  in  his  Sicknels  hefliewed  what  Chriftia- 
nity and  True  Religion  is  able  to  doe  •  what 
Might,  Power  and  Virtue  there  is  in  it  to  bear 
up  a  Soul  under  the  greateft  loads ;  and  that  he 
could  through  Chrift  ftrengthening  him  doe 
all  that  which  he  fb  admirably  difcourfed  of  in 
his  life. 

But  for  his  Humility,  it  was  that  which  was 
moft  apparent  and  confpicuous.  You  might 
have  beheld  in  him  wmTripQy&GuvM  <§5  aneprmfov 
°&>v,  (as  the  fame  Father  (peaks)  true  humility  in 
a  moft  eminent  degree,  and  the  more  eminent, 
considering  how  much  there  was  within  him 

which 


Chap.  1,4. 


t 


the  Author  s  Life  and  Death.  *  \  2 

which  would  have  fwelled  and  puffed  up  ano- 
ther. But  from  his  firft  admiflion  into  the  Uni- 
verfitie  ( as  I  am  informed  by  thofe  that  knew 
him )  he  ibughc  not  great  things  for  himfelf,  but 
was  contented  in  the    condition  wherein  \k 
was.     He  made  not  haft  to  rife  and  climb,  as 
youths  are  apt  to  doe  ( which  we  in  thefe  late 
times  too  much  experience ,  wherein  Youths 
fcarce  fledg'd  have  foared  to  the  higheft  prefer- 
ments) but  proceeded  leifurely  by  orderly  fteps 
not  to  what  he  could  get,  but  to  what  he  was  fit 
to  undertake.  He  ftai'd  God  s  time  of  advance- 
ment, with  all  induftry  and  pains  following  fiis 
ftudies-  as  if  he  rather  defired  to  deferve  honour, 
then  to  be  honoured.    He  fiiook  off  all  Idlenefs 
and  Sloth,  the  bane  of  youth,  and  fo  had  the 
Blefling  of  God  upon  his  endeavours,  who  gave 
him  great  encouragement  from  divers  perfbns  of 
worth,  and  at  laft  brought  him  unto  this  place. 
And  I  challenge  any  one  that  is  impartial  to 
fay,  if  fince  he  came  hither,  they  ever  beheld  in 
him  any  Pride,  Vain-glory ,  Boxflmg,  Self -conceit, 
T>e(ire  of  honour  and  being  famous  in  the  world.     No, 
there  is  not  the  man  living  that  had  the  eyes  ever 
to  difcern  any  thing  of  thisfwoln  nature :  but  on 
the  contrary  it  was  eafie  to  take  notice  of  moft 
profound    Humility  and   Lowlinefs  of  mind  , 

V  v  v  which 


514  ^AJhon  Account  of 

which  made  him  a  true  Difciple  of  Jelus  Chrift, 
who  took  upon  him  the  form  of  a  fervant,  and 
made  himlelf  of  no  reputation.  And  I  dare  lay 
our  dear  friend  was  as  true^  as  humble  a  lervant 
(without  any  complement)  to  the  good  of  Man- 
kind, as  any  perlbn  that  this  day  lives.  This  was 
his  defigne  in  his  ftudies,  and  if  it  had  pleated 
the  Lord  of  life  to  have  prolonged  his  daies,  it 
would  have  been  more  of  his  work  :  For  he  was 
refblved  ( as  he  once  told  me )  very  much  to  lay 
afide  other  ftudies,  and  to  travel  in  the  falvation 
of  mens  Souls,  after  whofe  good  he  moft  ardent- 
ly thirfted. 
Ephe&ns  6.  Shall  I  add  KjW  msri  (  as  the  Apoftle  fpeaks ) 
above,  or  unto  all  thele,  hi*  Faith  i  fay,  his  true, 
lively  and  working  Faith,  his  fimple,  plain-hear- 
ted, naked  Faith  in  Chrift  ?  It  is  likely  that  it 
did  not  bufie  it  felf  about  many  fine  Notions, 
Subtilties  and  Curiofities,  or  believing  whole 
Volumes  •  but  be  lure  it  was  that  which  was 
firmly  let  and  fixed  in  the  Mercy  and  Goodnels 
of  God  through  Chrift;  that  alio  which  brought 
down  Chrift  intohis Soul ;  which  draw'd down 
Heaven  intohis  Hearty  which  luck'd  in  life  and 
ftrength  continually  from  our  Saviour-  which 
made  him  hearty,  ferious  and  conftant  in  alL 
thofe  fbrenamed  Chriftiaa  Vertues.     His  Faith 

was, 


the  Author's  Life  and  T>eath.  ^ 

was  not  without  a  Soul .  but  what  Ifidore  faith  of 
Faith  and  Works^  held  true  of  him,  %ph  **i  t£<tup 
iwllw -{u%v&xi,  His  Faith  was  animated,  quick-   '  4,Ep'^- 
ned  and  aftuated  by  thele.     It  made  him  God- 
like, and  he  lived  by  Faith  in  the  Son  of  God  ■ 
by  it  he  came  to  be  truly  partaker  of  the  Righte- 
oufncls  of  Chrift,  and  had  it  wrought  and  for- 
med in  his  very  Soul.     For  this  indeed  was  the 
End  of  his  life,  the  main  defign  which  he  carri- 
ed on,  that  he  might  become  Like  to  God.  So  that 
if  one  fhould  have  asked  him  that  Queftion  in 
Jntoninws ,  ™  C«  *  ^5  what  is  thy  art  and  Lib.  u. 
profeflion,  thy  bufinefs  and  imploiment  ?  He 
would  not  have  anfwered,  To  be  a  great  Thilofo- 
pber,  Mathematician ,  Hiflman  or  Hebrician,  (  all 
which  he  was  in  great  eminency)  To  be  zThyfi- 
ttany  Lawyer  y  General  Lmguift -y  which  Names  and 
many  more  his  General  skill  deferved :    But  he 
would  have  anfwered,  as  he  doth  there,  'Ay*^ 
r*L)  >  my  ^t  is  to  be  Good  .  To  be  a  true  Divine 
is  my  care  andbufinefs,  or,  in  the  Chriftian 
phrafe,  To  be  holy  as  God  is  holy,  tobeperfett  as  my 
heavenly  Father  is perfeB.     All  that  remember  the 
Jerious  behaviour  and  weightie  expreflions  he 
uied  in  his  Prayers,  cannot  but  call  to  mind  how 
much  his  Heart  was  fet  upon  the  attainment  of 
this  true  Goodnefs. . 

V  v  v  2  I 


^  1 6  AJhort  Account  of 

I  have  tranfgrefled  too  much  my  bounds,now 
it  is  fo  late  •  and  trefpaffed  perhaps  too  much 
upon  your  patience :  Yet  I  hope  I  fliould  not 
weary  you,if  I  fhould  difcourie  upon  his  Ingenui- 
ty,  his  Cow  tc fie,  his  Gmtlenefi  and  Sibeetnefi,  with 
many  other  things  of  the  like  nature.     And  let 
me  fay  thus  much,  that  he  was  far  from  that 
Spirit  of  devouring  %eal  that  now  too  much  rages. 
He  would  rather  have  been  confumed  in  the 
fervice  of  men,  then  have  called  for  fire  down 
from  heaven,  as  Ehjab  did,  to  confume  them. 
And  therefore  though  Elijah  excelled  him  in  this, 
that  heafcended  up  to  Heaven  in  a  fiery  chariot; 
yet  herein  I  may  lay  he  was  above  the  ipirit  of 
Elijah,  that  he  called  for  no  fire  to  d elcend  from 
heaven  upon  men,  but  the  fire  of  Divine  love 
that  might  burn  up  all  their  Hatreds,  Rough- 
nels  and  Cruelty  to  each  other.    But  as  for  Be- 
nignity of  Mind  and  Chriftian  kindnels ,  every 
body  that  knew  him  will  remember  that  he  ever 
had  their  names  in  his  mouth,  and  I  allure  them 
they  were  no  lefs  in  his  heart  and  life ;  as  know- 
ing that  without  thefe  Truth  it  felf  is  in  a  facti- 
on, andChrift  is  drawn  into  aparty.  And  this 
Graciouihefs  of  Spirit  was  the  more  remark- 
able in  him,  becaufe  he  was  of  a  temper  natu- 
rally Hot  and  Cholerick,  as  the  greateft  Minds 

moft 


the  Author's  Life  and  Death.  5 1 7 

moft  commonly  are.  He  was  wiler  then  to  let  a- 
ny  Anger  reft  in  his  bofom-much  lefs  did  he  fuf- 
fer  it  to  burn  and  boil  til  it  was  turned  into  gall 
and  bitternefs ;  and  leaft  of  all  would  he  en- 
dure that  any  Palsion  (liould  lodge  in  him,  till 
it  was  become  a  cankered  Malice  and  black  Ha- 
tred, which  men  in  thefe  days  can  fcarce  hide, 
but  let  it  appear  in  their  countenance  and  in 
their  carriage  towards  others. 

If  he  was  at  any  time  moved  unto  Anger,  it 
was  but  a  fudden  flufhing  in  his  face,  and  it  did 
as  Toon  vanifli  as  arife  .  and  it  ufed  to  arife  up- 
on no  fuch  occafions  as  I  now  fpeak  of.  No, 
whenlbever  he  look'd  upon  the  fierce  and  con- 
fuming  Fires  that  were  in  mens  Souls,  it  mkde 
him  fidy  not  angry  .  and  it  was  his  conftant  en- 
deavour to  infpire  mens  Souls  with  more  be- 
nigne  and  kindly  heats,  that  they  might  warm 
but  not  fcorch  their  Brethren. 

And  from  this  Spirit,  together  with  the  reft  of 
Chriftian  Graces  that  were  in  him,  there  did  re- 
fiilt  a  great  Serenity,  Quiet  and  Tranquillity  in 
his  Soul,  which  dwelt  fo  much  above,  that  it 
was  not  fliak  en  with  any  of  thofe  Tempefts  and 
Storms  which  ufeto  unlettle  more  low  and  ab- 
je&  Minds.  He  lived  in  a  continued  fweet  en- 
joyment of  God,  and  fo  was  not  difcjuietedwith 

Vvv  3  fcruples 


e  jg  A  fhort  Account  of 

fcruptes  or  doubts  of  his  Salvation.  There  was 
alwaies  difcernable  in  him  a  chearful  fenfe  of 
God's  goodnefs,  which  ceafed  not  in  the  time  of 
flcknefs.  But  we  moft  longed  for  to  fee  the  mo- 
tions of  his  Soul,  when  he  drew  near  to  the  Cen~ 
tre  of  his  reft.  He  that  had  fuch  a  conftant  fee- 
ling of  God  within  him,  we  might  conclude 
would  have  the  moft  ftrong  and  powerful  fenfe 
when  he  came  nearer  to  a  clofe  conjunction  with 
him.  But  God  waspleafed  to  deny  this  to  us, 
and  by  a  Lethargick  diftemper  which  feized  on 
his  Spirits }  hepafled  the  fix  laft  daies  of  his  life 
( if  I  may  call  it  a  life )  in  a  kind  of  Sleep,  and 
without  taking  much  notice  of  any  thing  he 
fleptin  the  Lord. 

And  now  have  I  not  defcribed  a  Perfon  of 
Worth  and  Eminency  ?  Have  we  not  reafon  to 
foe  lb  fad,  as  you  fee  our  Faces  tell  you  that  we 
are?  But  alas!  half  of  that  is  not  told  you 
which  your  Eyes  might  have  feen,  had  you  been 
acquainted  with  him.  I  want  thoughts  and 
Words  to  make  a  lively  pourtraiture  of  him:  my 
youngExperience  hath  not  yet  feen  to  the  height 
or  the  depth  of  thefe  things  which  I  have  here 
given  you  a  rude  draught  of;  and  fb  my  Con- 
ceiptsand  Expreffions  muft  needs  fall  far  below 
that  excellent  degree  of  beauty  wherein  they 

dwelt 


the  Authors  Life  and  Death.  c  jo 

dwelt  in  him.  Let  it  fuffice  therefore  to  lay 
( that  I  may  keep  to  the  word  in  the  Text)  That 
he  was  truly  a  Father  y  that  he  wanted  Ages  only 
to  make  him  Reverend  •  and  that  if  he  had  lived 
many  Generations  ago,  &  left  us  the  children  of 
his  Mind  to  pofterity  he  might  by  this  time 
have  been  numbred  among  the  Fathers  of  the 
Church. 

I  havealmofl:  prevented  myfelf  already  in 
the  Two  latter  Particulars,  His  fngular  Care^  and 
his  great  Ufefulnefi .  both  which  mull  needs  be 
concluded  from  the  former :  .  His  Care  I  fay  of 
others  as  a  Tutor,  his  Ufefuttnefi  as  a  Fellow  of  this 
now  mournful  Society,  Let  me  {peak  a  word 
or  two  of  either. 

2.  All  his  Pupils  ( who  are  now  truly  Tupilliy 
Fatherlefs  children)  began  to  know  in  his  fick- 
nels  what  it  was  to  have  and  to  want  a  loving 
Father,  a  faithful  Tutor .  and  now  they  will 
know  it  more  fully.  He  was  one  that  did  fa 
conftantly  mind  their  good,  that  inftilled  fuch 
excellent  pious  Notions  into  their  Minds  JSc  gave 
fiich  light  in  everything  a  man  could  defireto 
know;  that  I  could  have  been  content,  though 
in  this  gown,  to  have  been  his  Pupil.  His  Life 
taught  them  continual  leffons  of  Juftice^Tetnpe- 

rance% 


kio  <*A  jliort  Account  of 

ranee,  Prudence,  Fortitude  and  Mafculine  vertuc  j 
and  above  all  he  taught  them  true  Dependence  upon 
God,  and  reference  of  thenafelves  and  all  their 
Studies  unto  him  ;  with  true  Faith  in,  and  Imitati* 
en  of,  our  Lord  and  Saviour  Jefm  Chrift  :  for  which 
end  he  often  expounded  to  them  oat  of  the  Ho- 
ly Scriptures .  And  for  Humane  learning,  the  ma- 
ny good  Scholars  that  came  from  under  his 
hand  do  witnefs  how  dextrous  he  was  at  the 
training  up  of  Youth  in  ail  good  Literature. 
Porphyry  tells  us  offlotw,  that  he  was  fuch  a  care- 
full  perfbn,  that  fundry  Noble  men  and  women 
with  divers  others,  when  they  died,  committed 
both  their  fbns  and  daughters  to  his  Tuition, 
cos  lep$  mi  %  Sr&a  f  y**x*  5  as  unto  lome  Tutelar 
Angel,  or  a  facred  and  divine  Guardian.  Truly 
thofe  that  come  hither,  are  in  a  manner  without 
Father  and  Mother  •  but  they  could  not  be  com- 
mitted to  a  more  loving  Tutor,  a  more  holy  and 
faithful  Guardian,  that  would  bring  them  up 
in  all  true  Learning  and  Piety.  If  any  think  that 
he  was  too  fevere,  let  me  tell  them  that  they  are 
fuch  as  find  fault  with  the  Lion  Sm  im  <m$m{w 
$k%tt\,  Xtaa  /3Ao<7U£pV^  $cLaiKi-x.Qv ,  becaufehe  looks 

not  like  an  Ape,,  but  with  a  ftern,  royal  and 
Kingly  countenance.  He  both  look'd  and  fpake 
like  a  man  that  had  drunk  into  his  Soul  fuch 

folicL 


the  Authors  Life  and  Death.  511 

folid,  high  and  generous  Principles,  as  few  men 
are  acquainted  with,  which  made  him  very  zea- 
lous not  only  for  Righteoufhefs,  Integrity  and 
Holinefs,  but  for  a  'Decorum  in  all  things.  He 
had  a  great  regard  for  all  thofe  things  which  are 
mentioned  by  the  Apoftle,  Philip.  4, 8 .  for  what- 
foever  things  Were  true ,  honefly  (or  rather,  comely  and 
grave,  feemly  and  Venerable,  as  «»/***  doth  fignifie) 
for  all  that  was;«/?,  pure,  lovely,  of  good  fame  and 
report  •  if  there  was  any  praife,  or  anyVertue^  he  was 
moft  earneft  and  forward  in  its  behalf. 

5 .  And  now  what  his  Ufefulnefi  was,  and  the 
Benefit  we  received  by  him,all  that  bear  any  fhare 
in  the  government  of  this  Society  will  be  made 
to  know  by  the  want  of  him.  There  is  not  one 
but  will  cry  out  with  Elijl?a,  0  the  Chariot  of  this 
place,  and  the  horfemen  thereof :  which  words  feem 
to  exprefs  what  a  necefjary  man  Elias  was,  and  to 
be  juft  like  that  of  Howe  to  *  Maecenas  when  *Lib.2,od.i7. 
lick,  which  we  may  ufe  concerning  him  that  is 
now  dead, 

Grande  deem,  columenque  rerum  y 
Our  great  glory,  the  pillar  upon  whole  flioulders 
•the  weight  of  bufinefs  of  late  lay  5 

0  <sr  pnefidium  ir  duke  decus  meum^ 
(as  he  faith  in  another  place  )  O  thou  who  waft 

X  x  x  both 


512,  nA  Jhort  Account  of 

both  my  fafe-guard  and  my  ornament!  who  waft 
a  Society  by  thy  felf,  a  College  in  brief,  what  a 
lois  Have  we  fuftained  by  thy  departure  ?  That 
muft  not  be  refolved  by  me,  nor  by  any  one 
fingle  perfbn  of  us ,  but  we  muft  all  lay  our 
heads  together  to  tell  our  lois.  To  which  of  us 
was  not  he  dear  ?  who  is  there  that  was  not  in- 
gaged  to  him  ?  who  can  think  himfelf  as  wife 
as  he  was  when  we  had  him  J 

And  this  our  high  and  dear  Efteem  of  him 
when  he  was  with  us,  leads  me  to  fpeak  of  that 
Honour  and  Reverence  which  we  all  expreis  to  his 
Nam,  that  JjfcEllon  which  is  in  our  Hearts  to  his 
Memory,  the  Jmfe  that  is  in  us  of  our  great  and  un- 
fpeakable  loJS .  in  Aniwer  to  thole  three  forego- 
ing Confiderations  about  Elijha.  But  here  I  muft 
be  very  brief,  and  put  all  together.  There  is 
none  that  knew  his  Worth,  but  honour  his  very 
duft.  And  for  my  part  I  honour  him  lb  much, 
that  I  wifli  we  might  doe  as  the  Virgins  of  iira- 
el  did  for  Jephtah's  daughter,  come  once  a  year 
hither  and  lament  his  death  .  andfo  at  once  we 
might  exprefs  all  thefe  Three,o#r  <]{efpe£l,Jffe8ion 
and  Senfe  of  our  lojs .  His  name,  is  rnoft  worthy  tobe 
had  in  a  more  elpec  al  remembrance,  and  high- 
ly delerves  to  be  rank'd  among  our  BenefaFtors, 
he  having  indowed  our  Library  with  all  the 

Books 


the  Author's  Life  andT)eatb.  52,3 

Books  that  he  had,  and  we  wanted ;  and  I  have 
reafbn  to  believe  that  if  he  had  not  been  (b  fud- 
denly  (urprifed  by  thofe  forgetful  Lethargick 
fits,  he  intended  to  beftowmore  upon  us  then 
his  Books ,  which  yet  were  both  many  and 
choife  ones,  being  above  fix  hundred  for  num- 
ber, and  many  of  them  large  and  coftly  }  and 
for  the  matter  of  them,  many  Hebrew  Books, 
(  befides  fome  Arabick  )  many  Mathematick 
Books,  many  Books  of  Hiftory  both  Ancient 
and  Modern,  as  alfo  of  Philofbphy  and  Philolo- 
gy both  Sacred  and  Profane. 

And  whenlbever  we  commemorate  his  Love 
unto  us,  let  it  be  with  fbme  Encomium  :  let  us 
mourn  quod  takmamijerimmy  that  we  are  deprived 
of  fuch  a  perlbn .  but  let  us  rejoice  and  give 
thanks  to  God  quod  takrn  habuerimusy  that  we  ever 
had  fuch  an  one  who  hath  done  us  fb  much 
good  :  they  are  the  words  of  5.  Hierom  to  2^e- 
potion ,  with  a  little  alteration. 

But  let  me  tell  you  in  conclufion  of  all,  that 
herein  would  be  fliown  our  greateft  Love  and  df- 
feftion  which  we  bare  to  him,  this  would  be  the 
greateft  Honour  of  him,  if  we  would  but  e^cprefs 
his  life  in  ours,  that  others  might  fay  when  they 
behold  us /There  walks  at  leaft  a  fiiadow  of  Mr, 
Smith  %     And  O  that  I  might  beg  with  Elifba  a 

X  x  x^z        double 


,-24  A  [hort  Account  of 

double  portion  among  thofc  that  I  dcfirc  flhould 
(hare  in  the  gifts  and  graces  of  this  Elijah :  This 
is  the  higheft  of  ray  ambition,  that  many  might 
but  poffels  the  riches  that  lodg'd  in  this  one. 
JThey  difgrace  their  Mafterwho  have  not  skill 
in  that  which  they  fay  he  profefled  •  but  they 
who  tread  in  his  fteps  and  excell  in  his  Art,  fhine 
back  again  upon  him  from  whom  firft  they  re- 
xeivecUheir  light.  Let  me  ferioufly  therefore  ex- 
hort every  one  of  us  to  imitate  this  Mafter  inlira- 
ei :  Imitate  him  in  his  Indujlry,  if  not  in  his  Lear- 
ning :  fhake  off  all  lazinels  and  floth  •  do  not 
Qwi&ftv  rlw  *ifV%Lu  embody  and  enervate  your 
Souls  by  Idlenefs  and  bafe  negle<5t  •  do  not  ema- 
fculate  them  and  turn  them  into  flefh  by  drow- 
fineis  or  vain  pleafures*  Imitate  his  Temperance, 
his  Patience,  his  Fonitude,  his  Candour  and  Ingenuity 
his  Holneft  and  Qtjghteoufnefi  y  his  Faith  and  LoVe, 
his  Charity  and  Humility ,  his  Self-denial  and  true 
Self -re filiation  to  the  will  of  God  :  in  a  word,  all 
thole  Chriftian  Vermes  which  lived  in  him,  let 
them  live  in  us  for  ever.  Let  us  die  to  the  world, 
as  hedid,before  we  die:  let  us  feparate  our  Souls 
from  our  Bodies  and  all  bodily  things,  before 
the  time  of  our  departure  and  reparation  come. 
Let  us  take  an  efpecial  heed  left  we  doe  *4$tpt& 
<zkJy{ov  xecriw,  as  moft  men  doe,  left  wc/uffer  this 

lower 


the  Authors  Life  and  Death.  *■  i  ^ 

lower  and  earthly  world  ;  left  we  be  drawn  for- 
cibly into  its  embraces,  and  fo  held  fromri- 
fing  aloft:   but  lee  u^r,irnUp  our  Minds  conti- 
nually to  Heaven,  andearneftlydeiire//«u  Deum 
to  fuffer  God  ;  to  be  mightily  and  ftrongly  at- 
tracted by  him  from  all  Earthy  and  Senfible 
delights  to  an  admiration  and  love  of  his  E- 
verlafting  Beauty  and  Goodnefs.     Let  us  la- 
bour to  be  fo  well  acquainted  with  Him,  and 
all  things  of  the  Higher  world,  and  fo  much 
difingaged  in  our  Affections  from  this  and  all 
that  is  in  it,  that  when  we  come  to  go  out  of 
this  world,  we  may  never  look  back  and  fay, 
O  what  goodly  things  do  I  leave !  what  a  brave 
world  am  I  fnatched  from !   would  I  might  but 
live  a  little  longer  there !  Let  us  get  our  Hearts  Co 
crucified  to  the  world,  that  it  may  be  an  eafie 
thing  to  us  to  (hake  hands  with,  and  bid  a  far- 
well  to,  our  Friends  (the  deareft  things  we  have) 
our  Lands,  Houfes,  Goods  and  whatfoever  is  va- 
luable in  our  eyes.     Let  us  ule  the  world  as 
though  we  ufed  knot:   let  us  dye  daily  y  as  our 
dear  Friend  did  ,•  and  fb  it  was  eafie  to  him  to 
dye  at  laft.  Dye  did  i  fay  ?  fhall  I  ufe  that  word, 
or  rather  acp/^oTo/,  he  is  flown  away,  ( as  2^^*- 
an^en  fpeaks )  his  Soul  hath  gotloofe,  and  now 
feels  her  wings  ;  or  i^om^y  he  hath  changed 

his 


^  16  AJhort  Account  of,  Sec. 

his  habitation^  is  gone  into  the  other  world,  as 
jihraam  went  out  of  Mr  into  Canaan  >  one  tkc 
fame  Father  faies,  imkpI* -ct*™^"  ™  C^'/<^©<> 
he  hath  taken  his  journey  into  another  counttie 
a  little  before  his  Body  ?  He  hath  left  his  Body 
behind  him  awhile  to  take  a  deep  in  the  duft,  & 
when  it  awakes  at  the  Refurre&ion,  it  (hall  fol- 
low alfb  to  the  lame  place.Then  fliall  it  be  made 
a  Spiritual  body ,  then  fliall  it  have  wings  given  to 
it  alio  and  be  lovingly  married  again  to  the  Soul, 
never  any  more  to  fuffer  any  feparation.     And 
at  that  time  we  fliall  all  meet  with  our  dear  Fa- 
ther and  Friend  again  ,  who  now  are  here  re- 
maining crying  out5  0  my  Father,  my  father  y  &c. 
Then  fliall  all  tears  be  wiped  away  from  our 
eyes,  and  there  fliall  be  no  more  death,  neither 
forrow,  nor  crying,  neither  fliall  there  be  any 
more  pain :  Then  we  fliall  not  need  fuch  a  Light 
as  he  was }  for  there  is  no  night  there,  and  they 
Rev.  n.  j.     need  no  candle,  neither  light  of  the  Sun.  for 
the  Lord  God  giveth  them  light,  and  they  fhall 
reign  for  ever  and  even 

Amen. 


Rev.  21.4/ 


• 


p 


Errata. 


■ 


Ae.  y  j.  lin.  27,  for  Beings  read  Being,  p.  $7. 1.  ulu  r\  4>VXM'  £  1  f  f.l.e*. 
fir  lap  11$  r.  lap  up.  p.  245.  1.  1  $.  r.  \oyOTl-  P*  3°4-  U  »4.  r-YvKMn 
p.  i^oA.  1.  for  Self-examination  r.  Self-cxinanition.  I.**,  for  afluring  r,  aflu- 
ming.  p.  428.  1.  j  2.  r.  Holy. 


Hooks  printed  for,  and  Ibid  byy  lV\Morden  Book- 
feller  in  Cambrtdg. 

{""\Rigenes  contra  Celfum  •,  EjufdenrPhilocalia,  cum 

^^  Annotat.  Gulielmi  Spenceri,  40. 

Scheyneri  Fundamenta  Optic.40. 

Officium  Concionatorium,  4°. 

Medi  opufcula. 

Epi&eti  Enchiridion,  cnm  Cebetis  Tabula.  Acceflerunc 
Arriani  Comment,  item  Porphyrius  de  Abftinentia, 
&  de  Vita  Pythagorse,  Ejufdem  item  Sentent.  &  de 
Antro  Nympharum,Vita  deinde  &  Scripta  Porphy- 
rii  aL.  Holftenio,  8°. 

Gaffendi  Aftronomia^  Cuiacceflere  Galilsei  Galilei 
Nuncius  Sidereus  &  Johannis  Kepleri  Dioptrice,  8°. 

f  Prsedeftinatione, 

Sebaft.  Caftellio.  Dialogi4de,Libero  AAitrio. 

^Fide  &  Juftificatione. 
Angelini  Gazzei  Pia  Hilaria.  Acccflit  Tomus alter  cum 

Indice  Philologico,  12. 
Mores  Antidote  againft  Atheifm. 

Enthufiafmus  Triumphatus,  or  a  Difcourfe  of  the 

Nature,Caufes,Kinds  and  Cures  of  Enthufiafm. 

His  threefold  Cabbal,  literal,  Philofophical, 

Myftical  or  Divinely  Moral. 
Immortality  of  the  Soul,  8°, 
Billingfly's  Idea  of  Arithmetick,  8°. 
2  Sermons  of  Mr.  Clerk,  Fellow  of  Peter-houfe, 


I 


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■ 


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as 


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