free-parliament quæres: proposed to tender consciences; and published for the use of the members now elected. by alazonomastix philalethes. more, henry, 1614-1687. this text is an enriched version of the tcp digital transcription a89281 of text r202956 in the english short title catalog (thomason e1019_23). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a89281 wing m2661a thomason e1019_23 estc r202956 99863076 99863076 115258 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89281) transcribed from: (early english books online ; image set 115258) images scanned from microfilm: (thomason tracts ; 151:e1019[23]) free-parliament quæres: proposed to tender consciences; and published for the use of the members now elected. by alazonomastix philalethes. more, henry, 1614-1687. [2], 6 p. s.n.], [london : printed in the year of our redemption. 1660. alazonomastix philalethes = henry more. place of publication from wing. annotation on thomason copy: "april 10". reproduction of the original in the british library. eng england and wales. -parliament -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a89281 r202956 (thomason e1019_23). civilwar no free-parliament quæres:: proposed to tender consciences; and published for the use of the members now elected. by alazonomastix philalethes more, henry 1660 1250 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 jonathan blaney sampled and proofread 2007-03 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion free-parliament quaeres : proposed to tender consciences ; and published for the use of the members now elected . by alazonomastix philalethes . spectatum admissi risum teneatis amici ? printed in the year of our redemption . 1660. free-parliament quaeres , &c. 1. vvhether coffee be not the most fitting drink for the english nation , since we have equalled , nay out-gone the turks themselves ; for though they murdered the father , yet they presently set up the son ? 2. whether our late rumpers deserve not that that saying , nulla fides pietasve viris qui castra sequuntur , should be thus interpreted , there is neither faith nor pity to be shewed to them nor their janizaries ? 3. whether hell at westminster be not likely to lose its customers , since the devils are turned out of the parliament house ? 4. whether thom. scot can pretend to liberty of conscience , since he made an arch-bishops house a prison or gaol ? 5. whether by the covenant , sir arthur haslerigg ought not to be ejected from the bishoprick of durham , since by that we have sworn against all limbs of episcopacy ? 6. whether hanging or drowning be the best waies of transportation of our late republicans to the common-wealths of vtopia or oceana ? 7. whether that prophecy the saints shall rule the earth , be not meant of barbadoes , jamaica , or some terra incognita ? 8. whether col. john s. can keep off the taxes of an execution , by the profit he got by printing the late act of assessement ? 9. whether f. and h. the late common-wealth printers should not change names , since the first swells like a mountain , and the other is but a poor leveller ? 10. whether sir arthur haslerigg hath not a president of patience , in this his falling into the pit of adversity , from his falling into the ditch at leicester ? 11. whether bradshaw and dun did not accompany each other to hell , that the devil having got such a judge , might not want a fit executioner ? 12. whether the losse of writing the news of england , was not the cause that nedham was so busie with the news from brussels ? 13. why since england hath so long been made bedlam , the sectarians should rather be called fanaticks than franticks ? 14. whether the army be not dispossessed of the devil , and sir arthur , since they begin to submit to the civil authority ? 15. whether the souldiers ought not to tear off their red coats , since oliver first instituted them , that they might resemble the devils pensioners , in flaming doublets ? 16. whether the fanaticks do not hate monck now , as much as ever they did the church , their king , or country ? 17. if the proverb be true , when knaves fall out , honest men may come by their goods ; then whether lamberts switching the rump out of doors , and their driving him into the tower , may not open a door of hope for something further ? 18. whether a long parliament , a lord , and five members , might not , were they now conjoyned together , be termed the devils coach with six horses ? 19. whether there is not like to be a lesse arbibitrary administration of justice in hell , if bradshaw be made president there , instead of minos , rhadamanthus , or aeacus ? 20. vvhether the next parliament ought not to condemn dr. john owens primer , to be burnt by the common hangman , since it was made for the use of the children of the rump ? 21. whether any of the late rump could have stood for parliament-men , if neither fools nor knaves had been capable of election ? 22. whether it be not the cheapest way of buying lands , with col. harvey and others , to agree with the state for three moieties , and then cozen them of two ? 23. whether that comedie , called the costly whore , was not intended for the life of the lady sands , and was written by henry martin ? 24. whether the bastard , a tragedie , was compiled by mr. goff , or written by j. ireton ? 25. whether orlando furioso that antient italian poem , was not meant for a prophetical relation of the life of sir arthur haslerigg ? 26. whether the discontented collonel , be not the fittest play to be acted by our cashiered officers , since they have now no more to do in state comedies ? 27. whether sir arthur did not act the raging turk in westminster-hall , when he saw the admission of the secluded members ? 28. whether it was to know if he should be chosen for parliament man , or when he should take his turn at tyburn , that the said gentleman lately addressed himself to the star-cheater lilly ? 29. whether col. s. creditors have any assurance of his honestie , since he may , being a printer , so easily change the first letters of his name , and make it cheater ? 30. whether atkins be the anagram of a stink , or a stink of atkins ; and whether that be not a very fitting name for a member of the rump ? 31. whether the fift of november , or the twenty one of february , deserve the greater solemnity , as a day of delivery from the grander traytors ? 32. why a rump being a small and worst part of a man , so many good saints should go together to the making of it up ? 33. whether ever doctors commons might more fitly be called the spiritual court than lately , when none but saints were judges and proctors ? 34. whether the proverb that saith , facilis descensus averni , the way to hell is easie , be not a mistake , since our late states-men took such pains in it ? 35. whether the so stately equipping of the naseby frigat , be not for the bringing home of the son , since the father lost his crown and dignity at that fatal place , that so there may be an allusion to that proverb ? — quâ cuspide vulnus acutâ tulerat , hâc ipsâ cuspide tulit opem. 36. whether an act of oblivion can ever be really passed for the late men of the tail ; since they can never forget their former rogueries , if they be suffered to injoy the profits of them ? 37. whether the salt of the english wits is not strangely unprofitable , since it makes the rump to stink more and more in the nostrils of the people ? 38. lastly , whether it be not good service to the nation , to keep the stink of them thus fresh in their noses , that they may for the future avoid fouling their fingers with them ? finis . some cursory reflexions impartially made upon mr. richard baxter his way of writing notes on the apocalypse, and upon his advertisement and postcript / by phililicrines parrhesiastes. more, henry, 1614-1687. 1685 approx. 65 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a60790 wing s4499 estc r3969 12018836 ocm 12018836 52593 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60790) transcribed from: (early english books online ; image set 52593) images scanned from microfilm: (early english books, 1641-1700 ; 878:27) some cursory reflexions impartially made upon mr. richard baxter his way of writing notes on the apocalypse, and upon his advertisement and postcript / by phililicrines parrhesiastes. more, henry, 1614-1687. [10], 29 p. printed for walter kettilby ..., london : 1685. reproduction of original in huntington library. errata: p. [10] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baxter, richard, 1615-1691. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-06 judith siefring sampled and proofread 2003-06 judith siefring text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion some cursory reflexions impartially made upon mr. richard baxter his way of writing notes on the apocalypse , and upon his advertisement and postscript . by phililicrines parrhesiastes . dan. 12. 10. many shall be purified , and made white , and tried : but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . london , printed for walter kettilby at the bishops-head in st. paul's church-yard . 1685. the preface . reader , that thou mayst not misinterpret what is well-meant , nor think me over-severe in exposing the odd and indeed impious carriage of r. b. in his manner of demeaning himself in his pretence of writing notes upon the apocalypse , i will give thee a brief account what moved me to make these reflexions on this surprising performance of his . i did deeply resent the gross injury he has done , first , to the spirit of prophecy in the holy scriptures , and consequently to the whole church of christ , to which it is to be a guide , and is indeed a marvellous strong bulwark against atheism and infidelity . secondly , and more peculiarly , to the church of england . and lastly , to that industrious and faithful member thereof , dr. h. m. who has so sincerely laid out his pains ( having no bribe in his hand from any party , but the meer moments of naked truth to sway him ) in explaining the visions of the apocalypse and daniel ; and that , as for the good of the church in general , so particularly for the just interest of the church and crown of england , as well against all fanatical fury , as against all the finenesses of rome . and what an enormous outrage the first is , we may easily conceive from hence ; that by the same slight that he slurs the intelligibleness of the visions of the apocalypse , all the prophecies of the scripture may be slurred and made useless , as having no certain sense at all , because men have presumed to expound them differently . which plainly is to destroy the main strength and glory of our christian religion , and that support which is in such an extraordinary way peculiar to it ; no religion in the world being so confirmed by completion of prophecies , as it is . which completion of prophecies does not onely strengthen the christian religion , but is an assured sign of the truth of natural religion also , that there is a god , and providence , and spirits or angels , and an immortal spirit in man , and a life to come . all which advantages r. b. gives away in an unaccountable freak of scepticism , and an affected professing ( after an operose proposing of the diverse interpretations of writers on the apocalypse ) that he knows not which is true . the sense of which dealing , to any man that is not shallow witted , must needs seem an ostentation of his singular nasuteness , that when others are such fools as to think they understand these prophecies , he discerns that they are plainly unintelligible , and so in an overweening conceit of his own perspicacity and discernment , proudly tramples upon all the learned and pious endeavours of such as have attempted to find out the genuine sense of these holy oracles of god. would any one take the pains so operosely to set out his own ignorance to the world in good earnest , but that his blind and haughty heart did project therein an esteem to himself of a peculiar knowledge , viz. that nothing at all is to be known in scripture prophecies ? his ineptness to which studies , it 's likely , made the doughty rationalist divert to other theories , and employ his fiery unquiet spirits to the framing a method of theology , and so to entertain young students with a sack stuffed full of an infinite number of dry chips , sine succo & sanguine , unless besprinkled here and there with the blood of priscian ' s broken pate . but this is something extra oleas : let us pass to the second injury propounded . and this is against the church of england , whom he could not but know to be an express declarer against the idolatries of the church of rome , as is plain out of the homilies , and to apply some visions of the apocalypse to the case : which is very rationally done , it seeming incredible , if not impossible , that that book of visions setting out the state of the christian church from its beginning , to the end of the world , should omit the visionary noting of such an huge degeneracy in the church as idolatry , and bloody persecution for not submitting thereto . whence our church of england observing visions so easily and naturally interpretable that way , could not miss of applying them to the present state of things , and declare the church of rome , babylon , out of which god's people are warned to depart . which voice is a most plain and solid iustification for our separating from the church of rome . now for r. b. to make it such an heinous thing to interpret any of the apocalyptick visions against such gross enormities of the roman church , and to make such a tragical deal ado about it , as if it were such an inflamer of the rage of the romanists , that they would destroy all those that presumed to make any such application ; this demeanour of his seemed to me to proceed out of a malicious pique against our church , as if he would cry hallow to the pontificians , to worry the church of england , and devour it . which , as it is a salvage injury to our church , so it is a gross indignity offered to our english romanists , who are men of a more humane spirit , and not prone to take any more offence at our churches conceiving their church to be prefigured by the city of babylon , than we do take at their deeming us hereticks , which is as criminal a reproach as can be charged upon any person . but though these be the terms of theological disputants on each side , yet neighbourliness and good-nature washes them out of the remembrance of both . and the fair interpretation of these two severe terms , babylon and heretick , may be onely this , that the one party is resolved never to return into babylon , out of which god's people are bid to depart ; nor the other to forsake rome , for danger of becoming hereticks , till god shall give better light. but in the mean time , though they cannot join in a religious society , nothing hinders but that they may accord in common offices of civility and humanity , and of hearty neighbourliness one towards another . and now , thirdly , and lastly ; for the injury done to dr. h. m. besides what he suffers in common with the church of england , there seems a particular spite vented against him in r. b. his demeaning himself thus in what he has writ in reference to the apocalypse ; he moving a many sleeveless questions , unseasonably , to ensnare him , and entangle him : when as there is none of them , but if wilful blindness , and natural ineptitude to these things , be no bar , r. b. might fully satisfie himself out of what the doctor has already written . but that which r. b. seems to desire to perstringe most in the doctor , is his great confidence of the truth of his interpretations in the most concerning visions : which r. b. his unacquaintedness with clearness of conception , makes him the more wonder at . for certainly those that conceive things clearly and distinctly , will be confident of the truth they discover , whether they will or no. but men that have a turbid and tumultuary fancy and conception , may read much , and write much , and be certain of nothing when they have done ; or if they seem to themselves so to be , may prove grosly deceived , as undoubtedly r. b. was in his making the soul of man fire . which dream of his ( and all men dream waking , till their pure intellectual faculties be sufficiently excited , out of the dull sopour they are held in by this terrestrial body ) proceeded in all likelihood from the furious fiery complexion of his very body , and over-heated spirits ; and i wish the annotator's digression , that exposes r. b. his folly , in medling with theories he was not able to master , may not have stuck in his stomach , and so instigated him to take this opportunity of revenge . but as for the doctor 's confidence , and his profession thereof in matters that tend so much to the good of mankind , to the good of the church in general , and more particularly to the good of the church and monarchy of england , i shall sufficiently consider that , and the reasons thereof , in my reflexions ; and my preface has run out further already than i intended . but by this time i hope i have declared enough to prepare thee with candour to peruse what i have cursorily writ , for the justly exposing the rude and vile dealings of r. b. with the prophecies of scripture , with the church of england , and particularly with the doctor , a faithful and dutiful son thereof ; that what of mirth , or satyr , or sharpness of reproof thou meetest with , thou mayst be the less surpris'd thereby , but interpret all things candidly . and if thou chance to be pleased , i freely tell thee , it is more than i my self am , who take no pleasure in such contrasts ; but necessity extorted it from him who is an earnest lover of truth and sincerity , and a professed foe to all hypocrisie and guile : but in the mean time , as thou art also a lover of truth , from his study in alethopolis , march 28. a. d. 1685. thy hearty friend , and humble servant , phililicrines parrhesiastes . errata . pag. 3. l. 20. for corruption read corruptions . ibid. l. 29. for ch . v. 1. r. ch . 1. v. 1. p 4. l. 18. for names r. pains . p. 9. l. 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 11. l. 11. for have an r. have made an . p. 19 l. 22. for the world r. this world. some cursory reflexions , &c. the argument . the occasion of parrhesiastes his writing these reflexions . r. b. his preferring an affected ignorant pride before humble and useful knowledge . the weakness and ignorance in his performance on the apocalypse , a flat contradiction to the physiognomy of his picture before his book . not want of sagacity , but rashness and laziness , has made r. b. such a puzzled creature in the meanings of the apocalypse . an apologie for r. b. his bringing in several interpretations on the apocalypse , while ignorant himself where the truth lies . his discretion in not deciding , his iudgment being so grosly faulty where he does . the onely commendable good stroke in his notes on the apocalypse . the disease of scripturiency in r. b. taken notice of . his indigested reading of many writers on the apocalypse , and disingenuous presumption in flurring them before he understood them . his unskilful denying the calling of the jews . a swarm of crawling difficulties that the exposition of dr. h. m. is unconcerned in . some approvable passages in r. b. his advertisement . his absurd if not impious humour , in acknowledging the degeneracy of the church to the height , and yet denying it to be predicted in the apocalypse . seven unapprovable particulars noted in the said advertisement . an answer to the said particulars . certain passages in his postscript . the tediousness of his writings . his uncharitable conceit of the pontificians , as if they bore such an ill mind against the church of england , for the interpreting some part of the apocalypse of the degeneracy of their church . that this looks like a mischievously intended dog-trick in r. b. against our church . his courting of mr. gadbury to cast his nativity , by dropping in the mention of david blundel and pope jone in his postscript . mr. foulis his opinion of the story of that female pope . that the church of england ' s cause depends not on such trifles . a serious advertisement to r. b. his followers , and to all other sectaries . after i had the opportunity of perusing in ms. dr. h. more his paralipomena prophetica ; so it hapned , that a friend of mine gave me notice , and also procured me the sight of what mr. baxter had done upon the revelations ; of whom i having heard heretofore , what a confident man he was of the unintelligibleness of that book , though i was assured of the vanity of that confidence , yet i thought he had studied that sacred writing with that care and searchingness , that he was able to find such flaws in what mr. mede and dr. more have writ , that it might give the doctor just occasion to enlarge his paralipomena , in clearing such shrewd difficulties as r. b. was able to propose , and rectifie , if any thing were amiss in the doctor 's interpretations , by what r. b. had searched out by his anxious diligence . but things have fallen out quite contrary to my expectation , there being nothing either in his notes on the revelation , or in his advertisement or his postscript , offered as difficulties , but such as with reading either mr. mede or the doctor , ( if r. b. his parts be not very low sunk ) he might easily satisfie himself in . but i perceive it was never his intent to be satisfied in these studies , preferring an affected ignorant pride , before humble and useful knowledge ; nay , before the glory of god , and a due acknowledgment of his care and providence over his church , in setting out the state thereof from the beginning of it to the end of the world ; which is incredible but he should do in this volumn of visions , the apocalypse , which begins with the church , and reaches to the day of judgment , according to r. b. his own acknowledgment . wherefore that there should be no visions touching the great degeneracy of the church , and of the late reformation from such gross corruptions , which r. b. himself confesses that they deserved greater punishments than the beast and false prophet mentioned in the revelations , ( advertis . p. 10. ) is a thing incredible altogether , nay , i may say , impossible . nor can all the wars , persecution , and victories of the church , prefigured in this book , be restrained to the pagan empire , and the times of the primitive christians : a thing which r. b. disowns , on apoc. ch . v. 1. where , says he , i cannot conceive those two learned mens exposition ( meaning grotius and dr. hammond ) who make the apocalypse an history in a prophetick stile , and say , that most or very much of it was done before it was written : and yet to slur the learned and pious labours of mr. mede , he equally , if not more , inclines to their two senses of the prophecies , than to the other . so inconsistent is he with himself . and indeed he has quitted himself so sorrily and triflingly , if i may be so free as to censure the writings of one who has writ so much , that some toying wit may be tempted to fansie the weakness of his performance , and professed ignorance , a flat contradiction to the very physnomy of his face prefixed before his book , whose vast , eminent , arched nose promises no small reach of wit , and comprehension of understanding : but behold the todcaster . prodigy , — lignosum structum sine flumine pontem . an huge , massie nose , devoid of all sagacity under it . but to vindicate r. b. and his nose from any such slur , though he makes nothing of flurring the learned and pious of others ; it is not that he wants either nose or wit to find out the true sense of the book of the apocalypse , which he slurs , together with the best intepreters , not to say the spirit himself that writ it , in making the sense thereof so desperately uncertain and unintelligible , and so to signifie nothing : but he has been , according to his own confession , either rash or lazy in the matter , ( advertis . p. 1. ) forty four years ago , says he , i studied it , i doubt , too soon , ( so do i , or at least that you did it too carelesly ) ; and then he reckons up several authors which he read , names some , and intimates more . and amongst those he names , are mede and potter ; and after that he read mr. durham , dr. more , grotius , and dr. hammond , but withal he confesses he did it superficially . so that rightly to plead his cause , it was not for want of nose or wit , but due and seasonable industry to master the books he read , or for want of good luck or direction to betake himself to the best writers in the kind , or the best pieces of their writings , that has rendred him such a puzzled thing as he professes himself . i appeal to him , if he ever was fully master of mr. mede's synchronisms . i dare say , his desultory and tumultuary phancy would never be fettered to so close animadversion . but if he had with patience and steadiness of mind applied himself to the synchronistical part , so as thorowly to have understood it , it is impossible but he should have avoided this foul scepticism touching these holy visions . but without this synchronistical skill , and the knowledge of the prophetick style , to pretend to understand the apocalypse , or to judge whether it be intelligible or no , is as fond , as to pretend to give the true and certain meaning , or to be able to judge whether the said meaning can be given , of a greek or latin author , while one is very raw and ignorant in the lexicographal part , and quite devoid of the skill of grammar or syntax . and this has made r. b. that he can onely ( having read a world of authors to no better purpose ) , in stead of informing the judgment of him that peruses his notes , onely distract his mind with abundance of variety of opinions , not able to decide which is truth . which is such an impertinent stuffage of the mind , that the understanding is not thereby perfected , but burdened ; and serves for no use , unless for r. b. his vain ostentation of having read so many books , though he has concocted nothing : like marriot of grays-inn ( as i remember ) , who was a prodigious eater , but neither a stronger man , nor a better lawyer , for being such an helluo ciborum , as this other , librorum . but not to be wanting to r. b. in any just defence that may excuse the matter ; his producing all along so many several opinions , is not altogether useless : for though he himself cannot decide what is true , yet the reader may ; and for this end he sets down so many opinions , that others may decide what is true . which is something like the story a friend told me , of one robbin , an hind in a country-gentleman's house , that could no read a letter on the book , but yet was earnest with the gentleman's son , a young scholar , that went to school , and could write well , to teach him to write . to which the young scholar saying , why , robbin , thou canst not read ; to what purpose therefore is it to learn thee to write ? o master , says he , do but teach me to write , i will get some body else to read it . so r. b. has got the faculty of writing and reading , or rather of reading and writing of multifarious opinions , but he must leave the office of spelling out which is the truest , to some other . that also further recommends his great modesty , in that he so seldom takes upon him to decide ; forasmuch as when he does it the most peremptorily , to any indifferent man he must needs seem to do it most injudiciously ; as in that of the vision of the seven churches having a prophetical meaning : this , says he , being impossible to be proved , is rather to pretend another revelation , than to expound this . this is very pertly and magisterially spoken . but the doctor with no less than twenty solid arguments , in his exposition of the seven churches , has so demonstrated there must be a prophetical sense of that vision , that he may well challenge r. b. or any more able than he , to confute them if he can . and apoc. 5. 13. he dogmatizes there again , and tells us , those under the earth are the antipodes , on the other side of the earth . as unphilosophically as magisterially decided ! the antipodes are no more under the earth , than we are ; both being above and equidistant from the lowest center of the earth . but this is pardonable in a person so little conversant in philosophy . and now to shew how impartial i am , i will take notice of something that is commendable , and that i would recommend to the rest of his fanatick brethren , such especially as fansie monarchy and political government inconsistent with the reign of christ , or his kingdom . and it is his note on apoc. c. 12. v. 10. now is come salvation , and strength , and the kingdom of our god , and the power of his christ. note , says he , if christian kingdoms be so honourable , and called the kingdoms of god , and the power of christ , and the fall of devils ; let them better consider it , that cry them down under the name of national churches , and would have churches onely to be some gathered out of the multitude . this is the onely remarkable sincere stroke that occurs in all his notes on the revelation , so far as i can remember , if he be therein sincere , and heartily contradict his opinions and practices in former times . to pass by therefore the mawkish , raw , and dough-bak'd fancies that are scattered in his annotations on the apocalypse , i proceed to his advertisement , where i will use all possible brevity that can be . i have already noted out of the first page , how unseasonably , according to his own confession , some forty years ago he betook himself to the study of the apocalypse . i doubt , too soon , says he ; and i do not doubt but too negligently . but then , says he , i read brightman , napier , pareus , &c. and after that , mede , potter , and many more , besides dounhamus de antichristo , broughton , and other such ; and also the answerers of bellarmine . he conversed with his fellow-labourer mr. stevens , ( during the schism against the church of england ) who has written of it , and was much upon it in his discourse ; but i durst not be drawn to a deep study of it . and when since i read mr. durham , dr. more , &c. and grotius , and dr. hammond , and many annotators , i confess despair , and more needful business , made me do it but superficially . this is his own account of his preparedness to write on the apocalypse , when he having scambled through a multitude of authors carelesly and superficially , he was , for any certain sense of the main and most weighty visions of that divine writing , as unresolved of the truth of things , as when he first began . so that having nothing to deliver to satisfie the understanding reader , or confirm the faith of them that want a guide ; yet , as if he laboured under the scripturient disease even to a tenesmus , could not forbear to write on the apocalypse , though he had nothing to write . wherefore , according to his own confession , the case stands thus ; that his mind wanting those faculties , which in the bodily nourishment answer to the concoctive and expulsive faculty , which secernes that which is exerementitious from what is good nourishment ; he wanting , i say , this secerning faculty , was not edified by the reading , or rather gutling up so many books as he has hastily read , being not able to distinguish betwixt what was sound food , and what was to be sent packing and egested as course excrement . and therefore , as he has taken them in , so he has put them out all alike , or rather vomited them up altogether without any digestion or concoction ; contrary to the boast of that considerate writer , that excused his slow performances with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am not of the number of those that vomit , but that weigh accurately what they publish to the world. this i declare , to the end that no man may be so foolish as to think the apocalypse really the less intelligible for r. b. his not understanding it , after his reading so many authors about it , in his tumultuary and superficial way : when as intended concealment , as well as certainty of revealment , was the measure of the framing of the visions of the apocalypse . and as they are not to be understood by the lazy , perfunctory , or prejudiced peruser of them , and of their best interpreters ; so are they clearly and certainly to be understood by those who with diligence and humility , by those who orderly and methodically set themselves to study them , as mr. mede to his everlasting commendation did . and therefore he first published his clavis apocalyptica , a little book , but of vast moment for the right understanding of the apocalypse . r. b. should have first so fully understood that book , as that he might be able to judge whether his synchronisms would hold or not : this is the course the doctor took , whereby he was enabled as to be assured of the truth of most of his synchronisms , so to reject his placeing of the vials before the seventh trumpet and rising of the witnesses , which was an unlucky mistake of mr. medes , and which therefore the doctor has rectified in his synchronistical scheme , which r. b. may see in his epilogue placed after his exposition of the apocalypse , where he defends the rest of mr. medes synchronisms against the allegations of r. h. which small treatise , that epilogue , i suspect r. b. never read , no not so much as superficially . but if he had read it diligently , and made himself master of it , it is impossible i think he should remain so ignorant of these apocalyptick points as he pretends he is . it is the firm ground the doctors exposition stands upon , and we may safely challenge r. b. to enervate it if he can . but to read an author superficially , and then to slight him , is like the villany of those men that insinuate themselves into the company of such as they have a mind to have a pretence of saying of them what they please . and thus has r. b. served the most pious , serious , and learned performances of the best interpreters of the apocalypse . but what a wooden soul this r. b. has , one may further discern ( pag. 4. ) by his huge averseness from the calling of the iews , and his marvelous weak arguing against it : and yet his strait and narrow mind hugs her self in this cold and crudled infidelity . and indeed r. b. seems to me not only to have a wooden soul , but a stony heart , which neither the authority of the ancient church , which generally held that there would be such an illustrious calling of the iews towards the end of the world ( as you may see in cornelius a lapide upon rom. 11. 25. ) nor those many predictions of the ancient prophets , which plainly imply as much , nor that noble discourse of st. paul in the eleventh to the romans about this point , have been able to pierce , for the admittance of so glorious and gracious a catastrophe of gods providence towards his own peculiar people the iews , who have suffered so great and durable calamities and severities of affliction from him , who yet is stiled the god of abraham , isaac , and iacob , and is said to have an everlasting covenant with that people . to let go those several pertinent passages in the old testament , we will only set before the eyes of r. b. what st. paul says , rom. 11. 25. for i would not , brethren , that ye should be ignorant of this mystery , that blindness in part is happened to israel , until the fulness of the gentiles be come , and so all israel shall be saved . here israel in both places is evidently opposed to the gentiles , and israel's being detain'd in unbelief for a time , till the fulness of the gentiles come in , opposed to the gentiles belief . and this is called a mystery , a great arcanum of divine providence , concerning which the apostle breaks out into those expressions of profound admiration , v. 33. o the depth of the riches , both of the wisdom and knowledge of god ; how unsearchable are his iudgments , and his ways past finding out . that this belongs to such a shriveled account as r. b. gives of this chapter , is a thing incredible . so that i wonder with what face he could put out his notes on this chapter to the romans , after he had perused those of sam. clark ; who has given so easie , natural , and genuine sense of the said chapter all along , and of whom r. b. himself gives this testimony , that he is a person of great judgment , piety , integrity and meekness , humility i suppose he means , and he should have remembred in the perusing his notes on this chapter , that god resisteth the proud , and gives grace and wisdom to the humble and meek . the want of which made r. b. impatient of being better instructed by his iunior . but that a man so operosely and affectedly professing himself for peace and love should be content that god should be so irreconcileably in wrath toward the nation of the iews , as to leave them in the lurch for ever , after so many splendid predictions and promises by his prophets , is a sign that there is little in the bottom of that principle in him , but that it is onely an hypocritical boast thereof . but i have run out further on this theme than i intended . r. b. his crude indigestion of the many books he has read , has filled the fifth , sixth , seventh , eighth , and part of the ninth page of his advertisement with a number of objections , first bred in his brain , and after scattered on the paper , like so many little crawling worms or serpents ; but such as can sting none but himself , or such as are as ignorant or more ignorant than himself : they are about the whore , and the beast , and the like ; and he renders his reason of producing these pretended difficulties , pag. 9. i mention , says he , what i have done , to tell you why i understand not the revelations . but by this i plainly understand , that he has not at all consider'd the doctor 's exposition of the beast and the whore , though he pretends to have read his books . for not one of this numerous fry or swarm of difficulties do in the least enervate his exposition of the apocalypse . but he raises difficulties against such authors , or passages in them , as are most obnoxious to delude and seduce the ignorant . this seems to me very disingenuous dealing . but now , from his tenth page , to the seventeenth , there are miscellanious matters scattered in him , of a different interpretation , some better , some worse . the better sort are such things as these : that popes and papists , that allow all those things which he sets down as the miscarriages charged on that church , ( pag. 10. ) are liable before god to greater punishments than the beast and false prophet mentioned in the revelations , &c. and , that love is christ's work and character , and hatred the devil 's ; and that we must avoid all unnecessary division , wrath , and hatred . and , pag. 11. that we must not call every thing antichristian that displeaseth us , or that the church of rome has used , or doth use . and , p. 15. to own christ and his gospel , and to murder thousands or millions in his name , for not obeying the pope in professing transubstantiation , is incomparably a more aggravated crime , than the most bloody pagan persecution was . and , ( p. 16. ) christ has one diffused visible church over the world , and the pope made another by usurpation and rebellion , which was regnum in regno , as any rebel might do that could get strength to set up a party in power , to call himself king in some part of a kingdom . such an antichristianity as this , says he , i make no doubt but the papacy became guilty of . and i will insert here what he says in his notes on 2 thess. 2. i can easily see many and great points in which popery is contrary to the word of god ; and i am most moved by such moral arguments as dr. h. more useth in his mystery of iniquity ; he means that part which is called idea antichristianismi . but to return to his advertisement , pag. 16. where he says , let them prove that popes have not been antichrists , that can ; it 's none of my work. but if you are never so sure that it is he indeed , pull him not down by calling truths , duty , or things lawful , antichristian ; nor by telling men , that all protestants are idolaters or antichristian , if they forsake not the communion of all our parochial protestant churches , that the papists may re-enter into them as deserted garrisons , &c. now let any man judge what an humorist this r. b. is , who allowing that such things are found in the papacy that may well furnish out an antichrist , and that are worse than pagan as to the matter of persecution ; and whose constitution is such , that those that act accordingly , deserve greater punishment than the false prophet and the beast mentioned in the apocalypse ; and intimates , that the doctor 's idea of antichristianism is a right representation of such points of popery as are contrary to the word of god ; and yet will not acknowledge this strange degeneracy of the church to be prefigured in a book of prophecies , the apocalypse , which was writ on purpose to set out the state of the church from the beginning thereof , to the end of the world. what can be more incredible ? as many as acknowledge the gross superstitions , idolatries , and most salvage persecutions of the church of rome , and yet deny that they are prefigured in the apocalypse , seem to envy christ the glory of so faithfully and punctually predicting the state of his church ; and the church yet unreformed , such an excellent help to her reformation ; and the whole church such a special corroboration of their faith in god and christ , and of a divine providence that watches over the affairs of men , and of his church especially ; and seem peevishly to obscure that privilege that christianity has above all other religions in the world , the visions of daniel and the apocalypse clearly understood , being the peculiar strength and glory of our christian religion . and therefore i must consess it has raised my zeal and indignation against r. b. his mawkish notes on the apocalypse , which look more like prophane buffonry , to rogue and abuse so sacred a writing , than a business of any edification to the people of god. and for r. b. his care that those things should not be called antichristian that really were not so , that was one of the ends of the doctor 's writing his idea of antichristianism , as himself has declared in the very first chapter thereof . and what he speaks for christian love , and against unnecessary division , o that mr. baxter had had those sentiments about forty years ago , and that he had been as tender of unnecessary dividing from the so well constituted church of england , as he would now make shew he is from the church of rome ; certainly he might enjoy a more peaceful conscience , and serene mind . but i take no pleasure in raking into such a sore . the things i like not in some of these eight last pages , are such as these . ( 1. ) he intimates , p. 10. that they that interpret babylon of rome papal , turn religion into love-killing faction ; and they that believe such an interpretation , hate and abhor all romanists merely because they are such , nor have any evidence for their opinion , but that such or such a private teacher has told them so . ( 2. ) he conceives , that this interpreting the usual places of the revelations , ( p. 11. ) of the papacy , that all romanists are tempted thereby to hate us and destroy us . ( 3. ) to make such interpretations as these , is to add to the sense of the book , and to incur the curse thereof , rev. 22. 18. the plagues written in the book . ( 4. ) he says , the sense must needs be uncertain , where five of the wisest are of four minds . ( 5. ) i blame not modest conjectures , saith he , if men will but confess their uncertainty when they are uncertain , nor use their interpreting to kindle a partial , hating , dividing zeal . ( 6 ) i confess , saith he , i am less able to expound prophecies than daniel , who yet thus concludes , ch . 12. 8. and i heard , but understood not . then said i , o my lord , what shall be the end of these things ? and he said , go thy way , daniel ; for the words are closed up and sealed till the time of the end . and yet , he says , he makes no doubt but the revelation is god's word , though he understands it not . ( 7. ) and lastly , pag. 12. to them that say ▪ saith he , the pope is the beast , the whore of babylon , the man of sin , the antichrist , you have a shift of the contempt of his words , as of a controverted , uncertain thing ; but who knoweth not that the plain law of god concludeth , that the proud , the worldly , the malignant , the idolatrous , murderers , persecutors , liars , the enemies of christ's gospel and serious godliness , are satan's slaves , and shall not enter into the kingdom of god ? there is something of good mingled in some of these sayings ; but little good intended , so far as i discern . but i shall briefly answer to each particular . to the ( 1. ) first , i say , here r. b. bewrays an ill nature ( as they that have the jaundies , things seem to them yellow . ) i know by experience the contrary , and the doctors interpretations of the apocalypse , of the truth of which i am sufficiently confident , though they make the papal corruptions concerned in the vision of the beast , the whore and false-prophet , yet i never had the more hatred or disgust against the romanists for that . but as for their corruptions , i thought their being shewn them in those and the like visions to be so lively prefigured , were the most likely way to make them reflect on their condition , and seek timely by an orderly reformation to amend it , those interpretations ever avoiding the least shew of encouragement for such a reformation as is to be carried on by popular tumults and the sword , and suggesting also that the most effectual instruments in the hands of princes and prelates will be those that he calls the philadelphian church , who are made up of loyalty to their prince , be he of the reformèd or unreformed religion , and of an hearty sincere love to all christendom , and to universal mankind . this spirit aromatizes the doctors whole interpretation of the apocalypse . but there are some diseased persons that cannot bear the scent of sweet odours . grosser minds are for a gross war , and gross revenge , which is diametrically opposite to the doctors interpretations . which it may be therefore , r. b. being of a more iron , martial spirit , may be the more averse from , if age has not , as he pretends , mellowed him into a better mind . and as for such interpretations as concern the papacy , that they are onely the dictates of some private teachers , the antichristianity of the papacy was the general doctrine of the reformed churches . and r. b. upon his private spirit adventuring to be a separative guide , has thus bewildred himself and his followers . whenas this antichristianity of the church of rome is a doctrine own'd by the church of england , and jewel against harding was ordered to be placed in every parish church . and the main things of this kind are so plain , that ordinary people are able to understand them , and not believe them onely because the reformed churches say so . to the ( 2 ) second , it seems to me to be a piece of uncharitableness in r. b. that he should have such an harsh opinion of the romanists , when they cannot but see , that it is not any malice in us protestants , but the natural interpretableness of the apocalypse that way , that we use those prophetick scriptures to defend our own religion , and convince them of the errour of theirs . for my own part i think better of them , nor can i ( who have so often admired those divine strains of morality in that pagan emperours meditations , m. antoninus , notwithstanding his idolatrous religion that could not debase his noble nature , ) forbear heartily to imbrace that virtue , piety , faithfulness and generosity that shines forth in any romanist in despight of his romanism that cannot suppress it . these horrid conceits of r. b. of hatred and murder from the papists on this account are effects of melancholy and old age. if the doctor be murdered for speaking truth in the behalf of the church of england , he will find good company in the other world , and be bid welome by that glorious martyr of our church , the pious , wise , and virtuous charles the first ; or rather our blessed lord jesus , who was martyr'd and crucified for us , will be ready to receive those that conscientiously suffer for maintaining his truth and honour . ye believe in god , believe also in me , saith he , in my fathers house there are many mansions . if it were not so i would have told you . i go to prepare a place for you , and if i go and prepare a place for you , i will come again and recieve you to my self , that where i am , there you may be also . as certainly as christ himself after his sufferings enjoys any thing in the other state , he that conscientiously suffers for him , will thereupon be happy in the other world. and who would not adventure all in one bottom with him to whom the prophecies of old have given such ample testimony ( besides the history of his miracles , and that stupendious volume of visions the apocalypse imparted by him to his church ) and whom so great a part of the world acknowledge to be the son of god and saviour of mankind ? certainly divine providence is more benign and faithful , than to lay such a train as to entrap the most intelligent and sincere to the loss of their lives in the world ( as it fared with the primitive martyrs under the pagan dragon , and with some hundred thousands under the healed beast ) if there be no recompense for such sufferers in the world to come . to the ( 3 ) third , if to make such interpretations as r. b. counts uncertain , which yet may be true , according to his own account , for ought he knows , be to add to the book , and incur the plagues written therein , what does his buffonry incur in his notes , that takes away in a manner all that is writ of chiefest concern for the instruction and amendment of the church , roguing all the most useful visions , and indeed all in a manner ( casting away also the prophetical sense of the seven churches ) into a meer sapless and useless unintelligibleness ? let him scape the plagues as well as he can , he will certainly incur the loss of all the precious promises recorded in this book . to the ( 4 ) fourth , i answer ; it is meer sophistry , and such as whereby all philosophy and religion would be taken out of the world. there is the christian religion , the jewish , the mahometan , and pagan . here any three disagree from the fourth ; therefore they are all uncertain , or false . but besides this , there is a general consent of protestant interpreters touching those visions that concern the corruptions of the papacy , viz. that they are concerned therein , though some expedite the matter better than others . and grotius his way , and dr. hammond's , is meer : novelty ; and they may be both excused for so strangely straining their wits for such glosses . for passion edges the invention , hatred as well as love. and grotius was deeply sensible of what he suffered from the states of holland , and dr. hammond more highly and nobly concerned for that outrage which was done to the most vertuous and pious king , and best constituted church in the world. to which villany and misery the vulgar expositions of the apocalypse were made use of , which frighted the good doctor into another way . but the usual protestant way , well rectified , does infinitely more service to the crown of england , and the church , than such forced , incredible glosses , such as r. b. himself is able to confute , though he be so staggering that he can stand to nothing . to the ( 5. ) fifth , that men should confess their uncertainty , when they think themselves uncertain , i easily admit . but i do not think it fair , that any trouble themselves , much less the world , with what they are conscious to themselves is a meer conjecture . for this makes but a rumble and babble in the minds and mouths of men , and makes them think , because they read much , and write much , they are learned and knowing , when there is nothing but noise and empty fancy and ignorance at the bottom . assured knowledge , and useful , is the firm food of the soul. uncertain fancies and opinions are no more than superfluous and noxious humours in a bloated body . for my part , i should make a conscience in abusing the world with such trash . and therefore the doctor has openly declared , especially for the main and most useful parts of his exposition of the apocalypse , that to him it is most certain and undoubted knowledge . and his confidence thereof he hath publickly professed , both at the end of his epilogue annexed to his exposition of the apocalypse , and also in his preface to his exposition of the visions of daniel , sect 42. and he hath invited and provoked all that he could , to find what flaws they could in his expositions : and how he hath quit himself against s. e. the remarker , let the world judge ; and also how well he further makes good what he hath writ , by his paralipomena prophetica . every one is bound , before he publishes a thing , to study the point so throughly , that he can discern whether it will amount any further than to a conjecture , or whether it is a firm and solid truth ; and then if it be also useful , to impart it to the world ; and the more useful , with the greater expression of confidence , he being assured of the truth . and the doctor 's exposition of the apocalypse being so apparently useful , for the shewing the excellency of the constitution of the church of england , it being the most choice part of the completion of the prophecy of the rising of the witnesses , a church that had the honour to be so learnedly defended by the royal pen of king iames the first of blessed memory , and to be witnessed to by the sacred blood of that glorious martyr king charles the first , the most pious and vertuous prince that ever sway'd scepter in christendom ; a church renowned for singular loyalty and love of monarchy , insomuch that king charles the second ( whose late death we all still lament , though we are abundantly comforted in so gracious a successor ) was heard to say , that the church of england-men were the best subjects in the world ; and lastly , such a church as our present gracious soveraign king iames the second ( whom god grant a long , peaceful , and prosperous reign over us ) , though ( for our sins , i fear ) of the other religion himself , yet has graciously promised to maintain and support ; this doing , of his own most noble and free mind , which was the onely thing that could with reason and equity be desired . but thus has his heroical spirit found the opportunity to remonstrate to the world his right to the crown , not onely by lineal descent , but personal merit . i say therefore , that the doctor 's exposition of the apocalypse tending to the winning of men to such a church as this , where not onely truth and purity of worship , but loyalty and monarchy is secured against republicanism , blood , and rebellion ; so that he has disarm'd the fanaticks from either pretense of right , or hints of time , to plot their mischievous designs , he having demonstrated the 1260 days to be passed , and the rising of the witnesses but a partial fall of antichristianism . which things tend naturally , as i conceive , to the keeping of the crowns of monarchs on their heads , and their heads on their shoulders . and therefore i say , the matter being of so mighty moment , i hope r. b. will excuse his novice ( who yet is somewhat older than himself , though he write 70. ) whom he would tutour and instruct , if he cannot be so demure and modest as he would have him to be , in matters that are so plain to him , and of so mighty importance for the peace and security of princes against the fanatical rabble , who are as mad against iesus christ's vicegerents , as the iews were against iesus himself , who would have no king but caesar ; nor these any monarchs but a fictitious king iesus of their own , and domineering presbytery , or shattered anarchy . i will not be so uncharitable as to think r. b. seeing the fanatical sort of men so disappointed by the doctor 's exposition , from hatching any evil against the church of england and monarchy out of the apocalypse , has been so peevish as to represent the book , as much as in himself lies , utterly unintelligible , that because they can breed no mischief our of it , it may prevent its doing any good. the thing looks over-suspiciously on it . but i leave that to the search of his own conscience . the latter part of his fifth particular concerns not the doctor , whose expositions are onely for the evincing of truth , and the convincing of the conscience , against killing and slaying by the arm of flesh. he is for no division as to civil society , nor for re-union of protestants with papists in religion , till they be better reformed in doctrine and worship . but r. b. expresses himself so odly in these things , as if he insinuated himself popishly and protestantishly affected in one breath . such a way of writing , to me smells very mustily of juggles and hypocrisie . and now , ( 6. ) to that freakish and impertinent application of that passage of daniel , i oppose the very following verse in that chapter : many shall be purified , made white , and tried , ( ver . 10. ) but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . now whether it be the want of holiness or wisdom in r. b. or both , that he understands so little in daniel and the apocalypse , i leave him to consult his own heart therein , and to consider what a pleasant thing it is to flesh and blood to be a segregative rabboni , and to be applauded by a sect , though wise and good men understand as little the reason why , as he understands daniel and the apocalypse . but while he acknowledges the apocalypse to be the word of god , and yet to be unintelligible , what is it but to reproach god and his word too at once ? daniel tells us better news : the wicked shall not understand , but the wise shall understand . and yet this vain r. b. affects the esteem of more than ordinary wisdom , in pretending not to understand these visions ; else why does he take the pains to ostentate his ignorance , and so in effect to glory in his shame ? and , ( 7. ) to the last , i say , the romanists do more familiarly elude all those charges of idolatry , murder , persecution , lying , and the like , charged upon them from reason and scripture . for to these they will answer ; but since this demonstrative way by synchronisms , that so plainly prove that those visions which the ancient fathers interpret of antichrist , necessarily fall into the times of the papacy , they have , so far as i know , ever had the discretion to decline answering . indeed r. b. tells us , that the arguments he has writ against popery in eight or nine books , the romanists have not answered ; he , like a suffenus , fancying they forbear to answer them till he be dead or disabled ; when questionless it is because they slight them ; or else , why is it that they have answered the ablest champions of our english church , ( who yet meddle with no prophecies ) and thus declined the answering him ? when the writings of these , excel those of r. b. as much as the richest arras , the meanest kedderminster-stuff , as one wittily has made the comparison . this conceitedness of his performance i meet with in his postscript , which i have read over , thinking to meet with something new ; but it is but crambe bis cocta , and his seventeen questions so poor , that the meanest capacity , that has any kind of propension to these studies , may easily satisfie himself , by consulting the latest writers touching these points . to read r. b. his writings , is as tedious to me , as to walk upon unsound ground , quagmire , or quicksand , arena sine calce ; and therefore i will give my self no longer a fatigue : though i cannot but take notice , how again he harps much upon that jarring string , where he supposes the romanists so brutish and salvage , that they will kill and murder all such as from the prophecies of scripture conclude their church antichristian ; when as himself cannot deny , but what they hold and practise , is so . what disease of ferocity has so tinctured the mind and fancy of r. b. that he should have such horrid conceits of the pontifician party in england ? when as they and our church of england men , both of highest and lowest degree , have lived in all civility , kindness , and neighbourliness , for these many years , notwithstanding their difference of religion , though the romanists in the mean time , according to the language of their church , could not but deem us hereticks , of what quality soever we were , noble or simple : when as yet no phrase , neither proper nor symbolical , imports a man a more vile , detestable , and criminal wretch , than an heretick , with them ; they adjudging them also to the worst and most reproachful punishments , such as the most execrable criminals are adjudged to : and yet i am certain our church of england men have not at all been enraged or provoked against the romanists , for all this . why then should r. b. have so uncharitable a conceit of the romanists , ( they are men , or rather english-men , as well as we ) that they should be so enraged like wolves and tygers against the church of england men , though they , keeping to the style of their church , must deem the constitution of the romish , as r. b. himself does , antichristian ; and that this state thereof is predicted in scripture ? this looks as if he still retained his inveterate spite against the church of england , and even now in his grunting and groaning condition , as he represents himself , as if he had one foot in charon's boat , yet would shew us a mischievous dog-trick at the last , and excite the roman wolves ( as he fancies them , he cloathing them in his own skin , or as much as he can transfusing his own mischievous spirit into them at his hour of death ) to tear us and devour us . — quanquam media jam morte tenetur , non tamen abstinuit — so fierce and unreconcileable an hatred does he bear ( or acts so as if he did bear it ) to our church , that the approach of the extinction of this life cannot extinguish it . but having once injured the church , he knows how , and not the church him , he seems desirous to follow his first blow with repeated strokes even to his last breath . the finis rei in this carriage of his , or natural tendency , is truly such : but whether it be finis personae , i leave to his own conscience to examine . i will note but one thing more in this post-script , which is his mentioning david blundel and pope ione ; which i should have omitted , but that it put me in mind of what fine sport mr. gadbury makes on that subject in his cardines coeli , &c. which would make a man suspect r. b. to have let drop this in his post-script to please mr. gadbury , whom he seems humbly to beseech to give him a cast of his skill in calculating nativities . for if not , why does he conclude his advertisement thus ? london , 1684. nov. 12. natali authoris . aetat . suae 70. it is true , he has not set down the hour of his birth : but mr. gadbury , by animodar , trutina hermetis , or accidentia nati , by any one of these , as well as by the rest will rectifie the time to a cows thumb , and then will find in a trice some cardinal sign in the ascendent of this great man , r. b. which of all the four is least likely to be libra , he having writ so much , and weighing so little what he writes : or if it be libra , it may denote , that in his balance the moments of reason for all different expositions of the apocalypse are of equal weight with him , even as the sun at his entrance into libra makes the day and night equal . but as for mr. blundel and pope ione , i will refer mr. gadbury , or any other judicious reader , to bishop iewel against harding , from pag. 348 , to pag. 353 , and to mr. foulis his history of romish treasons and usurpations , pag. 180. who at last concludes thus , as for mine own iudgment , i shall wrap it up without partiality or passion , in this , that i am so far from being satisfied with the reasons brought against the being of such a woman pope , that i may fancy those that assert a pope jone afford better authority , testimony and arguments , than those that deny it . and as cook in english has sufficiently answered floromondus and the rest , so does maresius in latine , and congnard in french abundantly confute david blundel , though a man of great reading . but be it this way or that way , it shall never trouble me , and so let every man think as he pleaseth . to which i easily say , amen . for the church of england's cause against her opponents , whether romanists or fanaticks , depends not on such curiosities . i find my self concern'd to say little more than to advertise seriously mr. baxter's followers , and in them all sectaries , what a dreadful and dangerous thing it is to separate from an authentick church , reformed to the pattern of the symmetral or primitive ages , and to follow the guidance of a private spirit ; and i shall pray god , that mr. baxter may repent sincerely , as of his former enormous sins against the church of england , and the crown or sacred monarchy thereof , so likewise , that he may become really sensible and ashamed of his present crooked versuteness and hypocrisie , and of rogueing and abusing the divine visions of iohn and daniel ( which the lord iesus out of his faithful care and providence has procured of his father for the guidance and instruction of christendom ) by this his rude and profane buffonry . finis . an appendix to the late antidote against idolatry wherein the true and adequate notion or definition of idolatry is proposed. most instances of idolatry in the roman church thereby examined. sundry uses in the church of england cleared. with some serious monitions touching spiritual idolatry thereunto annexed. more, henry, 1614-1687. 1673 approx. 95 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a51287 wing m2642 estc r223783 99834062 99834062 38541 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51287) transcribed from: (early english books online ; image set 38541) images scanned from microfilm: (early english books, 1641-1700 ; 1837:4) an appendix to the late antidote against idolatry wherein the true and adequate notion or definition of idolatry is proposed. most instances of idolatry in the roman church thereby examined. sundry uses in the church of england cleared. with some serious monitions touching spiritual idolatry thereunto annexed. more, henry, 1614-1687. [8], 59, [1] p. printed by i. r. for walter kettilby, at the sign of the bishops-head in st. pauls church-yard, london : mdclxxii, 1673. signatures: a⁴ b-d e⁶. reproduction of the original at the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church. -controversial literature -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-03 mona logarbo sampled and proofread 2003-03 mona logarbo text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion an appendix to the late antidote against idolatry . wherein the true and adequate notion or definition of idolatry is proposed . most instances of idolatry in the roman church thereby examined . sundry uses in the church of england cleared . with some serious monitions touching spiritual idolatry thereunto annexed . london , printed by i. r. for walter kettilby , at the sign of the bishops-head in st. pauls church-yard , 1673. reader , i shall not wonder if thou be at a loss , what to impute this my so sudden appearing in publick again upon the same subject , for i must confess , i my self am in some sort at a loss what to impute it to . whether to the excess of my zeal in a cause of so great importance , or to my impatience to be freed from these polemical engagements , which are not so suitable to my genius . but so far as i know my own meaning it is both . and therefore having since my last by further converse with either books or men , discovered , as i conceive , the utmost that can be said touching the point betwixt me and my antagonist , for the more timely assisting so weighty a truth , and for the freeing my self from any future trouble , i have here aforehand obviated whatever i can suspect he may return as material , in answer to my reply . this it may be , may save us both any further labour , at least it will my self . for i profess my self to have neither hope nor ability of satisfying others by any other evidences , than by which i find my self so fully and clearly satisfied . that i have vindicated some uses in our own church from all suspicions of idolatry , is but what i owe to her , as a professed member of her body , and to the honour and memory of our pious and judicious reformers . that i have annexed some few monitions touching spiritual idolatry , is for the rescuing my self also from the imputation of an over bigotical zeal against the external or ritual . for i am abundantly aware how little the avoyding the outward or ritual idolatry will avail to salvation unless we also seriously endeavour to purify our selves from the inward or spiritual , without which purity no man shall see god. but in pretence of cleansing our selves from the inward , to make nothing of the outward , is the fruit of that false spirit that appeared in the gnosticks of old , and has expresly showed it self in these latter times , amongst some high flown enthusiasts , who have had the boldness to declare that there is no such thing as external idolatry . which is spoken with as much soundness of truth , as if they should declare , that there is no such thing neither as outward murder , adultery , perjurie , and blasphemie . but our blessed saviour , that infallible example of life , has taught us a better lesson of fulfilling all righteousness . and they that will be externally wicked , what have they but their own vain boast to witness their integrity ? that god would deliver thee and my self and all men , from all manner of hypocrisie , that we may injoy god in the simplicity of heart and a good conscience , to our present and everlasting comfort , is the earnest desire of thine in the love of the truth , h. more . errata sic corrige . page 23. line 20. for chance , r. shame . p. 24. l. 6. for mind , r. mine , p 25. l. 16. r. fouly . p. 26. l. 17. r. real . p , 29. l. 22. r. it is . p. 32. l. 13. r. be , commensurate . p. 37. l. 26. for mind r. mine . p. 38. l. 29. r. bis bounty . p. 40. l. 28. for dispute , r. dispell . p. 45. l. 27. for a motion , r. admotion . p. 48. l. 28. r. at the name . p. 54. .l 24. r. live we as . p. 55. l. penult . for they r. these . p. 59. l. 8. r. 1 john 5.20.21 . an appendix to the late antidote against idolatry . i. a brief account of his proceeding in his antidote against idolatry . i have already , in my antidote against idolatry , with sufficient useful evidence and certainty discovered what is and ought to be held to be idolatry amongst christians ; but in such a way , that i only exhibited several cases or instances of idolatry , and proved them sometimes , rather by testimony either divine , or the common suffrage of men , i mean such as are christians , than from the intrinsick general notion of idolatry , not at all intended to be proposed in that treatise ; that method i then took , being sufficient for the use and purpose then aimed at , which was to convince the world by plain and obvious arguments , what things professed and practised in the roman church might justly be esteemed idolatrous . ii. the definition of idolatry with the usefulness thereof . but now for the greater satisfaction of the more curious and philosophical genius , out of those several instances in the abovesaid treatise , i shall draw one common notion or definition , both true and adaequate , which will be a certain measure whereby we may expeditely understand whatever is truly idolatry , and what not . for , it is plain , that to whatsoever the definition belongs , the thing defined belongs to the same , and to whatsoever the definition does not belong , the thing defined cannot belong to it . of so great importance is it therefore to propose a true and adaequate definition of idolatry . which i conceive is this ; cultus superstitiosus quo peculiaritates divinae violantur . idolatry is a kind of superstitious worship , whereby the peculiarities of the godhead are violated . there is no kind nor act of idolatry which will not fall under this general notion , nor any kind or act of ritual worship that falls under it , that is not idolatry , as will more plainly appear after our explication thereof . iii. the explication of the definition . as for the term defined , idolatry , there is no man so unskilfull , ( though according to the notation of the word , it signifies properly the worship of an image or idol , ) as to think that to be the adaequate sense of idolatry , since they that worship the sun are acknowledged to be idolaters , though they worship him without an image ; and therefore that scruple passed over , nothing hinders but that the notion of idolatry may be as large , as the proposed definition , which is , superstitious worship whereby the peculiarities of the godhead are violated . i add superstitious to worship , that the genus may be the more immediate ; and by superstitious , i understand pseudoreligious , if i may so speak , that is false , or depraved religious worship : and i name no object , because i would not restrain it to any one kind of object , but be the pretence of worshipping god , saints , angels , or what ever object else , when it is in such a way , as that the divine peculiarities are violated , that is idolatry according to this definition . superstitious worship therefore is the genus of the definition , what remains , the difference , viz whereby the peculiarities of the godhead are violated . i am fain to make use of this more general and abstract term , peculiarities , that it may comprehend whatever things are peculiar to god , whether his attributes or rites chosen and appropriate to his own worship , which his own choice is enough to make peculiar to him , though closely look't into , they may have also a natural significancy of those excellencies that are proper to the godhead . such are the having a temple and a symbolical presence erected for invocation and worship , praying before that symbolical presence , having incense burnt before it , and lamps or candles light up , &c. these and the like were the modes that god made choice of , to signify the honour and worship due to himself , and therefore to use them to any else , is a violation of his peculiarities . for by the violation of the peculiarities of the godhead , i understand any kind of prophanation or vilification of them , either by obscuring or lessening of them in himself , or else by communicating of them to others . as to set up such a symbolical presence to be worshipped towards , as pretends to represent god , who is irrepresentable , as being infinite in majesty and greatness , this were to lessen , obscure , or indeed to abolish the infinite glorious majesty of god , which is peculiar to him , and so to make an idol of him , and therefore were gross idolatry . but to erect a symbolical presence to a creature , that is idolatry upon the other score , it implying omnipresence or omnipercipience to be in that creature . iv. what a symbolical presence is . for , a symbolical presence is nothing else but some figure or imagerie , instituted or erected for the invoking of supplicating , or any way religiously worshipping that invisible power or spirit for whom it is erected or made . so that in brief , all idolatry is such as either turns god into an idol , or turns an idol , that is , the creature we give religious worship to , in some respect , into a god , in giveing it something which is peculiar unto him . v. that that religious worship of daemons which was truly idolatry , was really divine . whence for the utter taking away all litigiousness about terms , that religious worship which misapplyed or given to any creature constitutes idolatry , may rightly and truly be also called divine ; and is so , if it make the act idolatry : for that implyes that it violates some peculiarity of the godhead , and attributes it to the creature , which is , as to that respect , to make a god of it . and such divine worship as this was , that which the heathens gave to their daemons , though they took it to be only religious , and such as did not appertain peculiarly to god himself ; as is particularly observable in the platonists , whom yet neither st. austin , nor any other serious christian will stick to conclude to have been idolaters in their daemon-worship . and therefore , if we will but use just weights and measures , whatever christians do the like things to saints and angels , pretending it is not divine worship , but an inferiour religious worship , they must be also judged to commit idolatry . vi. the way of convincing the romanists of idolatry in this treatise . and this was one way of convincing the roman church of their idolatries . but laying aside all these more exteriour and obvious arguments , we will deal now more precisely and philosophically , and argue only from the most intrinsecal and essential topick in all logick , and examine the roman idolatries by the inmost notion and definition of the thing , shewing that even that which seems to be only by divine declaration idolatry , is also , if more rationally considered , idolatry according to the proposed definition . vii . that the forbidding to worship god by an image , is the natural sense of the second commandement . as the worshipping god by an image , is plainly declared idolatry by god himself in the second commandement , thou shalt not make to thy self any graven image , &c. thou shalt not bow down to it , nor worship it , &c. the bowing down to and worshipping a graven image , though in pretence to worship god thereby , is plainly prohibited by this commandement . for the prohibition of worshipping any other god , is sufficiently evident in the first commandement , thou shalt have no other gods but me . whereby he pronounces that he alone will be worshipped : whence it naturally follows , that this next precept is at least chiefly about the purity and congruity of his own worship , forbidding to worship him by any image , in bowing to it , or worshiping it , though in reference to himself . this is the most natural , and indeed the necessary sense of this precept , if we consider the extream incredibility of any other senses , that are offered , or can be offered . viii . all other senses plainly impossible and incredible . for let us suppose first , that the sense is , thou shalt not bow down to , nor worship the graven image ( that thou makest and settest up , ) thou shalt not worship the image it self instead of god or for god. it would be a prohibition of a thing even impossible to humane nature to do : that a jew suppose should worship an image that himself has made of some log of wood or stone , instead of or for the god that brought him out of the land of egypt , and the house of bondage , & indeed that created the whole world , as if he could take the image for this god , and not worship it in reference to him . how nugatorious would they make the divine law-giver by such a prohibition , to interdict those things which it is impossible for men to doe ? and now let us suppose the other sense of the precept to be , ( and i can neither meet with nor devise any more , ) thou shalt not make to thy self any idol , that is to say , no image of any heathen god or of any false god whatsoever ; that this cannot be the chiefly intended sense thereof is plain . first , from the apparent superfluity of this precept , that being so strictly and apertly interdicted before , viz. that they should have no pagan gods , nor any gods whatever besides jehovah . which while they hold to , it is impossible they should make to themselves any images or idols of those gods to bow down to or worship . so that this prohibition would be superfluous , if that was the only meaning of the commandement . and then in the second place , this sense is incoherent with the words following ; for i am a jealous god. which implyes suspicion of some foul dealing betwixt any member of his spouse , the church , and himself ; that they may communicate any thing of that which is peculiarly due to himself unto another . but if the jews should make an idol , that is , the image of some pagan god , and worship it , the matter would be past suspicion , they would apertly and professedly be found false to jehovah , and to commit adultery with another god. ix . the golden calf no intended image of apis , but the symbolical presence of jehovah . to which you may add in the third place , that god himself has thus interpreted this commandement , that he will not be worshipped by an image , though erected and worshipped in reference to himself ; as is most undeniably plain in the golden calf which aaron made , which was not intended for the image of apis the aegyptian god , but was the symbolical presence of jehovah . indeed st. steven sayes , act. 7.39 , 40. and in their hearts they turned back again into aegypt , ( it may be in the grossest sense if they could have brought aaron to their lure ) saying unto aaron , make us gods to go before us . but it is most likely , that this is only a reprehension of their aegyptianizing in matters of religion , desiring to have some visible object and figure to sustain their faith , and spend their devotion on , according to the mode of aegypt , who gave divine worship to images . this mode of religion their minds hanker'd after , as their mouths elsewhere watered after the flesh-pots of aegypt , for which they are also taxed , psal. 106.19 . they made a calf in horeb , and worshipped the molten image . thus they changed their glory , that is , the god of israel , or his divine presence , into the similitude of an ox that eateth grass . as if iehovah the almighty , infinite and eternal god , that did such great things in aegypt , wonderous works in the land of ham , and fearful things by the red-sea , could be representable by any such figure . so that in this they quite forgat god their saviour , both what an excellent being he is , and utterly irrepresentable by imagery , and forgat his commandement ( which is one special and material way of forgetting him ) thou shalt not make to thy self any graven image , thou shalt not bow down to it , nor worship it . x. that the history of the golden calf plainly implyes that sense thereof . but there is no place so convincing , that the golden calf which aaron made , was made and worshipped in reference to iehovah , as what occurres in the very history . god had promised to the people , he would send an angel before them to keep them in the way , exod. 23.10 . this the people knowing and despairing of moses being found again , or impatient of his stay so long in the mount , ( which st. steven interprets a rejecting of moses , or putting him from them , act. 7.39 . for that is spoken of moses , not of god ) they come to aaron , ( exod. 32. ) and say unto him , vp make us gods which shall goe before us , which aaron immediately assents to , and receiving their ear-rings , made a molten calf of them , whereupon they said , these are thy gods o israel , which brought thee out of the land of aegypt . and aaron built an altar before this image which himself had made , and made proclamation and said , to morrow is a feast to the lord , that is , to jehovah . and on the morrow , according to this proclamation , they celebrate the feast , and offered burnt offerings &c. to this image . now let any unprejudiced man judge to whom this symbolical presence could be erected but to jehovah . did not the israelites ask of aaron what god had promised ? the angel in whom god would place his name there ? did aaron at all stick to fulfill their desire ? do not the people say of this symbolical presence , these are thy gods o israel , or which is all one , this is thy god o israel , ( as nehemiah has it chap. 9. v. 18. ) that brought thee out of the land of aegypt , which is utterly impossible for them to understand of the golden calf which was but newly made , and therefore is necessarily understood of that god that brought them out of aegypt , which is jehovah , no aegyptian deity , but he that brought all those plagues on aegypt and delivered his people with an high hand . and lastly , is not an altar built before the same symbolical presence , and a feast proclaimed there to be celebrated to the lord ? what more perspicuous coherence can be desired for the certainty of the sense of any passage of scripture ? xi . the gross repugnancies impli'd in supposing the calf to be the symbolical presence of the god apis. all things run smooth on this hypothesis . but supposing this calf the symbolical presence of apis an aegyptian deity , who had the form of an ox , ( which might give some of the antients occasion , as i suppose , to think it was so , they not considering that cherub also signifies an ox or calf , and that one of the angelical forms in the chariot of god is both an ox , and is called a cherub , and that the cherubins in the ark were of this figure , which is a symbol of the angels , who are the chariot of god , psal. 68 ▪ 17. the chariots of god are twenty thousands , even thousands of angels , and the lord among them as in sinai in the holy place , where this chariot or chariots ( because it consisted of four parts ) was seen by aaron , like that by ezekiel , where one part had the form of an ox or calf , and all four the feet of oxen. so little estranged is the form of an ox or calf from the use of representing the presence of the god of israel , ) but suppose , i say , it is not the symbolical presence of jehovah , but of the aegyptian apis , according to the conceit of some out of the respect they bear to the fathers , what an harsh and intolerable reproach is it in the mean time to gods high priest , to affirm that he did thus profanely and impiously make an aegyptian idol for the people of god to worship , and so assisted them in the grosly breaking of both the first and second commandement at once , and even then when the people did but desire the promise to be made good to them , that the visible presence of god , or his angel in whom his name was , might go along with them , and that aaron notwithstanding instead of this , should make the symbolical presence of a forraign god! besides that the people themselves had not this judgment of it , they declaring it to be the symbolical presence of him that brought them out of the land of aegypt . nor could they possibly believe the aegyptian apis to have done so , to have inflicted all those plagues on his own land in the behalf of a forraign people . besides that they were all along declared by moses to be done in the name of the god of israel : to whom also aaron builds an altar before this calf , and proclaimes a feast to jehovah , which , if by this calf were meant the aegyptian apis , would be as repugnant , as to say , apis and jehovah are all one . xii . the certainty hence , that the second commandement forbids the worshipping god by an image . wherefore we can be of nothing more sure than that this golden calf of cherub was erected by aaron to jehovah , and so understood by the people . the worshipping whereof notwithstanding is agreed on all sides to have been idolatry . from whence it plainly follows , that the second commandement forbids the worshipping god by an image , which was the thing to be proved nor do i know by what evasions those of the contrary opinion can escape the clearness of this proof and precept . god so plainly interpreting the meaning of his own law , by his severe vengeance on the worshippers of the golden calf , though erected to himself . xiii . two evasions to shun this sense , the first from the septuagints translation of pesel proposed and answered . the best and most ordinary evasions are these two . the first that the septuagint translating pesel not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sculptile , but idolum , do plainly enough insinuate , that an image to the true god is not there forbid for worship but idols only , or images , of the heathen gods , or any false gods. but those that argue thus do not consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek is of as indifferent and large a signification as imago in latin , or image in english . plotinus , when he was desired to sit to have his picture drawn , said , he would not have them give themselves the trouble of making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an image of an image , or shadow of a shadow . so that we way with better reason imagine the septuagint to have chosen this word as an universal bar against not only statue-worship , but even picture-worship also : or to have made choice of idolon , rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sculptile , because it signifieth more determinately such sculptilia as are images , or have imagery on them , that they should not be bowed to in a religious way ; not forbidding to direct their worship towards every thing that is carved , when it does not at all pretend to make god representable , as imagery does . so that there being these reasons so obvious , why the septuagint might translate pesel idolon , rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sculptile , the inferring they did it in reference to the idols of the heathen , is of no force . and besides , suppose that pesel signifies an idol , in the sense of the adverse party ; what do they get by it , when as the text then will run thus , thou shalt not make to thy self any idol or image of any heathen god , nor the likeness of any thing that is in heaven above , or in the earth beneath , thou shalt not bow down to them , nor worship them . it is manifest that yet for all this all manner of image-worship , or picture-worship is forbidden ; not only of the heathen gods , but all whatsoever , and therefore they cannot be worshipped , no not in reference to the true god himself . or if you would understand the following words , viz. nor the likeness of any thing in heaven above , &c. still of the heathen gods images , ( which is perfectly illogical , and impossible for any one that attends to reason to admit , the object of the precept being plainly here distributed into two parts . the first part the idols or images of the heathen gods , the other whatever other similitudes or images besides : ) yet if these words could be drawn to the same sense with the other , so that the images of the heathen gods , or any false gods might be understood by them , and that the whole prohibition were concerning such like images or idols , that would also notwithstanding clash with the next words following , for i am a jealous god ▪ for in this case , as i noted above , the matter would be beyond jealousie , it would be a confessed act of spiritual adultery , w ch is idolatry . but to argue from the mention of gods jealousie , that the image must be meant of some strange god , ( for what husband would be jealous of his wife , for honouring or kissing his own picture ? ) that is no more than a witty sophism built upon a false hypothesis ; as if the mans picture could as easily rob the man of what is due to him from his wife , as an image rob god of what is due to him . for the image being visible , & god invisible , there is manifest danger of joyning ones devotion , which is all that god can have of us , to the garish image , more than to god , and the true notion of him in our minds ; and that by worshipping him in such a vile manner , we may be brought off afterwards to worship other gods , as mean as we have made him by this sort of worship . xiiii . the second evasion touching the cherubins on the mercy-seat , proposed and answered . the next evasion , which seems most considerable , is , in that they pretend that god himself has interpreted his own law to another sense than we would have , in commanding golden cherubins to be set on the mercy-seat for his own worship . this excuse is very trite amongst the romanists , and the second council of nice alledges the same , but it is plain that it falls exceeding short of the case . for the scope of the second commandement is not the forbidding all image-work in the places of worship , but the bowing to images and worshipping them , which the case of the cherubins does not reach . for the people was never commanded to bow down to or worship the golden cherubins , nor do the jews profess themselves to have done so , but to have bowed down to and worshipped god alone . and besides that they were not intended for an object of the peoples worship or adoration is plain , in that they were carefully hid from their sight . and if they could penetrate with their imagination through the vail , and make themselves present hard by the cherubins , their posture plainly shows they were never intended to be worshipped , their faces not being turned towards the people to receive their salutations , but towards one another . indeed if they were an object , that it was their declared duty to worship , when they saw them , the same religious affection may be conceived to be directed towards them through the vail . but formal adoration to a visible object while it is hid and made invisible , is , methinks , as uncouth and unnatural , as the bowing to some person on the other side a brick-wall , in which there is not the least loop-hole to see thorough . wherefore there being no precept to the people of the jews , to bow down to the golden cherubins , and to worship them , nor it being any professed practice of them , and the posture of the cherubins being such as intimates they were not made to be worshipped by them , and they being carefully hid from the eyes of the people that they might not see them , ( though they were symbols of the special presence of god , and notes or instruments for the directing their adoration thitherward to god in a special manner there present ) it is evident they were no object of the peoples worship , and that they were neither to bow down to them , nor worship them , though they bowed toward them , as a determinative circumstance of their worship of god. this is so plain , that i believe no man that considers it can have the confidence to deny it . viz. that the cherubins were not the object of the peoples worship , much less intended so by god. xv. a difficulty touching the high priests bowing in the holy of holies proposed . but the great difficulty , as it seems to some , is , how the high priest , when he went into the holy of holies , ( which he did once by the year , ) and bowed as they conceive before these cherubins bare and open to his sight , could so behave himself as not to be guilty of bowing to graven images and worshipping them . which if he did , i must confess that the romanists have no contemptible plea for their interpretation of the second commandement , as if it were not against worshipping the true god by an image . but to this difficulty i answer these two wayes . xvi . the first way of answering it , by denying the fact , if it could not be done without bowing towards the cherubins as an object . first , that if the high priest when he was in the holy of holies , could not bow to worship god by that gesture , but he must also bow towards the cherubins objectively , and not meerly circumstantially , i do flatly deny that he did bovv there . and they can never prove that he did , there being no mention thereof in the scripture , vvhere his behaviour in that place is described ▪ levit. 16. but there being a plain prohibition in the second commandement to bovv to graven images and to vvorship them , it is from hence demonstrable that the high priest in this case would not . for if to obey be better than sacrifice , and to hearken than the fat of rams , 1 sam 15.22 . certainly the high priest could not but see that obedience to so plain and strict a commandement , as thou shalt not bow down to any graven images , nor worship them , &c. was better than the breaking that command under pretence of worshipping god by bowing unto them , namely to the cherubins . wherefore we may be certain that in this case he would not bow towards them . but if he could bow towards them without incurring this danger , the difficulty is taken away , and the true sense of the second commandement remains firm and inviolable ; that god himself is not to be worshipped by an image , by bowing to it and worshipping it . xvii . the second way by asserting that he might bow in such circumstances , as that the cherubins were no object of his worship . but now besides this , in the second place , if any one think it so probable that the high priest did bow some time towards the mercy seat , when he was in the holy of holyes , let us pitch upon that which is most likely , namely when he made his nearer approach thereto , to besprinkle it with blood : it is manifest there is no colour of saying , that in these circumstances he bowed to or worshipped the cherubins . 1. because the first thing that he was to do , when he was to enter within the vail , was to take a censure full of burning coales of fire , & his hands full of sweet incense beaten small , and to bring them within the vail , and to put the incense on the fire before the lord , that the cloud of the incense may cover the mercy seat that is upon the testimonie , that he die not . levit. 16.12 , 13. which is a sign that he was not to dare so much as to look towards the mercy seat , much less to worship towards it , till all on the mercy seat , the golden cherubins and all were hid in a cloud of incense , which is like the hiding of them from the sight of the people by the vail . and that therefore their golden luster was to be no object of worship , as being thus enveloped with smoak , not to be seen at any distance . 2. but now , when the high priest approaches up nearer to the mercy seat , which we have supposed the more likely time of worshipping , let us see what possibility there is of his appearing guilty of worshipping the cherubins , though he should then bow towards the throne of god , more than in that former circumstance . for the two cherubins were placed at the two ends of the mercy seat , and that with their faces one towards another , not to any that came up to the mercy seat , which is no fit posture to be worshipped in , if they could be seen by any glimmerings in this thick cloud of smoak . and if they could , they would be only a direction to the high priest , as well to overlook them , as to give them a go by , in following that intimation god has given him in exodus , chap. 25. and there will i meet with thee , and i will commune with thee from above the mercy seat , from between the two cherubins , which are upon the ark of the testimony . and in the psalms he is described sitting betwixt the two cherubins , psalm 8.1 . and 99.1 . this is a plain case then , that the high priest could not but conceive that special presence of god to be seated betwixt the two cherubins , and therefore directing his devotion and gesture according to that instruction , his bowing must be towards that presence , betwixt the two cherubins , from the mercy seat upwards ; as if the invisible majesty was seated there as on a throne or chair of state . the bowing to whom can no more concern the cherubins , than the bowing to a prince on a wide throne or chair can concern the imagery on the arms of the chair adorned , suppose , with two eagles heads or the like . can any one conceit any worship done to these two eagles heads , when the parties bowing is directed to the face and person of the prince above , and betwixt the eagles heads ; though the eagles heads stand in a fairer posture to be bowed to , than the faces of the cherubins . it is therefore every way plain and manifest , that as the people of the jews did not , so neither did their high priest bow to , or in any sense worship the cherubins in their bowing thitherward , but only him that sat betwixt the cherubins , which was the thing to be demonstrated . and that therefore there is no evasion left to elude the force of the second commandement , that so strictly prohibits the worship of the true god by any graven image , which therefore according to the sense of that commandement must be idolatry . xviii . the idolatry forbidden in the second commandement , reduced to the proposed definition of idolatry . it remains now that we reduce this kind of idolatry , ( as we in order shall also do all the rest , ) to our general definition of idolatry , that it may appear to be so , even according to the plain nature and notion of the thing , namely , in that by worshipping god by an image the peculiarities of the godhead are violated , which seems evident here upon a double score , both from making the infinite irrepresentable divine majesty representable by an animal-figure , which debases and vilifies the peculiar excellency of the godhead , which is so infinitely beyond any visible form whatsoever , and therefore no animal figure can pretend to be the representative thereof ; as also from the giving divine worship to these animal figures , or symbolical presences , which is peculiar to god. xix . no distinction betwixt hieroglyphical and representative images when divine worship is done to them . which divine worship does plainly argue them representative figures , not meerly hieroglyphical , whether they that worship them will call them so or no. as is apparent from the first of the romans , where the apostle plainly declares of those wise men of the heathen who knew god , yet were so foolishly subtil and phantastical as to worship him in the images of men , birds , four-footed beasts and creeping things , which they could not but know , were but at the best hieroglyphicks of him , no personal representatives of his godhead , yet forasmuch as they worshipped those figures , they are said to have changed the glory of the incorruptible god into the images of these corruptible creatures . for in worshipping these images in reference to god , they naturally acknovvledg or suppose a fitness in them to represent the glory of god , or his divine presence , vvhich therefore must needs be an unspeakable vilification of his infinite glorious majesty . and what pretence can there be for any figure , or symbolical presence to have divine worship done to it , or to be an object thereof in any sense , if it vvere conceived to have no fitness to represent the divinity . and therefore the psalmist according to this natural notion , inferres from the israelites vvorshipping the golden calf , that they turned the glory of god into that creature , psalm . 106.19 . they made a calf in horeb , and worshipped the molten image . thus they changed their glory into the similitude of an ox that eateth grass . which ansvvers very fitly to that of st. paul , they changed the glory of the incorruptible god into an image made like to a corruptible man , &c. rom. 1.23 . xx. that in worshipping these representative images in reference to god , divine worship is given unto them , as suppose to the image of god the father . and that the vvorshipping of these representative images in reference to god , is the giving of divine vvorship to them , is manifest out of scripture , as acts 7. and they made a calf in those dayes and sacrificed to the idol . to say it vvas but sacrificium relativum or transitivum , that passed to god , not terminativum , that terminated in the calf it self , is but school-cobvveb-stuff . sacrifice is a peculiar vvorship belonging to god , and by no distinction or evasion can any thing else partake in it , so as to have it offered to it . this is evident in this kind of divine vvorship , and there is the same reason of them all . they vvorshipped the calf in horeb , but in reference to jehovah , as plainly appears out of the historie , and therefore vvith latria relativa , or transitiva not terminativa . but does this distinction of so subtil texture cover their chance ? no certainly . if this distinction vvere good , and vvould justify their act , vvhy does either the psalmist , or st. steven find fault ? it is apparent therefore that divine vvorship is so due to god alone , that it is in no sense due to any thing else , but that even the meer natural or external act must be to him only . and therefore he will not be worshipped by an image , that the image may not in any sense partake of his worship ; which yet it will in the natural externality thereof , if we do it towards the visible image . for outwardly we behave our selves no otherwise towards the image than towards god himself , nor make any other external application to the one than to the other . as suppose there was an image of god the father in the shape of an old man , and one would make his adoration to god towards this image , with that mind , with that devout look , with that solemn and serious motion of the spirits in the eyes , that is befitting the profound reverence we owe to god , this natural , visible , and external act of worship passes plainly upon this image , as well and in such sort as on god himself , and is such as no greater nor more lively expression of his highest devotion can be made by any suppliant . to whom then but to god alone can this belong ? and therefore to make these expressions to a senseless stock and stone , is the foulest violation of the divine peculiarities that can be , by communicating them to so unworthy a subject , as well as by lessening , obscuring , or rather abolishing the infinite glorious majesty of the godhead , by supposing him or implying him representable by a wretched statue of wood , metal or stone , as i noted before . xxi . that there is the same reason concerning the image of christ. and now for the statue or image of christ , if it be worshipped towards with such a religious look and devout cast of the eyes as before , significative of the highest veneration that is due to god , or can by us be given to him , it is apparent that this exteriour ritual worship is done to this image also ; nor can be any more doubted , than if kissing of this image were the ritual performance and it were kissed , that this image was the object of the kissing with all the exteriour devotionalness used therein : and that therefore this image thus adored , though but relatively , partakes of divine worship . by which communication the peculiarities of the godhead are plainly violated , as well as by burning incense , or otherwise sacrificing to the image ; as st. steven complains of the israelites sacrificing to the golden calf , though in relation to jehovah , which cannot excuse the idolatry . xxii . that relative idolatry is as down-right idolatry as relative adultery and murder down-right murder and adultery . for let any one judge in common sense and reason , whether a foul unfit action to an undue object can be excused by an intended relation to a fit one . nothing can be more enormously incongruous , than the giving divine worship which is latria to a carved stock or stone , ordinarily called idolum , or imago . and the giving this latria to this idolum is that which is most properly idololatria . but if in giving latria to this idolum which is so hugely unfit an object , in relation to a fit one , all is well , and the fact lawful , the short and the long then is , that relative idolatry is lawful , which is as good sense as to say , that relative murder , or relative adultery is lawful . as if to kill the next innocent man to wreak ones revenge on the nocent , that deserved to be killed , would excuse that act from down-right murder ; or to lye with another woman with an intended kinde remembrance of his own in her absence were not down-right adultery . why then is not this relative idolatry down-right idolatry , as well as relative murder and adultery down-right adultery and murder ? and why is relative murder and adultery still down-right murder and adultery , but because that intended reference or relation takes not away the specifick turpitude of the fact ? how then can the intended relation in relative idolatry take away the specifick turpitude of that fact ? so that it remain not down-right idolatry still . xxiii . that relative idolatry is real and proper idolatry , even according to the nice notion of the schools . which it does even in the nice notion of the very schools , the latria in this case being really not transitive or relative , quatenus latria , but terminated on the very idol it self . for quatenus latria , it can pass no further in truth and reality but ends there ; and in relation to god the act ceases to be latria , the honouring or worshipping of him , but changes its species , and becomes an act of contempt , reproach , and disobedience against him , and a foul dishonouring of him . nor can the intention of the religionist alter the specification of the act , but that it will be a dishonouring of god , though the act cannot be avoided but it will have god for its object , but he will be the object of this act under this specification namely of dishonour : as in that physician that intended by such a medicine to cure such a patient , but does really poyson him thereby , the patient notwithstanding the physicians intention is no object of a real cure , but of the quite contrary of his poysoning him . wherefore no real latria passing to god in this relative idolatry , but only dishonour and reproach , the latria is in truth ( let the intention be what it will , ) terminated in the image or idol , and therefore is idolatry , in the most proper and scholastick sense . for one and the same act , as it may have two contrary specifications , in respect of two several objects , so it may have two several terminations in respect of the same . as suppose one person loves a rose , another has a great antipathy against it , a third brings a basket of roses into the room ; this one act is both a gratification and a displeasure ; a gratification to him that loves roses , a displeasure to him that has an antipathy against them ; the act of gratification terminates in one of these objects , the person that loves roses , the act of displeasure terminates on the other . just so the act of latria or divine honour terminates on the image or idol , the act of dishonour and reproach on god , who is provoked and disobeyed . what can be more plain ? wherefore the divine honour terminating on the image of christ , and not passing to him in reality and truth , but only in our fond intention , it is manifest that the peculiarities of god are here violated , and that it is proper idolatry . xxiv . whether the doing divine worship towards the image of christ violates the irrepresentableness of the godhead or no , as also towards the holy ghosts . but there is a more curious question whether the worshipping of the image of christ with divine worship does involve also the other violation of the peculiarities of the godhead in making it thus representable by an image . for christ being man as well as god seems to make the case different from that of the image of god the father . but i answer the case is still the same , christ being the eternal , infinite , glorious majesty of god , as well as he is man , and uncapable of divine worship but so far forth as he is that infinite majesty . wherefore he that sets up an image , and calls it the image of christ , and does divine worship towards it , does as palpably make the eternal infinite majesty of the godhead representable by a carved stock or stone , as he that does divine worship toward such a carved image of god the father . for the father and the son are equal , and therefore the son equally irrepresentable as to that of him which is capable of divine worship , which this image pretends to represent , in pretending to be the image of christ , and therefore violates that peculiarity of the infinite glorious majesty of god , that makes it irrepresentable by any bodily figure . he that worships christ , worships the very godhead , and therefore must not blaspheme his majesty , by making him representable by any corporeal image . the godhead indeed is hypostatically intempled in the humane nature of christ , but it is the the eternal and infinite divinity there that we adore . so little scruple need either jevv or turk have to turn christians , upon any idolatry vve are guilty of in vvorshiping christ. and vvhat i have said of the images or statues of the father and the son , the same is to be said of the image of the holy ghost . a dove may be the hieroglyphick of him as that description of the ancient of dayes in daniel is an hieroglyphick of god the father . but to do divine worship toward such an image of a dove , it is absolutely the same idolatry that was in so doing to the image of god the father , and of christ. xxv . that no symbolical presence but only the holy humanity of christ is capable of divine worship done towards it . no symbolical presence therefore or consistent visible animal figure saving the holy humanity of the lord jesus christ , which is hypostatically united with the eternal divinity , can have divine worship done towards it , but it is idolatry ipso facto . it the peculiar priviledge of the holy humanity of christ , to be capable of having divine worship done towards it , because of its union with the divinity , as it is the priviledge of the body of a wise and vertuous person , for the wisdom and vertues sake that resides only in his soul , to have that great reverence done towards it , by reason of the soul with which it is hypostatically united . but the soul once separate by death , the body according to the common sense and practice of all men ceases to have that reverence done towards it that it had before . so that there is naturally a peculiar middle kind of honour , greater than any creature besides has a capacity of , though less than divine , that accrews to christs humanity , in vertue of his being hypostatically united with the godhead , which the image of christ is not . and therefore besides that gross idolatry above specified , in doing divine worship towards his image , there is also a violation of the priviledge of this holy humanity of christ , towards which living symbolical presence of the godhead only it had been proper to do divine worship , when he was visible here upon earth ; upon a clear declaration of this union . which was more apertly , and more seasonably manifested afterwards by st. john. but considering the unexpressable profound humility of our saviour , who upon ones saying to him , good master , straight way rebuked him , declaring there was none good but one , which is god , mark 10.17 . it seems hugely probable , that if any would have done express divine worship towards his visible humanity , as the lycaonians would have sacrificed to paul and barnabas , that he would have declined it . but this only by the by . xxvi . the necessity of the romanists acknowledging of latria relativa done to images relating to god. hitherto of images relating to god , to which the second nicene council , ( that excellently learned and judicious patriarch of constantinople photius being interpreter ) assigned latria relativa , which azorius the jesuite also acknowledges to be the constant opinion of the roman theologers . and indeed it seems necessary it should be so , to make the best sense of that kind of religion : for they burn incense to these images which is a sacrifice . and they putting up their prayers before them , and lifting up their eyes and hands towards them , with compellations common to the image and prototype , this is also the sacrifice of prayer offered to them , as much if not more direct and express , than the sacrifices offered on the altar before the golden calf were to it ; which yet because it was done on the altar before that image , st. steven full of the holy ghost , declares , that they sacrificed unto the idol . wherefore it being so evident , that in these cases they are to acknowledg that they give latria to these images , it seemed the wittiest and safest invention to declare in general , that the images relating to god are to have latria done to them , but not absoluta but relativa , which , they conceive , makes it an inferiour kind of latria , since this relative latria ( because of its relativeness ) is incompetible to god. but how well this will do their business , i have already noted . but that this is the sense of their church , even of the council of trent it self , is noted and confessed by azorius , and natural if not necessary for every one to acknowledg , that is serious in the worship of these images . for if it were not latria relativa , but such a worship as the images were capable of , and might be the ultimate object of themselves , and it terminate there , how small and mean , and how lovv a kind of worship would this be ! so that it would prove to be a meer fooling or trifling with images to no purpose , the worship of the image though relating to god not at all advancing our adoration of him , but rather necessarily casting us ( by restraining the worship to what the image it self is the ultimate object of , ) into the faintest and meanest mode of worshipping that can be expressed , if it be but what it should be commensurate to so mean an object . wherefore it is altogether incredible , that this should be the meaning of worshipping of images relating to god , or that any of the people that are taught to vvorship them , should not vvorship them vvith that height of affection and veneration they use to god , for as much as the image relates to god , and that they are taught according to the very council of trent , that by the image of christ vvhich they vvorship , they vvorship christ himself . so plain is it , that the act of vvorship before an image relating to god , is an intended adoration of god himself , according the council of trent . but for the occasional shuffles of any private doctours of that church , that would have the worship of incurvation , and the signs of devotion accompanying it , terminated on the image it self , to make sure it may be in no sense latria , at what a loss vvill they be to ansvver touching the burning of incense , and praying to god before these images that relate to him . besides that the second commandement does plainly meet vvith such shufflers , vvhich universally forbids any bovving to , or vvorshipping images relating to god , and vvill not be put off by any evasion . for i am a jealous god , &c. nor vvas it unfit to give so forcible a stop , though less methodical to a subterfuge so unnatural and irrational . i vvill add also so repugnant to the council of trent , ( vvhich is the touchstone of their faith , ) vvho in these express vvords declare , per imaginem christi christum adoramus . and that adoration vvhich is done to christ , is divine adoration and consequently latria . xxvii . the reduction of the worship of saints and angels , to the proposed definition of idolatry , and particularly their invocation and making of vowes to them . we proceed now to the consideration of the images , or symbolical presences of saints and angels , and to all the modes of their religious worship : of which , invocation is the most principal , and as it were the scope and foundation of all the rest . which worship of theirs i shall also plainly discover to be idolatrous , by manifest reduction to my proposed definition of idolatry . which i will do with all brevity , there being no difficulty at all in the business . and i will begin with invocation , which as i have proved in my antidote , can belong to no invisible power or spirit , saving to god alone . forasmuch as no man can have any solid faith or assurance that they can hear our invocation , or that they have any omnipresence , or omnipercipience , no not so much as terrestrial . whence it it plain , that in invokeing them one of the divine peculiarities is violated or prophaned by being communicated to a creature , when of right it is only to be attributed to god ; the saints having no such omnipercipiency or omnipresency in them , as doctour thorndike himself cannot but confess , accordingly as i have noted at the end of my reply . but to invoke them or pray to them for such things as it is in gods power only to give , which all papists do , as dr. thorndike plainly asserts , nor can it be put off upon pretence of a figurative speech , ( as i have proved in my reply , ) this is double idolatry , as violating two divine peculiarities at once , both the omnipresence or omnipercipience of god , and also his omnipotence , they giving that power to a creature which is in god alone . but making vowes to any saint or angel in such dangers as a creature may have power to rid us from , is but the same kind of idolatry that simple invocation , if they be both mental , or both vocal . xxviii . the idolatry of erecting temples , altars , images , or symbolical presences to saints , or angels , reduced to the proposed definition . and novv for the erecting temples , altars , images or symbolical presences to saints or angels , all which is manifestly done in reference to their invocation , it is thence plain , that all this is done to an idolatrous end , and therefore upon this very consideration has the smut of idolatry upon it . but besides , more distinctly . god having appropriated these modes of being vvorshipped to himself , and his judgement being so infallible , vvhat befits him and is most proper for him , when he will be vvorshipped in a more external and ritual vvay , it is evident presumption and prophanation of the peculiarities of his godhead , as to external vvorship , to communicate them to the creature , as i have proved in my antidote . and lastly , the very nature of the thing demonstrates the idolatry , they being standing significations of the natural peculiarities of god communicated to a creature . for a temple and symbolical presence is fitly and securely erected to god , because we are sure of gods residence and presence there , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the inhabitation of the divinity in it . let there be as many symbolical presences and temples as you will , and at what distance you will , god is certainly at home in them all , as being omnipresent . but for a finite invisible power or spirit , though there were but one erected thereto , there is no assurance of that spirits residence there , or if the effect of any spirit be there , that it is not some other spirit than he to whom the temple or symbolical presence was erected , that it is not one angel or saint for another , nay , a divel instead of that saint or angel. but those temples and symbolical presences being erected in several distant places , it emplyes they are in several distant places at once , which is the only peculiarity of the godhead ; as i have noted in my reply . which incongruities are also to be observed in either one single altar , or many in distant places of the world , to the same saint or angel. and besides it has that odious relation to a sacrifice , and imports that the saints and angels are also sacrificed to , which is plain and confessed idolatry . xxix . an evasion obviated . nor is it any excuse , that the temple and altar is pretended to be erected and dedicated to god only in a principal sense , but to the saint in a secundarie respect , as less principal . for besides that god is jealous and impatient of any partner , in the honours that are due to himself , ( though they were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) their intention cannot change the natural signification of building temples and altars to a finite creature . which as i have already noted , implyes its omnipresence which is proper and peculiar only to god ; and therefore this communicating a peculiarity of the godhead to a creature is idolatry according to the plain definition thereof , let us intend what we will. xxx . the idolatry of bowing to the images of saints and angels wherein it consists . as for their superstitious worship done towards the bare symbolical presences , or open images of saint or angel , supposing it the very same they would do to the saint or angel themselves if they were visible , that this implyes them representable is no idolatry . for the making them representable by an image , does not at all violate the peculiarities of the godhead . but the idolatry is in that the act naturally supposes them certainly present , for it is not sense to bow to an absent person ; and these symbolical presences being many , and at far distant places at once , that the saint or angel is in more places than one at once , and in such sort ommipresent as none can be acknowledged but god alone , and so that divine peculiarity is violated by this bowing to the symbolical presences or images of saint or angel. xxxi . the hazard of the vulgars doing that devotion which is due to god in their worshipping the images of saints and angels . and though there be no necessary connexion betwixt the things , yet there is an exceeding great hazard in the vulgar sort especially , when they bow to these images of saint or angel , or pray to them before the said images , there is an hazard of running into the highest devotion , and reverential affection and passion , that humane nature is excitable into or can express by his look or mind , and profoundly devout motion of the spirits of his eyes , which passion and signification thereof is due to god alone , and it is the most sordid idolatry imaginable to apply it to either saint or angel , much more to the very images of them made of wood or stone , though never so well painted or gilt . it is manifest i say , that by such a worship a special peculiarity of the godhead is violated , who alone is to be worshipped with that kind of devotion . which yet i have seen simple folk to express to the image of a saint , as fully as i could ever discern to be done by the devoutest man in his prayers to god. so that this note is not made at random , without just occasion and ground . and if this be done to the image of a saint , you may be sure it will not fail to be done to images that relate to god. but that is besides our present scope . xxxii . the reduction of burning of incense and setting up lights before them . as for t●e burning of incense and setting up lights before the symbolical presences of saints and angels , it being so plainly an imitation of the burning incense , and lighting up lamps before the symbolical presence of jehovah in the holy , it is plainly a violation of his peculiarities , so judged by his own election and choice . and as for the incense , it is a sacrifice , and the most noble and significant sacrifice , as i have noted in my reply . and they may as well depress the sacrificing of sheep and oxen into a lower ceremonie , as this of incense . for by the use and consent of nations , the one is no more restrained to the supream god than the other . and the lamps and shew bread seem to indicate jehovah to be the father of lights , from whom proceeds every good and perfect gift , and who feeds with bounty every living thing . and the lights set up before the images of saints and angels do at least intimate , that light and comfort is to be expected from suppliants that make their addresses to them at these symbolical presences , as if they were there present to assist them that invoke them , & implore their help . which i have again and again inculcated to be an implying and attributing an omnipresency or omnipercipiency to these finite created spirits , and consequently a violation of the peculiari●ies of the godhead . thus easily are the various acts of idolatry observed in the church of rome , in their worshipping saints and angels , reducible to the plain definition and true general notion of idolatry which we have proposed . as for those high compellations , to the blessed virgin especially , such as plainly signify the peculiar excellencies of the godhead , they are so openly idolatrous that they want no reduction . xxxiii . that the pretended intricacies in the mystery of the holy trinity , cannot with any reason at all be alledged against the clear demonstrations that the doctrine if transubstantiation is false . as neither their artolatria does to them that are free and believe that which is most certainly true , that the bread is not transubstatiated , as i have again and again undeniably demonstrated it not to be in my antidote against idolatry , and in my reply . the clearness of which demonstrations , the pretended intricacies in the mystery of the holy trinity cannot obscure ; there being so vast a difference both betwixt the objects themselves , and the faculties in this case , and that . for in transubstantiation the object is matter or body , a substance finite and comprehensible both by our senses and reason . in the mystery of the trinity , the object is the infinite incomprehensible deity , a substance incorporeal , or spirit , which is quite out of the reach of our senses in the lowest notion thereof ; but the transcendency of the triune godhead above our reason also , though not contrary unto it . and then our faculties conversant about transubstantiation , are all the five senses rightly circumstantiated , the organ , distance and medium duly fitted and proportionated , and therefore the senses necessarily capable of discerning what the object is , whether this body or that , suppose whether the body of a man , or a piece of bread . and besides this , not only the exteriour reason , but that which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which contains the first and self-evident common notions or axiomes , that are without syllogism noematically true , ) layes fast hold on the object in this controversy . transubstantiation being easily resolvible into a flat and manifest contradiction to these , as i have abundantly shown in my antidote and reply . but there is no contradiction at all , to either sensation or common notion in the mystery of the trinity , only exteriour reason and imagination raise some mists and obscurities about it . which well exercised minds in contemplation can easily discern , and dispute from this venerable mystery , so far forth as it is exhibited to us in the ancient symbols of the catholick church . wherefore of two desperate cases it is the more hopeful , that the bread being not tran●ubstantiated , and yet they taking it to be so , they may scape being idolaters , than that it is transubstantiated to save them from idolatry . xxxiv . that the believing the bread not to be there , does not all clear the romanists from down-right bread-worship which is idolatry . and i must confess i was once inclinable to this opinion my self , that in this case they are not idolaters ( see my idea of antichristianisme , book 1. chap. 13. sect . 6. ) before i had more closely and carefully considered the point . and the church of rome does not want at this day witty patrons , and of admirable art and eloquence , to perswade the heedless into this security , that though the bread should not prove transubstantiated , yet they cannot be bread-worshippers , while they believe it is ; for if they believe it is transubstantiated , they believe it not to be there , namely within the symbols or species , and thence they pretend it is demonstratively evident that they cannot worship it , but only christ , into whose substance it is believed to be transubstantiated . for whatever is taken , say they , for an object of worship , the understanding must affirm , ( either truly or falsly , ) that it is there whither the worship is directed . which arguing bears a smart plausibility with it . but i answer , that what is made an object of worship through mistake , there is no need the understanding affirm it is there , but rather the contrary . for it does not think the undue object is there but the due one . those that worshipped the sun , that is , that which we call the sun , and understand thereby a flammeous body devoid of sense and understanding , that appears alike to the sight of the sun-worshippers , and to ours , ( as the species appear the same to those that believe the bread transubstantiated , and to them that believe it not , ) be it called what it will , they did not believe that which we know to be the sun , to be there , but an intellectual deity , which the sun is not ; and yet we all acknowledg them for all that to have been sun-worshippers and idolaters . wherefore using just weights and measures , we must conclude the romanists bread-worshippers and idolaters , the bread not being transubstantiated , since their worship then lights upon bread instead of christ , as the sun-worshippers upon the sun instead of an intelligent deity . he that strikes his friend in the dusk of the evening , thinking it is his enemy , thinks his friend is not there , who notwithstanding finds himself the object of his stroak , and wishes he had not been there . this idolatry i must confess is committed through mistake , but so is all idolatry that is committed in good earnest , so that this cannot excuse the fact from so grievous a crime . and that it is idolatry is evident , divine worship being given to a piece of bread , which is a peculiarity of the godhead , and must be given to none but him . and the violation of any divine peculiarity is idolatry by the proposed definition thereof . xxxv . the application of the heathen idolatry to this definition , besides his present scope . by vertue of which we demonstratively have shown the sundry idolatries of the church of rome , in their worshipping the image of christ , in their worshipping and invocating saints and angels , and in their adoration of the eucharist . and in vertue of the same definition , the idolatries of the heathen might be as clearly demonstrated in their worshipping the supream god by images , and in their religious worship they did to daemons , which this definition would prove to be divine . but this would be quite besides my present purpose , and neither useful nor sutable to the subject in hand . xxxvi . the great difference betwixt religious respect and preference , and divine worship . it remains now only that we free several ceremonies used in our own church from the imputation of idolatry , by application to this definition , as well as we have evinced several of theirs to be idolatrous by the same . which will be a no less useful , and it may be a more pleasant consideration to our own , to see how little hold the adverse party can take of these small strings to pull us back again into popery . for if the definition of idolatry be unapplicable to them , it is manifest they cannot be idolatrous . and the inapplicability is so easily discoverable , that there will be no need to insist long on this matter . in the general then we are to note what a vast difference there is betwixt religious worship properly so called , which is the same with divine worship , and pious or religious affection and respect , or preference of one thing before another , for its relation it has to the objects , or exercise of our religion , or divine worship . it is but an homely proverb , love me and love my dog , but it may be of no impertinent significancy in this place . for it is not understood of the love of friendship , but of such a love as that inferiour creature is capable of , and is fit to give him in relation to his master , to whom we owe the love of friendship . so they that have a real divine reverence for god , it is no wonder they find an inclination in themselves of bearing some reverence , or having some respect to those things or persons , that in a special manner relate to him . whether it be priest or temple , or any holy utensil or the like . which reverence is quite different from that divine worship or reverence that is due to god himself , ( more different than the love to ones friend , and to his spaniel , ) and therefore can be no peculiarity of the godhead , and consequently no violation of his peculiarities to give it to another . which is the true notion of idolatry . xxxvii . the keeping our hats off in the church , freed from idolatry by this definition . we will illustrate this with some few examples , and so conclude . they that keep off their hats in the church , and do it even then when divine service is not a doing there , are not by any means conceived to do that divine reverence or worship which is peculiarly due to god , unto the fabrick they are under , but because this place is set apart for holy uses , and is of a different nature from ordinary places that have no such relation to god and his divine worship , out of an habitual deep devoutness toward god they also express this more inferiour affection and reverence to the place of his worship , by way of distinction and preference of it before other common places , be they never so magnificently built . which is not to give it a reverence any thing equal or of the same kind with that we give to god , but only a greater and another sort of reverence than we would give to any place that is not related to him . and this is no more idolatry than moses his putting off his shooes , because the ground was hallowed by the special presence of god there . and therefore it was not unfit to show some reverence thereto in those circumstances , and not to prophane it and soyl it by his dirty shooes . nay , indeed necessary , having that express command of god for it . or if one should do so of himself in such a meaning of reverence as i have intimated , though it might be superstitious under christianity , yet it could not be idolatrous , no peculiarities of the godhead being violated thereby . xxxviii . as also kissing the bible in the administration of oathes . kissing the bible also in the administration of oathes , which is in use amongst us , ( and might according to the proper notation of the latine word , be called adoration , that word signifying properly either the a motion of our mouth to the thing kissed , or the admotion of our own hand to our mouth , and so by kissing it signifying chiefly our kindness and affection , but withal our respect to the person or thing we in this manner salute , ) this ceremony here is only an expression of our love and value we have even for the material word of god , as i may so speak , by reading whereof we find such divine comforts and refreshments , and which gives us to know the will of god , and that salvation which is through jesus christ revealed in this book . and if a man after the serious reading of a chapter therein , his heart being full of joy and holy consolation , should at the close of all kiss the bible as he layes it down , out of a pious affection unto the very instrument of communicating such grace and comfort unto him , what more idolatry were there in this , than in such an ones hugging his bible in the pulpit before the people , to signify how dear it was to himself , and should be to them all ? xxxix . that bowing towards the altar or communion-table does not fall within the verge of the true notion or definition of idolatry . and as for bowing towards the altar , they that so do , questionless intend by that action , adoration to god properly , or in the highest sense , so called , so that it is one species of latria . which can be no idolatry in it self , to be directed towards a place , sith it cannot be done at all , but it will be directed toward some place or other . and if the church for uniformity sake appoint one place rather than another , so long as it is but towards it only , it can be no idolatry . for it is no more idolatry to worship god towards a place , than in a place : for both these are but circumstances , not objects of divine worship . but now it being concluded fitting to use adoration when we first come into gods house , as also for uniformity sake towards one certain place or part thereof , and all the place being in some sort holy , but yet a preference of one part before another , because of the more than ordinary devotion used there in celebrating the most endearing mysteries of our religion , the death and passion of our blessed saviour , and our union with him by participation of his flesh and blood , that place where the symbols of this are exhibited , and these great and endearing mysteries celebrated , it is no wonder if it have the preference in our religious affection and respect before all the places in the church , to be as it were the direct● eve instrument toward what part of the church we should do our adorations , namely that the altar or communion table should be this instrument of direction , and that this should be the peculiar honour done to it , to be so . in which sense it is bowed towards , as the mercy seat of old was by the jews , and the book of their law under a canopee in their synagogues now is , without the least shew or suspicion of idolatry . for divine worship is not at all done to that , in any of those cases , towards which it is directed , but only to god himself ; there being no animal figures exposed to receive the worship as in the case of the heathen , and the eucharistick bread being in no sense at all a symbolical presence as well as having no imagery on it , but both bread and wine mere tokens of the body of christ slaine , crucified or sacrificed , and of his blood shed for us . which therefore are not the person of christ , nor hypostatically united to his person in this condition , and consequently the symbols thereof cannot be any symbolical presence , as i have also noted in my reply . the altar therefore has the honour of being a directive instrument whither , as the church has where to do divine worship . but the worship is no more done to the altar , by being done towards it , than it is done to the church by being done in it . forasmuch as there is no animal figure thereon , as the ancient pagans conceived their gods to appear in several such shapes , and therefore worshipped them in them . for this would be a personal representative , and so receptive of the worship done towards it , according to the manifest sense of scripture , and natural interpretation of reason , but here being no such statue or image there erected all is safe . wherefore all the honour the altar receives in these adorations made towards it is this , that it is used as a directive instrument for people to show which way they are to set their faces , when they make these adorations to god , which is far from giving any divine worship to the table or altar , and therefore is far out of the reach of our definition of idolatry . lx. nor bowing to the name of iesus . and so whereas all the names and attributes of god are holy , and we have a greater reverence for them , than for any words or names that do not relate to god , ( though we do not owe divine worship or reverence to them , for as much as they are not god , but words that pass away as other sounds do , ) whereas i say , all the names of god are holy , yet because the name jesus exhibits to us the manifestation of god in the most endearing circumstances ; therefore as the mysteries celebrated on the altar caused that preference of it before all other parts of the church for to do our worship towards , so this name of jesus above all other names or words , that signify god or his attributes , may well be made use of to determine the time and occasion when in divine service we should more exuberantly vent our devotion in the worshipping god our saviour , especially the scripture seeming to hint some such thing to us . and this is the honour done to the name of jesus , that at the naming thereof we take occasion to do profound reverence and divine worship to our eternal redeemer . whence it is plain , that that honour that accrews to the name of jesus , or to the altar , by bowing at the naming of the one , and towards the site of the other , is far from any divine honour , and that therefore the peculiarities of the godhead are not thereby violated , nor any idolatry committed . xli . nothing that has the least shew of idolatry required of our church , in celebrating the lords supper . and now lastly , as for the eucharist or holy symbols of bread and wine , that we kneel not to them i have sufficiently intimated in my reply , but are in that posture as being in devout ejaculations to god , our hearts breathing towards him in the receiving this holy sacrament , and this is all the due reverence i see required by the rubrick of our church , or any direction thereof , for the celebrating these holy mysteries . and if any particular doctours of the church talk of worshipping the sacrament , if it be such affection and reverence as is expressed to the word of god , that this is without any violation of the divine peculiarities , i have above noted , and that therefore it can be no idolatry ; and if they speak of adoration properly so called , i charitably suspect they meant adoration done towards the symbols as i have above explained the doing of it towards the altar , that is , as using them as directive instruments towards which we doe our adoration to christ , but not to them as any objects thereof . which i should think would be hard for any man to imagine , that is conscious to himself , what a motion the soul is in , when it does an act of real and sincere adoration , or divine worship , and considers what it is to be in any sense the object thereof . he would find it such horrid ill syntax , to make any thing in any sense the object of adoration besides god , that he would be utterly ashamed of it , and find it more absonous and incongruous , more impertinent and troublesome , than if one when he were to worship the visible sun , should interpose a burning rush-candle betwixt his eye and the sun , and tye himself to worship that also , as an object in reference to the sun , while he pretends ultimately at the same time to worship the sun it self , it is plain it would be a distraction and impediment to him . xlii . the reason of some mens proneness to adoration of outward objects . which makes it suspicable that those that are so forward to have adoration done to outward objects , are not eager enough to joyn their hearts and minds with that eternal invisible power , which is best felt in the least distraction of thoughts , but would stick in these outward things , and so lay religion at last as flat as the earth , and suffer the souls of men to grow stupid in carnality . wherefore i presume better of any particular doctours of our church , than that they have any such meaning as to assert the lawfulness of adoration or divine worship to the eucharistick symbols , which is an undue object of that worship , that it may pass to a due one , that is to christ , for this i have plainly proved above to be idolatry . xliii . the sense of the church not to be interpreted by the rash expressions of any private doctour . but if any of our church should speak so inconsiderately , what is that to the church herself , that contains herself far within this compass ? and they that are of the church , are not tyed to any particular mens opinions , but to the general profession and practice of the church . which by these instances , that yet are those that are most scrupled at , you may see how clear she is from the least spot or soil of idolatry , according to the true notion and definition thereof , she using no rites of worship whereby the peculiarities of the godhead are violated . xliv . the great peril in leaving a more pure church for an idolatrous one . and therefore i hope these brief pains of mine , in so freely and faithfully examining the rites of the roman church and of our own , by this so intelligible a rule , will prove as well acceptable as seasonable to all that have any serious care of their salvation , and they will take heed in this slippery age , how they leave a pure church for a church so plainly soiled with manifold spots of idolatry , but those in that soiled church provide better for themselves , by entring communion with that church that is more pure . and in the mean time i hope they will excuse my more than ordinary zeal in a matter of so exceeding great moment , and which so ●early concerns our eternal happiness , it being so expresly declared in scripture , that no idolater shall inherit the kingdom of heaven . xlv . of spiritual idolatry , several instances thereof , as covetousness , which the apostle calls idolatry . which as it is undeniably true , and confessed on all sides , concerning this external ritual idolatry , so certainly is it no less true of the internal or spiritual , if we do not sincerely endeavour to rid our selves of it . for there are other sorts of idolatry , than we have hitherto insisted on , and such as we are as carefully to shun , as we tender our own salvation . saint paul expresly names one of this kind , and calls it by the very name , mortifie therefore your members which are upon earth , fornication , vncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry , colos. 3.5 . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the love of money , which i suppose the apostle doth not count idolatry , for the imagery that ordinarily is upon coins , but for the trust and repose they put in uncertain riches . and there is the same reason in any worldly interest whatsoever , in power , friends , and what ever else . those that trust in these more than in the living god , do plainly commit spiritual idolatry . trust ye in the lord for ever , for in the lord iehovah is everlasting strength , isa. 26.4 . the lord is my rock and my fortress , my god , my strength in whom i will trust , psalm 18.2 . yea , though he kill me , yet will i trust him , saith job , job 13.15 . and so must we do , whomever he should permit to kill us , or any wayes persecute us , being assured that nothing can come amiss to them that are his , and put their trust in him . but if when visible comforts fail , our trust fails in the invisible god , it is a sign we made the creature the rock of our confidence , and gave that to it , which is a peculiarity of the godhead , which is plainly idolatry . xlvi . the harbouring a false idea of god , horrid and affrightful , another kind of spiritual idolatry . as is also to raise a false idea of god , more horrid and affrightful than the most terrible idols of the heathen , and to flatter this , and our selves as special favourites of it , because we believe it to be such as we have falsly imagined it , of adamantine severity or rather cruelty to infinitely the greatest part of mankind inevitably to be damned to everlasting ineffable torments , and our selves fatally and necessarily to be made happy out of a partial fondness to our persons , before the rest of the world , live as we list , meerly because he will have it so : and that this shall be the bottom of our faith and trust ; this certainly would be spiritual idolatry also , and an egregious violating that pretious divine attribute , if not the very nature of god , whom saint john has declared to be love , god is love , and he that abideth in love , abideth in god , and god in him , iohn 4.16 . xlvii . that those christians that persecute and kill one another for conscientious difference in religion , turn the god of the christians into a foul heathen idol . in the law of moses it is forbidden to offer strange incense or strange fire , and it is as strictly forbidden in the gospel of christ. for when his disciples would have had him fetch fire down from heaven , as elias did , for an affront done to their lord and master , he rebuked them saying , you know not of what spirit you are , luk. 9.54 . bitter and destructive zeal ( the apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the strange fire or incense not to be offered to the lord under the gospel . for nothing is more estranged from the spirit of the gospel than it . john 16.2 . the time comes , saith our saviour , when any one that kills you will think he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he does god an acceptable piece of divine worship or service , as if he offered an oblation or sacrifice to him . and this is indeed that strange incense , fire and sacrifice that all religionists offer to god , ( be they of what perswasion they will , pontifician or protestant ) that persecute and kill the one the other for conscientious difference in religion , as if they were the weapons of christs warfare . who yet has so expresly said , by this shall all men know that you are my disciples if you love one another . but in persecuting , killing , and sacrificing one another thus in a barbarous zeal , thinking they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make an oblation of divine worship to god thereby ; they turn the living god of the christians , which is love it self , into the foulest idols of the heathen , who used to be worshipped with the bloody sacrificing of men ; and therefore plainly commit spiritual idolatry , violating and defacing the peculiar character of the god of the christians , while they thus pretend to worship him. xlviii . the laying out all the strength of our bodies and souls , for the satisfaction of our own will , another instance of this idolatry . saint paul exhorts the romans , chap. 12. to present their bodies a living sacrifice , holy , acceptable unto god , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our reasonable latria , viz. that divine worship which is most fit and reasonable to give to god , namely , that we dedicate and devote all the powers and faculties of our souls and bodies , ( for in that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living sacrifice , the soul is manifestly implyed ) unto his service . this is our reasonable and fitting latria we owe to god ; and therefore if we imploy all the powers of our mind and strength of our body , to serve our selves , and our own carnal and worldly desires , it is evident we make an idol of our selves , and give that worship to our selves , that is reasonable to give to god only . xlix . the letting out the fulness and entireness of our affection to any creature , another instance thereof . and whenas it is written , thou shalt love the lord thy god with all thy heart and all thy soul , that is to say , the greatest strength and fulness of thy affection shall be entirely carryed out towards him , and other things be loved only for his sake , god challenging this as his peculiar due , if we let this height and entireness of affection go to any other person or thing , friend , wife , child , repute , pleasure or whatever else , this peculiarity of god is violated , and it is most certainly a kind of spiritual idolatry . which makes it less to be wondred at , that people are so frequently crossed in those things or persons that they so excessively love . and therefore it is our safety as well as our duty to have our affections moderate to all things saving to god alone , where there can be no danger of excess . l. the making our selves the ultimate end of our actions and services of god , an egregious instance of this spiritual idolatry . and lastly , ( for this is an argument so copious that a man may easily lose himself in it ) it is well known and cannot be denied but that god is the ultimate end of all . he is so in himself , and ought to be acknowledged so by us both in our words and actions . wherefore if we make our selves the ultimate end of our actions , and our own happiness as our own , and not as according to the will and nature of god , so that we serve and worship god for our own sakes , making as it were a crafty bargain with the all-wise god , and performing it too ( which is worst of all ) no further than it stands with our own present ease , security and interest , preferring these before his will and command , this also is manifest spiritual idolatry , and we again make an idol of our selves in making our selves the ultimate end of our actions . for there can be but one ultimate end , which is the will of the father , the light of the knowledg of god in the face of jesus christ manifested in us , who is the brightness of his glory and express image of his person . who declared in the flesh , he came not to doe his own will , but the will of him that sent him . this therefore is the supreme law and will of god touching the purity of his worship , that we have no will nor end of our own . for as we are to have but one god , hear o israel , the lord thy god is one god , deut. 6.4 . so we are to have but one will , even the will of the god whom we worship . which we have not , if we have any self-will , or self-ends , unsubordinate to the will of god. whose will and law is the law of an unself-interested love that is ready to act , and content to suffer any thing for the good of the creation of god , be it never so bitter and painful , as was most exemplarily conspicuous in our blessed saviour . and of this it is that that bosome friend of our lord jesus witnesses in the close of his epistle , john 5.20 . and we know that the son of god is come , and has given us an understanding that we may know him that is true , and we are in him that is true , even in his son jesus christ. little children , keep your selves from idols . amen . the end. notes, typically marginal, from the original text notes for div a51287-e590 chaitable constructions of some private doctours expressions . democritus platonissans, or, an essay upon the infinity of worlds out of platonick principles hereunto is annexed cupids conflict, together with the philosophers devotion, and a particular interpretation appertaining to the three last books of the song of the soul / by h. more ... more, henry, 1614-1687. this text is an enriched version of the tcp digital transcription a51291 of text r7173 in the english short title catalog (wing m2648). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 115 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a51291 wing m2648 estc r7173 11968521 ocm 11968521 51773 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51291) transcribed from: (early english books online ; image set 51773) images scanned from microfilm: (early english books, 1641-1700 ; 36:8) democritus platonissans, or, an essay upon the infinity of worlds out of platonick principles hereunto is annexed cupids conflict, together with the philosophers devotion, and a particular interpretation appertaining to the three last books of the song of the soul / by h. more ... more, henry, 1614-1687. [8], 27, 14, [12] p. printed by roger daniel ..., cambridge : 1646. in verse. reproduction of original in huntington library. eng a51291 r7173 (wing m2648). civilwar no democritus platonissans, or, an essay upon the infinity of worlds out of platonick principles. hereunto is annexed cupids conflict together more, henry 1646 18663 8 215 0 0 0 0 119 f the rate of 119 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-06 judith siefring sampled and proofread 2003-06 judith siefring text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion democritus platonissans , or , an essay upon the infinity of worlds out of platonick principles . hereunto is annexed cupids conflict together with the philosophers devotion : and a particular interpretation appertaining to the three last books of the song of the soul . by h. more master of arts , and fellow of christs colledge in cambridge . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} plat. pythagoras terram planetam quendam esse censuit qui circa solem in centro mundi defixum converteretur . pythagoram secuti sunt philolaus , seleucus , cleanthes , &c. imò plato jam senex , ut narrat theophrastus . libert. fromond . de orbe terrae immobili . cambridge printed by roger daniel , printer to the universite . 1646. to the reader . reader , if thou standest not to the judgement of thine eye more then of thy reason , this fragment may passe favourably , though in the neglectfull disguise of of a fragment ; if the strangenesse of the argument prove no hinderance . infinitie of worlds ! a thing monstrous if assented to , and to be startled at , especially by them , whose thoughts this one have alwayes so engaged , that they can find no leisure to think of any thing else . but i onely make a bare proposall to more acute judgements , of what my sportfull fancie , with pleasure hath suggested : following my old designe of furnishing mens minds with varietie of apprehensions concerning the most weightie points of philosophie , that they may not seem rashly to have settled in the truth , though it be the truth : a thing as ill beseeming philosophers , as hastie prejudicative sentence politicall iudges . but if i had relinquishd here my wonted self , in proving dogmaticall , i should have found very noble patronage for the cause among the ancients , epicurus , democritus , lucretius , &c. or if justice may reach the dead , do them the right , as to shew , that though they be hooted at , by the rout of the learned , as men of monstrous conceits , they were either very wise or exceeding fortunate to light on so probable and specious an opinion , in which notwithstanding there is so much difficultie and seeming inconsistencie . nay and that sublime and subtil mechanick too , des-chartes , though he seem to mince it must hold infinitude of worlds , or which is as harsh one infinite one for what is his mundus indefinitè extensus , but extensus infinitè ? else it sounds onely infinitus quoad nos but simpliciter finitus . but if any space be left out unstuffd with atoms , it will hazard the dissipation of the whole frame of nature into disjoynted dust . as may be proved by the principles of his own philosophie . and that there is space whereever god is , or any actuall and self-subsistent being , seems to me no plainer then one of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for mine own part i must confesse these apprehensions do plainly oppose what heretofore i have conceived ; but i have sworn more faithfull friendship with truth then with my self . and therefore without all remorse lay batterie against mine own edifice : not sparing to shew how weak that is , that my self now deems not impregnably strong . i have at the latter end of the last canto of psychathanasia , not without triumph concluded , that the world hath not continued ab aeterno , from this ground : — extension that 's infinite implies a contradiction . and this is in answer to an objection against my last argument of the souls immortalitie , viz. divine goodnesse . which i there make the measure of his providence . that ground limits the essence of the world as well as its duration , and satisfies the curiositie of the opposer , by shewing the incompossibilitie in the creature , not want of goodnesse in the creatour to have staid the framing of the universe . but now roused up by a new pbilosophick furie , i answer that difficultie by taking away the hypothesis of either the world or time being finite : defending the infinitude of both . which though i had done with a great deal of vigour and life , and semblance of assent , it would have agreed well enough with the free heat of poefie , and might have passed for a pleasant flourish : but the severitie of my own judgement , and sad genius hath cast in many correctives and coolers into the canto it self ; so that it cannot amount to more then a discussion . and discussion is no prejudice but an honour to the truth : for then and never but then is she victorious . and what a glorious trophee shall the finite world erect when it hath vanquished the infinite ; a pygmee a giant . for the better understanding of the connexion of this appendix , with the poem of the souls immortalitie ; i have taken off the last stanza's thereof , and added some few new ones to them for a more easie and naturall leading to the present canto . psychathan . lib. 3. cant. 4. stanz. 33. but thou who ere thou art that thus dost strive with fierce assault my groundwork to subvert , and boldly dost into gods secrets dive , base fear my manly face note make m'avert . in that odde question which thou first didst stert , i 'll plainly prove thine incapacitie , and force thy feeble feet back to revert , that cannot climb so high a mysterie , i 'le shew thee strange perplexed inconsistencie . 34 why was this world from all infinitie not made ? say'st thou : why ? could it be so made say i . for well observe the sequencie : if this out-world continually hath wade through a long long-spun-time that never had beginning , then there as few circulings have been in the quick moon as saturn sad ; and still more plainly this clear truth to sing , as many years as dayes or flitting houres have been . 35 for things that we conceive are infinite , one th' other no'te surpasse in quantitie . so i have prov'd with clear convincing light , this world could never from infinitie been made . certain deficiencie doth alwayes follow evolution : nought 's infinite but tight eternitie close thrust into it self : extension that 's infinite implies a contradiction . 36 so then for ought we know this world was made so soon as such a nature could exist ; and though that it continue , never fade , yet never will it be that that long twist of time prove infinite , though ner'e desist from running still . but we may safely say time past compar'd with this long future list doth show as if the world but yesterday were made , and in due time gods glory out may ray . 37 then this short night and ignorant dull ages will quite be swallowed in oblivion ; and though this hope by many surly sages be now derided , yet they 'll all be gone in a short time , like bats and owls yflone at dayes approch . this will hap certainly at this worlds shining conflagration . fayes , satyrs , goblins the night merrily may spend , but ruddy sol shall make them all to flie . 38 the roaring lions and drad beasts of prey rule in the dark with pitious crueltie ; but harmlesse man is master of the day , which doth his work in pure simplicitie . god blesse his honest usefull industrie . but pride and covetize , ambition , riot , revenge , self-love , hypocrisie , contempt of goodnesse , forc'd opinion ; these and such like do breed the worlds confusion . 39 but sooth to say though my triumphant muse seemeth to vant as in got victorie , and with puissant stroke the head to bruize of her stiff fo , and daze his phantasie , captive his reason , dead each facultie : yet in her self so strong a force withstands that of her self afraid , she 'll not aby , nor keep the field . she 'll fall by her own hand as ajax once laid ajax dead upon the strand . 40 for thus her-self by her own self 's oppos'd ; the heavens the earth the universall frame of living nature god so soon disclos'd as he could do , or she receive the same . all times delay since that must turn to blame , and what cannot he do that can be done ? and what might let but by th' all-powerfull name or word of god , the worlds creation more suddenly were made then mans swift thought can run ? 41 wherefore that heavenly power or is as young as this worlds date ; or else some needlesse space of time was spent , before the earth did clung so close unto her-self and seas embrace her hollow breast , and if that time surpasse a finite number then infinitie of years before this worlds creation passe . so that the durance of the deitie we must contract or strait his full benignitie . 42 but for the cradle of the cretian iove , and guardians of his vagient infancie what sober man but sagely will reprove ▪ or drown the noise of the fond dactyli by laughter loud ? dated divinitie certes is but the dream of a drie brain ▪ god maim'd in goodnesse , inconsistencie ; wherefore my troubled mind is now in pain of a new birth , which this one canto'll not contain . now reader , thou art arrived to the canto it self , from which i have kept thee off by too tedious preface and apologie , which is seldome made without consciousnesse of some fault , which i professe i find not in my self , unlesse this be it , that i am more tender of thy satisfaction then mine own credit . as for that high sullen poem , cupids conflict , i must leave it to thy candour and favourable censure . the philosophers devotion i cast in onely , that the latter pages should not be unfurnished . h. m. nihil tamen frequentius inter autores occurrit , quám ut omnia adeò ex modulo ferè sensuum suorum aestiment , ut ea quae insuper infinitis rerum spatiis extare possunt , sive superbè sive imprudenter rejiciant ; ● in usum suum fabricata fuisse glorientur , perinde facientes ac si pediculi humanum caput , aut pulices sinum muliebrem propter se solos condita existimarent , eáque demum ex gradibus saltibūsve suis metirentur . the lord herbert in his de causis errorum . de generali totius hujus mundi aspectabilis constructione ut rectè philosophemur duo sunt imprimis observanda : unum ut attendentes ad infinitam dei potentiam & bonitatem , nè vereamur nimis ampla & pulchra & absoluta ejus opera imaginari : sed è contra caveamus , nè si quos fortè limites nobis non certò cognitos , in ipsis supponamus , non satis magnificè de creatoris potentia sentire videamur . alterum , ut etiam caveamus , nè nimis superbè de nobis ipsis sentiamus . quod fieret non modò , si quos limites nobis nullâ cognitos ratione , nec divina revelatione , mundo vellemus affingere , tanquam si vis nostra cogitationis , ultra id quod à deo revera factum est ferri posset ; sed etiam maximè , si res omnes propter nos solos , ab illo creatas esse fingeremus . renatus des-cartes in his princip. philosoph. the third part . democritus platonissans . the argument . 'gainst boundlesse time th' objections made , and wast infinity of worlds , are with new reasons weigh'd , mens judgements are left free . 1 hence , hence unhallowed ears and hearts more hard then winter clods fast froze with northern wind . but most of all , foul tongue i thee discard that blamest all that thy dark strait'ned mind , can not conceive : but that no blame thou find ; what e're my pregnant muse brings forth to light , she 'l not acknowledge to be of her kind , till eagle-like she turn them to the sight of the eternall word all deckt with glory bright . 2 strange sights do straggle in my restlesse thoughts , and lively forms with orient colours clad walk in my boundlesse mind , as men ybrought into some spacious room , who when they 've had a turn or two , go out , although unbad . all these i see and know , but entertain none to my friend but who 's most sober sad ; although the time my roof doth them contain their presence doth possesse me till they out again 3 and thus possest in silver trump i sound their guise , their shape , their gesture and array but as in silver trumpet nought is found when once the piercing sound is past away , ( though while the mighty blast therein did stay , its tearing noise so terribly did shrill , that it the heavens did shake , and earth dismay ) as empty i of what my flowing quill in heedlesse hast elswhere , or here , may hap to spill . 4 for 't is of force and not of a set will . ne dare my wary mind afford assent to what is plac'd above all mortall skill . but yet our various thoughts to represent each genle wight will deem of good intent . wherefore with leave th' infinitie i 'll sing of time , of space : or without leave ; i 'm brent with eagre rage , my heart for joy doth spring , and all my spirits move with pleasant trembeling . 5 an inward triumph doth my soul up-heave and spread abroad through endlesse ' spersed aire . my nimble mind this clammie clod doth leave , and lightly stepping on from starre to starre swifter then lightning , passeth wide and farre , measuring th' unbounded heavens and wastfull skie ; ne ought she finds her passage to debarre , for still the azure orb as she draws nigh gives back , new starres appear , the worlds walls 'fore her flie . 6 for what can stand that is so badly staid ? well may that fall whose ground-work is unsure . and what hath wall'd the world but thoughts unweigh'd in freer reason ? that antiquate , secure , and easie dull conceit of corporature , of matter , quantitie , and such like gear hath made this needlesse , thanklesse inclosure , which i in full disdain quite up will tear and lay all ope , that as things are they may appear . 7 for other they appear from what they are by reason that their circulation cannot well represent entire from farre each portion of the cuspis of the cone ( whose nature is elsewhere more clearly shown ) i mean each globe , whether of glaring light or else opake , of which the earth is one . if circulation could them well transmit numb●●s infinite of each would strike our ' stonishd sight ; 8 all in just bignesse and right colours dight but totall presence without all defect 'longs onely to that trinitie by right , ahad , aeon , psyche with all graces deckt , whose nature well this riddle will detect ; a circle whose circumference no where is circumscrib'd , whose centre 's each where set , but the low cusp 's a figure circular , whose compasse is ybound , but centre 's every where . 9 wherefore who 'll judge the limits of the world by what appears unto our failing sight appeals to sense , reason down headlong hurld out of her throne by giddie vulgar might . but here base senses dictates they will dight with specious title of philosophie , and stiffly will contend their cause is right from rotten rolls of school antiquitie , who constantly denie corporall infinitie . 10 but who can prove their corporalitie since matter which thereto 's essentiall if rightly sifted 's but a phantasie . and quantitie who 's deem'd originall is matter , must with matter likewise fall . what ever is , is life and energie from god , who is th' originall of all ; who being everywhere doth multiplie his own broad shade that endlesse throughout all doth lie . 11 he from the last projection of light ycleep'd shamajim , which is liquid fire ( it aether eke and centrall tasis hight ) hath made each shining globe and clumperd mire of dimmer orbs. for nature doth inspire spermatick life , but of a different kind . hence those congenit splendour doth attire and lively heat , these darknesse dead doth bind , and without borrowed rayes they be both cold and blind . 12 all these be knots of th' universall stole of sacred psyche ; which at first was fine , pure , thin , and pervious till hid powers did pull together in severall points and did encline the nearer parts in one clod to combine . those centrall spirits that the parts did draw the measure of each globe did then define , made things impenetrable here below , gave colour , figure , motion , and each usuall law . 13 and what is done in this terrestriall starre the same is done in every orb beside . each flaming circle that we see from farre is but a knot in psyches garment tide . from that lax shadow cast throughout the wide and endlesse world , that low'st projection of universall life each thing 's deriv'd what e're appeareth in corporeall fashion ; for body 's but this spirit , fixt , grosse by conspissation . 14 and that which doth conspissate active is ; wherefore not matter but some living sprite of nimble nature which this lower mist and immense field of atoms doth excite , and wake into such life as best doth fit with his own self . as we change phantasies the essence of our soul not chang'd a whit , so do these atoms change their energies themselves unchanged into new centreities . 15 and as our soul 's not superficially colourd by phantasms , nor doth them reflect as doth a looking-glasse such imag'rie as it to the beholder doth detect : no more are these lightly or smear'd or deckt with form or motion which in them we see , but from their inmost centre they project their vitall rayes , not merely passive be , but by occasion wak'd rouze up themselves on high . 16 so that they 're life , form , sprite , not matter pure , for matter pure is a pure nullitie , what nought can act is nothing , i am sure ; and if all act , that is they 'll not denie but all that is is form : so easily by what is true , and by what they embrace for truth , their feigned corporalitie will vanish into smoke , but on i 'll passe , more fully we have sung this in another place . 17 wherefore more boldly now to represent the nature of the world , how first things were how now they are : this endlesse large extent of lowest life ( which i styled whileere the cuspis of the cone that 's every where ) was first all dark , till in this spacious hall hideous through silent horrour torches clear and lamping lights bright shining over all were set up in due distances proportionall . 18 innumerable numbers of fair lamps were rightly ranged in this hollow hole , to warm the world and chace the shady damps of immense darknesse , rend her pitchie stole into short rags more dustie dimme then coal . which pieces then in severall were cast ( abhorred reliques of that vesture foul ) upon the globes that round those torches trac'd , which still fast on them stick for all they run so fast . 19 such an one is that which mortall men call night , a little shred of that unbounded shade . and such a globe is that which earth is hight ; by witlesse wizzards the sole centre made of all the world , and on strong pillars staid . and such a lamp or light is this our sun , whose firie beams the scortched earth invade . but infinite such as he , in heaven won , and more then infinite earths about those suns do run ; 20 and to speak out : though i detest the sect of epicurus for their manners vile , yet what is true i may not well reject . truth 's incorruptible , ne can the style of vitious pen her sacred worth defile . if we no more of truth should deign t' embrace then what unworthy mouths did never soyl , no truths at all mongst men would finden place but make them speedie wings and back to heaven apace . 21 i will not say our world is infinite , but that infinitie of worlds ther be . the centre of our world 's the lively light of the warm sunne , the visible deitie of this externall temple . mercurie next plac'd and warm'd more throughly by his rayes , right nimbly 'bout his golden head doth flie : then venus nothing slow about him strayes , and next our earth though seeming sad full spritely playes . 22 and after her mars rangeth in a round with firie locks and angry flaming eye , and next to him mild iupiter is found , but saturn cold wons in our utmost skie . the skirts of his large kingdome surely lie near to the confines of some other worlds whose centres are the fixed starres on high , 'bout which as their own proper suns are hurld ioves , earths and saturns ; round on their own axes twurld . 23 little or nothing are those starres to us which in the azure evening gay appear ( i mean for influence ) but judicious nature and carefull providence her dear and matchlesse work did so contrive whileere , that th' hearts or centres in the wide world pight should such a distance each to other bear , that the dull planets with collated light by neighbour suns might cheared be in dampish night . 24 and as the planets in our world ( of which the sun 's the heart and kernell ) do receive their nightly light from suns that do enrich their sable mantle with bright gemmes , and give a goodly splendour , and sad men relieve with their fair twinkling rayes , so our worlds sunne becomes a starre elsewhere , and doth derive joynt light with others , cheareth all that won in those dim duskish orbs round other suns that run . 25 this is is the parergon of each noble fire of neighbour worlds to be the nightly starre , but their main work is vitall heat t' inspire into the frigid spheres that 'bout them fare , which of themselves quite dead and barren are . but by the wakening warmth of kindly dayes , and the sweet dewie nights they well declare their seminall virtue in due courses raise long hidden shapes and life , to their great makers praise . 26 these with their suns i severall worlds do call , whereof the number i deem infinite : else infinite darknesse were in this great hall of th' endlesse universe ; for nothing finite could put that immense shadow unto flight . but if that infinite suns we shall admit , then infinite worlds follow in reason right . for every sun with planets must be fit , and have some mark for his farre-shining shafts to hit . 27 but if he shine all solitarie , alone , what mark is left , ? what aimed scope or end of his existence ? wherefore every one hath a due number of dim orbs that wend around their centrall fire . but wrath will rend this strange composure back'd with reason stout . and rasher tongues right speedily will spend their forward censure , that my wits run out on wool-gathering , through infinite spaces all about . 28 what sober man will dare once to avouch an infinite number of dispersed starres ? this one absurdity will make him crouch and eat his words ; division nought impairs the former whole , nor he augments that spares . strike every tenth out , that which doth remain , an equall number with the former shares , and let the tenth alone , th' whole nought doth gain , for infinite to infinite is ever the same . 29 the tenth is infinite as the other nine , or else nor they , nor all the ten entire are infinite . thus one infinite doth adjoyn others unto it and still riseth higher . and if those single lights hither aspire , this strange prodigious inconsistencie groweth still stranger , if each fixed fire ( i mean each starre ) prove sunnes , and planets flie about their flaming heads amid the thronged skie . 30 for whatsoever that their number be whether by seavens , or eighths , or fives , or nines , they round each fixed lamp ; infinity will be redoubled thus by many times . besides each greater planet th' attendance finds of lesser . our earths handmaid is the moon , which to her darkned side right duly shines , and iove hath foure , as hath been said aboven , and saturn more then foure if the plain truth were known . 31 and if these globes be regions of life and severall kinds of plants therein do grow , grasse , flowers , hearbs , trees , which the impartiall knife of all consuming time still down doth mow , and new again doth in succession show : which also 's done in flies , birds , men and beasts ; adde sand , pearls , pebbles , that the ground do strow leaves , quills , hairs , thorns , blooms , you may think the rest their kinds by mortall penne can not well be exprest : 32 and if their kinds no man may reckon well , the summe of successive particulars no mind conceive nor tongue can ever tell . and yet this mist of numbers ( as appears ) belongs to one of these opacous sphears . suppose this earth ; what then will all those rounds produce ? no atlas such a load upbears . in this huge endlesse heap o'rewhelmed , drownd , choak'd , stifled , lo ! i lie , breathlesse , even quite confound . 33 yet give me space a while but to respire , and i my self shal fairly well out-wind ; keep this position true , unhurt , entire , that you no greater difficulty find in this new old opinion here defin'd of infinite worlds , then one world doth imply . for if we do with steddy patience mind all is resolv'd int' one absurdity , the grant of something greater then infinitie . 34 that god is infinite all men confesse , and that the creature is some realty besides gods self , though infinitely lesse . joyn now the world unto the deity . what ? is there added no more entitie by this conjunction , then there was before ? is the broad breasted earth ? the spacious skie spangled with silver light , and burning ore ? and the wide bellowing seas , whose boyling billows roar , 35 are all these nothing ? but you will reply ; as is the question so we ought restrain our answer unto corporeity . but that the phantasie of the body 's vain i did before unto you maken plain . but that no man depart unsatisfi'd a while this universe here will we feigne corporeall , till we have gainly tride , if ought that 's bodily may infinite abide . 36 what makes a body saving quantity ? what quantitie unlesse extension ? extension if 't admit infinity bodies admit boundlesse dimension . that some extension forward on doth run withouten limits , endlesse , infinite is plane from space , that ever paceth on unstop'd , unstaid , till it have filled quite that immense infinite orb where god himself doth sit . 37 but yet more sensibly this truth to show if space be ended set upon that end some strong arm'd archer with his parthian bow , that from that place with speedy force may send his fleeter shafts , and so still forward wend . where ? when shall he want room his strength to trie ? but here perversly subtill you ' l contend nothing can move in mere vacuity , and space is nought , so not extended properly . 38 to solve these knots i must call down from high some heavenly help , feather with angels wing the sluggish arrow . if it will not flie , sent out from bow stiff-bent with even string , let angels on their backs it thither bring where you free mind appointed had before , and then hold on , till in your travelling you be well wearied , finding ever more free passage for their flight , and what they flying bore . 39 now to that shift that sayes vacuity is nought , and therefore not at all extent we answer thus : there is a distancy in empty space , though we be well content to balk that question ( for we never meant such needlesse niceties ) whether that it be a reall being ; yet that there 's parts distent one from another , no mans phantasie can e're reject if well he weigh't and warily . 40 for now conceive the aire and azure skie all swept away from saturn to the sunne , which eath is to be wrought by him on high . then in this place let all the planets runne ( as erst they did before this feat vvas done ) if not by nature , yet by divine power , ne one hairs breadth their former circuits shun and still for fuller proof , th' astronomer observe their hights as in the empty heavens they scoure . 41 will then their parallaxes prove all one or none , or different still as before ? if so , their distances by mortall men must be acknowledg'd such as were of yore , measur'd by leagues , miles , stades , nor lesse nor more from circuit unto circuit shall be fouud then was before the sweeping of the floor . that distance therefore hath most certain ground in emptinesse we may conclude with reason sound . 42 if distance now so certainly attend all emptinesse ( as also mensuration attendeth distance ) distance without end is wide disperst above imagination ( for emptinesse is void of limitation ) and this unbounded voidnesse doth admit the least and greatest measures application ; the number thus of the greatest that doth fit this infinite void space is likewise infinite . 43 but what so e're that infinite number be , a lesser number will a number give so farre exceeding in infinity that number as this measure we conceive to fall short of the other . but i 'll leave this present way and a new course will trie which at the same mark doth as fully drive and with a great deal more facility . look on this endlesse space as one whole quantity . 44 which in your mind int' equall parts divide , tens , hundreds , thousands or what pleaseth best . each part denominate doth still abide an infinite portion , else nor all the rest makes one infinitude . for if one thousandth part may be defin'd by finite measures eas'ly well exprest , a myriad suppose of miles assign'd then to a thousand myriads is the whole confin'd . 45 wherefore this wide and wast vacuity , which endlesse is outstretched thorough all , and lies even equall with the deity , nor is a thing meerly imaginall , ( for it doth farre mens phantasies forestall nothing beholden to our devicefull thought ) this inf'nite voidnesse as much our mind doth gall , and has as great perplexities ybrought as if this empty space with bodies were yfraught . 46 nor have we yet the face once to denie but that it is , although we mind it not ; for all once minded such perplexity it doth create to puzzled reason , that she sayes and unsayes , do's she knows not what . why then should we the worlds infinity misdoubt , because when as we contemplate its nature , such strange inconsistency and unexpected sequels , we therein descry ? 47 who dare gainsay but god is every where unbounded , measurelesse , all infinite ; yet the same difficulties meet us here which erst us met and did so sore affright with their strange vizards . this will follow right where ever we admit infinity every denominated part proves streight a portion infinite , which if it be , one infinite will into myriads multiply . 48 but with new argument to draw more near our purpos'd end . if god's omnipotent and this omnipotent god be every where , where e're he is then can he eas'ly vent his mighty virtue thorough all extent . what then shall hinder but a roscid aire with gentle heat each where be ' sperst and sprent . unlesse omnipotent power we will empair , and say that empty space his working can debarre . 49 where now this one supposed world is pight was not that space at first all vain and void ? nor ought said ; no , when he said , let 't be light . was this one space better then all beside , and more obedient to what god decreed ? or would not all that endlesse emptinesse gladly embrac'd ( if he had ever tride ) his just command ? and what might come to passe implies no contradictious inconsistentnesse . 50 wherefore this precious sweet ethereall dew for ought we know god each where did distill , and thorough all that hollow voidnesse threw and the wide gaping drought therewith did fill , his endlesse overflowing goodnesse spill in every place ; which streight he did contrive int' infinite severall worlds , as his best skill did him direct and creatures could receive for matter infinite needs infinite worlds must give . 51 the centre of each severall world 's a sunne with shining beams and kindly warming heat , about whose radiant crown the planets runne , like reeling moths around a candle light . these all together , one world i conceit . and that even infinite such worlds there be , that inexhausted good that god is hight a full sufficient reason is to me , who simple goodnesse make the highest deity , 52 al 's make himself the key of all his works and eke the measure of his providence ; the piercing eye of truth to whom nought lurks but lies wide ope unbar'd of all pretense . but frozen hearts ! away ! flie farre from hence , unlesse you 'l thaw at this celestiall fire and melt into one minde and holy sense with him that doth all heavenly hearts inspire , so may you with my soul in one assent conspire . 53 but what 's within , uneath is to convey to narrow vessels that are full afore . and yet this truth as wisely as i may i will insinuate , from senses store borrowing a little aid . tell me therefore when you behold with your admiring eyes heavens canopie all to bespangled o're with sprinkled starres , what can you well devize which causen may such carelesse order in the skies ? 54 a peck of peasen rudely poured out on plaister flore , from hasty heedlesse hond which lie all carelesse scattered about , to sight do in as seemly order stond , as those fair glistering lights in heaven are found . if onely for this world they were intended , nature would have adorn'd this azure round with better art , and easily have mended this harsh disord'red order , and more beauty lended . 55 but though these lights do seem so rudely thrown and scattered throughout the spacious skie , yet each most seemly sits in his own throne in distance due and comely majesty ; and round their lordly seats their servants hie keeping a well-proportionated space one from another , doing chearfully their dayly task . no blemmish may deface the worlds in severall deckt with all art and grace . 56 but the appearance of the nightly starres is but the by-work of each neighbour sun ; wherefore lesse marvell if it lightly shares of neater art ; and what proportion were fittest for to distance one from one ( each world i mean from other ) is not clear . wherefore it must remain as yet unknown why such perplexed distances appear mongst the dispersed lights in heaven thrown here & there . 57 again , that eminent similitude betwixt the starres and phoebus fixed light , they being both with steddinesse indu'd , no whit removing whence they first were pight , no serious man will count a reason slight to prove them both , both fixed suns and starres and centres all of severall worlds by right , for right it is that none a sun debarre of planets which his just and due retinue are . 58 if starres be merely starres not centrall lights why swell they into so huge bignesses ? for many ( as astronomers do write ) our sun in bignesse many times surpasse . if both their number and their bulks were lesse yet lower placed , light and influence would flow as powerfully , and the bosome presse of the impregned earth , that fruit from hence as fully would arise , and lordly affluence . 59 wherefore these fixed fires mainly attend their proper charge in their own universe , and onely by the by of court'sie lend light to our world , as our world doth reverse his thankfull rayes so farre as he can pierce back unto other worlds . but farre aboven further then furthest thought of man can traverse , still are new worlds aboven and still aboven , in the endlesse hollow heaven , and each world hath his sun . 60 an hint of this we have in winter-nights , when reason may see clearer then our eye , small subtil starres appear unto our sights as thick as pin-dust scattered in the skie . here we accuse our seeing facultie of weaknesse , and our sense of foul deceit , we do accuse and yet we know not why . but the plain truth is , from a vaster hight the numerous upper worlds amaze our dazzled sight . 61 now sith so farre as sense can ever trie we find new worlds , that still new worlds there be , and round about in infinite numbers lie , further then reach of mans weak phantasie ( without suspition of temeritie ) we may conclude ; as well as men conclude that there is aire farre bove the mountains high , or that th'earth a sad substance doth include even to the centre with like qualities indu'd . 62 for who did ever the earths centre pierce , and felt or sand or gravell with his spade at such a depth ? what histories rehearse that ever wight did dare for to invade her bowels but one mile in dampish shade ? yet i 'll be bold to say that few or none but deem this globe even to the bottome made of solid earth , and that her nature's one throughout , though plain experience hath it never shown . 63 but sith sad earth so farre as they have gone they still descrie , eas'ly they do inferre without all check of reason , were they down never so deep , like substance would appear , ne dream of any hollow horrour there . my mind with like uncurb'd facilitie concludes from what by sight is seen so clear that ther 's no barren wast vacuitie above the worlds we see , but still new worlds there lie , 64 and still and still even to infinitie . which point since i so fitly have propos'd , abating well the inconsistencie of harsh infinitude therein supposd and prov'd by reasons never to be loos'd that infinite space and infinite worlds there be ; this load laid down , i 'm freely now dispos'd a while to sing of times infinitie , may infinite time afford me but his smallest fee . 65 for smallest fee of time will serve my turn this part for to dispatch , sith endlesse space ( whose perplext nature well mans brains might turn , and weary wits disorder and misplace ) i have already passed : for like case is in them both . he that can well untie the knots that in those infinite worlds found place , may easily answer each perplexitie of these worlds infinite matters endlesse durancie . 66 the cuspis and the basis of the cone were both at once dispersed every where ; but the pure basis that is god alone : else would remotest sights as bigge appear unto our eyes as if we stood them near . and if an harper harped in the moon , his silver sound would touch our tickled eare : or if one hollowed from highest heaven aboven , in sweet still evening-tide , his voice would hither roam . 67 this all would be if the cuspe of the cone were very god . wherefore i rightly 't deem onely a creaturall projection , which flowing yet from god hath ever been , fill'd the vast empty space with its large streem . but yet it is not totall every where as was even now by reason rightly seen : wherefore not god , whose nature doth appear intirely omnipresent , weigh'd with judgement clear . 68 a reall infinite matter , distinct and yet proceeding from the deitie although with different form as then untinct has ever been from all eternitie . now what delay can we suppose to be , since matter alway was at hand prepar'd before the filling of the boundlesse skie with framed worlds ; for nought at all debar'd , ( pair'd . nor was his strength ungrown , nor was his strength em 69 how long would god be forming of a flie ? or the small wandring moats that play i' th' sun ? least moment well will serve none can denie , his fiat spoke and streight the thing is done . and cannot he make all the world as soon ? for in each atom of the matter wide the totall deitie doth entirely won , his infinite presence doth therein reside , and in this presence infinite powers do ever abide . 70 wherefore at once from all eternitie the infinite number of these worlds he made , and will conserve to all infinitie , and still drive on their ever-moving trade , and steddy hold what ever must be staid ; ne must one mite be minish'd of the summe , ne must the smallest atom ever fade , but still remain though it may change its room ; this truth abideth strong from everlasting doom . 71 ne fear i what hard sequel after-wit will draw upon me ; that the number 's one of years , moneths , dayes , houres , and of minutes fleet which from eternitie have still run on . i plainly did confesse awhile agone that be it what it will that 's infinite more infinites will follow thereupon , but that all infinites do justly fit and equall be , my reason did not yet admit . 72 but as my emboldened mind , i know not how , in empty space and pregnant deitie endlesse infinitude dares to allow , though it begets the like perplexitie : so now my soul drunk with divinitie , and born away above her usuall bounds with confidence concludes infinitie of time of worlds , of firie flaming rounds ; which sight in sober mood my spirits quite confounds . 73 and now i do awhile but interspire a torrent of objections 'gainst me beat , my boldnesse to represse and strength to tire . but i will wipe them off like summer sweat , and make their streams streight back again retreat . if that these worlds , say they , were ever made from infinite time , how comes 't to passe that yet art is not perfected , nor metalls fade , nor mines of grimie coal low-hid in griefly shade . 74 but the remembrance of the ancient floud with ease will wash such arguments away . wherefore with greater might i am withstood . the strongest stroke wherewith they can assay to vanquish me is this ; the date or day of the created world , which all admit ; nor may my modest muse this truth gainsay in holy oracles so plainly writ . wherefore the worlds continuance is not infinite . 75 now lend me , origen ! a little wit this sturdy stroke right fairly to avoid , lest that my rasher rymes , while they ill fit with moses pen , men justly may deride and well accuse of ignorance or pride . but thou , o holy sage ! with piercing sight who readst those sacred rolls , and hast well tride with searching eye thereto what fitteth right thy self of former worlds right learnedly dost write : 76 to weet that long ago there earths have been peopled with men and beasts before this earth , and after this shall others be again and other beasts and other humane birth . which once admit , no strength that reason bear'th of this worlds date and adams efformation , another adam once received breath and still another in endlesse repedation , and this must perish once by finall conflagration . 77 witnesse ye heavens if what i say's not true , ye flaming comets wandering on high , and new fixt starres found in that circle blue , the one espide in glittering cassiopie , the other near to opbiuchus thigh . both bigger then the biggest starres that are , and yet as farre remov'd from mortall eye as are the furthest , so those arts declare unto whose reaching sight heavens mysteries lie bare . 78 wherefore these new-seen lights were greater once by many thousand times then this our sphear wherein we live , 'twixt good and evil chance . which to my musing mind doth strange appear if those large bodies then first shaped were . for should so goodly things so soon decay ? neither did last the full space of two year . wherefore i cannot deem that their first day of being , when to us they sent out shining ray . 79 but that they were created both of old , and each in his due time did fair display themselves in radiant locks more bright then gold , or silver sheen purg'd from all drossie clay . but how they could themselves in this array expose to humane sight , who did before lie hid , is that which well amazen may the wisest man and puzzle evermore : yet my unwearied thoughts this search could not give o're . 80 which when i 'd exercis'd in long pursuit to finden out what might the best agree with warie reason , at last i did conclude that there 's no better probabilitie can be produc'd of that strange prodigie , but that some mighty planet that doth run about some fixed starre in cassiopie as saturn paceth round about our sun , unusuall light and bignesse by strange fate had wonne . 81 which i conceive no gainer way is done then by the siezing of devouring fire on that dark orb , which 'fore but dimly shone with borrowed light , not lightened entire , but halfed like the moon . and while the busie flame did fieze throughout , and search the bovvels of the lowest mire of that saturnian earth ; a mist broke out , and immense mounting smoke arose all round about . 82 which being gilded with the piercing rayes of its own sun and every neighbour starre , it soon appear'd with shining silver blaze , and then gan first be seen of men from farre . besides that firie flame that was so narre the planets self , which greedily did eat the wastning mold , did contribute a share unto this brightnesse ; and what i conceit of this starre doth with that of ophiuchus fit . 83 and like i would adventure to pronounce of all the comets that above the moon , amidst the higher planets rudely dance in course perplex , but that from this rash doom i 'm bett off by their beards and tails farre strown along the skie , pointing still opposite unto the sun , however they may roam ; wherefore a cluster of small starres unite these meteors some do deem , perhaps with judgement right . 84 and that these tayls are streams of the suns light breaking through their near bodies as through clouds . besides the optick glasse has shown to sight the dissolution of these starrie crouds . which thing if 't once be granted and allow'd , i think without all contradiction they may conclude these meteors are routs of wandring starres , which though they one by one cannot be seen , yet joyn'd , cause this strange vision . 85 and yet methinks , in my devicefull mind some reasons that may happily represse these arguments it 's not uneath to find . for how can the suns rayes that be transmisse through these loose knots in comets , well expresse their beards or curld tayls utmost incurvation ? beside , the conflux and congeries of lesser lights a double augmentation implies , and 'twixt them both a lessening coarctation . 86 for when as once these starres are come so nigh as to seem one , the comet must appear in biggest show , because more loose they lie somewhat spread out , but as they draw more near the compasse of his head away must wear , till he be brought to his least magnitude ; and then they passing crosse , he doth repair himself , and still from his last losse renew'd grows till he reach the measure which we first had view'd . 87 and then farre distanc'd they bid quite adiew , each holding on in solitude his way . ne any footsteps in the empty blew is to be found of that farre-shining ray . which processe sith no man did yet bewray , it seems unlikely that the comets be synods of starres that in wide heaven stray . their smallnesse eke and numerositie encreaseth doubt and lessens probabilitie . 88 a cluster of them makes not half a moon , what should such tennis-balls do in the skie ? and few 'll not figure out the fashion of those round firie meteors on high . ne ought their beards much move us , that do lie ever cast forward from the morning sunne , nor back cast tayls turn'd to our evening-eye , that fair appear when as the day is done . this matter may lie hid in the starres shadowed cone . 89 for in these planets conflagration , although the smoke mount up exactly round , yet by the suns irradiation made thin and subtil no where else it s found by sight , save in the dim and duskish bound of the projected pyramid opake , opake with darknesse , smoke and mists unsound . yet gilded like a foggie cloud doth make reflection of fair light that doth our senses take . 90 this is the reason of that constant site of comets tayls and beards : and that their show's not pure pyramidall , nor their ends seem streight but bow'd like brooms , is from the winds that blow , i mean ethereall winds , such as below men finden under th' equinoctiall line . their widend beards this aire so broad doth strow incurvate , and or more or lesse decline : if not , let sharper wits more subtly here divine . 91 but that experiment of the optick glasse the greatest argument of all i deem , ne can i well encounter nor let passe so strong a reason if i may esteem the feat withouten fallacie to been , nor judge these little sparks and subtile lights some auncient fixed starres though now first seen , that near the ruin'd comets place were pight , on which that optic instrument by chance did light . 92 nor finally an uncouth after-sport of th' immense vapours that the searching fire had boyled out , which now themselves consort in severall parts and closely do conspire , clumper'd in balls of clouds and globes entire of crudled smoke and heavy clunging mists ; which when they 've staid a while at last expire ; but while they stay any may see that lists so be that optick art his naturall sight assists . 93 if none of these wayes i may well decline the urging weight of this hard argument , worst is but parting stakes and thus define : some comets be but single planets brent , others a synod joyn'd in due consent : and that no new found meteors they are . ne further may my wary mind assent from one single experience solitaire , till all-discovering time shall further truth declare . 94 but for the new fixt starres there 's no pretence , nor beard nor tail to take occasion by , to bring in that unluckie inference which weaken might this new built mysterie . certes in raging fire they both did frie . a signe whereof you rightly may aread their colours changeable varietie first clear and white , then yellow , after red , then blewly pale , then duller still , till perfect dead . 95 and as the order of these colours went , so still decreas'd that cassiopean starre , till at the length to sight it was quite spent : which observations strong reasons are , consuming fire its body did empare and turn to ashes . and the like will be in all the darksome planets wide and farre . ne can our earth from this state standen free a planet as the rest , and planets fate must trie . 96 ne let the tender heart too harshly deem of this rude sentence : for what rigour more is in consuming fire then drowning stream of noahs floud which all creaturs choak'd of yore , saving those few that were kept safe in store in that well builded ship ? all else beside men , birds , and beasts , the lion , buck , and bore dogs , kine , sheep , horses all that did abide upon the spacious earth , perish'd in waters wide . 97 nor let the slow and misbelieving wight doubt how the fire on the hard earth may seize ; no more then how those waters erst did light upon the sinfull world . for as the seas boyling with swelling waves aloft did rise , and met with mighty showers and pouring rain from heavens spouts ; so the broad flashing skies thickned with brimstone and clouds of fiery bain shall meet with raging etna's and vesuvius flame . 98 the burning bowels of this wasting ball shall gullup up great flakes of rolling fire , and belch out pitchie flames , till over all having long rag'd , vulcan himself shall tire and ( th' earth an ashheap made ) shall then expire . here nature laid asleep in her own urn with gentle rest right easly will respire , till to her pristine task she do return as fresh as phenix young under th' arabian morn . 99 o happy they that then the first are born , while yet the world is in her vernall pride : for old corruption quite away is worn as metall pure so is her mold well tride . sweet dews , cool-breathing airs , and spaces wide of precious spicery wafted with soft wind : fair comely bodies goodly beautifi'd snow-limb'd , rose-cheek'd , ruby-lip'd , pearl-ted , star eyn'd their parts each fair in fit proportion all conbin'd . 100 for all the while her purged ashes rest these rellicks dry suck in the heavenly dew , and roscid manna rains upon her breast , and fills with sacred milk sweet fresh and new , where all take life and doth the world renew ; and then renew'd with pleasure be yfed . a green soft mantle doth her bosome strew with fragrant herbs and flowers embellished , where without fault or shame all living creatures bed . 101 ne ought we doubt how nature may recover in her own ashes long time buried . for nought can ever consume that centrall power of hid spermatick life , which lies not dead in that rude heap , but safely covered ; and doth by secret force suck from above sweet heavenly juice , and therewith nourished till her just bulk , she doth her life emprove , made mother of much children that about her move . 102 witnesse that uncouth bird of arabie which out of her own ruines doth revive with all th' exploits of skillfull chymistrie , such as no vnlgar wit can well believe . let universall nature witnesse give that what i sing's no feigned forgerie . a needlesse task new fables to contrive , but what i sing is seemly verity well suting with right reason and philosophie . 103 but the fit time of this mutation no man can finden out with all his pains . for the small sphears of humane reason run too swift within his narrow compast brains . but that vast orb of providence contains a wider period ; turneth still and slow . yet at the last his aimed end he gains . and sure at last a fire will overflow the aged earth , and all must into ashes go . 104 then all the stately works and monuments built on this bottome shall to ruine fall . and all those goodly statues shall be brent which were erect to the memoriall of kings kaesars , ne may better ' fall the boastfull works of brave poetick pride that promise life and fame perpetuall ; ne better fate may these poor lines abide . betide what will to what may live no lenger tide ! 105 this is the course that never-dying nature might ever hold from all eternitie , renuing still the faint decayed creature which would grow stark and drie as aged tree , unlesse by wise preventing destinie she were at certain periods of years reduced back unto her infancie , which well fram'd argument ( as plain appears ) my ship from those hard rocks and shelves right safely stears . 106 lo ! now my faithfull muse hath represented both frames of providence to open view , and hath each point in orient colours painted not to deceive the sight with seeming shew but earnest to give either part their due ; now urging th' uncouth strange perplexitie of infinite worlds and time , then of a new softening that harsher inconsistencie to fit the immense goodnesse of the deity . 107 and here by curious men 't may be expected that i this knot with judgement grave decide , and then proceed to what else was objected . but , ah ! what mortall wit may dare t' areed heavens counsels in eternall horrour hid ? and cynthius pulls me by my tender ear such signes i must observe with wary heed : wherefore my restlesse muse at length forbear . thy silver sounded lute hang up in silence here . finis cupids conflict . mela. cleanthes . cl. mela my dear ! why been thy looks so sad as if thy gentle heart were sunk with care ? impart thy case ; for be it good or bad friendship in either will bear equall share . mel. not so ; cleanthes , for if bad it be my self must bleed afresh by wounding thee . but what it is , my slow , uncertain wit cannot well judge . but thou shalt sentence give how manfully of late my self i quit , when with that lordly lad by chance i strive . cl. of friendship mela ! let 's that story hear . mel. sit down cleanthes then , and lend thine ear . upon a day as best did please my mind walking abroad amidst the verdant field scattering my carefull thoughts i' th' wanton wind the pleasure of my path so farre had till'd my feeble feet that without timely rest uneath it were to reach my wonted nest . in secret shade farre moved from mortals sight in lowly dale my wandring limbs i laid on the cool grasse where natures pregnant wit a goodly bower of thickest trees had made . amongst the leaves the chearfull birds did fare and sweetly carrol'd to the echoing air . hard at my feet ran down a crystall spring which did the cumbrous pebbles hoarsly chide for standing in the way . though murmuring the broken stream his course did rightly guide and strongly pressing forward with disdain the grassie flore divided into twain . the place a while did feed my foolish eye as being new , and eke mine idle ear did listen oft to that wild harmonie and oft my curious phansie would compare how well agreed the brooks low muttering base , with the birds trebbles pearch'd on higher place . but senses objects soon do glut the soul , or rather weary with their emptinesse ; so i , all heedlesse how the waters roll and mindlesse of the mirth the birds expresse , into my self 'gin softly to retire after hid heavenly pleasures to enquire . while i this enterprize do entertain ; lo ! on the other side in thickest bushes a mighty noise ! with that a naked swain with blew and purple wings streight rudely rushes . he leaps down light upon the flowry green , like sight before mine eyes had never seen . at 's snowy back the boy a quiver wore right fairly wrought and gilded all with gold . a silver bow in his left hand he bore , and in his right a ready shaft did hold . thus armed stood he and betwixt us tway the labouring brook did break his toilsome way . the wanton lad whose sport is others pain did charge his bended bow with deadly dart , and drawing to the head with might and main , with fell intent he aim'd to hit my heart . but ever as he shot his arrows still in their mid course dropt down into the rill . of wondrous virtues that in waters been is needlesse to rehearse , all books do ring of those strange rarities . but ne're was seen such virtue as resided in this spring . the novelty did make me much admire but stirr'd the hasty youth to ragefull ire . as heedlesse fowls that take their per'lous flight over that bane of birds , averno lake , do drop down dead : so dead his shafts did light amid this stream , which presently did slake their fiery points , and all their feathers wet which made the youngster godling inly fret . thus lustfull love ( this was that love i ween ) was wholly changed to consuming ire . and eath it was , fith they 're so near a kin they be both born of one rebellious fire . but he supprest his wrath and by and by for feathered darts , he winged words let flie . vain man ! said he , and would thou wer'st not vain that hid'st thy self in solitary shade and spil'st thy precious youth in sad disdain hating this lifes delight ! hath god thee made part of this world , and wilt not thou partake of this worlds pleasure for its makers sake ? unthankfull wretch ! gods gifts thus to reject and maken nought of natures goodly dower that milders still away through thy neglect and dying fades like unregarded flower . this life is good , what 's good thou must improve , the highest improvement of this life is love . had i ( but o that envious destinie , or stygian vow , or thrice accursed charm should in this place free passage thus denie unto my shafts as messengers of harm ! had i but once transfixt thy froward breast , how would'st thou then — i staid not for the rest ; but thus half angry to the boy replide : how would'st thou then my soul of sense bereave ! i blinded , thee more blind should choose my guide ! how would'st thou then my muddied mind deceive with fading shows , that in my errour vile , base lust , i love should tearm , vice , virtue stile . how should my wicked rymes then idolize thy wretched power , and with impious wit impute thy base born passions to the skies and my souls sicknesse count an heavenly fit , my weaknesse strength , my wisdome to be caught my bane my blisse , mine ease to be o'rewraught . how often through my fondly feigning mind and frantick phansie , in my mistris eye should i a thousand fluttering cupids find bathing their busie wings ? how oft espie under the shadow of her eye-brows fair ten thousand graces sit all naked bare ? thus haunted should i be with such feat fiends : a pretty madnesse were my portion due . foolish my self i would not hear my friends . should deem the true for false , the false for true . my way all dark more slippery then ice my attendents , anger , pride , and jealousies . unthankfull then to god i should neglect all the whole world for one poor sorry wight , whose pestilent eye into my heart project would burn like poysonous comet in my spright . aye me ! how dismall then would prove that day whose onely light sprang from so fatall ray . who seeks for pleasure in this mortall life by diving deep into the body base shall loose true pleasure : but who gainly strive their sinking soul above this bulk to place enlarg'd delight they certainly shall find unbounded joyes to fill their boundlesse mind . when i my self from mine own self do quit and each thing else ; then an all-spreaden love to the vast universe my soul doth fit makes me half equall to all-seeing jove . my mighty wings high stretch'd then clapping light i brush the starres and make them shine more bright . then all the works of god with close embrace i dearly hug in my enlarged arms all the hid paths of heavenly love i trace and boldly listen to his secret charms . then clearly view i where true light doth rise , and where eternall night low-pressed lies . thus lose i not by leaving small delight but gain more joy , while i my self suspend from this and that ; for then with all unite i all enjoy , and love that love commends . that all is more then loves the partiall soul whose petty loves th' impartiall fates controll . ah son ! said he , ( and laughed very loud ) that trickst thy tongue with uncouth strange disguize , extolling highly that with speeches proud to mortall men that humane state denies , and rashly blaming what thou never knew let men experienc'd speak , if they 'll speak true . had i once lanc'd thy froward flinty heart and cruddled bloud had thawn with living fire and prickt thy drousie sprite with gentle smart how wouldst thou wake to kindly sweet desire , thy soul fill'd up with overflowing pleasures would dew thy lips with hony-dropping measures . then wouldst thou caroll loud and sweetly sing in honour of my sacred deity that all the woods and hollow hills would ring reechoing thy heavenly harmonie . and eke the hardy rocks with full rebounds would faithfully return thy silver sounds . next unto me would be thy mistresse fair , whom thou might setten out with goodly skill her peerlesse beauty and her virtues rare , that all would wonder at thy gracefull quill . and lastly in us both thy self shouldst raise and crown thy temples with immortall bayes . but now thy riddles all men do neglect , thy rugged lines of all do lie forlorn . unwelcome rymes that rudely do detect the readers ignorance . men holden scorn to be so often non-plusd or to spell , and on one stanza a whole age to dwell . besides this harsh and hard obscuritie of the hid sense , thy words are barbarous and strangely new , and yet too frequently return , as usuall plain and obvious , so that the show of the new thick-set patch marres all the old with which it ill doth match . but if thy haughty mind , forsooth , would deign to stoop so low to hearken to my lore , then wouldst thou with trim lovers not disdeign to adorn the outside , set the best before . nor rub nor wrinkle would thy verses spoil thy rymes should run as glib and smooth as oyl . if that be all , said i , thy reasons slight can never move my well establishd mind . full well i wote alwayes the present sprite , or life that doth possesse the soul , doth blind , shutting the windows 'gainst broad open day lest fairer sights its uglinesse bewray . the soul then loves that disposition best because no better comes unto her view . the drunkard drunkennesse , the sluggard rest , th' ambitious honour and obeisance due . so all the rest do love their vices base 'cause virtues beauty comes not into place . and looser love 'gainst chastitie divine would shut the door that he might sit alone . then wholly should my mind to him incline : and woxen strait , ( since larger love was gone ) that paultrie sprite of low contracting lust would fit my soul as if 't were made for 't just . then should i with my fellow bird or brute so strangely metamorphis'd , either ney or bellow loud : or if 't may better sute chirp out my joy pearch'd upon higher spray . my passions fond with impudence rehearse , immortalize my madnesse in a verse . this is the summe of thy deceiving boast that i vain ludenesse highly should admire , when i the sense of better things have lost and chang'd my heavenly heat for hellish fire , passion is blind , but virtues piercing eye approching danger can from farre espie . and what thou dost pedantickly object concerning my rude rugged uncouth style , as childish toy i manfully neglect , and at thy hidden snares do inly smile . how ill alas ! with wisdome it accords to sell my living sense for livelesse words . my thought 's the fittest measure of my tongue , wherefore i 'll use what 's most significant , and rather then my inward meaning wrong or my full-shining notion trimly scant , i 'll conjure up old words out of their grave , or call fresh forrein force in if need crave . and these attending on my moving mind shall duly usher in the fitting sense . as oft as meet occasion i find . unusuall words oft used give lesse offence ; nor will the old contexture dim or marre , for often us'd they 're next to old , thred bare . and if the old seem in too rustie hew , then frequent rubbing makes them shine like gold , and glister all with colour gayly new . wherefore to use them both we will be bold . thus lists me fondly with fond folk to toy , and answer fools with equall foolerie . the meaner mind works with more nicetie , as spiders wont to weave their idle web , but braver spirits do all things gallantly of lesser failings nought at all affred : so natures carelesse pencill dipt in light with sprinkled starres hath spattered the night . and if my notions clear though rudely thrown and loosely scattered in my poesie , may lend men light till the dead night be gone , and morning fresh with roses strew the skie : it is enough , i meant no trimmer frame or by nice needle-work to seek a name . vain man ! that seekest name mongst earthly men devoid of god and all good virtuous lere ; who groping in the dark do nothing ken but mad ; with griping care their souls do tear , or burst with hatred or with envie pine or burn with rage or melt out at their eyne . thrice happy he whose name is writ above , and doeth good though gaining infamie ; requiteth evil turns with hearty love , and recks not what befalls him outwardly . whose worth is in himself , and onely blisse in his pure conscience that doth nought amisse . who placeth pleasure in his purged soul and virtuous life his treasure doth esteem ; who can his passions master and controll , and that true lordly manlinesse doth deem , who from this world himself hath clearly quit counts nought his own but what lives in his sprite . so when his sprite from this vain world shall flit it bears all with it whatsoever was dear unto it self , passing in easie fit , as kindly ripen'd corn comes out of th' eare . thus mindlesse of what idle men will say he takes his own and stilly goes his way . but the retinue of proud lucifer , those blustering poets that flie after fame and deck themselves like the bright morning-starre . alas ! it is but all a crackling flame . for death will strip them of that glorious plume that airie blisse will vanish into fume . for can their carefull ghosts from limbo ●ake return , or listen from the bowed skie to heare how well their learned lines do take ? or if they could ; is heavens felicitie so small as by mans praise to be encreas'd , hells pain no greater then hence to be eas'd ? therefore once dead in vain shall i transmit my shadow to gazing posteritie ; cast farre behind me i shall never see 't , on heavens fair sunne having fast fixt mine eye . nor while i live , heed i what man doth praise or underprize mine unaffected layes . what moves thee then , said he , to take the pains and spenden time if thou contemn'st the fruit ? sweet fruit of fame , that fills the poets brains with high conceit and feeds his fainting wit . how pleasant 't is in honour here to live and dead , thy name for ever to survive ! or is thy abject mind so basely bent as of thy muse to maken merchandize ? ( and well i wote this is no strange intent . ) the hopefull glimps of gold from chattering pies , from daws and crows , and parots oft hath wrung an unexpected pegascian song . foul shame on him , quoth i , that shamefull thought doth entertain within his dunghill breast , both god and nature hath my spirits wrought to better temper and of old hath blest my loftie soul with more divine aspires then to be touchd with such vile low desires . i hate and highly scorn that kestrell kind of bastard scholars that subordinate the precious choice induements of the mind to wealth or worldly good . adulterate and cursed brood ! your wit and will are born of th' earth and circling thither do return . profit and honour be those measures scant of your slight studies and endeavours vain , and when you once have got what you did want you leave your learning to enjoy your gain . your brains grow low , your bellies swell up high , foul sluggish fat ditts up your dulled eye . thus what the earth did breed , to th' earth is gone , like fading hearb or feebly drooping flower , by feet of men and beast quite trodden down , the muck-sprung learning cannot long endure . back she returns lost in her filthy source , drown'd , chok'd or slocken by her cruell nurse . true virtue to her self's the best reward , rich with her own and full of lively spirit , nothing cast down for want of due regard , or 'cause rude men acknowledge not her merit . she knows her worth and stock from whence she sprung , spreads fair without the warmth of earthly dung , dew'd with the drops of heaven shall flourish long ; as long as day and night do share the skie , and though that day and night should fail yet strong and steddie , fixed on eternitie shall bloom for ever . so the soul shall speed that loveth virtue for no worldly meed . though sooth to sayn , the worldly meed is due to her more then to all the world beside . men ought do homage with affections true and offer gifts for god doth there reside . the wise and virtuous soul is his own seat to such what 's given god himself doth get . but earthly minds whose sight 's seal'd up with mud discern not this flesh-clouded deity , ne do acknowledge any other good then what their mole-warp hands can feel and trie by groping touch ; thus ( worth of them unseen ) of nothing worthy that true worth they ween . wherefore the prudent law-givers of old even in all nations , with right sage foresight discovering from farre how clums and cold the vulgar wight would be to yield what 's right to virtuous learning , did by law designe great wealth and honour to that worth divine . but nought 's by law to poesie due said he , ne doth the solemn statesmans head take care of those that such impertinent pieces be of common-weals . thou'd better then to spare thy uselesse vein . or tell else , what may move thy busie muse such fruitlesse pains to prove . no pains but pleasure to do the dictates dear of inward living nature . what doth move the nightingall to sing so sweet and clear the thrush , or lark that mounting high above chants her shrill notes to heedlesse ears of corn heavily hanging in the dewy morn . when life can speak , it can not well withhold t' expresse its own impressions and hid life . or joy or grief that smoothered lie untold do vex the heart and wring with restlesse strife . then are my labours no true pains but ease my souls unrest they gently do appease . besides , that is not fruitlesse that no gains brings to my self . i others profit deem mine own : and if at these my heavenly flames others receiven light , right well i ween my time 's not lost . art thou now satisfide said i : to which the scoffing boy replide . great hope indeed thy rymes should men enlight , that be with clouds and darknesse all o'recast , harsh style and harder sense void of delight the readers wearied eye in vain do wast . and when men win thy meaning with much pain , thy uncouth sense they coldly entertain . for wotst thou not that all the world is dead unto that genius that moves in thy vein of poetrie ! but like by like is fed . sing of my trophees in triumphant strein , then correspondent life , thy powerfull verse shall strongly strike and with quick passion pierce . the tender frie of lads and lasses young with thirstie eare thee compassing about , thy nectar-dropping muse , thy sugar'd song will swallow down with eagre hearty draught ; relishing truly what thy rymes convey , and highly praising thy soul-smiting lay . the mincing maid her mind will then bewray , her heart-bloud flaming up into her face , grave matrons will wex wanton and betray their unresolv'dnesse in their wonted grace ; young boyes and girls would feel a forward spring , and former youth to eld thou back wouldst bring . all sexes , ages , orders , occupations would listen to thee with attentive ear , and eas'ly moved with thy sweet perswasions , thy pipe would follow with full merry chear . while thou thy lively voice didst loud advance their tickled bloud for joy would inly dance . but now , alas ! poore solitarie man ! in lonesome desert thou dost wander wide to seek and serve thy disappearing pan , whom no man living in the world hath eyde : for pan is dead but i am still alive , and live in men who honour to me give : they honour also those that honour me with sacred songs . but thou now singst to trees to rocks to hills , to caves that senselesse be and mindlesse quite of thy hid mysteries , in the void aire thy idle voice is spread , thy muse is musick to the deaf or dead . now out alas ! said i , and wele-away the tale thou tellest i confesse too true . fond man so doteth on this living clay his carcase dear , and doth its joyes pursue , that of his precious soul he takes no keep heavens love and reasons light lie fast asleep . this bodies life vain shadow of the soul with full desire they closely do embrace , in fleshly mud like swine they wallow and roll , the loftiest mind is proud but of the face or outward person ; if men but adore that walking sepulchre , cares for no more . this is the measure of mans industry to wexen some body and getten grace to 's outward presence ; though true majestie crown'd with that heavenly light and lively rayes of holy wesdome and seraphick love , from his deformed soul he farre remove . slight knowledge and lesse virtue serves his turn for this designe . if he hath trod the ring of pedling arts ; in usuall pack-horse form keeping the rode ; o! then 't's a learned thing . if any chanc'd to write or speak what he conceives not't were a foul discourtesie ? to cleanse the soul from sinne , and still diffide whether our reasons eye be clear enough to intromit true light , that fain would glide into purg'd hearts , this way 's too harsh and rough : therefore the clearest truths may well seem dark when sloathfull men have eyes so dimme and stark . these be our times . but if my minds presage bear any moment , they can ne're last long , a three branch'd flame will soon sweep clean the stage of this old dirty drosse and all wex young . my words into this frozen air i throw will then grow vocall at that generall thaw . nay , now thou 'rt perfect mad , said he , with scorn , and full of foul derision quit the place . the skie did rattle with his wings ytorn like to rent silk . but i in the mean space sent after him this message by the wind be 't so i 'm mad , yet sure i am thou 'rt blind . by this the out-stretch'd shadows of the trees pointed me home-ward , and with one consent foretold the dayes descent . so straight i rise gathering my limbs from off the green pavement behind me leaving then the slooping light . cl. and now let 's up , vesper brings on the night . finis . a particular interpretation appertaining to the three last books of the platonick song of the soul . a atom-lives . the same that centrall lives . both the terms denotate the indivisibility of the inmost essence it self ; the pure essentiall form i mean , of plant , beast or man , yea of angels themselves , good or bad . apogee , see interpret . gen. autokineticall , ananke , acronycall , alethea-land , animadversall . that lively inward animadversall . it is the soul it self , for i cannot conceive the body doth animadvert ; when as objects plainly exposed to the sight are not discovered till the soul takes notice of them . b body . the ancient philosphers have defined it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sext. emperic . pyrrhon . hypotyp . lib. 3. cap. 5. near to this is that description , psychathan , cant. 2. stanz. 12. lib. 2 , matter extent in three dimensions . but for that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , simple trinall distension doth not imply it , wherefore i declin'd it . but took in matter according to their conceit , that phansie à materia prima , i acknowledge none , and consequently no such corpus naturale as our physiologist make the subject of that science . that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is nothing but a fixt spirit , the conspissation or coagulation of the cuspidall particles of the cone , which are indeed the centrall tasis , or inward essence of the sensible world . these be an infinite number of vitall atoms that may be wakened into diverse tinctures , or energies , into fiery , watery , earthy , &c. and one divine fiat can unloose them all into an universall mist , or turn them out of that sweat into a drie and pure etheriall temper . these be the last projections of life from the soul of the world ; and are act or form though debil and indifferent , like that which they call the first matter . but they are not meerly passive but meet their information half way , as i may so speak : are radiant ab intimo and awake into this or the other operation , by the powerfull appulse of some superadvenient form . that which change of phantasmes is to the soul , that is alteration of rayes to them . for their rayes are ab intrinseco , as the phantasmes of the soul . these be the reall matter of which all supposed bodies are compounded , and this matter ( as i said ) is form and life , so that all is life and form what ever is in the world , as i have somewhere intimated in antipsychopan : but however i use the terme body ordinarily in the usuall and vulgar acception . and for that sense of the ancients , nearest to which i have defined it in the place first above mentioned , that i seem not to choose that same as most easie to proceed against in disproving the corporeity of the soul , the arguments do as necessarily conclude against such a naturall body as is ordinarily described in physiologie ( as you may plainly discern if you list to observe ) as also against this body composed of the cuspidall particles of the cone . for though they be centrall lives , yet are they neither plasticall , sensitive , or rationall , so farre are they from proving to be the humane soul whose nature is there discust . c cone : is a solid figure made by the turning of a rectangular triangle , about ; one of the sides that include the right angle resting , which will be then the axis of the compleated cone . but i take it sometimes for the comprehension of all things , god himself not left out , whom i tearm the basis of the cone or universe . and because all from him descends , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with abatement or contraction , i give the name of cone to the universe . and of cone rather then pyramid because of the roundnesse of the figure , which the effluxes of all things imitate . chaos , see interpret gen. chronicall , clare , circulation , the terme is taken from a toyish observation , viz. the circling of water when a stone is cast into a standing pool . the motion drives on circularly , the first rings are thickest , but the further they go they grow the thinner , till they vanish into nothing . such is the diffusion of the species audible in the strucken aire , as also of the visible species . in brief any thing is said to circulate that diffuseth its image or species in a round . it might have been more significantly called orbiculation ; seeing this circumfusion makes not onely a circle , but fills a sphere , which may be called the sphere of activity . yet circulation more fitly sets out the diminution of activity , from those ringes in the water which as they grow in compasse , abate in force and thicknesse . but sometimes i use circulate in an ordinary sense to turn round , or return in a circle . centre , centrall , centrality . when they are used out of their ordinary sense , they signifie the depth or inmost being of any thing , from whence its acts and energies flow forth . see atom-lives . cuspis of the cone . the multiplide cuspis of the cone is nothing but the last projection of life from psyche , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a liquid fire or fire and water , which are the corporeall or materiall principles of all things , changed or disgregated ( if they be centrally distinguishable ) and again mingled by the virtue of physis or spermaticall life of the world ; of these are the sunne and all the planets , they being kned together , and fixt by the centrall power of each planet and sunne . the volatile ether is also of the same , and all the bodies of plants , beasts and men . these are they which we handle and touch , a sufficient number compact together . for neither is the noise of those little flies in a summer-evening audible severally : but a full quire of them strike the ear with a pretty kind of buzzing . strong and tumultuous pleasure and scorching pain reside in these , they being essentiall and centrall , but sight and hearing are onely of the images of these , see body . eternitie . is the steddie comprehension of all things at once . see aeon discribed in my expos upon psychozoia . energie , it is a peculiar platonicall terme . in my interpret . gen. i expounded it operation , efflux , activity . none of those words bear the full sense of it . the examples there are fit , viz. the light of the sunne , the phantasms of the soul . we may collect the genuine sense of the word by comparing severall places in the philosopher . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for every being hath its energie , which is the image of it self , so that it existing that energie doth also exist , and standing still is projected forward more or lesse . and some of those energies are weak and obscure , others hid or undiscernable , othersome greater and of a larger projection . plotin. ennead . 4. lib. 5. cap. 7. and again , ennead . 3. lib. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and we remain above by the intellectuall man , but by the extreme part of him we are held below , as it were yielding an efflux from him to that which is below , or rather an energie he being not at all lessened . this curiositie antoninus also observes , ( lib. 8. meditat. ) in the nature of the sun-beams , where although he admits of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he doth not of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the sunne , saith he , is diffused , and his fusion is every where but without effusion , &c. i will onely adde one place more out of plotinus . ennead . 3. lib. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the naturall energie of each power of the soul is life not parted from the soul though gone out of the soul , viz. into act . comparing of all these places together , i cannot better explain this platonick term , energie , then by calling it the rayes of an essence , or the beams of a vitall centre . for essence is the centre as it were of that which is truly called energie , and energie the beams and rayes of an essence . and as the radii of a circle leave not the centre by touching the circumference , no more doth that which is the pure energie of an essence , leave the essence by being called out into act , but is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a working in the essence though it flow out into act . so that energie depends alwayes on esence , as lumen on lux , or the creature on god ; whom therefore synesius in his hymnes calls the centre of all things . entelecheia . see interpret . gen. f faith . platonick faith in the first good . this faith is excellently described in proclus . where it is set above all ratiocination , nay , intellect it self . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but to them that endeavour to be joyned with the first good , there is no need of knowledge or multifarious cooperation , but of settlednesse , steddinesse , and rest . lib. 1. cap. 24. theolog. platon . and in the next chapter ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for we must not seek after that absolute or first good cognoscitively or imperfectly , but giving our selves up to the divine light , and winking ( that is shutting our eyes of reason and understanding ) so to place our selves steddily in that hidden unitie of all things . after he preferres this faith before the clear and present assent to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yea and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so that he will not that any intellectuall operation should come in comparison with it . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for the operation of the intellect is multiform and by diversitie separate from her objects , and is in a word , intellectuall motion about the object intelligible . but the divine faith must be simple and uniform , quiet and steddily resting in the haven of goodnesse . and at last he summarily concludes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . see procl. theolog. platonick . lib. 1. cap. 25. h hyle . see interpret . gen. i intellect .. sometimes it is to be interpreted soul . sometime the intellectuall facultie of the soul . sometimes intellect is an absolute essence shining into the soul : whose nature is this . a substance purely immateriall , impeccable , actually omniform , or comprehending all things at once ▪ which the soul doth also being perfectly joyned with the intellect . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plot . ennead . 1. lib. 1. cap. 8. ideas , or idees , sometimes they are forms in the intellectuall world . viz. in aeon , or on , other sometimes , phantasmes or representations in the soul . innate idees are the souls nature it self , her uniform essence , able by her fiat to produce this or that phantasme into act . idiopathy . see interpret . gen. ia● l logos . see interpr . gen. life . the vitall operation of any soul . sometime it is the soul it self , be it sensitive , vegetative , or rationall . lower man . the lower man is our enquickned body , into which our soul comes , it being fitly prepared for the receiving of such a guest . the manner of the production of souls , or rather their non-production is admirably well set down in plotinus , see , ennead . 6. lib. 4. cap. 14 , 15. m monad . see interpr . gen. mundane . mundane spirit , is that which is the spirit of the world or universe . i mean by it not an intellectuall spirit , but a fine , unfixt , attenuate , subtill , ethereall substance , the immediate vehicle of plasticall or sensitive life . memory . mundane memory . is that memory that is seated in the mundane spirit of man , by a strong impression , or inustion of any phantasme , or outward sensible object , upon that spirit . but there is a memory more subtill and abstract in the soul it self , without the help of this spirit , which she also carries away with her hauing left the body . magicall . that is , attractive , or commanding by force of sympathy with the life of this naturall world . moment . sometimes signifies an instant , as indivisible , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which in motion answers to an instant in time , or a point in a line , aristot. phys. in this sense i use it , psychathan . lib. 3. cant. 2. stanz. . 16. but in a moment sol doth ray . but cant. the 3. stanz. 45. v. 2. i understand , as also doth lansbergius , by a moment one second of a minute . in antipsych . cant. 2. stanz. the 20. v. 2. by a moment i understand a minute , or indefinitely any small time . o orb. orb intellectuall , is nothing else but aeon or the intellectuall world . the orbs generall mentioned psycathan . lib. 1. cant. 3. stanz. . 23. v. 2. i understand by them but so many universall orders of beings , if i may so terme them all ; for hyle hath little or nothing of being . omniformity , the omniformity of the soul is the having in her nature all forms , latent at least , and power of awaking them into act , upon occasion . out-world ▪ and out-heaven . the sensible world , the visible heaven . p perigee , see interpret . gen. psychicall , parelies , parallax , protopathy . parturient . see , vaticinant . phantasie . lower phantasie , is that which resides in the mundane spirit of a man , see memory . q. quantitative . forms quantitative , are such sensible energies as arise from the complexion of many natures together , at whose discretion they vanish . that 's the seventh orb of things , though broken and not filling all as the other do . but if you take it for the whole sensible world , it is entire , and is the same that tasis in psycozoia . but the centre of tasis , viz. the multiplication of the reall cuspis of the cone ( for hyle that is set for the most contract point of the cuspis is scarce to be reckoned among realities ) that immense diffusion of atoms , is to be referred to psyche , as an internall vegetative act , and so belongs to physis the lowest order of life . for as that warmth that the sense doth afford the body , is not rationall , sensitive , or imaginative , but vegetative ; so this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i. e. liquid fire , which psyche sends out , and is the outmost , last , and lowest operation from her self , is also vegetative . r rhomboides . see interpr . general . reason . i understand by reason , the deduction of one thing from another , which i conceive proceeds from a kind of continuitie of phantasmes : and is something like the moving of a cord at one end ; the parts next it rise with it . and by this concatenation of phantasmes i conceive , that both brutes and men are moved in reasonable wayes and methods in their ordinary externall actions . rayes . the rayes of an essence is its energie . see energie . reduplicative . that is reduplicative , which is not onely in this point , but also in another , having a kind of circumscribed ubiquitie , viz. in its own sphear . and this is either by being in that sphear omnipresent it self , as the soul is said to be in the body tota in toto & tota in qualibet parte , or else at least by propagation of rayes , which is the image of it self ; and so are divers sensible objects reduplicative , as light , colours , sounds . and i make account either of these wayes justly denominate any thing spirituall . though the former is most properly , at least more eminently spirituall . and whether any thing be after that way spirituall saving the divinitie , there is reason to doubt . for what is entirely omnipresent in a sphear , whose diametre is but three feet , i see not , why ( that in the circumference being as fresh and entire as that in the centre ) it should stop there and not proceed even in infinitum , if the circumference be still as fresh and entire as the centre . but i define nothing . s spermaticall . it belongs properly to plants , but is transferred also to the plasticall power in animalls , i enlarge it to all magnetick power whatsoever that doth immediately rule and actuate any body . for all magnetick power is founded in physis , and in reference to her , this world is but one great plant , ( one {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} giving it shape and corporeall life ) as in reference to psyche , one happy and holy animall . spirit . sometimes it signifieth the soul , othersometime , the naturall spirits in a mans body , which are vinculum animae & corporis , and the souls vehicle : sometimes life . see reduplicative . soul . when i speak of mans soul , i understand that which moses saith was inspired into the body , ( fitted out and made of earth ) by god , genes . 2. which is not that impeccable spirit that cannot sinne ; but the very same that the platonists call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a middle essence betwixt that which they call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( and we would in the christian language call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and the life of the body which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a kind of an umbratil vitalitie , that the soul imparts to the bodie in the enlivening of it : that and the body together , we christians would call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the suggestions of it , especially in its corrupt estate , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and that that which god inspired into adam was no more then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the soul , not the spirit , though it be called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} spiraculum vitae ; is plain out of the text ; because it made man but become a living soul , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but you will say , he was a dead soul before , and this was the spirit of life , yea the spirit of god , the life of the soul that was breathed into him . but if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} implie such a life and spirit , you must acknowledge the same to be also in the most stupid of all living creatures , even the fishes ( whose soul is but as salt to keep them from stinking , as philo speaks ) for they are said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chap. 1. v. 20. 21. see 1 cor. chap. 15. v. 45 , 46. in brief therefore , that which in platonisme is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; what {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in one , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the brute or beast in the other , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the same in both . self-reduplicative . see reduplicative . t tricentreitie . centre is put for essence , so tricentreitie must implie a trinitie of essence . see centre , and energie . v vaticinant . the soul is said to be in a vaticinant or parturient condition , when she hath some kind of sense and hovering knowledge of a thing , but yet cannot distinctly and fully , and commandingly represent it to her self , cannot plainly apprehend , much lesse comprehend the matter . the phrase is borrowed of proclus , who describing the incomprehensiblenesse of god , and the desire of all things towards him , speaks thus ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theolog platon lib. 1. cap. 21. see psychathan . lib. 3. cant. 3. stanz. . 12. & 14. the philosophers devotion . sing aloud his praise rehearse who hath made the universe . he the boundlesse heavens has spread all the vitall orbs has kned ; he that on olympus high tends his flocks with watchfull eye , and this eye has multiplide midst each flock for to reside . thus as round about they stray toucheth each with out-stretch'd ray , nimbly they hold on their way , shaping out their night and day . never slack they ; none respires , dancing round their centrall fires . in due order as they move echo's sweet be gently drove thorough heavens vast hollownesse , which unto all corners presse : musick that the heart of iove moves to joy and sportfull love ; fills the listning saylers eares riding on the wandering sphears . neither speech nor language is where their voice is not transmisse . god is good , is wise , is strong , witnesse all the creature-throng , is confess'd by every tongue . all things back from whence they sprong , as the thankfull rivers pay what they borrowed of the sea . now my self i do resigne , take me whole i all am thine . save me , god! from self-desire , deaths pit , dark hells raging fire , envy , hatred , vengeance , ire . let not lust my soul bemire . quit from these thy praise i 'll sing , loudly sweep the trembling string . bear a part , o wisdomes sonnes ! free'd from vain relligions . lo ! from farre i you salute , sweetly warbling on my lute . indie , egypt , arabie , asia , greece , and tartarie , carmel-tracts , and lebanon with the mountains of the moon , from whence muddie nile doth runne , or whereever else you won ; breathing in one vitall aire , one we are though distant farre . rise at once lett 's sacrifice odours sweet perfume the skies . see how heavenly lightning fires hearts inflam'd with high aspires ! all the substance of our souls up in clouds of incense rolls . leave we nothing to our selves save a voice , what need we els ! or an hand to wear and tire on the thankfull lute or lyre . sing aloud his praise rehearse who hath made the universe . finis . observations upon anthroposophia theomagica, and anima magica abscondita by alazonomastix philalethes. more, henry, 1614-1687. this text is an enriched version of the tcp digital transcription a51308 of text r2776 in the english short title catalog (wing m2667). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 118 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a51308 wing m2667 estc r2776 12185482 ocm 12185482 55764 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51308) transcribed from: (early english books online ; image set 55764) images scanned from microfilm: (early english books, 1641-1700 ; 610:14) observations upon anthroposophia theomagica, and anima magica abscondita by alazonomastix philalethes. more, henry, 1614-1687. [6], 94, [3] p. printed at parrhesia, but are to be sold, by o. pullen ..., [london] : 1650. first edition. attributed to henry more, the platonist. cf. halkett & laing (2nd ed.) anthroposophia theomagica and anima magica abscondita were written by thomas vaughan under the pseudonym of eugenius philalethes. reproduction of original in huntington library. eng vaughan, thomas, 1622-1666. -anthroposophia theomagica. vaughan, thomas, 1622-1666. -anima magica abscondita. alchemy. a51308 r2776 (wing m2667). civilwar no observations upon anthroposophia theomagica, and anima magica abscondita. by alazonomastix philalethes. more, henry 1650 22009 7 65 0 0 0 0 33 c the rate of 33 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-06 kirk davis sampled and proofread 2002-06 kirk davis text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion observations upon anthroposophia theomagica , and anima magica abscondita . by alazonomastix philalhthes psalm . they reel to and fro , and stagger like a drunken man , and are at their wits end . printed at parrhesia , but are to be sold , by o. pullen at the rose in pauls churchyard , 1650. to eugenius philalethes the authour of anthroposophia theomagica , and anima magica abscondita . sir , the great deserved fame that followed this noble work of yours ( the due recompense of all eminent performances ) engaged me to peruse the same , with much eagernesse of minde , and yet with no lesse attention ; i being one of those , that professe themselves much more willing to learn , then able to teach . and that you may see some specimen of the fruits of your labour and my proficiency , i thought fit to present you with these few observations . which , considering the barrennesse of the matrix , ( as you chymists love to call it ) in which they were conceived , may bee termed rather many then few : and that imputed to the alone vertue , or magicall multiplication , or theomagicall fecundity of your divine writings , not at all to the sterility of my disfurnished braine . which now notwithstanding , having gathered both warmth and moisture from the heat and luxuriancy of your youthfull phansie , findes it selfe after a manner transformed into your owne complexion , and translated into the same temper with your selfe . in so much that although i cannot with the height of a protestation in the presence of my glorious god ( as your self has gallantly done ( in pag. 50. lin. 17. of anthropos . theomag . ) affirme that the affection and zeal to the truth of my creatour has forced mee to write , yet i dare professe in the word of an honest man , that nothing but an implacable enmity to immorality and foolery , has moved mee at this time to set pen to paper . and i confesse my indignation is kindled the more , having so long observed that this disease is grown even epidemicall in our nation . viz. to desire to bee filled with high-swoln words of vanity , rather then to feed on sober truth , and to heat and warm our selves rather by preposterous and fortuitous imaginations , then to move cautiously in the light of a purified minde and improved reason . wherefore i being heightened with the same zeale of discountenancing of vanity and conceitednesse , that your selfe is of promoting the truth , you will permit to mee the same freedome in the prosecution thereof . for as wee are growne near akin in temper and complexion , so we ought mutually to allow each other in our actings alike , according to our common temper and nature , and the accustomed liberty of the philalethean family . in confidence whereof , till wee meet againe in the next page , i take leave and subscribe my selfe , a chip of the same block alazonomastix philalethes . observations upon anthroposophia theomagica , and anima magica abscondita . and now , brother philalethes ; that we are so well met , let us begin to act according to the freenesse of our tempers , and play the tom telltroths . and you indeed have done your part already . my course is next . which must be spent , in the observations i told you of , upon those profound treatises of yours , anthroposophia theomagica , and anima magica abscondita . and my first and generall observation is this , that the genius of my brother eugenies magicall discourse is such , that simon magus-like , he seems to have a very liquoursome desire to be thought to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some great man in the world . and for the prosecution of this main end , he layes himself out chiefly in these three subordinate designes . first , to be thought to have found out some new concerning truths , hitherto undiscovered . secondly , to be more learned and knowing then aristotle , that great light of these european parts for these many hundred years together : and not only so , but to be so far above him , that he may be his master , that he may tew him , and lugge him , and lash him more cruelly , then any orbilius or cholerick pedagogue , his puny scholars . thirdly and lastly , that he may strike home for the getting of a fame of profound learning indeed , he do's most affectedly and industriously raise in the reader a strong surmise and suspicion that he is very deeply seen in art magick , and is a very knowing disciple of agrippa , and puts in as far for the name of a magician , as honesty will permit , and safety from that troublesome fellow , hopkins the witch-finder . and indeed the very clatter of the title of his book , anthroposophia theomagica , sounds not much unlike some conjuration , or charm , that would either call up , or scare away the devill . and zoroaster forsooth , at the bottome of the page , that old reputed magician , must stand as an assistent to this preludiall exorcism ; with this oracle in his mouth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , audi ignis vocem . that is in plaine english , hear the voice or noise of fire . methinks i smell out a gunpowder-plot . what can this voice of fire be ? why ! how now anthroposophus ! you intend certainly to make the rosy brotherhood merry with squibs and crackers . for certainly your mysteriousnesse does not mean those lesser or greater fire-squirts , carbines or cannons . so might the fratres r. c. be received with like solemnity that those apostles at rome , the cardinals . but the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( which implyes a subsultation , or skipping this way and that way ) which is in the context of this oracle , seemes to allude to , and prognosticate of fire-crackers and squibs rather then cannons or carbines . but how ever if this dog-trick fail , anthroposophus has another as puerile and innocent a present , to entertain that reverend fraternity . and that 's a very queint and trim latine epistle , which he , like a good school-boy , to shew them what a good proficient he is grown in his latine grammar , presents to their assembled gravities . 't is a good child , anthroposophus ! and 't is well done . qui necit obedire nescit imperare . he that knows not how to submit himself in the form of a breeching boy to the fratres r. c. how can he know so unmercifully to whip and domineer over poor aristotle ? surely , anthroposophus ! when the rosy brethren , ride swooping through the air in their theomagicall chariots , they will hail down sugar plums , and carua's on thy blessed pate , if thou haft but the good hap at that time , to walk abroad with thy hat off , to cool thy heated nodle . but stay a while , i am afraid i am mistaken . it may well be , that anthroposophus rides along with them , as being the proloquutour of their assembly . for he writes himselfe oratoris vestri . how can that belong to a short epistle , unlesse it were some title of office ? but it may be my gentleman , being not so dextrous and quick in latine as in english , measured the length o● it more by his labour then the lines , and thought that that which took him so much pains could not prove so little as an epistle ; and therefore would insinuate that it was an oration made to the fratres r. c. i suppose at their meeting at fryer bacons brasen head in oxford . well! be it what it will be , my observation here , anthroposophus , is , that you would also by your addresse to the fratres r. c. make the world beleeve , that you are now mellowing apace , and are not much unripe for admission into that society . and then anthroposophus would be a rare theomagician indeed . but enough of this vein of mirth and levity . now philalethes ! your brother tel-troth , intends to fall more closely on your bones , and to discover whether you have not a greater minde to seem to be wise then to be so indeed , or to make others so . but yet you may assure your self , i will only find flaws not make any in you ; but rather candidly passe over what may receive any tolerably good interpretation , nor touch the soar anywhere , but where i may hope to heal it , either in your self or others . and that this may be done without any tedious taking a peeces of what you have put together , i shall fairly passe from page to page without any analytical artifice . and truly from the first page to middle of the fourth page of you to the reader , there be many pretty , smart , elegant , humorous contextures of phrases and things . but there , presently after fryer bacons fool and his fellow , you fall upon our peripateticks as such superficiall philosophasters , because they cannot lay open to you the very essence of the soul . why ! anthroposophus ! can you tell the very essence of any substantiall thing ? hereby you show your self very raw and unexercised in meditation , in that you have not yet taken notice what things are knowable , what not . and thus may you have as ill a trick put upon you , for want of this discerning , as the old dim and doting woman had , that with her rotten teeth endeavoured to crack a round pebble stone instead of a nut , which was a thing impossible . nor will any mans understanding , be it as sharp as it will , enter the bare essence of any thing . but the nearest wee can get , is , to know the powers , and operations , the respects and fitnesses that things have in themselves or toward others . which is so true , that any man in a little search , will presently satisfie himself in the evidence thereof . from the middle of this fourth page to the middle of the six , is continued a dance of anticks , or various ridiculous shiftings and postures of phansie , to make aristotle and his followers contemptible . but such generall railings , as they are mis-beseeming the writer , so they teach the reader nothing but that the authour of them is a mome , or a mimick , and more like an ape by far then him that he compares to one . if this man clap the wings so when hee has really got the foil ( for hitherto hee has charged aristotle with no particular piece of ignorance , but of what is impossible to be known ) what would he doe if he had the victory ? the second particular taxation ( for generals i hold nothing , dolosus ambulat in universalibus ) is that the peripateticks fancy god to have made the world , as a carpenter of stone and timber . but this is false : because they give an inward principle of motion to all naturall bodies , and there is one continuity of all , as much as of the parts of water among themselves . but their grand fault is , that they doe not say the world is animate . but is not yours far greater , anthroposophus ! that gives so ridiculous unproportionable account of that tenet ? the whole world is an animal , say you , whose flesh is the earth , whose bloud is the water , the air the outward refreshing spirit in which it breaths , the interstellar skies his vitall waters , the stars his sensitive fire . but are not you a mere animal your self to say so ? for it is as irrationall and incredible , as if you should tell us a tale of a beast whose bloud and flesh put together , bears not so great a proportion to the rest of the more fluid parts of the animal , suppose his vitall and animal spirits , as a mite in a cheese to the whole globe of the earth . and beside this , how shall this water which you call bloud , be refreshed by the air that is warmer then it ? and then those waters which you place in the outmost parts towards his dappeld or spotted skin the coelum stellatum , what over-proportionated plenty of them is there there ? in so much that this creature you make a diseased animall from its first birth , and ever labouring with an anasarca . lastly , how unproperly is the air said to be the outward refreshing spirit of this animal , when it is ever in the very midst of it ? and how rashly is the flux and reflux of the sea assimilated to the pulse , when the pulse is from the heart not the brain , but the flux and reflux of the sea from the moon not the sun , which they that be more discreetly phantasticall then your self , doe call cor mundi . wherefore , anthroposophus ! your phansies to sober men , will seem as vain and puerile , as those of idle children that imagine the fortuitous postures of spaul and snivell on plaster-walls , to bear the form of mens or dogs faces , or of lyons and what not . and yet see the supine stupidity and senslesnesse of this mans judgment , that he triumphs so in this figment of his as so rare and excellent a truth , that aristotles philosophy must be groundlesse superstition and popery in respect of it , this the primevall truth of the creation ; when as it is a thousand times more froth , then his is vomit . my friend anthroposophus ! is this to appear for the truth in a day of necessity ? certainly shee 'll be well holpe at a dead lift , if shee find no better champions then your self . verily philalethes if you be no better in your book then in your preface to the reader , you have abused moses his text beyond measure . for your principles will have neither heaven nor earth in them , head nor foot , reason nor sense . they will be things extra intellectum , and extra sensum , mere vagrant imaginations seated in your own subsultorious and skip-jack phansy only . but what they are we shal now begin to examine , according to the number of pages . anthroposophia theomagica . pag. 2. lio. 11. so have all souls before their entrance , &c. but hear you me mr. anthroposophus ! are you in good earnest that all souls before their entrance into the body have an explicite methodicall knowledge ? and would you venture to lose your wit so much by inprisoning your selfe in so darke a dungeon , as to be able to write no better sense in your preface to the reader ? but i 'le excuse him , it may be he was riding before his entrance into the body on some theomagicall jade or other , that stumbled and flung him into a mysticall quagmire against his will , where he was so soused and doused and bedaubed and dirtyed , face and eyes and all , that hee could never since the midwife raked him out all wet and dropping like a drown'd mouse , once see cleerly what was sense and what nonsense to this very day . wherefore we will set the saddle on the right horse ; and his theomagick nag shall bear the blame of the miscarriage . pag. 3. lin. 3. i tooke to task the fruits of one spring , &c. here anthroposophus is turned herbalist for one whole spring , damned to the grasse and fields like nebuchadnezzar when he went on all four among the beasts . but see how slow this snail amongst the herbs is , in finding out the truth ; when he confesses it was the work of one whole spring to find out , that the earth or seeds of flowers are nothing like the flowers . there 's not any old garden-weeder in all london , but without a pair of spectacles will discover that in four minutes , which he has beene a full fourth part of a year about . but certainely , he intends a great deal of pomp and ceremony , that will not take up such a conclusion as this , ( viz. that things that are produced in nature are out of something in nature which is not like the things produced ) but upon the full experience and meditation of one entire spring . and now after this whole springs meditation and experience , hee is forced to turn about to him whom hee so disdainfully flies , and confesse two of the three principles of the aristotelean physicks , viz. matter and privation , that homo is ex non homine , arbor ex non arbore , &c. but this matter , he says ( and it is the wisest word he has spoken yet ) he knowes not what it is . but presently blots his credit again with a new peece of folly , intimating hee will finde it it out by experience . which is as good sense as if hee should say , hee would see it when his eyes are out . for it is alike easie to see visibles without eyes , as to see invisibles with eyes . but he flyes off hence , and is in quest after a substance which he smels out like a nosegay in natures bosome . which substance hee hopes to see by art . why ! eugenius are you so sharp sighted that you can see substances ? a kind of philosophick hog , he can see the wind too i warrant you . but how can you hope to see that substance when nature only exposes it to her own vitall celestiall breath ? and tell what this breath is , and doe not amaze us with strange words , or else keep your breath to your self to cool your poctage . pag. 4. here a fit of devotion has taken him , and i am neither so irreligious nor uncivill as to interrupt him . but now sir you have done , i hope it will not be any offence to addresse my discourse to you again . and it will not be unseasonable to tell you , that truth is not to be had of god almighty for an old song , no nor yet for a new one . and that no man is to measure his wisdom by his devotion , but by his humility & purity of mind and unprejudicate reason ; nor that any man is wiser by making others seem more contemptibly foolish , as your juvenility has thought good to deal with poor aristotle , and his orthodox disciples all this time . nay , and that you may not take sanctuary at moses his text , let mee also tell you , that before you prove any thing thence , you ought first to make good , that scripture is intended for naturall philosophy as well as a divine life . but we need not arm our selves so well yet ; for from the fourth page to the eight page nothing is said , but that god from a knowing principle made the world . which aristotle also seems to assert , while he is so frequent in telling the ends of naturall things , which could not be sense , unlesse he supposed that nature was guided by a knowing principle , which is to acknowledge a god after the best manner . and that subtil philosopher julius scaliger uses no contemptible arguments to prove , that aristotles philosophy furnisheth us also with the knowledge of a trinity in god , so that anthroposophus is very unkind and uncivill to so good a master . pages 8. and 9. what an aristotelean would dispatch in a word or two , viz. that life is alwayes accompanied with a naturall warmth , hee is mysteriously sumbling out and drayling on to the length of almost two whole pages . pag. 9. lin. 10. the divine light pierced the bosome of the matter , &c. this compared with what is at the bottome of the fourth page , wee see that this rare philosopher tells us , that the matter is an horrible emptie darknesse . and me thinks his description is an hideous empty phansie , and conveys not so much to the understanding as aristotles description of the matter , which hee would describe to be , the first subject out of which every thing is . this latter is more cleane and sober , the other more slabby and phantasticall . and to call it primitive waters 〈…〉 s but yet metaphors and poetry . for you doe not mean waters such as we wash our hands in . but they must be waters and dark , that you may bring in the conceit of the light shining in them that like rivers and pooles the images of trees and birds , and clouds and stars , and what not , may bee seen in them . and this must help us coconceive , that upon the breaking through of the light , the divine idea's shone in the waters , and that the holy spirit , not being able to see till then , by looking then upon those images , framed the matter into form . but i pray you tell mee , mr. anthroposophus ! that would be so wise as if you stood by while god made the world , doe not you think that god can now see in the dark or behold his own idea's in the depth of the earth ? you 'll say you doe not mean this naturall light but a divine light . if so , was ever the matter so stiff and clammy dark , as to be able to keepe it out ? so that the divine idea's shone in the water so soon as god was , and the spiritus opifex could see to begin his work ab cmni retro aeternitate . and it could never be dark in your blind sense . is it not so anthroposophus ? lin . 25. si plantam quasi momento nasci , &c. if anthroposophus had such a device a 〈…〉 this in a glasse , what a fine gew-gaw would it be for the lad ? what fine sport would he make with his companions ? he would make them beleeve then that he was a conjurer indeed . but what other use there would be of it , anthroposophus ! truly i doe not know . for it would not state one controversie in philosophy more then what may be done without it . for whether there be any such things as rationes seminales , or whether these forms visible arise from heat , which is motion , and the conspiracy of fitted particles , is as well and safely determined from your experiments of one spring , as from this strange whimwham in a glasse . but weak stomachs and weak wits long most after rarities . pag. 10. lin. 4. two-fold idea , divine , naturall , &c. anthroposophus ! your naturall idea , is but an idea of your own brain . for it is no more an idea then a sheath is a knife , or the spittle that wets the seal the seal , or the grease the saw , or the water the grindle-stone . but you must strike betwixt this and the divine idea , or else you will misse of your naturall one . and so will be forced to do that of penury , which he did of choice , and for brevity sake , divide your text into one part . but your quotation of moses here near the bottom of the page , is either nothing to your naturall idea , or if you mean it of the divine is no new notion , but nimmed out of philo the jew . and yet in the beginning of the following page you magnifie your self , as one that concerning this primitive supernaturall part of the creation as you call it , though you have not said so much as you can say by far , ( as being a nip-crust and niggard of your precious speculations ) yet you have produced not a little new . pag. 11. lin. 5. some authors , &c. and the reason why the world is beholden to this gentleman more then to any for new discoveries of mighty truths , is , that whereas some authors have not searched so deeply into the center of nature , and others not willing to publish such spirituall mysteries , this new writer is the only man , that is both deeply seen into the center of nature , and as willing also to publish these spirituall mysteries . so that he goes beyond them all . o brave anthroposophus ! what a fine man would you fain appear to the world ? in the residue of this page , anthroposophus his phansie is pudled so and jumbled in the limbus or huddle of the matter , that hee cannot distinguish betwixt god and the creature . for he knows not whether the chaos be created or uncreated . how much wiser are you now then aristotle , mr. eugenius ! that made the world eternall . if you can admit this ; by the rule of proportion , you might swallow the greatest gudgeon in aristotle without kecking or straining . pag. 12. lin. 11. fuliginous spawn of nature . a rare expression ! this magician has turned nature into a fish by his art . surely such dreams sloat in his swimmering brains , as in the prophets , who tels us so authentick stories of his delicious albebut . lin. 12. the created matter . before the matter was in an hazard of not being created but of being of it self eternall . certainly eugenius ! you abound with leasure that can thus create and uncreate , doe and undoe , because the day is long enough . lin. 21. a horrible confused qualm , &c. here nature like a child-bearing woman , has a qualm comes over her stomach , and eugenius like a man-midwife stands by very officiously to see what will become of it . let her alone , eugenius ! it is but a qualm , some cold raw rheune . margret will escape well enough . especially if her two handmaids heat and siccity doe but help , with their aquavitae botles . what a rare mode or way of creation has eugenius set out ? certainly it cannot but satisfie any unreasonable man , if there be any men without reason . and i begin to suspect there is , for eugenius his sake , such as feed as savourly on the pure milk of phansie , as the philosophers asse on sow-thistles . pag. 13. this page is spent in extracting from the chaos , a thin spirituall celestiall substance to make the coelum empyreum of and the body of angels , and by the by , to be in stead of a sun for the first day . but then in the second extraction was extracted the agill air fitting all betwixt the masse and the coelum empyreum . but here i have so hedg●ed you in mr. anthroposophus that you will hardly extricate your self in this question . the empyreall substance encompassing all , how could there be morning and evening till the fourth day ? for the masse was alike illumined round about at once . and for your interstellar water you do but phansie it implyed in moses text , and can never prove that he drives at any thing higher in the letter thereof , than those hanging bottles of water , the clouds . pag. 14. lin. 12. a rumbling confused labyrinth . 't is only erratum typographicum . i suppose you mean , a rumbling wheel-barrow , in allusion to your wheel-work and epicycles aforementioned . but why small diminutive epicycles ? eugenius ! you are so profound a magician , that you are no astronomer at all . the bignesse of them is as strong a presumption against them , as any thing . they are too big to be true . lin. 26. this is cribrum naturaes . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i warrant you . the very sive that iupiter himself pisses through , as aristophanes sports it in his comedies . pag. 15. lin. 20. equally possest the whole creature . therefore again i ask thee , o eugenius ! how could there be evening and morning , the light being all over equally dispersed ? lin. 29. like a baffled gyant . poeticall eugenius ! is this to lay the sober and sound principles of truth and philosophy ? pag. 16. lin. 1. a black bag . i tell thee eugenius ! thy phansie is snap't in this femall black-bag , as an unwary retiarius in a net . do's madam nature wear her black-bag in her middle parts ? ( for the earth is the center of the world ) or on her head as other matrons doe ? that philalethes may seem a great and profound student indeed , hee will not take notice whether a black-bag be furniture for ladies heads or their haunches : well! let him enjoy the glory of his affected rusticity and ignorance . lin. 5. good lord deliver us . how the man is frighted into devotion by the smut and griminesse of his own imagination ! lin. 15. earth and water , &c. concurrunt elementa ut materia , ergo duo sufficiunt , says cardan . 't is no new-sprung truth , if true , mr. eugenius ! but seeing that aetherial vigour & celestial heat with the substance thereof ( for , coelum pervadit omnia ) is in all things , and the air excluded from few or no living creatures , if we would severely tug with you , mr. anthroposophus ! you will endanger the taking of the foil . pag. 18. lin. 22. both in the same bed . why did you ever sneak in , eugenius , and take them , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the very act ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the lawyers speak ? this is but poeticall pomp in prose . and ovid philosophizes better in verse , where speaking of heat and moisture , he expresses himself apertly and significantly . quippe ubi temperiem sumpsere humorque calorque concipiunt , & ab his generantur cuncta duobus . lin. 27. spiritus aquae invisibilis congelatus melior est quam terra universa . now as you are philalethes , tell me truly if you understand any determinate and usefull sense of this saying . if you doe , why doe you not explain it ? if you doe not , for ought you know , it may be onely a charm to fox fishes . and i pray you , philalethes ! make triall of the experimrnt . pag. 19. lin. 29. it is the magicians back-doore . here i cannot but take notice at the great affectation of philalethes to appear to be deeply seen in magick . but i suppose if he were well searched , he would be found no witch , nor all his back-doore of air worth the winde of an ordinary mans back-doore . pag. 20. lin. 2. the air is our animal oil , the fuill of the vitall . now eugenius ! you are so good natured as to give aristetle one of his two elements again , that you wrested from him . if this be our animall oil , and fuell of the vitall , it is plain our animall and vital spirits are from the air , and that the air is one element amongst the rest . and your moist silent fire that passes through al things must be a principle of all things , and may well be attempered heat to your forenamed oil . so that aristotle and you that before seemed as disagreeing as fire and water , now in a love fit again embrace as close as your apulejus his psyche and cupid . but why will you be thus humorous mr. eugenius ! and be thus off and on to the trouble of others and your self ? pag. 21. lin. 9. performed an exposition of the world . an excellent performance ! which if a man take a narrow view of , he will finde to amount to no more then this , that god made a dark masse of matter , out of which hee extracted , ( chymist like ) first an empyreall body , then an aereall , &c. which is a very lank satisfaction to the noble reason of man . nay , anthroposophus ! i beleeve you have spoke such stuff that will amount to little better then a contradiction to free reason . for you make as if the masse did contain in a far less compass above all measure , all that was after extracted . where fore there was , ( for these are all bodies ) either a penetration of dimensions then , or else a vacuum now : and the ascending particles of the masse , lye some distance one from another . besides i observe that in you , that i doe in all others , that phantastically and superstitiously force philosophy out of the sacred writ ( which is intended curtainly for better purposes ) for like ovid in his metamorphoses , ( who after a long pursuit of a fabulous story , at last descends to something in nature and common use , as that of daphne turned into a lawrell , which tree is in nature and according to the accustomary conceit of the heathens , was holy to apollo ) so these running a wild-goose chase of melancholy imaginations and phansies , think it evidence enough for what they have said , to have the thing but named in some text of scripture . nay even those that are so confident they are inspired , and live of nothing but the free breathings of the divine spirit , if you observe them , it is with them as with the lark , that is so high in the air , that we may better hear her then see her , as if shee were an inhabitant of that region only and had no allyance to the earth , yet at last you shall see her come down and pick on the ground as other birds . so these pretended inspired men though they flye high , and seem to feed of nothing but free truth , as they draw it from gods own breathing , yet they took their ground first from the text , though they ran a deal of phansyfull division upon it , and if a man watch them , he shall finde them fall flat upon the text again , and be but as other mortalls are for all their free pretensions , and extraordinary assistences . but le ts leave these theosophists ( as they love to be called ) to themselves , and trace on the steps of our anthroposophus ! pag. 22. he exhorts us in the foregoing page to be curious and diligent in this subsequent part of his discourse , as being now about to deliver the fundamentalls of science . but anthroposophus ! you are so deeply magicall that you have conjured your self down , below the wit of an ordinary man . the fundamentalls of science should bee certain , plain , reall and perspicuous to reason ; not muddy and imaginary as all your discourse is from this to your 28 page . for in this present page and the former , setting aside your superstitious affectation of trinities and triplicities , which teach a man nothing but that you are a very phantasticall and bold man , and lift at that which is too heavy for you , you doe nothing but scold very cholerickly at the colliers and kitchen-maides , and like a dog return again to the vomit , i mean that vomit you cast awhile agoe on aristotle . is that so elegant an expression that you must use it twice in so little a space ? where is your manners anthroposophus ! pag. 23. lin. 14. & 24. the magnet , the mystery of union . not one of ten thousand knowes the substance or the use of this nature . yet you tell it us in this page , that it will attract all things physicall or metaphysicall , at what distance soever . but you are a man of ten thousand , anthroposophus ! and have the mystery , questionlesse , of this magnet . whence i conclude you king or prince of the gypsies , as being able at the farthest distance to attract mettall out of mens purses . but take heed that you be not discovered , lest this jacobs ladder raise you up with your fellow pick-pockets to heaven in a string . pag. 24. this page is filled with like gypsie gibberish , as also the 25th . yet he pretends to lend us a little light from the sun and moon . which he calls the great luminaries and conservatours of the great world in generall . how great , anthroposohus ! doe you think would the moon appear if your magick could remove you but as far as saturn from her ? will shee not appear as little as nothing ? besides , if fugenius ever tooted through a galileo's tube , he might discover four moons about jupiter , which will all prove competitours with our moon for the conservatour-ship of the universe . but though eugenins admits of but one great broad-faced sun and moon , yet he acknowledgeth many mimules or monky-faced suns and moons , which must be the conservatricules of the many microcosms in the great world . certainly anchroposophus ! the speculum of your understanding is cracked , and every fragment gives a severall reflection , and hence is this innumerable multitude of these little diminutive suns and moons . but having passed through much canting language , at the bottome of the page we at last stumble on the philosophers stone , which he intends i suppose to fling at aristotle and brain the stagirite at one throw . lin. ult. a true receipt of the medicine , r. limi coelestis partes , &c. come out tomfool from behinde the hangings , that peaks out with your divels head and hornes , and put off your vizard and be apert and intelligible , or else why doe you pretend to lay the fundamentalls of science , and crave our diligence and attention to a non-significant noise and buzze ? unlesse you will be understood , it may as well , for ought any bodie knowes , be a plaister for a gauld horses back , or a medicine for a mad-dog , as a receipt of the philosophers stone . pag. 27. in this page magicus prophesies of a vitrification of the earth , and turning of it into a pure diaphanous substance . to what end ? magicus ! that the saints and angels at each pole of the earth may play at boe-peep with one another through this crystallized globe ? magicus has rare imaginations in his noddle . pag. 28. at the end of this page magicus begins to take to task the explication of mans nature . but magicus you must first learn better to know your self , before you attempt to explain the knowledge of man to others . pag. 29. lin. 10. the philosophicall medicine . this is the philosophers stone . and they that are ignorant in this point are but quacks and pispot doctors . ho! dr. h. dr. p. dr. r. dr. t. and as many doctors more as will stand betwixt london and oxenford , if you have not a slight of art to metamorphize your selves into triorchises , and have one stone more then nature has bestowed upon you ( which is forsooth the philosophers stone ) have amongst you blind harpers , magicus will not stick to teem urinals on your heads , and crown you all one after another , with the pispot , and honour you with the title of quack-salvers . what ? magicus ! is it not sufficient that you haue no sense nor wit , but you will have no good manners neither ? pag. 30. this thirtieth page teaches that the soul of man consists of two parts , ruach and nephesh , one masculine and the other feminine . and anthroposophus is so tickled with the application of the conceit unto marriage , which he very feelingly and savourly pursues , that he has not the patience to stay to tell us how these two differ , hee being taken up so with that powerfull charm and thence accrewing faculty , of crescite & multiplicamini . pag. 31. this page has the same legend that the alcoran has concerning the envy of the angels . but all goes down alike with him , as if every thing printed were gospel . in so much that i am perswaded , that he doubts not but that every syllable of his own book it true , now it has passed the presse . pag. 32. this page ridiculously places peter ramus amongst the schoolmen against all logick and method . and at the last line thereof bids us arrigere aures , and tels us he will convey some truth never heretofore discovered , viz. that the sensitive gust in a man is the forbidden fruit : with the rest of the circumstances thereof . which theory is so far from being new , that it is above a thousand years old . it is in origen and every where in the christian platonists . pag. 38. lin . 27. it is part of anima mundi . why ! is anima mundi ( which you say , in men and beasts can see , feel , tast and smell ) a thiug divisible into parts and parcells ? take heed of that anthroposophus ! lest you crumble your own soul into atoms , iudeed make no soul , but all body . pag. 39. lin. 22. blind peripateticall formes . what impudcnce is this o magicus ! to call them so , unlesse you make your anima mundi more intelligible . this is but to rail at pleasure , not to teach or confute . pag. 40. lin. 2. as it is plain in dreams . blind men see in their sleep it seems , which is more then they can doe when they are awake . are you in jest eugenius ! or in good earnest ? if you be , i shall suspect you having a faculty to see when you are a sleep , that you have another trick too , that is , to dream when you are awake . which you practised i conceive very much in the compilement of this book , there being more dreams then truth by far in it . lin. 11. represent the eyes . how phansiful and poeticall are you mr. magicus ! i suppose you allude to the herb euphrasia or eye-bright . which yet sees or feels as little light or heat of the sun , as your soul do's of reason or humanity . lin. 27. angelicall or rationall spirit . do's not this see and hear too in man ? if it do not , how can it judge of what is said or done ? if it do's ; then there is two hearing and seeing souls in a man . which i will leave to anthroposophus his own thoughts , to find out how likely that is to be true . 46 , 47 , 48 , 49. pages . truly , anthroposophus ! these pages are of that nature , that though you are so unkind to aristotle , as to acknowledge nothing good in him , yet i am not so inveterate a revengefull assertor of him , but i will allow you your lucida intervalla . what you have delivered in these pages , bating a few hyperboles , might become a man of a more setled brain then anthroposophus . but while you oppose so impetuously what may with reason be admitted , and propound so magisterially what is not sense , i must tell you anthroposophus ! that you betray to scorn and derision even those things that are sober in the way that you affect , and hazard the soiling of the highest and most delicate truths , by your rude and unskilfull handling of them : and now the good breath that guided you , forthese four pages together , is spent , you begin to rave again after the old manner , and call galen antichrist in pag. 50. and quarrel again with the peripateticks , and provoke the school-divines . and then you fancie that you have so swinged them , that in revenge they 'l all fall upon you at once , and so twerilug you : when as they good men feel not your strokes , and find themselves something else to doe , then to refute such crazy discourses as this . it is only , it is i , your brother philalethes , that am moved with pity towards you , and would if i could by carefully correcting you in your distempers , bring you to a sober mind , and set you in your right sense again . and i beseech you brother philalethes ! forbear this swearing , an honest mans word is as good as his oath . no body will beleeve you more for swearing , then he would doe without it , but think you more melancholick and distracted . lin. 21. whiles they contemn mysteries , &c. in this heat all that philalethes writes must be termed holy mysteries . his project certainly is , now neither episcopacy nor presbyteri can be setled , to get his booke established jure divino . a crafty colt ! ha , ha , he . philalethes , are you there with your bears ? lin. 29. next to god i owe all i have to agrippa . what ? more then to the prophe 〈…〉 and apostles , anthrosophus ? the businesse is for your fame-sake , you have more desire to be thought a conjurer then a christian . pag. 53 , 54. great glorious penman ! a piping hot p 〈…〉 per of verses indeed anthroposophus ! but say truly ! what can you doe in or out of this heat more then other men . can you cure the sick ? rule and counsell states and kingdomes more prudently for the common good ? can you find bread for the poore ? give a rationall account of the phaenomena of nature , more now then at another time ? or more then other men can do ? can you tel me the nature of light ? the causes of the rainbow ? what makes the flux and reflux of the sea ? the operations of the loadstone , and such like ? can you tell us in a rationall , dependent , and coherent way the nature of such things as these , or foretell to us what will be hereafter , as certainly and evidently as the prophets of old ? but if there bee neither the evidence of reason , nor the testimony of notable effect , you can give us , you must give mee leave anthroposophus ! to conjecture ; that all this is but a friske and dance of your agitated spirits , and firinesse of your fancie , of which you will find no fruit , but a palsied , unsteddy apprehension , and unsound judgment . pag. 55. from this page to the 62. your theomagicall nag has been pretty sure-footed , philalethes ! and it is a good long lucidum intervallum you have ambled out . nay and you have done very well and soberly in not plainly pretending any new thing there . for they are both old and well seasoned , if the church be so pleased to esteem of them . but what you have toward the latter end of the 62 page , that is , a word of your self , and another of the common philosophy , has in it a spice of the old malady , pride and conceitednesse : as if you had now finished so famous a peece of worke , as that all the world would stand amazed , and be inquisitive after you , asking who is this philalethes , and what is he ? presbyterian or independent ? sir , may it please you , he is neither papist , though hee bad faire enough for purgatory in his exposition of st. peter in the foregoing page ; nor sectary , though he had rather stile himself a protestant then a christian : but be he what he wil be , he is so great in his own conceit , that though you have not the opportunity to ask his judgment , yet he thinks it fit unasked to set himself on the seat of judicature , and disgorge his sentence on our ordinary philosophy he means you may be sure the aristotelean in use for so many hundred years in all the universities of europe . and he pronounces of it , that it is an inconsistent hotch-potch of rash conclusions , built on meer imagination without the light of experience . you must suppose he means chymicall experiments , for you see no small pretensions to that in all his treatise . and his very title page , the first of the book , has the priviledge to bee first adorned with this magnificent term of art , protochymistry . but tell me , mr. alchymist ! in all your skill and observation in your experiments , if you have hit on any thing that will settle any considerable point controverted amongst philosophers , which may not be done as effectually at lesse charges . nay , whether you may not lose nature sooner then find her by your industrious vexing of her , and make her appeare something else then what she really is : like men on the rack or overwatched witches , that are forced many times to confesse that which they were never guilty of . but it being so unsatisfactory to talk in generall , and of so tedious purpose to descend to particulars , i will break off this discourse . only let me tell you thus much mr. philalethes ! that you are a very unnaturall son to our mother oxenford , and to her sister university ; for if they were no wiser then you would make them , you would hazard them and all their children to be begg'd for fools . and there would bee a sad consequent of that . but your zeale and heated melancholy considers no such things , anthroposophus ! pag. 65. lin. 3. i have now done , reader ! but how much to my own prejudice i cannot tell . verily nothing at all philalethes ! for you have met with a friend that hath impartially set out to you your own follies and faults . and has distorted himself often into the deformities of your postures , that you may the better see your self in another , and so for shame amend . lin. 8. paint and trim of rhetorick . how modest are you grown philalethes ! why ? this affectation of humor and rhetorick is the most conspicuous thing in your book . and shines as oriently , as false gold and silver lace on a linsy-woolsy coat . lin. 22. of a brothers death . some young man certainly that killed himselfe by unmercifull studying of aristotle . and philalethes writ this booke to revenge his death . lin. 18. i expose it not to the mercy of man , but to god . see , the man affects an absolute tyranny in philosophy . he 'll be accountable to none but god . you no papist philalethes ? why ! you would be a very pope in philosophy , if you would not have your dictates subject to the canvase of mans reason . observations upon his advertisement to the reader . the first thing you require is , that hee that attempts your booke , should make a plain and positive exposition of all the passages . why man ? that is more assuredly then your selfe can doe . for you are so weak and supine in many things that are intelligible that i am confident you are worse in tha : which you have made lesse intelligible . for as socrates reading an obscure authour , when he found all things he understood very good , did charitably conclude , what be understood not was much better : so i finding in this obscure treatise of yours , many things very ill , i also in charity will think you had the wit , to conceal those things which are the worst ; or which will serve the turn , that you understand them not your self . but have an itching desire that some reader skilfuller then your self , should tel you whether you have wrote seuse or nonsense . like the country clown , that desired his young master to teach him to write , and being asked how he would be able to read his own writing , being as yet never acquainted somuch as with the christcrosse-row , made answer , he would get some body else to read it for him . and so you philalethes ! though you can read your own writing , yet you desire to get some body else to understand it for you , or to interpret to you what you have writ . your second request is not much unlike the former , and too big a businesse for your selfe to doe , and therefore you beg it of another . your third request is , to have your book handled after your owne manner and method . which is as ridiculous , as if you should request your enemy to smite softly , or to strike after such a fashion , and at such a part as you will appoint him . can it bee reasonable for you to expect from an aristotelean ( for you must think it would be they of all men that would fly about your ears first ) when you have used their master aristotle , as they would not , to be used of them as you would ? but notwithstanding philalethes ! you see i have been very fair with you , and though provoked i shall continue the same candour in my observations on your following peece . but before i passe , i must take notice of your two admonitions to the ingenuous reader , for i suppose you mean mee , philalethes ! the first is , that i would not despise your endeavours , because of your years , for they are but few . why man ! who knew that but your selfe , if you could have kept your own counsell ? your name is not at your book , much lesse your age . but indeed many things are so well managed of you , that if you had not told us so , we might have shrewdly suspected , you have scarce reached the years of discretion . but you are so mightily taken with your own performance , that to increase admiration , and for the bringing in a phrase or sentence out of proclus , you could not with-hold from telling us that you are but a young man , and so we easily beleeve it . but the more saucy boy you to be so bold with reverend mr. aristotle , that grandevall patriarch in points of philosophy . for the second admonition , it is little more then a noise or clatter of words , or if you will , a meere rattle for a boy to play with . and so i leave it in your hand to passe away the time , till i meet you againe in your anima magica abscondita . vpon the preface to the reader . now god defend ! what will become of me ! in good faith , philalethes ! i doe not know what may become of you in time . but for the present , me thinks , you are become a fool in a play , or a jack-pudding at the dancing on the ropes , a thing wholly set in a posture to make the people laugir . phy ! phy ! philalethes ! doe these humorous and mimicall schemes of speech , become so profound a thecmagician , as your self would seem to be ? do's this ridiculous levity become a man of your profession ? you doe not a little disparage your self by these boyish humours , my good philaletbes ! for mine own part i am neither so light-headed nor light-footed , as to dance the morisco with you measure to measure , through this whole toy of yours to the reader . i shall dispatch what i have to say at once . your main drift here is to prove agrippa's dogs no divels , and their master no papist , and consequently your self no unlawfull magician or conjurer . and truly if the assembly of divines be no more suspicious of you then my self , i am aboundantly satisfied , that you are rather a giddy phantastick then an able conjurer . so that without any offence to me you may take wierus his office if you will , and for want of better imployment , lead about agrippa's beagles in a string . in the mean time i shall busie my self almost to as little purpose in the perusall of your anima magica abscondita . upon anima magica abscondita . and here philalethes ! in the very threshold you begin to worrey the poor peripateticks more fiercely then any english mastive , and bark and scold into the air ( that is in general ) more cursedly and bitterly then any butter-quean , but at last in the 25. line of the second page , you begin to take to task some particular documents of aristotles . viz. the description of nature , of form , and of the soul . whereby wee shall understand of what great judgement and perspicacity you are in other points of philosophy . and first of the definition of nature , which you say is defined , principium motus & quietis . a little thing serves your turn , anthroposophus ! is this the intire definition of nature , in aristotle ? but what you unskilfully take no notice of , i willing ly wink at , and will deal with you only about those things that you produce and oppose . pag. 3. lin. 19. nature is a principle . here you cavill that nature is said to be a principle , because you cannot find out the thing defined by this generall intimation . but here , philalethes ! you are a pitifull logician , and know not so much in logick as every freshman in our university doth , viz. that that part of the definition which is generall do's not lead us directly home unto the thing defined , and lay our hand upon it , but it is the difference added , that do's that . as if so be we should say only that , homo est animal , that assertion is so floting and hovering , that our minde can settle on nothing , which it may safely take for a man , for that generall notion belongs to a flea or a mite in a cheese as well as to a man ; but adding rationale , then it is determined and restrained to the nature of man . and your allegation against the difference here annexed in the definition of nature , is as childish . for you only alleadge that it tels us what nature do's , not what it is . my dear philalethes ! certainly thou hast got the knack of seeing further into a milstone , then any living mortall else . thou hast discovered , as thou thinkest , dame nature stark naked , as actaeon did diana ; but for thy rash fancy deservest a pair of asses ears , as well as he did his bucks-horns for his rash sight . can any substantiall form be known , otherwise then by what it can doe or operate . tell me any one substantiall form that thou knowest any better way then this , & phyllida solus habeto , take phyllis to thy self , and her black-bag to boot . thou art , good anthroposophus ! i perceive a very unexperienced novice in the more narrow and serious search and contemplation of things . pag. 4. lin. 23. this is an expresse of the office and effect of formes but not of their substance or essence . why ! philalethes ! as i said before , have you ever discovered the naked substance or essence of any thing ? is colour , light , hardnesse , softnesse , &c. is any of these or of such like , essence and substance it self ? if you be so great a wizard , show some one substantiall form in your theomagicall glasse . poor kitling ! how dost thou dance and play with thine own shadow , and understandest nothing of the mystery of substance and truth ! pag. 5. here in the third place you cavil at aristotles definition of the soul , and by your slubbering and barbarous translating of the term {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} smother the fitnesse of the sense . what more significant of the nature of a soul , then what this tearm {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is compounded of ? viz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — totosque insusa per artus mens agitat molem . or if wee read the word as cicero , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it will be more significant , as being made up of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and that which do's inwardly pervade and penetrate , that which do's hold together and yet move this way and that way , and lastly still moving possesse and command an organicall body , &c. what is this but a soul , or what better definition can bee given of it it then this ? but here this peremptory opposer , do's still inculcate the same cavill , that the naked substance or essence of the soul , is not set out by this , but its operations . but still out of the same ignorance , supposing that a substantiall form can bee better known then by its proper operations . and this ignorance of his makes him so proud , that he do's fellow at every word , if not , sirra , prince aristotle , because hee has not done that which is impossible to doe , unbare to us the very substance of a form . what an imperious boy is this ! a rangling child in philosophy , that screams and cries after what is impossible , as much as peevish babes , after what is hurtfull . and in this humorous straining and wrigling , bemarres both his mother and his aunt , both the universities at once , casting dirt and filth upon their education of youth , as if they taught nothing , because they cannot teach what is impossible to be learned . pag. 8. here anthroposophus begins to bee something earnest and rude with nature , not content any longer to use his adulterous phansie , but to break open with his immodest hands her private closet , search her cabinet , and pierce into her very center . what rare extractions hee will make thence i leave to himself to enjoy . sure i am , that if any skilfull cook , or chymists should take out philalethes brains , and shred them as small as mincemeat , and tumble them never so much up and down with a trencher-fork , he would not discover by this diligent discussion any substantiall form of his brains whereby they may be distinguished from what lies in a calfs head . nay , if they were stew'd betwixt two dishes , or distilled in an alembeck , neither would that extraction bee any crystalline mirrour to see the substantiall form stark naked in , and discover the very substance of that spirit , that has hit upon so many unhappy hallucinations . but you are a youth of rare hopes , anthroposophus ! pag. 9. lin . 20. where by the way i must tell you , &c. viz. that the heavens are not moved by intelligences . who can not tell us that ? but indeed you are forward to tell us any thing , that do's but seem to sound high , or make any show . there 's no body now but would laugh to hear , that a particular angell turns about every orb as so many dogs in wheels turn the spit at the fire . so that it seems far below such a grand theomagician as you are , to tell us such incredible fopperies as these to be false . pag. 10. lin. 10. for the authors credit and benefit of the reader . good philalethes ! what credit doe you expect from your scribling , though it be the only thing you aim at in all your book ? when yet nothing of truth but this aim of yours is understood in all this writing : saving that you are also a confident phantastick and vanting mountebank . this is your greatest credit , and the greatest profit of the reader , to observe you to be so . lin. 15. this anima retain'd in the matter and missing a vent , &c. a similitude , i suppose , taken from the bung-hole of a barrell ; or more compendiously from bottled bear ; or it may be from the corking up close the urine of a bewitched party , and setting it to the fire . for anthroposophus will not be lesse then a magician in all things , nor seem lesse wise then or witch or divell . but me thinks , anthroposophus ! your expression of the nature of this anima , that must doe such fine feats in the world , by the efformation of things and organizing the matter into such usefull figuration and proportion in living creatures , had been as fitly and as much to your purpose expressed ; if you had phansied her tied up like a pig in a poke , that grunting and nudling to get out drove the yeelding bag out at this corner and that corner , and so gave it due order and disposition of parts . but , oh thou man of mysteries ! tell mee i pray thee , how so subtill a thing as this anima is , can be either barrel'd up or bottled up , or tide up in a bag , as a pig in a poke ! when as the first materiall rudiments of life be so laxe and so fluid , how can they possibly hopple or incarcerate so thin and agil a substance as a soul ? so that the union betwixt them is of some other nature , then what such grosse expressions can represent , and more theomagicall then our theomagician himself is aware of . pag. 11. here anthroposophus tells us rare mysteries concerning the soul , that it is a thing slitched and cobled up of two parts . viz. of aura tenuissima , and lux simplicisfima . and for the gaining of credence to this patched conceit , hee abuses the authority of that excellent platonist and poet virgilius maro , taking the fag end of three verses which all tend to one drift , but nothing at all to his purpose . aeneid . 6. donec long a dies perfecto temporis orbe concretam exemit labem , purumque reliquit aethereum sensum , atque aurai simplicis ignem . this is not spoken of the soul it self but of the aethereall vehicle of the soul , and so is nothing to your purpose mr. philalethes ! you tell us also in this page in what shirts or sheets the souls wrap themselves when they apply to generation , ( as your phrase is ) as if you were groom of their bed-chamber if not their pander . you tell us also of a radicall vitall liquor , that is of like proportion and complexion with the superiour interstellar waters , which is as learnedly spoken , as if you should compare the sack at the globe-tavern , with certain supernall wine-bottles hung round orions girdell . which no man were able to smell out , unlesse his nose were as atlantick as your rauming and reaching phancy . and yet no man that has not lost his reason , but will think this as grave a truth in philosophy as your interstellar waters . but interstellar , indeed , is a pretty word and sounds wel , and it is pity but there were some fine philosophick notion or other did belong to it . but now , philalethes ! if i would tyrannize over you as you doe over aristotle , for the manner of your declaring the nature of the soul , where you pretend to shew us the very naked essence of it and first principles whereof it doth consist , you have laid your self more bare to my lash , then you endeavoured to lay bare the soul to our view . for you doe plainly insinuate to us , that either the soul is light , or else a thin air , or that it is like to them . if only like these bodies of light and air , how pitifully doe you set out the nature of the soul , when you tell us the principles of it only in a dry metaphor is not the nature of the soul far better known from the proper operations thereof ( as aristotle has defined it ) then from this phantasticall metaphoricall way ? but if you will say that the soul is properly light or air , then be they never so thin , or never so simple ( unlesse you will again use a metaphor ) the soul must bee a body . and how any corporeall sustance thick or thin , fluid or dry , can be able to think , to reason , to phancy , &c. nay to form matter into such cunning and wise frames and contrivancies as are seen in the bodies of living creatures , no man of lesse ignorance and confidence then your selfe will dare to endeavour to explain , or hold any way probable . pag. 12. in this page you are curiously imployed in making of a chain of light and matter , surely more subtill and more uselesse then that that held the flea prisoner in the mechanicks hand . but this is to hold the anima , the passive spirit and celestiall water together . our theomagician here grows as imperious , as wrathfull xerxes . will you also fetter the hellespont philalethes ? and binde the winde and waters in chains ? but let 's consider now the links of this miraculous chain of his , light .   matter .   anima of 3 of 1 portions passive spirit 2 2 celestial waters 1 3 this is your chain , philalethes ! now let 's see what apish tricks you 'll play with this your chain . the three portions of light must be brought down by the two , the two , ( if not indeed five , the two and three being now joynd ) brought down by one , and so the whole chain drops into the water . but would any ape in a chain if he could speak , utter so much incredible and improbable stuff , with so much munky and mysterious ceremony ? his very chain would check his both thoughts and tongue . for is it not farre more reasonable that three links of a chain should sway down two , and two or five one , then that one should sway two or five , or two , three ? or doe we find when we fling up a clod of earth , that the whole ball of the earth leaps up after that clod , or the clod rather returnes back to the earth , the greater ever attracting the lesse , if you will stand to magneticall attraction . but truly philalethes ! i think you doe not know what to stand to , or how to stand at all ; you are so giddy and intoxicated with the steam and heat of your disturbed phancy and vaine minde . pag. 13. lin. 8. but meethinks nature complains of a prostitution , &c. did not i tell you so before , that philalethes was a pander ? and now hee is convinced in his own conscience and confesses the crime , and his ears ring with the clamours and complaints of madam nature , whom he has so lewdly prostituted . sad melancholist ! thou art affrighted into the confession of crimes that thou art not only not guilty of , but canst not be guilty of if thou wouldst . is there never a one of our city divines at leasure to comfort him and compose him ? i tell thee , madam nature is a far more chast and discreet lady , then to lye obnoxious to thy prostitutions . these are nothing but some unchast dreams of thy prurient and polluted phansie . i dare quit thee of this fact , philalethes ! i warrant thee , thou hast not laid madam nature so naked as thou supposest , only thou hast , i am afraid , dream'c uncleanly , and so hast polluted so many sheets of paper with thy nocturnall canundrums , which have neither life , sense , nor shape , head nor foot that i can find in them . pag. 14. here philalethes is taken like a fly in a spiders web . he is altogether for subtilties . but spins but a thick thred from them , such as any rusticks hand would draw out as well as his one . viz. that spiders have some light of knowledge in them . who knows not that philaletbes ? but in the pag. 15. hee is so lavish , of what hee has so little of himself , that hee bestows it on every plastick materiall from ; and not a rose can grow in nature but some seeing and knowing hyliad with his invisible pencill must draw it , and thus by his meer rash dictate do's hee think hee has dash'd out that long and rationall dogma in philosophy of the particular {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or rationes seminales . whose fondnesse in this groundlesse assertion it were easie to confute , but he that will not bring any reasons for what he sayes , is not worthy to have any reasons brought against him . for as for that only slight reason which hee intimates , that the matter being contrived into such a rationall or artificiall disposure of parts , the immediate artificer thereof must have animadversion and reason in it , is only said , not proved , and will reach no further , but that the ratio seminalis , must at least proceed from something that is knowing , and be in some sense rationall , but not have reason and animadversion in it self . the like confidence and ignorance is repeated and insisted upon in the 16 and 17 pages : but i let them passe . pag. 18 , 19. these pages contain a certain preachment , which would have done well if it had been from some one that had more wit in knowing when to preach and when to hold his peace , and more charity to abstain from such undeserved chidings of aristotle . but your unmeasureable and unmercifull chastisings of him , and so highly advancing and soothing up your self in your own windy conceits and fluttering follies make all your serious applications ridiculous and neffectuall . pag. 20. petition of st. augustine , a logica libera nos domine , lin. 7. assuredly , philalethes ever since the church litanie was put down has used this of st. augustine , and that with such earnestnesse and devotion that hee has even extorted from heaven the full grant of his petition , and has become as free and clean from all sense and reason , as hee is luxuriant and encumbred with disturbed and unsetled fancies and undigested imaginations . pag. 21. lin. 3. these three principles are the clavis of all magick , &c. here philalethes like the angell of the bottomlesse pit , comes jingling with the keyes of magick in his hands . but hee opens as hokus pokus do's his fists , where we see that here is nothing and there is nothing . but something he will seem to say , viz. that the first principle is one in one , and one from one . hee that has so many years so devoutly pray'd against logick , doe you expect when he speaks to hear reason ? this is as much as to say nothing . one in one and one from one ? suppose a ripe apple should drop into the rotten hollow of the tree that bore it . is this apple your mysterious magical principle ? it may be that as well as any thing else by this description . for it is one apple in one hollow , from one tree . o but hee addes . it is a pure white virgin . some religious nun i warrant you . no shee may not be a nun neither . for shee is uxor dei & stellarum . it seems then , there is a kinde of plato's common-wealth , betwixt god and the stars , and they have community of wives amongst them . but if shee be so pure a virgin wife as you make her , how come some of her husbands to wear horns as they doe , viz. aries , capricorn and others ? but is this to philosophize or to play the theomagician , philalethes ! thus to tell us of virgins , or wives with white peticoats , or to tell us that from this one there is a descent into four , &c. this is but idle treading of the air , and only a symptome of a light swimmering phansie that can have patience to write such hovering undeterminate stuffe , as this , that belongs either almost to any thing , or nothing . you even weary your reader out , philalethes ! with such metaphysicall dancings and airy fables . pag. 22. lin. 5. this is a labyrinth and wild of magick where a world of students have lost themselves , and you , philalethes ! have not scaped scot-free . for you have lost your reason before as i told you , and your so much and so confidently conversing with meere unities and numbers , which in themselves design nothing , will teach you in time , to speak words without any inward phantasm of what you say . so that you shall bid fair for the loosing of your phansie too , and then you will bee as you are near it already , vox , praeterea nihil a mere noise and clatter of words . lin. 13. it moves here below in shades and tiffanies , &c. what a description is this of the magicians fire ? i suppose you mean the magicians thais . it moves in shades , that is , ( for the text is very dark and wants a commentary ) in the evening or twilight . tiffanies , is plain english , but white etheriall vestures , must be white peticoats and white aprons , or else white aprons upon blew peticoats , and that shee is exposed to such a publick prostitution passing through all hands every one having the use of her body ; this theomagicians fire seems to me to be no other , then some very common strumpet . but if you mean any thing but a strumpet , you have a wondrous infected phansie , that dresses up your theomagicall notions in such whorish attire . but of a sodain my theomagician has lest those more grosse and palpable expressions , and now dances very high in the air quite out of the ken of our eye , like some chymicall spirit that has broke its hermeticall prison , and flown away out of the artist's sight and reach : being far more invisible and thin now , then the finest tiffany that ever took his sight , and more arid and slight , then the faintest shade . i tell you once more ; anthroposophus ! that ternaries , and quaternaries , and decads , and monads , and such like words of number have no usefull sense nor signification , nor vertue , if unapplyed to some determinate substance or thing . but our great theomagician having no project in this writing that i see , but to amaze the world , contents himself onely to rattle his chain , and to astonish the rude and simple as if some spirit or conjurer was at hand , and so those words that are most sonorous and consist of the greatest number of syllables , please him better , then what have more solid signification , and a more setled and sober sense . pag. 24. lin . 17. hee with the black spaniell . as for your ador'd magus with the black spaniell , and that dark disciple of libanius gallus , what i have said to you already will serve here too . but my controversie is with you onely , philalethes ! a sworn enemy of reason and aristotle , and mee thinks you are very like your self still in the 27 pag. lin . 22. i am certain the world will wonder i should make use of scripture to establish philosophy , &c. here , philalethes , you seem self-condemned even from your own speech , being conscious to your self , that all the world will bee against you in this superstitious abuse of the scripture . for are you wiser then all the world beside in this matter , because you have pray'd away all your logick in st. augustines letanie ? what profane boldnesse is this to distort that high majesty of the holy scripture to such poor and pitifull services , as to decide the controversies of the world and of nature ? as well becoming it is , as to set pies and pasties into the oven with the sacred leaves of the bible ? this is but a fetch of imperious melancholy and hypocriticall superstition , that under pretense of being more holy would prove more tyrannicall , and leave the understanding of man free in nothing at all , but bring in a philosophy too , jure divino ! and i can further demonstrate to you ( beside what i have intimated from the transcendency of the scripture and high scope and aim thereof ) that the scripture teacheth no secret or principle of philosophy , of which there is any doubt amongst men in their wits . for either ( as where it seems to speak ex prefesso of any such things ) it do's it so obscurely that men rather father their own notions fetch'd from elsewhere , upon the scripture ; or else if it speak more plainly and literally , yet it being allow'd by all sober men as well jews as christians , ( as it is indeed undeniably evident from the passages themselves in scripture ) that it speakes so ordinarily according to the rude and vulgar use and apprehension of men , there can bee no deciding collections in matters of philosophy safely gathered out of it . though i will not deny but that some philosophick truths may have an happy and usefull illustration and countenance from passages in scripture . and their industry is not to be vilified that take any pains therein . but i doe not beleeve that any man that has drove the proper use of the scripture home to the most full and most genuine effect of it in himself , but will be so wise and so discreet , that hee will bee ashamed in good earnest to allow any such philosophick abuse of . but questionlesse the scripture is the beginner , nourisher and emprover of that life and light which is better then all the philosophy in the world . and he that stands in this light the firmer and fuller hee is possessed of it , he is the more able to judge both of nature , reason , and scripture it self . but hee that will speak out of his own rash heat , must needs run the hazard of talking at randum , and this i make the bolder in charity to pronounce , because i observe that the reverentiall abuse , and religious mis-application of the holy writ to matters of philosophy , for which it was not intended , do's in many well-meaning men eat out the use of their reason , for the exercise whereof philosophy was intended . and hence so much spurious and phantastick knowledge multiplies now adayes , to the prejudice of mans understanding , and to the intangling him in vain and groundlesse imaginations , fortuitously sprung up from uncircumspect melancholy , dazled and stounded with the streamings and flashes of its own pertinacious phansie . which sometime is so powerfull as to over-master the melancholist into a credulity , that these flarings of false light in his dark spirit are not from himself , but from a divine principle , the holy ghost . and then bidding a dieu to reason , as having got some principle above it , measnres all truth meerly by the greatnesse and powerfulnesse of the stroke of the phantasme . what ever fills the imagination fullest , must bee the truest . and thus a rabble of tumultuary and crasse representations must goe for so many revelations , and every heaving up by an hypochondricall flatulency must bee conceited a rapture of the spirit ; they professing themselves to receive things immediately from god , when they are but the casuall figurations of their anxious phansie , busily fluttering about the text ; which they alwayes eye ( though they dissemble it ) as hauks and buzzards , flye they never so high , have their sight bent upon on the earth . and indeed if they should not forge their phansies into some tolerable suteablenesse with the letter of the scripture , they would never be able to beleeve themselves , or at least to beget beleef in others , that they are inspired . and so that high conceit insinuated into them by that wonderfull yet ordinary imposterous power of melancholy would fall to nothing , and they appear not so much as to themselves either prophets or inspired . but this i have touched upon elsewhere . i will let it goe . onely let me cast in thus much : that he that mis-beleeves and layes aside clear and cautious reason in things that fall under the discussion of reason , upon the pretence of hankering after some higher principle , ( which a thousand to one proves but the infatuation of melancholy and a superstitious hallueination ) is as ridiculous as if hee would not use his naturall eyes about their proper object till the presence of some supernaturall light , or till hee had got a pair of spectacles made of the crystalline heaven , or of the coelum empyreum , to hang upon his nose for him to look through . the truth is , hee that layes aside reason , casts away one of the most soveraign remedies against all melancholick impostures . for i conceive it would bee very hard for men either to bee deluded themselves , or to delude others by their conceited inspirations , if they would expect that every revelation should bee made good either by sound reason , or a palpable and conspicuous miracle . which things if they were demanded of the inspired people when they come to seduce , surely they would sneak away like the common fidlers , being asked to play a lesson on the organs , or on the theorbo . pag. 28 , 29. in the former page you could not part till you had made god and nature mysteriously kisse . in this , you metamorphize mercury and sulphur into two virgins , and make the sun to have more wives then ever solomon had concubines . every star must have in it , vxor solis . but what will become of this rare conceit of yours if the stars themselves prove suns ? and men far more learned then your self are very inclinable to think so . but now hee has phansied so many wives he falls presently upon copulation helter skelter , and things done in private betwixt males and females , &c. verily , anthroposophus ! if you had but the patience to consider your own book seriously , and examine what philosophick truth you have all this while delivered since your contemning of aristotle's definition of nature , form , and soul , you shall find in stead of his sober description from the proper operations and effects of things , nothing but a dance of foolish and lascivious words : almost every page being hung with lawns and tiffanies , and such like tapestry : with black shadowing hoods , white aprons and peticoats , and i know not what . and this must bee a sober and severe tractate of anima abscondita . as if the soul were dressed in womans apparell , the better to bee concealed , and to make an escape . and to as much purpose is your heaps of liquorsome metaphors , of kissing , of coition , of ejection of seed , of virgins , of wives , of love-whispers , and of silent embraces , and your magicians sun and moon , those two universall peers , male and female , king and queen regents , alwayes young and never old ; what is all this but a mere morris-dance and may-game of words , that signifie nothing , but that you are young , anthroposophus ! and very sportfull , and yet not so young but that you are marriageable , and want a good wife that your sense may bee as busie as your phansie about such things those , and so peradventure in due time , the extravagancy of your heat being spent , you may become more sober . pag. 30. lin. 8. it is light only that can be truly multiplied . but if you tell us not what this light is , wee are still but in the dark . i doe not mean whether light bee a virgin or a wife , or whose wife , or what clothes shee wears , tiffanies or cobweblawns , but in proper words what the vertue and nature of it is . whether corpin or spiritus , substance or accident , &c. but , anthroposophus ! you doe noe desire at all to bee understood , but pleas your self only to rant it in words ' which can procure you nothing but the admiration of fools . if you can indeed doe any thing more then another man , or can by sound reason make good any more truth to the world then another man can , then it is something ; if not , it is a mere noise and buzze for children to listen after . pag. 31. from this 31 page to the 41 , you have indeed set down the most courageous and triumphant testimonies , and of the highest and most concerning truth that belongs to the soul of man , the attainment whereof is as much beyond the philosophers stone , as a diamond is beyond a pebble stone . but the way to this mystery lies in a very few words , which is , a peremptory and persistent unravelling and releasing of the soul by the power of god , from all touch and sense of sin and corruption . which every man by how much the more hee makes it his sincere aim , by so much the more wise and discret he will appear , and will be most able to jndge what is sound and what is flatuous . but to deal plainly with you , my philalethes ! i have just cause to suspect that there is more winde then truth as yet in your writings . and that it is neither from reason nor from experience , that you seem to turn your face this way ; but high things , and fiery and sonorous expressions of them in authors , being sutable to your youthfulnesse and poeticall phansie , you swagger and take on presently , as if , because you have the same measure of heat , you were of the same fraternity with the highest theo magicians in the world . like as in the story , where the apples and horsdung were carryed downe together in the same stream , the fragments of horsdung cryed out , nos poma natamus . pardon the homelinesse of the comparison . but you that have slung so much dirt upon aristotle , and the two famous universities , it is not so unjust if you bee a little pelted with dung your self . pag. 42. lin. 12. i know some illiterate school-divines , &c. he cannot be content to say any thing that he thinkes is magnificently spoken , but hee must needs trample upon some or other by way of triumph and ostentation , one while clubbing of aristotle , another while so pricking the schoolmen and provoking the orthodoxe divines , that he conceits they will all run upon him at once , as the jewes upon the young martyr st. steven , and stone him for his strange mysteries of his theomagick stone . truly , anthrosophus there are some good things fall from you in your own style , and many cited out of considerable authors , but you doe so soil and bemar all with your juvenile immoralities and phantastries , that you lose as much in the one as you get in the other . pag. 44. lin. 4. the scripture is obscure and mysticall , &c. and therefore say i , philalethes ! a very uncertain foundation to build a philosophy on ; but indeed such a mysticall philosophy as you would build , may be erected upon any ground , or no ground , may hang as a castle in the air . pag. 45. lin. 3. i never met in all my reading but with six authors , &c. but how doe you know that these six did perfectly understand the medicine , and this stupendious mystery , unlesse you understood it perfectly your self ? so that you would intimate to the world that you do perfectly understand it . lin. 25. after this the materiall parts are never more to bee seen . this is the nature of the medicine , not to rectifie a visible body but to destroy it . like the cure of the head ake , by cutting off the neck . death indeed will cure all diseases . but you will say this is not death but a change or translation . nor the other a medicine , but spiritus medicus . so that in multitude of words you doe but obscure knowledge . pag. 46. lin . 5. boy mee out of countenance , &c. here philalethes is mightily well pleased to think that one of his greennesse of yeares should arive to this miraculous ripenesse and maturity of knowledge in the most hidden mysteries of theosophy . and comparing himselfe with the reverend doctours , findes the greatest difference to be this , that they indeed have more beard , but hee more wit . and i suppose he would intimate unto us , that they have so little wit that they know not the use of their own limbs . for if he make their beards their crutches , they cannot scape going on their heads , as if they were not inverted but rightly postured plants , or walking stipites . in good truth you are a notable wagg , philalethes ! lin. 10. let mee advise thee i say not to attempt any thing rashly . and i commend your wit , anthroposophus ! in this point . for you are so wary of putting your finger into the fire , that like the monkey you will rather use the cats foot then your own , as you will evidently show anon . lin. 22. orandum est ut sit mens sana in corpore sano . keep your self there philalethes ! 't is a great deal better peece of devotion then that of augustine , a logica libera nos domine . pag. 48. 49. lin. 22. this is the christian philosophers stone , and , this is the white stone . which you , philalethes ! have covered over with so much green mosse , that you have made it more hidden then ever before . having little will and lesse power to show it , but in all likelyhood a great purpose of ostentating your self . pag. 49. lin. 10. but reader ! bee not deceived in mee , i am not a man of any such faculties , &c. i warrant you , anthroposophus ! i am not so easily deceived in you . you have walked before me in very thin transparent tiffanies all this while ; or , if you will , danced in a net . i suspected you from the very first that you would prove so good and so wise as you now plainly professe your self . but that you are no better then you are , you say is because god is no debter of yours . why ! do's god almighty runne so much in some mens arrears that hee is constrain'd to pawn to them that precious jewell , or to give them the white stone to quit scores with them ? how far is this from popery philalethes ! that you seem elsewhere so much to disclaim ? lin. 13. i can affirm no more of my self , &c. right ! philalethes ! right ! your phansie was never so happy as in transsiguring your selfe into a wooden mercury , that points others the way , which it self knows not , nor can ever goe , but stands stock still . lin. 18. shew mee but one good christian , &c. why then ! it seemes philalethes ! that you are no good christian your self , and uncapable of the secret you are so free to impart to others . or it is your discretion to attempt nothing your self rashly , but as i said before , to doe as the ape or monkey , take the 〈◊〉 foot to 〈◊〉 the chesnut out of the 〈◊〉 . but 〈◊〉 〈◊〉 solicitous of seeming a profound 〈…〉 ralist then a good christian , hee tells us in the 50 pag. an obscure aenigmaticall story of attaining the naturall celestiall medicine , and that without any retractation , as if hee himself had been a potent and successefull operatour in the mystery . but let mee once more take notice of the soundnesse of this affected obscurity in words , that no man be any whit taken with that sleight of imposture , and become guilty of that passion of fooles , causelesse admiration . for the most contemptible notion in the world , may bee so uncertainly and obscurely set out by universall and hovering tearms taken from arithmetick and geometry , which of themselves signifie no reall thing , or else from the catachresticall use of the termes of some more particular and substantiall science , that the dark dresse thereof may bring it into the creditable suspicion of proving some venerable mystery , when as , ( if it were but with faithfulnesse and perspicuity discovered and exposed to the judgment and free censure of sober men ) it would bee found but either some sorry inconsiderable vulgar truth , or light conjecturall imagination , or else a ghastly prodigious lye . but say in good sadnesse , philalethes ! is not all this that you tattle in this page , a mere vapour and tempestuous buzze of yours ? made out of words you meet in books you understand not ? and casuall phansies sprung from an heedlesse brain ? is it any thing but the activity of your desire to seeme some strange mysterious sophist to the world ? and so to draw the eyes of men after you ? which is all the attraction of the star-fire of nature you aim at , or can hope to bee able to effect . did your sculler , or shittle skull ever arrive at that rock of crystall you boast of ? or did you ever saving in you phansie , soil that bright virgin earth ? did your eyes , hands or experience ever reach her ? tell mee what gyant could ever so lustily show you lincoln-galves , or hold you up so high by the eares , as to discover that terra maga in aethere clarificata ? till you show your self wise and knowing in effect , give mee leave to suspect you a meere ignorant boaster from your airy unsetled words . and that you have nothing but fire and winde in your brains , what ever your magicall earth has in its belly . pag. 51. lin. 6. hee can repeal in particular . now , anthroposophus ! you make good what i suspected , that is , that you doe not tell us any thing of this celestiall naturall medicine , of your own experience . for you being conscious to your selfe of being no good christian , as you confessed before , and god having not given so full a charter to the creature but he may interpose and stop proceedings , surely at least you had so much wit , as not to try where there was so just cause of fear of frustration and miscarriage . so that you goe about to teach the world what you have not to any purpose learned your self . lin . 27. and who is hee that will not gladly beleeve , &c. a most rare and highly rays'd notion . you resolve then that holy expectancy of the saints of god concerning the life to come , into that fond kind of credulity and pleasant self-flattery , facile credimus quod fieri volumus , and yet you seem to unsay it again toward the end of this period . and we will permit you , anthroposophus ! to say and unsay , to doe and undoe ; for the day is long enough to you , who by your magick and colestial medicine are able to live till all your friends be weary of you . pag. 52. in this whole page anthroposophus is very gnomicall , and speaks aphorisms very gracefully . but as morall as he would seem to bee , this is but a prelude to a peece of poetick ostentation , and hee windes himself into an occasion of shewing you a paper of verses of his . if you doe but trace his steps , you shall see him waddle on like some otter or water-rat & at last flounce into the river vsk. where notwithstanding afterward he would seem to dresse himself like a water-nymph at those crystall streams , and will sing as sweet as any siren or mermayde . and truly , master anthroposophus ! if that heat that enforces you to bee a poet , would but permit you in any measure to bee prudent , cautiously rationall , and wise , you would in due time prove a very considerable gentleman . but if you will measure the truth of things by the violence and overbearing of phansie and windy representations , this amabilis insania , will so intoxicate you , that to sober men you will seem little better then a refined bedlam . but now to the poetry it self . pag. 53. 't is day my crystall vsk , &c. here the poet begins to sing , which being a signe of joy is intimation enough to us also to be a little merry . the four first verses are nothing else but one long-winded good-morrow to his dear yska . where you may observe the discretion and charity of the poet , who being not resaluted again by this master of so many vertues , the river usk , yet learns not this ill lesson of clownishnesse , nor upbrayds his tutor for his rusticity . was there never an eccho hard by , to make the river seem affable and civill , as well as pure , patient , humble and thankfull ? lin . 17. and weary all the planets with mine eyes . a description of the most impudent star-gazer that ever i heard of , that can outface all the planets in one night . i perceive then , anthroposophus ! that you have a minde to be thought an astrologian as well as a magician . but methinks , an hill had been better for this purpose then a river . i rather think that your head is so hot , and your minde so ill at ease , that you cannot lye quiet in your bed as other mortals doe , but you sleeping waking are carryed out , like the noctambuli in their dreams , and make up a third with will with the wisp , and meg with the lanthorn , whose naturall wandrings are in marish places , and neer rivers sides . lin. ultima . sure i will strive to gain as clear a mind . which i dare swear you may doe at one stroke ! would you but wipe at once all your fluttering and fortuitous phansies out of it . for you would bee then as clearly devoid of all shew of knowledge , as aristotle's abrasa tabula , or the wind , or the flowing water of written characters . pag. 54. lin. 3. how i admire thy humble bankes ! why ! be they lower then the river it self ? that had been admirable indeed . otherwise i see nothing worthy admiration in it . lin. 4. but the same simple vesture all the year . this river yska then i conceive , according to your geography , is to bee thought to crawl under the aequatour or somewhere betwixt the tropicks . for were it in great britaine or ireland , certainly the palpable difference of seasons there , would not permit his banks to bee alike clad all the year long . the fringe of reed and flagges , besides those gayer ornaments of herbs and flowers , cannot grow alike on your yskaes banks all summer and winter . so that you phansie him more beggerly then hee is , that you may afterward conceit him more humble then hee ought to be . lin. 5. i 'le learn simplicity of thee , &c. that 's your modesty , anthroposophus ! to say so : for you are so learned that you may be a doctour of simplicity your self , and teach others . lin . 9. let mee not live , &c. how mightily the man is ravished with the contemplation of an ordinary water-course . a little thing will please you i perceive , as it do's children , nay amaze you . but if you bee so much inamoured on your yska , doe that out of love that aristotle did out of indignation , embrace his streames , nay drown your self , and then you will not live . you are very hot anthroposophus ! that all the cool air from the river yska will not keep you from cursing your self , with such mortall imprecations . lin . 11. why should thy flouds enrich those shores , &c. why ! how now ! what 's the matter , philalethes ! that you and the banks no better agree ? if you could so soon fall into the river as you fall out with the shore , you would to your great honour , like aristotle , be drown'd indeed . in good truth you a very fickle-headed gentleman , philalethes ! thus in a moment to reproach what you did so highly admire even now , viz. the banks of yska , which you then made so simple , so humble , and so innocent , that you phansied them an eximious pattern of those vertues for your self to imitate . but now all of a sodain , your poeticall rapture i suppose spoiling your memory , you fling dirt on those banks that before you looked on as holy ground ; and accuse them of injury , tyranny , and cruelty against the streams of your beloved yska . but any ordinary advocate may easily make good the banks part against the river . for i say unto thee , o thou man of light imaginations ! that the banks of yska are just , in keeping but the ground that ever was alloted them ; but where ever they have lost ground , it is the violence and the usurpation of the injurious river , that has worn them away and overrunne them in an hostile manner . besides i say , that the bankes aforesaid are very charitable and pious as well as just , and doe not return revenge for injury . for whereas the aforesaid river , both by open force and secret undermining , doth dayly endeavour to wear away and destroy the banks and encroach upon the neighbouring ground , ( which attempt is as sottish and foolish as unjust , for so the river would be lost and drunk up by the earth , nor can there be any river without banks , more then an hill without a valley ; ) yet notwithstanding all this provocation of the river aforesaid , the banks are so patient , charitable , and of so christian-like nature , that they preserve in being and good plight their inveterate enemy , and keep up that carefully and stoutly in its right form and perfection that dayly practises and plots their expected destruction . what doe you answer to this philalethes ! all that vertue and piety which you phansie in the river , you see now plainly growing upon the banks . so that you may gather it , if you have a minde to it , without wetting your finger . lin. ultima . help mee to runne to heaven , as thou dost there . ha , ha , he ! why ! i pray thee , do's yska run to heaven there ? no it runs down into the sea , as the divels and the heard of swine did ; whither i hope you doe not desire to goe for company , philalethes ! but i wonder you being a whole day and a night on the banks of yska , that no fish not so much as a small stittlebag has leapt up into your phansie all this time . you might have learned many rare lectures of morality from them too . as for example ; instead of due vigilancy you might learn from the fishes eyes never closing , to sleep and dream waking ; or instead of being as mute as a fish when you have nothing to say , to say nothing to the purpose , or to expresse your self as unintelligibly as if you had said nothing . but these and the like accomplishments naturally growing in you , you wanted no outward emblemes to reminde you of them , so that i hold you here excusable . but before i leave this rare poem of yours , let me only take notice thus far : that your levity and phantastry do's much eclipse the glorious suspicion of your theomagicall faculty . for it will seem very incredible that so light and phansifull a poet , should ever prove a grave and wonder-working magician . pag. 55. lin. 1. this is the way i would have thee walk in &c. viz. in majestick groves , and woods , and by river sides . you are not then i perceive , an anti-peripatetick , philalethes ! though you bee so violent an anti-aristotelean . but with such pompous gravity to give such slight precepts as of walking by rivers sides and in groves , &c. argues more then enough of moping distempered melancholy in you , and that it may , if you take not heed , make you indulge so much to delusive phansie , that you will be never able to set your eye again upon solid reason , but range and ramble like one lost in a wood . lin. 9. to trust no moderns but mich sendivow , and physica restituta . how mightily are these two beholden to you , philalethes ! if you had but so many grains of judgement and discretion as to make you able to passe sentence upon any considerable authour . but what doe you mean by trusting ? to give faith and credence to them as to holy writ ? if so , i perceive you have also a triplicity of bibles , viz. the usuall one , mich. sendivow , and physica restituta . but we ordinary mortalls hope to be as wise and as happy with our single one , as you with your advantage of three . lin. 13. with the whymzies of des-cartes . this young man , has as little manners as wit , to speak thus reproachfully of the most admirable philosophy , that ever yet appeared in these european parts since noahs floud . certainly , anthroposophus ! you are set upon it to demonstrate your self a pure pitifull novice in knowledge , whom only ignorance makes so magisterially confident . but for thy want of due sagacity , i will take thee by the nose , o philalethes ! with this one dilemma , which shall pinch thee as hard , as st. dunstan did the roaring fiend with a red-hot pair of tongs . thus ; either thou hast read des cartes his naturall philosophy , or thou hast not . if thou hast read it , thus to contemn it and term it a whymzie , ( whereas there was never any thing proposed to the world , in which there is more wary , subtill , and close contexture of reason , more coherent uniformity of all parts with themselves , or more happy conformity of the whole with the phaenomena of nature ) is to proclaim to all that understand descarte's philosophy , that thou hast a very broken , impatient , and unsteddy apprehension , or a very dull and slow wit , and such as cannot discern when it lighteth upon what is most exactly rationall , and when not . but what is most exactly rationall , as his philosophy indeed is to any competent judge of reason , is least of all whymzicall ; but whymzies more naturally lodge in their brains that are loosly phansifull , not in theirs that are mathematically and severely wise . so that this reproach returnes upon thine own addle pate , o inconsiderate philalethes ! but if thou didst never read his philosophy , and yet pronouncest thus boldly of it ; that is not only impudently uncivill , but extreamly and insufferably unjust . pag. 56. lin. 6. i will now withdraw and leave the stage to the next actour . exit tom fool in the play . lin. 8. some peripatetick perhaps whose sic probo shall serve mee for a comedie . so it seems if a man had seriously argued with you all this time , you would only have returned him laughter instead of a solid answer , and so from tom fool in the play , you would have become a naturall fool . but we have had the good hap to prevent you , and instead of sic probo's to play the fool for company , that is , to answer a fool according to his foolishnesse , that is , to rail and call names , and make ridiculous . into which foolish postures as often as i have distorted my self , so often have i made my self a fool that you may become wise , and amend that in your self , that you cannot but dislike in me . nor would i ever meddle with you , as merry as i seem , but upon this and the like serious intentions . and must needs reckon it amongst the rest of your follies , that you expected that some severe peripatetick would have laid battery against you , with syllogisme upon syllogisme , and so all confuted your book , that there had not been left one line entire . but assure your self philalethes ! the peripateticks are not altogether given so much to scolding , that they will contest with a shadow , or fight with the winde . nor so good marks-men as to levell at a wilde goose flying . you are so fluttering and unsetled in your notions , and obscure in your terms , that unlesse you will bee more fixt , and sit fair , & draw your woodcocks head out of the bush or thicket , they will not be able to hit your meaning . which i suspect you will never be perswaded to doe , that you may keep your self more secure from gunshot . lin. 13. and the best way to convince fooles , &c. how wise anthroposophus is to what is evill ! here he makes sure of calling him fool first who ever shall attempt to write any thing against his book . but it is no such mischief , anthroposophus ! to bee called fool . the worst jest is when a man is so indeed . and if you had but the skill to winnow away all the chaffe of humorous words , and uncouth freaks and fetches of phansie , and affected phrases , which are neither the signes nor causes of any wisdom in a man , all that will be left of this learned discourse of yours ; will prove such a small moity of that knowledge your presumptuous minde conceited to be in her self , that you would then very sadly of your owne accord ( which would bee your first step to become wise indeed ) confesse your self a fool . and this i understand of your knowledge in nature . now for that in morality ; it is true you often take upon you the gravity to give precepts of life , as especially in the 52 and 55 pages of this tractate . but you doe it so conceitedly , with such chiming and clinching of words , antithetall librations , and symphonicall rappings , that to sober men you cannot but seem rather like some idle boy playing on a pair of knick-knacks , to please his own ear and phansie , then a grave moralist speaking wholesome words and giving weighty counsell of life and manners . so that the best that you do , is but to make the most solemn things ridiculous , by your apish handling of them . i suppose because a religious humour has been held on in some treatises , with that skill and judgement , or at least good successe , that it has won the approbation and applause of most men , an eager desire after fame has hurried you out upon the like attempt . and though you would not call your book religio magici , as that other was religio medici : yet the favourable conceit you had of your own worth , made you bold to vie with him , and in imitation of that , you have stuffed your book here and there with a tuft of poetry , as a gammon of bacon with green hearbs , to make it tast more savourly . but all will not doe , poor magicus ! for now your designe is discovered , you are as contemptible as any juggler is before him , that knows all his tricks aforehand . and you run the same fortune that aesops asse , who ineptly endeavouring to imitate the courtship and winning carriage of his masters fawning and leaping spaniell , in stead of favour found a club for his rude performance . but you , magicus ! do not only paw ill-favouredly with your fore-feet , but kick like mad with your hinder-seet , as if you would dash out all the aristoteleans brains . and doe you think that they are all either so faint-hearted , that they dare not , or so singularly moralized , that socrates like , if an asse kick , they will not kick again ? yes certainly next to your self they are as like as any to play the asses , and to answer you kick for kick , if you will but stand fair for them . but you have got such a magicall sleight of hiding of your head , and nipping in your buttocks , like the hob-gobling that in the shape of an horse dropt the children off one by one of his tail into the water , that they cannot finde you out nor feel where about you would be , else certainly they would set a mark upon your hinder parts . for if i , my dear eugenius ! who am your brother philalethes , am forced out of care and judgement to handle you so seeming harshly and rigidly as i doe , what doe you think would become of you , st incideres in ipsas belluas , if you should fall amongst the irefull aristoteleans themselves ? would you be able to escape alive out of their hands ? wherefore good brother philaletbes ! hereafter be more discreet , and endeavour rather to be wise then to seem so , and to quit your self from being a fool , then to phansie the aristoteleans to be such . finis . vpon the authors generous designe , in his observations , of discovering and discountenancing all mysteriously masked non-sense , and impostorous phansie ; the sworn enemies of sound-reason , and truth . nobly design'd ! let not a sunday sute make us my gasser and my lord salute : nor his saints cloathes deceive , o comely dresse ! like to a long-lane doublets wide excesse . how like a sack it sits ? less far would fit , did he proportion but his garb and wit . the wight mistakes his size , each wiseman sees his mens fourteens shrink to a childrens threes . fill out thy title , man ! think'st thou canst daunt by pointing to the sword of iohn of gaunt ? thou canst not wield it yet ; an empty name do's no more feats then a meer painted flame . rare soul ! whose words refin'd from flesh and blood are neither to be felt nor understood : but if they sacred be , because not sense , to bedlam , sirs ! the best divines come thence . your new-found lights may like a falling starre seem heav'nly lamps , when they but gellies are . and high swoln wombs bid fair , but time grown nigh the promis'd birth proves but a tympanic . should superstition , what it most doth fly , seek to take shelter in philosophy ? and sacred writ , sole image of sure truth , be pull'd by th' nose , by every idle youth ? and made to bend as seeming to incline to all the fooleries hee 'l call divine ? find out the word in scripture ; all is found : swarms of conceits buzze up from this one ground , as if the cobler all his crade would show from mention made of gibeon's clouted shooe : or bakers their whole art at large would read from the 〈◊〉 record of the mouldy bread , is this the spirit ? thus confus'dly mad ? antipodall to him the chaos had ? fell boystous blast ! that with one magick puss turns the schools glory to a farthing snuff : and 'gainst that ancient sage the world adores , like to a lapland whirlewind loudly roares . yet from thy travels in the search of things , ridiculous swain ! what shallow stuff thou bring'st ! what cloathes they wear , vaiss , tiff'nies , dost relate , thou art philosophies tom cortat . else brave des cartes , whom fools cannot admire , had nere been sing'd by thy wild whimzy fire . poore galen's antichrist , though one purge of his might so unmagick thee as make thee wise . physick cures phrenzy , knows inspired wit oft proves a meer hypochondriack fit . agrippa's dog sure kennels in thy weambe , thou yelpest so and barkest in a dreame ; or if awake , thou dost on him so fawn , and bite all else , that hence his dog th' art known . but i will spare the lash ! 't was my friends task who rescuing truth engag'd , put on this mask . thus do's some carefull prince disguised goe , to keep his subjects from th' intended blow ; nor could his lofty soul so low descend but to uncheat the world ; a noble end ! and now the night is gone , we plainly find 't was not a light but rotten wood that thin'd . we owe this day ( my dearest friend ) to thee , all eyes but night-birds now th' imposaure see . j. t. finis . a brief discourse of the real presence of the body and blood of christ in the celebration of the holy eucharist wherein the witty artifices of the bishop of meaux and of monsieur maimbourg are obviated, whereby they would draw in the protestants to imbrace the doctrine of transubstantiation. more, henry, 1614-1687. 1686 approx. 170 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a51288 wing m2643 estc r25165 08788055 ocm 08788055 41811 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51288) transcribed from: (early english books online ; image set 41811) images scanned from microfilm: (early english books, 1641-1700 ; 1266:3) a brief discourse of the real presence of the body and blood of christ in the celebration of the holy eucharist wherein the witty artifices of the bishop of meaux and of monsieur maimbourg are obviated, whereby they would draw in the protestants to imbrace the doctrine of transubstantiation. more, henry, 1614-1687. wake, william, 1657-1737. 94 p. printed for walter kettilby, london : 1686. attributed to henry more, and also to william wake--nuc pre-1956 imprints. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bossuet, jacques bénigne, 1627-1704. maimbourg, louis, 1610-1686. transubstantiation. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-05 rina kor sampled and proofread 2003-05 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion imprimatur . guil. needham r mo in christo patri ac d. d. wilhelmo archiep. cantuar. à sacr . domest . ex aedib . lambeth . iul. 2. 1686. a brief discourse of the real presence of the body and blood of christ in the celebration of the holy eucharist : wherein the witty artifices of the bishop of meaux and of monsieur maimbourg are obviated , whereby they would draw in the protestants to imbrace the doctrine of transubstantiation . john 6. v. 54 , 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . calvin instit. lib. 4. cap. 17. in sacra sua coena jubet me christus sub symbolis panis ac vini corpus ac sanguinem suum sumere , manducare ac bibere . nihil dubito quin & ipse verè porrigat & ego recipiam . tantum absurda rejicio quae aut coelesti illius majestate indigna , aut ab humanae ejus naturae veritate aliena esse , apparet . london , printed for walter kettilby at the bishop's head in s t paul's church-yard , 1686. a brief discourse of the real presence . chap. i. 1. the occasion of writing this treatise . 2. the sence of the church of england touching transubstantiation . 3. three passages in her articles , liturgie and homilies that seem to imply a real presence . 4. a yielding at least for the present that the church of england is for a real presence , but of that flesh and blood of christ which he discourses of in the sixth chapter of st. john's gospel , though she be for a real absence of that which hung on the cross. 5. that our saviour himself distinguishes betwixt that flesh and blood he bore about with him , and that he there so earnestly discourses of . 6. that this divine food there discoursed of , the flesh and blood of christ , is most copiously to be fed upon in the holy eucharist , and that our communion-service alludes to the same , nor does by such a real presence imply any transubstantiation . 1. the occasion of writing this short treatise was this . i observing the papers here in england , published in behalf of the church of rome , and for the drawing off people from the orthodox faith of the church of england , which holds with the ancient pure apostolick church in the primitive times , before that general degeneracy of the church came in , to drive at nothing more earnestly , than the maintaining their grand error touching the eucharist , viz. their doctrine of transubstantiation : into which they would bring back the reformed churches , by taking hold of some intimations , or more open professions of theirs , of a real presence ( though they absolutely deny the roman doctrine of transubstantiation ) and thus entangling and ensnaring them in those free professions touching that mystery of the eucharist , would by hard pulling hale them into that rightfully relinquish'd errour , for which and several others , they justly left the communion of the church of rome : i thought it my duty so far as my age , and infirmness of my body will permit , to endeavour to extricate the reformation , and especially our church of england from these entanglements with which these witty and cunning writers would entangle her , in her concessions touching that mysterious theory , and to shew there is no clashing betwixt her declaring against transubstantiation and those passages which seem to imply a real presence of the body and bloud of christ at the celebration of the holy eucharist . 2. concerning which , that we may the more clearly judge , we will bring into view what she says touching them both . and as touching the former ( article 28. ) her words are these : transubstantiation ( or the change of the substance of bread and wine in the supper of the lord ) cannot be proved by holy writ , but it is repugnant to the plain words of scripture , overthroweth the nature of a sacrament , and hath given occasion to many superstitions . and in the latter part of the rubrick at the end of the communion-service , she says , that the sacramental bread and wine remain still in their very natural substances , and therefore may not be adored ( for that were idolatry to be abhorred of all faithful christians ) and the natural body and bloud of our saviour christ are in heaven and not here , it being against the truth of christ's natural body to be at one time in more places than one . this is sufficiently express against transubstantiation . 3. now those passages that seem to imply a real presence in the eucharist are these . in the above-named article 28. the body of christ , saith our church , is given , taken , and eaten in the supper only after an heavenly and spiritual manner . and the mean whereby the body of christ is received and eaten in the supper , is faith. against which our adversaries suggest ; that no faith can make us actually receive and eat that , which is god knows how far distant from us , and that therefore we imply that the body of christ is really present in the eucharist . another passage occurs in our catechism ; where it is told us , that the inward part of the sacrament , or thing signified , is the body and bloud of christ , which are verily and indeed taken and received by the faithful in the lord's supper . where [ verily ] and [ indeed ] seems to imply a real presence and participation of the body and bloud of christ. the last place shall be that in the homily , of worthy receiving and reverend esteeming of the sacrament of the body and bloud of christ. the words are these . but thus much we must be sure to hold , that in the supper of the lord there is no vain ceremony , no bare sign , no untrue figure of a thing absent . but as the scripture saith , the table of the lord , the bread and cup of the lord , the memory of christ , the annunciation of his death , yea the communion of the body and blood of the lord , in a marvellous incorporation , which by the operation of the holy ghost ( the very bond of our conjunction with christ ) is through faith wrought in the souls of the faithful . whereby not only their souls live to eternal life , but they surely trust to win their bodies a resurrection to immortality . and immediately there is added , the true understanding of this fruition and union which is betwixt the body and the head , betwixt the true believers and christ , the ancient catholick fathers both perceiving themselves , and commending to their people , were not afraid to call this supper , some of them , the salve of immortality , and sovereign preservative against death ; others the deifick communion , others the sweet dainties of our saviour , the pledge of eternal health , the defence of faith , the hope of the resurrection ; others the food of immortality , the healthful grace and the conservatory to everlasting life . there are so many high expressions in these passages , that our adversaries who would by this hook pluck us back again into the errour of transubstantiation , will unavoidably imagine and alledge from hence that if we will stand to the assertions of our own church , we must acknowledge the real presence of the body and bloud of our saviour in the sacrament . 4. and let us be so civil to them as at least for the present to yield , that understanding it in a due sense , we do acknowledge the real presence . but it does not at all follow from thence that we must hold that that very body of christ that hung upon the cross , and whose bloud was there shed , is really present in the sacrament , but that our church speaking conformably to christ's discourse on this matter in the sixth of iohn , and to the ancient primitive fathers , whose expressions do plainly allude to that discourse of our saviour's in the sixth of s. iohn , doth assert both a real presence of the body and bloud of christ to be received by the faithful in the eucharist , and also a real absence of that body and bloud that was crucified and shed on the cross. and this seems to be the express doctrine of our saviour in the above mentioned chapter of s. iohn , where the eternal word incarnate speaks thus — john 6. v. 51. i am the living bread which came down from heaven , ( viz. the manna which the psalmist calls the food of angels also ) if any eat of this bread he shall live for ever ( viz. of this true manna , of which the manna in the wilderness was but a type ) and the bread that i will give is my flesh ( which therefore still is that immortalizing manna , the true bread from heaven ) which i will give for the life of the world , that the whole intellectual creation may live thereby , it being their vivifick food . for as you may gather by vers . 62 , 63. he does not understand his flesh that hung on the cross. and it was the ignorance of the iews that they thought he did : and therefore they cryed out on him , saying , v. 52. how can this man give us his flesh to eat ? and that is because they took him to be a mere man , or an ordinary man , not the incarnate logos . which logos clemens alexandrinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the impassible man ; and trismegistus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one man the son of god born of him , which he says is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the author of regeneration , as having the life in him , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn 1. v. 4. and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or life the divine or spiritual body , one necessary element of regeneration , which mystery we cannot here insist upon . but in the mean time let us observe our saviour's answer to this scruple of the iews , he is so far from receding from what he said , that he with all earnestness and vehemency asserts the same again . then iesus said unto them , verily , verily , i say unto you , except you eat the flesh of the son of man ( that is of the messias , or the word incarnate ) and drink his bloud , you have no life in you . whoso eateth my flesh and drinketh my bloud hath eternal life , and i will raise him up at the last day . for my flesh is meat indeed , and my bloud is drink indeed . he that eateth my flesh and drinketh my bloud dwelleth in me and i in him . as the living father hath sent me and i live by the father , so he that eateth me ( viz. that eateth his flesh and drinketh his bloud ) even he shall live by me . this is that bread that came down from heaven , not as your fathers did eat manna and are dead ; he that eateth of this bread shall live for ever . 5. this is that earnest , lofty and sublime discourse of our saviour touching his real flesh and blood , that the scandal given to the jews could not drive him off from , and persisting in it he gave also offence to his disciples , that muttered and said , this is an hard saying , who can hear it ? wherefore i must confess ingenuously , that it seems to me incredible , that under so lofty mysterious a style , and earnest asseveration of what he affirms , though to the scandal of both the iews and his own disciples , there should not be couched some most weighty and profound truth concerning some real flesh and blood of his , touching which this vehement and sublime discourse is framed , which is a piece of that part of the christian philosophy ( as some of the antients call christianity ) which origen terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the object of this eating and drinking is the flesh and blood of christ : but to rectifie the errour of his disciples , he plainly affirms , that he doth not mean what he said of the flesh and blood he then bore about with him . in v. 61 , 62 , 63. does this offend you ( saith he to them ) what and if you shall see the son of man ascend up where he was before ( then my particular natural body will be far enough removed from you , and your selves then from so gross a conceit as to think i understand this of my natural , particular body or flesh ) . no says he , the flesh profiteth nothing , it is the spirit that quickens ; the words that i speak unto you , they are spirit and they are life , that is to say , they are concerning that spiritual body and life or spirit that accompanies it ( that which is born of the flesh is flesh , and that which is born of the spirit is spirit ) the both seed and nourishment of those that are regenerate ; the principles of their regeneration , and the divine food for their nutrition , whereby they grow up to their due stature in christ. 6. and where , or where so fully is this divine food to be had , as in that most solemn and most devotional approaching god in the celebration of the communion of the body and blood of christ , where we both testifie and advance thereby our spiritual union with him , according as he has declared in iohn ch . 6. he that eateth my flesh , and drinketh my blood , dwelleth in me , and i in him . upon which our communion-service thus glosses : that if with a true penitent heart and lively faith we receive this holy sacrament , we then spiritually eat the flesh of christ and drink his blood , we dwell in christ and christ in us , we are one with christ and christ with us . and whereas the adversaries of our church object , we cannot eat the flesh of christ and drink his blood , in the celebration of the lords supper , unless his flesh and blood be really present ; we do acknowledge that that flesh and blood which our saviour discourses of in s t iohn , and which our liturgie alludes to , as also those notable sayings of the fathers above-cited out of the homily , touching the worthy receiving the lord's supper , is really present in the eucharist . and that there is that which christ calls his flesh and blood distinct from that which he then bore about with him , and was crucified on the cross , he does most manifestly declare in that discourse in s t iohn , as i have already proved . so manifest is it that the real presence does not imply any transubstantiation of the bread and wine into the body and blood of christ. chap. ii. 1. the bishop of meaux his establishing transubstantiation upon the literal sense of [ this is my body ] . 2. that according to the literal sense , the bread that christ blessed was both bread and the body of christ at once , and that the avoiding that absurdity cast them upon transubstantiation . 3. that transubstantiation exceeds that avoided absurdity as contradicting the senses as well as reason , and labouring under the same absurdity it self . 4. further reasons why the road of the literal sense is to be left , and that we are to strike into the figurative , the former contradicting the principles of physicks . 5. of metaphysicks . 6. of mathematicks . 7. and of logick . 8. that transubstantiation implies the same thing is and is not at the same time . 9. a number of absurdities plainly resulting from transubstantiation . 1. and therefore to prop up this great mistake of transubstantiation , they are fain to recur and stick to a literal sense of those words of our saviour [ this is my body ] which i finding no where more handsomely done than by the right reverend bishop of meaux , i shall produce the passage in his own words ( that is the translation of them ) in his exposition of the doctrine of the catholick church , sect. 10. the real presence , says he , of the body and blood of our saviour is solidly established by the words of the institution ( this is my body ) which we understand literally ; and there is no more reason to ask us why we fix our selves to the proper and literal sense , than there is to ask a traveller why he follows the high road. it is their parts who have recourse to the figurative sense and who take by-paths , to give a reason for what they do . as for us , since we find nothing in the words which jesus christ makes use of for the institution of this mystery obliging us to take them in a figurative sense , we think that to be a sufficient reason to determine us to the literal . 2. in answer to this , i shall , if it be not too great a presumption , first accompany this venerable person in this high road of the literal sence of the words of institution ( this is my body ) and then shew how this road , as fairly as it looks , is here a mere angiportus that hath no exitus or passage , so that we must be forced to divert out of it , or go abck again . first then , let us take this supposed high road , and say the words ( this is my body ) are to be understood literally . wherefore let us produce the whole text and follow this kind of gloss , luke 22. 19. and he took bread , and gave thanks , and brake it , and gave unto them , saying , this is my body , which is given for you , this do in remembrance of me . likewise also the cup after supper , saying , this cup is the new testament in my blood , which is shed for you . now if we keep to the mere literal sense , this cup ( as well as this bread is the body of christ ) must be really the new testament in christ's bloud , which is a thing unavoidable if we tye our selves to the literal sense of the words . but why is not the cup the bloud or covenant in christ's bloud ? but that a cup and bloud are disparata , or in general , opposita , which to affirm one of another is a contradiction ; as if one should say a bear is a horse , and therefore we are constrained to leave the literal sense , and to recur to a figurative . but precisely to keep to the institution of that part of the sacrament that respects christ's body ; it is plain that what he took he gave thanks for , what he gave thanks for he brake , what he brake he gave to his disciples , saying , this ( which he took , gave thanks for , brake , and gave to his disciples , viz. the above-mentioned bread ) is my body . wherefore the literal sense must necessarily be , this bread ( as before it was this cup ) is my body . insomuch that according to this literal sense it is both really bread still , and really the body of christ at once . which , i believe , there is no romanist but will be ashamed to admit . but why cannot he admit this but that bread and the body of christ are opposita , and therefore the one cannot be said to be the other without a perfect repugnancy or contradiction to humane reason ; as absurd as if one should say a bear is a horse , or a rose a black-bird , whence , by the bye , we may note the necessary use of reason in matters of religion , and that what is a plain contradiction to humane reason , such as a triangle is a circle , or a cow an horse , are not to be admitted for articles of the christian faith. and for this reason , i suppose the church of rome fell into the opinion of transubstantiation , ( from this literal way of expounding these words [ this is my body ] ) rather than according to the genuine leading of that way , they would admit that what christ gave his disciples , was both real bread and the real body of christ at once . 3. but see the infelicity of this doctrine of transubstantiation , which does not only contradict the inviolable principles of reason in humane souls , but also all the outward senses , upon which account it is more intolerable than that opinion which they seem so much to abhor , as to prefer transubstantiation before it , though it contradict only reason , not the outward senses , which rightly circumstantiated are fit judges touching sensible objects , whether they be this or that , fish or fowl , bread or flesh. nay i may add that these transubstantiators have fallen over and above that contradiction to the rightly circumstantiated senses , into that very absurdity , that they seemed so much to abhor from , that is the confounding two opposite species into one individual substance , viz. that one and the same individual substance should be really both bread and christ's body at once . but by their transubstantiating the individual substance of the bread into the individual substance of christ's body , they run into this very repugnancy which they seemed before so cautiously to avoid ; two individual substances ( as species infimae ) being opposita , and therefore uncapable of being said to be the same , or to be pronounced one of the other without a contradiction . it is impossible that the soul of socrates , for example , should be so transubstantiated into the soul of plato , that it should become his soul , insomuch that it may be said of socrates his soul , that it is the soul of plato ; and there is the same reason of transubstantiating the substance of the bread into the substance of the body of christ. so that the substance of the bread may be said to be the body of christ , or the substance of his body , which it must either be , or be annihilated , and then it is not the transubstantiation of the substance of the bread , but the annihilation of it , into the body of christ. 4. and having rid in this fair promising road of the literal sense , but thus far , i conceive , i have made it manifest , that it is not passable , but that we have discovered such difficulties as may very well move me to strike out of it , or return back . and further , to shew i do it not rashly , i shall add several other reasons , as this venerable person ( that thinks fittest to keep in it still ) doth but rightfully require ; as declaring , it is their parts who have recourse to the figurative sense , and who take by-paths to give a reason why they do so . wherefore besides what i have produced already , i add these transcribed out of a treatise of mine writ many years ago . besides then the repugnancy of this doctrine of transubstantiation to the common sense of all men , according to which it cannot but be judged to be bread still , i shall now shew how it contradicts the principles of all arts and sciences ( which if we may not make use of in theology , to what great purpose are all the universities in christendom ? ) the principles , i say , of physicks , of metaphysicks , of mathematicks , and of logick . it is a principle in physicks , that that internal space or place that a body occupies , is equal to the body that occupies it . now let us suppose that one and the same body occupies two such internal places or spaces at once . this body therefore is equal to two spaces which are double to one single space ; wherefore the body is double to that body in one single space , and therefore one and the same body double to it self , which is an enormous contradiction . 5. again in metaphysicks , the body of christ is acknowledged one , and that as much as any one body else in the world. now the metaphysical notion of [ one ] is to be indivisum à se ( both quoad partes and quoad totum ) as well as divisum à quolibet alio ; but the body of christ being both in heaven , and without any continuance of that body here upon earth also , the whole body is divided from the whole body , and therefore is entirely both unum and multa , which is a perfect contradiction . 6. thirdly , in the mathematicks ( concil . trident. sess. 13. ) the council of trent saying , that in the separation of the parts of the species ( that which bears the outward show of bread and wine ) that from this division there is a parting of the whole , divided into so many entire bodies of christ , the body of christ being always at the same time equal to it self . it follows , that a part of the division is equal to the whole that is divided , against that common notion in euclid , that the whole is bigger than the part . 7. and lastly , in logick , it is a maxim , that the parts agree indeed with the whole , but disagree one with another ; but in the above said division of the host or sacrament , the parts do so well agree , that they are intirely the same individual thing . and whereas any division , whether logical or physical , is the division of some one into many , this is but the division of one into one and it self , which is a perfect contradiction . 8. to all which you may add , that the transubstantiation of the bread and wine into the body and blood of christ implys , that the same thing both is and is not at the same time ( which is against that fundamental principle in logick and metaphysicks , that both parts of a contradiction cannot be true ) which i prove thus . for that individual thing that can be made , or is to be made of any thing , is not ; the progress in this case being à privatione ad habitum , as the schools speak , and the terms of generation or of being made , viz. à quo and ad quem being non esse and esse , or non-existent and existent , so that that passing , is from non-existent to existent . now the individual body of christ is to be made of the wafer consecrated , for it is turned into his individual body . but his individual body was before this consecration ; wherefore it both was and was not at the same time . for in the making thereof there was a passing from the terminus à quo , which is the non-existency of the thing to be made , to the terminus ad quem , to the existency of it , which yet was in being before . 9. these difficulties are sufficient to show that this high road of the literal sense taken to establish transubstantiation is not passable , so that there is a necessity of diverting or going back . nor will it be much needful to hint briefly these or other like absurdities more intelligible to the vulgar capacity , such as , that the same body at the same time is greater and lesser than it self ; is but a foot distant from me or less , and yet many thousand miles distant from me : that one and the same person may be intirely present with himself , and some hundred thousand miles absent from himself at once : that he may sit still on the grass , and yet journey and walk at the same time : that an organized body that hath head , feet , hands , &c. is intirely in every part of it self , the comely parts in the more uncomely : that the same body now in heaven may really present it self on earth without passing any space either directly or circuitously : that our saviour christ communicating with his disciples in the last supper , swallowed down his whole intire body , limbs , back , belly , head and mouth and all into his stomach , which might amuze and puzzle one to conceive how it was possible for his disciples not to miss the sight of his hands and head , though his cloaths were still visible as not being swallowed down into his stomach . or , whether our saviour swallowed down his own body into his stomach or no , this puzzle will still remain , how his disciples could swallow him down without his cloaths , he being still in his cloaths ; or how they could swallow him down in his cloaths , the bread being not transubstantiated into his cloaths , but into his body only . these and several such absurdities it were easie to enumerate . but i hope i have produced so much already that i may , and any one else , be thought to have very good cause to leave this high road of the literal sense , and betake our selves to that more safe path of the figurative , whereby transubstantiation with all its absurdities is avoided . chap. iii. 1. an evasion of the incredibility of transubstantiation drawn from the omnipotency of god. 2. ans. that it is no derogation to god's omnipotency not to be able to do what it implies a contradiction to be done . 3. if this transubstantiation had been fecible , yet it had been repugnant to the goodness and wisdom of christ to have effected it . 4. a marvelous witty device of taking away all the absurdities of transubstantiation , by giving to christ's body a supernatural manner of existence . 5. that the neat artifice of this sophistry lies in putting the smooth term of supernatural for counter-essential or asystatal . 6. that it is an asystatal manner of existence , proved from the author's description thereof in several particulars . arguments from the multiplication of christ's body , and difference of time of its production . 7. from non-extension of parts . 8. from independency of place . 9. to make a body independent of place as unconceivable as to make it independent of time. 10. the argument from being whole in every part of the symbols . 1. out of which absurdities the most witty evasion offered to our consideration that i have met with , is in that ingenious and artfully composed treatise , entitled , a papist mis-represented and represented . in his chapter of the eucharist toward the end , it is well worth the transcribing that i may offer some brief answers to the things there comprized . the papist represented , saith he ( pag. 11. lin . 22. ) not at all hearkning to his senses in a matter where god speaks ; he unfeignedly confesses , that he that made the world of nothing by his sole word , that cured diseases by his word , that raised the dead by his word , that expelled devils , that commanded the winds and seas , that multiplied bread , that changed water into wine by his word , and sinners into just men , cannot want power to change bread and wine into his own body and bloud by his sole word . 2. it is an invidious thing to dispute the power of the eternal logos or word incarnate , who is god of god , very god of very god , and therefore omnipotent , and can do all things that imply no contradiction to be done , as most certainly none of these things there specifi'd do imply it . but things repugnant to be done we may , and that with due reverence , declare god cannot do . as the apostle does not stick to say , god cannot lye , hebr. 6. 18. and why is it impossible for god to lye , but that it is repugnant to the perfection of his nature , and particularly that attribute of his veracity . nor will any adventure to affirm that he can make a globe or cylinder which shall be equidistant from , or touch a plane though but in half of their spherical or cylindrical superficies : or a circle from whose center the lines drawn shall be unequal , or a rectangle triangle , the power of whose hypotenusa shall not be equal to both the powers of the basis and cathetus . and in fine , there are sixt and immutable ideas of things , and such necessary and inseparable respects and properties of them , that to imagine them mutable , or that god can change them , is to disorder and change the eternal and immutable intellect of god himself . of which those indeleble and necessary notions , which the minds of all mankind are conscious to themselves of , if they be but awakned into free attention thereto , is but a compendious transcript . and therefore god his being not able to do any thing that is a contradiction to those eternal ideas and habitudes of them in his own mind , is no lessening of his omnipotency , but to imagine otherwise , is to dissolve the eternal frame of the divine intellect , and under a pretence of amplifying his omnipotency , to enable god to destroy himself , or to make him so weak or impotent as to be capable of being destroyed by himself , which is a thing impossible . 3. but suppose the eternal word incarnate could have turned the bread and wine into his own individual body and bloud , and the thing it self were fecible , though it seems so palpably contradictious to us : yet there would be this difficulty still remaining , that it is repugnant to his wisdom and goodness so to do ( as the apostle says , it is impossible for god to lye ) in that manner he is supposed to have done it , that is , in declaring , a thing is done that is repugnant so apparently to our intellectual faculties , and leaves so palpable an assurance to all our senses , though never so rightly circumstantiated , that it is not done , but that it is still bread ; and yet that these species of bread and wine should be supported by a miracle , to obfirm or harden us in our unbelief of this mystery of transubstantiation . how does this sute with either the wisdom of god , if he would in good earnest have us to believe this mystery , or with his goodness , to give this scandal to the world , for whom christ died , and to occasion so bloudy persecutions of innumerable innocent souls , that could not believe a thing so contrary to all sense and reason , and indeed to passages of scripture it self , whose penmen he did inspire ? wherefore this is a plain evincement that our saviour meant figuratively when he said [ this is my body ] and that his disciples understood him so ( there being nothing more usual in the jewish language than to call the sign by the name of the thing signified ) and that this literal gloss has been introduced by after-ages without any fault of our saviour . but in defence of the literal sense which he would have to infer transubstantiation , our author holds on thus , viz. 4. that this may be done without danger of multiplying his body , and making as many christs as altars , or leaving the right hand of his father , but only by giving to his body a supernatural manner of existence , by which being left without extension of parts , and rendred independent of place , it may be one and the same in many places at once , and whole in every part of the symbols , and not obnoxious to any corporeal contingencies . and this kind of existence is no more than what in a manner he bestows upon every glorified body , than what his own body had when born without the least violation of his mother's virginal integrity , when he rose from the dead out of the sepulcher without removing the stone ; when he entered amongst his disciples , the doors being shut . 5. this is , as i said , a witty contrived evasion to elude the above-mentioned repugnancies i have noted , and exquisitely well fitted for the amusing and confounding of more vulgar and weak minds , or such as have not leisure to consider things to the bottom , and for the captivating them into a profession of what they have no determinate or distinct apprehension of , by distinctions and exemplifications that give no real support to the cause they are brought in for to maintain . for first , to pretend that by a supernatural manner of existence a body may be in more places than one at once , at the right hand of god the father in heaven , and on the altar at the same time , &c. the artifice of the sophistry lies in this , that he has put a more tolerable and soft expression in lieu of one that ( according to his explication of the matter ) would sound more harsh , but is more true and proper in this case . for this manner of existence of a body which he describes is not simply supernatural , which implies it is a body still , as a mill-stone by a supernatural power held up in the air is a mill-stone still , though it be in that supernatural condition . but the condition he describes is such as is not only supernatural but counter-essential or asystatal , that is , repugnant to the very being of a body , or of any finite substance in the universe . it is as if the mill-stone were not only supernaturally supported in the air , but were as transparent , as soft and fluid , and of as undetermined a shape as the air it self , or as if a right-angled triangle were declared to be so still , though the hypotenusa were not of equal power with the basis and cathetus , which is a thing impossible ; but if instead of a supernatural manner of existence , it had been said an asystatal manner of existence , that is , an existence repugnant to the very being of a body or any finite substance else , it would have been discovered to be a contradiction at the very first sight , and therefore such as ought to be rejected , as well as the affirming that what christ gave was really bread and really his body at once . 6. and now , notwithstanding this soft and smooth term of [ supernatural ] that it is an asystatal manner of existence , that is here given to the body of christ , may appear from our author's description thereof . for in vertue , he saith , of this supernatural manner of existence , there may be a transubstantiation without danger of multiplying christ's body , and making as many christs as altars . but it is impossible this absurdity should be avoided , supposing transubstantiation . for there is not a more certain and infallible sign of two bodily persons being two bodily persons , and not the same person , that distance of place , wherein they are separate one from another , and consequently two not one body , and this is the very case in transubstantiation , which manifestly implies , that the body of christ is in many thousand distant places at once . which imagined condition in it is not supernatural but asystatal , and contradictious to the very being of any finite substance whatever , as has been intimated and firmly proved before , chap. 2. and as distance of place necessarily infers difference of bodies or persons , so does also difference of time of their production . that which was produced , suppose sixteen hundred years ago and remains so produced cannot be produced suppose but yesterday , or at this present moment , and so be sixteen hundred years older or younger than it self . this is not only supernatural but asystatal , and implies a perfect contradiction ; but yet this is the very case in transubstantiation . the body of christ born suppose sixteen hundred years ago , is yet produced out of the transubstantiated bread but now or yesterday , and so the same body is sixteen hundred years older or younger than it self , which is a perfect contradiction . 7. secondly , the papist represented declares , that the body of christ by vertue of this supernatural manner of existence , is left without extension of parts , which is a perfect contradiction to the very nature and essence of a body , whose universally acknowledged definition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implying a trinal inpenetrable dimension or extension . besides , did christ's body at his last supper so soon as he had transubstantiated the bread into it , lose all extension of parts ? what then filled out his cloaths as he sat with his disciples at table ? or how could the jews lay hold on christ's body to crucifie it , if he had no extension of parts to be laid hold on ? how could there be hands and feet and organization of parts , either at the table or on the cross , if there were no extension of parts to be organized ? and lastly , being the transubstantiated bread is the very individual body of christ , if they would have this being left without extension of parts , to be understood of it , how can the very same individual body of christ have extension of parts and have no extension of parts , have organization of parts and have no organization of parts at once : so that the condition of christ's body here supposed is plainly asystatal , not as is smoothly expressed only supernatural . 8. thirdly , whereas the papist represented declares , that this supernatural manner of existence of christ's body renders it independent of place , what can the meaning of that be , but that by vertue of this priviledge it might exist without any place or ubi , which bodies in their natural condition cannot ? but this clashes with the very story of our saviour christ , who was certainly in the room in which he ate the passover with his disciples , after he had transubstantiated the bread into his individual body , and therefore it did not exist independently of place , in virtue of any such supernatural manner of existence as is imagined . and as this does not agree with matter of fact , so it is a perfect contradiction to the essence of any body or finite substance to be exempted from all connexion with place or ubi , but a finite substance must be in a definite ubi , and while it is in such a definite ubi , it is impossible to conceive that it is in another place or ubi , whether intra or extra moenia mundi . he that closely and precisely considers the point , he will not fail , i think , to discern the thing to be impossible . and what contradiction it implies i have demonstrated above . so that we see there can be no such supernatural manner of existence conferred on a body in making it independent of place or ubiety , as to capacitate it to be one and the same body in diverse places at once , but that this supposed supernatural manner is truly an asystatal manner , and such as is repugnant to the very being of a body , or any finite substance whatsoever . 9. to make a body in this sense independent of place or ubiety , is as unconceivable as to make it independent of time , which yet would so compleat this impossible hypothesis , that under this pretence when a thing has such a supernatural existence as exempts it from all connexion with or relation to time , but supposes it utterly independent thereof , as was explained before touching place , we may suppose what we will of a body , that it may be bread and not bread at the same time , that it may be at thebes and at athens at the same time , as we ordinary mortals would phrase it , sith it is lifted up above all relation and connexion with time , nor hath any thing to do with any time. but yet this assuredly is not a mere supernatural manner of existence , but plainly asystatal , and such as if god could cause , there would be no eternal and immutable truths , but under a pretext of exalting the omnipotence of god , they would imply him able to destroy his own nature , which would argue an impotency in him , and to extinguish and confound the inviolable ideas of the divine intellect , as i intimated above . 10. and fourthly and lastly , that in vertue of this supernatural manner of existence , the body of christ should be whole in every part of the symbols , and thereby become not obnoxious to any corporeal contingencies ; ( which is said , i suppose , to avoid the absurdity of grinding a pieces the body of christ with our teeth when we chew the supposed species ) thus to exist whole in every part , is not a mere supernatural manner of existing , but asystatal , and implies either that the least part of christ's body is as big as the whole , or that the whole body is god knows how many thousand times bigger than it self . for certainly the whole body comprized under the whole bread or species of bread , is many thousand times bigger than one particle thereof no bigger than a pins point . besides that this making the body of christ whole in every part , takes away all possibility of distinct organization of his body , unless you will have every pins point of it to have head , feet , hands , arms , and the rest of the parts of an humane body , or have the same individual body organized and unorganized at the same time , which are as palpable contradictions as any can occur to the understanding of a man. and thus much i thought fit to intimate touching this witty distinction of a natural and supernatural manner of existence of a body , and to shew that this pretended supernatural manner of the existence of christ's body , arising from the bread transubstantiated , as the papist represented describes it , is indeed an asystatal manner of existence , and inconsistent with the being of any body , or finite substance whatsoever . chap. iv. 1. the supernatural manner of the existence of a body consisting in non-extension of parts , independency of place , and being whole in every part. 2. the first exemplification of such a manner of existence in glorified bodies , not to reach the case . 3. nor the second , in christ's body born without the least violation of his mothers virginal integrity . 4. nor the third in christ's rising out of the sepuloher without the removing of the stone . 5. nor the fourth , in christ's entring amongst his disciples the doors being shut . 6. transubstantiation implying a number of contradictions as harsh as that of the same body being both christ ' s body and bread at once , and there being no salvo for them but this device of a supernatural manner of existence , and this so plainly failing , it is impossible that transubstantiation should be the true mode of the real presence . 1. it remains now that we only touch upon lightly the exemplifications of this supernatural manner of existence of a body , consisting in these peculiarities , non-extension of parts , independency of place , and being whole in every part , and to note how none of these instances reach the present case . 2. as first that of a glorified body . what scripture , reason or authority ever suggested to us that the glorified body of christ himself , much less every glorified body , is without extension of parts , has no relation to or connexion with place , or is whole in every part . for without extension of parts it cannot be so much as a body . and were not moses and elias together with christ at his transfiguration on mount tabor , at least lively figures of the state of a glorified body , but it is evident by the description that they had extension of parts , else what should shining garments do upon what is unextended , and what glory can issue from a single mathematical point as i may so call it ? and in that they were on mount tabor together , it is manifest they had a connexion with or dependency on place , nor did exist without being in some ubi . and that the glorified body of christ is in heaven not on earth , is plain from act. 3. 21. and touching his body he rose in , and therefore was his resurrection-body , matt. 28. 6. the angel says , he is not here , for he is risen ; which had been a mere non sequitur , if his body could have been in more places than one at once , which property the papist represented gives it upon account of transubstantiation . and for as much as the transubstantiated bread and the body of christ is one and the same individual body , and that this that is once christ's body never perishes , it is evident , that the body he rose in , being one and the same body with the transubstantiated bread , must have the capacity by this supernatural manner of existence above described , to be in more places than one at once , which is a perfect contradiction to the angels reasoning : he is not here , for he is risen , and gone hence . for according to this supernatural manner of existence , which they suppose in christ's body upon the account of transubstantiation , he might be both there and gone thence at once . 3. the second instance of this supernatural manner of existence of a body , is christ's body born without the least violation of his mothers virginal integrity , which is such a secret as the scripture has not revealed , nor any sufficient authority assured us of : the mother of christ still continuing a virgin , because she had nothing to do with any man , though that which was conceived in her by the overshadowing of the holy ghost came out of her womb in the same circumstances there , that other humane births do . but suppose the body of christ pass'd the wicket of the womb without opening it , as the sun-beams pass through a crystal or glass , does this import that his body is either independent of place , or is devoid of extension , or whole in every part ? surely no , no more than that light that passes through the pores of the crystal : so that there is nothing repugnant to the nature of a body in all this . no non-extension , no independency of place , no penetration of corporeal dimensions , nor any being whole in every part . 4. the third instance is christ's rising out of the sepulcher without removing the stone . but this instance may very justly be rejected , it disagreeing with the very history of the resurrection , which tells us the stone was removed , matt. 28. 2. and behold there was a great earthquake , for the angel descended from heaven , and rolled back the stone from the door , and sate upon it . wherefore we see the stone was removed . nor can i imagine why this should make a third instance , viz. christ's body passing out of the sepulcher , the stone unremoved from the door thereof , unless from an heedless reflection on the fore-going verse ( where mary magdalen and the other mary are said to go to see the sepulcher ) and connecting it to an ill grounded sense with what follows in the second verse , and behold there was a great earthquake ; as if it were implyed that the earthquake and the rolling away the stone were at that very time that these two women went to see the sepulcher , and christ having risen before , that it would follow that he rose before the stone of the sepulcher was removed ; but this is a mistake . for agreeably to vatablus his gloss ( who for erat [ & ecce erat terrae motus magnus ] puts fuerat , and for descendit , descenderat , and for devolvit lapidem , devolverat ) which implies the thing done before these women came to the sepulcher ; it is manifest out of the other evangelists that the matter was altogether so ; for mark 16. 2. it is said of the two above said parties , that very early in the morning , the first day of the week they came unto the sepulcher at the rising of the sun , and they said among themselves , who shall roll us away the stone from the door of the sepulcher , and when they looked they saw the stone was rolled away , &c. and it is expresly said in luke , that they found the stone rolled away from the sepulcher . and the like is recorded in st. john , ch . 20. so that it is a plain case the stone was rolled away before their going to the sepulcher . what time therefore can we imagine more likely of this rolling away the stone and terrible earthquake , than at the very resurrection of christ , who rose in this awful terrour to the keepers , the earth quaking , and the too glorious angels officiously opening the stony door of the sepulcher , that the king of glory might pass out , without any further needless or useless miracle , such as he ever declined in his life time , before his death and resurrection ? wherefore this third instance , it is plain , cannot with any shew be accommodated to the present case , it being raised out of a mere mistake of the story . 5. the fourth and last instance is , christ's entring amongst his disciples , the doors being shut , recorded john 20. 19 , and 26. there the disciples are said to be gathered together privately or secretly for fear of the jews , for which cause they lockt or bolted the doors with-inside , that no man might suddenly come upon them . but while they were in this privacy or closeness , christ , notwithstanding , suddenly presented himself in the midst of them , for all this closeness or secrecy , and not without a miracle , supposing himself or some ministring angel to unlock or unbolt the door suddenly , and softly , sine strepitu , which upon this account would be more likely , in that if he had come in , the doors being still shut , that might have seemed as great an argument to thomas that he was a spirit , as the feeling his hands and side that he was no spirit . wherefore , i conceive , it is no sufficiently firm hypothesis , that christ entred among his disciples , the doors in the mean time , at his very entrance , remaining shut . but suppose they were so , this will not prove his body devoid of extension , to be independent of place , and whole in every part , more than his passing the wicket of the womb , like light through crystal , did argue the same in the second instance but the truth of the business will then be this , that he being then in his resurrection-body ( even that wherewith he was to ascend into heaven , which yet he kept in its terrestrial modification , and organization , for those services it was to do amongst his disciples while he conversed with them after his resurrection upon earth ; as he made use of it in a particular manner to s t thomas ) he had a power to modifie it into what consistencies he pleased , aerial , aetherial , or coelestial , it remaining still that individual body , that was crucified . this therefore might easily pass through the very pores of the door , and much more easily betwixt the door and the side-posts there , without any inconvenience more than to other spiritual bodies . for the resurrection-body is an heavenly and spiritual body , as s t paul himself expresly declares . but yet as truly a body as any body else ; that is , it hath impenetrable trinal dimension , is not without place or ubiety , nor whole in every part . this very story demonstrates all this , that his body is not without place . for it stood in the midst of the room amongst his disciples . nor the whole in every part ; for here is distinct mention of christ's hand and his side , as elsewhere of his flesh and bones , luke 24. 26. which would be all confounded , if every part were in every part . and if there be these distinct parts , then certainly his body hath extension , and this ingeniously excogitated distinction of the natural and supernatural manner of existence of a body , can by no means cover the gross repugnancies , which are necessarily imply'd in the doctrine of transubstantiation . 6. a doctrine raised from the literal sense of those words [ this is my body ] which literal sense if we were tyed to , it would also follow that that which christ gave to his disciples was as well real bread as his real body : [ this ] plainly referring to what he took , what he blessed , and what he gave , which was bread , and of this he says , this is my body . wherefore adhering to the literal sense , it would be both real bread and the real body of christ at once . but this , as being a repugnancy , as was noted above , and contradiction to the known inviolable and immutable laws of logick and humane reason , is justly rejected by the church of rome , for this very reason , that it implies a contradiction , that one and the same body should be bread and the real body of christ at once . wherefore transubstantiation containing , as has been proved , so many of such contradictions , every jot as repugnant to the inviolable and immutable laws of logick , or humane reason ( that unextinguishable lamp of the lord in the soul of man ) as this of the same body being real bread and the real body of christ at once : and there being no salvo for these harsh contradictions , but the pretence of a supernatural manner of existence of a body , which god is supposed to give to the bread transubstantiated into the body of christ , that is , into the very individual body of christ , they being supposed by transubstantiation to become one and the same body . i say this neat distinction of a supernatural manner of existing being plainly demonstrated ( so as it is by the papist represented , explained ) not to be a mere supernatural manner of existence , with which the being of a body would yet consist , but a counter-essential , asystatal , and repugnant manner of existence , inconsistent with the being of a body ; and none of the instances that are produced as pledges of the truth of the notion or assertion at all reaching the present case , it is manifest that though there be a real presence of christ's body and bloud in the celebration of the holy eucharist , acknowledged as well by the reformed as the pontifician party , that it is impossible that transubstantiation , which the papist represented here declares , should be the true mode thereof . chap. v. 1. the author's excuse for his civility to the papist represented , that he shews him that the road he is in is not the way of truth touching the mode of the real presence . 2. that the bishop of meaux makes the real presence the common doctrine of all the churches as well reformed as un-reformed , and that it is acknowledged to be the doctrine of the church of england , though she is so wise and so modest as not to define the mode thereof . 3. the sincere piety of our predecessors in believing the real presence , and their unfortunateness afterwards in determining the mode by transubstantiation or consubstantiation . 1. and therefore the papist represented , being in so palpable a mistake , and by keeping to the literal sense having so apparently wandred from the path of truth , i hope my thus industriously and carefully advertizing him thereof for his own good , will be no otherwise interpreted than an act of humanity or common civility , if not of indispensable christianity , thus of my own accord , though not roganti , yet erranti comiter monstrare viam , or at least to assure him that this of transubstantiation is not the right road to the due understanding of the manner or mode of the real presence of the body and blood of christ in the celebration of the holy eucharist . 2. which opinion of the real presence the bishop of meaux declares to be the doctrine of all the churches as well reformed as un-reformed ; as i must confess i have been of that perswasion ( ever since i writ my mystery of godliness ) that it is the doctrine of the church of england , and that the doctrine is true . and this i remember i heard from a near relation of mine when i was a youth , a reverend dignitary of the church of england , and that often , viz. that our church was for the real presence , but for the manner thereof , if asked , he would answer , rem scimus , modum nescimus , we know the thing , but the mode or manner thereof we know not . and the assurance we have of the thing is from the common suffrage of the ancient fathers , such as the above-cited place of our homilies glances at , and from the scripture it self , which impressed that notion on the minds of our pious predecessors in the church of god. 3. for i do verily believe that out of mere devotion and sincere piety , and out of a reverend esteem they had of the solemnity of the eucharist , they embraced this doctrine as well as broached it at the first . and if they had kept to the profession of it in general , without running into transubstantiation or consubstantiation , and had defined no further than the plain scriptural text in the sixth of st. iohn and the suffrages of the primitive fathers had warranted them , viz. that there was a twofold body and blood of christ , the one natural , the other spiritual or divine , which we do really receive in the holy communion ( within which limits i shall confine my self here without venturing into any farther curiosities ) it had been more for the peace and honour of the christian church , and it might have prevented much scandal to them without , and much cruelty and persecution amongst our selves : the history of which is very horrid even to think of . but though there have been these mistakes in declaring the mode , yet the thing it self is not therefore to be abandoned , it being so great a motive for a reverend approaching the lord's table , and duly celebrating the solemnity of the holy eucharist . nor can we , as i humbly conceive , relinquish this doctrine of the real presence of the body and blood of christ , without the declining the most easie and natural sense of the holy scripture , as it stands written in the sixth chapter of st. iohn . chap. vi. 1. gratian his distinction of the flesh and blood of christ into spiritual or divine , and into that flesh that hung on the cross , and that bloud let out by the lance of the souldier . 2. the same confirmed out of s. austin , who makes the body and bloud of christ to be partaken of in baptism , and also from s. paul and philo. 3. other citations out of philo touching the divine logos agreeable with what christ says of himself in his discourse john 6. and out of which it further appears that the antient fathers ate the same food that we , the divine body of christ , but not that which hung on the cross. 4. a strong confirmation out of what has been produced , that gratian his distinction is true . 5. the first argument from our saviour's discourse , that he meant not his flesh that hung on the cross , because he says , that he that eats it has eternal life in him . 6. the second , because his flesh and bloud is the object of his discourse , not the manner of eating and drinking them . 7. the third , because of his answer to his murmuring disciples , which removes his natural body far from them , and plainly tells them , the flesh profiteth nothing . 8. gratian's distinction no novel doctrine . 1. out of which sixth chapter of s. iohn , that is manifest which a member of the roman church her self , has declared , an eminent canonist of theirs , gratian , in [ canon dupliciter ] as it is cited by philippus mornaeus , lib. 4. de eucharistiâ , cap. 8. dupliciter intelligitur caro christi & sanguis : vel spiritualis illa atque divina de quâ ipse dicit , caro mea verè est cibus , & sanguis meus verè est potus , & nisi manducaveritis carnem meam , & biberitis sanguinem meum , non habebitis vitam aeternam ; vel caro quae crucifixa est , & sanguis qui militis effusus est lanceâ . i the rather take notice of this passage , because he makes use of the very phrases which i used without consulting him in my philosophical hypothesis of the great mystery of regeneration , calling that body or flesh which christ so copiously discourses of , iohn 6. spiritual or divine , which he plainly distinguishes , as christ himself there does , from that body that hung on the cross , and that blood that was let out by the lance of the souldier . 2. for we cannot be regenerate out of these in baptism , and yet in the same place s. augustine says , we are partakers of the body and blood of christ in baptism ; and therefore as terrestrial animals are not fed ( as they say the chamaeleon is ) of the air , but by food of a terrestrial consistency , so our regeneration being out of spiritual principles , our inward man is also nourished by that food that is spiritual or divine . and that is a marvellous passage of st. paul , 1 cor. 10. where he says , the fathers did all eat the same spiritual meat , and did all drink the same spiritual drink , for they drank of that spiritual rock that followed them , and that rock was christ , where st. austin , anselm , thomas aquinas , and others , as you may see in iacobus capellus , avouch , that the ancient patriarchs ate the same spiritual food that we , which therefore must be the flesh and blood of christ , in that sense christ understands it in , iohn 6. and that passage of philo ( that grotius notes on the same place ) is worth our taking notice of , and that in two several treatises of his he interprets the manna of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine logos , which agrees hugely well with our supposing that the flesh and blood of which our saviour saith , it is meat indeed and drink indeed , he speaks this as he is the eternal logos , to whom appertains the universal divine body , as being the body of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , life or spirit , as i have noted in my analytical account of the fore-part of the first chapter of st. iohn's gospel . see my scholia at the end of my enchiridium ethicum . 3. and it is marvellously applicable to our purpose what philo says on that passage of deuteronomy , chap. 32. v. 5. he made him to suck honey out of the rock , and oyl out of the flinty rock ( in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) where he says the rock signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the solid , steady and infrangible wisdom of god ; implying the immutableness and unalterableness of the natures , properties , and respects of the ideas of things in the divine intellect , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be changed or violated for any superstitious purposes whatsoever , as i have intimated before . wherefore as s t paul calls christ , who is the eternal logos , a rock , so does philo , by saying , that rock moses mentions in his song is the steady , solid and infrangible wisdom of god. which therefore is that essential wisdom , the same that the divine logos , or second hypostasis of the trinity . and not many lines after in the same treatise , the lawgiver , says he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calls this rock manna the divine logos that was before all beings , and without whom nothing was made that was made , as s t iohn testifies . and in his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] speaking of israel , which he would have signifie one that sees god : he , says he , lifting up his eyes to heaven sees , and thence receives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the manna , the divine logos , the heavenly incorruptible food of the soul devoted to holy speculation . which passages i could not forbear to produce , they having so great an affinity with that which our saviour professes of himself , that he is this bread from heaven , the true manna , and incorruptible food of the soul , whereby she is nourished to eternal life , iohn 6. out of all which may be more easily understood how the fathers did all eat the same spiritual meat , and drink the same spiritual drink , which cannot well be conceived but of such a divine body and bloud of christ , as is universal , not restrained to his particular humane nature , but belonging to him as he is the eternal logos , in whom is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life or spirit , which goeth along with the divine body of this life or spirit of christ , and consequently is rightly called his body . which being the necessary principles of regeneration ( for ex eisdem nutrimur ex quibus constamus ) and there being no salvation without regeneration , and no regeneration continued and advanced without congenerous food ; we must necessarily conclude with s t paul , that , the fathers all ate the same spiritual meat , and drank all the same spiritual drink , water , honey , oyl out of the same rock , christ , the eternal word or logos . and certainly that body and blood of christ out of which the fathers were regenerate , and by which they were fed , cannot be the very body and bloud of christ which hung on the cross , and whose bloud was there let out by the lance of the souldier that pierced his side : and therefore there was a body and bloud of christ before he was incarnate , for the regenerate souls of the antient people of the iews to feed upon , belonging to him as he is the eternal logos ; in whom is the life and that spirit of which it is said , that which is born of the flesh is flesh , and that which is born of the spirit is spirit . which things are more fully treated of in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a philosophical hypothesis touching the great mystery of regeneration . 4. wherefore there is all the reason in the world , if not plain necessity to admit , what we cited out of gratian that famous canonist of the church of rome . that we are to understand that there is a two-fold flesh and bloud of christ , either that spiritual and divine flesh , of which he himself says , my flesh is meat indeed , and my bloud is drink indeed , and , unless you eat my flesh and drink my bloud , ye shall not have everlasting life . or that flesh which was crucified , and that bloud that was let out of his side by the lance of the souldier , which we shall now endeavour briefly to demonstrate out of that discourse of our saviour in the sixth of s t iohn . 5. first then , that the flesh of christ that hung once on the cross , and into which the bread of the romanists is supposed to be transubstantiated in the sacrament of our lord's supper , is not the flesh here meant is plain from what is said thereof in this sixth chapter of s t iohn v. 54. whoso eateth my flesh and drinketh my bloud hath eternal life . but every one that eateth the bread transubstantiated into the body of christ , that once hung upon the cross , in the roman communion , has not eternal life in him . nay if that souldier that pierced our saviour's side and let out his bloud with his lance had drunk also thereof , and cut some piece of his flesh from his body and eaten it , is any one so fond as to think , that he thereby would have been made partaker of eternal life ? but if christ meant that body or flesh of his and not some other that is rightly also called his flesh or body , it would follow that that souldier by doing that savage and inhumane act , would have obtained everlasting life . wherefore it is plain from hence , that there is another body or flesh of christ and another blood , distinct from that blood that was shed on the cross , and from that body that hung there , which our saviour aims at in his discourse . 6. secondly , it is plain that our saviour's discourse in that chapter ( he passing from that temporal food which he had lately procured for the multitude , to a spiritual and eternal ) has for its object or subject not the manner or way of receiving his body and blood , as if it were meant of that very flesh and blood on the cross , but that it was to be received in a spiritual manner , which interpreters , several of them , drive at ; but the object of his discourse is his very flesh and blood it self , to be taken ( as the fish and loaves were wherewith he lately fed them ) or it is himself in reference to this flesh and blood which belongs to him as he is the eternal word , and in this sense he says , he is the bread of god that cometh down from heaven and giveth life to the world , v. 33. and v. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am the bread of life , and speaking of the manna he presently adds , your fathers ate manna , and yet died , viz. the natural death , the natural manna being no preservative against the natural death . and v. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before he called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for in him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( iohn 1. ) or life and spirit , and this spirit or life in the divine body . i am the living bread coming down from heaven ( as the manna is said to do , and to which philo compares the divine logos ) if any one eat of this bread he shall live for ever . he speaks not of the manner of eating of it , but of the bread it self to be eaten , and yet immediately thereupon he calls this bread his flesh , which he says , he will give for the life of the world , that is to the end that they may be enlivened thereby , he thus communicating to them his divine body and spirit together . and then presently upon the iews striving amongst themselves and saying , how can this man give us his flesh to eat ? ( the reason whereof was because they took him to be a meer man , and thought that christ himself understood it of his humane flesh ) he affirms with greater earnestness and vehemency , verily , verily , i say unto you , unless ye eat the flesh of the son of man ( viz. of the messias , who is the logos incarnate ) and drink his bloud , ye have no life in you . whoso eateth my flesh , and drinketh my bloud hath eternal life , and i will raise him up at the last day . for my flesh is meat indeed , and my bloud is drink indeed . and so all along to the very end of his discourse , he speaks of a really eating his flesh , and drinking his blood , not of the manner of eating , as if it never came nigh them , but only they thought of flesh and blood god knows how far distant from them , and so ate the humane flesh of christ by meer thinking of it , and drank his bloud after the same imaginary manner , which would , i think , be a very dilute and frigid sense of such high and fervid asseverations of our saviour , if the mystery reached no farther than so . 7. but thirdly and lastly , that it does reach further than so , is exceeding evident from what our saviour utters upon his disciples being scandalized at this strange discourse of his , v. 61. when iesus knew in himself , that his disciples murmured at it , he said unto them , does this offend you ? what if you shall see the son of man ascending where he was before , which he must needs understand of his particular visible body which he bore about with him , and which his humane soul did actuate , and which was appropriated to his humane nature , which is finite and circumscribed . it is an elliptical speech of his , but thus naturally to be supplyed as i have also noted above , as if he suppressed by an aposiopesis this objurgatory sense insinuated thereby . will you then imagine so grosly as if i understood it of this very flesh i bear about with me , when as this particular body of mine after my ascension into heaven will be removed at a vast distance from you . i tell you this flesh of mine , as to this purpose i have all this time driven at , profiteth nothing , you cannot feed of it at such a distance if it were to be fed on . the text runs thus , v. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is that quickening spirit i aim at in my discourse , that divine or spiritual body of mine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that flesh , which you understand and are so scandalized at the eating thereof , profiteth nothing as to this purpose , nor the blood taken in your sense has any thing to do here . the words that i speak unto you they are spirit and they are life . the object of those words spoken is my spiritual body and blood , not as i am a man , but the eternal word , the divine logos , which contains in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirit , and my divine body universal , that belongs to that my life or spirit . this is the true mystery of the matter , for by these two things asserted by our saviour , 1. that we are to eat his flesh and drink his blood as we hope ever to have eternal life . 2. and his declaring his flesh profiteth nothing , it is manifest that that distinction of gratian is true , which he seems to have taken out of st. hierom , or some other ancient father , who tells us the flesh and blood of christ is twofold , the one natural and which he bore about with him and hung once on the cross , the other spiritual and divine , which we may really eat and drink , that is really receive and draw in at the celebrating the holy eucharist by a sincere , fervid and devotional faith. and consequently there is a real presence of the body and blood of christ in partaking of the lord's supper , whereby our souls are nourished to eternal , life . and in that , he says , his natural flesh profiteth nothing to this purpose ( for it cannot be said that it profiteth nothing at all , since in vertue of the crucifixion of that flesh , and effusion of that blood on the cross , we have the remission of our sins ) christ plainly infers that he has ( which cannot be well understood but as he is the eternal logos ) another flesh , viz. that spiritual and divine flesh , which is mainly profitable for this purpose , for the maintaining , perfecting and renewing the inward man , that he may attain to his due growth in christ. and lastly , how can christ say his flesh that was crucified on the cross profiteth nothing , when by being meditated upon at the solemnity of the holy eucharist , and also at other times , it may serve to kindle and inflame our love and devotion towards him , and so urge us to greater degrees of repentance and mortification , and serious holiness ; it therefore being useful and profitable for all this , i say , why does he then affirm it profiteth nothing , but that he does on purpose advertise us that it profiteth nothing as to the present case he has spoke to all this while , viz. to be the real meat and food of the inward man , and to be really received into him , to maintain and increase those divine principles in him out of which he is regenerated . this his particular flesh and blood , that hung on the cross , cannot be profitable for , nor can be come at , at such a distance , to be taken in and received ; which therefore plainly implies those other , which were mentioned above out of gratian ( the divine or spiritual flesh and blood of christ only ) to be properly useful to this purpose . 8. and for this divine and spiritual flesh and blood of our saviour distinguished from his natural ; besides st. hierome you have also the suffrage of clemens alexandrinus , in his paedagogus , lib. 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the blood of our lord is twofold , the one carnal , by which we are redeemed from corruption ; the other spiritual , wherewith we are anointed , and by vertue of drinking thereof we attain to incorruption . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as he makes the blood of our lord twofold , so we may be sure he makes his body or flesh , because his mystical body and blood go together . according to that which m r pelling in his pious and learned discourse of the sacrament , quotes out of s t ambrose , who , says he , speaking of that body which is received in the eucharist , calls it the spiritual body of christ , the body of a divine spirit ; and he does confidently affirm of all the antients who have either purposely interpreted , or occasionally quoted the words of christ , in the sixth of s t iohn , touching the eating his flesh and drinking his blood , that they all understand him to speak of a spiritual flesh and blood , distinct not only from the substance of the holy elements , but also from that natural body of christ which he took of the substance of the holy virgin , pag. 233. so little novelty is there in this distinction of the body and blood of christ into natural , and spiritual or divine . chap. vii . 1. an apology for being thus operose and copious in inculcating the present point from the usefulness thereof . 2. the first usefulness in that it defeats monsieur de meaux his stratagem to reduce us to transubstantiation , as if no real presence without it . 3. the second usefulness , for the rectifying the notion of consubstantiation . 4. the third for more fully understanding the mystery of the eucharist , with applications of it to several passages in our communion-service . 5. the fourth for a very easie and natural interpretation of certain passages in our church-catechism . 6. the priviledge of the faithful receiver , and of what great noment the celebration of the eucharist is . 7. the last usefulness in solidly reconciling the rubrick at the end of the communion-service , with that noted passage in our church-catechism . 1. the reader may haply think i have been over operose and copious in inculcating this distinction of gratian's , touching the body and blood of christ in the holy eucharist . but the great usefulness thereof , i hope , may apologize for this my extraordinary diligence and industry . for the notion being both true and unexceptionable , and not at all clashing , so far as i can discern , with either the holy scripture , or right reason and solid philosophy , to say nothing of the suffrage of the primitive fathers , but rather very agreeable and consentaneous to them all ; and also having , as i said , its weighty usefulness , it was a point , i thought , that was worth my so seriously insisting upon ; and as i have hitherto endeavoured faithfully to set out the truth thereof , i shall now , though more briefly , intimate its usefulness . 2. and the first usefulness is this , whereas that reverend prelate the bishop of meaux tugs so hard to pull back again the reformed churches to the communion of the church of rome , by this concession , or rather profession of theirs , that there is a real presence of the body and blood of christ at the celebration of the eucharist , to be received by the faithful , and that therefore they must return to the doctrine of transubstantiation , as if there were no other mode of a real presence to be conceived but it : the force of this inference is plainly taken away , by this distinction that gratian , one of their own church , hath luckily hit upon , or rather taken out of some antient father , and is more fully made out in this discourse , that there is a spiritual and divine body of christ , distinct from that particular body of his that hung on the cross , which the faithful partake of in the lord's supper . whence it is plain there is no need of transubstantiation , which is incumbred with such abundance of impossibilities and contradictions . 3. secondly , this notion of ours is hugely serviceable for the rectifying of the doctrine of consubstantiation in the lutheran church , who are for an ubiquity of the particular body of christ that hung on the cross , which assuredly is a grand mistake . but i believe in the authors thereof there was a kind of parturiency , and more confused divination of that truth , which we have so much insisted upon , and their mistake consists only in this , that they attributed to the particular body of christ , which belongs to his restrained and circumscribed humane nature , that which truly and only belongs to his divine body , as he is the eternal logos , in whom is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the life or spirit of the logos , to which spirit of his this body belongs , and therefore is rightly called his body , as appertaining to his spirit . for this body , this divine and spiritual flesh , as gratian calls it , is every where present , though not to be received as the food of the inward man , but only by the faithful and regenerate , so that according to this notion there may be a consubstantiation rightly interpreted , that is a compresentiation , or rather compresentiality of both the real bread and wine , and the real body and blood of christ at once ; so that they both may be really and indeed received by all true believers . and lutheranism in this point thus candidly interpreted , will prove a sound and unexceptionable doctrine . and i charitably believe the first authors of it , if they had fully understood their own meaning , meant no more than so . and i wish i had as much reason to believe that the pontificians meant no more by their transubstantiation , but a firm and fast hold of the real presence . i hope the most ingenuous of them at this time of the day mean no more than so , viz. that they are as well assured of the real presence of the body and blood of christ to be received in the celebration of the eucharist ; as if the very bread was turned into his body , and the wine into his blood by a miraculous transubstantiation . 4. thirdly , it is from this notion or distinction of the antient fathers , as i hinted above , of the body and blood of christ into natural and spiritual or divine , that we have ever been well appointed to give a more full and distinct account of the nature of the solemnity of the eucharist as it is celebrated in our church , it plainly comprizing these two things . the first the commemoration of the death of christ , of the breaking his body or flesh , viz. the wounding thereof with nails and spears . the other , the partaking of the divine body and blood of christ , by which our inward man is nourished to eternal life : which our eating the bread and drinking the wine are symbols of . both which in our communion-service are plainly pointed at . the first fully , in the exhortation to communicants , where it is said , and above all things you must give most humble and hearty thanks to god the father , the son , and the holy ghost , for the redemption of the world by the death and passion of our saviour christ , both god and man , who did humble himself even to the death upon the cross for us miseable sinners — and to the end we should always remember the exceeding great love of our master and only saviour jesus christ thus dying for us , and the innumerable benefits , which by his precious blood-shedding , he hath obtained to us , he has instituted and ordained holy mysteries as pledges of his love , and for a continual remembrance of his death . and in the prayer of consecration , the celebration of the eucharist is again said to be a continued or perpetuated commemoration of christ's precious death till his coming again . but now for our receiving the spiritual and divine body and blood of christ , such passages as these seem to intimate it . in the exhortation to the communicants , it is there said , if with a true penitent heart and lively faith we receive this holy sacrament , then we spiritually eat the flesh of christ and drink his blood , then we dwell in christ and christ in us , we are one with christ and christ with us . this passage plainly points to our saviour's discourse , iohn 5. v. 56. where he says , he that eateth my flesh and drinketh my blood , dwelleth in me and i in him . and he thus dwelling in us , he enlivens us , we becoming one with christ in a manner as the soul and body makes one , as it followeth in the next verse , as the living father has sent me , and i live by the father , so he that eateth me shall live by me , and so we become one with christ and christ with us , we living by christ as he by his father ; that is to say , as christ ▪ lives by his father , so we live by the spirit of christ dwelling in us , rom. 8. 11. which spirit or life of christ always implies the divine body . as he that is joined unto the lord in this body is one spirit , 1 cor. 6. 17. now this exhortation so plainly alluding to this passage of our saviour's discourse , which speaks not of his particular natural flesh , but of that which is his spiritual or divine flesh , it is plain that the genuine sense of the exhortation in this place is , that we really though spiritually ( that is by a fervent and devotional faith ) eat or receive the real body and blood of christ , viz. that divine and spiritual body and blood of his above-mentioned . and this passage of our saviour's discourse is again alluded to in the prayer immediately before the prayer of consecration in these words , grant us therefore , gracious lord , so to eat the flesh of thy dear son jesus christ , and to drink his blood that our sinful bodies may be made clean by his body , and our souls washed through his most precious blood , and that we may evermore dwell in him and he in us , john 6. 56. and these two places so plainly alluding to our saviour's discourse in the sixth of s t iohn , it is very easie and natural to conceive that what occurs in the thanksgiving after our receiving the sacrament does sound to the same purpose . almighty and everlasting god , we most heartily thank thee for that thou dost vouchsafe to feed us who have duly received these holy mysteries , with the spiritual food of the most precious body and blood of thy son and our saviour jesus christ — the words even of themselves do very naturally point at a real though spiritual partaking or receiving into us the body and blood of christ , namely , of that flesh and blood which our saviour discourses of , iohn 6. and therefore we may be much more assured that they do so , if we take notice , the sense is so back'd and strengthned by the other two passages which do plainly relate to the body , or flesh and blood christ discourses of , in the sixth of s t iohn's gospel . i will only add one consideration more , and that is from the title of our communion-service . can there be any more likely reason why the lord's supper is called the holy communion , than that it refers to that of s t paul , 1 cor. 10. 16. the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? because there is one bread , we being many are one body . for we are all partakers of that one bread. which is that bread from heaven , which our saviour discourses of in the sixth of s t iohn . but the words i have chiefly my eye upon are those : the cup being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communion of the blood , and the bread , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communion of the body of christ ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all likely hood , having the same sense that it had , 2 pet. 1. 4. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where we are said to be called to the participation of the divine nature , communion here in s t paul's epistle to the corinthians must naturally imply our real receiving or partaking of the body and blood of christ in the celebrating of this holy communion , and that by thus partaking of that one divine body and blood of his , signified by the eating and drinking the bread and wine , we , though many , become one body : not in a political sense only , but , if i may so speak , divinely natural , we being made all members of that one universal divine body of christ , as he is the eternal logos , and so becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 pet. 1. 4. wherefore , that passage in s t paul's epistle to the corinthians , does marvelous-fully set out the nature of that part of the lord's supper , that is distinguished from the commemoration of his death ; and gives the most genuine reason of its being called the holy communion , it implying the real communication of that one divine body of christ to the faithful , and their real union thereby with christ and with one another , which is a full and perfect holy communion indeed . 5. fourthly , this notion of the fathers touching the spiritual or divine body and blood of christ , affords us a very easie and natural interpretation of that passage in our church-catechism , touching the sacrament of the lord's supper , where to the question , what is the inward part , or thing signified ? it is answered , the body and blood of christ which are verily and indeed taken and received by the faithful in the lord's supper . in the answer to a former question , why was the sacrament of the lord's supper ordained ? it is answered , for a continual remembrance of the sacrifice of the death of christ , and the benefits received thereby . one eminent benefit whereof is the remission of our sins through the bloud of christ shed on the cross , for without blood there is no remission ; the other is the feeding of the regenerate soul , or inward man , by the real , but spiritual or divine body and blood of christ , which contains in it our through sanctification , which is also a fruit or benefit of the sacrifice of the death of christ , forasmuch as we had not been capable of regeneration and of growth and degrees of sanctification by the feeding on and really receiving the spiritual and divine body of christ , without our reconciliation by his blood shed on the cross , which our church here calls the sacrifice of the death of christ. now as in this answer there is contained that great benefit of the remission of our sins in the blood of christ , and thereby of our reconciliation to god ; so in the answer mentioned before is contained that singular benefit of perfecting our sanctification by the nourishing and corroborating our inward man by eating or partaking of the spiritual or divine body and blood of our saviour , which are verily and indeed taken and received by the faithful in the lord's supper . [ verily ] that is to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly , in counterdistinction to typically , or symbolically , the bread and wine being but types or symbols of this . touching which in the answer to the question , what are the benefits whereof we are made partakers thereby ? it is said , the strengthening and refreshing our souls by the body and blood of christ , as our bodies are by the bread and wine , viz. which are but types of the true , spiritual or divine body and blood of christ , but they have a very handsome analogy the one to the other . but we proceed to the following words , [ and indeed ] that is to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverâ , or really , not as one scoptically would make us to profess , that this real participation of the body and blood of christ , has no reality any where but in our phancy , which we call faith. to which sense the translator of the peaceable method for the re-uniting protestants and catholicks , speaks in his preface to his translation . to which exception , this notion of the primitive fathers , according to which our communion-service is framed , and our homilies allude to , and we so much insist upon , is not lyable . [ by the faithful ] and that only by them , which body and blood the faithful do not receive by champing it with their teeth , and swallowing it down their throat . but by a fervid and living devotional faith more than ordinarily kindled at the celebrating the holy eucharist , they draw this divine and celestial food ( the true manna from heaven ) into their hearts , whereby their inward man is fed and strengthened , and nourished up to eternal life , and so the new birth getting growth daily , arrives at last to the due measure of the stature of christ. 6. this is the priviledge of the faithful receiver . but for those that are devoid of this true and living faith , though the divine body and blood of christ is every where present to the faithful , yet they who are unregenerate , and consequently devoid of the divine life , are capable of no union therewith , nor of any growth or strength therefrom . but it is like the light shining into a dead man's eye , of which there is no vital effect . but for those who are regenerate , and consequently have a real hunger and thirst after the righteousness of god , though the great feast upon this heavenly food is more especially and copiosely injoyed in the celebration of the holy eucharist , yet they may in some good measure draw it in day by day by faith and devotion , as without the presence of the bread and wine we may at any time devotionally think of the sacrifice of the death of our saviour . but certainly this solemn institution of celebrating his last supper , being particularly and earnestly injoyn'd us by christ , if we conscientiously observe the same , it will have a more than ordinary efficacy in us for the ends it was appointed . 7. sixthly and lastly , as those words of the catechism [ the body and blood of christ which are verily and indeed taken and received , &c. ] have , considered in themselves , a very easie and natural sense so explained , as we have according to the analogy of the doctrine of the primitive fathers and our church's homilies that allude to them , explained them ; so do they not at all clash with those words of the rubrick affixed at the end of the communion-service , where it is affirmed , that the sacramental bread and wine remains still in their very natural substances , and therefore may not be adored ( for that were idolatry to be abhorred of all faithful christians ) and the natural body and blood of our saviour christ are in heaven , and not here , it being against the truth of christ's natural body to be at one time in more places than one . there is i say , in this , no contradiction to what occcurs in the catechism , which affirms that there is a real presence of the body and blood of christ , which are verily and indeed taken and received by the faithful in the lord's supper , though here a real presence is denyed of the natural body of christ. but it is to be considered that this affirmation and negation is not of the same body of christ , and therefore can be no contradiction , and further to be observed , how the very rubrick suggests to us this distinction of the natural body of christ ( which is appropriated to his particular soul , and which hung on the cross and was crucified ) and his divine or spiritual body , the body of the essential life or spirit of the eternal logos , and therefore rightly termed the body of the logos incarnate , or of christ. and therefore when passages of the ancient fathers in the primitive times before the degeneracy of the church came in , may some of them favour a real absence , other a real presence of the body and blood of christ according as different places of the scripture might occur to their minds touching this matter , the controversy might well be composed by distinguishing betwixt the natural body of christ and his divine or spiritual body . according to the former whereof is the real absence , according to the latter the real presence of christ's body and blood , to be received by the faithful in the celebration of the holy eucharist . chap. viii . 1. monsieur maimbourg so cunning and cautious as not to attempt to bring the protestants to transubstantiation by their common consent in the real presence , but by a more general maxime , which , he says , we are all agreed in . 2. the aforesaid maxime with the explication thereof . 3. six supposals surmiz'd for the strengthening this engine for the pulling the protestants into the belief of transubstantiation . 4. a counter-engine consisting of sixteen common notions , in which , not only the romanists and we , but all mankind are agreed in . 5. an examination of the strength of monsieur maimbourg's engine , by recurring upon occasion to these common notions ; the first prop examined , viz. the churches infallibility by assistance of the spirit , and discovered to be weak from the dissention of churches in matters of faith in his sense . 6. from the promise of the spirit being conditional . 7. and from the predictions in the prophetical writings of a general degeneracy of the church . 8. the examination of the second prop , that would have transubstantiation believed upon the synodical decision of a fallible church . 9. the examination of the third prop , that would have the synodical decision pass into an article of faith. 10. the fourth prop examined by defining truly what heresy and schism is . 11. the fifth prop further explained by mounsieur maimbourg , in two propositions . 12. an answer to the two propositions . 1. i have , i hope by this time , sufficiently proposed and confirmed both the truth and usefulness of the distinction of the body and blood of christ ( which occurs in the primitive fathers ) into natural , and spiritual or divine . from whence it may plainly appear to any pious and uprejudiced reader , that the inference of a transubstantiation of the bread and wine into the real body and blood of christ , from a real presence of them in the lord's supper , is very weak and invalid . which monsieur maimbourg ( as well as the bishop of meaux , formerly bishop of condom ) though he take special notice of in his peaceable method , viz. that this real presence of the body and blood of christ in the lord's supper , is generally acknowledged by the protestants , chap. 3. whom he will have to hold , that the sacrament is not a figure or empty sign without efficacy , but they do maintain , saith he , that it does communicate unto us in a most real and effectual manner , the body of jesus christ to be the food of our souls ; and he will have monsieur claud himself acknowledge , that before this novelty of transubstantiation was introduced , every one believed that iesus christ is present in the sacrament , that his body and blood are there truly received by the faithful ; yet he is so wise and cautious as not to trust to the strength of this engine for the pulling us back into a belief and profession of that incredible hypothesis , but according to the fineness of his wit , has spread a more large net to catch us in and carry us captive , not only into this gross errour of transubstantiation , but into all other errours which the church of rome has broached , or may hereafter broach and propose as articles of faith. and therefore it is a point worth our closest consideration . 2. his general maxim is this , that that church in which are found two parties concerned , has ever had the power to determine all differences , and to declare that as matter of faith , which before there was no obligation to believe , and that we are bound to acquiesce in her decisions , under penalty of being schismaticks . by the church her declaring as matter of faith ( which seems to sound so harshly ) he does not mean , that the church has authority to frame new articles of faith , ( pag. 17. ) but that she is to act according to a rule , which is holy scripture , and tradition truly and purely apostolical , from which we have also received the holy scripture it self . and ( page 18. ) the church never did make , and undoubtedly never will make any new articles of faith , since it is not in her power to define any thing but according to the word of god , which she is always to consult with , as with her oracle , and the rule she is bound to follow . his meaning therefore must be this , that besides those plain and universally known articles of the christian faith , and acknowledged from the very beginning of christianity , such as are comprised in the apostles creed , there have been , and may be other articles of faith more obscurely and uncertainly delivered in scripture , which , until the church in a lawful synod or council has determined the sense of those places of scripture that appertain to the controversie , men have no obligation to believe , but go for the present , for but uncertain and indifferent opinions . but when once the true church , in which the parties differing in opinion are , and her lawful representative assisted by the holy ghost , ( as is affirmed chap. 2. pag. 28. ) a canonical assembly , which alone has full power and sovereign authority to say juridically ( chap. 4. pag. 27. ) it seemed good to the holy ghost and to us , has given definitive sentence touching the controversie , that which before was but an indifferent opinion , becomes now matter of faith , and is to be received as an article of faith by the dissenting party , upon penalty of being schismaticks and hereticks . this i conceive to be his precise meaning . but the great artifice of all is , that he will have this meaning of his to be the general opinion also of the protestant churches . who can , says he , ( page 27. ) question , but the protestant churches of england , france , germany , and switzerland and the low countries do hold as a fundamental maxim , that in such controversies as do arise concerning doctrine in matters of religion , the true church of which the dissenting parties are members , has full and sovereign power to declare according to the word of god , what is of faith , and that there is an obligation of standing to her decrees , under pain of being schismaticks . and ( page 35. ) i demand , saith he , nothing more for the present : i will content my self with what themselves do grant ; that that church of which the parties contesting are members , ( be she fallible or infallible ) has full power to decide differences , and her decrees do oblige under the penalty of being schismaticks . 3. now from this general maxim granted , as he conceives , on both sides , and which he does chiefly endeavour to prove from the carriage of the synod of dort , toward the arminians ( all which things to repeat here would be too moliminous and inconsistent with the brevity i intend , a full answer to monsieur maimbourg's method requiring some more able pen ) he declining , i say , all dispute touching the merit of the cause , the point of transubstantiation , he would hence draw us in , to the imbracing that doctrine merely because we were once of that church that has synodically determined for it , and consequently reconcile us to all the rest of the errours of the church of rome . but that we may not so easily be taken in this net , or pulled in by this engine , we will first examine the supposals that support the strength of it , or of which it does consist . the first and chiefest whereof is , that such synods to whose definitive sentence he would have us stand , are assisted by the holy ghost . the second , that whether they be or be not , we are to stand to their determination . the third , whatever matters of opinion ( as they are for the present but such ) are decided by such a synod , pass into articles of faith the fourth , that those that will not close with these decisions be they what they will , they are guilty of schism , as being bound to assent . the fifth , that these decisive synods or assemblies , are to decide according to the rule of the word of god. the sixth and last , that both the protestants and papists are agreed in all these . 4. now before i examine these particulars , these supposals , parts or props of his general maxim , by which he would draw the protestants again into the church of rome , and make them embrace transubstantiation , and all other superstitions and errours which they have synodically decided for matters of faith : i will , following the very method of this shrewd writer , propose not only one maxime , but several maximes , wherein both the romanists and we , and indeed all mankind are agreed in , and which therefore i will instead of maximes call common notions , in allusion to those of euclid . and the first shall be this , i. that which in it self is false , no declaring or saying it is true can make it true . ii. whatever is plainly repugnant to what is true is certainly false . iii. whatever is false can be no due article of a true faith or religion . iv. the senses rightly circumstantiated are true judges of their object , whether such an object be earth , air , fire , or water , body or spirit , and the like . besides that this is a common notion with all mankind , the incarnate wisdom himself has given his suffrage for it , in his arguing with s t thomas , iohn 20. v. 27. then saith he to thomas , reach hither thy finger , and behold my hands , and reach hither thy hand and thrust it into my side , and be not faithless but believing . what is this but the appealing to the truth of sense by our saviour himself ? and luke 24. v. 29. behold my hands and my feet that it is i my self , handle me and see , for a spirit has not flesh and bones as ye see i have . here is an appeal both to sense and reason at once , and that about the very body of christ , touching which the great controversie is raised . v. an essence or being that is one , so long as it remains so , as it is distinct from others , so it is undividable or inseparable from it self . vi. the whole is bigger than the part , and the part less than the whole . vii . in every division , though the parts agree with the whole , yet they disagree amongst themselves . so that the part a. is not the very part b. nor the part b. the very part c. nor can each part be truly and adequately the whole by the foregoing common notion . viii . the same body cannot be actually a cube and a globe at once , and there is the same reason of any other different figures of a body . ix . no revelation , the revealing whereof , or the manner of the revealing whereof is repugnant to the divine attributes , can be from god. x. no tradition of any such revelation can be true , for as much as the revelation it self is impossible . xi . no interpretation of any divine revelation that is repugnant to rightly circumstantiated sense and pure and unprejudiced reason , whether it be from a private or publick hand , can be any inspiration from god. xii . no body can be bigger and less than it self at once . xiii . that individual body that is already , nor ceaseth to be , cannot be made while it is already existing . xiv . one and the same body cannot be both present with it self and many thousand miles absent from it self at once . xv. one and the same body cannot be shut up in a box , and free to walk and run in the fields , and to ascend into the very heavens at the same time . xvi . and lastly ( to omit many other such self-evident truths or common notions ) it is impossible , that a man should swallow his whole body , head , feet , back , belly , arms , and thighs , and stomach it self , through his mouth , down his throat into his stomach , that is , every whit of himself into one knows not what of himself , less than a mathematical point or nothing . for if all be swallowed , what is there left of the man for it to be swallowed into , but a mere point or rather nothing ? 5. certainly all the world as well papists as protestants , as soon as they do but conceive the meaning of the terms , will assent to the truth of these propositions at the very first sight ; which therefore has made me call them common notions . let us now apply our selves to the use of them in the examining the strength of monsieur maimbourg's general maxime , wherein he will have the papists and protestants agreed . the first prop thereof is , that the true church is infallible by the promise made to her of being assisted by the holy ghost . but here i demand whether this promise be made to the universal church or any particular church or churches throughout all ages . that it is not made to the universal church throughout all ages , is plain , in that the parts thereof have been and are still divided in several matters of faith. that no such promise is made to any particular church or churches , is plain from hence , that these churches are not named in any part of the scripture ; which omission is incredible if there had been any such entailment of infallibility upon any particular church or churches . but of all churches , i humbly conceive , it is impossible it should be the church of rome , unless it be possible that all those common notions which i have set down , and in which all the world , even the church of rome her self , if they will speak their consciences , are agreed in , be false , which they must be if transubstantiation be true . and therefore let any man judge whether is themore likely , viz. that transubstantiation should be false or those common notions not true . 6. again , how does it appear that this promise of the assistance of the holy ghost is not conditional ? indeed christ says , iohn 16. 13. when the spirit of truth is come he will guide you into all truth , viz. the same spirit that is promised , chap. 14. v. 15 , 16 , 17. but the words of this pretended charter of infallibility are there set down more fully : if you love me keep my commandments ; and i will pray the father and he shall give you another comforter that he may abide with you for ever , even the spirit of truth whom the world cannot receive — the promise of the assistance of the holy ghost for the infallibly concluding what is true , even from the words of this pretended charter of infallibility , is conditional , that is to say , if they so love christ as to keep his commandments , and become not worldly and carnal ( for the world cannot receive this spirit of truth ) then this spirit which leadeth into all truth shall assist them . wherefore as many as christ sends this infallible spirit to , he first fits them for it by mortifying the spirit of the world in them , and making them members of his truly holy church ; for the calling themselves holy church , makes them never a jot the more holy , if they really be not so , by the first common notion . and besides , if the words of this charter of infallibility had not been so express , yet in common sense and reason this condition would necessarily have been understood . forasmuch as nothing can be more absurd than to imagine the assistance of the holy ghost to be so cheap and trivial a thing , as to be procured for the concluding controversies arising or set on foot in the church , which are needless and frivolous , or more for satisfying curiosity than edification , and which tend to division , and tearing the church violently into parts , which was one before and in a salvable condition without this decision , as monsieur maimbourg confesses himself : or that the holy ghost will assist such assemblies as are worldly and carnally minded , and are called to conclude for the worldly advantage and interest of a worldly polity , who for the upholding and increasing their temporal empire ( whereby they lord it over the world , and ride on the necks of kings and princes ) call themselves spiritual . certainly when all christian truth tends to real and indispensable holiness , if mankind were not left to the liberty of their own will , but christ would have them so infallibly wise , he would all along have prepared them for it , by making them unexceptionably holy , that they might become wise in his own way and method 7. and lastly , there being predictions in daniel and the apocalpyse of an antichristian state in the church to come ( in which there will be such a general apostasie from the apostolick purity ) even according to their own interpreters , i demand what assurance we have that these times came not ( in a very great measure ) upon the church , some hundreds of years before transubstantiation was concluded on by the roman church , which therefore must much invalidate the pretence of the infallibility of any such councils . and our church of england , as all know , in her homilies , whether by inspiration or by mere solid reason and judgement refers the vision of the seventeenth chapter of the apocalypse , to the church of rome . and , i hope , to any unprejudiced reader , that has leisure to examine things , i have even demonstratively made out that truth in my exposition of the apocalypse , and most punctually and distinctly of all in my ioint-exposition of the thirteenth and seventeenth chapters thereof , synops. prophet . book 1. chap. 11 , 12 , 13 , &c. with the preparatory chapters thereto . let any one read them that please , and in the due fear of god consider them . wherefore , to conclude , touching this first prop of his general maxim , whereby he would insinuate that synods , to whose definitive sentence he would have us to stand , are assisted by the holy ghost , it does not only not underprop , but undermine his grand maxim. forasmuch as we have no assurance that those roman councils which have concluded for transubstantiation were assisted by the holy ghost , but rather quite contrary . 8. the second prop is , that whether a synod be or be not assisted by the holy ghost , we are to stand to their determination . if the synod be not assisted by the holy ghost then they are fallible , and may be in the wrong : so that the sense is , whether the synod determine right or wrong , yet we are to stand to their determination . which as odly as it sounds , yet in some sober sense , i must confess ingenuously , for ought i know , may be true , that is , in such things as are really disputable , and which for no sinister base design , but merely for the peace of the church and her edification , it has been thought fit to make a synodical decision of the controversie . but is this colour enough for the church of rome's determination to be stood to ? of making the bread in the sacrament to be transubstantiated into the very body of christ that hung on the cross at ierusalem ( and has ever since his ascension been in heaven ) by the priest's saying over it , this is my body , the bread still remaining bread to all outward appearance , as before , so that christ is fain to be at the expence of a perpetual miracle to make the transubstantiated bread look like bread still , though it be really the body of christ that hung on the cross at ierusalem . which , as i have noted above , is against his wisdom and goodness , in that , if transubstantiation be a true article of the christian faith , this is the most effectual way imaginable to make men , if left to their own free thought , to mis-believe it , however force and cruelty might constrain them to profess it : and so it is against his goodness , to expose so great a part of his church to such bloody persecutions as this article has occasioned in the christian world. that christ should do a perpetual miracle not that will confirm mens faith , but subvert it , not to edifie his church but distract it , and lay all in confusion and blood ! let any one consider how likely this is to be . this therefore could never be a point , bonâ fide , disputable , but to such as were horribly hoodwinkt with prejudice , and blinded with a desire of having a thing concluded by the church which was of such unspeakable advantage , as they then thought , for the magnifying the priest-hood , though i believe nothing will turn more to their disrepute and shame in the conclusion . now i dare appeal to monsieur maimbourg himself , whether we are to stand to the determination of a fallible synod in a point , that , besides what i have already hinted , contradicts all those common notions , which i have above recited , and in which all mankind are agreed . and such is this point of transubstantiation . 9. now for the third prop , that whatever matters of opinion ( as they are for the present but such ) are decided by such a synod , pass into articles of faith ; this prop is also really a puller down of this general maxim. for by an article of faith , must be meant such an article as after the synodical decision , is necessary to be believed by all parties upon pain of damnation but to this i answer , first , no falshood can be an article of faith , nor can what is in it self false , by all the declaring in the world that it is true , become true , by the first common notion . and secondly , since the whole church before , in which arose the controversie , were in a salvable condition , how unchristian an act must this be , to put so many thousand souls in the state of damnation , by so unnecessary , nay mischievous a synodical decision ! and therefore what pretence can there be to the assistance of the holy ghost , which christ has promised his church , when they machinate that , which so manifestly tends , according as the synod acknowledges , to the damnation of such a multitude of souls , which before the decision were in a salvable condition , and also to most barbarous persecutions of their persons , as it is notoriously known in history , touching transubstantiation . 10. the fourth prop charges those with the guilt of schism and heresie that will not close with the above-said synodical decisions , be they what they will. in which matter we cannot judge whether the charge be right , unless we first understand what is truly and properly heresie and schism . the former whereof i demand what it can be , but a dissent from the catholick church even in those things in it , that are apostolical . for whatever national church is found to have all and nothing else in it but what is apostolical , or not inconsistent with the apostolical doctrine and practice , is most assuredly one part of that one catholick and apostolick church , which we profess our belief of in our creed . and for the latter it can be nothing else but a separation from the catholick church , or from any church that is part thereof , even then , when she approves her self to be catholick , that is to say even then , when she is apostolick , or , though she be apostolick , and offers no opinions or usages but such as are conformable to the usages and doctrines of christ and his apostles , or have no repugnancy thereto . to separate from the church in such circumstances as these , certainly is that great crime of schism ; but to separate from that part of the church which imposes opinions and practices plainly repugnant to the precepts of christ and his apostles , this is no schism but union with the truly antient catholick and apostolick church . and the declaring it schism does not , nor can make it so , by common notion the first .. and if it were schism to separate from such a church as propounds things repugnant to the precepts of christ and his apostles , the guilt of this schism is not upon them that thus separate , but upon those that impose such anti-apostolical matters . 11. the fifth prop , that these decisive synods or assemblies are to decide according to the rule of the word of god , the strength of this prop he endeavours more fully to display pag. 34. and he calls upon the brethren of the reformed churches to reflect seriously upon these two propositions he sets down . the first is , that as the word of god is infallible in it self , so certainly the judgment of him who truly judges according to this rule is also infallible : and consequently they are obliged to believe , that the church when she judges according to this rule or the word of god , does not only not err , but that she also cannot err . the second , that they [ the reformed ] are bound [ as well as we the romanists ] to believe that the church of god deciding controversies of faith , does judge according to the true sense of the word of god : because upon the matter it is concerning this very sense that she gives judgment betwixt the parties , who give it a different sense , and who are obliged in conscience to submit to her judgment , under pain of being schismaticks and hereticks , as their synod of dort has positively declared . 12. the first of these propositions may pass for firm and sound , provided that the meaning of her judging according to this rule is the giving the right and genuine sense thereof : of which she can neither assure her self nor any one else , but by being assured of that holiness , integrity , and singleness of heart , in those of the synod , that makes them capable of the assistance of the holy ghost ; and also that their decision clashes not with those indeleble notions in the humane soul , that are previous requisites for the understanding the meaning of not only the holy scriptures , but of any writing whatever . and unto which if they find any thing in the letter of the sacred writ repugnant , they may be sure it is a symbolical or figurative speech , but in other writings , that it is either a figurative speech or nonsense . he that has not this previous furniture , or makes no use of it , it is impossible he should prove a safe judgeof the sense of scripture . and if he runs counter to what is certainly true , it is evident his interpretation is false by the second common notion , and that he is not inspired by common notion the eleventh . touching the second proposition , i demand how any can be bound to stand to the judgment of any synod , if they decline the previous requisites , without which it is impossible to understand the right meaning of any writing whatsoever ; and whether their pretending to judge according to a rule , does not imply , that there are some common principles , in which all parties are agreed in , according to which , though they cannot discern that the synod has certainly defined right , yet if the synod run counter to them , they may be sure they have defined wrong , touching the very sense controverted between the parties . their professing they judge according to the rule , implies the rule is in some measure known to all that are concerned . nor does it at all follow , because the object of their decision is the very sense controverted between the parties , that the synod may give what judgment she will , break all laws of grammar and syntax in the expounding the text , much less contradict those rules which are infinitely more sacred , and inviolable , the common notions which god has imprinted essentially on the humane understanding . if such a violence be used by any interpreters of scripture , neither the synod of dort , nor any reformed church , has or will declare , that under pain of being schismaticks and hereticks , they are obliged in conscience to submit to their determination . chap. ix . 1. the examination of the sixth prop , by demanding whether the maxime monsieur maimbourg proproses is to be understood in the full sense , without any appeal to any common agreed on principles of grammar , rhetorick , logick and morality . 2. instances of enormous results from thence , with a demand whether the protestant churches would allow of such absurd synodical decisions . 3. that the citations of history , touching the synod of dort , prove not , that all synodical decisions pass into proper articles of faith , with the authors free judgment touching the carriage of that synod , and of the parties condemned thereby . 4. his judgment countenanced from what is observed by historians to be the sentiments of king james in the conference at hampton court. 1. and yet the sixth and last prop of the general maxime implies as much , which affirms , that both the protestants and papists are agreed in all the five foregoing supposals , or to speak more compendiously in that his general maxime . that that church in which are found the two parties concerned , has ever had the power to determine all differences , and to declare that as matter of faith , which before there was no obligation to believe , and that we are bound to aquiesce in their decisions under the penalty of being schismaticks . but i demand here of monsieur maimbourg , whether he will have his maxime understood in a full latitude of sense , and that immediately without recourse to any principles in which the synod and the parties are agreed , and counter to which , if any determination be made it is null , such as grammatical syntax and lexicographical sense of words ; and ( which are laws infinitely more sacred and inviolable ) the common notions ( as i said before ) essentially imprinted on the soul of man , either of truth or morality , whether without being bounded by these , the protestant churches as well as the pontifician are agreed , that we are to stand to the determination of a synod , under the penalty of being schismaticks . 2. as for example , if a synod should interpret , drink ye all of this , of the clergy only , and declare it does not reach the laity , though the apostles and primitive church understood it did : if notwithstanding s t paul's long exhortation against religibus exercise in an unknown tongue , 1 cor. 14. they should by some distinction or evasion conclude it lawful . if when as it is said , thou shalt not make to thy self any graven image to worship and fall down before it , they should distinguish and restrain it only to the graven images of the heathen gods. if when as it is said , thou shalt have no other gods but me , they should distinguish gods into supream and subordinate , and declare , we may have many subordinate gods , but only one supream . if when as it said , honour thy father and thy mother , they should restrain it to a father or mother of the same religion with our selves , whether political father or natural , otherwise we are free from this command , and may despise both our natural parents and our prince , if they be not of the same perswasion with our selves . and whereas it is said , thou shalt not commit adultery , if they should understand it only of such an adultery as is committed for the mere pleasure of the flesh , not for the health of the body , or assisting the conjugal impotency of his neighbour . if the commandment against murther , or killing an innocent person , they should restrain to murther that is accompanied with delight in cruelty , not that which is committed to raise a livelyhood , or secure an interest the murtherer has espoused . if the commandment against stealing , they should restrain to such theft as is against men of our religion and perswasion , but that we may rob and steal from others without sin . and according to the same tenour they should interpret , thou shall not bear false witness against thy neighbour , &c. i demand , i say , whether monsieur maimbourg does conceive , that the protestants , nay , or his own party , are agreed that all such determinations are to be submitted to upon penalty of being schismaticks . let him ask the reformed churches if they be thus agreed , or rather let him ask his own conscience , if he think they are . wherefore it is plain , that what he produces out of the history of the synod of dort , reaches not the point that he drives at , that is to say , that it is acknowledged by them , that after a synod has decided the controversie , or given the sense of places of scripture controverted , be it what it will be , the decision is to be stood to , under penalty of being schismaticks , and that there are not some commonly known truths , common notions of reason and morality , with which if the determination of a synod does clash , it is ipso facto null , and a demonstration that the spirit of god did not assist . 3. i observe farther , that all the citations that are produced either by monsieur maimbourg himself , or his translator , in his preface and appendix , will not amount to the protestants professing that every controversie or controverted opinion , after the decision of the synod , passes into an article of faith , which properly signifies such a doctrine , as without the belief of which , when it is proposed , he that mis-believes it forfeits his salvation ; for hereby the synod of dort had damned all the lutheran churches . for my own part i must confess , that in points that are so obscure , intricate , and abstruse , and which , as touching the main part of them , have exercised and much baffled humane understanding through all ages , it had been a great piece of christian prudence for that synod to have made decrees against all bitterness of speech of the disagreeing parties one against another , and to have admonished them that they were bound , notwithstanding their difference of opinion , to live in mutual love one to another , which is the true badge of christ's genuine disciples , rather than to have exasperated one party against another , by making that doctrine authentick , which is really in it self from places of scripture , and reason so intricate and disputable . but it seems to have been the sleight of satan for the weakning the reformed churches that drove them to it . but i must say , on the other side , that when the synod had determined , they who were determined against , ought to have submitted to her determination in a thing so really disputable , and by this christian policy to have conserved the peace of the church , and out-witted the devil . for if they had had any modesty in them , they might very well in such abstruse , dark and disputable points have compromised with the synod , and preferred the peace and safety of the reformed churches , before the satisfaction of their own opinionativeness . 4. and that wise prince , king iames the first of blessed memory , seems to come near to what i have said , in the words delivered by his embassadour at the synod of dort , as they are cited by monsieur maimbourg himself in his peaceable method , pag. 23. that for the allaying those troubles , there was but that one only means which the church had ever made use of , a national synod , which was to be judge in the case , and to decide which of the two opinions was more conformable to the word of god : or at least how and in what manner the one or the other might be tolerated in the church of god. which latter part is cunningly left out by the translator , in his preface , pag. 3. but in those latter words , king iames plainly intimates his moderate sentiments touching the controversy , and that he would not have the decision made too rigidly and pinchingly on either side . and sutably to this excellent judgment of his , in the conference at hampton-court , when the puritans would have had the nine lambeth articles , which are more full and express against the points of arminianism , to be embodyed into the articles of our church , concluded on in the convocation holden at london , in the year 1562. the king earnestly refused it . and in his instructions to his divines he sent over to the synod of dort , this remarkable one was amongst the rest , that they would advise the churches that the ministers do not deliver in pulpit to the people those things for ordinary doctrines , which are the highest points of the schools , and not fit for vulgar capacities , but disputable on both sides . and we may be sure when he was so careful in this for the foreign churches , he would not neglect to infuse the same good principles into his own . and that he could not easily believe that upon the decision of the synod of dort , that passed into an article of faith , without which there is no salvation , which yet he would have hid from the knowledge of the people . chap. x. 1. what synodical decisions are capable of passing into proper articles of faith , and what not . 2. the necessity of distinguishing the doctrinal decisions of synods into articles of faith , properly so called , and articles of communion . 3. the meaning of the king's answer to mr. knewstub , in the conference at hampton-court : and that synods have unlimited power to put what sense they please on places of scripture , and make them pass into articles of faith , not proved to be the opinion of the protestant churches . 4. that our english church is against it , largely proved out of her articles . 5. no article of faith pre-existent in scripture that cannot be fetched thence but by interpreting against the proleptick principles of rightly circumstantiated sense and common notions ingrafted essentially in the humane understanding . 6. of decision of points necessary to salvation , and to the justifying the christian worship , and those that are less necessary , and less clear , and lastly , those that have an insuperable difficulty on both sides . 7. monsieur maimbourg's general maxime , that it is not agreed in by the protestant churches , abundantly demonstrated , with a note of the subtilty of the romanists in declining the dispute of the particular merits of their cause , and making it their business to perswade , first , that their church is infallible . 8. a meeting with monsieur maimbourg once more in his own method , and thereby demonstrating that transubstantiation is grosly false , and consequently the church of rome fallible , with an hint of a true peaceable method of reconciling papists and protestants . 1. wherefore it seems needful to take notice of this distinction of the doctrinal decisions of synods , that some pass into , or rather are of the nature of the articles of faith , the knowledge of them being necessary to keep us from sin and damnation . and such were the doctrinal decisions of those ancient primitive councils , who out of scripture plainly declared , the truth of the divinity of christ and triunity of the god-head , without which the church would be involved in gross idolatry . and therefore the decisions of the controversies did naturally pass into professed articles of the christian faith , and such as our salvation depended on . but to imagine that every doctrinal decision of a synod passes into a proper article of faith , without which there is no salvation , and that a synod has power to make that an article of faith , before which men were safe and sinless as to that point , is to put it into the power of a synod to damn god knows how many myriads of men which christ dyed for , and had it not been for these curious , or rather mischievous decisions , might have been saved ; than which what can be more prodigious ? 2. whence we see plainly it is most necessary to make this distinction in doctrinal decisions of synods , that some may be articles of faith , others only articles of communion , that if any oppose or disparage the said articles , whether they be of the clergy or laity , they make themselves obnoxious to excommunication ; and if a clergy-man does not subscribe to them , he makes himself uncapable of ecclesiastical imployment . this is all that monsieur maimbourg can squeeze out of all his citations out of the story of the synod of dort , so far as i can perceive , or his translator in his preface and appendix , out of those he produces touching the church of england . 3. and that which his translator in his preface would make such a great business of , viz , this wise kings answer to m r knewstubs , at the conference at hampton court , when he was asked , how far an ordinance of the church was to bind men without impeachment of their christian liberty : to which he said , he would not argue that point with him , but answer therein as kings are wont to speak in parliament , le roy s'avisera . and therefore i charge you never speak more to that point how far you are bound to obey when the church has once ordained it . i say nothing more can be collected out of this answer , but that he modestly intimated his opinion , that he meant not that all synodical decisions passed into articles of faith , but may be only articles of communion in the sense i have already explained . and what i have already said , if seriously and considerately applyed to what he produces in his appendix , will easily discover that they prove nothing more touching the church of england , than what we have already allowed to be her doctrine touching the authority of synods . but that a synod without any limitation or appeal to certain principles in which both the synod and parties contesting are all agreed in , may by her bare immediate authority , give what sense she pleases on places of scripture , alledged in the controversy , and that her decision passes into an artiticle of faith , which the parties cast are bound to assent to , under the pain of becoming hereticks and schismaticks . nothing can be more contrary than this to the declarations of the church of england . so far is it from truth , that all the protestant churches are agreed in his grand maxime above mentioned . 4. let the church of england speak for her self , artic. 19. as the church of jerusalem , alexandria , and antioch , so also the church of rome has erred , not only in their living and ceremonies , but also in matters of faith. and article 21. general councils may not be gathered together without the commandment and will of princes . and when they be gathered together ( forasmuch as they be an assembly of men , whereof all be not governed with the spirit and word of god ) they may err , and sometimes have erred even in things appertaining to god , wherefore things ordained by them , as necessary to salvation , have neither strength nor authority , unless it may be declared that they be taken out of the holy scriptures . here our church plainly declares , that forasmuch as a council or synod consists of fallible persons , they can determine nothing necessary to salvation , but what they can make out that it is clearly , to any unprejudiced eye , contained in the scripture , not fetched out by weak and precarious consequences , or phanciful surmises , much less by a distorted interpretation , and repugnant to common sense and reason , which are necessarily supposed in the understanding of any scripture or writing whatsoever , as i have intimated above . and even that article ( 20. ) which the translator produces in his preface , in the behalf of monsieur maimbourg's grand maxime , do but produce the whole article and it is plainly against it . for the words are these : the church has power to decree rites and ceremonies and autority in controversies of faith ; and yet it is not lawful for the church to ordain any thing that is contrary to god's word written , neither may it so expound one place of scripture that it be repugnant to another . wherefore although the church be a witness and keeper of holy writ , yet as it ought not to decree any thing against the same , so beside the same , ought it not to inforce any thing to be believed for necessity of salvation . it is true , the church is here said to have authority in controversies of faith. as certainly if any should raise new stirs in any national church , touching such points as the antient primitive synods have concluded for , in the behalf of the divinity of christ , and triunity of the god-head , pretending they have clearer demonstrations than ever yet were proposed against those decisions or any of like nature , which may concern the iustifiableness of our christian worship , and indispensable way of salvation , the church has authority as she ever had , in such controversies , to ratifie such articles of faith , but she is not said to have authority to make every synodical decision an article of faith , whether the nature thereof will bear it or no. nay her authority is excluded from inforcing any thing besides what is clearly enough contained in the scripture ( as assuredly those points are above mentioned , though with weak or cavilling men they have been made questionable ) to be believed for necessity of salvation . which is the proper character of an article of faith , according as the preface to the athanasian creed intimates . and monsieur maimbourg himself is so sensible of this main truth , that in the explication of his general maxime , he acknowledges that the church has no autority to coin any new articles of faith , but only to declare she has discovered them existent before in the scriptures , but not so clearly espi'd or discerned as by an assembled synod . 5. but certainly no article of faith , that is to say , no truth necessary to salvation can be said to be pre existent in the scriptures , and having lain hid to be discovered afterwards , that is not discovered but by such forced interpretations of the text , that are repugnant to common sense and reason . is not this a reproach to the wisdom of god , that he should inspire the holy penmen to set down truth necessary to salvation so obscurely , that the meaning cannot be reached without doing violence to common sense and reason , and running counter to those previous principles , without which it is impossible to make sense of any writing whatever ? or without interpreting one place of scripture repugnantly to the plain sense of another . which this article expresly forbids as unlawful . so plain is it that our church limits the authority of a synod to certain rules agreed of on all hands , against which they have no authority to define any thing : and plain places of scripture is one rule , contrary to which it is not lawful to interpret any either pretendedly or really obscure place . nor can any place at all be plain without the admittance of those proleptick principles of rightly circumstantiated sense and common undeniable notions essentially ingrafted in the mind of man , whether they relate to reason or morality . these , both synod and contesters , are supposed to be agreed on , and therefore no synodical decision repugnant to these according to our church in interpreting of scripture ( if i rightly understand her ) ought to have autority with it . 6. but as for doctrinal decisions , such as concern the justifiableness of the christian worship , and are of necessity to salvation , and such as , although either weak or willful cavilling men may make questionable , yet are clearly enough delivered in scripture , these , questionless , a synod has autority to determine as articles of faith. and such as have not the like clearness nor necessity , as also innocent and indifferent rites and ceremonies , when the one and the other seem advantagious to the church , such synodical decisions may pass into articles of communion , in that sense i have above explained . and lastly , as in that case of the synod of dort , when the points controverted have on both sides that invincible obscurity and intricacy , and there seems to be forcible arguments for either conclusion . what , i humbly conceive , is to be done in that case , i have fully enough expressed already , and therefore think it needless again to repeat . 7. in the mean time , i hope , i have made it manifoldly apparent that monsieur maimbourg's general maxime , viz. that the church , in which are found the two parties concerned , has ever had the power to determine all differences , and to declare that as matter of faith , which before there was no obligation to believe ; and that we are bound to acquiesce in her decisions under the penalty of being schismaticks , is not , ( especially as he would have his maxime understood ) agreed on by all churches , as well protestant as pontifician . and that therefore this snare or net , wherewith he would catch and carry captive the protestants into a profession of the infallibility of the church in synodical decisions ; so that the church must be first allow'd infallible , that we may glibly swallow down whatsoever she decides , even transubstantiation it self , with all other errours of the church of rome ; this net or snare , i hope , i have sufficiently broken . and i will only note by the bye , how the subtilest romanists declining the merits of the cause , labour tooth and nail to establish the absolute infallibility of their church . but our saviour tells us , by the fruit you shall know them . wherefore any man or company of men that profess themselves infallible , their infallibility must be examined by their doctrines , which if they be plainly any one of them false , their boast of infallibility most certainly is not true . 8. but forasmuch as an appeal to a maxime pretended to be agreed upon by both sides , both papists and protestants , is made use of with so much wit and artifice , to ingage the protestants to imbrace transubstantiation and the rest of the romish errours : i hope monsieur maimbourg will not take it amiss , if i civilly meet him again in his own way , and show him by an appeal , not only to one maxime but above a dozen at least of common notions , which i did above recite , and in which both papists and protestants , and all mankind are agreed , that it may demonstratively be made evident that the doctrine of transubstantiation is grosly false . for that which in it self is false , no declaring or saying it is true , though by the vote of an entire synod , can make it true , by the first of the common notions above-mentioned , chap. 8. sect. 4. secondly , whatever is plainly repugnant to what is true , is certainly false , and consequently can be no due article of a true faith or religion , by the second and third common notions . and therefore transubstantiation cannot pass into an article of faith by the authority of any synod whatever . thirdly , now that the doctrine of transubstantiation is false , is manifest from the assurance of our senses rightly circumstantiated . to which our saviour christ appeals , who is wiser than all the synods that ever were or will be , as was observed in common notion the fourth . but our senses assure us it is bread still , not the body of christ. fourthly , if transubstantiation be true , an essence or being that is one remaining still one , may be divided or separated from it self , which is repugnant to the fifth common notion . fifthly , if transubstantiation be true , the whole is not bigger than the part , nor the part less than the whole , which contradicts the sixth common notion . sixthly , if transubstantiation be true , the parts in a division do not only agree with the whole , but agree one with another , and are indeed absolutely the same ; for divide a consecrated wafer into two , viz. a. and b. this a. and b. are the same intire individual body of christ according to this doctrine , which contradicts the seventh common notion . seventhly , if the said doctrine be true , one and the same body may be a cube and a globe at once , have the figure of an humane body and of a pyramid and cylinder at the same time , according as they shall mould the consecrated bread , which is repugnant to the eighth common notion . eighthly , transubstantiation , if it be any truth at all , it is a revealed truth ; but no revelation the revealing whereof , or the manner of revealing is repugnant to the divine attributes , can be from god , by common notion the ninth : but if this doctrine of transubstantiation were a truth , it seems not to sute with the wisdom of god to reveal a truth that seems so palpably to overthrow and thwart all the innate principles of humane understanding , and the assurance of the rightly circumstantiated senses , to both which christ himself appeals , and without which we have no certainty of the miracles of christ and his apostles . and he hence exposes his church to be befool'd by all the lucriferous fictions of a fallacious priesthood . and besides this , the circumstances or manner of its first revelation at the lord's supper as they would have it , shows it cannot be ; for the consecrated bread retaining still the shape and all other sensible qualities of bread without any change , and that by a miraculous supporting them , now not inherent in their proper subject bread , which is transubstantiated into that very body that holds it in his hands , or seems so to do . i say , as i have also intimated before , to be thus at the expence of so vast a miracle here at his last supper , and to repeat the same miracle upon all the consecrations of the bread by the priest , which is the most effectual means to make all men infidels , as to the belief of transubstantiation , and to occasion thence such cruel and bloody persecutions , is apparently contrary to the divine wisdom and goodness ; and therefore neither pretended tradition nor fresh interpretation of the inspired text , can make so gross a falshood true , by the tenth and eleventh common notions . ninthly , if transubstantiation be true , one and the same body may be many thousand times bigger or less than it self at the same time , forasmuch as the least atom or particle of his body or transubstantiated bread is his whole body as well as the bigger lump according to this doctrine , which contradicts the twelfth common notion . tenthly , if this doctrine be true , the same individual body still existing and having existed many years , may notwithstanding be made whiles it already exists , which contradicts the thirteenth common notion . eleventhly , if transubstantiation be true , one and the same body may be present with it self and many thousands of miles absent from it self at once , be shut up in a box and free to walk in the field , and to ascend into heaven at the same time , contrary to the fourteenth and fifteenth common notions . and lastly , if this doctrine be true , a man may swallow his own body whole , head , feet , back , belly , arms , and thighs , and stomach it self through his mouth , down his throat into his stomach , that is to say , every whit of himself into one knows not what of himself , less than a mathematical point or nothing . this christ might have done , and actually did if he did eat the consecrated bread with his disciples , which contradicts the sixteenth common notion . wherefore since in vertue of one single maxim , monsieur maimbourg supposing the protestants as well as the paepists agreeing therein ( though in that , as i have show'd , he is mistaken ) would draw in the protestants to imbrace the doctrine of transubstantiation , and other ertors of the roman church , i appeal to him how much more reasonable it is , that he and as many as are of his perswasion should relinquish that doctrine , it contradicting so many common notions , which not only all papists and protestants , but indeed all the whole world are agreed in . and hence clearly discerning the infallibility of the roman church , upon which this and other erroneous doctrines are built ( such as invocation of saints , worshiping of images , and the like ) plainly to fail , that they should bethink themselves what need there is to reform their church from such gross errours , and to pray to god to put it into the mind of their governours so to do ; which would be a peaceable method indeed for the reuniting protestants and catholicks in matters of faith , and principally in the subject of the holy eucharist , as the title of his method has it . but to require an union , things standing as they are , is to expect of us that we cease to be men to become christians of a novel mode unknown to the primitive church , and under pretence of faith to abjure the indeleble principles of sound reason , those immutable common notions which the eternal logos has essentially ingrafted in our souls , and without which neither certainty of faith can consist , nor any assured sense of either the holy scriptures or any writing else be found out or understood . soli deo gloria . remarks upon two late ingenious discourses the one, an essay touching the gravitation and non-gravitation of fluid bodies, the other, observations touching the torricellian experiment, so far forth as they may concern any passages in his enchiridium metaphysicum / d. henry more. more, henry, 1614-1687. 1676 approx. 206 kb of xml-encoded text transcribed from 120 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a51313 wing m2675 estc r2955 12078536 ocm 12078536 53653 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51313) transcribed from: (early english books online ; image set 53653) images scanned from microfilm: (early english books, 1641-1700 ; 818:5) remarks upon two late ingenious discourses the one, an essay touching the gravitation and non-gravitation of fluid bodies, the other, observations touching the torricellian experiment, so far forth as they may concern any passages in his enchiridium metaphysicum / d. henry more. more, henry, 1614-1687. [46], 192 p. : ill., diagr. printed for walter kettilby ..., london : 1676. reproduction of original in huntington library. table of contents: p. [17]-[46] errata: p. [46] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng more, henry, 1614-1687. -enchiridion metaphysicum. gravitation -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion remarks upon two late ingenious discourses : the one , an essay touching the gravitation and non-gravitation of fluid bodies : the other , observations touching the torricellian experiment ; so far forth as they may concern any passages in his enchiridium metaphysicum . by d r henry more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. london , printed for walter kettilby at the bishops head in s t paul's church-yard , 1676. imprimatur antonius saunders . ex edibus lamberhanis , novemb. 13. 1675. the preface . reader , i had not given thee the trouble of a preface , were it not for apologizing for a phrase which i observe something frequently to occur in my remarks , which may seem to thee hugely paradoxical , if not very absurd . it is gravitation upwards : i made use of it in imitation of the learned authour , upon whose discourses i make my remarks . wherefore that thou maist the better discern how allowable or disallowable this form of speech is , and that i may withall offer to thee that which may perhaps tend to the better opening thine understanding in hydrostatical theories , i will lay down a simple hypothesis for the illustrating that natural poize , libration or gravitation that philosophers suppose they discover in the fluid matter of this our terrestrial world . first , therefore , let us imagine our earth environed only with the materia subtilis , that des cartes has so curiously described ; or more plainly and intelligibly , with the pure subtil aether which is a liquid body of that subtilty , that it will with ease penetrate all bodies in some measure , but abundantly the pores of glass . secondly , let us consider , that a hail-shot , gravel , quick-silver , and the like may be poized in water , and corn , chaff , currans , powders , and such like in the air , and that they will subside or weigh one against another in the said elements ; so the particles of these elements themselves , water and air , and the vapours therein , are as it were weighed or poized in this more universal liquidum of the aether . thirdly , that the particles of quick-silver , water , vapours , air , and , in brief , what ever is conteined in that which they call the atmosphere , if there be no lett nor new emergent mutation , are in this poizing placed according to their solidity , chiefly of the very particles they do consist , suppose air , water , quick-silver , according as i have declared in my first hydrostatical axiom , enchirid. metaphys . cap. 13. sect . 10. fourthly , that in some sense all the parts and particles of the atmosphere , even the thinnest air at the convexity thereof , are heavy , namely thus ; that if they were upon some occasion raised higher than the convexity , those thin parts of air would descend again to the said convexity as sure as the vapours do in dew on the grass , or raised dust does upon any pavement or floor . fifthly , that this we call heaviness is nothing else but a capacity in the parts or particles of the atmosphere to be placed according to their solidity , by that , what ever it is , that moves them , or disposes them . sixthly , that when these particles of fluids in the atmosphere are so disposed , with regard to their different solidity , as is according to the laws of this moving principle , they press not then on one another , but , as to any actual gravitation on one another , they are at rest . seventhly , this diversity of solidity in the particles is the cause why we see elements and liquids in such different places , and of such different consistencies . as quick-silver below water , water below , air , the thicker air below the thinner , and their consistencies accordingly . eighthly , that the more solid the particles are in fluids , the more strong their consistency is , as well as they are thereby more heavy . ninthly , that as the moving or disposing principle brought the several liquids to such various differences of consistency by a positive action , so it keeps them in the same consistency by a like positive action or force , though upon occasion mutable or vincible . tenthly , that there may be a very strong consistency in liquids without any elasticity or springiness at all , as in quick-silver and water which are not compressible . elevently , that there may be a compressible consistency considerably strong where there is little or no elasticity of parts . a thing easily discernible in the wringing or pressing in a mans hand a wet handkerchief ; and of such a compressible consistency may be our lower air , stuffed with thick vapours , as also consisting of the grosser aëreal particles . twelfthly , that all poizings , suspensions or librations of heavy liquid bodies , are not by a mere counterpoize of perpendicular pressure of another body , but may be by the firmness or force of its consistency . i speak this in reference to the torricellian experiment , and the standing of the water in pumps and syringes , which is thus solved with the greatest ease and intelligibleness that may be , by supposing so strong a consistency in this lower air , that the firmness thereof will resist the weight of suppose 29 inches of mercury in a tube , or of 34 foot of water in a pump , but will be broke by the weight of 30 or 31 inches of mercury , and 35 or 36 foot of water , and suffer compression , to the letting in the subtil liquidum or aether ( in which the whole atmosphere is poized into the glass or pump , whereby the mercury or water is made capable to descend . and 29 inches of mercury being of one weight with 34 foot of water in a tube of the same diameter , it is plain , that this is the poize that equals either the firmness of consistency , or else the weight of the air. thirteenthly , but here now i say lies the curiosity of the theory , whether this suspension , suppose of the mercury in the tube , be to be conceived to be by perpendicular pressure or actual gravitation of the air upon the restagnant mercury ; or else , as i intimated before , by the firmness of its consistency , it being not compressible , by no greater weight than that of 29 inches of mercury , and so there being no vacuum , nor penetration of dimensions , the circle of motion is necessarily stopt , and the mercury stands at that pitch . to which i conceive is most safely answered , that when the mercury is fallen to 29 inches , that there is a kind of libration betwixt the air jointly with the restagnant mercury , and the mercury in the tube . for upon the infusing of water upon the restagnant mercury , that in the tube will proportionably ascend . and this the learned authour upon whom i make the remarks , will call gravitation upwards , because its tendency is towards that more subtil matter in the derelicted space in the glass . and this libration is not much unlike that in a siphon with one leg much higher than another , into which putting some quick-silver ( which will presently poize it self into an equality in each shank ) if you pour water into the longer shank , the quick-silver in the other will ascend accordingly : which is again a kind of gravitation upwards against the thin air , and answers to the ascending or gravitating of the torricellian mercury in the tube against the subtil aether there . but that the parts thus librated in this liquidum subtilissimum , ( in which the whole atmosphere is poized by the moving or disposing principle ) when they are settled in their poize , press or gravitate one upon another , i do utterly deny . but then secondly , i say , the firmitude of the consistence of the air is as it were the string of this balance , which if it break , or so far forth as it breaks or relaxates , the mercury in the tube will fall down . and thirdly , that the mercury is kept up by this string of firmness of the consistency of the air , and not by the actual gravitation of an atmospherical cylinder of an equal diameter on the restagnant mercury , appears from that experiment of the mercury in the tube not falling , though the vessel of mercury be close covered in a glass , and so the supposed pressure of the atmospherical cylinder intercepted , and a commodious valve made , that upon the falling of the mercury would let the air out , though there be none let in by it ; which valve the weight , suppose , of ten pounds of mercury would be sure to fling open , if it were the weight of the atmospherical cylinder that held up that ten pound of mercury in the tube before . nor fourthly , can it be the spring of that air included in the glass that upholds the mercury in the tube , since it must be so great , that it must hold up no less than the weight of ten pound of mercury ; and if the elasticity of the air be so great or strong , considering the subtilty of the parts of the air that make this spring , which are hugely more subtil and thin , and consequently more cutting than the edge of a razor , it is impossible but that they should cut with all imaginable ease into the quick-silver , and so piercing into it prove unserviceable for the pretty feat they are intended . to say nothing here of the excellent arguments of this learned authour upon whom i remark , by which he seems to me quite to have defeated that modern paradox of the monstrous elasticity of the air , which yet some eximious wits have so favourably entertained . wherefore lastly , to detain my reader no longer in a less needful preface , from what has been said he may easily discern , that this phrase of gravitation upward is not destitute of all good ground , since such libration upward terminates on a thinner element , as true and proper gravitation always does ; and he may in the mean time observe there is no proper gravitation but in such cases , when a heavier fluid sways upon a lighter , but that the parts of the heavy fluid do not press or gravitate one upon another at all , nor a lighter upon an heavier , but are moved jointly by that principle which disposes them according as we have above described ; and finally consider with himself , whether it be not more likely there should be such a subtil element penetrating all bodies , in which they , or ( to speak more compendiously ) the whole atmosphere is librated , and that there is likewise that vincible consistency of the lower air , than that there should be that tension this learned authour stands up for ( which cannot be without penetration of dimensions , nor is it conceivable how such an extended funiculus should hold together ) or ( which this authour is as much against as for the other ) that there should be such a monstrous elastick pressure of the air , and actual gravitation of the parts of the same elements one upon another , when the particles are of the against more solid and searching reason , that enquires after the final cause of things , and duely relishes that excellent aphorism of aristotle , natura nihil agit frustra : so is it manifestly against common sense and experience . methinks the hypothesis i have here briefly described , is far less obnoxious than any of the other . but if any one be otherwise minded , i know right well , that liberty of philosophizing is the common right of all that in good earnest profess themselves free philosophers . on the essay touching the gravitation and non-gravitation of fluid bodies . remark the first . of gravity and gravitation , that it is nothing but mobility and actual motion , and upon what terms it is fit to conclude actual motion to be in a body . remark the second . whether motion downwards belong to solid bodies as such , and whether some fluids have not a stronger tending of that kind than some solid bodies . remark the third . the true reason why the parts of solid bodies do not gravitate one upon another . upon chapter the fourth . the attempt of supplanting my demonstration in enchirid . metaphys . cap. 13. sect. 4. by introducing a cap or cone of water only gravitating on the lamina lignea , succinctly explained . remark the fourth . the disparity betwixt the cap or cone , and cylinder of water and the pyramid of bricks . remark the fifth . that the former instance of masonry in the pyramid of bricks , will not so much as hold in wheat , sand , and hail-shot . remark the sixth . the suspended sand in the top of the body of a cylinder no argument for any such supposed masonry in the element of water . remark the seventh . the mechanical incumbency of the particles of sand on the eggshel in the manner of an arch , whence to be enervated . remark the eighth . of the lateral direction of the parts of sand and such like bodies . remark the ninth . four arguments to show the invalidity of this pretended masonry in water against my demonstration from the round lamina lignea in my enchiridium metaphysicum . remark the tenth . the intrinsecal gravity of water how to be understood . remark the eleventh . that water in its fluid consistency gravitates , and in what sence it so does , infused on quicksilver , into which a tube is immit'ted , &c. remark the twelfth . that a bucket of water is not as much one continued body as a bucket of pitch , and wherein the nature of fluidity does consist , and how eminent in water . remark the thirteenth . the learned authour's mistake touching the principium hylarchicum , with a brief description thereof . remark the fourteenth . the distinction of considering water as a solid body and a fluid body examined . remark the fifteenth . a twofold mechanical account of the non-gravitation of the particles of water on subjected bodies , viz. from the continuity of the particles , and from their architecture or masonry , with a confutation of both . remark the sixteenth . that the learned authour himself at last admits , that the parts of water are not continuous but contiguous . his refuge to the masonry of the particles also confuted . remark the seventeenth . whether the cartesian aqueous particles be more fit for this supposed masonry , than those of wheat , hail-shot , and sand. remark the eighteenth . whether water be quid continuum or contiguum . remark the nineteenth . a column of water gravitating on a rundle upon a perforated bottom of a bucket , how reconcilable with this supposed masonry of the arch. remark the twentieth . an experiment of two rundles urged against this supposed architecture , together with an experiment that clearly takes away both his mechanical accounts at once , that of continuity and this of masonry . upon chapter the eighth . that the authour lays his main stress on his natural account of the non-gravitaion of water , &c. remark the twenty first . intrinsecal heaviness of a body , how ex pacto to be understood from my first remark . remark the twenty second . the authour's description of his natural account of the non-gravitation of fluids , &c. remark the twenty third . the authour's distinction of the terminal motions of water as a heavy body and as of a fluid body examined by our agreement in the first remark , and conluded , that all the directions of motion in water as to primitiveness and intrinsecalness are of one kind . remark the twenty fourth . that the learned authour has abundantly well proved the various tendencies and pressures of water every way , but not every way at once or the same time . remark the twenty fifth . the usefulness of the conjunction of primitive gravitation with the motion of water downwards , as to the authour's scope ; this primitive gravitation of the aqueous particles remaining , as if it were alone , the motion of water upwards defeating that downwards ; and primitive gravitation taken away making a bucket of air and bucket of water aequiponderant . so that either way this natural account is subverted . remark the twenty sixth . that the various lines of direcion of motion , beside the perpendicular , can contribute nothing to the abating of the intrinsick gravitation . remark the twenty seventh . that the imagined continuity in water more than in callis-sand , nor the motion per declive , can abate the intrinsick gravitation of water if there were any in it . remark the twenty eighth . that the tumbling of the callis-sand per declive , does not prove , that when the granules rest , they press per declive but downwards . remark the twenty ninth . how from the supposition of just 12 l. stock of intrinsick weight in a cubick foot of water to be dispensed to all the various lines of motion in water , and yet there being felt just 12 l. weight still , it is demonstrable , that all the other motions are merely imaginary not real . remark the thirtieth . the ineffectual answer of the authour to this difficulty ; with a further confutation of this natural account of his from a bucket of ice . upon difficiles nugae , or observations touching the torricellian experiment . the transition from his remarks upon the essay touching the gravitation of fluids to this other touching the torricellian experiment . remark the first . of rarefaction and tension , and of condensation and restitution in the authour's sense . the groundlessness of them proved , by proving there are subtiler particles in the air than those that are properly aëreael . as also their repugnancy to reason & experience . remark the second the distinction of gravitatio ad motum , and gravitatio ad pondus . and that it is unconceivable , how the latter should be without the former ; if there be any intrinsick gravity in heavy bodies so called , together with the true reason why the parts of lead do not gravitate one upon another . remark the third . that the increase of renitence or pressure of the water against its being raised higher in b , more than in a , and in c , more than in b , is not the reason that the oil in the tube does not go out at b , and ascends at c. also why a peuter porringer full of hail-shot weighs alike in water from the bottom to the top . remark the fourth . smaller particles in the air acknowledged by the authour himself , together with a disprovement of his supposed continuity of the greater . remark the fifth . compressed air appearing heavier no proof that it had innate gravity in it before , but rather that there is no such thing as intrinsick gravity in the world . remark the sixth . the cohaesion of the parts of water weaker than that of air , according to the authour , a manifest argument against his pretended masonry in the parts of water . remark the seventh . his experiment of the glasssiphon with quick-silver and water , and his mistaken conclusions therefrom : and what excellent use there may be made of it against his imaginary architecture in the element of water . remark the eighth . his invention of the cap or cone enervated from stevinus his experiment of a rundle on the bottom of a vessel with an hole in it . remark the ninth . the gravitation of the water in that case on the rundle whence it is , whether simply because of the air underneath , or because the air is in the state of abituriency . where something by the by of the spirit of nature . remark the tenth . why an empty glass-bottle carefully stopt and sunk into the sea is broken , and why in some cases oil drives water , and water quick-silver upwards , and what shroud insinuations such phaenomena are , that there is no such thing as inward gravitation in bodies , but that mater is ranged according to the laws of the spirit of nature . remark the eleventh . that the reason why a small glass-tube filled up with water , and immitted into a vessel of water , the water in the tube will sink till it be even with the superficies of the water in the vessel , is not from the force of the water in the tube to press downwards , but from some higher principle . remark the twelfth . the pretended obscure solution in enchirid. metaphys . cap. 13. or reason of the falling off , and sticking to of the obturaculum in a tube with a valve , according as the tube is more or less immersed in the water , more fully explicated . remark the thirteenth . that the sticking of the obturaculum to the valve , is not simply from the tubes pressing up a portion of water of a greater weight than it , because if the abituriency of the air in the tube be in a due measure sufflaminated , the obturaculum at the same depth will fall . together with a farther confutation of this reason from glass-bottles well stopt and immitted into the sea. whence the operation of the principium hylarchicum is farther discovered ▪ remark the fourteenth . a notable experiment of the authour 's in a tube of quick-silver , which if he had rightly improved , might easily have led him to an acquaintance with the hylostatick spirit of the world . remark the fifteenth . two more experiments out of honoratus faber , a farther confirming of our solution of the former . remark the sixteenth . the authours's mistake in making all bodily motion to be wrought by the contact of some active body , whenas most bodily motions in the world are not mechanical but vital . remark the seventeenth . the authour's mistake conceiving that there are no pores in glass , and that if the aether pass those pores it must pass freely . remark the eighteenth . his mistake further discovered from his own experiments and observations made in a glass-tube of mercury inverted in the air , and the mercury in the torricellian experiment . remark the nineteenth . and further still detected by demonstrating the incredibility of the ascending of any vapours or steams from the mercury into the derelicted space in the tube . remark the twentieth . a notable objection of the authour 's against the opinion of mercurial effluvia occupying the derelicted space of the tube , and such as himself does not answer . remark the twenty first . a sound and ingenious demonstration of the authour 's against the hypothesis of an atmospherical cylinder suspending the cylinder of mercury in the tube , from the tube of mercury hung upon a balance , with its mouth some half an inch immersed in restagnant mercury . remark the twenty second . his ingenious obviating that evasion of a cylinder of air pressing on the top of the tube of mercury so hung , as if that supplied the place of the mercury in the tube , whose weight was discovered in the opposite scale of the balance . remark the twenty third . his dextrous defeating as weak a subterfuge , whereby they would elude the force of his former answer . remark the twenty fourth . two neat experiments of the authour 's , whereby he meets with all such elusions , and unexceptionably demonstrates , that the pressure of an atmospherical pillar in such like hydrostatical experiments is a mere mistake . remark the twenty fifth . another ingenious demonstration against the pressure of atmospherical cylinders from the standing of the mercury in the tube , when the surface of the restagnant mercury is not passing one fourth part of the basis of the cylinder of mercury in the tube . remark the twenty sixth . his argument from the torricellian experiment succeeding as well in a closed receiver as in the open air not imputable to the elasticity of the air which supposes pressure ; it being already confuted here , and more particularly in his sixth chapter by the two brazen cylinders in the water . remark the twenty seventh . his experiment of the bottle and heated bolts-head , how well it is levelled against the elasticity of the air , but his solution of the phaenomenon unsatisfactory . remark the twenty eighth . the authour's opinion that all those experiments which the virtuosi would give an account of from the pressure and elasticity of the air , are performed by suction and attraction , more strictly to be examined , in reference to that experiment of the weight hung at the embolus of the air-pump . remark the twenty ninth . the various standing of the mercury in the tube , according to the change of weather , or placing it in higher or lower air ; how that observation is manageable against the opinion of tension and mercurial effluvia . remark the thirtieth . the unexpected motions and agitations of things ( put into the receiver ) upon a strong exhaustion of the air-pump , that it is not from tension of the rarefied air , but from some such principle as the furious and rapid motion of winds is , raised from the dissolution of the aqueous particles of the clouds . remark the thirty first . that experiment of regius , of drawing tobacco smoak through water in a covered cup , by two pieces of a tobacco-pipe , can be no instance of such an attraction and rarefaction as this author stands for , but will serve to illustrate some of the phaenomena in the foregoing remark . remark the thirty second . a description of the torricellian experiment in the chiefest example . the groundlesness of the authour's reasons of this phaenomenon from the tension of the mercurial effluvia in the derelicted space , discovered . remark the thirty third . a discovery of the repugnancies of his solution of this phaenomenon . his ingenuous confession touching the phaenomenon of gravity , that mechanical reasons are in vain attempted thereof . that aristotle's philosophy implies a spirit of nature . remark the thirty fourth . that the suspension of the mercury is not to save the vniverse from discontinuity , but to preserve the air in its due consistency . and that it is not air but one common spirit that is the cement of the universe . remark the thirty fifth . that attraction is not to be proved from cupping-glasses , or the expansion of squeezed bladders at the top of the torricellian tube . remark the thirty sixt . what account is to be given of the jointly weighing of a tube and mercury , of a tube and water , and of a glass and water inverted on mercury and water . remark the thirty seventh . the authour 's plain declaration , that the laws of nature are not mechanical , together with the consequences of that concession , and the necessity of introducing a spirit of nature . the fond humour of the philosophizers of this age , who whenas their nature consists of spirit as well as body , take all their measures of philosophizing from body , none from spirit . remark the thirty eighth . of the sticking together of two marbles ; and that fuga vacui is but the final cause thereof : and what may be the efficient . remark the thirty ninth . stevinus his experiment of a rundle of wood lighter than water laid upon the hole of a bottom of a vessel to be filled with water , &c. what an argument it is against the gravitation of water on water , and against that monstrous elasticity ( by some supposed ) of the air. remark the fortieth . of the close sticking together of the magdeburg hemispheres . that neither tension of the inward rarefied matter , nor the elasticity of the outward air is the cause of it , as also what in all likelyhood is . remark the forty first . the authour 's ingeniously contrived pump , and his mistake in attributing a phaenomenon in it to inward tension , which is rather to be referred to the strength of the consistency of the outward air. remark the forty second . other phaenomena observable in the authour's pump , and how there is no need of tension for the solving of them , but that they are notable intimations of the necessity of an hylostatick spirit in the world . remark the forty third . an argument from the author 's own pump , that water is not suspended in pumps by tension , but by gravitation upwards , more expresly here explained , and at last resolved into the hylarchick principle , together with a particular reason why in the proposed case of the authour's pump , upon the elevation of the embolus , not one drop of water comes out . remark the forty fourth . the uncertainty of success , if the pump were longer , or heat applied to the glass ; but certain , tension would find no place therein . remark the forty fifth . the raising water and suspension of it in a pump how it is effected . remark the forty sixth . the insinuation of the air into the cavity of a well , whether it be the effect or the cause of the recession of the water , or whether not rather both . remark the forty seventh . whether the protrusive force in a pillar of free air add any thing to the elastick pressure thereof , and whether the least proportion of air has the same strength of spring that a greater . as also a notable argument from the elasticity of air not raising the water in the authour's pump one inch , whenas it is pretended , that it will sustain 10 l. of mercury 29 inches high ; that there is no such elasticity at all . the conclusion . errata sic corrige . page 9. line 21. read bodies . p. 37. l. 17 ▪ r. intrinsecalness . p. 107. l. 21. r. tube . p. 146. l. 6. r. ordered . p. 177. l. 1. l. r. considerate , remarks upon two late ingenious discourses , the one an essay touching the gravitation and non-gravitation of fluid bodies , the other observations touching the torricellian experiment . on the essay touching the gravitation or non-gravitation of fluid bodies , &c. upon chapter the second . the first remark . in this chapter there are things said that are repugnant one to another . for in the very entrance of the chapter the learned author asserts that gravity is an intrinsecal quality of bodies whereby they tend downwards to or towards the center of the earth ; and yet afterwards toward the end of the chapter , he affirms that fire may rightly be said to gravitate upwards , &c. now if that definition be true , that gravity is an intrinsecal quality of bodies whereby they tend towards the center of the earth ; whether by gravity be understood a faculty or capacity of so tending , or the actual exercise thereof , we cannot avoid a repugnancy . for if an actual exercise thereof be understood , that is gravitation : which here being affirmed to be the tending downwards of bodies towards the center of the earth , it is a contradiction that the tendency of them upwards should be gravitation , but rather levitation . but if by gravity be understood only their capacity of tending downwards to the center , yet the actuality thereof will be gravitation , as that of levity , levitation ; and therefore according to this notion of gravity , can be only downwards , when as the learned author after asserts that gravitation is also upwards , which , i say , seems a contradiction . but i rather interpret it an emendation of his former assertion , and by after affirming that gravitation is upwards as well as downwards , that he would insinuate , that it is really and in truth , ( against that sense that gravity and gravitation is understood in the schools ) as well upwards , transverse , oblique as downwards , there being no way such gravity or gravitation as the schools dream of , that is , from any inherent quality of the body it self , that may be called gravity , but that it is a mere idolum fori , as my lord verulam would call it , a false notion sticking to the vulgar use and sense of that word , which me thinks this learned author does apertly acknowledge , and consequently explode that usual notion , in these words where he says ; that gravitation is nothing else but motus , or nisus ad motum secundùm lineam directionis ejusdem ; and a little before , that gravitation is nothing else but motion , or at least conatus or nisus ad motum : which in my judgment plainly takes away that false notion of gravity and gravitation , entertained by the vulgar and the schools . for it as plainly follows , by denying all intrinsecal nature to gravitation saving motus or nisus ad motum , that that scholastick gravitation , or the specifick nature thereof is taken away , as by denying that homo is any thing but animal vitâ sensúque praeditum , would take away the specifick nature of man out of the universe . the first part therefore of this my first remark shall be , that , even according to the judgment of this learned author , there is nothing in bodies but mobility and actual motus or nisus ad motum , however they may be disguized under the vulgar phrases of gravity and levity , of gravitation or levitation , &c. secondly , that the author , though in processe of his discourse he use these vulgar phrases of gravity and gravitation , he is to remember that the true and philosophical sense of them is nothing else but mobility , and actual motion , or actual nisus ad motum ; which if it be considered in its direction towards the center of the earth , is more specially noted with the name of gravity or gravitation . thirdly , that if we will cautiously and severely philosophise , we are not to imagine this actual motion or actual nisus ad motum to be in any body , unless it be discovered there to be , by clear sense or reason ; but rather not to be when we have diligently used these two faculties for to discover them , and yet they appear not . fourthly , it is deprehensible neither by sense nor reason , that because water , for example , will nimbly run up a tube let down into water , stopt with ones finger at the neather orifice , and then opened , that there was before any actual motion upwards in the water , or any actual nisus ad istiusmodi motum , but that as to any such motion , it was at rest . fifthly , that if the quick running up of the water into such a tube be a solid argument of an actual nisus of the water upwards , even then when it has no such occasion to discover it self , the quickness of the ascent of the water is so great , and so equal to the descent of water in a crooked tube of water opened at one end in the air , after it is immersed into the water , i mean the other orifice stopt also with ones finger and them opened again when it is let down at a sufficient depth , that the actual nisus of the water , ( suspended , suppose in a bucket ) downwards and upwards will be in a manner equal . so that the water will have no weight at all ; in so much that another bucket of the same weight and size , without any water in it , would be equiponderant to it . from whence sixthly and lastly it would follow , that we finding so great a weight from the water in the full bucket , with an actual nisus downwards , there must be a being distinct from the water , that directs its motion thitherward . but this is an observation beyond my present scope . the rest , at least , will be useful for the better understanding our selves in our following remarks . upon chapter the third . the second remark . in the beginning of this chapter the author seems to affirm that it belongs to solid bodies as such to have an actual pressure , or conatus ad motum towards the center of the earth , but to fluids onely as they are reducible to solids by being put into some vessel ; when as yet it is evident that some fluid bodies have a stronger pressure towards the center of the earth than many solid bodies . thus bulk for bulk water presses more strongly towards the center than most kinds of wood , and quicksilver than most kind of metals . whence it is plain that gravity is not to be esteemed from the fixedness of parts , but from the solidity of the particles , which that principle that orders matter ranges accordingly . remark the third . that also i conceive is a mistake , in that he says , p. 15. l. 3. that though solid bodies do actually gravitate , yet the parts thereof do not gravitate one upon another because mutually and mechanically sustained one by another , and in a state of continuity . for first , the continuity and fixedness of solid dodies in nature is not mechanical but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then that the parts do not gravitate one upon another is not from their continuity , but homogeneity or equal solidity of particles rather . whence it is , that in fluids of an homogeneal nature , the parts do not gravitate one on another ; but in solid bodies and continued , if one side be pumiceous suppose and the other metalline , the metalline will gravitate on the pumiceous or spungie side . upon chapter the fourth . in this chapter and in the eight are laid down the two main principles , which seem to be intended against the force of my demonstration in my enchiridium metaphysicum , in which i so much exult , cap. 13. sect. 4. both which therefore i shall more carefully examine . the principle in this chapter aimed at is : that in liquid bodies , suppose in water , that a whole column of water from the subjected body to the surface of the water does not gravitate , but only a cap or cone of it , at a little distance from the subjected body . whence it might seem hopeful , that my lamina lignea in a bucket , being pressed upon but by such a low cone , and that the rest of the weight of the water discharging it self betwixt the sides of the bucket and the lamina , might well raise it up , &c. but that this is only a witty phancy , i hope i shall make appear from these following remarks . remark the fourth . that the residue of the pyramis ( p. 23. l. 13. ) would stand without any gravitation upon the cavity left by the subsiding of those sixteen stones and those that are meerly supported on them can be no argument , that only a cone or cap of water gravitates on the round lamina lignea , both because the lamina lignea does not subside from the rest of the column of water above it , but bears against it , and also because if it should be imagined a little to subside , the particles of water being flexible would still lean toward the subsiding cone , and being so infinitely small would certainly tumble after it if the cone subsided to any distance . so unfit is this comparison , though in other respects sufficiently ingenious . remark the fifth . and whereas this learned authour saies , ( p. 24. l. 8. ) that this instance of masonry which he has given in square stones , will hold in smaller and more irregular bodies , experience will prove they will not in those he instances in , wheat , sand , and hail-shot . for if there were an hole made at the bottom , that that cap , he imagines , might really subside and be taken away , the expected arches in each experiment would prove ill built by their sudden tumbling to the ground . nor would the egg-shell and its little cap or cone of wheat stand as under an arch supported by the rest of the grains in the whole heap , as he affirms p. 26. l. 6. and therefore that the egg-shell scapes so well is to be referred to some other cause . as for that lateral pressure per declive which may refract the perpendicular gravitation of the grains of wheat , i shall examine that conceit in its * due place . remark the sixth . that the sand remained suspended in the body of the cylinder , is to be attributed to the weight of lead that had crammed the sand together , that especially toward the top , next to which it was , that it stuck by renitence of its irregular parts , one against another , p. 27. l. penult . but what is this to the nature of water , where all is so infinitely glib and passable , one particle by another , not the least show of stuffing and cramming ? a man might make a pair of pinsers that set into a bed of sand , ( though the pinsers be open above and beneath and tube-like ) which would pull up more sand than stuck in this tube . and it is all one whether the sand be pinched by such pinsers or be pinched by cramming into such a tube . that 's all the mystery of masonry that i can discern in this experiment . remark the seventh . but that there was not any such mechanical incumbency of the particles of the sand as left the egg-shell as it were under an arch , so that from thence it was that only a small cap or cone of sand gravitated upon it , seems to me to be manifest , in that if there were an hole made of the same diameter with the egg-shell , and the egg-shell taken away , not only the cap of sand but the arch would come tumbling down to the ground , and therefore that the egg-shell is not damnified must proceed from some other cause . the sand about the sides apparently protects it from the weight of the lead . remark the eighth . that the lateral direction in the parts of sand or such like bodies , p. 29. l. 3. should refract the perpendicular gravitation , when as it self is but a lateral gravitation or an hindred perpendicular direction , in a tube suppose or vessel , may justly be questioned . for the particles once checked by the sides of the tube or vessel , in all likelihood spend then all their direction downward , or may be reflected more dangerously from the sides to the hazard of the egg-shell : if the reason of things lay this way . remark the ninth . that the non-gravitation of the small bodies , p. 31. l. 3. of sand , gravel and shot , do not sufficiently prepare our minds to apprehend one of the reasons of non-gravitation of fluids , is manifest from that so often inculcated instance of the tumbling down of the arch at the real removal of the cone or cap with the body subjected , and an hole made of equal bigness on an upper flore or table . besides , though in such gross particles as sand , and wheat , and shot , one part may help a little to sustain another : yet as in a tube of physical monads , if they were imagined heavy , this would not at all be ; so in water whose parts are so infinitely little in comparison of shot , wheat , or sand , this masonry of parts leaning upon parts would have no effect at all . thirdly , if there were any such masonry in the lying of the parts of water as might answer some way to the figure , p. 21. all that artifice would be spoiled in boyling water or in water jumbled , in which notwithstanding there is as little gravitation of the parts as in that which is quiet . fourthly and lastly , supposing there were this masonry in water , this will not destroy the firmness of my demonstration from the round board at the bottom of the bucket , since the diameter of the bottom of the bucket may bear such a proportion to the altitude of the bucket , and so little distance left betwixt the round board and the sides of the bucket , that there will be a great horizontal section of the cone in the air above the bucket or surface of water in it , whence the residue of this supposed hollow arch impendent on the residue of the cone must needs fall to it , and consequently the whole cylinder of water over the board gravitate on it , which shall be , suppose , 30 times more than that hollow cylinder which is contained betwixt the convex of this cylinder of water and the concave of the bucket . and yet shall the round board ascend . this is plain enough already , but if there could be any scruple , i could so encrease the proportion of the diameter of the bottom of the diameter of the bottom of the bucket to its height , that the very remainder of the cone shall be , suppose , 30 times bigger than the remainder of the vault that environs the cone , besides * other ways by which this invention of the cone or cap in the subjected body in the water will be plainly deprehended to be only a witty invention . upon chapter the fifth . remark the tenth . those words p. 30. l. 9. [ that it is certain , water hath an intrinsecal gravity of its own as it is an heavy body ] these words are the most clearly understood . whether they be true or false , from what i thought we were agreed on in the first and second part of my first remark , that gravity is nothing else but mobility , and gravitation nothing else but motion or nisus ad motum . gravity therefore being nothing else but mobility or a capacity of being moved downwards ; this capacity is most certainly in it intrinsecally , and indeed in all other bodies besides . but if by gravity should be understood such a principle in water or any heavy body else , as by virtue whereof they would upon occasion move themselves downwards , that i make account not at all certain but ra●●er false . remark the eleventh . water so long as water , p. 34. l. 21. is ever in its fluid consistency , and therefore sometimes does gravitate in its fluid consistency , that is , has an actual motion or an actual nisus ad motum ad centrum terrae . but that pressure it seems to have , p. 35. l. 1. upon quick-silver in a vessel , is but ex accidenti towards the center of the earth it aims at the thin matter in the torricellian tube , or rather to reduce the matter to a due aequilibrium . nor does it press upon the quick-silver but with it , and vis unita fortior , as appears by the rising of the mercury in the glass . upon chapter the sixth . remark the twelfth . that a bucket of water should be as much one continued body as a bucket of pitch or wax , is a me a paradox , p. 42. l. 10. this cannot be unless the water were frozen . and pitch , and wax , and butter , and ice , applyed to the fire , and so having their parts put upon motion , and thereby being made fluid , show plainly the nature of fluidity that it consists in smalness of parts and the slippery motion of them one by another , which in water is very eminent ; and their discontinuity is notably discernible also in that they are so exhalable by the sun , and do so easily convey themselves into piles of wooll , a vessel of water placed in the room , if that experiment be true , as i never heard it contradicted . remark the thirteenth . i only take notice here , p. 42. l. 14. that this learned authour is mistaken in his notion of the principium hylarchicum , which so oft occurrs in my enchiridium metaphysicum * . for i do not understand thereby any intelligent nature , but vital only , or at least mainly : i mean a spirit indued with the plastick power of ordering the matter according to certain general laws which the divine wisdom hath vitally and essentially , though not intellectually implanted in this spirit of nature as i else-where call it . for that there is no life but what is cogitative , is a conceit taken up but yesterday , and i believe will as soon expire . that it is plastical , and that it is not intelligent , these two things i think i can and have demonstrated ; but whether it may have some more sleepy drowsie sense in it also , i have not yet determined , and for the present think it hard to prove either one way or other , and i am loth to assert any more than i can prove . upon chapter the seventh . remark the fourteenth . the distinction of considering water as a solid body and as a fluid body ( p. 49 & 50. ) does not go well down with me . for water so long as it is water and not ice , is always fluid , even then when it is envesselled ; and if its entire tendency then towards the earth argue its solidity , it is a solid body also out of the vessel , for it also then tends entirely and directly towards the earth , as is seen in the drops of rain . wherefore we see no reason of reducing of envesselled water to the nature of a solid body , that upon that pretence the problem of its parts not gravitating one upon another may be thence solved . remark the fifteenth . the non-gravitation of the particles of water ( p. 52. l. 1. ) upon subjected bodies , is resolved into two accounts . the first mechanical , the second natural . the mechanical is proposed and applied in this seventh chapter , the natural in the next . the mechanical account is two-fold ; the first from the continuity of the particles of water , the second from their architecture or masonry , supposing they were not continued . now that that account from the continuity of parts , whereby the learned authour would have it to be a kind of solid body , that this is invalid appears from the 3. and 12. remarks . and indeed discontinuity of the parts of water is palpable from their extreme softness to our very fingering : as when any thing is ground , the samller the powder is the softer it feels to our fingers , and continuity is nothing else but the fixtness of part to part , whence hardness would necessarily arise , as appears in water turned into ice , which is nothing else but the fixing the aqueous parts one to another . remark the sixteenth . and therefore this learned authour does well ( p. 52. l. 21. ) to admit at length , that water has the nature of separate bodies , and that its parts are only contiguous . but then when he flies for a solution of the present problem ( why a whole column of water does not gravitate on the subjected body ) to his instances ( p. 53. l. 8. ) of a pyramid of square stones , a heap of wheat and of callice-sand , wherein an arch is made over the subjected bodies , &c. the invalidity of this reason i have abundantly discovered in my 4. 5. 6. 7. 8. and 9. remarks . there is no comparison betwixt those gross parts in rest , and these infinitely small particles of water , which are in motion . remark the seventeenth . the authour seems to affirm that the cartesian aqueous particles are infinitely more improveable ( p. 53. l. 8. ) for making an arch for the ease and security of subjacent bodies , than those of wheat , hail-shot or sand , whenas doubtless they are infinitely less improveable , as being in promiscuous motion according to des-cartes , the materia subtilissima and the globuli intermingled , nor are they in any order but what they perpetually slip from ; and how perfectly they are dis-intangled one from another , and slippery , is manifest to our very senses , as i noted * before . remark the eighteenth . he supposes ( p. 54. l. 6. ) that the union of the parts of water are much more close than that of the monads of callice-sand , because the water is quid continuum , though fluidum . but i have * offered reasons that i hope are sufficient to evince , that it is not quid continuum but contiguum ; and i farther add , that the parts of sand being crammed so hard together and at rest , come nearer to the nature of continuity , than where the parts are in motion and come closer together , as it is in water . remark the nineteenth . the learned authour ( p. 57. l. 3. ) does acknowledge that in a bucket of water with a rundle at the bottom , if the bottom have an hole in it , the whole column of water will gravitate on the rundle , and not only a cap or cone . here i demand how this hole at the bottom of the vessel under the rundle , the water not running out , can concern the supposed arch , and cause a whole cylinder of gravitation on the rundle , if there was this masonry in this phaenomenon and it were not to be salved by another principle ? remark the twentieth . again , upon what occurrs , l. 12. that the water will undermine a lighter body than the like quantity of water commensurable to its bulk , i would propound this experiment : supposing the bucket with an hole at the bottom , as before , and that heavier-wood-rundle almost equal to the bottom of the bucket placed on it , and then a lighter-wood-rundle of equal diameter with the heavier placed on it , whether the whole cylinder of water does not press on these rundles , and not a cap only , and whether notwithstanding the upper rundle will not ascend ? which is a sign that its ascending at other times is not to be imputed to the architecture of the arch so ingeniously excogitated by this learned authour . but i will appeal to one experiment more which will take away both these two mechanical accounts at once , that of continuity , and this of architecture ; and the experiment is this : let there be a bucket , whose concavity is perfectly cylindraceous , and the diameter of the bottom 63 parts : let there be another cylindraceous vessel , whose internal diameter shall be 61 parts , external 62 : let there be at the bottom of this vessel 4 little equidistant holes in the sides slooping inwards so as to come just to the bottom , that the water may no otherwise go out than just from the bottom upwards , nor ascend at all but by pressing to the bottom first . put this vessel into a bucket to the bottom thereof , and hold it there so as that the top of the vessel shall be equal to the top of the bucket . then pour in water till they be full to their brims , then take away your hand that held the vessel to the bottom of the bucket . the vessel in the bucket will rise up higher and higher till there be no more thereof immersed in water than is equal to such a moles of water as is equal to the whole vessel in weight . the weight of the water on the bottom of this vessel is near upon thirty times more than the water betwixt this vessel and the sides of the bucket , which should undermine it , and yet the vessel rises , of which no account can be given , neither from the continuity of the water ; for the water in the vessel is not continued with the exteriour water in the bucket , but is only contiguous to the sides of the vessel : nor from that masonry of an arch upon the rundle or bottom of the vessel ; for the whole moles of the water in the vessel does as much entirely press on the bottom of the vessel , as the whole moles of water in any bucket does upon the bottom thereof . so wholly ineffectual are these mechanical inventions of continuity , and the arch or cone on the subjected bodies in water , for solving the non-gravitation thereof . we shall now examine the natural account . upon chapter the eighth . i observe that the authour ( p. 58. l. 13. ) lays the main stress of all upon this natural account of the non-gravitation of water , either upon its inferiour parts , or any subjected body heavier or equal in weight to the like bulk of water . for this , says he , i take to be the true natural specifical reason of the non-gravitation of fluids , though the mechanical reason before given is not wholly useless , but contributes its part to it . we will therefore be more diligent in examining this natural account . remark the twenty first . and for the better procedure in this business , upon his mentioning the intrinsecal heaviness of a body , p. 59. l. 16. we are here to remember what we were , i thought , agreed upon in my first remark , part the first and the second ; that heaviness or gravity in a body , is nothing but its mobility , nor gravitation but its motion or actual nisus ad motum , and that that notion of gravity in the schools is but idolum fori . that mobility and motion upwards is as intrinsecal to a body as mobility and motion downwards . that there is no motion nor nisus ad motum discernible in water to any term , but when it is misplaced , so that all such motion is only upon occasion in it . and therefore when water ascends in a tube in such sort as is described , remark 1. part 4. that mobility and motion upward is as intrinsecal to the water as its nisus downward ; for that nisus downward is not but pro re nata , when it is misplaced . these things i hope will not be stuck at , if we have but recourse to my first remark and the parts thereof . remark the twenty second . this natural account of the non-gravitation of fluids , which the authour lays so much stress upon ; is this , p. 62. l. 5. that they have several lines of their direction of gravitation ( that is of their motion , by remark the first ) and therefore necessarily one must be refracted , impeded , and abated by the other ; and consequently the direction of its perpendicular or lateral gravitation ( or motion downward ) is corrected or very near wholly suspended by the other tendencies or directions of its motion . this is the learned authours natural account of the non-gravitation of the parts of water upon water , &c. remark the twenty third . the learned authour brings in again ( p. 63. l. 5. ) the notion and distinction of the terminal motions or tendencies of water as it is an heavy body , which are perpendicular towards the earth , which he calls the primitive conatus of all heavy bodies and the effect of their intrinsick gravity ; and the other motions and directions as it is a fluid body . this distinction he repeats again , p. 68. l. penult . which language if we will uncipher according to our agreement in my first remark , the sense is this , that water as it is a body moveable downwards , or has an intrinsick mobility downwards , has its direction towards the earth . but here i demand , if the mobility of water upwards be not as intrinsick to it as downwards , and the one conatus as primitive as the other , since they are both only ex data occasione , by the waters being misplaced ? for where the water is rightly placed , it has no terminate motion at all , and therefore all the directions of motion in water as to primitiveness or intresecalness are of the same kind . and it has , as all other bodies have , a mobility every way , but their actual nisus or motus is pro re nata . remark the twenty fourth . and the learned authour , from p. 63. to p. 66. has abundantly well proved this mobility of water or its parts , that datâ occasione it will be moved upward , downwards , horizontally , obliquely , and indeed every way , and that to opposite terms in the very same lines . that is , that this may be caused at several times , and upon several occasions . but that water has all these tendencies or pressures at once , that his experiments will no way reach to . this i think will plainly appear to any one that considers well my first remark , part 3. 4. and 5. remark the twenty fifth . in his description of this his natural account ( remark 22. ) he declares that by the many other directions and tendencies in a fluid body , the perpendicular is very near wholly suspended , but here ( p. 68. l. 27. ) that ●t possibly may be , that the line of direction in a perpendicular descent may be considerably stronger and more efficacious , and consequently the gravitation stronger , because there contributes to that motion , not only the nature of water as a fluid body , but also as a heavy body . but besides what i have * above noted , that the distinction betwixt a heavy body and a fluid , where one and the same body is both heavy and fluid at once , is not so congruous , and that there is * no such primitive gravity or gravitation distinguishable from the mobility and actual motion or tendency of any body downwards : admit this intrinsick gravity or gravitation over and above to the mobility and motion of the water downwards , yet seeing the mobility and motion of the water upwards is as urgent and nimble as that downwards , they do one utterly defeat another , and for all these the water retains its intrinsick gravitation still , so that this invention seems utterly useless , and the parts of water would press upon one another notwithstanding this hypothesis . but if this intrinsick gravity be a mistake of the schools , as i doubt not but that it is , then that inconvenience will return which i mention in my first remark , part 5. that a bucket of water will have no more heaviness in it than if it had no water in it , which is contrary to experience , which are plain indications of the invalidity of this natural account . remark the twenty sixth . he says notwithstanding , ( p. 70. l. 9. ) that if the line of the perpendicular descent of the fluid be compared with all those various and many lines of its direction , &c. that the perpendicular motion of its gravitation as an heavy body will be near altogether abated . but it is to be observed , that take all those various motions in , whereby it may seem hopeful that the intrinsick gravitation will be abated , they will yet contribute nothing thereto , because there is no tendency in any one line of them , but there is an equal contertendency in the same , so that their force is every way utterly defeated , as i noted of the perpendiculars before . remark the twenty seventh . what he is observed to say in the former remark , he farther illustrates and confirms ( p. 71. l. 13. ) by a like instance of callice sand , where he supposes their perpendicular gravitation so hugely abated by their motion per declive , and repeats the advantage water has above the callice-sand , because the parts of water are conjoined in one continuum . but that it is quite contrary i have * above proved concerning the continuity , as * also in that kind of perpendicular gravitation , which is not pro re nata , but intrinsick . but we will here farther add , that if there were any such thing as intrinsick gravity , every upper part would press on the lower , and the greatest pressure would be at the lowest , the least at top . so little service does this conceit of continuity . and every grain of sand where ever sited , would ad summum virium thrust downwards . remark the twenty eighth . but that they do not thrust so peremptorily downwards , he says ( p. 72. l. 10. ) the cause is apparently beyond all contradiction , that the accidental tendency of the sands per declive doth break the perpendicular gravitation , so that it does not gravitate upon the most fragil subjected body in its full weight . that this is no such apparent cause , besides what we have noted * above , that in the foregoing remark does further confirm , if there were any such thing as intrinsick gravity ; and though the sands tumble per declive , it does not at all follow when they are stopt and rest , that they press per declive , but downwards . that an animal therefore is not damnified under an high heap of sand , may have some such reason as the suspension of fluids . remark the twenty ninth . touching the further explication and enforcement of this natural account of the non-gravitation of the parts of fluids in a cubick foot of water , which he supposes just twelve pound weight perpendicular , ( p. 73. l. 3. ) and that it is the common stock of all its pressures ( p. 74. l. 2. ) to be distributed as from one common cistern through so many pipes ( l. 6. ) to serve all those gravitations or conatus ad motum , for it hath not above twelve pound intrinsick weight to serve all these conatus or gravitations . here methinks it is most apparently . deprehensible , that where there is acknowledged to be no other stock of intrinsick weight but this twelve pound to be derived to those multifarious actual gravitations , horizontal , oblique , and directly upward , and yet the virtue of this twelve pound perpendicular ponderancy is felt entire still , that all the other actual gravitations are mere imaginations of a curious mind and no real effects in nature . remark the thirtieth . indeed the learned authour seems aware of this difficulty and propounds it as such ( p. 76. l. 3. ) but i must confess i understand not the force of his answer , though he says it is plain . for he says the water in the bucket is as fluid a body as so much water in the ocean , but the bucket of water is as one solid body . the bucket of water is the water in the bucket , which cannot be fluid and solid at once . it is a perfect repugnancy in nature . it is therefore most certainly a fluid body even in the bucket , and will have all that belongs to a fluid body as such , all those several gravitations , oblique , horizontal , and upward , if there were any such , and that upward especially , there being nothing to bound it or check it , which yet is of the greatest force to lessen the perpendicular gravitation . but that there are none such , is manifest from the entireness of the gravitation downwards in the water of the bucket : suppose 12 pound weight still , and were the bottom of the bucket taken out at once as it hangs , the water would not as it comes out immediately spread horizontally , but descend directly down . so that the horizontal sallies are only pro re nata made , when the water cannot get down perpendicularly , nor attempted ever but ex data occasione , when the moving principle is invited to act , which is true also of its gravitation downwards , which is never actual , but upon the waters being misplaced . but to phansie there is such a perpetual conatus every way and strong pressure to no purpose , is too much a-kin to those elastick thrusts and croudings imagined by others in the air , or that furious every way agitation of the matter in the cartesian philosophy . the laws of nature assuredly are more orderly and still . to all which we will add , that if this were the main reason why the parts of water do not gravitate one upon another in the bucket , because the perpendicular gravitation is so refracted , mitigated , and as it were brought to an aequilibrium , by the other gravitations ; it would necessarily follow , that the water in the bucket being wholly turned into ice , and so really becoming a solid body , whereby all those other gravitations saving the perpendicular would be extinct , that the perpendicular gravitation which was 12 pound weight before , will be well nigh doubled , when as on the contrary it is rather lighter , proportionable to that moderate rarefaction it received in the congeling : which plainly demonstrates that those other imagined gravitations were not actual before , but that they are only made pro re nata , as i have intimated in my first remark , part 4. upon difficiles nvgae ; or , observations touching the torricellian experiment . having by the former remarks cleared my demonstration of the existence of the principium hylarchicum , or spirit of nature , by that experiment of the wooden rundle rising from the bottom of a bucket of water , from what obscurity or uncertainty the invention of the cap or cone and the every-way-gravitation , or tendencies of motion imagined in fluid bodies as such , might involve it in : i shall now chiefly raise such remarks on this second treatise , namely the authours observations touching the torricellian experiment , which will make good a like * demonstration of mine from the ascending weight hung at the embolus of the air-pump , against this learned authours solution thereof , and of all such like experiments . the cause whereof he lays chiefly on rarefaction and tension of matter , &c. which he supposes to be real affections of nature : and therefore i shall take these notions at the first rebound , as they occur in the second chapter of this present treatise . upon chapter the second . the first remark . the learned authour here takes up principles unproved , p. 21. and such as cannot be proved by any experiment or reason in nature , nay such as are repugnant to reason , and absurd if we more closely canvase them , and more considerately search into them . that he has not proved them but merely applied them , is plain to any one that will give himself the divertisement of perusing his treatise . and that they cannot be proved is manifest from the very notion of rarefaction and condensation , and of tension and restitution , p. 21. l. 12. for rarefaction and tension is when one and the same corporeal substance occupies a greater space than before , but condensation and restitution when it occupies less . these are the general natures ( which is enough for my present purpose ) in which they agree , i mean rarefaction and tension , and condensation and restitution , which were rashly admitted by some ancient philosophers as well as by modern , because they conceited there were no bodies in the universe , at least near our earth , whose parts were more subtil than those of the air , or else phancied the air an absolute homogeneous body , nor looked upon it as consisting of any particles . so confused were their notions of this natural phaenomenon . but that it consists of actual particles seems to me manifest , in that it is so easily divisible . the tender thred of a spinner that hangs on a mans hat , being able to divide it in any assigned part , which were a thing incredible , did not the air consist of parts merely contiguous , and that small ones too , and yet not of an infinite smalness ; for as much as air will not pass the pores of some bodies , though of other some it will. and therefore seeing there is no vacuum , as is agreed on all sides , and that the parts of the air are exceeding yielding to the least touch , which could not be if the main parts of the air were of such figures as would adequately fill all the space it is conceived to occupy ; for then it would be so crammed that nothing could move easily or without forcible penetration of dimensions : wherefore there must be particles to fill the little intervals betwixt the parts of the air , and those exceeding small , that motion may be easie , and that the fluitant parts of the air in this more subtile fluid may nimbly yield to motion every way , as we see it does . this is one way of proving there are exceeding small particles in the air , distinct from the main and more proper particles thereof . but there is yet a more visible detection thereof in the phaenomenon of light , in that it passes the pores of glass , which the air cannot pass . and that light is a subtil body , besides the authority of the ancients , the reflexion and refraction of it makes it abundantly manifest . how can the figure of a body , as in a burning-glass , direct the rays so to one point , if they were a mere quality and not thinner particles of matter in the air ? and as for the conceit of species intentionales , which they make lumen solis to be in respect of his lux : that it is an impossible notion , i have demonstrated in my enchiridium metaphysicum . these hints are sufficient in an argument so easily allowed by all unprejudiced philosophers to demonstrate , that there are * smaller parts of matter than those that are properly aëreal , and such as can penetrate the pores of bodies when the aëreal parts shall be forced to stand without . from whence therefore it will plainly follow , that these principles of rarefaction and condensation , of tension and restitution of the air cannot be proved to be in nature , in such cases as this learned authour and others phansie they are . because the coming in and re-ceding of the subtiler particles we have proved to be in nature , will salve these phaenomena , and show that it needs not be the same substance entire when it is rarefied , but subtiler parts may come in as water into a spunge ; nor when it is condensated , but the subtil parts may go out as water out of a spunge . and there is the same reason of the tension of the air and its restitution ; it may be salved by egress and regress of subtiler particles , and the tension and restitution like a lute-string may be a mere conceit . nor are we content with this , but we also further affirm that it is de facto a mere conceit , as appears from that we have already proved , that the air is so well replenished with matter far subtiler than it self , even such as will penetrate glass , and from what is acknowledged on all sides , that the air is also compressible . for from hence it will necessarily follow , that upon the compression thereof , that there may be no vacuum , or by a necessary circle of motion , those smaller particles will pierce any glass , as suppose the glass-tube in the torricellian experiment , of which we shall speak more particularly in its due place . besides , the very notion of such a rarefaction and condensation , tension and restitution , as this authour would have , is contrary to the nature of a body , which the ancient philosophers defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a substance of trinal dimension and impenetrable . and impenetrability of body or matter is so generally acknowledged as a real and inseparable property thereof , that even those philosophers that are for such a rarefaction and condensation , as aristotle has broached , and this authour maintains , have laboured tooth and nail , though in vain , to defend it from that absurdity of penetration of dimensions . to say nothing how it is a mere confounding of the properties of body and spirit . for such a rarefaction and condensation as is here supposed , is too like the dilatation and contraction that belongs to particular spirits . and lastly , if we consider more punctually and precisely , that if there be this rarefaction , it must be either by encreasing the bulk of every particle , suppose of air , thus rarefied , or by encreasing the number of the particles ( every particle ( a wonderful imagination ! ) sending particles out of it self to occupy a greater room ) both the emissitious and original particles in the mean time being without pores , at least so far forth as they are thus encreased ( this new acquired extension being not by opening and filling of pores ( as in the cartesian way ) but by new continued quantity , or at least newly emitted ) it is , i say , here manifest , that if the encrease of the particles be in bulk ( since there is no other imaginable or at least rational notion of solidity , but imporosity of matter , and close continuity of parts undivided into particles ( for natural experience teacheth us that looseness of particles is the original of fluidity and softness ) those particles becoming bigger , in some cases it may be an hundred or a thousand times , and being likewise solid ; the effect of the rarefaction would be , that the body rarefied would feel more gross than before , which is against experience . but however in the other case where the number is only encreased , those emissitious particles by reason of their imporosity and close continuity of parts , are as really solid as those bigger . and therefore it is as hard to conceive that they can ever enter again into the particles out of which they were emitted . to say nothing ( since there is no vacuum ) how hard a thing it is to conceit upon every such rarefaction there is necessarily this crouding of hard or solid bodies into the like hard or solid bodies , so that they really penetrate , not pores but the very dimensions of one another , though thus hard and solid . and this in bodies unraresied , and that upon slight occasions and small force , which i must confess to me seems hugely harsh & absurd , and plainly against experience , even in soft bodies as in water ; those forcible experiments that disprove its elasticity , proving therewithal the impenetrability of its parts . to all which i shall add , that this supposed principle of tension takes away all starting holes that might be sought in bringing in any interspersed vacuities or empty pores in bodies , which would be a discontinuity or discontiguity of matter in the world , which this tension is pretended a fence against . and besides , if there were any such interspersed vacuities , so that matter might be driven up closer into them , that would still make my demonstration from the air-pump more firm , and the ascending of the weight would be still the more marvellous , and require the more necessarily a principium hylarchicum , the defence of which is the great scope of my present remarks . but to admit so incredible and unconceivable affection in nature as the mutual penetration of dimensions , even in hard or solid bodies , ( for the littleness of them hinders not but that they are really hard or solid ) is an hypothesis so like the rude crouding and intolerable pressing , in that prodigious elasticity of the air , that i hope this ingenious authour will be as cautious how he over-firmly adheres to the one , as he has been judicious in exploding the other . upon chapter the third . the second remark . the learned authour says , that the upper parts , p. 30. of a cube of lead do not actually gravitate upon the inferiour parts , because the upper are mechanically impeded by the lower from their actual gravitation upon them ; yet every atom thereof contributes to the gravitation of the whole upon the scale . the former he calls , p. 32. gravitation ad motum , the latter gravitation ad pondus . but it is very hard to conceive if there were any such thing as intrinsick gravity , that is , a nature in the lead it self whereby it was carried downward , that it should not have every part of it gravitationem ad motum , or conatum ad motum , since no inferiour part can mechanically hinder the superiour part from this conatus , and every natural agent is supposed to act ad extremum suarum virium : and that no parts are idle , appears from the gravitation ad pondus , if there were any such intrinsick gravity . wherefore in that they do not gravitate one upon another , as they do when lead and clay are continued together , and the clay undermost , p. 31. l. 16. is not from any mechanical continuity , but from the same reason that is in fluids of the same kind , the parts press not one upon another because they are not misplaced , but are ranged in that order that is agreeable to the laws of that immaterial principle . but if the parts were not thus ordered by a principle distinct from them , but their gravitation were from their own innate gravity , it were incredible , nay impossible that there should be a gravitation ad pondus of the parts , and none ad motum . for if the innate gravitation of each part of the leaden cube did not bear against its fellow downwards , there would be no bearing against the scale at all ; as is manifest to any one that thinks close on the matter . the third remark . he says , p. 42. l. 16. that the reason why a glass tube of oyl immersed to such a depth into a vessel of water , will some of it go out , but immersed lower it will stay in , and if lower , will ascend in the tube , &c. is this ; because there is a greater pressure or renitence in the last place than in the second , and in the second than in the first , and therefore less force is required to raise the superficies in this first case than in the second , and in the second than in the third . this is ingenious , but there is this obstacle to the truth thereof : for let the first place be a. the second b. the third c. and let us consider that the oyl going out at a. the whole body of the water from a. to the superficies is raised up at once , and there appears no hillock of water above the oyl at a. on the superficies or on a vessel of oyl above the water at a. supposing water let into a vessel of oyl after the same manner by a glass tube . now besides that it is incredible that so little portion of water or oyl effused at a. should at all be able to-raise the whole bulk of water or oyl in the vessels , from the whole superficies where a. is ( though never so little ) towards the tōp of the vessels ; it is also further demonstrable that the increase of renitence or pressure of the water against its being raised higher in b. more than in a. and in c. more than in b. is not the reason that the oyl in the tube put in water , or water in a tube put into oyl , does not go out at b. and ascends at c. for it would follow , that a tube of oyl put into a vessel of water of a far greater diameter than before , suppose twice as great , and the tube again immersed to a. that is , to an equal depth as before , the oyl would not go out , since the bulk of the water from a. to the superficies is four times as big as it was before , and therefore the renitence against being raised higher , should nigh hand increase in proportion . and yet the oyl goes out at a. as before , notwithstanding this imagined renitency . whence it is plain it is not the force of effused water in the oyl , or oyl in the water , that can raise the water or oyl one atoms breadth higher , but the preventing activity of that immaterial principle that disposes all the parts of the liquors in the vessel , orderly and at once , there being no crowding nor pressing any way , one part on another . and that the pewter porringer full of hail-shot weighed in water , p. 43. l. 23. is found from the bottom to the top in a manner of equal weight , is not because it forces the superficies of the water no higher in one position than another , but because the water is no heavier at one depth than another , that is , is not heavy at all . upon chapter the fourth . remark the fourth . p. 50. l. 23. in this page the learned authour does in a manner acknowledge what i so diligently endeavoured to prove in my first remark , part 4. for he compares the air to a vast net with small mashes or interstitia , fitted gradually with parts more and more subtil , wherein he judges right , saving that by the comparison of the net he would insinuate a continuity of the air , which i have sufficiently disproved , remark 1. part 3. remark the fifth . the compression of divers particles of the air , saith our authour , p. 51. l. 13. may render that compressed body of air sensibly heavy : whence he inferrs , that we may not wholly exclude those particles from all kind of gravity before compression . for no weighty body can arise from the coalition of such parts as had no manner of gravity before . the conclusion bears some show of concinnity with it ; but methinks the inference would be more safe , if one should argue from hence that there is no such thing as innate gravity , since that which appeared a light body before , without adding any real quality , but by only thrusting the parts nearer together , it got a motion downwards . which therefore implies that that motion is from some other substance , not from the compressed air it self , and that fire , if it could be compressed , would also tend downwards . as the matter thereof does tend downwards plainly in wood , but the parts of wood attenuated and agitated tend upwards in the form of fire ; which is no obscure intimation that it is not any inward particular form or quality , that is that which moveth things upward or downward , but a distinct immaterial principle that is the orderer and disposer of the matter of the universe , according to the more or less solidity in its consistency . remark the sixth . he asserts in this page 63. as also p. 51. l. 2. that there is not that strict cohaesion of one part of water with another , as with one part of air with another , and yet as i have above noted , the air is dividable by the thred of a spinner hanging on ones hat ; how dividable then and separable is one part of water from another , that is more easily disjungible than air it self , and how unfit for such architecture of the imagined cone or cap in the former treatise ? remark the seventh . after an experiment made with a glass-siphon with quick-silver and water , the longer leg of the siphon being 32 inches , the shorter 8. and the shorter leg having something a larger diameter than the longer ( which experiment is thus : 1. he filled the shorter leg with mercury till it ran up as high in the longer , that is 8 inches according to the law of fluids , and stopping the shorter with his finger filled the residue of the longer with water , whereupon the mercury in the longer leg subsided to two inches and a quarter , 24 inches of water driving it so far down , though 28 inches of water is the usual counterpoise to two inches of mercury . 2 : having filled again the siphon with quick-silver as at first , and immersing it into a tube of water 32 inches high , so that the column of water over the shorter leg was full 24 inches , yet those 24 inches drive the mercury in the shorter leg but one inch down , and raised it one inch in the longer . 3. having poured water into the longer leg of the siphon , so that the mercury subsided two inches , and as much flowed out at the shorter , and then immersing again the siphon into the glass-vessel 32 inches deep filled with water , the mercury subsided near an inch in the shorter leg , and accordingly impelled the mercury into the longer . ) upon this experiment , i say , he makes this observation , p. 67. l. 1. that notwithstanding the advantage of the larger diameter of the shorter leg , the gravitation of the external water or any imaginary column thereof , was not half so much as the gravitation of the cylinder of water included in the tube , he means , the longer leg of the siphon , which i conceive to be a plain mistake ; for neither is that larger diameter in the shorter leg any advantage , but a disadvantage ; the motion of fluids being swifter out of a narrow passage into wide than vice versâ : nor is there any indication in all these experiments , that the gravitation of the 24 inches of water in the longer leg does gravitate as much more as the column of water of 24 inches impendent over the orifice of the shorter leg . for in the first instance , where 24 inches of water drives the quick-silvver 2 inches and ¼ downward in the longer leg , it is because of the largeness of the diameter of the shorter leg , or by reason of its wideness . so when the 24 inches of water and the quick-silver was to balance against it , it required more quick-silver to be at a counterpoise with it , than if it had had the same diameter with the longer shank ; and hence it is , that the quicksilver subsides so far in the longer shank , and not the discontinuity of the water in it from other water . and now we come to the second instance , it is to be noted that the impendent column of water driving the mercury one inch downward in the short leg , and so consequently raising it one in the longer , that there will be 9 inches in the longer leg , and but 7 in the shorter ; so that upon the matter the column of 24 inches in the water poizes as much against the quick-silver in this experiment , as that water in the longer shank did in the former . for here it ponderates against 2 inches of quick-silver , there but against 2 and ¼ , nay i may safely say against above two in this ; for if it was driven down one inch in the shorter but wider shank , it must needs rise above one inch in the other ; and i doubt not but a quarter of an inch or thereabout , if the authour had taken so punctual notice of it . and as in these two instances in several , the column of the water in the water is found to be aequiponderant to a column of so many inches in the longer shank of the siphon , so we shall find them in this last and joint experiment . for upon the pouring water into the long leg of the siphon there remained but 6 inches of mercury in that leg , and 8 in the other , wherefore upon the immitting of the siphon into the glass-tube , and there being found about an inch subsiding in the shorter leg , and a rising as much in the longer ; it is manifest that in each leg there was about 7 inches height of quicksilver a piece , and that the column of water in the water gravitates as much as the column of water in the longer shank of the siphon , and not only half as much , as our authour would have it ; which is an excellent experiment against his supposed masonry in the element of water , and that each part of water by each part doth most glibly slip : and that therefore this imaginary architecture can contribute nothing to the rising of the round wooden rundle from the bottom of the bucket , on which i build that notable demonstration of mine in my enchiridium metaphysicum . upon chapter the fifth . remark the eighth . that experiment of stevinus , that a rundle placed on the bottom of a vessel with a hole in it , so that the rundle somewhat overlaps the hole , p. 94. l. 4. that the rundle will gravitate upon that hole and the incumbent cylinder of water commensurate in base to that rundle so hard and close , that it requires a weight in a pair of scales near commensurate to the weight of the impending cylinder of water to raise it from the bottom ; i say this experiment is an argument against that invention of the cap or cone , and the rest of that architecture in the foregoing book . for the hole under the rundle cannot be conceived any mechanical cause at all , why the same architecture may not be that was imagined before , and yet the rundle ariseth not in the vessel , nor does the water sile thorough . remark the ninth . that the rundle ariseth not in the vessel the learned authour offers this reason , because the water gravitates now upon the rundle , as having mediately a lighter element , namely the air upon which it gravitates , l. 23. but being as firmly sustained as before from passing to the air , why should it gravitate any more than before ? and besides if the bottom of the bucket be somewhat higher than the basis of the ribs of the bucket on which it may stand , and there be a second bottom made to keep the air betwixt this second bottom and the former perforated bottom from communicating with the rest of the air ; it is worth the enquiring whether the rundle then will not rise , because the abituriency of the air which was in the other case , is thus sufflaminated ? whence it would be plain , it was not simply because there was air beneath , that the water gravitated on the rundle , but because that air was in the state of abituriency , or at least in sufficient quantity to colluctate with the water , the principium hylarchicum upon such hints , by reason of the quick motion of those laws of life in it , putting this under-air into that abiturient state , and therewithal carrying the water raptu consensûs into an actual tendency downward , and so thrusting the rundle closer to the hole , intangles it self in its own attempt , as not acting by free reason and counsel , but by some general laws of instinct of life , which in some such by-cases do not further but hinder the effect generally produced by nature . whence it is evident that this spirit of nature is not the first cause , which is the aeternal wisdom , but a mere inferiour creature . but this is but by the by . remark the tenth . our authour mentions an experiment of an empty glass-bottle carefully stopt , and sunk a great depth into the sea , that the pressure of the water will break it a-pieces , p. 95. l. 9. and he resolves it into this reason , because the water presses against a lighter element , the air , though mediately through the glass . but i say , that is not the adequate cause thereof , that it has a lighter element near to it , but because that the element is misplaced , for the upper part of the water in a vessel does not press against the air in the vessel that is incumbent on it ; but if a bottle of air were let down into the sea with its mouth downward , and well stopt to keep out water , yet the water will thrust the cork upward and drive it in . but that is because the air is misplaced , and put in the element of water , which methinks are very apert insinuations , that there is no such thing as intrinsick gravity , but that matter moved is moved by a principle distinct from it self . for the parts of the water of the sea do not press one against another , neither before nor after the bottle is let down , and yet there is such a pressure on the bottle once let down , that either the cork is driven in or the bottle broke in pieces . the other two instances also the authour mentions in this page tend to the same purpose , i mean those of oyl driving water upwards , and water quick-silver , of which he declares p. 96. 1. thus . for in these instances though the immediate contiguity be of the heavier body to the lighter , as oyl to water , and water to mercury , yet the air being behind the mercury in the longer leg of the siphon , and behind the water in the tube , the water in the one case and the oyl in the other , doth in truth gravitate upon the air mediately and effectively , rather than upon the immediate heavier fluid . which would plainly be a gravitation upwards , and therefore the more harsh phrase and sense , but may justly insinuate to this authour the reasonableness of their opinion that hold , there is no inward gravitation at all , but that the matter is moved pro re nata , and ranged by the spirit of nature , according to certain laws generally good for the universe , and essentially implanted in the said spirit . and these last phaenomena are easily resolved into the first hydrostatical axiom in my enchirid. metaphys . c. 13. sect . 10. upon chapter the sixth . remark the eleventh . the reason assigned , p. 101. l. 6. why a small glass-tube of so many inches long , and filled up with water , and stopt with ones finger at the lower end , and let into a vessel of water of a competent diameter and depth , upon the unstopping of the lower end , all the water in the tube above the superficies of the water in the vessel will run down till ' it be no higher than the said superficies , namely , because if it obtain never so little more height in the pipe than in the vessel , it has a greater force to press downwards than the water in the vessel has strength to resist it ; this reason i conceive does not quite exhaust the difficulty : for suppose this pipe of but a quarter of an inch diameter , and a bucket of a foot and a half , and deep a foot , and the pipe 9 inches and half a quarter long , and 9 inches thereof in the water , so that there is but half a quarter of an inch of the water to press up by its force to some , though very little , height , a moles of water of 9 inches deep , and a foot and an half diameter , how is it possible that the force of intrinsick gravity of a cylinder of water but a quarter of an inch diameter , and half a quarter of an inch altitude , should raise at all a cylinder of 18 inches diameter and 9 inches in altitude , if some principle distinct from both , did not assist ? for the one cylinder exceeds the other above some hundred thousand times , and yet the pressure of this little cylinder must raise the great one by its own force , if there be no other principle to help , nor penetration of dimensions , which is even as absurd as the other . or if you take the 9 inches of water more in the tube into your compute , yet this added to the abovesaid cylinder of but half a quarter of an inch high , will be above 5000 times less than the exteriour cylinder . so big is the absurdity still . remark the twelfth . the falling off and sticking to of the obturaculum in a tube with a valve according as the tube is less or more immersed in the water ; my reason of this phaenomenon given in my enchiridium metaphysicum , cap. 13. sect . 17. this learned authour says , p. 103. he is as much dissatisfied with , as with the reason of the excellent authour of the hydrostatical paradoxes , but he alledges nothing against it but that it is an obscure solution . when as yet this i think therein is very plain and intelligible , that if there be what i declare , quaedam quasi sursum suctio aëris in tubo contenti , & conformis ac contemporanea aquae compulsio in obturaculum gih &c. that that is a very solid reason why the obturaculum when this suction is strong enough ( which is when the tube is let down deep enough ) by a circle of motion , or at least a joint compression of the water at the same time against it , should be kept up from falling . for upon this abiturient state of the air , it being more vigorous than that impulse that should carry down the obturaculum , ( or rather that principle that moves the matter being rapt into one consent of circular motion from the bottom of the air in the tube to the top , and then down into the water till it reach the obturaculum under the tube , urging the water as if it would ascend up , ( which it would do but for the obturaculum ) in pursuit of the air so drawn upwards , till it was even with the superficies of the water ) it is manifest that the obturaculum upon that abituriency is driven upwards , and that the motion in order of nature is first there in the air of the tube ; for as much as if the abituriency of the air in the tube be stopt with a mans finger at a due nearness , or by a moveable embolus , the obturaculum that at such a depth clave close before to the valve , will presently fall down , which is a plain demonstration that the rise of the motion of pressure against the obturaculum is from the air in the tube first moved , according to that law of the principium hylarchicum conteined in my first hydrostatical axiom , enchirid. metaphys . cap. 13. sect . 10. which causes this joint motion or pressure against the obturaculum . this cannot be obscure to any that acknowledge that a spirit endued with plastick life , though devoid of understanding , and it may be of any acute sense , is able to move matter . remark the thirteenth . and from what we have said in the foregoing remark , it is evident i conceive that this learned authour is out in the account of this phenomenon . for p. 110 , and iii. he resolves the sticking of the obturaculum to the valve , into the tubes pressing up a portion of water of a greater weight than it . if the sucker , says he , ( which answers to that which i call the obturaculum ) be drawn up ( p. 110. l. 12. ) and then immersed so low that the portion of water impelled up by the tube does exceed the weight of the sucker , the sucker will be sustained by the pressure of the water upon it : but if the weight of a moles of water , saith he , commensurate to so much of the tube as is immersed in the water , be less than the weight of the sucker , the sucker by its own weight will subside . that this reason is maim , is apparent from hence ; that if the tube be let in so low that it raised a moles of water whose weight is much greater than the weight of the obturaculum , or sucker , and that for the present the obturaculum will stick to the valve , yet if the tube be stopt with ones finger , or rather by a moveable embolus at a due nearness to the valve , the obturaculum will suddenly fall ; whence it is manifest , that the solution is not finally to be made into the raising of the water to several heights , upon which its pressure should encrease against the obturaculum , but into the abituriency of the air in the tube or just quantity thereof , and of the several forces of that abituriency into the laws of motion , innate or essential to the spirit of nature or universal transposer of the parts of the matter of the world . for where there is no raising of the water higher at a deeper descent to make its pressure greater in the immitting air into water , as in a glass filled with air and well stopt let down into the bottom of the sea , upon a deep descent it will break , though upon a moderate it will not ( though it raises the water alike in both cases . ) which is resolvible into nothing but the greater excitement of the force of the principium hylarchicum , upon the greater transgression of those hylostatick laws vitally and essentially included in it . for the parts of water in water do not gravitate one against another , and they have as much room to play in when a bottle of air is sent down into the water , as when a bottle of water of the same size is sent thereinto . but the air in the former is misplaced , contrary to the hylostatick laws of the universe . upon chapter the seventh . remark the fourteenth . it is a very notable and pleasant experiment the learned authour mentions , p. 118. l. 19. it is most evident to any mans sense , quoth he , that will but try , that if a tube be open at both ends and filled up with mercury , and then one end stopped with the finger , and the other end inverted and immersed in the restagnant mercury , whereby it descends from the top of the tube , a strong and sensible attraction is wrought upon the pulp of the upper finger that closeth it , which continues and grows more and more forcible , sensible , and evident , the further the mercury is removed from the upper end , and approaches to its usual station of 29 inches . this is his experiment , which to me is a seasonable confirmation of what in the foregoing remark i observed . that the force of activity in the principium hylarchicum or hylostaticum is excited proportionably to the measure of misplacement of the parts of the matter of the universe . but as for the learned authours solution of this phaenomenon , i mean of this attraction of the pulp of his finger at the top of the tube , i must confess i am not at all satisfied with , and look upon it as a kind of philosophical incivility , whenas so eminent a fellow creature as this hylostatick spirit , took the opportunity of pulling him by the finger , when he could not shake him by the hand , that he would not embrace this offer of acquaintance , nor take notice of the existence of such a being in the world , which i must confess , i think , this phaenomenon is a notable evidence of , so circumstantiated as this authour hath described ; for it is not impulsion ab extrà as he describes it . for , says he , most evidently the force the finger feels is from within and not from without : and when he says , it is upon the pulp of the finger and not the quitching of the skin , it is apparent that that force is in his very finger , not on the outside , whether in the tube or without . and therefore it cannot be the contiguity of any body in the tube , as our learned authour would have it , by which this attraction is made , but it is the hylostatick spirit of nature , that upon unexpected occasions , after an unexpected manner moves the matter , and it was a kind of an attempt of this hylarchick principle to expand and rarifie the pulp of the finger to supply the absence of the mercury . it s tugging therefore of the pulp of the finger toward the cavity of the tube , made the sense of the attraction into it . but that this attraction could be by no contiguity of any body in the tube , appears from hence , that then it would have been felt more particularly and distinctly in the very exteriour skin . remark the fifteenth . the other two instances out of honoratus faber which this learned authour brings , p. 120. seem to favour my sense of the first . for the papyr extendible by force , but otherwise contracting it self , made fast at the upper end of the tube , and upon the descent of the mercury being extended , as also a bladder so fastned and close tyed in the neck , and being blown out at the descent of the quick-silver , both these seem effects of an ineffectual effort in the hylarchical spirit of the world to supply that nakedness or emptiness of the tube of that matter it ought to be replenished with , as far as it can , and that makes it extend the papyr to supply as far as it will go , and to blow up the bladder by putting the grosser particles in it upon motion , that is , rarefying what moisture there is in the bladder , which , it is no wonder , when there is a hole in the bladder , is not done , for then those particles get out and are dispersed throughout the whole vacuity . but that the whole bladder should be blown up by attraction , i shall take occasion * hereafter to show to be a mistake . remark the sixteenth . that aphorism of our learned authour , p. 122. that regularly all natural bodily effects are wrought by a contact of some active body upon the patient . this to me seems to contradict the phaenomena of nature , and in motion confessedly so called , most numerously and universally , which is not , unless ex accidenti , mechanical but vital . the descent of a stone is vital , as i have proved in my enchiridium metaphysicum , but its hitting or occursion against any thing whereby it moves , that is only mechanical motion in the thing so moved , otherwise motion is not by knocking or crowding , but by vital transposing of parts , as is most manifest in fluids , the parts not gravitating one against another , but being jointly and freely moved by that vital principle , which we call the hylarchick spirit of the world . upon chapter the eighth . remark the seventeenth . our authour reasons passing-well against a free permeation of the aether into the glass-tube derelicted of the quick-silver , because the quicksilver then would subside to the bottom , as when there is but a hole at the top of the tube no bigger than a pins point , because then the air he thinks may come in freely , so if the aether could come in freely through the pores of the glass , the mercury would subside in that case too . but that the subtiler parts of the air or aether cannot upon occasion ( though not so freely ) penetrate the pores of the glass , his arguments for this assertion seem to me altogether unsatisfactory . for if i understand him aright , the first thing he offers to prove it by , is , that if they could penetrate at all they would penetrate freely , and then the former inconvenience would return . the second is a denial , or supposal that there are no such pores in glass as any such smaller particles can go thorough . but to the first i answer . that though the pores of the glass be pervious enough to the aether or subtiler parts of the air , yet the r●nitency of the natural consistence of the air will not for-go them but by some force , and a less pressure or force than of a column of quick-silver of about 30 inches high will not prevail , any above it will. to the second , that in my first remark i have hinted that ( part 4. ) which will sufficiently prove that there are pores in the glass as well as particles subtiler than the air to pass through them , as is apparent in the direction of the rays to one point through a burning-glass , against what our authour here declares that there is only a vis , virtue or vigour corporeal , no substance that penetrates the glass . for as bodies are only tangible , so they are only reflexible and refractable ; to which you may add , that the lightness and frangibleness of glass are farther indications of its porosity . these things are so plain to the unprejudiced that it is needless to insist on them . remark the eighteenth . and yet we may use a further confirmation of the subtiler parts of the air passing the pores of the glass , from the authours own concession , p. 128. l. 18. that they pass not through the mercury , as he conceives they do in the inverting a glass-tube of mercury on the free air , in which case he observes bubles ascending in the mercury as it descends ; but there being no such tumultuary motion of the mercury in the torricellian experiment , he concludes , no parts of air pass through the mercury into the tube . and therefore say i , it is the plainer case they pass through the pores of the glass only in this experiment . upon chapter the ninth . remark the nineteenth . of which we shall be the better assured , after we understand that the authours reasons in this ninth chapter for the ascent of steams or vapours from the mercury it self , p. 139. l. 13. are not sufficient . for the two ways that he offers for the separating these steams or vapours from the body of the mercury are , the first , expression or driving them out by the strong descent of the mercury and compression of the inferiour parts by the superiour . the other , is extraction or straining out those parts that are more subtil and fluid , and capable of expansion , &c. to which i answer , that these two ways are in a manner one and the same , or at least the stress lies upon that one first , which if it fail the other will signifie nothing . and methinks it is apparent at least in such a case as this , that it will signifie nothing , namely , if the tube filled with mercury be immitted into the restagnant mercury , very much inclining , and be raised to a perpendicular by degrees and leasurely , for then there being no such jolting of one part against another , but a gently bringing one part over another perpendicularly , and being so posited , they according to the law of fluids not gravitating one part upon another in the tube above the surface of the restagnant mercury , and having but little under to gravitate upon , nor the restagnant mercury ( according to the same law of fluids , even then when it was made something to ascend by the mercury descending from the tube ) gravitating one part upon another , it is manifest there was no compression able to separate any particles from the mercury and send them into the tube . remark the twentieth . the authour himself raises a notable objection , p. 141. l. 26. against this opinion of mercurial effluvia supplying the derelicted place of the mercury in the tube : suppose , says he , the tube were ten foot long , or the upper end were a bolts-head that should contain 4 pounds of mercury , this mercury subsiding to 29 inches , where should there be effluvia to fill so great a space ? his answer is , the more mercury descends to 29 inches , the more effluvia there will be to fill the space ; but i say if the tube of mercury be let down obliquely , as before , and be gently and leasurely raised to a perpendicular , according to the law of fluids the compression will be even just nothing . from whence then can that vast empty space be supplyed but by the subtiler parts of the air coming in through the pores of the glass-tube ? which is that we aimed at . upon chapter the eleventh . remark the twenty first . his confutation of the use of the atmospherical cylinder in the solving of the torricellian experiment is very ingenious , p. 158. l. 4. namely from the supposal of a glass-tube half an inch diameter in cavity , and as much in thickness of 3 foot long , and sealed at one end , filled with mercury and immersed to the bottom of a vessel of restagnant mercury 7 inches deep , so that 29 inches and 1 / 2 will be above the restagnant mercury , the tube remaining full to the top . but the glass being lighter than the mercury , it will be driven up thereby near to the superficies thereof . so that about 6 inches of the upper end of the tube will be empty , but the tube continues till 39 inches of mercury and 1 / 2 , the bottom of it immersed but 1 / 2 an inch ; and the supposition is , that the 29 inches of mercury and an half , weighs one pound , and the tube just as much . this tube of mercury now in these circumstances fixed by a string to a beam of a pair of scales , two pound in the adverse scale will counterpoise , and any little advantage of weight added will make it preponderate . whence he clearly deduces from the mercury's contributing the weight of a pound to the counterpoizing the scale , that it is not sustained by a cylinder of air of equal diameter and weight with it self , for then there would be but that one pound weight of the tube alone to counterpoize the two pound in the scale ; which is a firm and ingenious demonstration against the hypothesis of the atmospheres pressing the restagnant mercury . remark the twenty second . nor can it be eluded by saying , p. 161. l. 8. that though the column of quick-silver in the tube be indeed sustained by a column or cylinder of air of equal diameter with the column of mercury in the tube , and so weighs not at all against the scale ; yet a column of air whose basis is the top of the tube does ponderate upon it , and so supplies the place of the cylinder of quick-silver to which it is equal in weight . for since the diameter of the quick-silver is but half an inch , and the diameter of the whole tube 3 / 2 of an inch , it is manifest , that the weight of the column of air on the head of the tubes , if it weighed at all in their sense , would be nine times as much in weight as that of the mercury in the tube , which is a very gross absurdity . remark the twenty third . and as weak a subterfuge is that whereby they would elude this answer , namely by pretending , that the glass-tube being a body specifically lighter than mercury , is it self sustained by the restagnant mercury , as if that broke the force of the column of air that presses 9 times as strong on the head of the tube as the other column of air on the restagnant quick-silver ; when-as it is a thing plainly prodigious that a single force should keep mercury 29 inches and 1 / 2 above the surface of the restagnant mercury up in the air , though it be i know not how many thousand times lighter than mercury , and yet that the glass should not be kept down 6 inches under the surface of the restagnant mercury , though not fourteen times heavier than glass , by a force nine times as great as the former . remark the twenty fourth . but the authour does very handsomely meet with all such elusions by two neat experiments . the one is of a glass-tube , the diameter of whose cavity was 48 , the diameter of the whole 58 of an inch , the length 18 inches , the weight thereof in the air 2 ounces 34 , the water it would contain , near 1 ounce 34. this tube tyed at the closed end to the scale of a balance , and being filled with water and stopt with ones finger , and so let down into water , and so settled there as that the lower end was near about a quarter of an inch from the surface , there was required in the opposite scale four ounces and 12 , which is equal to the weight of the water and tube together to hold the tube in an aequilibrium , and here the glass-tube is not held up by the restagnant water , the glass being so heavy that it would sink to the bottom , as being a body specifically heavier than water . wherefore this aequilibrium being from hence , according to the principles of those that hold the pressure of the atmosphere , either because the tube and the water jointly do weigh against the weights in the other scale , or because the column of air on the head of the tube with the tube weigh against them , this second being impossible , for as much as the diameter of that column is five such parts as the diameter of the column of water in the tube , and that of air on the restagnant water is four , and therefore would press at least half as much again as the water in the tube , namely in the proportion of 25 to 16 , which the scale discovers to be false , for there is only one ounce ● / 4 added to the two ounces 3 / ● , not 1 / ● 3 / 2 of an ounce more ; it remains that it is the water with the tube jointly that weighs against the weights in the other scale , for as much as the restagnant water does not hinder the tube : from whence it follows , that the water in the tube is not sustained by any column of air on the restagnant water , which will be more apparent in the other experiment , which is this : he took , suppose , the same tube , heated it very hot , and hung the closed end upon one scale of a balance , and let the open end sink a little into a vessel of water , and counterpoized it in the other scale with 2 ounces 3 / ● , the weight the empty tube weighed in the air , which , because the end of it did little more than touch the water , it still retained , but within the space of half a quarter of an hour the tube was filled 12 inches of its 18 with water , which 12 inches of water was found to weigh one ounce and ¼ , and one ounce and ¼ more put in the opposite scale , and the scales held so that the tube might only touch the surface of the water , the tube with the 12 inches of water in it was found to weigh just 4 ounces . now therefore since the tube could weigh no more , if so much , on the top of the water , than it did when it was hung only in the air , for the pillar of air incumbent on the top of the tube is the same in both cases , it is manifest , against the principles of those that hold the pressure of the atmosphere , that the water in the tube weighs its part , namely one ounce and ¼ to make the weight 4 ounces , and consequently that the water in the tube is not sustained by any pressure of a pillar of air incumbent on the restagnant water . remark the twenty fifth . that also is an ingenious demonstration against the opinion of the pressure of atmospherical cylinders , p. 175. l. 9. namely the inverting a glass-tube of quicksilver , suppose of a diameter of 9. such parts as the vessels diameter of restagnant quick-silver is 10. so that it may be apparent that the rim or round superficies of the restagnant mercury in the vessel , is not a full fourth part of the area of the mercurial cylinder in the tube , and yet the mercury in the tube will be sustained as in other cases . which therefore cannot be from the pressure of the air on the restagnant mercury , the superficies thereof being less than one fourth part to the area of the cylinder of mercury . remark the twenty sixth . and this last instance surely is no wise to be contemned , that the torricellian experiment will succeed as well in a great receiver as in the open air , when-as notwithstanding there can be no atmospherical column on the restagnant mercury in the receiver , nor is there any refuge here to the elasticity of the air , p. 186. because that supposes the gravitation thereof , which has been so plainly disproved by the authour , not only by these last experiments , but in his 6. chapter , and particularly by the two brass cylinders weighed in water of diameters of a double proportion one to another , and the one side of a quadruple to the other . for things being so contrived that a column of air of two inches diameter press on the one , and not a quarter of an inch diameter on the other , the cylinders yet shall be equiponderant in the water . the experiment there has a threefold improvement , and the very first strong enough , considering there is no elasticity or rebounding in the water , see p. 75. l. 4. though the authour phansie there is , and that equal weights pressed by unequal force , the stronger must prevail . and moreover if this elasticity of the air were admitted , he does not unskilfully urge , that every part of the included air does act so equally in a manner against every part every way , that there is a suspension of the pressure any way to any effect , &c. p. 194. l. 23. upon chapter the thirteenth remark the twenty seventh . that experiment also of the bottle and the bolts-head is notably levelled against the elasticity of the air , p. 196. l. 22. that a bolts-head soundly heated , and placed upon a glass-bottle , with some fix ounces of water in it , which may fill it about half full , but not so closely luted but that some air , though but at a pins hole , may come in , the water in the bottle will be wholly drawn up into the bolts-head . but if the bolts-head were hastily so closed that no air could enter into it , some water would indeed rise as far as into the shank of the bolts-head , but the whole water would not ascend into the bolts-head as before it did , which , says this learned authour , is a plain argument against that huge elasticity of the air that some imagine . for no fresh air being let in by this strict closure , the force of the rarefied air in the bolts-head is more entire , and as he conceives the attraction more powerful to raise the water as before , if there were any thing near that elasticity in the common air that is imagined there , that it can expand it self into 40 times a larger space if need be ; nor would the weight , says he , of the interposed water be too great for the elatery of the air in this case to drive it up so high as before , since in a close receiver it is able , according to their opinion , to thrust and keep up a column of mercury to 29 inches high , possibly of a pound weight or more . why therefore , if there were any such forcible elatery of the air , cannot it thrust up 5 or 6 ounces of water about 5 or 6 inches high into the bolts-head , which is rationally argued against that huge elasticity of the air. but as for the authours own solution of this problem from tension and attraction , i am as little satisfied with , as he with their elastacity , and am reminded of that saying in pliny , quid mirabilius esse potest aquis in coelo stantibus ? but the same miracle is in the bolts-head , neither of which i can resolve into any meaner principle than that which i call the hylarchical or hylostatical spirit of the world . as for that of tension we shall consider in chap. 14 and 15. upon chapter the fourteenth . remark the twenty eighth . here the learned authour does declare himself , that all those experiments which the virtuosi would give an account of from the pressure and elasticity of the air , p. 203. are plainly performed by suction and attraction of the air , when put under a greater tension or rarefaction ; which i must confess i am much concerned to examine how true it is , in reference to what i have writ of the experiment of the weight hung at the embolus of the air-pump in my enchiridium metaphysicum . on which therefore i may touch something in this chapter , but more fully discover the mistake of this opinion in the next , where the learned authour pretends to deliver the true cause of the suspension of the mercury in the torricellian experiment . remark the twenty ninth . that the mercury in the torricellian experiment , p. 203. l. 12. will fall 2 or 3 inches , as it shall be placed at the bottom of an hill or at the top of the hill , or upon the change of weather , is reasonable to me , because of the different consistency of the air , which abounds more or less with the materia subtilissima , and so can more easily transmit it through the pores of the glass with less violence done to its consistence : which very experiment methinks to me is an argument against the opinion of tension , and subtil parts coming from the mercury it self , for then it were all one in what weather , or where the glass were placed . but the mercury subsiding in clearer and colder weather , in higher places on the top of the hills , where the air is not so much stuft with vapours , it is plain this change depends on the more easie entrance of the materia subtilissima through the pores of the glass , and that the consistency of air is not so strong there , but a lesser weight will break it than in a thicker . remark the thirtieth . that upon a strong exhaustion in the air-pump , a dry bladder well tyed and blown moderately full , is broken , as likewise glass-bubbles , &c. that a bladder , the greatest part of its air squeezed out , and the neck tied very close , and a weight fastned to it and put into a large glass filled with water to be placed on the air-pump , and then covered with a large receiver well luted to the pump , the air pumped out of the large receiver , this bladder below the water would swell till by continuing the pumping it will be full blown . and lastly , that water , spirit of wine , &c. will be raised to run out of a glass , and that bubbles will be formed at the bottom of an included glass of water in such a great receiver , so that all is put into a various agitation ; all this the learned authour resolves into the tension of the rarefied air in the receiver : which i must again confess i am as little satisfied with as he is with their elasticity of the air , nor do i think either of them true ; but this i think , that in the bladders and glass-bubbles , that break , there is a stronger agitation of the parts of the air , and that it is that which materially acts against the inward-sides of the glass-bubbles and bladders , not the exteriour matter by attraction , but there is a furious agitation of the interiour , which is not from any former elasticity , but which it acquires pro re nata , as furious winds are raised in the north in the great world upon dissolution of aqueous particles of the clouds , which furious and rapid motion it is impossible for them to acquire from mere heat , but from some higher principle , and the same principle i suppose to act here , being raised into a fierce or quick activity , to reduce the matter in the exhausted receiver as near as it could to a consistency more sutable to the rest of the air at this pitch from the earth , but there is no heat in the bladder or glass-bubles , or in the receiver , that can so furiously agitate the matter in them ; and that here is such a boiling agitation and bubling in water , spirit of wine , &c. it is a plain indication , that these things happen not by way of tension , but of excitation and a furious dispersion of the parts to thicken , as much as may be , the whole matter in the receiver , that is so highly thin above the measure of matter so near the earth , and amidst our crass air. not to speak of other things that may be alledged , which i shall reserve for the ensuing chapter . remark the thirty first . as for that experiment in regius , it is very improperly brought in , p. 212. l. 21. for such an attraction as our authour stands for , namely such as is made upon this kind of rarefaction and tension . for there is not the least pretence to any rarefaction or tension of this kind in that experiment , but only a circle of motion in the air , the mouth draws in the air into the thorax by one part of a tobacco-pipe , and the thorax being distended presses the external air , which find its way into the other tobacco-pipe lighted with tobacco in it , the smaller end immersed into the water ; and through the water the air and smoke passes , and continues its course till it come into the other piece of a tobacco-pipe , which , though it passes the close cover of the vial , yet does not pass into the water it self , but falls short of it , and so getting into that piece of a tobacco-pipe after it has passed through the water and got into the air betwixt the cover of the glass and water , it goes into the tobacconists mouth , and so completes the whole circle ; but here is not one jot of tension or rarefaction of the air all this time , but only of the tobacco which is turned into a fume . but that all the parts of the water to the very bottom of it , and the granules of sand lying at the bottom of the water are put into a tumultuary motion , that is no wonder , ( when-as the air and smoke are forced to find their way through the water ) and may a little illustrate and facilitate the conception of the true reason of those tumults and agitations of water and the spirit of wine above mentioned , observed in the exhausted receiver , namely because a more subtil and active element came in through the pores of the glass , as the hurry of the tobacco-fume and air through the water in this last experiment , and that they had a more than ordinary excitation in them from the moving principle , for the reasons above specified : but that tension has nothing to do in these things , i shall further confirm upon what occurrs in the following chapters . upon chapter the fifteenth . remark the twenty second . in this chapter the learned authour lays down the true cause , as he conceives , of the suspension of the mercury in the glass-tube in the torricellian experiment , and he takes occasion to speak of three kinds thereof , but i shall take notice only of one , and that the chief of them , in which if i plainly discover his mistake , i suppose there will be no controversie touching the other two . this experiment then is , when a tube , suppose of four foot long , is filled full of quick-silver , and so inverted and immitted into a vessel of restagnant quick-silver , upon which the mercury in the glass-tube will descend to 29 inches and an half , and leave about 18 inches in the tube destitute of mercury . the reason of this phaenomenon the authour gives to be this ; the expression and ascension of some mercurial vapours or particles at large , forced up by the agitation and pression of the parts of the mercury , and withal their tension , that they may be able to fill so great a space as the 18 inches of the tube devoid of the body of mercury . this is his solution of this problem . but the reasons upon which this solution is built , are not sufficiently firm . for first , he supposes no aëreal particles passing through the mercury to get into the derelicted space of the tube , that it must necessarily be the effluvia of the mercury it self that ascends ; when-as by the 3. and 4. part of my first remark there are such subtil parts in the air that they penetrate the pores of the glass . and then secondly , for the pression and agitation of the parts of the mercury , the pression of fluids on fluids of the same kind , is nothing in a manner , and the agitation observed might be much diminished , if not wholly prevented by a leasurely oblique immission of the tube , and so by degrees bringing it to a perpendicular ; whence there would be either no mercurial effluvia raised , or else the copiousness of them so varied accordingly as they shall take heed to prevent the tumultuary agitation , that the suspension of the mercury will not be the same at all times , but sometimes lower , sometimes higher . nor is that lucta in the mercury from the endeavouring of nature to give tension to the effluvia , but betwixt the weight of the column of mercury , and the resistency of the consistence of the compressible air. nor lastly will that experiment of the quick-silver , so forcibly rising against the top of the tube , if it be suddenly lifted up , prove any such lute-string-like tension in the supposed effluvia . for in this case there is that , which this learned authour admits of , both phrase and thing , that is , gravitatio sursum , and upon the more sudden plucking up the tube , the consistence of the air not letting in the subtil element , and there being no vacuum any where , nor penetration of dimensions , the air is driven upon the restagnant quick-silver , and the restagnant quick-silver into the mouth of the tube , and so is as it were a flux of water into a far straiter channel , and therefore it must there proportionably run the swifter . and this swift motion in so heavy a body as mercury must needs be the stronger and more peremptory , coming against so thin a body as that subtil matter in the tube , even to the danger of breaking it . so that the whole is as it were a quick gravitation sursum , by a circle of motion against that thin element at the upper end of the tube . which plainly shows , that there is no ground for tension , there being such reason for circumpulsion . and thus i have shown the groundlesness of his reasons , but in the next chapter i shall discover the repugnancy of his assertion . upon chapter the sixteenth . remark the thirty third . in this chapter he sets down the two suppositions he holds necessary for the maintaining of his former solution of the torricellian phaenomenon . the first is , that there is no vacuum in nature . the second , that thin or subtil bodies are capable of tension , and of attraction and strong adhaesion to other bodies , and cohaesion of one part to another , as in a lute-string , as is his familiar illustration , saving that in a lute-string the tension one way straitens it another way , and makes the lute-string narrower , but here the tension and cohaesion is every way at once . as for the first , that there is no vacuum , it is granted , which makes his denial of the passing of any aërial parts or particles in the air , through the glass or mercury , repugnant to his own supposed principle . for it being plain that the immersion of the tube may be made so obliquely and leasurely as neither to press out nor fridge out any mercurial effluvia ; it follows there would be a vacuum ; or if some few should arise , what would they do when the top of the tube is like a bolts-head , containing the capacity of many pounds of mercury , there must be a vacuum , or such a tension of those few effluvia , that i should think it would exceed all belief in the very authour himself . but let this go ; there is enough in what remains utterly to destroy this hypothesis of the authour , i mean these two things comprized in the second member ; mere tension it self , such as is ordinarily supposed in an usual tube , in the descent of the mercury to 29 inches , and that tough adhaesion and cohaesion of the particles thus extended . for first as for the tension , in a tube so obliquely immitted and leasurely raised to a perpendicular , no man can rationally imagine one inch of effluvia either pressed or fridged out of the mercury by its descent ; and if there were , and these taken or let out by some artifice at every trial , some 18 trials would lessen the mercury 18 such inches of the tube , which would prove very sensible . but though this were not , there would in the mean time by this tension of one inch of matter into 18 , be seventeen inches penetration of solid matter and hard , or else it would not be penetration , and this by so small a force as the weight of a cylinder of mercury of no greater diameter than would make it weigh one pound , when-as the authour himself acknowledges that an 100 pound weight will not press water so as to make it yield at all , and yet here upon the least gentle motion of the tube from a perpendicular to an inclined posture , and from an inclined posture to a perpendicular , there shall be more or less penetration of dimension , as if that which wise and considerate philosophers have held impossible , were as easie as the running an hot bodkin into a pound of butter , which methinks to any one that indifferently perpends the matter , must seem a clear demonstration against this solution of the problem , as i have already noted in the sixth and seventh part of my first remark ; and what i have there already writ , will save me the labour of any further enlarging my self in this point . but now for that tough and peremptory adhaesion of this thin body in the tube , to the top and sides thereof , and cohaesion of one part thereof to another , and the lowest part to the highest part of the quick-silver in the tube , as if the top of the tube were instead of so many peggs , and the upper part of the quicksilver the bridge of the lute , and the subtil matter betwixt , under this actual tension , so many lute-strings , in virtue whereof the column of mercury hangs suspended as a weight . this to me i must confess is unimaginable . for first i cannot but conceive , that if i could come to this thin matter , which is thinner than air it self , i could cut through it with a spinners thred , or by any other line subtiler and weaker than it ; nor can i imagine that that which can be so easily cut asunder , holds so fast together , as that it will sustain in this experiment one pound weight , in some others it may be some hundreds . besides , if every part held together so toughly , no flie could move in it , nor flie nor feather fall down from the top of the tube to the upper bafis of the mercurial cylinder , which is against experience , but they would hang like dust or flies on the webs of spiders , or indeed the whole consistence of that subtil matter would be viscous or glutinous and so impassable to them . to all which you may add , if it had this strong retraction as a lute-string , it taking hold only on the upper part or surface as it were of the mercurial cylinder , it would pluck up the bridg. wherefore the mercurial cylinder is not held up by suspension but by circumpulsion and gravitation upwards , if i may use the language of this authour , the air and quicksilver both gravitating against the thin subtil matter in the upper end of the tube , through the mercury in the lower end , as the water does against the stopple of the valve in the * above-mentioned experiment , that is , there is a sistency of them in this order and libration by the hylostatick spirit of the universe , which also directs the motion of heavy bodies downward , of which this learned authour does ingeniously confess men have tired themselves in vain to find out any mechanical cause , and i have in my enchiridium metaphysicum proved that it is contrary to the laws of mechanicks . and he seems to resolve these things into nature , which is the principium matûs & quietis , as aristotle defines , and also declares of her , that natura nihil agit srustra . whereby , but that his words have stuck in his teeth and he hath not spoke out , aristotle acknowledges what i contend for , a spirit of nature or hylostatick principle , which he must of necessity acknowledge , unless he contradict himself , for as much as he makes matter merely passive , which it cannot be , if what moves it and orders it be but a modification of matter , and not a spirit distinct there-from : for that modification would be from its own essence , and consequently it would be self-moved , and move it self so , ( unless we play tricks with it ) that it does nihil agere srustra , which is far from being a mere passive principle . but this is more than i intended to say upon this occasion . vve have plainly enervated the main of this chapter ; what little maters remain , we will dispose into the following remarks . remark the thirty fourth . the learned authour endeavours to prove the attraction of tensed bodies , p. 239. l. 12. from natures affectation of a strict contiguity , it being a kind of continuity of the universe and all its parts . but i observe , if there were any such attraction , the final cause only is there indigitated , but we seek after a natural efficient cause . and i deny moreover that there is any scope in the suspension of the mercury to save the universe from discontinuity , but only to preserve the air in its due consistency . nor is the air the common cement of the parts of this inferiour world , but it is one common spirit that holds the parts of the whole universe together , no atomi hamatae , or any such corporeal contrivances . and where the matter is never so subtil , the contiguity of the world is as much as where it is more crass . and therefore where we see strange things done upon any place , being filled with only extreme subtil matter , it is not because there is any more fear then of discontiguity or a vacuum , but because that matter is misplaced , and the hylostatick spirit of the universe would dispose of it better . remark the thirty fifth . the learned authour , p. 240. and 242. would prove this attraction in his supposed tensed and rarefied bodies in this sense , from the experiment of cupping-glasses and the bladder in the top of the tube in the torricellian experiment . but that these are no proofs for attraction i have shewed * in former remarks . remark the thirty sixth . he here mentions again , p. 242. l. 12. the heated tube we have spoke of , remark 24. of its attraction and suspension of the water in it , the water in the tube and the tube weighing as one body ; and the like experiment he makes here again of a heated beer-glass with a more flew mouth , drawing up water , and weighing as one body with the water , he attributing the suspension of the water in both to the attraction of the rarefied air. but that hypothesis being so fully confuted by me , i am more sollicitous in these instances to give an handsom account of the jointly weighing of the tube and mercury , of the tube and water , and of the glass and 〈◊〉 , each of them as one joint 〈◊〉 , than of confuting what is already confuted . and the case i conceive stands thus : by the hylostatick laws of the vniverse it is , that heavy bodies will even press upwards , as light upon heavy , and jointly both against a far lighter , though there be an heavy body betwixt , which i a little above noted in the resiliency of the quick-silver against the top of the tube . now as there the air and restagnant quick-silver gravitated against the subtil matter in the top of the tube through the column of quick-silver in the tube , so the air and water gravitate both in the tube and drinking-glass , against the rarefied air therein , it being thinner than the common air , and ascended in each so far according to hylostatick laws ; as i doubt not but that if a whole tube of such subtil matter as is at the top in the torricellian experiment could be had and were inverted into restagnant mercury , the mercury would be seen to ascend to 29 inches in the tube as the water is seen to ascend in the beer-glass and tube . in all which cases both the mercury and water ascend by a libration which this authour calls a gravitation upwards , and are held there by the same law at such a gage , and not by attraction or suspension . but how then , will you say , does the tube and mercury , the tube and water , the beer-glass and water , weigh each of them together as one joint body ? 't is a considerable problem , but i answer , the same hylostatick principle that thus librates them , which is the spirit of nature , does also , but with a vincible and mutable union , unite them . for both motion and union is from spirit , as i have showed in my enchiridium metaphysicum . and from hence it will be easily understood , how when with the hand , p. 247. l. 12. you lift up the beer-glass towards the superficies of the restagnant water , the water included will arise with it much above the superficies of the external water . which though it be not by that monstrous elastick pressure of the air that some are for , yet it is by a gravitation of the air upon the water , and of the water upwards , and both of them jointly against the rarefyed air in the concave of the glasse . so little need is there of any tension , but merely of this hylostatick libration . remark the thirty seventh . the learned authour , p. 248. l. 16. speaks of the power and efficacy of the laws of nature , in colligating strictly parts of the most distantial textures and consistencies without the help of vellicles , hooks , or grappers , or atomi hamatae , and p. 238. he says , and that very truly and eloquently , that all the men in the world can never give any satisfactory reason , why the motion of a stone is downwards to the earth more than to the moon , but only nature that is the principium motûs & quietis , or rather the god of nature , whose standing and statuminated law nature is , has so odered it , and ordered it so in the best way for the use , beauty and accommodation of the vniverse : wherein he does plainly declare that the laws of nature are not mechanical , which if they be not , they must be vital , and if they be vital laws , what is the immediate fountain next to god , and subject in which this life is , or this principium motûs & quietis ? is it a substance distinct from matter , or is it an essential power or modification of matter it self ? for every thing is either substance or modification of substance . if these laws of nature be an essential power , or modification of matter , matter is self-moving , and is also herself-orderer , even to the expression of all those curious footsteps of the divine wisdom in the creation , which is most apertly against aristotle , whom our learned authour has no mean respect for , and who expresly gives only passivity to matter , but derives activity from another principle . this is his frequent doctrine . and then which is still worse , it confounds the nature of body and spirit , the motive and unitive power being immediately and originally in spirit , but the moveable and unitable in matter . but if these vital laws in nature that conduce to the good of the universe , be not essential to the matter and act from it , it remains there is a spirit of nature to which they are essential , which is the mover and moderatour of the matter , which wants no vellicles , hooks , or grappers , to hold those parts of matter together that are to be held , or while they are to be held together , nor chissels to loose them , as the laws of nature shall require . this this learned authour seems to be assured a spirit is capable of , by the union of his soul and body ; and it is a wonder to me , being we consist of those two principles , that the genius of the age is so generally such , that they take all their measures of philosophizing from their corporeal part , none from their spiritual , as if they had forgot they had any such , or were utterly unacquainted with its faculties , or as if their entire personal compages were nothing else but a certain modified mass of philosophizing matter : but that mere matter should so peremptorily hold together without those atomi hamatae the epicureans talk of , would be to me a greater wonder than that they should with them ; but that there remains the same wonder still how the parts of the atomi hamatae hold together , for physical parts they must have , or else they could have no figure . upon chapter the seventeenth . remark the thirty eighth . our learned author , p. 251. l. 12. resolves the close sticking together of two smoothed marbles , with a weight hung at the lowermost , into fuga vacui , for as much as if there should be a parallel divulsion of them , there would be some time , ( motion not being in an instant , ) before the interiour distance could be supplyed with matter . which therefore would cause a vacuum in nature . which no question nature does abhor from , and which might be without any logical repugnancy , ( there being so plainly an extensum every where distinct from matter , as i have abundantly demonstrated in my enchiridium metaphysicum ) did not the laws of nature oppose it . but we must note also that fuga vacui is but the final cause , but those that slight this solution , seek after an efficient cause ; and here again we must either make matter self-moving and self-uniting , or self-fixing , or else we must have recourse to the spirit of nature and its hylostatick laws , whereby it governs the matter ; and whereby indeed it holds the whole compages of the world together . for the world being finite , as i have proved in my enchiridium metaphysicum , and consisting of an indefinite number of vortices and what ever other liquid matter , if the motion of the matter were mechanical , and not from a vital principle actuating it , which i call the spirit of nature , there would be a dehiscency of the parts of it , and nothing would be so plentiful as vacuities , whenas now there is either none at all , or as little as may be imagined . for the divuision of the marbles incliningly or angularly , will very hardly be conceived without some infinitely small vacuity , unless motion can be conceived to be in an instant . remark the thirty ninth . upon stevinus his experiment occurring here again , p. 259. l. 10. how that a rundle of wood , lighter than water , laid upon the hole of the bottom of a vessel to be filled with water , that the pillar of water on that wood will keep down the rundle , and indeed will gravitate to the full weight of such a dimension of water , when-as , if that hole be not under the rundle , it of it self will come up . i say , this were a great paradox in nature , if the parts of water gravitated on water , and that there were such a monstrous elasticity of the air. for the recoiling column of air bearing against the rundle through the hole , of such a diameter , as that such a column would overcome in some other cases some hundred pounds weight , this should make the rundle arise with far greater ease , than when the bottom of the vessel is whole and is not perforated ; therefore it is a plain indication that there is no such constant pressure of the parts of water on water , nor any such prodigious elasticity of the air , but that the motion and rest of matter is pro re nata , according as the hylostatick spirit of the world guides it . for certainly that upper elater of the air that presses the water on the rundle , is less resisted by far , by the bottom unperforated , which does not heave at the rundle to lift it up , than it is by the column of air below , that heaves so strongly as might match some hundred pound weights . which consideration will be most unexceptionable if for a rundle we place a lesser vessel with thin sides , with four small holes made sloopingly through the sides at the bottom , as i have above described upon another occasion . it will be hard then to find any evasion if the inward vessel ascend not as it does when the bottom is unperforated . upon chapter the eighteenth . remark the fortieth . that the divulsion of the magdeburg hemispheres , p. 267. is so far much easier side-way , than from their center , i easily accord to ; for in such a divulsion there is as it were the power added of a double wedge , but in pulling directly from their centers , it comes nearer to the case of one attempting to pull a billet into two , by taking hold of this side and that side of the middle of it , and so to part it into two , in a parallel separation of each part . but that they are held together by any such tension of filaments , or the contraction of them , while they adhere to the concave of the hemispheres , seems not to me at all credible . for though the learned authour argues indeed shroudly against the elasticity of the air being the cause of their adhesion , because , if the hemispheres after they have grown cold adhere so close together , that the weight of 30 pound will not sever them , ( by reason of the elasticity of the air or weight of the atmosphere pressing them together , ) yet though they were put again into a considerable heat , they would adhere as strongly still , the elatery of the air being not at all diminished , but rather encreased by warmth , it exciting the spring thereof to a more forcible expansion , which therefore must press the harder against the hemispheres ; but that it is observed that if they be but made blood-warm they will easily fall asunder , which i confess is no contemptible argument against the elasticity of the air 's being the cause of this so strong cohesion : yet it is in my opinion one argument amongst others , that it is not the contraction or restitution of the tensed matter in the hemispheres , that is the cause thereof . for if it were upon so strong a stretch and contraction , as he ordinarily expresses by the stretch of a lute-string , it is incredible that so small a moment of heat should so suddenly and hugely relaxate it , that the hemispheres should as it were fall asunder of themselves , that before stuck so strongly together that they bore 30 pound weight , which relaxation neither can be without penetration of dimensions , which immensly heightens the incredibility of it , that so small a force should cause penetration of dimensions , as i have also observed before in the torricellian experiment , besides all other repugnancies that recurr here again . and therefore as the learned authour would conclude from the remotion of the elasticity of the air , there none other appearing , that his tension and restitution must take place ; so i by like reason , by the remotion of the elasticity of the air and his tension & restitution , may infer that my hylostatick spirit of the world ought to take place , which acts pro re nata upon the matter , constringes and relaxes as occasion is . and here i say , upon cooling of the hemispheres , here is a gravitation of the air inwards , toward the common center of the hemispheres , by reason of the subtilty of the matter there contained in an undue place , and the sides of the hemispheres are kned together , as a man may sometimes feel his ribs to be in some subtil cold air , and we feel this contraction not from within , but rather from without or in our very ribs . i say therefore there is an occasional gravitation of the ambient air and hemispheres themselves against the rarefied air or subtil matter within them , to squeeze it out , as there is of water against a bottle of air let into the sea , which sometime this very pressure breaks : which cannot be expected in these brass hemispheres ; but this compression being not mechanical but vital , a little hint changes the operation , as in the board that ascends in a bucket , if there be a hole in the bottom of the bucket it will not ascend , but if there be a false bottom below that , at a due nearness , it will , and the obturaculum of the valve in the tube that will adhere to the valve , if the tube be open into the air , yet do but stop it with your embolus at a right distance , the obturaculum will descend . so a little warmth here makes the hylostatick spirit of the world quit her compressive operation , and relaxate her hold , without penetration of dimensions or any other absurd supposition ; only suppose vital motion instead of mechanical , and all will go off glibly . upon chapter the nineteenth . remark the forty first . the author 's ingeniously contrived pump , p. 293 , 294. will require some few more remarks , and then we shall have done . the orifice b being luted up , the embolus was raised , but not with equal facility as it was when it was open , the reason whereof the learned authour resolves into the violent tension every elevation of the embolus gives to the air in the upper cavity of the glass , that it may thereby be able to supply the place of the water drawn up by the pump . but i conceive it is to be resolved into the strength of the consistency of the air without , which without some violence will not suffer the materia subtilis to be squeezed out of it into the cavity of the glass . so that there wants no tension for the making up this phaenomenon . remark the forty second . the glass-bottle a b c holding 5 quarts of water , and first freely by pumping being evacuated of 2 ½ , the orifice at b after being luted close , a quart more with much ado was pumped out , so that there was but one and 1 / 2 left , into which notwithstanding the pipe of the pump did reach . but after this , be the embolus never so often listed up , not a drop of water comes . but the air only , says our authour , included in the pump is rarefied by lifting up the embolus , and condensated by depressing it . which very experiment methinks should be a sufficient confutation of this kind of rarefaction and condensation , as if one mans strength were able to cause so monstrous a thing as penetration of dimensions , see remark 1. part 6 , & 7. nor is the reason of no more water coming , because the air is now tended to the utmost that such a strength of the pulling up the embolus can extend it , but it is from the greater firmness or obsistency of the external air , whose strength is invigorated by the hylostatick spirit of the world , against that unfit constitution of having already so much subtil matter misplaced ; as in the magdeburg hemispheres : besides that it were against the hylostatick laws , that so heavy a body as water should shoot up so high into so extreme thin a body as that subtil matter in the glass * , and that without any fresh air succeeding thereinto , or extreme heat preceeding . and i do not question but that if the torricellian experiment were made under water , the quick-silver in the tube would stand hugely much higher than it does now in the air. and therefore that consideration may have also its weight in this phaenomenon . but it is apparent there is no need of any tension in these problems , there being subtil matter to supply its room . and yet for this subtil matter , if the motions of the parts of the air were wholly mechanical and not vital , we can find no reason but that the force of the embolus , that at first pumping overcame the consistence of the air , should not overcome it still , that glassful of subtil matter being nothing to that ocean of it in the air. so evident every way is our hypothesis of an hylarchick principle . remark the forty third . moreover the embolus reaching near h , and being elevable near to the top of the laton syringe or pump , the air , if we can gather any thing from the figure of the instrument and its proportions , is upon the elevation of the embolus to its full height , stretched in the pump so ( when-as the tension of the air in the cavity of the glass occupies a space to what it did before , but in the proportion of 7 to 5. ) as to occupy a space that is to its former at least as 5 to 1. which is a greater sign that there is no such tension , ( for if there were , the air in the cavity of the glass that is but tended as 7 to 5. would receive more tension , and so make the water ascend ) than that in the pump should be so overproportionately tended . and consequently that the water is not suspended in a pump by tension , nor made to ascend to such an height by that means , but by gravitation-upwards , either upon an actual misplacement of the subtiler element , or upon the imminent danger thereof , which would be if the water receded , therefore it goes up till such an height or measure , the air and water above the bottom of the pump gravitating upwards , not being so much crowded by reason of impenetrability of matter , as conducted and vitally moved by the hylarchick principle in this gravitation-upwards . the force whereof is according to the solidity of the elements that thus gravitate . and hence also may emerge a reason why in this case not one drop of water comes , upon the elevation of the embolus , namely because the gravitation of the rarefied air in the cavity of the glass , added to the restagnant water above the orifice of the pipe , by reason of the tenuity of the one , and small quantity of the other , is too weak to raise or sustain a pillar of water in the pipe , that would reach up into the pump , and so no water comes . remark the forty fourth . but now upon supposition that the pump were longer , p. 297. i. penult . or that there were a strong external heat applied to the superiour air in the glass , if the water in that case would be as easily raised as at the first , as our authour affirms ; in the first way , it must be when the pump is so long , that the space the subtil matter occupies there upon the pulling up the embolus , is larger than that it occupies in the glass , or the matter rather more subtile . and in the second the reason might be , that the application of this heat changes the vital energy , that is , that peremptory firmness and obsistency i spoke of before , into a more relaxate operation , as i noted in the magdeburg-hemispheres . but i am not certain that either way will find success . but certain i am , upon no account of tension and restitution it will be , if success answer expectation . remark the forty fifth . the learned authour collects out of the experiments of his pump , p. 298. i. 16. that the gravitation or pressure of the external air is not the cause of raising the water in a pump ; and as touching that springie atmospherical way , his collection i conceive is true , but i said above and here again repeat , that the raising of water , and the suspension of it in a pump , is by a circular pressure and gravitation of the air and water incumbent on the superficies of water that the bottom of the pump is on , which jointly gravitates upward with the water ascending in the pump , as i above declared the air and quick-silver gravitates upward in regard of that subtil element in the top of the tube , and here the air and water gravitate upwards , that there may be no bare subtil matter in the pump , to the disorder of the universe : which gravitation of air and quick-silver , and of air and water upwards , is not , as i said , by any crouding or gravitating part upon part , but they are all carried by the hylostatick spirit of the world in this orderly way and to so good an end , that there may be no inconvenience by misplacing the elements of the universe , of which i hold the materia subtilis to be one . remark the forty sixth . his collections also against the very elasticity of the air from the said experiments are ingenious , but i cannot insist on them , i shall rather take notice of what occurrs , p. 302. l. 6. where he supposes that the immission or insinuation of the air into the cavity of a well ( for there is the same reason as in the glass-bottle , that is , as it were , the well of his pump ) is the effect not the cause of the recession of the water . the scruple here is , whether it may not rightly be said , to be both . for in that circle of air and water that is made in the going of the pump , the moving of the air , that by the coming out of the water is carried either toward the well or into it , as it is the effect of the waters coming out of the well and pump ; so , it making part of the circle of air and water that gravitates even to the bottom of the bucket in the pump , where the hazard of an hiatus , and the baring of the subtil element is , is also a cause , i mean instrumental cause , ( for the principal efficient is the hylostatick spirit of the world ) of the getting the water out of the pump , it being part of that material circle in motion , caused by that principle that guides the matter . remark the forty seventh . the two arguments against the elasticity of the air , which the learned authour concludes with , are , if they be well weighed , very considerable . the first is , that if the elasticity of the air in a low roof'd room , or a glass receiver , is able to sustain the mercury in the tube at the same height in the torricellian experiment , that it is sustained in the free air where there is the weight of the atmospherical cylinder superadded to the said elasticity of the air , it is a sign that they are both but a mere conceit , and that the mercury is suspended by the pressure of neither . i must confess i cannot imagine how those elastick philosophers can evade the evidence of this argument , unless they hope to escape by saying , that the elasticity of the air being brought to its highest vigour or force the atmospherical pressure can give it , so it be but kept at the same springiness and tightness by the glass or the roof of the room , the elasticity being the same still , the effect will be the same . this a man might phansie at first sight , but if he more distinctly consider the matter , it will not satisfie : for let the force elastick of the air in the glass or room caused by the pressure first of the atmosphere be as 10 , and this conserved entire in the glass or room which does not press against this elastick air , but stands immoved , nor would the atmosphere , if it were incumbent on this air , add any thing more to the elasticity thereof , but it will still remain as 10 , yet though it add nothing to the elasticity of the air , seeing it has a pressure and protrusive force in it , which the roof and glass have not , it will notwithstanding have its distinct force superadded to that 10 of the interjacent elastick air , through which it will effectually act for the easier raising or suspending of the quick-silver , and consequently will suspend at an higher pitch than the air in a room or glass can do , there being a small convenient valve that would let out the air , but hinder any from coming in . there is a nicety in this business , but i doubt not but the truth will be found on our learned authour's side , and the urgency forward or progressive conatus of the elastick air , will add something to the account . and besides , as an appendage to this argument , if we compare portions of this elastick air without regard to the atmosphere , the least proportion of it will have equal effect with the greatest , and a cylinder of elastick air reaching from the roof of the room to the restagnant quick-silver , shall have no more force for the sustaining of the mercury in the tube , than one of but the tenth part of an inch high , which is again a sign there is no such elasticity at all . for no man will say that the smallest charge of gunpowder will , when it is fired , explode the bullet with equal force , that a due quantity of powder will ; for all its elasticity or expansiveness is more quick and smart than this of the air. or that , if but a quarter of an inch of air , or less , were condensated to that proportion that a due measure of air in a wind-gun uses to be , that it will discharge with that force that the other does , and yet both their motions here are by elasticity properly so called . wherefore there being these differences where elasticity is really , but none in the pretended elasticity of the air , it is a sign it is a mere pretense and no true phaenomenon in nature . and now for the authour 's other argument which he raised out of his pump , which is this ; if there were any such elasticity of the air , suppose in a close room or glass that could keep up a cylinder of mercury , ( i add , and raise it too , if a tube of materia subtilis only , could be let down into it ) to 29 inches high , which yet according to the amplitude of its diameter may weigh two , four , or ten pound , it were impossible but that the elatery of the air in his pump ( it being open at k and b , so that the air may come in at b , and either air or water go out at k ) should drive a portion of water into the pipe of but half an inch diameter , so that it may rise above the surface of the restagnant water in the glass-bottle , suppose an inch or half an inch high , which is nothing in a manner to the raising of 10 pound weight . which we shall understand still more clearly and convincingly , if we will suppose the pipe of this pump of such a diameter that 29 or 30 inches of mercury in it would weigh 10 pound , and a glass-bottle of a diameter 18 times larger than that of the pipe , which is the proportion that this glass-bottle does really bear to this pipe in the pump : then imagine this glass-bottle so well replenish'd with quick-silver , that the restagnant quick-silver will reach somewhat above the middle of the glass , the pipe in the mean time filled 29 or 30 inches full of it , it will stand at thereabout , though it be 10 pound weight ; nay i dare appeal to any considered philosopher if there were a glass-tube of 4 foot , or longer , of mere materia subtilis immitted into this glass-bottle of mercury , sufficiently replenisht therewith , if he can otherwise think but that the mercury will rise up to about 29 or 30 inches high . but for the sustaining of it , it is acknowledged of every side , that 10 pound weight of mercury 29 inches high , is susustained , whatever it be that sustain it . the elastick philosophers say , it is the elatery of the air in the glass-bottle , which bears so strongly against the restagnant mercury , that the 29 inches of mercury , that weigh 10 pound weight , cannot descend into the restagnant mercury . but our learned authour here most rationally denies it , averring , that if there were so strong an elatery of the air as to drive up or bear up 10 pound weight of mercury , which is here 29 inches in the pipe or tube ; certainly the same elasticity would drive or bear up one inch of water into the pipe or tube , it being many hundred times lighter than those 29 inches of mercury . but here the elastick philosophers seek a witty refuge , viz. that it is the non-resistence of the materia subtilis that is destitute of all elasticity , which is the reason of the prevalency of the elatery of the air to mount up or sustain so great weight of quick-silver , but there being air in the pipe of like elasticity with that in the glass-bottle in this other case , that it is that that stops all such motion of the water upward . but this is to indulge to pretty phancies against palpable sense and all true reason . it is already acknowledged by these elastick philosophers , that there is an elatery of the air in the glass , that will at least sustain , if not raise up a ten pound weight . now if there be not an elatery in the air of the pipe so strong as might resist such a force , but exceedingly far weaker , if any at all , the water must rise or stand an inch high at least , neither which is done . but now you may feel with your fingers end how exceeding weak the elatery of just such a cylinder of air is , as is in the pipe , if you make a tube of the same diameter with that pipe , and make an embolus of some wood equiponderant , or at least not lighter than water , and so fit it to the pipe that it may slip up and down with all ease imaginable , which it may do and be close enough if it be oiled . and this easie slipping up and down of it , might be an argument how weak the elatery of the air is in it , but that they will straight answer that you move the emboblus so easily upward , because the recoiling elatery helps you ; but does not the direct as much hinder me ? but put your embolus in the water , whose surface i suppose the upper end of the embolus will lie even with , then put the tube on the embolus , and putting your hand into the water , with your finger move up the embolus , which you shall find to move against the elatery of the air in the tube , if there be any , with extreme ease ; you will discern that the force of 1 / 4 of a pound weight at most , will repel the air with its elatery . how then can it resist the force that will draw up or sustain forty times as much ? wherefore it is plain upon supposition that the elasticity of the air is so strong that it will raise or sustain ten pound weight , that it will so forcibly press the water in the glass-bottle into the pipe , that by reason of the straitness thereof in comparison of that part of the glass , that contains the water , it will send it packing through that pipe as air sent out through the nozel of a pair of bellows , by him that presseth the bellows with his hands . all the air of the bellows is pressed at once , and the motion of that in the bellows being much slower , that in the nozel comes out quick and smart , and so would the water through the pipe be driven with a swifter force by reason of its straitness , and new air coming in at the orifice b , it would never leave running out at k , till the water were exhausted as low as e , which we seeing not done , we see hereby , that there is no such elasticity in the air at all , as our elastick philosophers suppose . we will obviate the vanity of but one evasion more and then conclude . the pretense of the recoiling elatery of the air we took away by placing the little tube and embolus of wood in the water . here perhaps they will say , that the elatery of the air on the surface of the water , causes the embolus so easily to be pressed against the elatery of the air that is incumbent on it . but how can that be , whenas the water has no elatery to lift up my hand , or bear against the bottom of the embolus , and the water only succeeds the pressure of my finger against the embolus , does not press with it , if we can believe our senses ? so that there is merely a circule of such strength as the pressure of my finger makes and no more . and besides this , if this be any such advantage , the same is found in this learned authours pump , the air coming in at b to make a circle of pressure by its elasticity to e and so to a and out at k , till it come to b again , and yet there is not one inch of water raised by this elasticity above the surface i , though this elasticity is pretended to sustain 29 inches of quick-silver of 10 pound weight . and that this mistake may still be laid more open , and no creep-holes lest for further evasion , from the valves or littleness of the passages at k and b , let us turn this round glass into a large open vessel , that the pressure of the air may come as free as heart can wish , and let into it a tube , 29 inches whereof would contain 10 pound of mercury , and which being immersed in mercury , so many inches of mercury would be suspended in : put upon such an embolus as was above described , ( whose upper basis lies equal with the water ) this empty tube , and then put in your hand into the water , and believe your senses , with what ease that embolus is to be pressed up against the elatery of the air in the tube , it requiring as i said before , scarce the force of a ¼ of a pound weight . can therefore the elatery of the air sustain 40 times that weight , and keep the mercury about 30 inches high in the same tube , and not raise water into the tube one inch high , which is above 400 times lighter than the 30 inches of mercury it is pretended to sustain , whenas the elatery of air in the tube is deprehended not to make the fortieth part of resistence against the elatery of air incumbent on the restagnant water , which is pretended to press forty times stronger ? wherefore the elatery of the air being so certainly deprehended not to do that which is forty times easier for it to do , it is impossible that it should do that which is forty times harder , and is a manifest demonstration there is no such elatery at all . conclusion . but now to bring all home at length to the intended scope , and to recount the chief fruits of our labour in making these remarks on the learned authours two treatises . if i be not out in my account , i conceive in my remarks on the first treatise ( to say nothing of several in the second ) i have clearly demonstrated the invalidity of all this authour's inventions , though otherwise ingenious , whether mechanical or natural , ( and yet such as would exclude the spirit of nature ) whereby he might seem to undermine the strength of my demonstration from the rising of the wooden rundle in a bucket of water , enchirid. metaphys . c. 13. sect . 4. which demonstration therefore remains unshaken in the behalf of the principium hylarchicum or hylostatick spirit of the universe . and as for that other like notable demonstration , from the ascending of so great a weight hung at the embolus of the air-pump , the chief undermining of the force thereof being by either the elatery of the elastick philosophers , or this authour's tension , the former this learned authour himself has so abundantly confuted with such plain and solid arguments , that any discerning person may easily discover the desperateness of that cause . and now for that other , i think i have offered abundant reasons for the incredibility ' , or rather impossibility thereof * wherefore the conceit of the elasticity of the air , and of funiculus lini , or tension in general being thus utterly defeated , it is manifest , the force of my demonstration , enchirid. metaphys . cap. 12. sect . 2 , 3 , 4 , &c. from the weight at the embolus of the air-pump , for the hylarchick spirit of the world holds strong and entire still . and therefore i account , in a more distinct compute , that the fruits of my labour in making these remarks are these . first , this learned authour i hope is freed from that anxiety & solicitude touching me , and is by this time satisfied that i have not incurred the guilt of that rashness and heedlesness as to make choice of small and feeble arguments to sustain great and concerning truths . for it is very judiciously said of him , and i am wholly of his mind , that the most important and surest truths in the world never receive so much detriment by arguments and sophistry of opponents , as they do by those arguments in their favour which have improper mediums to support their conclusions , or such as are capable of other solutions : which i am very confident mine will never be found capable of . and i think from these remarks this learned authour by this time may be sensible , is no rashly grounded confidence . secondly , there is the redounding of no small commendation to this authour for his industry and dexterity , and special sagacity in making and improving hydrostatical experiments , that are so considerable succours to such useful truth . for he has very stoutly and pertinently assisted me in a more full defeating of that which always appeared to me an incredible paradox , i mean that prodigious elastick pressure of the air , and therefore i impute it to the modesty of this writer , that he has entitled his second book difficiles nugae . for though there may be some difficulty and curiosity in making and examining such like hydrostatical experiments , yet believe me there is no nugality at all , unless to those that make experiments for experiments sake , or to pass away the time , or to be thought great natural or rather mechanical philosophers , and that in hope to shew , that all the phaenomena of nature may be performed without the present assistance or guidance of any immaterial principle . but to try and consider these experiments and phaenomena with that carefulness and distinctness , and penetrancy of discernment , as to discover there must of necessity be some immaterial mover underneath , there is no nugacity at all in this , but sound and serious philosophy . thirdly therefore , this is no small fruit of this authour 's two treatises , and of my labour in making my remarks on them , that it does more plainly and evidently appear , that there is nothing of real strength can be said against my demonstrations for the spirit of nature , but that of necessity there is such a being in the world . fourthly , and that therefore it being so plain that there is this inferiour immaterial being endued only with life , or some more obscure sensation , and that has the general strokes of the laws of the universe , but cannot act by reason and counsel pro re nata , it is manifest that there is a more noble and divine being in the world that gave this inferiour immaterial being its existence , and allotted to it in measure , or limited out to it those general laws of vital activity , which we discover in it in the phaenomena of nature . beside , that this certainty of the existence of the spirit of nature demolisheth the strongest bulwark that ordinarily the atheist has , namely his confidence that there is no such thing as a spirit or immaterial being in the world . whence he securely hugs himself in that fond and foul conclusion , that there is no god. fifthly , whenas many men are driven quite out of all conceit of ever understanding the nature of their own spirit or soul , by that sophistry put upon them , that if it is a spirit or immaterial being , it would pass through the body , but could not take hold of it or unite with it to move it ; the discovery of the spirit of nature , moving as well as penetrating all the matter of the world , will as solidly and palpably confute the sophism , as he did that against motion , by walking before the face of the sophister that would prove there was none in the world . sixthly , whenas this spirit of nature moves all the tenuious matter , and fluid as well as solid in the universe , we easilier discern how rational it is , that particular spirits , angels suppose , or daemons , may have a faculty of moving their tenuious vehicles , and the souls of men the animal spirits in the body . seventhly & lastly , whenas others according to the thickness of their conceptions cannot believe they have any soul at all , but take it for granted they have none , what a rousing argument ought this to be to them , to awake them out of this dull dream , to consider that a stone does not descend to the earth , but by the virtue of a spirit that moves it downwards , nor a wooden rundle ascend up in a bucket of water , but by the same means ? how then can it be possible , but that we being conscious to our selves of more free and spontaneous motions , of motions contrary to the tuggings of the spirit of nature , of motions heavenly and divine , that these can be performed by mere matter and body , and not by a particular spirit really distinct therefrom ? wherefore there being that unexceptionable evidence for the existence of the spirit of nature , and that egregious usefulness of the knowledge thereof , i shall conclude for this ancient platonick or rather pythagorick . opinion in this lucretian strain of confidence . ergo etiam atque etiam est in mundo spiritus ille naturae , qui materiam regit atque gubernat . the end . notes, typically marginal, from the original text notes for div a51313-e5040 * remark 8. 28. * see remark 20. * see difficiles nugae . remark 9. see difficiles nugae . remark 6 , 7. * remark 9. 15. * remark 12. 15. * remark 2 , 14. * remark 1 , 10. * remark 12 , 15. * remark 10 , 21 , 23 , 25. see also difficiles nugae . remark 2 , 10 , 11. * remark 8. notes for div a51313-e10010 enchirid. met aphys. cap. 13. sect . 4. * enchirid. metaphys . cap. 12. cap. 19. sect. 2. * see remark 4. * remark 32. cap. 12. sect. 2. * remark 12. * remark 30. remark 32. cap. 6 : cap. 10. sect. 6. remark 1. part 7 , and 8. remark 33. * see remark 27● * see remark 1. 29. 32 , 33. letters on several subjects with several other letters : to which is added by the publisher two letters, one to the reverend dr. sherlock, dean of st. paul's, and the other to the reverend mr. bentley : with other discourses / by henry more ; publish'd by e. elys. more, henry, 1614-1687. 1694 approx. 186 kb of xml-encoded text transcribed from 74 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a51305 wing m2664 estc r27513 09924721 ocm 09924721 44343 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51305) transcribed from: (early english books online ; image set 44343) images scanned from microfilm: (early english books, 1641-1700 ; 1364:5) letters on several subjects with several other letters : to which is added by the publisher two letters, one to the reverend dr. sherlock, dean of st. paul's, and the other to the reverend mr. bentley : with other discourses / by henry more ; publish'd by e. elys. more, henry, 1614-1687. elys, edmund, ca. 1634-ca. 1707. iv, 122 p. printed by w. onely for john everingham, london : 1694. imperfect: advertisement pages torn with loss of print. pages 114-end from the huntington library copy spliced at end. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -clergy -correspondence. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-04 rina kor sampled and proofread 2003-04 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion licensed , nov. 5 th , 1693. d. p. letters on several subjects , by the late pious dr. henry more . with several other letters . to which is added , by the publisher , two letters , one to the reverend dr. sherlock , dean of st. paul's ; and the other to the reverend mr. bentley . with other discourses . publish'd by the reverend mr. e. elys . london : printed by w. onely , for iohn everingham , at the star in ludgate-street , near st. paul's . 1694. the epistle dedidatory to sir thomas pope blunt , baronet . honoured sir , praise given to the descendants of hero's , is due more to the spring , ( generaly speaking ) than to the stream , whilst personal merits challenge it as their own right : but 't is your due , sir , on both accounts , for the honour of your family , and your own glory in the republic of letters , is known to the whole world. the small remains therefore of the learned dr. henry more , cannot meet with a fitter patron , than the learned sir thomas pope blunt. the brave and the learned sympathize with each other , so that you cannot be unwilling to be the living protector of our dead hero. 't is confess'd , that these letters of his are not so accurate and excellent as his more elaborate works ; but then it must be remember'd , that they are private , and familiar letters to his friend , the reverend mr. elys , and therefore only design'd easily to express his thoughts upon such occurrences as occasion'd their writing ; his love for the reverend divine they are directed to , and a vein of piety runs through 'em : and 't is not improbable that the doctor did not think they wou'd ever have been publish'd . but his friend , being highly sensible of the public merit of the doctor , reasonably suppos'd that any thing of so great a man wou'd be acceptable to his friends and admirers ; that is , to all the learn'd , who cannot but admire him with descartes ; who in one of his letters to him , declares , he never converst with any man with greater satisfaction . if we cut all away from the letters of cicero and pliny , that is not extraordinary , their number wou'd be much lessen'd : by which we find how well satisfy'd the world is with any thought or word of a great man. but i 'm sensible , sir , this apology for dr. more 's letters will be judg'd very superfluous ; and therefore i 'll not enlarge the impertinence on the account of the other familiar letters of this small volume , the names of the great men who wrote 'em , will more than justifie ' em . and as for those controversial letters , written by the reverend mr. elys , you 'll grant , i 'm sure , that they prove their author both a learned and a pious man ; qualities that will recommend his performances better to your protection , than what i can say , who have no share in the present i make you , but the propriety in the copy , given by my friend mr. elys ; and the value i have for the author 's concern'd in it , because i cou'd not hope any thing of my own wou'd be so worthy of your patronage , who are so celebrated and so learned a critic , as your works demonstrate . and this gains you the esteem , whilst your generous affability purchases the love of all men , as well as of , sir , your humble and obedient servant . letters on several subjects , by the late pious dr. henry more . sir , your very kind , and elegant latine letter , together with your pious and well-stated thesis , touching the extent of grace and salvation , i receiv'd by mr. d. — a good while ago . you 'll excuse my so long delay of returning you thanks for that undeserved respect you have done me in them both : for my hands being so full of business , and being of opinion , they might require a longer and more ample answer than i find now fit to under take , made me defer my writing till now . for as for your thesis , truly i think that you have hit the mark therein , and have as perspicuously as briefly coined the truth thereof ; tho it may be , i may be thought no competent judge , who my self have publickly declar'd , that besides the elect in a calvinistical sense , there be others also in a capacity of salvation , of whom , some i believe , obtain it , others fall short of it , through their own fault . as for my part , i think you have made a judicious choice of the character of such , viz. they that believe that the gospel of christ is true . for god has put into their hands such a talent , and is so ready to assist his own design , if they be not wanting to themselves , that i do not doubt but the work of salvation may go on in them also , and take effect , tho they be not absolutely , and irresistibly determin'd thereto . this is all that i think requisite to return touching your thesis , and to your extreamly kind and complemental letter , only that i am sir , your really affectionate friend and servant , c. c. c. december 10. 67. hen. more . sir , i have receiv'd yours of may 3d. 1668. but no other letter before it since mine to you . i am glad that any things of mine do you any service or pleasure , and most of all that those that tend to the sanctification of the soul in the body . if we hold that such a soul when she is out of the body , or that body is dead , is in a state of happiness , and joy ; it is very indifferent to me what people think of the modes and circumstances thereof . that you keep so sincere a conscience as you describe ; it is a constant feast in the midst of any bitternesses from without . your free and sincere acknowledging of whatever good you meet with , is a right dove-like temper in you , but your defying of the contrary , because it may needlesly provoke , may have less of the serpent in it , than is lawful , or , it may be than commanded . our saviour joyns both . and it 's pity that so kind a heart should expose it self to any needless troubles : i am heartily sorry to hear you are subject to apoplectical distempers . observe a constant care in diet for meats and drinks , as to quantity and quality , that they be moderate , and a guard upon your self , that you be not too much transported in mind , which inflames the spirits , and spends them , and so makes nature subject to flag , and makes the principles of life vapid : this caution i conceive , is as material as can come from one that is no physitian . there was a good generous christian strain in the verses at the end of your letter ; and there was another such chain of verses , which mr. d. — sent to me as from you , which was very good . for both which i thank you , and remain your affectionate friend to serve you hen. more . c. c. c. may 9th . 1668. * deo opt. max. 1666. 1. the paths thou leadst me in are those , which few , or none have trod before ; but though they are beset with woes , i 'll ne're go back , i 'll ne're deplore . 2. but chearfully i 'll walk alone , and trample on the world 's proud head : he wants not a companion , whom , god , the surest guide , doth lead . sir , since i receiv'd yours , i have been so unexpectedly busy , that i have not had the opportunity before now to write an answer . and i am even now upon a journy , and something streighten'd in-time ; but so much i must take , as to signifie to you , how sensible i am of your affection to my self ; tho i have had no occasion to oblige you , but that which is the main , to congratulate you , for that grace of god which he has shew'd you , in bringing you into so lively a sense of the best things . there is nothing better than what you drive at in both your greek and english poetry . love or charity , joyned with humility , is the most heavenly disposition that the soul of man is capable of : and the second , as it will ballast the first well , and prevent all the danger of over-much rapturousness , so it will direct the efficacy thereof to all useful services towards mankind , and especially such as are incumbent upon any duty of place , or calling . peter , lovest thou me ? feed my sheep , &c. which makes me conceive that flock happy , that have for their pastor so excellent a soul , so invigorated with that which must needs stir up all men to do their utmost for the salvation of others , and to serve them in whatever good they can . i am abruptly taken off by company , and have only time enough to tell you , that it is thought that one mr. hallywell , once fellow of our colledge , is the author of deus justificatus . this is all for the present , but that i am your affectionate friend and servant , hen. more . sir , i receiv'd yours a week or two ago , tho i have had no time till now , to signifie so much to you . the last time i wrote to you , i wrote also to mr. d. — but i have heard nothing since from him : i wish he be well . i superscrib'd my letter as heretofore . it 's pretty you should light on a tetrastick in greg. nazianzen , so like my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which upon receiving your translation of my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without translating that , i one morning turn'd into english thus , as near as i could . nor whence , nor who i am , poor wretch , know i : nor , o the blindness ! whither i shall go ; but in the crooked claws of grief i lye , and live ( i think ) thus tugged to , and fro . waking , and dreams all one . o father ! i own t is rare , we mortals live i' th clouds like thee . lyes , toyes , or some hid fate us fix , or move : all else being dark what 's life , i only see . your youthful poetical fire , you see , transfuses a little warmth into my old blood. your translation , both latin and english , is very well ; and indeed , your divine solitude is excellent . these expressions , as they are the emanations , and transient effluxes of a living fountain in a man , are both the effects and evidence of that divine happiness the soul is capable of , even in this life . i am something solicitous that i hear nothing from mr. d. — that he should not be well . when you write to him , i pray you tell him , that i writ to him the last time i wrote to you , and send me word of his health . i am yours affectionately hen. more . c. c. c. feb. 12. greg. naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quis priùs ipse fui , quis sum , quis eroque nec ipse novi , nec sophiae me quoque laude prior . sed vagor huc illuc caligine tectus opaca , nil horum , quae mens nostra requir it habens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unde huc adveni , vel quò miser ipse recedam , vel quis sim , diris tenebris mens obsita nescit . huc illuc agitant vario fata horrida motu : in vivis remanens vix possim cernere vitam . somnio sic vigilans . o iupeter ! o pater ! euge ! sunt etiam nebulae nobis habitacula ! nugas , falsiloquos homines , & inania nomina rerum , haec solum in vitâ memini vidisse misellâ . i know not whence i came , nor what i am , ( o wretched blindness ! ) nor to what i tend , but scratch't , and torn with sorrow , pain , and shame , i seem to live ; a thousand woes me rend . my waking thoughts are dreams . o father iove how brave is this ! ev'n we live in the clouds ! lyes , fancies , cheats , their strength in us do prove , but all good things the night of error shrouds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luminis aeterni radius de culmine coeli , elapsus coelum ( quanta haec sunt gaudia ! ) spiro . flammigeris alis rapidè me tollit in altum , sanctus amor : verâque animus bonitate potitur . vanida diffugiunt cum tristi somnia nocte , et circumvolvit nos lux super aethera fulgens . alma fides , sapiens , fortis , divina voluptas , vita est : sed reliquis , quantum est in rebus inane . nox & tenebrae , & nubila , confusa mundi , & turbida , lux intrat , albescit polus , christus venit , discedite . prudentius hymn . mat. beam of eternal light , from heav'n i came ; and ( o the pleasure ! ) unto heaven i go : now love infolds me in its tow'ring flame , i truly live , my thoughts with joy o're-flow . farewell to night and dreams . th' eternal sun doth us surround ; true uncreated light : faith , wisdom , joy and strength , our race to run , is life : but all things else are death , and night . divine solitude . 1. blest solitude ! in thee i found the only way to cure the wound of my perplexed heart . here i escap'd the worlds loud noise that drowns our blessed saviours voice , and makes him to depart . 2. whilst thus retir'd , i do attend toth ' words of my eternal friend , how my heart leaps for ioy ! love and rejoyce , says he ; but know , there 's no such thing as ioy below , the pleasures there destroy . 3. if thou wilt creatures love , be sure thou keep thy ▪ heart in me secure : know that i 'm all in all. then whatsoe're those creatures prove , thou never shall repent thy love ; thy hopes shall never fall . 4. thou shalt still have thy hearts desire , and sit down by th' eternal fire , when e're thy heart grows cold . but when i see a friends deep grief , i 'm griev'd methinks beyond relief ; this grief no words unfold . 5. if thy griev'd friend will love , says he , in dark affliction he shall see the nearest way to bliss . but if he mind the worlds fond toys , and take the sport of apes for joys ; he 's not thine , thou' rt not his . 6. and thus we talk , my lord , and i : so do i live above the skye , though here i move and breath . and when this vapours gone , i shall enjoy to 'th full my all in all , not die , but conquer death . sir , since my last to you , i have receiv'd four letters , and a book from you — — — — — — — the other next to this , mentions the divine dialogues , and takes occasion from those plain hymns at the end of the dialogues to fly aloft into an higher strain of poetry . i wish that book may have so good effect as your muse prognosticates . your kind letter dated in december , again mentions the divine dialogues , and does more confidently challenge me for the author of them , than the former . and indeed , i am so generally suspected , that i am fain to let it be so . i am glad they have so much gratified you in the reading ; the three first dialogues are more universally accepted , but the two last bear too much upon prophecies , which are not according to the gust and mode of this present age. whereas notwithstanding , they that complain of the uncertainty and obscurity of that subject , are too ordinarily drawn to give assent to such things as have not any thing near the like coherence or evidence . but every creature will go in its own tract . your reflections upon humility and rapture , are very useful and judicious . and he that improves his sincerity to the utmost will find his way through all without a monitor . i am glad you are so well satisfied with the discourse of the grounds of faith. i must confess , it seems to my self firm , and solid . — — — — i suppose you receiv'd mine , wherein i gave you an account of the author of deus iustificatus . no more for the present , but that i am , dear sir , your affectionate friend to serve you , hen. more . sir , i receiv'd yours of ian. 9. a pretty while ago , but had not leasure to return answer till now — — — — — — — — — in such cases it is most rational to rest in the determination of providence , and to keep a mans affections free from all things , and knit them only to that one , whose due they are , that what a mans arm is to his body , that his whole soul and all the powers thereof may be to the sovereign good , inseparably united thereto by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the arm is to the body , that not enduring to be disjoyned from the body , will let its hold go from any thing rather than endure that peril and pain . so whatever we lay hold on by our affections in the things of this world , we are ever to be free in that grasp , and not let them grow to the object , but be in a readiness to let go , and keep our own liberty entire for the only service of the sovereign good : and in good earnest to endeavour to die to all things of this world , and the allurements thereof , and to seek our satisfaction in that one that is above all , and affords more pleasure than all the things of this world . but if a man be not fully master of his body and complexion , it is impossible but it will shew him many a slim trick : for so far forth as we are subject to the suggestions of the body , we are captivated in fate and ignorance , and must be exposed to the impostures and mockeries of this vain world , and fall so far short of the desirable liberty of the sons of god. wherefore discreet devotion , and accurate and continued temperance is necessary to all such as have a desire to avoid these snares . i am glad the divine dialogues prov'd so seasonable and serviceable to you . it was a pretty curiosity betwixt you and mr. baxter ; but i think you would do best not to trouble your mind with such notions , as , though true , are not necessary . but i on the other side , much wonder at those that are so loath to admit , that the administration of gods providence is according to what is best , unless they choose rather to reproach god than acknowledge their ignorance in the excellencies of his providence ; but measure things according to the shallowness and narrowness of our own light or thoughts . you intimate some exceptions of men against the prophetick part of the dialogues , which i wonder not at ; many having neither a spirit nor competent patience to consider such things : but if you think good in your next to send me their most considerable objections , and from what sort of men they are , it will not be unacceptable . that you are so much concerned in the doctrine of the power to become holy , &c. i am glad to hear it from you : belief is but the first step ; and if men will not so much as embrace that , nothing will succeed . according to thy faith , so be it unto thee , saith our saviour . it is the hypocrisy of the world , that they are loath to have the blame lay'd at their own doors , that they are not so good as they should be . but they that have this belief with sincerity , it is a great cordial unto them , and will assuredly carry them very effectually to perfect holiness in the fear of god. in which noble pursuit , i wish you and all men good success , and abruptly take leave , and rest your affectionate friend to serve you hen. more . sir , this is only to inform you , that i have since my last to you receiv'd your two books , one for dr. cudworth , and the other for my self . the doctor will find time , he says , to return you his thanks himself , as i do for mine , which i read over with a good relish . i have also receiv'd your last letter , and am glad that you feel your self with that satisfaction setled in your own element . your resolutition of managing your province , there is sober , christian , and laudable , and you will find every day more and more the comfort of it . that god would be pleased to confirm you and prosper you in so good a way , is the hearty desire of dear sir , your affectionate friend to serve you , hen. more . c. c. c. iune 7. 1681. sir , i suppose yours of august 16. was the last you wrote to me , which therefore being above two months ago , and you hearing nothing from me all this time , you may easily surmise your letter miscarried , or that it is a miscarriage in me , that i have been so long silent : but i have been so hurried from one thing to another , that i knew not how the time went , and scarce believ'd this to be your last letter ( when i sought it ought amongst many others ) by reason of the oldness of the date . but having perus'd it again , i found it was the letter i had not yet answer'd . and it will not be easie to make an answer proportionable to the kindness and seriousness thereof : that you find so much satisfaction and pleasure in the reading my writings , is no ungrateful news to me , it being the only end ( so far as i know ) of writing them , to gratifie others for their good . all that i have writ being reducible to those grand queries of the wise man : what is man , and whereto serveth he ? what is his good , and what is his evil ? as i have particularly shewn in my proefatio generalissima . and so few concern themselves in this kind of knowledge , that i cannot hope to have many perusers of my writings in haste . you shew your sincerity as well as judgment , in giving a due value to that useful point , touching faith in the power of christ's spirit . there is nothing of more consequence than to be firmly fixt in that belief , that all sin , and corruption is conquerable through the might of the spirit of christ ; till one be persuaded of that , no man will set himself to resist his lusts to any purpose . and according to the weakness and smallness of their faith , such is their progress : as for what is past , and the opinions of men , i think it most advisable not to trouble your self with them , but to press on toward the mark of the high calling , whereunto we are called : nor to affect high raptures , or over-bearing inward sensations , which may happen from too great an inflamation of the spirits , but to examine our ardour of love to christ by what we do to his members , according as christ has signified to peter , lovest thou me more than the rest ? feed my sheep , &c. which i do not question , but you do perform in a good measure by what you intimate of the poor girl you often visited in her sickness ; and continuance in your seriousness will carry your further , and further on in such good offices . as for that book you mention , i cannot do any thing but pro re natâ , and it 's likely it will fall in course to me to do that , or something like it e're long . but there are many good books in the world already , if men would with sincerity make good use of them . i am glad you are setled in your weighty employment , to be guide of souls to heaven : in which , wishing you all good success , i commit you to god's gracious keeping , and rest yours , &c. hen. more . c. c. c. nov. 5th . 1681. ad authorem enchiridii metaphysici . naturae aspiciens vultum tu lumine claro cernis in hoc rerum , fervidè amando , patrent illis se praebet solis natura videndam , diligere auctorem qui didicere suum . de vacuo tantas gaudens componere lites esse , quod appellat plebs nihil , omne probas . scilicet omnipotens vacuo se complet in ipso : namque hic ex nihilo rem sibi quamque dedit . ad lectorum enchiridii ethici . exhibet in parvis liber hic tibi maxima chartis : hic totum latium , totae pinguntur athenae . ad eximium virum , henricum morum cantabrigiensem 1676. ut tantos veri causâ tolerare labores sustineas , bonitas certè te summa replevit lumine inexhausto , quo cuncta reducis ad unum , atque adeo ingenti studio requiescis in ipso . tot libris , variis vocum complexibus , illam simplicitatem animi foecundo numine pleni ex primis : ideas tam claro pectore rerum principio varias sanctè deducis ab uno . o quem te memorem ! volitent tua scripta per orbem terrarum : nusquam lateant haec lumina : et alis angelicis homines genius tuus excitet omnes , ut tibi consimilis , pennis adiutus amoris , summum quisque bonum , linquens alia , usque sequatur . sir , since my last to you , i received your tentamen theologicum , which is a pretty while ago , and perus'd it upon the receipt thereof , and return you my thanks for it . i like the air and spirit in it well . there was one ; it lying on my table , took it up , and read it over that very afternoon , but said , that you wrote like a quaker . and. i told him , that if all the church of england-men were such quakers , and all the quakers such church of england-men , the world would be well amended with us . — — — — — — — — — — — — what you intimated of the admitting amplitude in incorporeal beings , i conceive you are right in , and i find an usefulness , if not necessity in some , to have immaterial beings so represented ; and the schools themselves , tho' they speak so aenigmatically , do really at the bottom imply it — — — — — — — — — — i am so much taken up with the transcribing of the first part of my enchiridion metaphysicum , that you must excuse this brevity of mine , who am not in many words , but in truth your affectionate friend to serve you hen. more . sir , i have receiv'd your melancholly letter , and am heartily sorry that there should be that occasion thereof , viz. that the young lady should be so irrecoverably ill , and that her death should be so hazardous to her affectionate mother . but as for your desiring of me to suggest to you what i conceive best for you to say to the young lady in your endeavours , to confirm her in her willingness to die : i do not believe i can suggest to you any thing but what either has , or will easily occur to your own mind . one thing is , she dying of a consumption , her passage will be in all likelyhood , very easy to her , which ordinarily makes death more terrible both to the dying party , and the by-standers . when she is once got into the other world , she being an innocent vertuous young lady , you may remind her , that there is nothing pleasing to her in this life , but the enjoyment will be incomparably more in the other . the friendship and society of amiable persons for feature and converse , the beauty of persons of the other world insinitely excelling that in this , as much as the purest star does a durty clod of earth : and these , whose persons and aspects are so lovely , it is the genuine eradiation of the life of their very souls or spirits , and they are as well assur'd of the cordial kindness they have one for another , and this at the very first entrance , as if they had been acquainted many years together ; nor is the affection of any father or mother to their only child , more dear and sincere , than that of the holy inhabitants of the other world toward good and innocent souls , that pass out of this earthly body into the condition of those heavenly spirits , those angelical ministers of the divine providence , who are ready about the godly when they die , to conduct their souls to the happy place provided for them : as our saviour himself has foretold us , in my fathers house are many mansions ; if it were not so , i would have told you . i go to prepare a place for you . and if i go to prepare a place for you , i will come again , and receive you unto my self , that where i am , there you may be also . this scripture handsomely opened , is apt to raise her affection to , and affiance in our saviour , who exhorts us in these words , ye believe in god , believe also in me , to have a confidence in him , and his promises . and for her dying young , you know that greek saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom god loves , dies young . see the book of wisdom , chap. 4. vol. 10 , 11 , &c. the vanity , wickedness , and miseries we are incident to in this body of flesh , you cannot but think of . but if you could by chearful persuasions of the happiness of the departing into the other world , cause her to be pleas'd or desirous to leave this : i know not but it may contribute ( her mind being thus chear'd ) to the bettering the state of her body , and help on a recovery , if she be at all recoverable . but no doubt , but whatever shall happen from the providence of our gracious god will be for the best , to whose guidance and assistance , i commend you , and rest , dear sir , your affectionate friend to serve you hen. more . c. c. c. march 13th . 1684. an epitaph on the truly vertuous l. m. f. who dyed may 10th . 1687. maid , wife , and widow , she did always shew her business was ▪ to give to all their due : to god , her husband , and her children dear , she gave her soul , her love , her constant care : her husbands death , of all her children too , and ev'ry thing that mortal men can call woe , with christian patience she did undergo : on earth she met whatever could ▪ molest , to fit her soul for everlasting rest . in solitudinem cui aliquot mensibus assuevit priùsquam sibi , innotuit praestantissimum virum , optimum amicorum , h. m. è vitâ discessisse . scilicet humani generis consortia vito , angelico ut valeam me sociare choro : arctiùs amplector te nunc , coelestis amice ; nulla venit sine te nox mihi , nulla dies . in somno visa est species morientes amici : ah quanto exardent pectora amore mea ! me placidè aspiciens flammantem hac voce repressit : irruat in mentem passio nulla tuam . — — poteris nec morte revelli . sir , yours of feb. 29th . i have receiv'd , &c. there is no pleasure comparable to the not being captivated by any external thing whatsoever , but to reserve himself entire for the service of god , and the lord jesus christ. your judgment touching the drinking of wine is true , and will stick with you the better , since it is built upon experience . amongst your other verses , i more particularly like that distich : i do but think my friends are good , but know my love is good which i on them bestow . that faith and belief in the power of god to become holy , &c. it is the great gift of god to you , that you are to acknowledge with all humility and thankfulness ; for it is of main importance for the making a man good , and it is a sign of a great measure of simplicity of spirit , that a man will own such a doctrine ; for it is a sign he seeks no excuses for the evil he commits , but openly lays the fault at his own door , and exposes himself to the more severe and envious censures of other men . but here a man must be sure to attribute all to the power of god , and that not only rationally and verbally , but feelingly and sincerely , and to confirm the truth of his profession by a most profound and exemplary humility of mind and conversation . whether it be in the power of all men to believe this so important doctrine , is a question more uncertain ; but the belief theréof being of that great importance for holiness of life , it is very ill done of any man to oppose it . i wrote to our friend mr. d. — the last time i wrote to you , and superscrib'd it according to his direction , but i know not whether it carry'd my letter to him ; if you know whether he has receiv'd it or no , and would give your self the trouble of sending me word thereof in your next , you would thereby oblige your affectionate friend and servant , hen. more . c. c. c. march 13th . sir , your last letter i have receiv'd , but your former long one , tho'i enquired after it at the post-house , yet i cannot recover it . i am glad you and mr. h. — are so well satisfied with my expositions . i hope mr. d. — is well , tho you have not heard from him of late . your chearful paraphrase of my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were enough to revive him . you have translated it very well , saving your mistake in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which i intended ; i truly live , in answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if you be so long in translating one after the other , as i was in making of them , it will be some years . for i wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when i was undergraduate , but my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after i was master of arts. my enchiridion ethicum , with the translation of the greek , has been out these two months at least . i am glad my pains are so well accepted as you intimate : it is the only reward i am sensible ▪ of . it is an excellent text your friend chose out of ieremiah , and very suitable to his purpose . i am glad you have your health so well , and that you do so well bestow it . your associating or not associating in the circumstances you name , you must your self be judge of according as you find your self in a capacity to do good thereby , and receive no harm . a man must feel his way in such things . i see nothing amiss in that passage of your divine solitude . there 's a good lively strain in both your paraphrases ; but the english seems the more easie , and nearer to the copy . i am much straitned in time , which has made me scribble so fast , and leave off so soon , and have a line or two to write to mr. d. — to see if he will speak to his and your affectionate friend and servant , h. more . c. c. c. jan. 8 , 1669. sir , the year is expired , and yet i have not answer'd yours of the 9th . of october , which i hope you will excuse , especially i having now the opportunity of wishing you a happy new year . i am glad my enchiridion metaphysicum gave you that satisfaction . the poetical heat it stirred up in you is sound and good , and the verses handsome : the other two parts of my metaphysics will be less needful , when my writings are translated into latine . in the first part , i have done what is most proper for me to do ; in what follows , there would be but what either others or my self have said already : but if i live to publish my second volume , viz. the philosophical , no new thoughts touching this metaphysical subject , shall be lost ; but i will contrive them in some form or other to go along with the philosophical volume . i am now altogether taken up with translating my writings into latine : if you see dr. t. — again , i pray you remember my service to him . dr. barrow is a very worthy person , and that discourse you mention , very good and christian . — — — — — — that saying of yours , touching the eternity of the world , is as true as handsome , as my judgment is now : but heretofore i thought so much of the goodness and power of god , that i did not so much consider the incapacity of the creature . — if it please god i live to finish the present task i am taken up with , it is likely enough i may write such a practical treatise in english , which i have long since call'd the safe guide ; but whatever becomes of me , i doubt not but god will stir up those that will assist his true church , and the main ends of religion . nothing more for the present , but that i am dear sir , yours affectionately hen. more . jan. 2. 1671. sir , i have receiv'd yours of nov. 10. i was so full of business that i was fain to defer the answering of it till now . i told dr. cudworth what service his sermon did you on that place of scripture you mention : that saying of plotinus you have pickt out with judgment , it is very significantly exprest ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that wherewith all men are in a manner always hurried ; scarce any attending to that which is more inward in the soul her self , and truly moral and divine . plotinus is raised to a great price it seems ; i bought one when i was iunior master for 16 shillings , and i think i was the first that had either the luck or courage to buy him . as for my latin translation , my theological volume is now in the press , and i hope it will be finish't within this year or thereabout . when this is out , i intend , god willing , to set upon my philosophical writings to translate them , which wiil excuse me the going on in my enchiridion metaphysicum . but i shall , i believe , in an epistle give some brief account of what i should have done , if i had gone on , whereby nothing new shall be lost . i pray return my affectionate service — — wishing you both a chearful christmass , and an happy new year : i take leave , and rest dear sir , your affectionate friend to serve you , hen. more . c. c. c. decemb. 27th . 1673. sir , i deliver'd your enclosed book to dr. cudworth , after i had run it over my self ; he returns his thanks to you for it , who has also run it over , but has not had leisure to observe things so closely and districtly , as to spy out those points you intimate that you differ from him in . i think you would do well , distinctly and expresly to signifie them to him , or me . i asked him about his second volume , but he says , he hath so many , both colledge occasions and domestick , that he cannot yet tell when he shall be in readiness to send the papers of his second volume to the press . i wish you all good success in your competition for your lecturers place in st. clements , and should be glad to hear that you have sped . there 's good , pious , and useful sense in your verses ; but that passage in which there is a star , and refers to gregory the great , is notwithstanding dark and obscure to me . your letter to the chancellor of denmark , has things in it not unsuitable to his condition , and fit to be thought on in all conditions : for he that makes it not his business to enlarge his own will and desire , is a real prisoner in his inward man , tho' his outward be free to go where he will. whoever permits himself in any sin , or is captivated with any thing but the love of god and true vertue , is his own prison and jailour . and in those things therefore every man is sincerely and impartially to examine himself , and forthwith to break the bands and cords of whatevervanity he finds himself held with , and cast them from him , that he may become the faithful servant of christ , whose service is perfect freedom . thus with my kind respects — committing you both to gods gracious keeping , i take leave , and rest your affectionate friend to serve you , hen. more . december 2d . 1678. sir , i beg your pardon that i have not return'd my thanks for your civil and pious letter at this time , it being almost a quarter of a year since i receiv'd it : but i have been much taken up in business , and have but so much leasure as to excuse my self . your citations out of savanorola are pertinent and pious ; and certainly he was a ve-holy man : but picus mirandulanus has dress'd up his life , so that it looks like one of the rest of the roman legends . he knew more than those times would bear , and 't was his honesty and courage , that he would die in what he knew to be true . i am glad you find so much benefit in being persuaded of that main point of faith , in the assistance of christ's spirit for the subduing our corruptions . there is little hope of any progress in the ways of true holiness without it . and they that have it possess a jewel , if they make right use of it , and not entertain it as a true notion only , but as an indispensable principle of life , that will remind us perpetually , that it is long of our selves if we be not as we should be ; for as much as we are assur'd , there is in readiness so powerful a supply of strength and grace from christ , if we will sincerely set our selves to resist our spiritual enemies . as for the query you put to me , i think you are a little too early in forecasting about such things : let us speak what is true , and do what is just and righteous , and make it our business to kill , and consume all remainders of corruption in our souls and bodies in that condition we are , and god will give us wisdom when the time of suffering comes , to do what is most behooffal . no man can give advice at such a distance either to himself or any one else ( i am sure i cannot ) what he is to resolve of . but in general , the safest way is that in which there is the greatest self denyal , and that no interest of his own stands in competition with the interest of christ's church and kingdom . thus commending you to god's gracious guidance and keeping , i take leave , and rest your affectionate friend and servant hen. more . c. c. c. feb. 2. 1681. sir , yours of iune 23d . came to cambridge first , but in my absence from thence was sent me to london , which i brought with me hither again ; but i have been in such an hurry of business both at london and here since my return , that i had no leasure to look out your letter , and peruse it till now . i am glad you are so much gratified with my philosophical volumes . the copies in quires is my gift to you ; but if you will indulge so much to your own proneness to lay out your mony that way , as to pay for the binding , you may follow your own humour in that , if you be so minded . the same party that you say declared to that french gentleman , that i wrote not satis terse , i have heard from other hands , that he has much commended my latine style : so that these things are as mens humours take them , and searce one of a thousand that can make shift to understand latine are competent judges of a style , but measure things by the scantness of their own skill in the tongue : as theophrastus his character of a country man , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , touching his receiving mony , that he would cry out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he had not the skill to discern what was current and what not . but for any little fidling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where any such occur , i leave the reader to mend , as i declare after the syllabus scriptorum , &c. to all the world. the employment you hug your self in , is a very noble and weighty employment ; and if you see your labour succeed in your hand , you need envy no man's happiness , that fancy themselves in an higher or more splendid condition ; besides that , our stay here upon earth is but for a moment : so that if men were not intoxicated with the unwholesome fumes of the world , they would be ashamed of their so much stickling to get the most counters , and cherry-cobs . these be seneca's pueri barbati : and to avoid that sarcasm , one would think it were the humour of the age so universally to cut off their beards , that such stoics may not pull them by them . how one should be affected in divine worship , your intimations are sound and right so far as i see ; and your study of condescending to the capacity of meaner people , highly laudable . and if you can engage sir s. — to read over with you that manual you mention , and seriously to consider it , i hope with god's blessing , it may do him much good . your poetry is handsome upon the anagram of the name of the gentleman's father : but still i advise you to heat your self no more than needs must . with my commendations — committing you all to god's gracious keeping , i take leave , and rest dear sir , your affectionate friend to serve you hen. more . c. c. c. aug. 10th . 1682. sir , i humbly thank you for your accumulation of favours . — — ro. sharrock . these following verses i present to all pious readers , particularly to those who with me enjoy'd the friendship of these excellent men , whose names shall be esteem'd amongst the learned as better than pretious ointment , through all generations . reflections on a passage in some printed verses , entituled ; an essay of friendship : thy contemplation yields more ioy than all the transports of the winged boy . 1. where souls indeed united are without the mixture of gross sense ; no time or chance their ioys ▪ impair , advanc'd to pure intelligence . 2. wit , learning , beauty , vertue , all that comes from god they quickly spy ; not only what men here so call , but what 's such in capacity . 3. they who immortal souls can love , do all created beauty view : since beyond time their thoughts still move , what they enjoy is always new : 4. see , sprightly youths , substantial joy : what you pursue is but a sliade , in paradice your thoughts employ , there love's pure flowers shall never fade . upon my being recover'd out of a kind apoplectical fit , by a spoonful of cold water poured into my mouth , 1693. baptismal water thus revives souls that by sin have lost their lives . my soul and body both restor'd to life by the almighty word : i' th' use of water i would be , my iesus , so devote to thee , that from henceforth there be no fire in me , but that which doth aspire to heav'n above ( from whence it came ) in one pure everlasting flame . thus water sprinkled on my fire , shall make the flame still mount the higher , that the remainder of this life may be no stay on earth , but an ascent to thee . my reverend friend , i receiv'd yours ( and that enclosed ) by the last post , and this comes ( with my love and respects ) to return my thanks . though i know well enough that i have many accusers ; it was in you the part of a friend to let me know what crimes they lay to my charge . for my not visiting my diocess , i have this to say : my great age and many infirmities disable me personally to do it , being now ( within a few months ) 82 years old . when i came to the bishoprick , i appointed a visitation , printed articles , and sent them to the arch-deacons ; but when i should have set upon that work , i found that i was not able to take such large journies , and do the business which should have been done in them ; so that upon the sense of my own disability and my friends advice , i appointed my chancellor and commissioners to visit for me that time , and writ a long letter to my brethren the clergy , containing directions for their studies and conversation , such , as ( had i been able to have gone in person ) i should have deliver'd to them by word of mouth , in the speeches i was to make in several places . i did afterwards visit by my chancellour and commissioners once or twice . then my arch-deacons ( of which i have 6 in my diocess ) visiting twice a year ; i gave them a charge , and directions diligently to do it ; and if any dubious or difficult business happen'd , which they could not so really reform : i requir'd them to bring it to me , that i might auxiliis & consiliis , assist them : and on this account i have personally determin'd more causes ( especially cases of conscience ) than any of my accusers ever did , or ( may be ) ever could . but innocence is no fence against a false tongue ; far better men have been calumniated ; and i have no reason to expect freedom from what ( all good men endure ) calumnies . however , i hope ( by god's blessing ) to have so much religion and christian charity , as to pardon , and pray for my enemies , and never ( though it were in my power ) do , nor wish them any harm . — — — — — — — — — — — i thank you for your animadversions upon dr. s. — how he will be able to justifie those propositions , or give any probable sense of them to free them from heresie ( if not blasphemy ) i know not , ipse viderit . i am your affectionate friend and brother , tho. lincolne . buckdon , sept. 1 st . 1688. reverend sir , sar. aug. 24. 83. i congratulate to you the truth of what you learn by the experience , that all things work together for good to them that love god , even crosses and afflictions sweetned with joy in the holy ghost ; and whilst you have that , you may part with sir sandy's fortescue as you did with your dearer friend , not with contentment only but comfort , whilst you live the life of faith , and do believe you shall go to them as well as after them . what you transcribe out of st. chrysostom , is as comfortable , as it is true . god deals with us , as we with our little ones sometimes , let 's us fall gently , that we must cry to him for help , and perfects us by sufferings as well as the captain of our salvation ; afflicts , because he loves us , and fits us for himself by both . my latine book you will have from mr. davis ( whom i hope you have written to for it ) you will find as full of typographical errors as any book of that bulk , tho such as will not hinder a man of your skill in the perusal . the main thing you are to mark , is , whether the book does not justifie the title in reconciling the points , the most knotty , and least agreed on by learned christians . if a copy of one or two leases of title congres is necessary , as you say , 't is sufficient , it shall be sent . but if 't will be sufficient to send a certificate under the hands of one or two publick notaries , that such leases there were and are in our authentick registers , of such and such dates , covenants , conditions , and parties , &c. 't will save much labour of transcribing , which yet we will not repine at , if it be needful . i know not who in oxford may stand in need of an ingraver ; but i will write and commend , and recommend mr. savage , whose father was a learned worthy person , and his mother a noble one . but i release you to your st. chryfostom , from whose conversation you must be no longer detained by your very affectionate humble servant , tho. pierce . worthy sir , beginning with that i am fullest of , my very hearty thanks to you for your epigrams in greek , and your latine writings annext , ( whereby i see and applaud your skill in both . ) i am sorry i must tell you ( and yet i must ) that i am as perfectly a stranger to the books you point at , and the author of them , as i am to your person and to the place of your abode : of which as soon as you know the cause , you will give me your pardon , if not your pity . for it is not my fault that i am president of a colledge , nor does so take me up with business , and wholly secular , that you mistake me very much if you believe me a student , or one who is acquainted with modern books as they come out . however , in pure respect to you , sir , i will as soon as i shall return from a long journy i am taking ; ( and i take very many , as i am head of this house , ) inquire after the author you do not name , and peruse the books you direct me to , whose passages which you transcribe , do so surprize me , that i am apt to believe , he only says such things by way of objection to be answered , or ex sententia adversariorum . but i 'll examine him at my return , and with my very first leisure , and make known what i find wheresoever it shall be found of most importance your obligedly affectionately and humble servant tho. pierce . m. c. ox. june 5. 1670. worthy sir , this is to thank you for your anagram , and for the very great esteem which you express of dr. iackson , whom whilst you admire , you commend your self too ( tho out of gratitude only to him , not of vanity in your self , ) because of him it may be said ( as 't was of cicero by quintilian , ) scias multum profecisse cui iacksonus valde placuit . next i must thank you for your kindness and partiality to my self , expressed by your most friendly interpretation of my employments , and your opinion of the good you suppose me doing , as well as of the good which you think you may receive by my prayers for you . you shall have them as heartily as you ask them obligingly , that god will bless ( with a good effect ) your designs and indeavours of disseminating truth as far and wide as you are able . and that we both may so live , as to give life to such prayers , shall again be the prayer of your very affectionate humble servant , tho. pierce . m. c. aug. 26th . 1670. reverend sir , m. c. apr. 3. 1672. mine eyes are grown so sore with the damps of this place ( which , with the love i bear to privacy , and greater freedom from secular cares , hath been a chief cause of my resigning this dignity , and with it the best half of my whole revenue , ) that it hurts me to write or read . nor had i now written to you , but to thank you for your excerpta out of the excellent dr. iackson , which you have clad in good latine , i do not doubt ( for mine eyes are not yet in a condition to peruse it ) and with a very good zeal have made an antidote against the socinian poyson , wherewith many souls are of late infected . i am now leaving oxford , to try if i and mine only son left , can find better health upon gloucestershire , cotswold , and after that upon salusbury-plain . one of the first things i do , ( for i have divers and large ones , and some for the publick , ) shall be to read your whole book , and particularly your two letters to mr. parker , a rising man ( i assure you ) and very much prefer'd already by the arch-bishop with whom he lives . so as in that you shew your courage , and your impartiality , and the no-aims you have to rise by lambeth . i think as you do in the conclusion of your letter , of the world 's being distemper'd ; and as you pray , [ rapidos comprime fluctus ] so does he who is obligedly your affectionate humble servant , tho. pierce . worthy sir , this is to tell you i have receiv'd , and throughly read your exclamation , which gives me occasion to pay you thanks for the piety , and the zeal , the christian courage and indignation , which you express against the folly and the profaneness now in fashion , amongst a sort of carneadists , who think it below them to be religious , whom if your publick reprehensions does not convert , it will not condemn ; and you will have freed your own soul , whatever becomes of other men's , whom if rebukes do not inrage , they do but commonly make merry ; and therefore if you find them swine , you are not bound to cast more of your pearls before them ; for they may tear and rend you ; but you will never mend them , or make them ermyns . all you say is news to me , ( who never read mr. cowley , ) and does surprize me so much the more . but mr. vaughan does write so very much like a good man , that i am sorry i should not have heard ( as indeed i did not ) that there is any such author extant , whom it seems i might have read with equal profit and delight : nor in good earnest am i sure , whom you mean by the leviathan , mr. cowley publickly commended ; hobbs , or cromwell . that you will wonder at my ignorance of our lately printed books , and possibly compassionate my want of leisure to peruse them . but i rest satisfied in my condition , as very much better than i desire . and so far i am from envying , that i congratulate to others the injoyment of time for contemplation and reading , which is denyed to , your affectionate humble servant , tho. pierce . m. c. ian. 9. 1671. i have a book in the press which i intend to send to you as soon as finish't , but that will hardly be till my return to this place , from which i am shortly to take a journy for a month. reverend sir , yours of the 17th . of the last month came to my hands on the 5th . of this , and acquaints me with your translation of my long elegy into latine , which 't is hard to do well , and so the more likely to commend your command of the latine tongue , if the poem does not loose very much in the translation . i acknowledge the great authorities you alledge for the practice and use of poetry , and 't is laudable in all , who are so much above their proper business , as to suffice both for that , and their recreations . such were nazianzen and grotius ; but the most excellent dr. hammond and bishop sanderson , were none of that number , much less am i : that you can discharge all the duties of your priest-hood ; to write in prose against the errors of iansenius ; and to write verses at the same time , and the hardest of the kind too ; a latine translation of arrant english gives me occasion to say with aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i grow in indispositions as well as years , and am so much more modest , or more timerous , or more judicious than when i was younger ( for i know not well what it is ) that i can seldom do any thing which i can readily approve of , and have contracted an averseness to divers things ( such as poetry and musick in special manner ) wherein i formerly most delighted , and thought i had the most skill in . but if you send me your translation ( as you say you do intend ) i will tell you what i think of it , as i did divers friends what i thought of their translations of my sermon against the papists . the thesis you held at oxford was very modest , and very safe . iustin martyr does go much farther , who yet ( you know ) was too primitive to be a pelagian . st. augustin is cited by the remonstrants and antiremonstrants , as a patron of both those ways into which he was betray'd by the usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his contrary disputes against the pelagians and the manichees ; so that reckon his authority none at all in those points , all things consider'd . and having cloy'd my self formerly with disputes on that subject ; i am grown averse to that also : but you it seems have now that youngness and inclination which i had then , and may with more plausibility oppose those errors in iansenius a papist , than i did in calvin , dr. twiss , dr. reynolds , dr. barlow , dr. bernard , mr. barloe , mr. whitfield , mr. baxter , mr. hickman , and some other writers , who had the advantage of being protestants , which made my writings ill resented by a protestant party , tho well received by the most and best of men amongst us , yea , by a multitude of the party i writ against , who have publickly thank't me for their conversions ; if so , i may call their change of judgment . i think you will do well to consider mr. sherlock ( a stranger to me ) before you condemn him , because i perceive , he has the best men's approbation , and may be taken by the wrong handle , as many orthodox men have been . they that quarrel dr. hammonds letters to dr. sanderson ( whose longest letter was to me , altho i sent it dr. hammond , in whose friendship we long had met , ) are hardly worth a wise man's anger , and you need not purchase them yours . sir , the sickliness you speak of , has invaded these parts too , and the share i have lately had of it , does make this employment the less in season to your affectionate brother and humble servant , tho. pierce . sarum , jan. 9. 1676. reuerend sir , at my return out of a berkshire visitation , i met with yours at sarum of the 12th . of this month , wherein i read your translations of montross his epitaph on the king into good greek verse , and better latine ; these last being the happiest i have yet seen of yours , and so the fitter to be the last too . for you will never do better , and 't is filthly to perform worse and worse , which makes me fearful of ever more verfifying my self , and a dissuasor to other men who are grown in years , and have a greater as well as graver vocation to pursue . your weekly or frequent preaching , and your ingaging in the quinquarticular controversy , will require your whole man , whilst yet in health , and be too hard for all your faculties , when you grow valetudinary as you will by much study , do what you can in prevention of it . all your iansenists and calvinifts are well-performing writers against pelagius , and the massibienses , and so far useful only , they spoil the good they do , and make themselves more obnoxious by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which carry'd them into the contrary , and ( in my opinion ) the worse extream . we are led between both , by the church of england , and i congratulate to you the happiness of being one of her sons . such i hope i shall die , as i have liv'd ; and as such i subscribe my self your affectionate brother and humble servant , tho. pierce . sarum , may 19th . 1676. to dr. sherlock , 1691. sir , i have seen a printed paper , wheren i find your pretended vindication of your error , in saying , that the three persons in the holy trinity are three infinite spirits : tho i was the first , say you , who had made use of those terms in such a sense , yet i ought not to be reprehended : in opposition to such a practice , as you conceit to be so excusable , the learned isaac casaubon produces these most important sayings of plato , epictetus , and galen , pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . certainly , no christian schollar was ever guilty of a greater piece of insolence than this , to use terms in a discourse concerning the holy , blessed , and glorious trinity in such a sense , which they were never us'd in by any other man. is not this to boast in your singularity , in a conceit of a kind of superiority to the communion of saints ? whose consent in this matter is exprest in these words of saint augustin , epist. 174. spiritus est deus ; & pater spiritus est , & filius , & ipse spiritus sanctus ; nec tamen tres spiritus , sed unus spiritus , sicut non tres dii , sed unus deus . i do not , say you , reprove the use of the word person ; but it were to be wish'd that those who first introduc'd this term into divinity , had given us a clear and proper notion of it . answ. their notion of it plainly imports , that a person is that , or somewhat which has an intelligent being or essence . now it implies no contradiction , that in the one absolutely infinite , and incomprehensible being , there should be the father , and the son , and the holy ghost ; of each of which three , it may be said . he is that which has an infinite intelligent essence . but it may not be said , that the father is the son or the holy ghost , or that the son is the father , &c. and yet we must acknowledge , that the father , and the son , and the holy ghost , have one essence absolutely infinite , that is to say , that these three are the one true and eternal god. the father is god , the son is god , and the holy ghost is god ; and yet they are not three gods but one god. you say , that you have demonstrated , that tho three finite spirits must needs be three different substances , yet it follows not that three infinite minds must be so . i answer , you never did , nor ever shall demonstrate , but that it is the most palpable contradiction that words can express , to say , there are three infinite minds or spirits : an infinite spirit is a being absolutely infinite . to say then , that there are three infinite spirits , is to say , there are three beings or effences absolutely infinite , that is , there are three gods . i am your servant in the vindication of the truth , e. e. to the reverend mr. richard bently . reverend sir , my reflections on the great wit and learning i find in your sermons , make me to hope , that you will with all christian candor , and tranquility of mind , peruse the animadversions i shall here present you on some part of your sermon , on acts 17 , 27. p. 6. and 7. such a radical truth that god is , springing up together with the essence of the soul , and previous to all other thoughts , is not pretended to by religion . no such thing that i know of is affirmed , or suggested by the scriptures . animadv . 't is said expresly , genesis 1. 27. god created man in his own image : since god is a spirit , most certainly the principal part of man must be a spirit ; man being created in the image of god , in a peculiar manner made partaker of the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the image of the invisible god ; so that the first reflexion that man makes on his own being , must carry him immediately to the perception of the divine being , in which he lives , and moves , and has his being , unless his intellect be obstructed in it's operation by the pravity of his will. i wonder that you say , no such thing is affirmed or suggested by the scriptures . i shall entreat you to consider these words of st. basil , epist. 399. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ipsissima veritas deus noster est , primum enim , & principale cognoscibile deus est . agreeable hereunto are these words of that most excellent metaphysitian , dr. thomas barlow , late bishop of lincoln , in his fourth exercitation , the second edition , pag. 125. sicut impossibile est tactum , quam diu est tactus , non sentire ignem esse calidum , si ei . admoveatur , cum illud sit objectum tactus fortissimè motivum : sic dico intellectus , quam diu est intellectus , non potest non judicare deum esse , & esse colendum , cum hoc sit objectum ejus primarium , & fortissimè motivum , cum sit veritas prima in cordibus inscripta & firmissimè radicata . if this will not serve to convince you of your error , yet i hope you will not stand out against these plain words of the holy apostle , ( rom. 2. 15. ) speaking of the gentiles , which shew the work of the law written in their hearts . does not the apostle mean the law of god ? can there be any innate notion or natural sense of the law of god , without any apprehension of this truth , that god is ? i hope you will not say again , that no such thing that you know of is affirmed , or suggested by the scriptures , both of the old and new testament : if our apostle , say you , had asserted such an anticipating principle , engraven upon our souls before all exercise of reason , what , did he talk of seeking the lord , if haply they might feel after him , and find him ; seeing that the knowledge of him was in that manner innate , and perpetual , there would be no occasion of seeking , nor any hap or hazard in the finding ? such an inscription would be self-evident without any ratiocination , or study , and could not fail constantly to exert its energy in their minds . answ. the holy apostle in these words plainly shews , that the way to find the lord our god , is not to conceive as idolaters do , that he is far from us ; but to consider , that in him we live , and move , and have our being , viz. that the divine essence comprehends , or eminently contains the life , and every motion , or operation , and the nature or essence of every man in the whole world , and consequently the essence and operations of all other creatures ; so that the lord our god must be no other than a being infinite in all perfection : and since he is in all creatures , and in a peculiar manner in rational creatures , it must needs follow , that 't is impossible that any rational creature should not apprehend this fountain of all being in every regular , or orderly reflection it makes on it self [ or it s own being . ] — — such an inscription , say you , would be self-evident without any ratiocination , or study , and could not fail constantly to exert its energy in their minds . to this i answer , that it implyes a contradiction , that it should be perceiv'd by the soul without any reflexion on it : that there is such an inscription on the rational soul , you must at length grant , unless you will deny that those words were written by divine inspiration , which shew the work of the law written in their hearts . not only the admirable structure of animate bodies , and such other things as you speak of , but every thing in the whole creation shews the existence of the one infinite being . that any man is atheistical proceeds only from the pravity of his will , perverting his understanding . praesentem monstrat quae libet herba deum . i am unspeakably delighted with those words of the excellent ingenious and learned malebranche . de inquirenda veritate , lib. 4. cap. 2. an difficile est agnoscere deus existere ? quicquid deus fecit , id probat : quicquid homines , & bruta faciunt , idem etiam probat . quid plura ? nihil est quod existentiam dei non probet , aut saltem quod ingeniis attentis , & rerum omnium authorem inquirentibus illam non possit probare . — — — — — i wish you all happiness , and remain your servant in the love of the truth , edmund elys . sir , i humbly thank you for your accumulation of favours : your new present comes only to put me in mind , that i am your debtor for the first : quin fluctus in ipso fluctu . i had scarce recover'd from your first , when you pour out a new stream of poetry and rhetorick upon me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 't is confessedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i had almost like the unhappy bee , drown'd my self in anothers hony ; but that i found finis before i wish't it : and then i bethought my self , that you had observ'd the kings rule , solomons i mean , has thou found hony , eat as much as is sufficient ; for you give it out by doses , and measure your pieces by us that are to read them . i have sent your book to mr. boyle , and can assure you , that he received your letters , and had return'd you an answer , as his h. told me , had he known how to have directed it to you . i know you have good nature enough to pardon this hasty scrible , from sir , your most humble servant , ro. sharrock . july 21. 1662. in obitum doctissimi viri , fidelissimi amici , thomae pierce , s. t. p. decani sarisburiensis . sanctus amor mihi te cum tot conjunxerit annos , tu certe nec jam morte revulsus eris . morte mori vostra videor , * doctissimi amici , hac ratione etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1691. great ! good ! and just ! could i but rate , &c. montross , iustitia , bonitate ingens ! si quantus in imo corde mihi dolor est , si qualia fata ferebas , aequo animo possem factis ostendere , flerem quae totum obruerent lachrymarum flumina mundum . sed cum suppetias poscat vox sanguinis alta , non quas argi oculi , sed quas praestare briarei vis manuum poterit , cantus tuba clara sonabit funebres , titulos defuncti sang●●●e scribam . a letter to the author of a book , entituled , an enquiry into the constitution , discipline , unity , and worship of the primitive church . reverende domine , quis quis es , erudite vir , mihi certè videris esse rerum in ecclesiâ novandarum avidus . nos domini nostri jesu christi inimicum esse judicamus istius modi hominem , qui cum professus sit semetipsum esse ecclesiae anglicanae filium hominibus anglicanis persuadere velit , ut animum inducant credere non adeo esse necessarium orationis dominicae usum , ut eum existimat ecclesia anglicana . si tu mecum non consentias in omnibus , quae in hac dissertatiuncula exaravi , te rogo per istum , quem in proefatione tuâ professus es , candorem , ut mittas mihi aliquam à te scriptam oppositionem . ex collisione adversantium sententiarum veritas clariùs eluscesoet . vale. reverende domine , dissertatiunculam , quam mihi misisti , perlegi , ac in toto meo libro me contra patres , quos citâsti , aliquid soripsisse non memini , sed è contrario ad probandum dominicae orationis usum eosdem patres , aut saltem aliquos eorum in testes adduxisse . non sum , domine , domini nostri jesu christi inimicus , perfectioni orationis dominicae assentior , nec aliter rerum in ecclesiâ novandarum avidus , nisi ut lites nostrae componantur , & ecclesiae nostrae divisae unitas tandem reddatur . hoc quidem nitar , & deum pacis semper invocabo , ut det pacem in diebus nostris , & ut caeptis amorem , & unitatem quaerentium benedicat . vale. nov. 4th . 1692. honoured sir , i thank you for your letter , in which you shew so great candour and civility , that i hope your design is not so ill as i feared it was ; tho i am very averse from several of your assertions , particularly that concerning the lord's prayer , viz. that the primitive church did not always use it in their solemn worship . — to which i answer , that it cannot be prov'd , that any bishop of the primitive church , or any one of the inferiour clergy with the allowance of his bishop , did ever undertake to perform the publick worship of almighty god , without the use of the lord's prayer . some of the greatest enemies of the church of christ in this kingdom , are those men who pretend to be true ministers of the gospel , without true ordination , and in their congregations never use the lord's prayer . i shall here recite some of my own words ( that have been published in two several papers : ) — it is most evident that those men are guilty of abominable iniquity , who endeavour to seduce any people from the communion of the church of england , in which the fundamental articles of the christian religion are so clearly and fully exprest , and those most important expressions so frequently repeated , that persons of the lowest intellectuals , who do not rebel against the light in frequenting our religious assemblies , may more easily attain to the knowledge of all things that are necessary to their salvation , than by hearing or reading the best sermons that have been , or shall be preached by any of the nonconformists to the end of the world ; which assertion is as evident as it is , that any illiterate persons may more easily meditate on truths plainly exprest , and frequently suggested to their remembrance , than collect the same truths out of divers large discourses , if they were therein implyed : so that it can hardly be imagin'd , how any man can be in any thing more serviceable to the destroyer of souls , than by teaching people to dispise our catechism and common prayer . sir , if you sincerely desire the peace of the church , i beseech you by the meekness and gentleness of our lord iesus christ , that you would deeply consider what i have here written in conscience of my duty at all times , and in all places , to love the truth and peace . your faithful servant , e. e. nov. 26th . 1692. sir , i shall not give you the trouble of any preface , to what i shall write in vindication of this most important truth , that the primitive church in the publick worship of almighty god , did always use a liturgy , or form of sacred words , namely the lord's prayer , the psalms , and the gloria patri . you say , that origen prescribing a methed of prayer , speaks not a word of the lord's prayer , de oratione , sect. 22. i answer , that in the former part of his treatise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he speaks very much of the lord's prayer , and plainly shews , that 't was us'd by all christians in their religious assemblies . i pray , sir , bestow your second thoughts upon these words , page 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ pag. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 132 , 133. he plainly shews , that in what he speaks of the lord's prayer , he would be understood to have respect in a special manner to the puplick worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 4. contra celsam , edit . spenc. pag. 178. he speaks expresly of common prayers , in which he certainly implies the lord's prayer , of which he discourses so largely in his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how great regard the primitive christians had to the gloria patri , is manifest by that holy aspiration of polycarpus , which you cite . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and by those words of origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , page 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you say , as to these prescribed forms , there is not the the least mention of them in any of the primitive writings , nor the least word nor syllable tending thereunto , that i can find , which is a most unaccountable silence , if ever such there were ; but rather some expressions intimating the contrary , as that famous controverted place of iustin. martyr , who describing the manner of the prayer before the celebration of the lord's supper , says , that the bishop sent up prayers and praises to god with his utmost ability , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apol. 2. that is , that he pray'd with the best of his abllities invention , expression , judgment , and the like . answ. this famous place of iustin martyr is so far from favouring the conceit , that the christians in those days us'd extemporary prayers in their religious worship , that it clearly demonstrates the contrary : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having reference to the laity ( of whom iustin martyr speaks in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plainly shews , that the bishop did send forth , or pour out pryers and thanksgivings in like manner as the laity did , whose words no person of common sense will believe to be of their own composing : these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plainly im-import the reciting or repeating of of words formerly us'd in prayer , and thanksgiving . hesychius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does not signifie the utmost strength of his faculty of framing extemporary expressions , in the way of prayer and thanksgiving , but the utmost intention of his heart and mind in the act of his devotion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 10. 27. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same apology : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i pray god to bless you , and to lead you by his holy spirit , into all truth . your faithful servant . e. e. jan. 6th . 1692. ianuary 28th , 92. reverend sir , your letter of the 6th instant i have receiv'd . i thank you for your pains to inform me in any thing , wherein you imagine i have been mistaken , tho i think that in some things you misapprehend my meaning . you affirm in the first place , that the primitive church in the public worship of almighty god , did always use a liturgy , or form of sacred words , namely , the lord's prayer , the psalms , and the gloria patri . as for the psalms , i say the same with you , and i think that i have proved it beyond contradiction , pag. 5 , 6. of my book . as for the lord's prayer , i say also , and have proved it , p. 36 , 37 , 38. that it was ordinarily and commonly used , and no more ; if so much can be collected from those places , which you cite out of origen , in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and contra celsum as for the gloria patri , you never find it within the three first centuries ; that which you cite of origen and polycarp , proves only this , that they concluded their prayers with praise to god the father , son and holy ghost , as i think all christians now do . besides , by ascribing too great an antiquity to the present gloria patri , you put an argument into the hands of the socinians or unitarians , who will retort upon you , that you have changed that apostolical , or at least most ancient composure ( as you affirm it to be ) for that : whereas you now say , glory be to the father , and to the son , and to the holy ghost ; the primitive church , as in those very passages , which you quote , ( not to mention any more ) said , glory be to the father , by the son , in the holy ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iustin martyr , i do not say that it excludes the intention and fervency of the heart and mind , but that it includes that together with the exertion of his personal abilities . what you mean by extemporary prayers , i do not well understand : if you mean a confused , immethodical heap of words , i dislike that as much as you ; as you may see pag. 40. but if you mean the debarring of a minister from the exercise of his invention , judgment , expression , and such like gifts in prayer ; i must therein disagree from you , 'till i see more satisfactory proof . as sor your descant upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a good criticism , that may please the fancy , but not satisfie the judgment ; and as for iustin martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it has not reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to what iustin martyr related in the precedent page , which is the 97th of the edition i use , at colen 1686 ; and in particular to the eucharistical prayer , which the bishop alone made , and the people only testified their assent by saying , amen thus , sir , i have briefly consider'd your objections , and shall crave leave to inform you in short of my opinion , concerning the custom of the primitive church herein , that so you may not mistake me , viz. that they always used the psalms in their public worship , the lord's prayer commonly , and ordinarily , and for other prayers , the ministers were left to their own choice and liberty : i have one thing more to add , and that is , that you would not imagine every thing to be my particular opinion , which i have related in my book , or that i thought every thing necessary to be now used , which is contained therein : my design , as you may see in the preface , was only nakedly to relate the customs of the primitive church , without giving my particular sentiments in any one point whatsoever , unless it be in the conclusion of the last section of the second part. how far we are to submit to the authority of our governours , and to comply with the peace of the church , i neither there nor here determine . i beg almighty god to inspire our governours , and people , with a spirit of peace and love , of unity and charity , and that instead of promoting fiery disputations , and rigid impositions , we may joyn in mutual condescension and relaxations . i thank you for all your kindnesses , and beseech almighty god to bless your studies , and make you instrumental for the advance of his glory and honour . i am , reverend sir , your humble and affectionate servant . honoured sir , i give you most hearty thanks for your letter : i shall have no farther controversie with you concerning the gloria patri , since you ackowledge that the primitive christians concluded their solemn prayers with praise to god the father , son , and holy ghost . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in st. polycarp's doxology , is the same , as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sufficiently obviates the wrangling of a socinian . i suppose , upon second thoughts , you will not deny , but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has reference to the prayers of the laity , of whom the blessed martyr speaks in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i fully assent to all that our gracious soveraign king charles the first says concerning the public worship of almighty god : i believe his judgment is right in this , as in his other sentiments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first edition , p. 141. i am not against a grave , modest , discreet , and humble use of ministers gifts , even in public , the better to fit , and excite their own , and the peoples affections to the present occasions . oremus invicem ut salvemur . your affectionate servant , e. e. feb. 14. 92. post-script . i shall make no other reply to what you say of the lord's prayer in your letter , than only by repeating what i said in mine , viz. that it cannot be prov'd , that any bishop of the primitive church , or any one of the inferiour clergy , with the allowance of his bishop , did ever undertake to perform the public worship of almighty god , without the use of the lord's prayer . i do most confidently aver , that the want of the practical understanding of the lord's prayer , is the chief cause of all the sins and errours in the christian world : wherefore i earnestly beseech all those that have named the name of christ , to joyn with me in the daily contemplation of the divine sence of these words deliver'd unto us by our blessed saviour , as a compleat directory for all our desires : our father , which art in heaven ; hastowed be thy name . thy kingdom come . thy will be done in earth , as it is in heaven . give us this day our daily bread. and forgive us our trespasses , as we forgive them that trespass against us . and lead us not into temptation , but deliver us from evil. for thine is the kingdom , and the power , and the glory , for ever and ever . amen . a vindication of the liturgy of the church of england . the author of these reflections most stedfastly resolves , by the help of almighty god , to embrace truth , and to reject error wheresoever he finds it . he desires , that the friends of r. b. would take these reflections into their deepest consideration , with the same candour and benevolence to all mankind , with which he communicates them to the world. i am glad to find these words , pag. 233 , 234. i would not be understood as if i intended the putting away of all set times and places to worship ; god forbid i should think of such an opinion : nay , we are none of those that forsake the assembly of our selves together , but have even set times and places , in which we carefully meet together to wait upon god , and worship him . these words following in the same page require our animadversion . but the limitation we condemn , is , that whereas the spirit of god should be the immediate actor , moreover , perswader and influencer of man , in the particular acts of worship , when the saints are met together , this spirit is limited in its operations , by setting up a particular man , or men , to preach and pray in man's will , and all the rest are excluded from so much as believing , that they are to wait for god's spirit to move them in such things , and so they neglecting , that which should quicken them in themselves , and not waiting to feel the pure breathings of god's spirit , so as to obey them , are led meerly to depend upon the preacher , and hear what he will say . answ. i shall undertake , by god's assistance , to vindicate the use of the liturgy of the church of england , the principal parts whereof are the lord's prayer and the holy psalms ; i say , the psalms , for they are to be us'd in our religious assemblies , as the means or instruments to lift up our hearts unto god. i would here avoid all disputes concerning the ordination of ministers . in our assemblies the people bear a part with the minister or preacher , in using their voice in worshiping almighty god : the spirit cannot be limited in its operations by any thing that is taught or practised according to any order of the church of england . we are taught not to pray in man's will , but according to the will of god , which is our sanctification . we are taught to wait for god's spirit to move us to the performance of any thing he would have us to do ; but we are taught also to believe , that god's spirit is always ready to assist the sincere , those who desire above all things to do his will , to worship him in spirit and in truth , in saying or hearing the words of our liturgy in the congregation . the very moment that any soul truly devout waits for or expects the assistance of the spirit of christ , to help her to perform any known duty towards god , or towards man , she never fails to receive it . concerning the psalms i shall speak hereafter . it is the duty of all christians , at all times , and in all places , to retain in their hearts the habit , ground , or principle of all those holy desires which are exprest in the lord's prayer ; this 't is to pray continually . when the words of this prayer are recited in the congregation , it is impossible but those who have the habit of those holy desires in their hearts should worship god in spirit and in truth , viz. in the act or exercise of those desires , by the inspiration of the divine spirit , whose operation never ceases , but when man in his own will or self-love doth suppress or totally extinguish such holy desires or aspirations . i am very sorry to see so ingenious and learned a person as r. b. err so grosly about the lord's prayer , in which he shews himself tainted with that impurity of mind , for which dr. owen has been so often corrected , p. 245. we know not what we should pray for as we ought , but the spirit it self maketh intercession for us , &c. rom. 8. 26. but says r. b. if this prayer had been such a prescribed form of prayer to the church , that had not been true , neither had they been ignorant what to pray ; nor should they have needed the help of the spirit to teach them , p. 245. to this i answer , that it is impossible that any man should actually know as they ought to know the sence or meaning of any word in the lord's prayer , but by an actual influence of the divine spirit upon his heart and mind . i must therefore proclaim to all the world , that it was the spirit of error which suggested these words to r. b. if this prayer had been such a prescribed prayer to the church , that had not been true , neither had they been ignorant what to pray ; nor should they have needed the help of the spirit to teach them . by what i have already said , it appears , that if by these words , our adversaries , &c. p. 264. he means all those who worship god according to the english liturgy , he 's very uncharitable : our adversaries , says he , whose religion is all , for the most part , out-side , and such whose acts are the meer product of man's natural will and abilities ; as they can preach , so they can pray when they please , and therefore have their set particular prayers . answ. we acknowledge , that we can never pray as we ought , but by the assistance of the spirit of god , but his assistance is always ready for us : if at any time we fail of it , we our selves are the cause we have it not . as to set particular prayers , we own no prayer but the lord's prayer , further than the sense of it is implied in some part of that compleat body of vocal prayer , that divine summary or breviary of the expressions of all holy desires , p. 266. because this outward prayer depends upon the inward , as that which must follow it , and cannot be acceptably perform'd , but as attended with a superadded influence and motion of the spirit : therefore cannot we prefix set times to pray outwardly , so as to lay a necessity to speak words at such and such times , whether we feel this heavenly influence and assistance or no , for that , we judge , were a tempting of god , and a coming before him without due preparation . to this i answer , that whatever feeling we have , or have not in the sensitive powers or faculties of our souls , if our heart , our will , or spiritual appetite be rightly affected towards god , our prayers will most certainly be acceptable unto him : and his holy spirit is always ready to assist every man that believeth in iesus , so to order and dispose his own spirit , that it may comply with the will of god in all things . it cannot be a tempting of god , to depend upon him for his gracious assistance to do his will : and it is his will , that in our religious assemblies we should use words in prayer ; when ye pray , say , our father , &c. luk. 11. 2. p. 268. to desire a man to fall to prayer e're the spirit , in some measure , less or more , move him thereunto ; is to desire a man to see before he open his eyes . that is an irreverent expression , to fall to prayer ; but most certainly it is our duty to call upon all men , who profess christianity , to observe the times of the public worship of almighty god ; and to testifie to them , that if they will sincerely trust in god for christ's sake to assist them by his holy spirit , they shall never fail of his gracious assistance ; he will help their infirmities , and enable them to cry , abba father , rom. 8. 15 , 26. p. 275. as for the formal customary way of singing , it hath in scripture no foundation , nor any ground in true christianity ; yea ▪ besides , &c. answ. if by the formal customary way of singing , he mean that way of singing psalms in metre , or the reading of them in prose , which the church of england is accustomed unto . it is a gross errour to say , there is no foundation for it in the scripture ; have we not received a precept from our blessed lord , by his apostle , to sing and make melody in our hearts to the lord ? and can there be any better means to do this , than what the apostle prescribes in these words , speaking to your selves in psalms , and hymns , and spiritual songs ? can there be any better psalms , &c. than those which were most certainly and unquestionably compos'd by divine inspiration ? yea , says he , besides all the abuses incident to prayer and preaching , it hath this more peculiar , that oftentimes great and horrid lyes are said in the sight of god ; for all manner of wicked prophane people take upon them to personate the experiences and conditions of blessed david , which are not only false as to them , but also as to some of more sobriety , who utter them forth ; as where they will sing sometimes ; psal. 22. 14. my heart is like wax , it is melted in the midst of my bowels . ver. 15. my strength is dryed up like a potsheard , and my tongue cleaveth to my jaws , and thou hast brought me into the dust of death . and , psal. 6. 6. i am weary with my groaning ; all the night make i my bed to swim ; i water my couch with my tears . and many more , which those that speak know to be false , as to them . to this i answer , that all the prayers of wicked prophane people , that is , of those who persist in their wickedness , whatever words they use in prayer , are an abomination to the lord. what then ? must they be forbid to pray ? no surely : but in praying they must cease to be wicked . and indeed , it is impossible that any wicked man should cease to be wicked before he begins to pray . prayer has always that priority to ceasing to be wicked , which logicians call priority of nature . before any man can be justly esteemed to be a member of any christian assembly or congregation , he must profess , that he believes the holy scriptures were written by divine inspiration , and consequently that they contain nothing but truth . and also , that he resolves by the help of god , to take the truth therein contained to be the rule of his life and conversation . if he be sincere in this profession ( and god only can judge whether he be so , or no , unless he violate his profession by some notorious contrary practice ) then most certainly he has in his heart those holy desires which are exprest in the lord's prayer . and as for the psalms , i pray god to make all the adversaries of the church of england duly sensible of this most important truth , that though indeed there are many passages in them , which none of us can apply to himself , as to the particularity of his own person , yet there is not one passage in the whole book , but what every true christian may and ought to apply to himself , upon account of the communion of saints , of the relation he has to the head , and to every member of the holy catholick church which is in heaven , or in earth : so that every expression in the book of psalms , every sincere christian ( so far as it is intelligible unto him ) may use as the means to stir him up to sing and make melody in his heart to the lord ; to form such thoughts and affections as shall be most acceptable to god through our lord jesus christ. certainly , every man that is confirm'd to the image of the son of god , who was all his days here upon earth , a man of sorrows , and acquainted with grief . i say , every sincere christian does most certainly pour out his soul before the lord , in such affections as are here exprest in the words of the psalmist , my heart is like wax , it is melted in the midst of my bowels , &c. i am highly delighted with many passages in robert barclay's apology , particularly with this , p. 370. it is plain , that men that are taken with love , whether it be of a woman , or any other thing , if it hath taken a deep place in the heart , and possess the mind , it will be hard for the man so in love to drive out of his mind the person or thing so loved : yea , in his eating , drinking , and sleeping his mind will always have a tendency that way ; and in business , or recreations , however intent he be in it , there will but a very short time be permitted to pass , but the mind will let some ejaculations forth towards its beloved . and albeit such a one must be conversant in those things that the care of this body and such-like things call for , yet will he avoid , as death it self , to do those things that may offend the party so beloved , or cross his design in obtaining the thing so earnestly desired , tho' there may be some small use in them : the great design , which is chiefly in his eye , will so balance him , that he will easily look over , and dispense with such petty necessities rather than endanger the loss of the greater by them . now , that men ought to be thus in love with god and the life to come , none will deny ; and the thing is apparent from these scriptures , mat. 6. 20. but lay up for your selves treasures in heaven : col. 3. 2. set your affections on things above . in the light of the sincere love of god may be clearly seen how abominable such conceits are , which have been publish'd of late by persons of great wit , professing christianity , and receiv'd by many with great applause , namely this , that it may be esteem'd a noble act for a man to starve himself to death . for this the memory of atticus is celebrated , as if he had perform'd an act of heroic virtue . but i shall take the confidence to say , that an heathen poet had the wit to scorn the gallantry of self-murther , however it comes to pass that some of the ingeniosi in this age excuse it , and some others admire it . martial . lib. 6. ep. 28. sit cato , dam vivit , sanè vel caesare major : dum moritur , num quid major othone fuit . let cato's life be more than cesar's brave : he dyed , like otho , ( vice's basest slave . ) let the wits prate and scribble as they please ; as long as the world stands there shall be some men in it who will ever most stedfastly believe , that there 's nothing noble but to follow the lord of glory ; there 's no true pleasure , but to bear his yoke , who saith , take my yoke upon you , and learn of me , for i am meek and lowly in heart : and ye shall find rest unto your souls . for my yoke is easie , and my burden is light . animadversions on hobbs , concerning the thoughts of man. concerning the thoughts of man , i will consider them first singly , and afterwards in train , or dependance upon one another : singly , they are every one a representation , or apparence of some quality or other accident of a body without us ; which is commonly call'd an object . which object worketh on the eyes , ears , and other parts of man's body , and by diversity of working , produces diversity of apparances . the original of them all , is that which we call sense ( for there is no conception in a man's mind , which hath not at first totally , or by parts , been begotten upon the organs of sense ) : the rest are deriv'd from that original . chap. 3. a man can have no thought , representing any thing not subject to sense . here he lays the foundation of all sin , and errour : for certainly nothing can more incrassate , and sensuallize the intellect , than such an opinion , that we cannot have a conception of any thing , but what is sensible , or corporeal : for if this were true , it would necessarily follow , that we cannot have any conception , notion , or apprehension of god , viz. of a spirit , or being incorporeal , infinite in all perfection . this opinion , that a man can have no thought representing any thing , but what has first made its impression upon the organs of sense ) brought gassendus to that height of madness , that he says in plain terms , that he 's not able to think of god , but under some corporeal form : he says also , that the mind is wont to have a conception of god , as of some venerable old man. " o curvae in terris animae , & coelestium inanes ! chap. 6. these words of good , and evil , and contemptible , are ever us'd with relation to the person that useth them : there being nothing simply , and absolutely so ; nor any common rule of good and evil , to be taken from the nature of the objects themselves , but from the person of the man ( where there is no common-wealth , or in a common-wealth , from the person that representeth it ; or from an arbitrator , or judge , whom , men disagreeing , shall by consent , set up , and make his sentence the rule thereof . here 's a deep stream of that fountain of all uncleanness , above discovered : from this supposition , that there can be no conception , notion , or idea of a being incorporeal , infinite in all perfection , it must needs follow , that there can be no conception , or idea of any thing simply , and absolutely good to every man : but on the contrary , he that apprehends the existence of that most glorious being , must needs appehend , or conceive , that the enjoyment of him is simply and absolutely good , and that the being depriv'd of that enjoyment , is simply and absolutely evil. the definition of the will ( says he in the same chapter ) given commonly by the schools , that it is a rational appetite , is not good ; for if it were , then could there be no voluntary act against reason . no wonder , that he who makes so plain a profession that he knows not god , discovers here so gross ignorance of the nature of the will of man , in respect of which , it is written , that man was made in the image of god. as god alone is his own happiness , so god alone is the true happiness of man ; that is to say , is the true and proper satisfaction of his will , or rational appetite . finite objects affected , or inclined unto by the will , unless in reference to god are all but vanity and vexation of spirit , even those that are most satisfactory to the sensitive appetite . there be many that say , who will shew us any good ? lord lift thou up the light of thy countenance upon us , psal. 4. v. 6. there is none good but one , that is god , mat. 19. 17. then could there be no voluntary act against reason . the consequence is a notorious falsehood : for the will is defin'd to be a rational appetite , not that it always follows reason , but that it is of such a nature that it can never be in any measure truly saissyed , but by the acceptance of those objects , which by reason , or the understanding influenced , with the truth , are propounded unto it . all such objects are no other than the various modes , or ways of enjoying god , who is all in all. chap. 10. covetousness of great riches and ambition of great honours are honourable , as signs of power to obtain them . nor does it alter the case of honour , whether an action , ( so it be great , and difficult , and consequently a sign of much power , be just , or unjust ; for honour consisteth only in the opinion of power . therefore the ancient heathen did not think they dishonoured , but greatly honoured the gods , when they introduc'd them in their poems , committing rapes , thefts , and other great , but unjust , or unclean acts , insomuch , as nothing is so much celebrated in iupiter , as his adulteries , &c. basest of mortals ! who endeavourest to fix the greatest disgrace , even upon the name of honour , which has been ever us'd by the best orators , as one of the strongest inducements to iust and noble actions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristot. topic. 6. ' the ancient heathen , &c. was there ever such an impudent sophister ! would he not here insinuate into the thoughts of his unwary readers , that the generality of some of the most considerable of the learned heathen , did shew that their souls were fallen into that mire , which his so long wallowed in ? 't is true , some of the poets amongst the heathen were as wanton and impure in their imagination , as lascivious and profane in their writings , as t. hobbs's encomiast , ab. c. but were not the most eminent of the ancient philosophers ; yea , and many of the heathen poets of another mind ? does not aristotle say expresly , ethic. lib. 4. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he can never be worthy of honour , who is addicted to vice ; for honour is the reward of vertue , and is given to good and vertuous men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a good man is truly honourable what says the wisest of the latin authors , m. t. cicero , concerning the reasons of the honour they attributed to iupiter , ( by which name they signified the maker of heaven and earth ) lib. 2. de natura deorum : ipse jupiter , id est , iuvans pater , quem conversis casibus appellamus â iuvando iovem , â poetis , pater di●●●que hominumque dicitur ; â majoribus autem nostris , optimus , maximus ; & quidem , ante optimus , id est , beneficentissimus quàm maximus , quia majus est , certèque gratius , prodesse omnibus , quàm opes magnas habere . iupiter was called by our ancestors , the most good , and the most great ; and truly the most good , that is , the most gracious , and beneficient before the most great and powerful , because it is more great , and certainly more acceptable to do good to all men , than to have the fulness of wealth and power . could t. h. be ignorant of that divine saying of the poet iuvenal ? — nobilitas sola est atque unica virtus . vertue 's the only nobility ; that is to say , is that for which onely men ought to be honoured . prima mihi debes animi bona : sanctus haberi iustitiaeque tenax , factis , dictisque mereris agnosco procerem . juven . sat. 8. these and some of the preceding verses are thus traslated by my learned friend dr. barten holyday : though in thy hall wax-images we see , vertue 's the only true nobility . live like good paulus , cossus , drusus ; and before thy statues let these worthies stand : let these before thy consuls rods still go : to me the riches of the mind first owe. deserv'st to be held pure , and just tow'rds men , in word , and deed ? i 'll grant thee noble then . is not the word turpe , i. e. base and dishonourable , the epithet , which the ancient heathen gave to injustice and all other vice ? honour , saith he , consisteth only in the opinion of power . ans. honour consisteth indeed in the esteem of true power , but that is never separated from true goodness , which implies iustice , and all other vertues . go , ye hobbists , and hide your heads for shame , and never more appear in the defence of so vile a sophister ; who might have learnt from the admirable boetius ( if his pride had permitted him ) what power is ( which he saw but confusedly , as in a dream ) which is indeed the object of honour . lib. 4. de consolatione philosophiae : bonorum quidem potentia , malorum verò minimè dubit abilis apparet infirmitas , &c. veramque illam platonis esse sententiam liquet , solos quod desiderent facere posse sapientes : improbos verò exercere quidem quodlibeat , quod vero desiderent , explere non posse . faciunt enim quaelibet , dum per ea , quibus delectantur , id bonum , quod desiderant , se adepturos putant : sed minime adipiscuntur , quoniam ad beatitudinem probra non veniunt ? it is evident , that good men are always powerful ; that wicked men are most feeble and impotent . and the truth of that saying of plato cannot be doubted , that only wise men do what they desire ; but that the wicked exercise their lusts , but are never able to accomplish their desires ; for they do whatsoever their lusts prompt them unto , whilst by those courses , by which they gratifie their sensual inclinations , they hope to attain to that good which they desire , but they never attain thereunto ; for 't is impossible that villany should approach to true happiness . it is most evident , by t. h. his own words , chap. 11. ( felicity is a continual progress of the desire from one object to another , the attaining of the former being still but the way to the latter ) that he was one of those of whom plato spake , when he said , the wicked exercise their lusts , but are never able to accomplish their desires . chap. 14. the right of nature , says t. h. which writers commonly call ius naturale , is the liberty each man hath to use his own power as he will himself , for the preservation of his own nature ; that is to say , of his own life ; and consequently of doing any thing which in his own judgment and reason he shall conceive to be the aptest means thereunto . here he expresses a plain contempt of the words of our blessed saviour , and consequently before all the world renounces his christianity . luk. 14. 26. if any man will come to me , and hate not his father and mother , and wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple . it is manifest and unquestionable , that by a man's hating his own life , we are to understand his abhorring the preservation of it by any unlawful means : whereas this industrious agent for the kingdom of darkness would have us believe , that a man may do any thing by the right of nature , which he conceives to be the aptest means to preserve this transitory life , which heathens have been willing to part with , rather than they would violate their faith. what would the brave regulus have thought of this philosopher , falsely so call'd ? i flame with indignation against the spirit and genius of such an enemy to christianity , that has named the name of christ , considering the many excellent and christian-like sentences i read in the verses of some heathens , as well as in the writings of the stoicks , and other philosophers , particularly in his verses , who was so much taken with regulus ▪ s fidelity to his most cruel enemy . how like a christian does he write of a good man ? carm. lib. 4. ode 9. duramque callet pauperiem pati , pejusque letho flagitium timet ; non ille pro charis amicis , aut patriâ timidus perire . which that excellent person sir r. f. translates thus : if he know how hard want to bear , and fear a crime more than his end , if for his country , or his friend , to stake his life he doth not fear . as for t. h. his mad conceits concerning liberty and necessity , his asserting , that the holy one is the cause of all sinful purposes , &c. since they are so generally abhorr'd even by those persons who assert such propositions , from which the same most execrable conclusions may be inferr'd , i think it not requisite that i should spend any time in animadverting on them in these papers . and as for those propositions from which i say such black conclusions may be inferr'd , i think i have plainly refuted them by the truth i have demonstrated in my latin papers against iansenius and calvin , whose followers , i hope , will for the future be the more enclin'd to relinquish those wretched opinions , seeing them in the company of so many hellish conceits of that most horrid monster , the father of the leviathan . by his saying , that men can have no passion nor appetite to any thing , of which appetite god's will is not the cause , chap. 21. he plainly gives the greatest encouragement to the workers of iniquity to entertain a favourable conceit of the grossest ▪ enormities of their wicked lives . chap. 34. he talks perfectly like one in bethlehem : apparitions , quoth he , though no real substances , but accidents of the brain , yet when god raiseth them supernaturally to signifie his will they are not unproperly term'd god's messengers ; that is to say , his angels . what does he think of the angel we read of 2 kin. 19. 35. and it came to pass that night that the angel of the lord went out , and smote in the camp of the assyrians an hundred fourscore and five thousand : and when they arose early in the morning , behold , they were all dead corps . this was a pretty stout accident of the brain , that could slay in one night 185000 men. no doubt there was an angel ( an evil one ) in the brain of t. h. without such an assistant he could hardly have hammer'd out so many diabolical imaginations . near the conclusion of this chapter he has a lucid interval : but , says he , the many places of the new testament , and our saviour's own words , and in such texts wherein is no suspicion of corruption of the scripture , have extorted from my feeble reason an acknowledgment and belief , that there be also angels substantial and permanent . i pray , reader , observe these words , have extorted from my feeble reason ; see how he discovers his cross humour and averseness , from a due compliance with the judgment of the church of god. he reproaches his reason for falling under the power of a great truth , which he had such a mind to oppose . by these words in the same chapter , — where by the spirit of god is meant god himself ; he provides a sophistical evasion for himself and his disciples , in case he or they shall be charged with the macedonian heresie . that young students may not be impos'd on by persons more likely to deceive them than t. h. by their perverse interpretations of texts of scripture , wherein there is express mention of the spirit of god , i shall most earnestly beseech them to peruse these books of the admirable saint basil , viz. adversus eunomium , & lib. de spiritu sancto ; and i desire , that in all their discourses concerning the nature and operation of the holy ghost , they would be ever mindful of those words with which he concludes his third book against eunomius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as for that wicked stuff which he delivers chap. 42. in a pretended defence of his cursed assertion , that we ought to deny our saviour before men , if we be commanded by our lawful prince ; it has such a smell of brimstone , that i abhor to recite it , or say a word to any one that undertakes to vindicate him herein : but the lord rebuke thee . his calumniating of the holy martyrs makes their wounds as it were to bleed afresh ; and this will make his memory to look horrid and ghastly to posterity . to his wicked paradoxes concerning the word church , and power ecclesiastical , i shall oppose these words of the most learned and pious mr. herbert thorndike , ( in his review of his discourse of the right of the church in a christian state , p. 40. ) seeing that the church is a society , community , corporation , or spiritual common-wealth , subsisting by the immediate revelation and appointment of god , without dependance upon those christian states , wherein it is harbour'd , as to the right by which it subsisteth , and the matter wherein it communicateth ; it followeth of necessity , that it is endowed with rights correspondent to those wherein the soveraignty of states consisteth . the power of the sword is the principal of rights into which the rest are resolv'd , when they are enforc'd to have recourse unto it , for the execution of that , which becomes requisite to make them available . and the church hath the sword of the spirit , which is the word of god , which is used two manner of ways , as the sword is , either to subdue strangers , or to cut off malefactors . chap. 34. t. h. has these mad expressions : substance and body signifie the same thing ; and therefore substance incorporeal are words which when they are joyned together destroy one another , as if a man should say an incorporeal body . but chap. 25. he has a lucid interval : to worship god , says he , as inanimating or inhabiting such an image or place , that is to say , an infinite substance in a finite place , is idolatry . here he acknowledges , that god is a substance infinite , and consequently incorporeal . this acknowledgment , the force of so great a truth , ( to use his own words ) extorted from his feeble reason . haec est summa delicti nolentium recognoscere , quem ignorare non possunt , tert. apol. chap. 46. he puts hell and purgatory together , as if the existence of one were no more credible than of the other : what is all the legend , says he , of fictitious miracles in the lives of the saints , and all the histories of apparitions and ghosts , alledg'd by the doctors of the church of rome , to make good their doctrine of hell and purgatory , the power of exorcism , and other doctrines , which have no warrant , neither in reason nor scripture . in the 44th chapter he has provided a comfortable state for the reprobate , after the resurrection , instead of that state of ineffable torments , which all true christians acknowledge to be signified by the torments of hell. the reprobate , says he , shall be in the estate that adam and his posterity were in after the sin committed . the wicked , says he in the same chapter , being left in the estate they were in after adam's sin , may at the resurrection live , as they did , marry , and give in marriage , and have gross and corruptible bodies , as all mankind now have , and consequently may engender perpetually after the resurrection , as they did before . are not these pleasant conceits for that sort of men , who would fain have the fear of hell removed out of the way , whilst they turn every one to his course , as the horse rusheth into the battel ? but the fear of death and hell they shall never be able to shake off , let them do what they can : — haeret lateri lethalis arundo . and now i doubt not but the ingenuous reader will concurr with me in the indignation i conceive against the most intolerable impudence of a late writer , who pretends to set forth an history of the life of t. h. he tells us , we are all mistaken , the black-moor is exceeding white . controversias quidem the logicas , says he , p. 167. maximè aversatus est . quicquid autem ad pietatis exercitia , au●●o●os mores conferret , plurimi fecit . to adorn the memory of such a man as t. h. what is it but to provide , that the corps of one that dyed of the plague may lye in state , that people coming to behold it may contract the infection ? if this author go on to publish any more books to as ill purposes as he has done this , whatever height of learning and eloquence he may attain unto by the continuance of his studies , he will certainly deserve no better character than that which was given by velleius paterculus to c. curio , hist. lib. 2. homo ingeniosissimè nequam , & facundus malo publico . most just is the severity of the censure past upon this most infamous writer , by the most reverend archbishop of armagh : the catching of the leviathan , chap. 1. thus we have seen how the hobbian principles do destroy the existence , the simplicity , the ubiquity , eternity , and infiniteness of god , the doctrin of the blessed trinity , the hypostatical union , the kingly , sacerdotal , and prophetical offices of christ ; the being and operation of the holy ghost , heaven , hell , angels , devils , the immortality of the soul , the catholick and all national churches , the holy scriptures , holy orders , the holy sacraments , the whole frame of religion , and the worship of god ; the laws of nature , the reality of goodness , justice , piety , honesty , conscience , and all that is sacred . i shall most earnestly entreat those young students in divinity , who shall cast an eye on these papers , that they would read all that has been written against t. h. by this most renowned archbishop , and hy the right reverend father in god the late bishop of salisbury , and by the reverend and learned dr. h. more , dr. sharrock , and dr. cumberland . other excellent men have abundantly confuted his wicked errors , but i have been chiefly conversant in the writings of those i have here mention'd . i cannot but recite a few lines of my lord bishop of salisbury's excellent sermon concerning the sinfulness , danger , and remedies of infidelity , which t. h. would not acknowledg to be a sin. the author of the leviathan , cap. 41. p. 286. tells us in plain terms , that we do not read any where ( in the scriptures ) that they which received not the doctrin of christ did therein sin . and again , that the injunctions of christ , and his apostles , men might refufe without sin. now , concerning this assertion , i cannot chuse but say , that had i not been acquainted with the works of that author , especially those relating to religion , i should exceedingly wonder at i● , because it supposes men never to look into their bibles ; which is the thing it would perswade . in the 21st of matthew our saviour asks the iews this question , did ye never read in the scriptures such a thing ? a question which i must repeat to the asserters of this doctrin : did they never read in the scriptures the sinfulness , the danger , the hainousness of infidelity ? surely he that runs may read it . his lordship 's exercitatio in thomae hobbii philosophiam , printed at oxford 1656. prov'd a most effectual antidote against the plague of the hobbian errors , which at that time began to spread most dreadfully . since i had fitted these animadversions for the press , there came to my hands a book , entituled , an answer to a late book publisht by dr. bramhal , late bishop of derry , called , the catching of the leviathan . i wish some learned man would publish a reply to it , to vindicate the honour of that most renowned prelate . if the charge i have brought against t. h. in these animadversions be true , that monument of his reputation ( which some may conceit to have been ) erected in this book , will most certainly , in the judgment of all men , fall to the ground ; the weakness whereof in one particular i shall here demonstrate . he affirms , that atheism is a sin of ignorance ; and he conceits , that he sufficiently exposes the most reverend archbishop by this pitiful sophism . if it be not a sin of ignorance it must be a sin of malice : can a man malice that which he thinks has no being ? answ. to have an aversion to the notion or conception of a being infinite in all perfection , is to malice or hate god : and such an aversion is the grossest atheism . t. h. supposes that there is a god ; and from this supposition it must needs follow ( whether he would have it so or no ) that all rational creatures are capable of the foresaid notion . so that an aversion to it can proceed from no other cause , but only the pravity of the will perverting the undertaking . t. h. pretends to believe the holy scriptures : now it is written , this is the true light , that enlightneth every man that cometh into the world. the true light is god : it is written , god is light. if the true light enlightneth every man that cometh into the world , atheism is not only the not seeing of him , but an aversion to him ; no sin of ignorance , but of malice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i shall not make any other apology for the sharpness of my stile , but this : that it is not enough not to consent to the hobbian errors , but we must hate them with a perfect hatred . i have no more to do at present , but only to recite those words of the blessed psalmist , with reference to every one of the disciples . of this most impious sophister , which i us'd in public , with reference to him , not long before his death : arise , o god , maintain thine own cause : remember how the foolish men blasphemeth thee daily . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epitaphium r. sh . ll. doctoris . hic iacent reliquiae viri incomparabilis roberti sharrock , qui iacentem suscitavit philosophiam practicam , atheismum triumphantem debellavit : hobbii , spinosae , & caeterorum ejusdem furfuris homuncionum placita , specie quâdam eruditionis insignis ostentata , quam sint stolida ; quam improba clarissime demonstravit . virtutum , & vitiorum omnium veras , ac vivas effigies depingens horum odia , illarum amores in animis prudentium lectorum flagrantissimos accendit . striptis varii argumenti elaboratissimis usque ad consummationem seculi apud doctos , & pios permansuris famae suae exegit monumentum aere perennius . clarissimi viri domini georgii mackenzi epitaphium , a. d. 1691. ingenio magno , ac verâ pietate refulget illius egregii candida fama viri . cum nihil hic fuerit , quo se ingens flamma foveret , ignea mens terras linquit , & astra petit. a letter to the author of a pamphlet , entituled , the doctrine of the trinity placed in its due light. non eloquimur magna , sed vivimus . sir , tho i acknowledge , that you deserve the character of a person ingenious and learned ; yet since you deny the catholic faith , whilst you pretend to be a true son of the church of england , i must say , you do not deserve the name of an honest man. i doubt not but any learned and impartial reader , that believes the holy scriptures were written by divine inspiration , will readily grant , that in two or three lines . i destroy your hypothesis , viz. that there is no other difference or distinction betwixt the father , son , and holy ghost , than there is betwixt infinite goodness , wisdom , and power . it is most agreeable to the holy scriptures , to say , that infinite goodness ; is infinite wisdom , and power , and that infinite wisdom is infinite goodness and power , and that infinite power is infinite goodness and wisdom : but it is most contrary to the holy scriptures , to say , that the father is the son , and the holy ghost ; and that the son is the father , and the holy ghost ; and that the holy ghost is the father and the son. your ridiculing the heavenly senniments of st. augustin concerning the divine beauty , is such an abomination , that i cannot recite it without an horresco referens as a preface to the recitation of such a blasphemous harangue . p. 4. let us seriously consider ; how could epicurus more graphically describe his idle voluptuous deity , than by comparing him to a beautiful lady , pleasing her self with the image of her fair face , reflected in a bright smooth glass ? or , how could he give a better account of his regardlesness of the world , than by saying , his life , his glory , and his pleasure are all his interest , and and these are determined to one another . now , i pray thee , reader , what is all this to thee , or me , but a discouragement from hoping any good from such a god , and consequently from paying him any love , or service ? be the lady never so perfect in beauty , her glass never so exactly clear , her delight in it never so ravishing ; what is this to the well-ordering of her family , but an hindrance ? a noble , eloquent , and judicious writer , in his advice to a daughter , telleth her , that her servants will more value her house-keeper than her ladyship , if they find she takes no care of them : and some will say , it is not so unreasonable to worship the sun , who is the world 's great benefactor , as that sun ' s creator , if he leaves them without farther regard to their happiness . now i pray thee , reader , what is all this to thee , or me ? is it nothing to me , that my god is the infinity of true beauty , that he is all that i can desire , all that deserves my love ? the divine beauty implies the glory of infinite goodness , wisdom , and power , and is all this nothing to me ? it implies the glory of the justice of the divine vengeance on impenitent sinners , as they are impenitent , and the glory of infinite mercy towards sinners , that repent , or such , who , tho they do not truly repent , have not so hardened their hearts , but that they are capable of repentance : and is all this nothing to me ? is it nothing to me , that the divine beauty being infinite , is in all things and events ( sin only excepted ) ; so that whilst i sincerely believe in iesus , all the objects of my thoughts are matter of joy and satisfaction unto me ? the king of terrors ceases to be terrible , and becomes a most useful subject to those that obey the royal law of liberty , and so become kings , and more than conquerors over all their enemies . this happiness they attain unto by a true sense , or practical knowledge of the divine beauty , the infinity of light and love : and is all this nothing to me ? certainly the divine beauty is all things to me . one glympse of it is enough to quench all such burning desires , which torment the souls of covetous , ambitious , and voluptuous men. this beauty do i see in the image of the invisible god , the brightness of the glory of the father of lights , and the express image of his person . your kind reflexion upon the mahometans , p. 19. puts me in mind of that most remarkable passage in a learned book , entituled , a discourse of natural , and reveal'd religion . chap. 26. before 〈◊〉 take my leave of mahomet , it will not be amiss to advertise my reader ( if he be a christian ) of the danger , both he , and all other christian are in of being reduc'd under the slavery of this mortal , and common enemy ; so that how prosperous soever the christian arms are , or have been , we are still in greater danger than ever , of being ruin'd by the legions of these infidels , not those of their spahi's or ianizaries , but by those of another order , far more mischievous ; forasmuch as they fight under our colours , and pretend to be of our party , such enemies are ever look'd upon as the most dangerous ; for they are rarely discovered , till they have given the mortal blow . now these are the socinians , which , tho exploded the world above a thousand years ago , under the appellation of arians , are in these our days , risen again from the grave , and like spectrums appear every where in the dark . p. 29. you say , that st. gregory nazianzen in his 35th oration , maketh the unity no other than p●cifical ; wherein he agreeth with his great friend st. basil , as appeareth by the letter sent him expresly upon this subject by that great father . have you any fear of god , or shame of the world , who have the impudence to publish so notorious a lye ! these are st. gregory nazianzen's words , in his 38th oration , and there is nothing in his 35th but what is fully agreeable to them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the first verse of one of his hymns : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that unity cannot be specifical , or under any genus , which is above all being absolutely infinite . there is not one word in any one of st. basil's epistle to st. gregory nazianzen , that might give any man an occasion to conceit . that he thought the unity no other then specifical . blush , and be confounded at the reading of these words of that holy father , wherein he expresses his sense of the divine unity : de spiritu sancto , cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where the unity is specifical , there are ( actually , or potentially ) more than one of the same kind . i shall now give you some of my reflections upon the conclusion of your sophistical essay : some , i hope , say you , will find satisfaction in the very doctrine , as now stated : those that cannot fully grant their assent and consent to the doctrine for its own sake , may find some ease , if not full cure of their scruples , when they conform to our establish'd worship for peace sake : the former indeed is the best fruit ; but the later is not contemptible . if i obtain either of them , i have already a sufficient reward : yet i hope for a greater from that lord , whom i have thus endeavoured to serve , and who hath said , blessed are the peace-makers . here you plainly discover your develish design , to bring the socinians into the communion of the church of england , and consequently to corrupt and destroy her. i grant , that an unlawful petition in the public prayers , is no sufficient cause for any man to separate himself from such a religious assembly , which otherwise he should he obliged to frequent . but nothing can be more notoriously repugnant to the principles of common honesty , than for any man to make the most solemn and express profession of believing that which indeed he does not believe . every one that professes himself to be a member of the church of england , makes the most solemn and express profession of believing , that our lord iesus christ is god of god , light of light , very god of very god , begotten , not made , being of one substance with the father , by whom all things were made . blessed are the peace-makers , but cursed are they that deny our lord jesus christ to be the true and eternal god , whosoever thus detracts from him the infinity of his glory , he does not love him : and 't is known to all that read or hear the holy scriptures , what the apostle says : is any love not the lord jesus christ , let him be anathema , maran-atha . i am , your servant , &c. walonis messalini sententiae de episcopis & presbyteris examen : cui annexa est , animadversio in davidem blondellum . magna est veritas , & praevalebit . ad lectorem aerlanum . te oro , & obtestor , per eam , quam professus es , fidem christianam , ut mente pura , atque omnibus praejudiciis vacua pauca haec scripta perlegere digneris . veritas non quaerit angulos . in clara luce reponimus sententiam nostram : nullis obumbrata est rhetorices coloribus , nullo dialectices affectato acumine impedita ; sed sermone simplici , & aperto explicata proponitur , ac defenditur contra ejusmodi adversarios , qui sane ingenio pollent & eloquio . facile potes ipsam , quam tractamus rem totam inspicere . favorem tuum non petimus , sed aequum iudicium . opto te semper in christo bene valere , veritatem , ac pacem amare . walo messalinus in dissertatione contra d. petavium , p. 7. de se , suisque loquens haec verba habet : nusquam negarunt antiqua etiam tempora discrimen illud inter episcopos , & presbyteros agnovisse , qui sciunt rem esse antiquissimam , ut duo hi ordines in ecclesia fuerint distincti , episcoporum & presbyterorum , si excipiantur apostolica tempora , quorum aevo , ut eorum scripta testantur , nullam constat eorum ordinum fuisse distinctionem . resp. an scripta apostolica explicanda sint secundum novatorum commenta , vel secundum sensum communem sanctorum in ecclesia primitiva , quorum scripta adhuc in ecclesiae aedificationem per providentiam divinam conservantur , judicet quispiam veritatis evangelicae studiosus . p. 12. paulus in priore ad timotheum , cap. 3. postquam praecepta dedit episcopis , statim transit ad diaconos , non alios agnoscens presbyteros nisi qui confuso cum episcopis discrimine iidem haberentur . nullus itaque inter eos gradus interjectus , nec apostolo agnitus . viri apostolici , ioannis chrysostomi sententiam apostolicam walonis messalini sententiae adversam his verbis clarissime prolatam cernimus , hom. 11. in 1 tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrasis ista , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ratione explicanda esse videtur . matt. 26. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut per dextram potentiae significatur dextra , per quam exercitur potentia : et per dextras societatis significantur dextrae per quas exercetur mutuus amor , seu commune ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sic etiam per manus presbyterii significantur manus per quas exercetur presbyterium , hoc est , presbyteri praesidentis , seu episcopi officium . p. 14. cum vocat eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum appellat . recte : sed inde non sequitur omnes quos vocat presbyteros fuisse apostolos , quia illos in eodem cum seipso apostolo nomine conjungit , dum seipsum appellat sympresbyterum ; nec hinc sequitur omnes fuisse episcopos , seu in potestate ordinandi constitutos , qui illo tempore vocati erant episcopi . p. 86 , cum presbyteri omnes ex aequo vocarentur , & episcopi pariter omnes , nullum inter eos tum discrimen fuisse dignitatis ex eo comprobatur , quia nullum esset appellationis . manifestum est temporibus apostolicis magnum fuisse discrimen dignitatis inter timotheum presbyterum atque alios qui tum etiam appellati erant presbyteri : fuit ille ea dignitate praeditus , quam jam tota ecclesia episcopalem vocat , quae data est illi cum impositione manuum presbyterii . scilicet is iurisdictionem , in ipsos presbyteros , atque ordinandi potestatem ab apostolo paulo accepit , 1 tim. 5. 20. adversus presbyterum accusationem noli recipere , nisi sub duobus , aut tribus testibus . v. 22. manus cito ne cui imponito . p. 117. cum haec dicit hieronymus , quid facit excepta ordinatione episcopus , quod presbyter non faciat ? ad morem , jusque suae aetatis respexit . sed non ita se rem habuisse apostolorum aevo intellexit . eundem enim tunc fuisse presbyterum , & episcopum in commentariis ad titum scripsit , & presbyteros quoque habuisse ordinandi potestatem , quia presbyteri id erant , quod episcopi . idem est ergo , inquit , presbyter , qui & episcopus : — & antequam diaboli instinctu studia in religione fierent , & diceretur in populis , ego sum pauli , ego apollo , ego autem cephae , communi presbyterorum consilio ecclesiae gubernabantur . tunc temporis , id est , apostolorum aetate in commune presbyteri ecclesiam regebant , pares omnes honore , ac potestate . ab eo autem tempore , hoc est , ex quo studia in ecclesia facta sunt , postquam unusquisque eos quos baptizaverat suos putabat esse , non christi , in toto orbe decretum est , ut unus de presbyteris electus superponeretur caeteris , ad quem omnis ecclesiae cura pertineret , & schismatum semina tollerentur . post apostolorum itaque tempore hoc decretum in toto orbe factum est . resp. nos minime negamus quin ad reprimenda schismata necesse fuerit ut episcopi plus auctoritatis exercerent ; atque inde distinctio dignitatis episcopalis & presbyteralis clarius apparuit . communi presbyterorum consilio ecclesiae gubernabantur antequam inter ipsos presbyteros orta sint dissidia : tunc necesse erat ut ille presbyter , qui ordinandi ▪ potestatem habebat , atque hac ratione caeteris praestabat , jurisdictionem quandam exerceret ad reprimenda schismata . notandum est , quod ipse agnoscat heronymus inceptam fuisse hanc consuetudinem temporibus apostolorum ; nempe cum diceretur in populis ego sum pauli , ego apollo , ego autem cephae . in hac ipsa epistola in qua ista occurrunt verba , quid facit excepta ordinatione episcopus , quod presbyter non faciat , sic ille loquitur : ut sciamus traditione apostolicas sumptas de vetere testamento , quod aaron . & filii ejus , atque levitae in templo fuerunt hoc sibi episcopi , & presbyteri , & diaconi vendicent in ecclesia . hinc omnibus innotescat quam ▪ sit veritati inimicus adversarius noster , qui ausus est hanc voces proferre ? ad morem , jusque suae aetatis respexit . sed non ita rem habuisse apostolorum aevo intellexit . post apostolorum tempora hoc decretum in toto orbe factum est . quod spectat ad commune presbyterorum consilium in gubernanda ecclesia , de quo loquitur hieronymus , usque adhuc potestatem aliquam iuri episcopali subordinatam tenere simplices presbyteros quis non videt ? sed nunquam suit iis concessa ordinandi facultas . qualemcunque dignitatem , seu potestatem s. hieronymus , vel s. chrysostomus , vel alii sancti scriptores in ecclesia primitiva iis tribuerint , semper excepta est ordinatio . quàm plenus , ac perfectus sit consensus hieronymi & chrysostomi haec verba hieronymi clarissimè ostendunt . ad titum & timotheum de ordinatione dicitur : de presbyteris omnino reticetur , quia in episcopo & presbyter continetur . uterque loquitur quidem magnifice de presbyteri dignitate sed uterque denegat presbytero , tribuit episcopo ordinandi facultatem . ad walonem revertamur , p. 123. eadem est explicatio , inquit , ambrosii , vel illius commentatoris , qui nomen ejus ementitus est , in epistolam ad timotheum , cap. 3. post episcopum , inquit , diaconi ordinationem subjicit . quare ? nisi quia episcopi , & presbyteri una ordinatio est . uterque enim sacerdos est . sed episcopus primus est . sui saeculi , inquit walo , consuetudinem spectabat , cum haec scriberet , non apostolicorum temporum usum & morem . per haec verba una ordinatio est nihil aliud intelligere debemus quàm quod ipse dicit hieronymus , nempe in episcopo & presbyterum con●ineri . certè evidentissimum est eum spectasse apostolicorum temporum usum , & morem . post episcopum di●coni ordinationem subjicit . quis subjicit , nisi ipse apostolus , qui scripsit hanc epistolam , cujus enarrationem hic commentator instituit ? p. 242. inepte , & imperitè inscitiae carcinoma loyoliticum verba illa pauli ab hieronymo usurpata in eam traxit sententiam , quasi ex his inducere vellet , ab eo tempore , quo ista jactabantur apud corinthios sublatam fuisse inter pre●b teros aequalitatem , & unum omnibus impositum episcopum . resp. hieronymum sensisse temporibus apostolicis sublatam fuisse inter presbyteros inaequalitatem , nempe unum caeteris fuisse superpositum , evidentissimè constat ex hisce hieronymi verbis supra recitatis : ut sciamus traditiones apostolicas , &c. en ipse agnoscit hieronymus ex apostolicis traditionibus clarescere episcopum tam certò fuisse presbyteris superiorem , quàm aaronem filiis suis , & levitis . walonis messalini garrulitatem veritati evidentissimae adversam odio , ac contemptu magis , quàm responsione aliqua dignam , esse existimamus . p. 389. tertullianus , in libro de baptismo , etiam discretionem episcopalis ordinis , & presbyterici sola auctoritate ecclesiae introductam satis clarè innuit his verbis : dandi quidem baptismi jus habet sacerdos , qui est episcopus . de hinc presbyteri , & diaconi , non tamen sine episcopi auctoritate propter ecclesiae honorem , quo salvo salva pax est . majorem episcopi auctoritatem quàm presbyteri è sola ecclesiae constitutione & consuetudine descendere clarè dicit , cum ob ecclesiae honorem id constitutum significat , quo salvo pacem salvam esse ait . simul etiam inducans eandem causam fecisse ut episcopus praeponeretur presbyteris : quam & hieronymus posuit . ut schismata nempe tollerentur , & pax conservaretur & amulatio removeretur , quae schismatum mater est . ad jungendus igitur jam tibi ambrosio , hieronymo , & augustino tertullianus , qui non minus quàm illi disertè episcopalis ordinis , & presbyteralis differentiam humano instituto tribuit , id est , ecclesiae auctoritati . resp. episcopalis ordinis , & presbyterialis differentiam institutio plusquam humano tribuit , qui asserit eam ecclesiae auctoritate esse constitutam : nam ab ipso christo , domino , ac deo nostro ecclesiae derivata est auctoritas . an ulla ratione verisimile habeatur tertulliani aetate , hoc est , secundo post apostolos saeculo , constitutionem aliquam non-apostolicam tanti fuisse apud omnes in toto orbe christianos , judicet quicunque verum dicere maluerit , quàm hypothesi servire . utinam omnes qui prae se ferunt ultimam schismatum aversationem , hoc studio ducerentur , ut episcopus ubique sit presbyteris praepositus , quod olim hanc ob rationem constitutum fuisse vel ipsi presbyteriani agnoscunt : ut schismata nempe tollerentur , & pax conservaretur , & amulatio removeretur , quae schismatum mater est p. 413. bono finc institutum hoc fuisse nemo negat , cum optima ratio fuerit ita instituendi . nunc cum reipsa cognoscitur ex episcopali tyrannide certius in ecclesia malum , ac damnum majus oriri , quàm quod ex aemulatione aequalium metuebatur , quod bona de causa constitutum fuerat , meliore posse , imò & debere abrogari quis non videt ? quo judice , qua auctoritate id debet abrogari , quod à tota ecclesiâ erat constitutum ad schismata tollenda , quibus nullum in ecclesiâ majus malum oriri possit ? omnium haerese●n , atque actionum iniquissimarum origenes esse schismata quis non videt ? episcopalis tyrannis , ubicunque sit , humilitate , ac patientia populi christiani arguenda , ac reprimenda est ; non armis , phanaticis concionibus , clamoribus , omnimodo furore miscenda sunt omnia in illis regnis , in quibus perhibentur episcopi tyrannidem exercere . p. 442. curationem solam habuerunt primi episcopi , qui & iidem presbyteri , sinê potestate , sine imperio , sine jurisdictione . fals●ssimum est s. scripturae manifestè contrarium primos episcopos nullam habuisse potestatem , nullam jurisdictionem . certo certius est aliquam illos habere potestatem , quibus aliqua debita est obedientia , heb. 13. 17. obedite praepositis vestris , inquit apostolus . heu quantos errores , quot opinionum portenta , fomenta ista scelerum in orbem christianum induxit superbia literata quadam verbositate suffulta ! instabiles multorum animi flumini verborum obstare nequeunt : per insignem multiloquii violentiam rapiuntur in vastum errorum gurgitem . tristissimum hujus rei exemplum cernimus in controversia istade distinctione ordinis episcopalis à presbyterali tam fervidè agitata . scilicet hanc litem ad horrenda intereptos christianos ( pacificum nomen ) certamina provexit non magna aliqua presbyterianorum sententiae verisimilitudo ad alliciendos hominum mentes idonea , sed convenientia ista , quae in illo dogmate est , cum nativa generis humani nequitia , unde nimirum omnia oriuntur semina pervicacitatis , ac superbiae , cujus indoles hujusmodi est , ut auctoritati in universum semper refragetur , praesertim ecclesiasticae . degeneres animos arguit , homines generosos , dignitate aliqua saeculari praeditos , vel quoslibet ingenio , secundum suam opinionem praestantes , atque artium politicarum studiosos , licet è faece plebis oriundos degeneres animos arguit istiusmodi viros agnoscere ecclesiasticos auctoritatem aliquam seu potestatem habere . at , at , veniet profectò tempus , citò veniet , quo omnibus adami filiis clarissime innotescet haec veritas , quicquid agunt homines , quicquid aliqua ratione extat in tota rerum natura , nihil esse aestimandum , nisi in quantum spectat ad ecclesiam . qui gubernant ecclesiam in auctoritate exercenda , humilitatem vere christianam maximè conspicuam exhibeant ad reprimendam hujus saeculi superbiam . certè auctoritatis à christo derivatae nunquam poterint plenam exerere efficaciam , nisi cum seipsos ostenderint magistri opt. max. sequaces , qui dicit , si quis vult post me venire , abdicet semetipsum , & attollat crucem suam quotidie , & sequatur me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. blondellus in apologiâ pro sententià hieronymi de episcopis , & presbyteris , p. 3. haec verba habet . consuetudo illa , non ex quo primum inter corinthios auditum fuit , go sum pauli , &c. sed paulatim invaluit . quod adversus eos diligentius notandum venit , quos hieronymianae phrase●s nudo cortici eo sine inhaerere mordicus juvat , quo liberius à clarissimi scriptoris mente aberrare sinantur . resp. eundem esse sensum , quem nos asseremus , hieronymianae phrase●s extra omnem controversiam ponitur per haec ipsa hieronymi verba in eadem epistola ad evagrium , in qua phrasis ista occurrit : ut sciamus traditiones apostolicas sumptas de vetere testamento , quod aaron , & filii ejus , atque levitae in templo fuerunt , hoc sibi episcopi , & presbyteri , & diaconi vendicent in ecclesia . p. 4. quoscunque spiritus sanctus episcopos , pascere ecclesiam , attendere gregi , &c. ii veri nominis ac dicti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 episcopi consendi sunt ; quid enim aliud praestare suum putent , quos nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 episcopos vocamus ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 episcopi est , ut sit in potestate ordinandi constitutus , quod ne quaquam commune est illi cum aliis presbyteris . p. 8. nihil hieronymi seculo fecit episcopus excepta ordinatione , quod non faceret presbyter . manifestum est sanctum hieronymum in hisce verbis excepta ordinatione , non sua tantum tempora respexisse , sed etiam apostolica : namque asserit secundum traditiones apostolicas ( ut constat ex verbis supra recitatis ) in ecclesia episcopum tam certò fuisse presbytero superiorem , quàm in templo aaronem filiis suis , & levitis . p. 57. licet ecclesiastico jure non omnis presbyter episcopus sit , episcopi , & presbyteri una ordinatio est , adeóque idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sive enim per ordinationem consecrationis ritum , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive munus ipsum ad quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destinatur consecratus , intelligere placeat , perinde est ; siquidem quorum eadem est generatio , seu actus , quo forma introducitur , eorum eadem est forma quae dat esse rei quorum eadem est functio , eorum eadem est potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à forma manans . resp. quanquam isto respectu episcopi & presbyteri eadem ordinatio est , quod in ordinatione episcopi includatur presbyteri ordinatio , adeo ut in eum , qui in ordine episcopali est constitutus , collata sit potestas ea omnia faciendi quae presbyter faciat ; hoc tamen respectu diversa est eorum ordinatio , quod per ordinationem presbyteri non sit in ipsum collata potestas alios ordinandi , quae soli reservatur episcopo , semper excipienda ▪ ab ea potestate , quaecunque presbytero tribuitur . proculdubio quorum eadem est functio , eorum eadem est potestas ; sed pernegamus eandem esse ex omni parte episcopi , & presbyteri functionem . p. 66. interiacens aetate sua inter sacerdotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysostomus ob oculos habebat . resp. s. chrysostomus hanc reddidi rationem cur paulus apostolus in epistola ad timotheum nullam faceret mentionem simplicium presbyterorum , sed immediatè transiret ab episcopis ad diaconos nempe quia non alio dignitatis discrimine episcopi distabant à presbyteris , nisi sola ordinandi potestate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istiusmodi sophistae qui audet asserere s. chrysostomum hoc in loco suam tantum , non apostolorum aetatem respexisse . ejusdem farinae sunt ea omnia , quae ostentator iste multifariae , & immensae lectionis ad lassandum potius quam satiandum lectoris studium exprompsit . scilicet is speciem ingentis literaturae non falsam praefertur in opinionem falsam inducat quàm plurimos eorum , qui solent in famam scriptoris potius quam in ipsam rem scriptam inquirere ; praesertim si valdè velint , id verum haberi , cui speciem veritatis affingunt celeberrimi scriptores . cum igitur in nullo versemur dubio , quin plurimos eorum qui aussi sint asserere presbyteros potestatem habere presbyteros ordinandi in errorem istum potius induxerint perversae voluntatis indomitae vires , qnam aliqua imbecillitas intellectus , non tam opus est verbis , ut cum iis apud homines disputemus , quam perpetua , ac ferventissima apud deum oratione , ut ▪ istiusmodi hominum pectoribus suavitatem illam non-ennarrabilem infundat , quae non est aliunde percipienda , nisi e gustatis fructibus christianae humilitatis , atque obedientiae propter christum istis hominibus praestandae , quibus ille aliquam in nos regendos potestatem dedit . pater noster , qui es in coelis , veniat regnum tuum . a letter to mons. dela crose ; together with some reflections on the letter to charles blount esq , concerning natural religion , as oppos'd to divine revelation : and also on that infamous book , entituled , the naked gospel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sir , i am heartily sorry that you have given so great scandal not only to the socinians , by asserting that most detestable conceit of the three infinite spirits , but also to the deists , by denying , that six of their seven propositions may be known without external revelation ; whereas it is most certain that they are all implied in the true notion or idea of god , whose existence , you grant , may be known without such a revelation . i assert , that the principal motive that any man can have to believe , that the holy scriptures were written by divine inspiration , is , that the sence of them is so agreeable to that which the only wise god hath written in the hearts of all men. the lord give you understanding in all things . so prayeth for you , and for all men , as he desires that all sincere christians should pray for him , your faithful servant , in the love of the truth , edmund elys . tho' i grant , that the truth of those seven propositions may be known without external revelation , yet i assert , that 't is ten thousand times more casie to come to that knowledge by the revelation which almighty god has given us in the holy scriptures than without it : and therefore we ought to give continual thanks to the god of truth , for vouchsafing to us so great a blessing . the seventh proposition is this : that when we err from the rules of our duty , we ought to repent , and trust in god's mercy for pardon . what it is to repent no man shall ever practically or effectually understand , unless he be taught of god : and 't is ten thousand times more likely that such a man will be taught of god , who with an honest heart reads or hears the holy scriptures , than he who is altogether ignorant of them , or who having read them will not believe that they were written by divine inspiration . to repent is to cease to live unto our selves , and to live unto him that dy'd for us , and arose again ; of which repentance we become capable only by the death of christ , whom the holy scriptures call the lamb slain from the foundation of the world. the apostle says expresly , 2 cor. 5. 15. that he died for all , that they which live should not henceforth live unto themselves , but unto him that died for them and rose again . in the ninth chapter of the epistle to the hebrews are these words : if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh , how much more shall the blood of christ , who through the eternal spirit offered up himself without spot to god , purge your conscience from dead works to serve the livingood ? from this concession of the deists , that god is infinitely just and insinitely merciful , i infer , that his hatred to sin , and his love to sinners , are both infinite . i suppose they will grant , that he is infinite in goodness , in wisdom , in power , and in all perfection . from hence i infer , that in his infinite wisdom he hath-contriv'd some way by his infinite power to make a demonstration to sinners of his infinite love , benevolence , or communicativeness of the true good even to them , so far as they are capable of it : but it implies a contradiction , that they should be capable of , or in a power to receive the true good or intellectual satisfaction , but only by repentance , or turning of their will or intellectual appetite to god , as to its principal or ultimate object . it implies a contradiction to say , that infinite wisdom could contrive a better way than this to bring sinners to repentance , viz. to demonstrate to them , that tho' the hatred which the great and good god has to every sin is infinite , nevertheless his love to every sinner capable of repentance is also infinite : and this demonstration of the infinite justice , and infinite mercy and ▪ goodness of god those that believe the gospel clearly perceive in the sacrifice of the death of christ. whatsoever we find in the holy scriptures concerning the death of christ , and the benefits which we receiue thereby , is most perfectly agreeable to all those notions of the divine justice and mercy , which are suggested unto us by the innate idea of god ; to the contemplation whereof i earnestly exhort all those men who call themselves deists , beseeching almighty god , the father of mercies and god of all consolation , to lift up the light of his countenance upon them , to give them the light of the knowledge of the glory of god in the face of jesus christ. i declare to all the world , that i have not such indignation to these open enemies , as i have to such traytors to the church of christ , as the author of that most execrable pamphlet , entituled , the naked gospel . i shall here impart to the candid reader some of my reflections on that infamous scribler , tho' it has been already sufficiently confuted . i consider that saying of the wise man , prov. 10. 19. in the multitude of words there wanteth not sin . and therefore i would rather chuse to be blamed by my best friends for using so few words in any theological controversie , than be ever guilty of publishing of any one assertion , especially concerning the doctrin of the holy , blessed , and glorious trinity , which i should not be able to vindicate against a more subtile sophister than socinus himself . a strange confidence it is in this anti-trinitarian , to scoff at us for saying , that the doctrin of the trinity is a mystery : does not the holy apostle say expresly , 1 tim. 3. 16. without controversie great is the mystery of godliness ? god was manifest in the flesh , &c. is not the nature of god incomprehensible to any finite understanding ? and shall any man undertake to determine how god could be made man ; how the creator could assume a created nature ? but , that christ is god and man , is a truth as certain and unquestionable as it is that these texts of scripture were written by divine inspiration , iohn 1. 1 , 2 , 3. col. 1. 16 , 17. acts 20. 28. i shall here recite some of the words of this antitrinitarian , whom surely we may most justly call anti-christian : p. 48. to this objection of the romanists , and to others of the unitarians , we have found an answer , that we must not infer from our own nature to god's , for that ours is finite , and gods is infinite . three persons among us are three men , because they agree in one common nature ; but the divine nature is not a common one , but a singular ; and therefore three persons do not make three gods. if you understand not this , you must not wonder , at least you must not gainsay it , for it is a mystery which reason may not presume to fathom . is there any thing more reasonable than to conceive , that in god , the one infinite essence , there may be a certain trinity which cannot in any wise appertain to any three persons of a finite nature ? can there ever be a more impious absurdity than this , to deny the truth of that which the almighty and incomprehensible god , father , son , and holy ghost , in whose name we are baptised , has reveal'd unto us concerning himself , because we cannot find any thing perfectly like it even amongst the best of his creatures ? to say , that we ought not to believe any thing but what our reason can fathom or comprehend , is in effect to say , we ought not to believe there is a god , it being essential to the deity to be infinitely beyond the comprehension of our reason . p. 40. the great question concerning the godhead of christ is impertinent to our lord's design . 2. fruitless to the contemplator's own purpose . 3. dangerous . p. 53. there is danger of blasphemy in examining the silly question concerning the eternity of the godhead of christ. answ. certainly it was most pertinent to our lord's design , that we should worship the father , son , and holy ghost , as the only true god ; and this we cannot do , unless we believe him to be eternal . to question the godhead of our saviour , is not only fruitless and dangerous , but diabolically impious and pernicious . but nothing can more require the greatest ardency of our most zealous endeavours , than to suppress the confidence of those men , who pretend by their reason to baffle the divine wisdom , and by the force of a little sophistry to eclipse the eternal brightness of the glory of the father of lights . it is fruitless to the contemplator's own purpose , to consider , that he whom he believes to be his saviour is a person of infinite power and majesty ? will not the genuine force and efficacy of this consideration produce in a true believer the fruit of the spirit , viz. love , ioy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance ? most certainly he 's in great danger of hell-fire that calls this truth into question , that our lord iesus christ is the true and eternal god : but nothing can more conduce to our safety and everlasting consolation , than a firm adherence to this assertion , that our saviour is almighty , which he could not be , if he were not the true and eternal god : for , as there is but one eternal , so there is but one almighty . i have seen divers excellent books , that have been written against this wicked pamphlet , therefore i shall say no more of it , but only this ; that i wish its being burnt may mind the author of that fire which shall never be quenched . since the writing hereof , i have read a pamphlet with this fantastick title , the antapology of the melancholy stander-by . in pag. 41. i find such a scandalous objection against the creed of st. athanasius , that i think it my duty , with all possible speed , to publish my answer to it , and resentment of it , as coming from one who professes himself to be a son of the church of england : he recites these words of the creed : the father is eternal , the son eternal , and the holy ghost eternal , and yet they are not three eternals , but one eternal : as also there are not three incomprehensibles ; nor three uncreated , but one uncreated , and one incomprehensible . suppose now , says this anonymus , a man should thus argue hence ; if there are three , yet not three uncreated , but one uncreated , then two of the three must be created ; for the three must be either created or uncreated ; that is , eternally existent . i affirm , that if any man should thus argue , the answer would be ready , that the epithets incomprehensible and uncreated , are attributed to the father , son , and holy ghost , as these three are one , and have one essence uncreated , infinite , or incomprehensible . it does no more follow , that if there are three , yet not three uncreated , but one uncreated , and then two of the three must be created ; than that if there are three , yet not three gods , but one god , then two of the three must not be god. here the anonymus plainly discovers the falseness of his heart ; whatever he pretends , he is a deserter of the catholic faith. as for his most impious endeavours to make his reader to disgust that most wholsome petition in the litiny , which being rightly used , cures the soul of all sin and error , o holy , blessed , and glorious trinity , three persons , and one god , have mercy upon us miserable sinners ; i shall say no more at present but only this : that if this writer receive any temporal benefit , as a priest of the church of england , he deserves the character of a thief and a robber . and as i profess my self to be a true son of the church of england , and consequently of the universal church of christ , i make my appeal against him to the king of kings , and lord of lords , who is ready to judge both the quick and the dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . books printed for john evering● at the star in ludgate-street 1. miscellany essays , by monsieur de 〈◊〉 mont , upon history , philosophy 〈◊〉 morality , humanity , gallantry , &c. 〈◊〉 with a character by a person of hono● 〈◊〉 england ; continued by mr. dryden . 2. a new family-book ; or , the true 〈◊〉 of families : being directions to pa● 〈◊〉 children , and to those who are inst●ad of 〈◊〉 shewing them their several duties , with 〈◊〉 and meditations : to which is annexed , 〈◊〉 course about the right way of improvin● 〈◊〉 time ; with a preface by dr. horneck . 3. an answer to the brief history of the 〈◊〉 tarians , called also socinians . by william 〈◊〉 rector of st. swithin , london . 4. an enquiry into several remarkable 〈◊〉 of scripture in the old and new testam● which contain some difficulty in them ; with 〈◊〉 probable resolution of them : by iohn edwar● b. d. sometime fellow of st. iohn's college in cambridge . 5. moral maxims of reflections , in four parts written in french by the duke of rochefoucault now made english. 6. the gauger and measurer's companion being a compendious way of gauging superfice and solids , with the reasons of most multiplicators and divisors used in measuration ; all difficult points made easie ; with a way to gauge all quantities under a gallon ; also a brief description of the gauge-point , with a direction to find the same ; and the content of a circle in all its parts . the exact method of measuring land , board , glass , pavement , stone , be it of what form soever ; together with a globe and round timber ; with a table of cylinders , &c. 7. the royal english school for their majesties three kingdoms ; being a catalogue of all the words in the bible , with a praxis in prose and verse , all beginning with one syllable , and proceeding by degrees to eight , divided and not divided , whereby all persons , both young and old , of the meanest abilities , may with little help be able to read the whole bible over distinctly , easily , and more speedily than in any other method ; with directions to find out any word ; together with an exposition on the creed ; and variety of pictures . by tobias ellis , late minister of the gospel . 8. monarchia microcosmi : the origin , vicissitudes , and period of vital government in man , for a further discovery of diseases incident to human nature . by edw. maynwaring , m. d. 9. the divine art of prayer , containing the most proper rules to pray well ; with divers meditations and prayers suitable to the necessity of christians , useful in every family ; with several prayers for souldiers , both in their majesties army and fleet. by marius d' assigney , b. d. 10. phrascologia generalis : a full , large , and general phrase-book , comprehending whatever is necessary and most useful in all other phraseological books ( hitherto here published ) and methodically digested for the more speedy and prosperous progress of students in their humanity-studies . by william robertson , m. a. notes, typically marginal, from the original text notes for div a51305-e480 * t.p. h.m. s. t. doctores . the theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and dr. henry more / by john norris ... norris, john, 1657-1711. 1688 approx. 255 kb of xml-encoded text transcribed from 132 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a52437 wing n1272 estc r21881 12362127 ocm 12362127 60271 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52437) transcribed from: (early english books online ; image set 60271) images scanned from microfilm: (early english books, 1641-1700 ; 218:3) the theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and dr. henry more / by john norris ... norris, john, 1657-1711. more, henry, 1614-1687. [15], 238, [10] p. printed at the theatre for hen. clements, oxford : 1688. errata on p. [9] at end. advertisement on p. [10] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng love -early works to 1800. conduct of life -early works to 1800. 2002-06 tcp assigned for keying and markup 2002-08 spi global keyed and coded from proquest page images 2002-09 john latta sampled and proofread 2002-09 john latta text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion the theory and regulation of love a moral essay . in two parts . to which are added letters philosophical and moral between the author and d r henry more . by john norris m. a. and fellow of allsouls college in oxford . quod ergo nos coelo restituit , non dei cognitio est , sed amor. marsilius ficinus tom. 2. p. 296. oxford , printed at the theatre for hen. clements . 1688. to the lady masham at oates in essex . madam , the esteem , wherewith your ladyship honour'd my former writings , has at once obliged me to an high measure of gratitude , and pointed me out a way of shewing it . for i was hence led to conclude , that if any thing of mine could afford you pleasure and entertainment , when you had no other interest in it than in the common light of the sun , much more would it be acceptable , if made yours by some peculiar right and property . the difference of advantage seeming to me much the same , as between taking a turn in a common walk , and enjoying the retirements of one's own private garden . one only objection stood in my way . i was a little scrupulous whether the oblation were worthy the altar , whether so mean a performance could strike the tast , much more deserve the patronage of a person of such nice and refined sense , and whom nature and your own unassisted curiosity have conspired to accomplish beyond what the present age can parallel , or ( unless your ladyship will be perswaded to bequeath some monument of your extraordinary genius to the world ) the future will ever believe . this consideration i confess , did a little arrest my pen , till i confronted it with another , that your ladyship is as eminent for candour and goodness , as for parts and ingenious attainments , and that you have mildness and sweetness enough to temper the severity even of your own iudgment . these madam , were the considerations that embolden'd me to entitle your ladyship to this work . concerning which ( whatever faults it may be charged with ) i have something to boast , which i am sure all writers have not , that i make an offering of that which is purely my own. which if your ladyship please to accept , there will be much added both to the happiness and to the duty of madam , your ladyship 's most humble and devoted servant j. norris . all-souls coll. march 26. 1688. to the reader . having accounted in the first section for the general design of this undertaking , i have here no more to do than only to prepare the reader , by giving him some few advertisements concerning the manner of its performance . in the first place , i make no apologies ; for i would not have exposed these papers to the view of the world if i thought they needed any . neither do i desire any favour or kind allowances from my reader , i only desire that he would be so kind to himself , and so just to me , as to afford me his closest and most unprejudiced attention , that he would suspend his iudgment till he has gone over the whole , and that then he would censure no farther than he understands . this request is at all times reasonable , but now i think it in a manner necessary . for i have here used great liberty of thinking , and accordingly could not avoid lighting upon several notions , which are remote from common observation , and some that are directly contrary to the vulgar sentiments . and these i have endeavour'd to dispose according to the greatest accuracy of order and method , and to carry on with a thred of more than ordinanary connexion and dependence . all which , as it requires a great deal of attention and application of mind in the composer , so does it almost as much in the reader , who can no more expect with an hasty and careless glance to comprehend the recesses and retirements of a nice speculation , than a man that rides post can discern the artful strokes and curiosities of a fine-wrought picture . attention therefore is the thing that i do again commend to him that shall find leasure to persue these meditations ; though for his comfort i must tell him , that i have endeavour'd to ease him of this trouble as much as i could , by expressing my notions with all possible distinctness and perspicuity . in order to which i found it necessary sometimes to use new terms , and such as would raise more clear and distinct ideas than those which had before obtain'd , which i hope will easily be excused by those who consider , that words are purely in order to thoughts , and would therefore rather think rightly , than speak customarily . and this i was the more necessitated to do , by reason of the novelty and singularity of my design . for i must further observe to the reader , that this way of writing ethics is intirely new and unblown upon . for though the reduction of all vertue and vice to the various modification of love be obvious enough to any one that will consider , yet i do not know of any moralist that ever drew up a scheme of morality upon this hypothesis . i hope the reader will find it here done to his satisfaction , though i must tell him that i do not descend to a particular consideration of virtues and vices , it being not my design to insist minutely upon particulars , but only to lay down such general principles upon which a more particular scheme of morality may be erected , or into which those particular morals which are already extant may and ought to be ultimately resolv'd . the whole i have endeavour'd to comprize within as little room as may be . i have set my self this law , to write nothing but what is directly and perpendicularly to the point in hand , and to express what is so in as few words as i could with perspicuity . for i think it the perfection of discourse to come as nigh intuition as may be , and that none are so far removed from the measures of angels , as prolix and voluminous writers . it would have been more for my own ease to have been lax and popular , but i thought it of more concern to consult the patience , the time , and the purse of the reader . joh. norris . the general contents of the whole . part . i. sect . i. the general design of this undertaking , and its great usefulness to the whole drift of morality . pag. 1. sect . ii. of the dignity and nature of love in general , and of the first and great division of it . pag. 6. sect . iii. the analogy between love and motion , particularly with the motion of the heart , with a further illustration of the first and great division of love. pag. 17. sect . iv. of the first great branch of love , viz. love of concupiscence or desire , with the several kinds of it . pag. 30. sect . v. of the second great branch of love , viz. love of benevolence , its division into self-love and charity , where also t is inquired whether all love be self-love . pag. 50. part . ii. sect . i. that love requires some measures of regulation , and why love as dirigible is made the subject of morality rather than vnderstanding . pag. 63. sect . ii. the measures of love of concupiscence all reduced to these two general heads , what we must desire , and what we may desire . the measures of these , both in general and in particular . whether sensual pleasure be in its self evil , with an account of the true notion of original concupiscence , and of mortification . pag. 73. sect . iii. the measures of love of benevolence , particularly of self-love . p. 112. sect . iv. the measures of common charity . p. 118. sect . v. the measures of friendship . pag. 124. motives to the study and practice of regular love by way of consideration . pag. 135. part . i. sect . i. the general designe of this undertaking , and its great usefullness to the whole drift of morality . 1 the subject of these contemplations is love. a thing that has employ'd many curious pens to little purpose , and has been perhaps the most and withall the worst written upon of any subject in the world . 't is i confess , strange that men should write so darkly and confusedly of that which they feel and experiment so intimately , but i must take the boldness to say that what i have hitherto seen upon this subject , has been so confused , ambiguous and indistinct , that i was thereby rather distracted , than inform'd in my notions concerning it . 2 finding therefore no satisfaction in advising with books , i was fain to shut my eyes and set my self a thinking , without having any regard to what others had observ'd upon the same matter , so as to be in the least sway'd or determin'd in my conclusions by it . a method that would tend more to the discovery of truth , and to the advancement of all notional learning , than that narrow straitlaced humour of adhering to the dictates of those , who have nothing more to recommend them , but only the luck of being born before us . 3 my design therefore here is to employ my meditations about two things , 1 st . the theory of love according to its full latitude and comprehension , and 2 ly . the measures of its regulation . the discharge of which double undertaking will thoroughly exhaust the subject , and answer the ends both of speculation and practise . 4 i think it requisite to begin with the theory of love. for since the physitian thinks it necessary to know the anatomy of that body which he is to cure , and the logician to open the nature of those intellectual operations which he is to direct , i know not why the moralist should not think himself equally concern'd to frame a just theory of that affection of the soul which he is to regulate . 5 the whole work i conceive to be of great usefulness and general importance to all the purposes of morality , nay indeed to contain the whole sum and substance of it . for what is the grand intendment and final upshot of morality but to teach a man to love regularly ? as a man loves so is he . love is not only the fulfilling , but also the transgressing of the law , and vertue and vice is nothing else but the various application and modification of love. by this a good man is distinguish'd from a bad , and an angel of light from an angel of darkness . this is that which discriminates the orders of men here , and will consign us to different portions hereafter , according to that of st. austin faciunt civitates duas amores duo . hierusalem facit amor dei : babylonem amor saeculi . interroget ergo se quisque quid amet , & inveniet unde sit civis . the two loves make the two cittys . the love of god makes hierusalem , the love of the world babylon . let every one therefore ask himself what 't is he loves , and he will find to which citty he belongs . 6 he therefore that shall rightly state the nature , and prescribe due measures for the regulation of love , not only serves the cause of morality , but may be truely sayd to discharge the whole province of a moralist ; this i take to be a sufficient apology for the undertaking it self , and if the performance come up to the moment of the design ( whereof the world is to judge ) i know of nothing wanting to render it both serviceable and acceptable to the public . sect . ii. of the dignity and nature of love in general , and of the first and great division of it . 1 let us make man in our image , after our own likeness , sayd god. now among other instances of resemblance wherein man may be likened to god , such as the internal rectitude of his nature , or self-dominion , and his external dominion over the creatures and the like , this i think may be consider'd as one , and perhaps as the chiefest of all , that as in the divine nature there are two processions , one by way of intellect which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word , and the other by way of love which is the h. spirit , so likewise in the humane nature there are as it were two processions , and that of the same kind too as in the divine , vnderstanding and love. 2 these are the two noble facultys that branche out from the soul of man , and whereby he becomes a little image of the trinity . and altho' we generally value our selves most upon the former ; yet i know not whether there be not an equality in these as there is in the divine processions , and whether it be not as much the glory of man to be an amorous , as to be a rational being . 3 sure i am that in the gentile theology and in the most refined philosophy of the ancients the preheminence is given to love. socrates in plato's symposion says concerning love , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest and most honorable of the gods. and we know love is made the first hypostasis in the platonic triad . the holy scripture goes yet higher , and does not only in several places set forth love as the flower of the divinity , and magnify the divine essence chiefly from that excellence , but seems to resolve all the perfection of the deity into this one point . for when it defines god it does not say he is wisdom or power , no not so much as wise or powerfull , but seems to overlook all his other perfections , and says in the abstract that he is love. they are great words of st. iohn , and such as make much for the great dignity of this divine affection , god is love , and he that dwelleth in love dwelleth in god. so noble a thing is love , and so deserving of our most intense theory and inspection . 5 and indeed it needs it , as well as deserves it . for there is nothing that darken's the nature of things , and obscures the clarity of our conceptions more than ambiguity of terms , and i know nothing that is more equivocal and full of latitude than this word , love. it is given to things whose ideas are notoriously different , and men seem to have agreed together not to detect the fallacy , and from the identity of the name to conclude the identity of the thing . to give one instance out of many , what is there that passes for an axiom of a more simple , certain and uniform signification than that common proposition in divinity , that we must love god for himself , and our neighbor for god's sake . but now when we come to examin what ideas we have under these words , 't is plain that that idea which is express'd by love in the first part of the proposition , is not the same with that which is express'd by love in the second . for love in reference to god signifys simple desire , and in reference to our neighbor , wishing well to , which ideas are as different as east and west , and yet because of the commonnes of the name , and the jingling turn of the proposition , this passes smoothly and unquestionably for one and the same love. 5 but tho' this word love be used to signify ideas so very different that they seem to have nothing in common but the name , yet i think there is one thing wherein they all agree and whereof they all partake , and which may therefore be acknowledg'd as the general and transcendental notion of love. and that is , a motion of the soul towards good . this i say is the first and most general notion of love , and which runs throughout all the species of it . but then this includes two things . for as in the motion of bodys we first conceive gravity or a connaturality to a certain term of motion , and then the motion it self which is consequent upon it , so also in love ( which is the motion of the soul ) order requires that we first conceive a certain connaturality or coaptation of the soul to good , whence arises all the variety of its actual motions and tendencys toward it . this i take to be that peculiar habitude of the soul to good which the schools call complacentia boni a complacence , a liking or relish of good , which i consider as really distinct from and antecedent to its actual motion towards it . for as 't is observ'd by aristotle with more than ordinary nicenes in his 3 d de anima ; the motion of love is in a circle . first good moves and acts upon the soul , and then the soul moves and exerts it self towards good , that so there may be the end whence was the rise of its motion . this first alteration of the soul from good answers to gravity in bodys , and may be call'd for distinction sake the moral gravity of the soul , the second to gravitation or actual pressure , and may as fitly be call'd the moral gravitation of the soul. 6 i further consider that this moral gravity is impress'd upon the soul primarily and originally by good in general , or by the universal good or essence of good , that is , by god himself , who is the sum and abstract of all goodness , and the centre of all love. so that this moral gravity of the soul will be its connaturality to all good , or good in general , that is , to god as its primary and adequate object , and to particular goods only so far as they have somthing of the common nature of good , something of god in them . whence it will also follow that the moral gravitation of the soul does naturally and necessarily respect good in common or god as the term of its motion and tendency . so that upon the whole to speak more explicitly the most general and comprehensive notion of love will be found to be , a motion of the soul towards god. 7 but now in this motion there is great difference . for god having unfolded his perfections in the creation with almost infinite variety , and as it were drawn out himself into a numerous issue of secondary goods , our love becomes also multiplied , and divides its cours among several chanels , and tho' after all its turnings and windings we may at last trace it up to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as plato speaks , the greot sea of beauty and head fountain of all being and perfection ( for we love particular goods only as they carry some impress of the universal , or to speak more properly , we love the universal good in the particulars ) yet it must be acknowledg'd that the immediat object of our love becomes hereby more various and multiplied , and consequently our love too , as receiving its specification from it . 8 nor does our love receive lesse variety and diversity from the manner of its motion or tendency , motion being specify'd from the manner of it as well as from its term. and it may be also lastly diversify'd according to the nature of the part moved , whether it be the superiour or the inferiour part of the soul. from these three , the term of motion , the manner of motion , and the nature of the part moved , arise all the different kinds of love , such as divine and worldly , spiritual and carnal , charity and friendship , love of concupisccnce and love of benevolence , intellectual and sensitive , natural , animal and rational love , with several others which i shall not stand to enumerate . 9 but notwithstanding this variety i believe all will be comprehended under these two in general , concupiscence and benevolence . this i take to be the first and great division of love , to which all the several kinds of it may be aptly reduced . for when i consider the motion of love , i find it tends to two things , namely to the good which a man wills to any one , whether it be to himself or to another , and to him to whom this good is will'd . so that the motion of love may be consider'd either barely as a tendency towards good , or as a willing this good to some person or being . if it be consider'd in the first way , then 't is what we call concupiscence or desire , if in the second , then 't is what we call benevolence or charity . 10 for there is the same proportion in love that there is in hatred , which also involves a double motion . either a declining or tending from evill , which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latins fuga , in our own language aversion or abhorrence , or else a willing evil to some person or other , which we call malice or malevolence . concupiscence or desire answers to the former of these , and benevolence or charity to the latter . 11 there is indeed this difference to be observ'd between the motions of love and the motions of hatred , that those of hatred are not necessarily concomitant . for there may be a simple aversion without any malice or wishing ill to , tho' perhaps the latter can hardly be conceiv'd without the former . but now in love these motions are always concomitant and reciprocal . there is no desire without benevolence , and no benevolence without desire . for every thing that is desired is desired to some body , and so again , desiring to some body implies and supposes simple desire . and this i suppose has been the occasion of that great confusion which has been generally incurr'd in this matter , men being very apt from union and concomitancy to infer indistinction and identity . but notwithstanding this connexion , the ideas of desire and benevolence are very distinct , as will easily and clearly appear to any close and attentive thinker . sect . iii. the analogy between love and motion , particularly with the motion of the heart , with a further illustration of the first and great division of love. 1 having in the foregoing section fix'd the general idea of love in the motion of the soul towards good , and this being a term somwhat metaphorical , and withall not so often applied by scholastic writers to this purpose , i thought it concern'd me to draw here a short parallel between love and physical motion , and to shew the admirable agreement and correspondency that is between them : whereby 't will appear that the general idea of love could not have had a more convenient representation . 2 the excellent monsieur malebranche undertaking to describe the nature of the mind , and considering its idea to be very abstract , and such as did not fall within the sphere of imagination , thought it best to shadow it forth by the two eminent propertys of matter , viz. that of receiving various figures , and that of motion or mobility . to the property of receiving various figures he resembles that faculty of the mind which we call understanding . and to motion or mobility he liken's the will. the first of these parallels he persues and illustrates in many particulars , but when he comes to the last he gives only this one instance of resemblance , that as all motions naturally proceed in a right line , unless by the interposition of external and particular causes they are otherwise determin'd , so all the inclinations which we have receiv'd from god , are right , and would tend only to the true good , were they not turn'd aside to ill ends by the impulse of some forreign cause . 3 this indeed is finely observ'd by this ingenious and learned theorist , but for an inlargement of the parallel i consider further , that as in the motion of bodys gravity precedes actual gravitation , that is , we necessarily conceive a certain congruity or connaturality of a body to a certain term before its actual tendency thither , so in the soul there is a natural complacency or liking of good , before its actual exerting it self towards it , for we desire nothing but what we like or relish as convenient and agreeable to us . but this i have touch'd upon already , and shall therefore no longer insist upon it . 4 further therefore , as this affection call'd gravity in bodys , is nothing else but that first impression or alteration made upon them by the various actings of those effluviums or streames of particles which issue out from the womb of the great magnet , the earth , so that if there were either no such magnetic body , or a vacuum to intercept its influences , there would be no such thing as gravity ; so in the like manner this radical complacency and connaturality of the soul towards good ( which i call her moral gravity ) is nothing else but that first alteration or impression which is made upon her by the streaming influences of the great and supreme magnet , god , continually acting upon her , and attracting her by his active and powerfull charms . so that if either there were no god , or this his influence never so little a while intercepted , there would be no such thing as this complacency or moral gravity of the soul. 5 again , as this physical gravity causes in bodys an actual effort or tendency toward the centre , and that with such necessity that they cannot but tend thither even while violently detain'd , and when at liberty hasten with all possible speed to this last term of their motion , so by vertue of this moral gravity the soul actually puts forth and exerts her self towards the great magnet , good in general or god , and that with as much necessity as a stone falls downwards . and tho' detain'd violently by the interposition of her body , yet still she endeavours towards her centre , and is no sooner set at liberty but she hastens away to it and unites her self with it . for the will notwithstanding all her soveraignty and dominion acts according to nature and necessity when she tends to her perfection . nay i take this necessity to be such , that i think it absolutely impossible for god to create a soul without this tendency to himself , and that not only because 't is against order and decorum that he should do so , but also because this moral gravity of the soul whence proceed all her actual tendencys , is caused by the continual acting of god upon her by this attractive and magnetic influences . for god is the first mover in moral as well as in natural motions , and whatever he moves he moves to himself . 6 again i consider , that as the gravitation or actual endeavour of bodys towards the centre is always alike and uniform however their real progress may be hinder'd or the swiftness of it resisted by accidental letts and impediments , so is this moral gravitation or actual indeavour of the soul towards good in general or god always equal and uniform ( for a man does not desire to be happy more at one time than at another as i have elsewhere shewn ) i say this endeavour of the soul towards good is always equal , however her real advancing to it be hinder'd or resisted by the interposition of the body . 7 again i consider , that as natural motion is a tendency or translation of a body from an undue and incongruous place to a place of rest and acquiescence , whereby it acquires as it were a new form of perfection , so love is extatical , and carries a man out from himself as insufficient to be his own good towards good without him , which by union he endeavours to make his own , and so to better and improve his being , till at length his desire be swallow'd up in the fruition of the universal good , and motion be exchanged for rest and acquiescence . 8 this parallel between love and motion in general might be carried on much further , but besides that 't is convenient to leave somthing for the contemplative reader to work out by himself , i have also another parallel to make between love and a certain particular motion , namely that of the heart , wherein as there is as much harmony and correspondency in other respects , so there is this peculiar in it , that this is a motion perform'd within a man's self , and depending upon an intrinsic and vital principle as well as the other . 9 first then we may consider that the heart is the great wheel of the humane machine , the spring of all animal and vital motion , and the head-fountain of life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hippocrates somwhere calls it , and that its motion is the first and leading motion of all , that it begins as soon as the flame of life is kindled , and ends not till the vital congruity be quite dissolv'd . and thus 't is in love. this is the great wheel of the intellectual frame as the other is of the natural , this is the spring and ferment of the soul , that gives her life and energy , and without which she would be utterly torpid and unactive . love is the first and mother motion that both prevents and actuates all the rest . 't is from her that all the inclinations and passions of the soul take their rise , and did we not first love we should neither hope nor fear , nor hate nor be angry , nor envy nor be any other way affected . nay we love and desire before we can apprehend , judge , reason or discourse , nay our love is then commonly most impetuous and high-set ; we love long before we know what 't is to love , nay before we know whether we love or no , even as soon as we receive the breath of life . and as 't is the first , so it is also the last motion . 't is the vltimum moriens of the intellectual , as the heart is of the natural structure . this is the motion that out lives and sees the funeral of all the other operations of the soul. for when either age or sickness by disturbing the crasis of the body has also untuned and disorder'd the facultys of the soul , when the man can no longer understand , nor discourse , nor remember , when all his rational facultys are as 't were benumm'd and death-struck , yet still he loves , and inclines towards happiness with as much weight as ever ; for love is strong as death , and as importunate as the grave , many waters cannot quench love , neither can the floods drown it 10 again we may consider , that as by the pulsation of the heart the arterial blood is transmitted to the brain , whereby are generated those animal spirits which are the instruments of motion throughout the body , and which very animal spirits do again return and assist the motion of the heart by contracting its muscular fibres , and so straitning its ventricles to expel the blood contain'd in them into the arteries ; the same reciprocation may we observe in the motion of love. that moral gravity and gravitation of the soul impress'd on her by the universal good acting attractively upon her , and whereby she stands inclined to good in general , first moves the understanding , which as the schools allow , is moved by the will quoad exercitium actus , tho' not quoad specificationem . and then the understanding moves the will as to particular and actual volitions concerning particular goods . for as to these we will nothing but what we first know and judge pro hic & nunc fit to be will'd . which by the way may give great light to that intricate and perplex'd controversy , whether the will moves the understanding or the understanding the will. for they both move one another , tho' in different respects . even as the heart by its motion sends spirits to the brain , and is by those very spirits assisted in her motion . this indeed is a wonderful instance of resemblance , and the more i consider it the more strange i think it , and full of mystery . 11 again as by the continual reciprocation of the pulse there is caused a circulation of the blood , which is expell'd out of the heart into the arteries , out of these into the parts which are to be nourish'd , from whence 't is imbibed by the capillary veins , which lead it back to the vena cava and so into the heart again ; and same may in proportion be applied to love. this is the great pulse of the body politic , as the other is of the body natural . 't is love that begets and keeps up the great circulation and mutual dependence of society , by this men are inclined to maintain mutual commerce and intercourse with one another , and to distribute their benefits and kindnesses to all the parts of the civil body , till at length they return again upon themselves in the circle and reciprocation of love. 12 and if we further meditate upon the motion of the heart we shall find that it is not only an apt embleme of love in general , but that it also mystically points out to us the two great species of love , concupiscence and benevolence . the motion of the heart we know is double , dilatation and contraction . dilatation whereby it receives blood into its ventricles , and contraction whereby it expels it out again . and is it not so also in this great pulse of the soul , love ? is there not here also the like double motion ? for we desire good , which answers to the dilatation and immission of the blood , and we also wish well to , which answers to the contraction and emission of it . 13 i know not what some may think of this , and i know there are a sort of men in the world that never think themselves , and look with scorn and contempt upon such notions as are not to be found out without more than ordinary thinking ; but for my part i must needs own that i stand amazed at this wonderful harmony and correspondence , and that i am thereby the more confirm'd in that celebrated notion of the platonists , that as the soul is the image of god , so the body is the image of the soul , and that this visible and material is but the shadow , or ( as plotinus will have it ) the echo of the invisible and immaterial world. sect . iv. of the first great branch of love viz. love of concupiscence or desire , with the several kinds of it . 1 we have consider'd the nature of love in general , and have shewn it to consist in a motion of the soul towards good , whence we took occasion to represent the analogy between love and physical motion , which we find to be exact and apposite even to surprise and admiration ; we have also discover'd the double motion of this mystical pulse , and accordingly have branch'd out love into two general parts , love of concupiscence and love of benevolence . i come now to treat of each of these severally . 2 and first of love of concupiscence or desire . the general idea of which i conceive to be a simple tendency of the soul to good , not at all considering whether it wills it to any person or being or no. not that there is or can be any desire without wishing well to , ( for as i observ'd before these are always inseperable concomitants ) but their ideas being very distinct , i think i may very well abstract from the one , when my business lies only to consider the other . 3 concerning this love of desire i further consider , that the primary and adequate object of it is the same that is of all love , namely good in general or god. for we desire good as good , or good in common , before we desire this or that good in particular . and when we do desire any particular good , 't is still for the sake of the universal good whereof it partakes , and according to the degree of this participation either real or apparent so we measure out and dispence our love. so that good in general is the primary and adequate object of desire . 4 but now this general or universal good being variously participated by particular beings , hence it comes to pass that our desire has many subordinate and secondary objects , which it tends to with more or less inclination according as the marks and footsteps of the universal good appear in them more or less discernable . for the universal good is so congenial and connatural to the soul as always acting upon it and attracting it to it self , that we love every thing that carries the least image or semblance of it . 5 there is this difference only between the love of the universal , and the love of particular goods . our love to the universal good is natural , necessary and unavoidable . we have no more command over this love than we have over the circulation of our blood or the motion of our pulse . for god is the centre of spirits , as the earth is of bodys , and in our love of him we are as much determin'd as fire is to burn , or a stone to descend . and the blessed in heaven love him with the highest degree of necessity and determination . but now we are not thus determin'd to the love of particular goods . i say not thus determin'd . for it must be acknowledg'd that there is a sort of determination even here also . for good being desirable as good and consequently in every degree of it , so far as we consider any thing as good we must needs love it with a natural inclination , that which the schools term a velleity or voluntas naturae , or a loving a thing secundum quid , according to a certain respect ; but it being possible that this lesser particular good may in some circumstances come into competition with a greater particular good or with the greatest of all , the universal good , and so upon the whole become evill , 't is not necessary , nor are we determin'd to love it absolutely , thoroughly and efficaciously , but may nill and decline it absolutely , tho' still we retain a natural love or velleity towards it as before . 6 for the case is the same here as 't is in evill . we necessarily hate evill as evill , and the greatest evill we hate absolutely as well as necessarily . but for particular and lesser evills , tho' we necessarily hate them too by a natural aversion as far as we consider them as evill , yet 't is not necessary that we should always hate them absolutely , but may in some circumstances absolutely will them as a means either to avoid a greater evil , or to obtain a greater good . and in the same proportion as any evil less than the greatest tho' it be necessarily nill'd and declined in some respect , may yet be absolutely will'd and embraced , so any particular good tho' it be in some respect necessarily lov'd , may yet absolutely be nill'd and refused . 7 indeed the excellent monsieur malebranche in his treatise of nature and grace , asserts this non determination of our love to particular goods in more large and unlimited terms , when he tells us , that the natural motion of the soul to good in general , is not invincible in respect of any particular good . and in this non invincibility he places our liberty or free will. but in my judgement this proposition of his must either be corrected , or better explain'd . for without this our distinction , it will not hold true . our love to particular good is invincible secundum quid or as to a certain respect , but absolutely and simply speaking it is not invincible . and if in this absolute non invincibility he will have our liberty or free will to consist , i readily agree with him , and do think the notion to be very sound and good . 8 and thus the difference between our love of the universal , and our love of particular goods is clear and apparent . our love to the universal good is primary and immediate , but our love to particular good secondary and mediate . our love to the universal good is invincible absolutely and simply , we will it necessarily , and we will throughly , but our love to particular good is invincible only in some certain respect . we do not always love it thoroughly and effectually , tho' we must always love it . in short , our love to the universal good is like the motion of our blood within our veins , which we have no manner of empire or command over , but our love to particular good is like the motion of respiration , partly necessary , and partly free. we cannot live without breathing at all , and yet we can suspend any one turn of respiration in particular , but yet not without a natural inclination to the contrary . and so in like manner we can't live without loving some particular good or other , but when we point to this or that particular good , there is not one but what we may nill and refuse absolutely and simply , tho' yet in some respect we must love it too , with a natural love. 9 thus far i have consider'd the general nature of this first great branch of love , love of concupiscence or desire . i come now to the kinds of it . for the right distribution of which i consider first that any motion of the soul is specify'd from the quality of the object or term to which it tends . now the object of desire being good it follows that the kinds of desire must receive their distinction from the kinds of good . now good is relative , and the relation that it implies is a relation of convenience either to the soul or body , that is , either to the soul directly and immediately , or indirectly and by the mediation of bodily sensations . so that all good is either intellectual or sensual , and consequently the same members of divisition will be the adequate distribution of desire . that is an intellectual desire whose object is an intellectual good , and a sensual desire is that whose object is a sensual good . 10 but i further observe , that this same denomination of intellectual and sensitive may be taken from the nature of the part moved as well as from the quality of the object . the appetitive faculty in man is double as well as the cognoscitive , and consists of a superiour and inferiour , of a rational and sensitive part . for as in the cognoscitive part there is pure intellect whereby ideas are apprehended without any corporeal image , and imagination whereby objects are presented to our minds under some corporeal affection , so also in the appetitive there is a pure and mere act of tendency or propension to the agreeable object , which answers to pure intellect and is what we call will or volition , and there is also such a propension of the soul as is accompany'd with a commotion of the blood and spirits , and this answers to imagination , and is the same with what we usually term the passion of love. and 't is in the divided tendency or discord of these two wherein consists that lucta or contention between the flesh and spirit . that which our b. lord intimated when he sayd the spirit truly is willing , but the flesh is weak , and which st. paul calls the law of the mind and the law of the members . i say in the divided tendency of these two . because sometimes the intellectual and sensitive appetite may both point one way , and conspire in the same object , as it does either in men very wicked , who sin with unity and intireness of consent without any check or remorse from the superiour part , or in men eminently good , who have reduced even their very bodily inclinations to the order of the spirit , and have attain'd to the highest degree of mortification and simplification of desire . 11 and it may yet be observ'd further , that so far as this denomination of intellectual and sensitive is taken both from the quality of the object , and from the part moved , our desire may be at the same time both intellectual and sensitive . for that desire which is intellectual in respect of the part may be also sensitive in respect of the object , ( for we may will a sensual good as well as passionately desire it ) and so on the other side , that desire which is sensitive in respect of the part may be intellectual in respect of the object . for there may be a sensitive appetite of an intellectual good , and we may love even god himself passionately as well as rationally . 12 thus is love of desire divided in general into intellectual and sensual . but as for the particular kinds under these they are almost infinite , and therefore i shall not offer at a distinct recital of them . i shall only remarque some few things concerning intellectual love , and by the way shall also briefly touch upon the principal and most eminent species of sensual love , and so end this section . 13 and first concerning intellectual love , i consider that the general object of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or beauty . for intellectual love is that whose object is an intellectual good , and an intellectual good is that which pleases the intellect , and the intellect is pleas'd with nothing but as 't is proportionable , harmonious and some way or other beautifull . whence it follows that intellectual love has beauty in general for its proper object . 14. but then this beauty which is the proper object of intellectual love , is either the first and original beauty , or created and derivative beauty ; if the first and original beauty , then the love of it is divine love , and if this be in a very high degree such as is the product of an intense contemplation , then 't is what we call seraphic love , which is the greatest exaltation , and perfection of intellectual love , and withall the greatest happiness the soul of man is capable of in this state , as i have shewn at large in another treatise . 15 but if it be created and derivative beauty , then i consider that either we ascend by and from the love of it to the love of the first and originary beauty , or else we stick there , or we descend to the desire of corporal contact , and the delight arising from it . if we take occasion to ascend , then 't is what we call platonic love , which ( as i have elsewhere more at large explain'd the notion ) is the ascent of the soul to the love of the divine beauty from the aspect of beauty in bodys . but if we terminate and stick in this sensible form or pulchritude , tho' this affection be not so noble and generous as that which ascends higher , yet still this is pure intellectual love , so long as 't is free from all desire of corporal application , and for distinction's sake may be call'd the love of abstracted beauty . 16 and let not any one think it strange that i make this abstract love of sensitive beauty an intellectual love. for beauty let the subject of its inherence be what it will , consists in harmony and proportion which is the immediate good of the soul , that only being capable both of understanding it , and of being primarily affected with it . and tho we give it the name of sensible beauty , yet that is only because the senses are the instruments of conveiances , not as being the part primely affected , and to distinguish it from those beautys which are immediately intelligible , such as the beauty of truth , the beauty of vertue and the like ; but in reference to the part directly and immediately affected all beauty , even sensible beauty is an intellectual good , and is one of the fainter rays of the divine glory , one of the remoter mirours that reflect the supreme and original beauty . 17 the sublime platonist marsilius ficinus has a fine notion to this purpose . he takes the first beauty to be nothing else but the splendour of gods glory , and of this he says there is a threefold reflection . for he supposes angelical minds , rational souls , and beautiful bodys as three glasses of different colours , which reflect this one and the same light after different manners . his words are , ipsa certe pulcritudo prima nihil aliud est quam splendor gloriae penes patrem luminum , & figura substantiae ejus . vnde triplex emicat pulcritudo . prima quidem per angelicos intellectus , secunda vero per intellectuales animas , tertia per corpora ubique formosa quasi lumen unum per tria quaedam vitra coloribus inter se varia , ideoque varium ex primo splendorem subinde reddentia . the first beauty certainly is nothing else but the splendour of glory with the father of lights , and the figure of his substance . whence there shines forth a threefold beauty . the first through the angelical minds , the second thro' intelligent souls , the third thro' beautifull bodys , which reflect the same light as it were through three glasses of diferent colours , and accordingly they successively reflect a different splendour from the first . so that sensible and corporeal beauty is one of the glasses that reflect and represent the first beauty , and tho' it must be confess'd that we see through this glass darkly , yet still it represents according to its proportion , and is only as a picture remotely drawn after several copies , a weaker and further projected ray of god. and therefore it must needs be an intellectual good , and consequently the love of it , if abstracted from corporal applications , must also be a pure intellectual love. 18 but if we do not stick and terminate here , but are by the aspect of sensible beauty precipitated down to the desire of corporal contact , and the pleasure thence arising , then this is sensual love , that is , a desire of a sensual good . i may add of the greatest sensual good , and consequently that this is the most sensual love. and 't is so common with men thus to descend , rather than love platonically or abstractedly , that the name of love is almost wholely appropriated to this affection , and to be in love signifies as much as to be inclined to corporal contact by the occasion of corporeal beauty . as if there were no other good but this kind of sensual good , and no other love but this sensual love. and accordingly plato in his symposion distinguishing between his two cupids , intellectual and sensual love , stiles the latter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar or epidemical love. 19 indeed this is a very strange affection , and has so universally prevail'd as to turn all other love almost out of the world. this is a passion that has made more slaves than the greatest conquerours , more stir and disturbance in the world than either ambition , pride or covetousness , and has caused more sin and folly than the united force of all the powers of darkness . it has wounded almost as many as death , and devour'd like a contagion or the grave . it makes no distinction , the wise man is as little secure from it as the fool , age submits to it as well as youth , the strong as well as the weak , the hero as well as the coward . in fine , this one passion sets on fire the whole course of nature , rages and spreads with an unlimited contagion , and is an image of the universal conflagration . 20 and that which increases the wonder is the vilenes of that structure which is made the object of this sensual love. 't is not indeed much to be wonder'd that we should love corporeal pleasure , all pleasure being in its proportion lovely , but that the imbracing such poor materials should afford any , that 's the wonder . should one angel fall in love with the pure and refined vehicle of another , tho' matter even in its highest exaltation is but a poor sort of being , there would however be somthing of proportion in this : but to see a man idolize and dote upon a masse of flesh and blood , that which the apostle calls our vile body , or as 't is in the original more emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation , that is at present the reversion of worms , and may the very next minute be a carcase , this is indeed so strange to one that thoughtfully considers it , that one would think all mankind were intoxicated with some general philtrum or love potion , that has thus charm'd them into this most stupid and wretched degree of idolatry . so that whether we consider the greatness of the effects , or the slenderness of the cause , this kind of sensual love is of all the most wonderfull and unaccountable . 21 one thing more i have to observe concerning this kind of sensual love , the desire of corporal contact occasion'd by the aspect of sensible beauty , and that is , that this is a passion peculiar to man. brutes are below it , and angels are above it . for man being a middle sort of creature between an angel and a beast , 't is requisite he should have somthing to distinguish him from each , and that in his appetitive as well as in his intellective part. and thus it is , in his intellective part he has reason and discourse , which is above sensible knowledge , and short of intuition . and so likewise in his appetitive there is this desire of corporal contact arising from the sight of beauty , which is a mixt love , partly intellectual and partly sensual , and is thereby distinguish'd from the love of brutes , which is purely sensual ( for they are not affected with beauty ) and the love of angels which is purely intellectual . so great harmony and proportion is there in the works of him who made all things in number , weight , and measure . sect . v. of the second great branch of love viz. love of benevolence , its division into self-love and charity , where also 't is enquired whether all love be self-love . 1 having dispatch'd the first great branch of love , love of concupiscence or desire , with the several kinds of it , i come now to consider the second , viz. love of benevolence . by this i understand a desiring or willing of good to some person or being that is capable of it . and herein 't is differenc'd from love of concupiscence . the idea of love of concupiscence is , a simple tendency of the soul to good , not at all considering whether it wills it to any person or being or no. but the idea of benevolence is a desiring or willing this good to some being or other . as far as 't is a desiring or willing of good , it agrees with love of concupiscence , but it is distinguish'd from it in that it wishes well too . 2 for as in physical motion a body may be consider'd either as simply moving towards another , or as moving this other to some certain body , so in love which is a moral motion , the soul may be consider'd either as simply desiring or willing good ( which is concupiscence ) or as desiring or willing it to some capable being , and this is that species of love which we call benevolence . 3 and i further meditate that as in motion the body that moves another may either move it towards it self as in circular motion , or towards some other body as in direct motion . so in the love of benevolence this wishing well to , may either be a willing of good to ones self , or to some other being . if to ones self , then 't is that special sort of benevolence which we call self-love . if to another , then 't is what we call charity . 4 then again as to charity , this may be consider'd either as extended to all men in common , grounded upon one common consideration , viz. similitude of nature , and a capacity of being benefitted , which is common charity ; or as confined to one or two , and as mutual , and as mutually known , and withall as in a special degree of intensness and application , and then 't is friendship , which differs not from common charity but as 't is qualify'd by the preceding modifications . 5 but this our division is in danger of being closed up again by some who contract all these kinds of benevolence into one , by telling us that all love is self-love . thus the epicureans of old , who by this plea thought to evade the necessity of owning a providence . for when you argue from the perfections of god that the world is cared for and govern'd by him ; no say they , the quite contrary follows . for all love is self-love , and proceeds from indigency , if therefore god be such a full and perfect being as you suppose , he cannot be concern'd for any thing abroad , as having no self-interest to serve . 6 and indeed the conclusion would be right , were the principle so . for if all benevolence did proceed from indigence , it would certainly follow that the more perfect and self-sufficient any being is , the less he must needs regard the good of others , and consequently a being that is absolutely perfect , must necessarily be utterly void of all benevolence or concern for anothers welfare . 7 but to hear an epicurean maintain this principle is no wonder . even plato himself in some places seems to look favourably towards it , particularly in his lysis , where purposely treating of friendship he concludes toward the end of the dialogue that friendship arises from indigence , necessity and privation . the same he again insinuates in his symposion , when he makes penia indigence or poverty to be the mother of love. but the roman plato , cicero , in his book of friendship will by no means allow this notion , but contends that love proceeds rather from nature , than from indigence or imbecility . 8 there is in the other opinion somthing of truth , and somthing of errour , or rather 't is either true or false as 't is understood . how far true and how far false , i shall determin in the following conclusions . and first i do acknowledge that all love of concupiscence does proceed from indigence , and ends in self-love . for all desire is in order to further perfection , and improvement , and did we not want something within , we should not endeavour towards any thing without . and accordingly god , the self-sufficiency of whose nature excludes all want of indigency , is by no means capable of love of concupiscence . 9 again i acknowledge that even love of benevolence or charity may be , and ( such is our present infirmity ) is for the most part occasion'd by indigence , and when unravel'd to the bottom concludes in self-love . our charity not only begins at home , but for the most part ends there too . for it must be confess'd that we generally love others with respect to our own interest , and dispense kindnesses upon the consideration of common infirmity , and that both the condition and the releif may be our own another day . 10 i do also further acknowledge that things are so happily twisted and complicated together , that a man cannot benefit another without doing some kindness to himself , either in the consequence & final issue of things , or in the very act of benefaction , it being not only a pleasure to do good to others , but perhaps one of the greatest pleasures in the world . and this pleasure is withal inseparable from acts of kindness , so that 't is as impossible for a man to bestow a kindness to his neighbour , without having it some way or other redound to himself ; as 't is for the sun to shine upon the earth , without having his light reflected back again toward his own orb. 11 all this is true , and thus far i grant that love proceeds from indigence , and that all love is self-love . but if the meaning of the assertion be that all love of benevolence does so necessarily depend upon indigence and so necessarily point to self interest , that were not a man indigent himself , and had an eye to his own advantage , he could not possibly wish well or do well to another , in this sense i deny that all love is self love . and i think not without just reason . for first there is nothing in the nature of the thing to hinder but that there may be a pure and disinteressed benevolence . for i consider that the good of another consider'd as anothers may be the object of volition as well as ones own . for the object of volition is good in common , or that which is agreeable to any intellectual being , whether ones self or any other . but now good as anothers or to another , is good as well as ones own , and therefore may be the object of volition , and consequently we may will good to another independently on our own interest . 12 if it be objected that there is no such thing as pure malice , for when we wish ill to another we consider his evil as making for own good , and therefore why should there be any such thing as pure benevolence . i answer , the difference lies in this . that in malice the thing which we wish to another is evil . now evill being not any way desireable whether to ones self or another , as evil , it must in order to eligibility be considerd under the formality of good in some respect or other . but now it cannot have the formality of good with respect to our neighbor , for to him we wish it as evil. it must therefore appear good with reference to our selves . that is , we consider anothers evil as making for our good some way or other , and so will it to him . but now in charity or benevolence the thing which we will to another being supposed to be good already , there is no cessity that in order to the willing of it we should further consider it under the formality of being our own . the nature of good in common being sufficient for that . and this i conceive to be the reason that although there cannot be a pure and uninteressed malice , yet there may be a pure and uninteressed charity . 13 besides , this love of benevolence is frequently exercised without any design of prospect , nay sometimes where there is no possibility of any self advantage . this is plain in god , who as he is the most self-sufficient and unbenefitable , so is he also the most beneficient and communicative being . and i question not but that it may be so in men also . for not to mention our doing kindnesses to those , whom we are certain never to see again , to dying persons , who cannot live to requite us , or to the living when we our selves are dying , and can't live to be requited , and the like , i only consider , that we often rejoice at the happiness of those who were born and lived before us , and hear with pleasure the successes of good men , with whom ( as being of another age ) our interest cannot be at all concern'd . now what we rejoice at we do implicitly and vertually will , for nothing can be matter of ioy which is not according to our will. 14 lastly i consider that if all benevolence did necessarily spring from indigence and self-love , then it would certainly follow that our inclination to do good would be continually abated as our fortune rises , and we make nigher advances to full-ness and self-sufficiency . but now i dare appeal to common observation and experience , whether there be not many generous spirits , who retain the same propension to be beneficial , when they are set at the greatest distance from poverty , as they had before when at the lowest ebb , which yet could never be , if benevolence did necessarily depend on indigence . more i might add , but this i thing sufficient to shew that all love is not , as some pretend , resolvable into self-love , or founded upon indigence , and consequently that my division of benevolence into self love and charity is sufficiently accurate and contra-distinct . the second part of the discourse which contains the measures whereby our love is to be regulated . hitherto shalt thou come , but no further , and here shall thy proud waves be stayed , job . 38.11 . part . ii. sect . i. that love requires some measures of regulation , and why love as dirigible is made the subject of morality rather than understanding . 1 having finish'd the theory of love , i come now to consider the measures of its regulation . a great and important work this ; for next to the regulating of our love , i know nothing either more difficult or more useful and necessary , than to prescribe measures how it ought to be regulated . indeed it is very necessary to six the bounds of regulating our love ; and that both because of the difficulty of loving regularly , and because of the moment and consequence of it . 2 for the difficulty , as t is impossible not to love at all , so is it one of the hardest things in the world to love well . solus sapiens scit amare , says the stoic , the wise man only knows how to love. and there are very few of these wise men in the world , and to love regularly is oftentimes more than the wisest of us all can do . for first the appetite which we have to good in general is so strong and craving that it hurries us on to all sorts and degrees of particular good , and makes us fasten wherever we can trace the least print or foot-step of the universal good . now this promiscuous and indefinite prosecution of particular goods must needs oftentimes engage us in sin and irregularity . for though these particular objects of love separately considered are good , as being participations of the universal good , yet consider'd as they stand in relation either to one another or to the universal , they may become evil , in as much as there may be a competition , and the the lesler may hinder the greater . as for instance , the pleasure of sense ( as indeed all pleasure ) singly and separately consider'd is good , but the enjoyment of it may in some circumstances be against a greater good , the good of society , and then 't is evil as in fornication or adultery . but now we are so violently push'd on to particular good , by that general thirst after good in common , that we don't mind how things are in combination , but only how they are singly and separately in themselves . for to observe how things are in combination requires thought and reflexion , which in this hurry we are not at leisure to make , but to find how things are singly in themselves there needs nothing but direct tast and natural sensation . whence it comes to pass that we more readily do the one than the other , and so are very apt to transgress order , and to love irregularly . 3 this is one ground of the difficulty of loving well , and as i conceive a very considerable one , tho' no one that i know of did ever assign this as the cause of this difficulty . but there is also another . for as from the love of good in general we are eagerly carried out to particular goods , so from the original pravity and degeneracy of our nature , among all these particular goods , that which we most eagerly propend to , is sensual good . the lower life is now highly invigorated and awaken'd in us , the corruptible body ( as the wise man complains ) presses down the soul , and the love , which we have to good in general , does now by the corruption of our nature almost wholly display and exert it self in the prosecution of this one particular good , the good of sense . 4. now though good of sense be as truely good as good of the intellect , as being a rivulet of the same sea , and a ray of the same sun , yet ( as i said before ) it may in some circumstances and combinations cross and thwart some higher interest , and so become evil. and the strong inclination , which we now have to the good of sense in general , will often betray us into the love and enjoyment of it in those particular circumstances wherein it is evil , and against order . and that oftentimes , even when we consider it as evil , that is , when we do not only mind it as it is singly in it self , but as it is in a certain combination . for this sensual concupiscence in us may be so strong , that though we do actually consider a sensual pleasure so circumstantiated as evil , yet we may for that time think it a lesser evil than to deny our selves the gratification of so importunate an appetite , and so chuse it , and be guilty of an exorbitant and irregular love. 5 and if we further consider how we are perpetually sorrounded with sensible goods , which by troops thrust themselves upon us , while those that are intellectual require our search and inquisition , how early they attack us , and what deep impressions they make upon our then tender faculties , how much the animal part is aforehand with the rational , that we live the life of plants and beasts before we live the life of men , and that not only in the sense of aristotle , while we are in the womb , but long after we have beheld the sun , that the seducer eve is form'd while adam sleeps , and that sensuality comes to be adult and mature , when our discourses are but young and imperfect . so that by that time we arrive to some competent use of our reason , there has been laid in such a stock of animal impressions , that 't is more than work enough for our riper age , even to unravel the prejudices of our youth , and unlive our former life ; i say if we consider this , the difficulty of regular love will appear so great , that instead of admiring at the ill course of the world , one should rather be tempted to wonder that men love so regularly as they do . so great reason had the stoic to say , the wise man only knows how to love . 6 but were it onely a piece of difficulty to steer the ship right , and were there not also danger of splitting against rocks , and of other ill contingencys , the pilot might yet be secure and unconcern'd , commit himself to his pillow , and his vessel to the winds . but 't is otherwise , there is moment and consequence in loving regularly as well as difficulty . no less a thing than happiness depends upon it , private happiness and publick happiness , the happiness of single persons , and the the happiness of the community , the happiness of this world , and the happiness of the next . 7 for as motion is in the natural , so is love in the moral world . and as the good state of the natural world depends upon those laws of regular motion , which god has establish'd in it , in so much that there would need nothing else to bring all into confusion and destruction , but the irregular motion of those bodies which it consists of , so does the welfare and happy state of the intellectual world depend upon the regularity of love. according as this motion proceeds , so is the moral world either an harmonical frame , or a disorderly chaos , and there needs nothing but the irregularity of love to undermine the pillars of happiness , and to put the foundations of the intellectual world out of course . and accordingly we see that god who loves order , and takes care for the perfection of both worlds , has prescribed both laws of motion and laws of love. and for the same reason 't is a thing of great importance and necessity to state these laws and measures , the welfare of the moral world being as much concern'd in love , as that of the natural is in motion . 8 and this is the reason why love as dirigible is made the subject of morality rather than understanding . for the happiness of life is not so much concern'd in the acts of our understanding , as in the acts of our love ; indeed not at all in our understanding any further , than as our understanding affects our love , and opinion influences practise . and then indeed it is , which is the ground of that obligation to orthodoxy , which we are under as to those articles of faith which are call'd fundamental . otherwise in matters of pure speculation the happiness of society is not at all concern'd in what we think , as for instance in that celebrated mathematical problem , whether the pertual approximation of some lines be consistent with the impossibility of their concourse , what does it signify to the good estate of society which way this be held ? 't is indifferent therefore which side we take . but now we can't advance one step in the motion of love , but something or other comes on 't in relation to political happiness , as there is not the least motion in nature but what tends either to generation or corruption . for the difference is this , the acts of our understanding are immanent , and ineffective of any alteration upon things without us , but the acts of love are transient , and leave external and permanent effects behind them in the course of things , and for this reason love , as dirigible , is made the immediate and proper subject of moral consideration , and understanding is here no otherwise concern'd than as it influences and determines our love . what the measures of regulating our love are , i come now to define . sect . ii. the measures of love of concupiscence , all reduced to these two general heads , what we must desire , and what we may desire ; the measures of these , both in general and in particular . whether sensual pleasure be in its self evil , with an account of the true notion of original concupiscence and of mortification . 1 being now to define the measures of love , i shall first begin with love of concupiscence . and here i consider that duty and liberty divide between them the bounds of morality , which ought wholely to be taken up in the consideration of these two things , what we must or ought to do , and what we may do without being peccant . and accordingly i shall reduce all the measures of love of concupiscence to these two general heads , what we must desire , and what we may desire . 2 concerning the first , all that we must desire will i suppose be comprehended under these three , god , the good of the community , and all those things which have a natural connexion with it . god , as the greatest and last end absolutely and simply , the good of the community , as the greatest of subordinate ends , and all those things which have a natural connexion with it , as means without which 't is not to be obtain'd . wherein is also comprehended the obligation of not desiring , or avoiding whatever has naturally a contrary or opposite tendency . 3 the first thing which we must love or desire is god. but now god may be loved two waies , either confusely and implicitly , or distinctly and explicitly . the confuse and implicit love of god is natural and necessary , for t is the same with the love of good in common or happiness , to which our nature is originally and invincibly determin'd , and consequently cannot be morally obliged . but that which we are here obliged to , is to love or desire him distinctly and explicitly , that is , to contract and concentre that natural and original love , which we have to good in general or happiness , upon god , as being the true and only cause of all that happiness , to which we so blindly and necessarily aspire . 4 the love of god therefore , to which we are obliged , includes two things , a desire and an explicit desire of him . and this indeed is the only love of him to which we can be morally obliged . for as to loving him confusely , that we can't be obliged to , because 't is necessary and unavoidable ; and as to loving him with love of benevolence or wishing well to , that we cannot be obliged to because 't is unpracticable ; the former we cannot be obliged to , because of the condition of our own nature , and the latter we cannot be obliged to , because of the nature of god. i know very well that i am singular in this point , and that nothing is more common , among those that treat of the love of god , than to talk of it as of a love of benevolence , and accordingly they alwaies express our love to god , and our love to our neighbour under the same common appellation of charity , as if they were both one and the same love , whereby we love god , and whereby we love our neighbour . but there is i remember an old rule , that we may talk with the many , but must think with the few , and i think t is very applicable in this case . for however we may use the word charity in respect of god , to comply with popular modes of speaking , yet i cannot see how in strictness and propriety of notion god may be lov'd with love of benevolence . for certainly as indigence in the lover is the ground of his loving with love of concupiscence , so indigence in the person lov'd is the ground of our loving him with love of benevolence . but now what can we wish to god that he has not already ? my goodness extendeth not to thee , but to the saints which are in the earth , sayes the psalmist , and to speak truely we can no more love god with love of benevolence , than he can love us with love of desire . god is as much above this our love as he is above our understanding , he can indeed wish well to us , but we can only desire him . 6 and i observe that in scripture our love of god is set forth in such expressions as import not any benevolence to him , but a desire of him . as when the psalmist saies , like as the hart desireth the water-brooks , so longeth my soul after thee o god ; and again ; my soul is a thirst for god , when shall i come to appear before the presence of god ? and again , my soul breaketh out for fervent desire . again , whom have i in heaven but thee , and there is none upon earth that i desire in comparison of thee . and so again in the canticles which express the very soul and spirit of divine love , saies the inamour'd spouse , the church , let him kiss me with the kisses of his mouth , for thy love is better than wine . again , tell me o thou whom my soul loveth , where thou feedest . but most emphatically of all , when she saies , i charge you o daughters of ierusalem , if ye find my beloved , tell him , that i am sick of love. thus again the angel expresses the seraphic temper of daniel , by calling him a man of desires ; for so the hebrew criticks chuse to read it . i shall mention but one place more , and that is in the 2 of tim. where the apostle describing a sort of wicked men , saies of them , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of pleasure more than lovers of god. which plainly intimates that our love of god is of the same sort with that love wherewith we love pleasure ; but now we don't love pleasure with love of benevolence , but only with love of desire , and consequently that is the love wherewith we love god. 7 if it be here objected that though there be no room for wishing well to god formally and directly , yet we may rejoyce and take a complacency in those perfections of his , which make him uncapable of our more express benevolence , which will amount ( as was urged before ) to an implicit and vertual willing them to him , i answer , that what we rejoyce at we do implicitly will , if it be in a being who either might not have had that happiness , or holds it precariously and may hereafter be deprived of it , for here is still some indigence in the person to make him capable of our good wishes ; but now the happiness of god is as necessary as his existence , and consequently however we may rejoyce in his being happy , we can no more will him to be happy , than we can will him to exist . for to will him to be happy necessarily supposes , that he has not the perfect possession of that happiness which we will him , for if he has , why do we yet will it to him ? here therefore is no room for benevolence . nay i do not conceive how we can wish well to god so much as ex hypothesi , on supposition that he were not happy in that respect wherein we would wish well to him . for the supposition is impossible , and takes away the very subject of our benevolence . for if god were not completely happy , he would not be what he is , but some other being . 8 i would by no means straiten or retrench our love to god , but am rather for inlarging and multiplying its chanels as much as may be , and therefore if any think that god may be lov'd with love of benevolence , let them enjoy and ( if they can ) act according to their notion . for my part i cannot bring my self to any clear conception of it , and i am very scrupulous in venturing upon any thing whereof i have no distinct idea . which ought to be apology sufficient for me , if i make love of desire to be the only love , wherewith we are obliged to love god. 9 and that we are obliged thus to love him , i shall briefly make out from the consideration of our own nature , and from the nature of god. as to our own nature , i consider that our thirst after good or happiness in general is so natural , so necessary , and so vehement , that as at present we can neither suspend , nor moderate , nor in the least interrupt it , so we can never expect fully to quench or extinguish it , but in the enjoyment of that object , which has all that happiness in it , on which the whole bent of our soul is so strongly set . 10 from the strength and invincible necessity of this our inclination to good in general , i conceive 't will follow that 't is highly reasonable , that that being wherein is all this happiness , to which we indefinitely are inclined , ought to be lov'd and desired expressly by us , and not only so , but with the very same love wherewith we love happiness it self . for otherwise we should contradict our first and grand appetite , and act against the very frame and constitution of our nature . 11 this admitted , i consider secondly that god is that full and rich being , that has all this happiness in him . he is not only the cause of all good , but the very essence and nature of it . he is ( as the divine philosopher stiles him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good it self , lovely it self , and desirable it self . he is indeed the first desirable as well as the first intelligible , and as we see and understand all things in him , so in him we desire all that we desire . in short , he is the complement and perfection of good , the end and the centre of the whole intelligent creation , and all that we can desire or enjoy ; and consequently as we cannot love beyond him , so we ought not to love short of him . st. austin has words to this purpose worth citing . summa bonorum deus . neque infra remanendum nobis est , neque ultra quaerendum . alterum enim periculosum , alterum nullum est god is the sum of all good . we are neither to fix on this side of him , nor to seek any thing beyond him , the former is dangerous , and the latter is nothing . 12 and as we are obliged to love god , so ought we to love him beyond all other things whatsoever . we cannot indeed love him as he is lovely at all , nor can we love him to our utmost till we shall see him as he is , but we may & must now prefer him in our love . thou shalt love the lord thy god with all thy heart , with all thy soul , with all thy mind , and with all thy strength ; so runs the commandment . and very just we should . for if even in particular goods order requires that the most lovely should be loved most , much more ought we to love him who is the very essence of good , good it self , beyond all derivative and secondary good . for there is here no proportion or comparison at all . 13 and for the same cause we can never love god too much . as moderation has here no excellence , so excess has here no place . an infinite desirable can never be too much desired . god is the measure of all love , every thing being lovely only so far as it participates of him , and consequently the measure of loving him is to love him without measure . the philosopher sayes well in his politics , that the appetite of the end is alwaies without end or term , and that bounds and stints are only in those things that are in order to the end. god therefore being our end we can never love him to excess , no nor the angels in heaven neither . indeed the thing is absolutely as well as relatively impossible , for as the narrowness of our nature will hinder us from loving him enough , so the infinite fulness of his own makes him uncapable of being lov'd too much . 14. and thus much for the love of god. the next thing that we are to desire is the good of the community . this next to god is the greatest possible good . for 't is the good of the whole , than which nothing can be greater . the good of the community is the end , the measure , the accomplishment and the final result of all private goods . hither they all point , and here they all conspire and concentre . and consequently this is the greatest beauty , the greatest order , and the greatest harmony that can possibly result from the creature , and is the very next resemblance of the perfection of god , who is all in all . 15 this therefore being the greatest delectable good in it self , it ought to be so also to us , who are to love and desire this good of the community beyond all private good whatsoever . nay we ought to desire private good no further than as 't is conducive to , or at least consistent with the public interest . for i consider society as a musical instrument , consisting of variety of strings of different sizes , and strain'd up to different pitches , some of whose sounds , though ungrateful in some junctures , are yet musical as they stand in relation to others , and in order to a common design . now tho 't is natural to desire the grateful sound of every string singly , were this equally conducing to the harmony of the whole , yet certainly no body is so unreasonably absurd , as to desire that this or that discord should be turned into a sound singly more grateful , to the prejudice of the general harmony , which is of infinitely greater consequence , than the single gratefulness of one or two particular strings . 16 and this is the case of us men in society , and this ought to be our measure . we ought to consider our selves as so many strings of one great instrument , and not affect any pitch or degree more grateful to our selves , to the prejudice of the common harmony , the good of the community , which is the most delectable good , and ought by us to be most cordially tender'd , and principally regarded . especially considering that this is the good which god himself cheifly proposes , and principally regards both in the creation and government of the nniverse . 17 and now since the desire of the end necessarily includes the desire of the means , the next object of our desire must be all things which have a natural connexion with the good of the community . and here 't is supposed in the first place , that there are some things that have this natural connexion with it . and 't is necessary so to suppose . for as god cannot make a natural world according to any particular system whatsoever , but there will necessarily arise upon it some certain relations and habitudes of agreement and disagreement ; some motions will naturally make for its order and perfection , and some against it . so is it impossible for god to make an intellectual word , that is , to constitute society in any particular condition , scheme or posture , but relations of agreeable and disagreeable will naturally and necessarily arise ; some things will naturally make for its order and convenience , and some things will be as naturally contrary to it . and this without any arbitrary interposition of god by the mere natural result and necessity of things . for to recur again to the instance of a musical instrument , let an instrument be so and so made , so and so strung , and so and so tuned , and some certain strokes upon it will necessarily be harmonical , and other some as necessarily disharmonical . but now let the instrument be tuned another way , and the relations of convenience and disconvenience will alter , the same strokes , that were before disharmonical , may be now harmonical , and so on the contrary . but yet still some strokes will be naturally agreeable and some disagreeable , let the instrument be set which way you please . the application of this to society is too obvious to insist upon . 18 to proceed therefore , it being supposed that there are some things , which have a natural connexion with the good of the community , the next obligation of our love will be , that whatsoever has this natural connexion be will'd and desired by us . for as the good of the community is the greatest delectable good , so that which has a natural connexion with it is the greatest proffitable good , and is therefore to be lov'd with the same love wherewith we love the good of the community it self , wherein is also implied that whatever has an opposite relation is in the same manner to be hated and abhorred . for this is the general reason of moral good and evil , of vertue and vice , and the prime fundamental law of nature , which never can cease of expire , however the particular instances may change according to the variation of the intellectual systeme : as i have more fully shewn in another discourse , and shall therefore here no further enlarge upon it . 19. and now because with relation to the present posture of the intellectual world , there are some particular things in specie , which have this natural connexion with the interest of the community , such as justice , temperance , fortitude , patience , humility , veracity , fidelity and the like ; hence it comes to pass that these are to be lov'd and will'd by us , by vertue of that general canon , that whatever naturally serve to the good of the community is to be loved , to which these are reduced as special instances and exemplifications . 20 but i do not think my self obliged to descend to a particular prosecution of these or any other vertues , it being not my design to insist upon particulars , but only to lay down such general principles , upon which a more particular scheme of morality may be erected , or into which those particular morals which are already extant may and ought to be resolv'd . and besides having brought the reader into the road , i think i may now be excused from attending him any further , and shall therefore advance to some other theoryes of more remote and uncommon observation . 21 having therefore fix'd the general bounds of duty by shewing what we must desire , i proceed to consider the bounds of liberty by shewing what we may desire . now the measures of this are either general or particular . the general measures are two . the first is , that we may desire any thing that is not contrary to what we must desire . from this arises the second general measure , which is that we may desire any thing that is not contrary or prejudicial to the good of society . 22 now as to the particular measures , there is too much variety in them to be all minutely and punctually consider'd . and besides it would be a needless as well as a tedious undertaking . i shall therefore only touch upon the more considerable instances , and such as have not been made the subject of ordinary speculation . and the first instance of our liberty which i shall consider , is that we may desire pleasure . first because the desire of it is necessary and invincible , implanted in us by the author of our nature , and which we can no more devest our selves of , than we can of any the most essential part of our constition . 2ly because pleasure as such in the common nature of it is singly and simply good , and in no respect or combination evil . it is singly and simply good , because convenient and agreeable , and in no respect or combination evil , because as such not against the good of the community . 23 for if pleasure as such were against the good of the community , then every particular pleasure would be so , because every particular pleasure partakes of the common nature of pleasure , which would then be enough to render it evil , the least defect being a sufficient reason to make any thing so . but now this is so far from being true , that not only some pleasures are laudable and excellent , but on the contrary no particular pleasure is evil so far as pleasure , but only by reason of some accidental combinations and circumstances , wherein some higher interest is opposed by it . now this is so far from making against pleasure , that it makes strongly for it . for if the enjoyment of particular pleasures be then only and in such instances and circumstances restrain'd , when the interest of some greater happiness is thereby cross'd , it follows that pleasure it self is a thing principally regarded and provided for by god ; and consequently that it is good in it self , and therefore may be desired by us . 24 so much as to the desire of pleasure in general , or as such . now concerning particular pleasures i propose these two general canons , which i think will hold in all instances whatsoever . first that that pleasure which has no trouble or pain annex'd , may , nay indeed cannot but be embraced ; as on the contrary , that pain which has no pleasure annex'd is to be avoided . the other canon is , that that pleasure which either hinders a greater pleasure , or causes a greater pain is to be nill'd and avoided , as on the contrary that pain which either takes off a greater pain , or causes a greater pleasure is to be will'd and embraced . by these two general canons we are to regulate our desire of particular pleasures . 25 but now of particular pleasures , some are intellectual and some are sensual . as to intellectual pleasures there is no question to be made , but that any of them may be desired as to their kind , only there are some measures to be observ'd with reference to their degree , time , place , and other circumstances which are too numerous to define , and withal too obvious to need it , and may therefore be left to the discretion of common prudence to determine according to the two preceding general canons . 26 but now concerning sensual pleasure , especially that eminent species of it which we call venereal , there is more difficulty . of this it may be doubted whether it be in its self evil or no. some we know among the ancients have expressly thought so , and upon this ground have condemn'd the use of marriage , as namely , the sect of the essenes among the jews , tatianus , marcion , manichaeus and others . and though these were censured as hereticks , yet nothing more common even among orthodox and approv'd writers , than to let fall such expressions , from which the same conclusion will follow . for when they tax the immorality of some particular instances of sensual pleasure ( suppose adultery or fornication ) they don't ground their charge wholely upon those civil inconveniences , which either of them bring upon society in their respective circumstances , but resolve part of their immorality into sensuality as such , abstracted from those other ill consequences . they condem them not only as unjust , as injurious , as inconvenient to the public , &c. but also as sensual : now if any particular sensual pleasure be evil as sensual , then 't will unavoidably follow that sensual pleasure as such is evil . 27 and that it is so , a man might be further induced to think , when he observes that in the divine writings ( not to say any thing of our common way of discourse ) such peculiar epithets of infamy are given to certain instances of sensual pleasure , which can belong to them on no other score than as as sensual . nay and as if here lay the very point of the immorality , they often receive a denomination from the sensual pleasure , but never from the injustice , unfaithfulness or the like . thus is adultery call'd the sin of vncleanness . and adulterers are common call'd unclean persons , filthy , brutish , &c. in like manner david in his penitentials for that sin insists cheifly upon the sensual part of it , and accordingly speaks of washing , cleansing , and making clean . from all which a man would be tempted to gather that the moral ilness of adultery were at least partly to be resolv'd into the sensuality of it , and consequently that sensual pleasure is in it self or as such evil . 28 and this seems yet more probable from the consideration of a certain instance of sensual pleasure , wherein there seems to be nothing besides the mere sensuality . as namely voluntary pollution . and yet this is universally condemn'd as immoral , and consequently sensual pleasure seems to be in it self evil . 29. as it does yet further from those sharp invectives , which the moral writers of all ages have ever used against it as a low , base , brutish and dishonorable thing , and from that shame which naturally attends it , even in circumstances professedly lawful , whereby men seem naturally conscious of some moral incongruity in the thing purely as such . 30 but now to all this i need oppose but these two things . first that if sensual pleasure were evil in it self or as such , it would be so in all its instances . this is an undeniable consequence . but now that it is not so in all its instances , is plain from the divine institution of marriage . and therefore it is not evil in its self . for it must not be thought ( as some seem to fancy ) that marriage makes that good which was in it self evil . for if once evil in it self , it must eternally and universally be so , and consequently even in marriage it self , that as to sensual pleasure being the same with fornication or adultery . but sensual pleasure is not evil in marriage , therefore not in it self or as such . this is demonstration . 31 to this i further add that even the grossest pleasure of sense , is one of the remoter participations of god. for it must be granted to be at least a natural good , and every particular good be it what it will , is a ray and emanation of the universal good . but now nothing of god can be simply and absolutely evil . and besides , i consider that in the human frame god has prepared organs and instruments for the use of sensual pleasure , and that he has also given us natural appetites and inclinations to it . whereby it appears that god has provided for the gratification of the animal as well as the divine life . and though this is to be chiefly nourish'd , yet the other is not to be starv'd . for it is a tree of gods own planting , and therefore the fruit of it may be good for food , as well as fair to the eye . for there can be nothing simply evil in the paradise of god. as t is finely made out by the excellent doctor more in several places of his conjectura cabalistica , where the reader may find this argument copiously and very excellently managed . 32 i conclude therefore that sensual pleasure is not in its own simple nature evil , and consequently that no particular instance of it is evil barely as being sensual ( for if so then sensual pleasure as such would be evil ) but only as it stands invested with some circumstances , which make it inconsistent with some higher good , the good of society . thus in voluntary pollution there is a deordination from the end of nature , generation , and herein consists its evil , not in its being a sensual pleasure . and accordingly we find that those other pleasures of sense , which are not appropriated by nature to any peculiar end , are in their use wholely indifferent , as using rich perfumes , drinking delicious wines , &c. thus again in fornication , though the end of generation may be here serv'd , yet the ends of convenient education cannot . and herein lies the evil of this , not in its being an act of sensuality or a sensual pleasure . 33 but because there are some that are ready to call in question the natural immorality of simple fornication , and those that do allow it are scarce resolv'd where to fix it , 't will not be amiss to prosecute this a little further . the best account that i know of this matter , is that which is given by tho. aquinas , and indeed i think it very full , rational and satisfactory . and because i cannot do it in better words , i will give it in his own . it is to be consider'd ( sayes he ) that in those animals , in which the female alone is sufficient for the bringing up of the young , the male and female after copulation remain no time together , as in dogs . but among those animals in which the female is not sufficient for the bringing up of the young , the male and female after copulation remain together , as long as is necessary for the education and instruction of the young . as it appears in some birds , whose young ones can 't get their living presently after they are brought forth . for since birds don't nourish their young with milk ( which nature has made ready at hand , as in beasts ) but are forc'd to go forrage abroad for meat , and besides to cherish their young while they feed them , the female would not be sufficient alone for all this . and therefore by the order of providence the male among such creatures is naturally inclined to abide with the female for the education of the young . now 't is plain that in human kind the woman would by no means suffice alone for the education of the child , since the necessity of human life requires many things which cannot be supplied by one only . it is therefore convenient according to human nature that the man after conjunction should abide by the woman , and not presently depart , and take up indifferently with any body , as 't is among those that fornicate . neither will the case be alter'd by the womans being so rich as to be able to nourish her child by ber self . because the natural rectitude of human actions is not to be measured according to those things , which happen by accident in one individual , but according to those things which follow the whole species . again it is to be consider'd , that in human kind the off-spring does not only need nourishment as to the body , like other animals , but also instruction as to the soul. for other animals have natural instincts by which they may provide for themselves . but now man lives by reason , and must attain to discretion by long experience . whence it becomes necessary that children be instructed by their experienc'd parents . nor are they capable of this instruction assoon as they are born , but after a considerable time , and chiefly when they come to years of discretion . for to this instruction a great deal of time is required , and even then too by reason of the violence of passion by which the iudgment is perverted , they will want not only to be instructed , but to be subdued . now for this the woman alone is not sufficient , but this is rather to be the work of the man , whose reason is better able to instruct , and his strength to correct . 't is necessary therefore in human kind to take care of the off-spring not for a short time as in birds , but for a considerable space of life . and therefore whereas t is necessary in all creatures that the male abide with the female as long as the office of the male is requisite for the off-spring , 't is natural to mankind that the man associate not for a little while but alwaies with one determinate woman . and this society we call matrimony . matrimony is therefore natural to mankind . and fornicarious mixture , which is besides matrimony , is against the good of man , and for this reason must of necessity be a sin . 34 thus this excellent and most exact theorist , whose words i should not have transcribed at length , were they not of more than ordinary weight and moment . by this it appears , that simple fornication is naturally immoral , and wherein its immorality lies . not in its being a sensual pleasure , but in its being so circumstantiated as not to comport with the good of society . and what i observe here in particular of simple fornication , the same may be said of any other forbidden instance of sensual pleasure , that they are not evil as sensual , but upon the consideration of some accident or circumstance , whereby they interfere with the publick interest . 35 to the objections therefore on the other side i answer , first that it must be own'd that nothing is more common , even among approv'd writers , than when they tax the immorality of some particular instances of sensual pleasure to condemn them under the formality of their being sensual . but herein is their mistake , and if men will talk confusedly of things , and assign false causes for true ones , who can help it ? 36 to the second i answer , that when the scripture gives such peculiar epithetes of infamy to some instances of sensual pleasure , that can belong to them on no other score than as sensual , it must be confess'd that the sensual part is then tax'd . but then this is not , must not be understood as to the kind , but as to the degree . not the degree of pleasure , but the degree of affection , it being a plain argument , that men are too much set upon sensual pleasure , when for the sake of it they will adventure to gransgress order , and trespass against the good of society . and this indeed is a culpable sensuality . 37 to the third i answer , that in that certain condemn'd instance of sensual pleasure wherein there seems to be nothing besides the mere sensual perception , there is really something besides , tho not according to a physical , yet according to a moral estimation . for it is not barely a sensual pleasure , but a sensual pleasure deordinated from the end of god and nature , namely , generation , for which it was design'd . and in this deordination not in the sensuality consists its natural evil and moral turpitude . 38 to the fourth i answer that those severe declamations which the moralists of all ages have made against sensual pleasure in general , as a low , base , brutish and dishonourable thing , must either be understood comparatively , with respect to the higher character of intellectual pleasures , or they are ill grounded and unreasonable . and then as to the shame , which naturally attends the acting of this sensual pleasure in all its instances , though it may in the first place be question'd whether this shame be from nature or no , and not rather from education and arbitrary usages , yet for the present i will suppose it natural , and the account of it i conceive must be this , it being a thing of vast consequence and moment to the interest of sociable life , that man should be propagated in a decent and regular way , and not as brutes are , god thought it convenient for this purpose to imbue our natures with this impression of shame with respect to venereal pleasure in general . not because this sensual delectation is in its own nature simply evil , but lest our inclination to sensual pleasure in general should betray us into those instances of it which are so . which this natural impression was intended as a curb to prevent . by all which it plainly appears notwithstanding all the intricacy , wherewith some confused thinkers have entangled this matter , that sensual , even the grossest sensual pleasure cannot be in its own nature and as such evil , and consequently that it may be desired by us in such convenient circumstances , wherein no higher good is opposed . 39 now from this hypothesis it will follow first , that original concupiscence must be far otherwise stated than usually it is . it is commonly understood to be a vicious disposition or depravation of nature , whereby we become inclined to evil . now if you ask , what evil . they tell you , t is carnal or sensual pleasure . but now ( as it has been abundantly demonstrated ) this is not simply and in its own nature evil , but only as 't is circumstantiated . and this original concupiscence is not so particular ( as being a blind appetite ) as to point to sensual pleasure in this or that circumstance , but is carried only to sensual pleasure in common or as such . which being not evil , neither can the inclination that respects it be evil or sinful , every act or inclination being specified from its object . it must not be said therefore , that this originary concupiscence , or natural impression toward sensible good , is formally evil and sinful , the most we can allow is , that it is an occasion of evil , the strong tendency we have to sensual pleasure in common , being very apt to betray us to consent to the enjoyment of it in inconvenient instances and circumstances . 40 another consequent from the premises is this , that the duty and vertue of mortification does not consist ( as 't is vulgarly apprehended ) in removing and killing the natural desire of sensual pleasure . for the natural desire of sensual pleasure is not evil , its object not being so , and consequently not to be eradicated . but that it consists in such a due repression and discipline of the body , that our natural desire of sensual pleasure in common may not carry us to the express willing of it in such instances as are against order , and the good of society . sect . iii. the measures of love of benevolence , particularly of self-love . 1 having prescribed some general measures for the regulation of the first great branch of love , love of concupiscence , i come now to set bounds to the other arm of the same great sea , love of benevolence . and because this is first divided into self-love and charity , or wishing well to ones self , and wishing well to some other being , i shall in the first place state the measures of regulating self-love . 2 this sort of love is generally the most irregular of any , and that which causes irregularity in all the rest . we love our selves first , and last , and most of all . here we alwaies begin , and here we most commonly end , and so immoderate are we in it that we prosecute our own private interest , not only without any respect to the common good , but oftentimes in direct opposition to it , and so we can but secure to our selves a plank , care not what becomes of the vessel we sail in . this is the great sucker of society , and that which robbs the body politick of its due nourishment , and drains the common fountain to feed our own lesser streams . nay so foolishly immoderate and inordinate are we in the love of our selves , that we prefer our own little interest not only before greater of the public , but before greater of our own , and love our bodyes better than our souls , a lesser interest that 's present better than a greater that's distant , tho equally sure , ond infinitely greater . in short , t is from the inordinateness of this one principle , self-love , that we ruin the good of the community here , and our own selves both here and hereafter . here therefore is great need of regulation . 3 now i suppose the measures of self-love may all be reduced to this one in general , viz. that self-love is never culpable , when upon the whole matter all things being taken into the account , we do truely and really love our selves . it is then only culpable , when we love our selves by halves , and in some particular respects only to our greater disadvantage in others of more importance . and because this we generally do , hence it comes to pass that self-love is commonly taken in a bad sense , as if 't were a thing evil and irregular in it self . but that 's a mistake , self-love is a principle and dictate of nature , and the instrument of attaining to that happiness , which is the end of our creation , and consequently can never be faulty , when upon the whole matter all things consider'd , it is a true love of our selves , 4 now to make it so , three things are required . first that we do not mistake our true selves by wishing well to , or consulting the welfare of our worser part in prejudice to our better , by feeding the brute and starving the man. this would be to love our selves in a little , and to hate our selves in much , and would therefore upon the whole , better deserve the name of self-hatred than self-love . if therefore we would love our selves truely and regularly , we must learn in the first place not to mistake our true selves . 5 the next requisite is , that we do not mistake our true interest , by willing to our selves a lesser good , when the having it will cost us the loss of a greater . this is properly that foolish exchange condemn'd by our b. saviour ; 't is to gain a world , and loose a soul ; and what gain 's that ? this is indeed the bargain of fools and madmen , and yet such bargains we usually make , and what adds to the folly , think that we love our selves all the while . but this is not to love our selves truely , and therefore not regularly . 6 the third and last requisite for the regulation of self-love is , that we do not will any good to our selves , that is not consistent with the good of the community . and that not only because the publick good is of greater consequence than any private good can be , but also because that which is against the good of the community , cannot be upon a final consideration of things really for the good of any particular person in it . for the good of the whole is the good of the part , and the evil of the whole is the evil of the part , and all private interest is so twisted , complicated and imbarqued with the publick , that there is no prejudicing this without prejudicing that . this indeed may not be the present and immediate effect , but 't will prove so in the consequence and final upshot . for society is like an arch in a building , where one stone supports another , and in supporting others they support themselves . and so on the contrary , should they undermine one another , they would at length by consequence undermine themselves . he therefore that out of love to himself prosecutes any private interest to the prejudice of society , trespasses against his own good as well as that of the community , and when all is computed , cannot be said truely and really to love himself . the sum is , to make our self-love regular and according to order , we must take care not to mistake our true selves , nor our true interest , and that we don't prejudice the publick welfare , and then we can never love our selves too much . sect . iv. the measures of common charity . 1 concerning common charity . i consider that the measures of it may all breifly be absolv'd in these two , the object of it , and the order of it . as to the object of charity , 't is of a very great and diffused latitude , and takes in first all men , whether good or bad , friends or enemies , neighbours or strangers , and in all respects , whether as to soul or body , name or goods &c. it extends also in some measure to the very irrational creatures , it being one of the characters of a good man in scripture to be merciful to his beast . nay it reaches to the angelical natures themselves , and indeed to the whole intellectual , rational and sensitive world that are capable of the least degree of benefit . 2 in all this there is no difficulty , only it may be here question'd , whether the devils and damn'd spirits are to be comprehended within the sphere of our charity ? to which i answer , that there are two things that may render any being uncapable of being an object of our charity or wishing well to . either perfect fulness , or perfect indigence . now 't is the perfection of indigence to be reduced to such a degree of want as not to be in a capacity of ever being releiv'd . the former is the condition of god , which makes him uncapable of being made the object of our benevolence , as was observ'd before , the latter is the case of devils and damn'd spirits : and for this reason we cannot will any good to them , as not being capable of any . for we cannot exert any act of love which we know to be in vain and to no purpose at all , let the incapacity proceed either from extream fulness or extream indigence ; for what is there that should excite any such act ? and besides if we could possibly wish well to such beings , yet i don't see how we may do it lawfully and regularly . for our will would not be then conformable to gods , but directly opposite to it , and besides we should disapprove , at least tacitly and interpretatively , the iustice of his waies , by thus loving them whom he extremely hates , and blessing them whom he curses and abandons for ever . 3 thus far of the object of our charity . now concerning the order of it , let these general measures be observ'd . first that we wish well to him most , who is most likely to be serviceable to the publick , supposing the good which we will him , to be such , as by the having it , he become more capable of serving the publick . thus had i the disposal of an ecclesiastical benefice , which is a thing wherein the good of the publick is highly concern'd , i ought certainly to bestow it upon him who i thought would do most good in it . tho at the same time i had never so many friends or relations that wanted it . for this is a sure and never failing rule , that the good of the publick is alwaies to be prefer'd before any private interest whatever . 4 secondly that of two that are equally serviceable to the publick , we will this good wherein the publick is concern'd , to him that is most indigent ; for after the publick exigence is provided for , private necessity comes in to be regarded . but if both equally serviceable and equally indigent , then we are to will it to him that is most our neighbour , friend , or relation , or any other way indear'd to our affection . 5 but thirdly , supposing the good to be such that the interest of the public is not concern'd who has it , then i am only to consult the good of the person to whom i will it , and consequently here equity will require that the preference be given to those that are near me before strangers , and among those that are near to those that are nearest , whether by nature , choice , or place , or in any other respect . and among strangers 't is equitable that the indigent be prefer'd in our charity before the rich , the good before the bad , and the more good before the less good , and the like . but still with this necessary reserve , that all other things be equal between them . 6 for 4ly , 't is utterly unreasonable , that i should prefer the convenience of my friend before the necessity of my enemy . no , i ought to do the contrary , and prefer the necessity of my worst enemy before the convenience even of my dearest friend . thus i would leave my friend in the mire , to save my enemy from drowning . for in this and such like cases the greatness of the necessity compensates for the want of merit in the person . 7 the last general measure that i shall prescribe is , that as we ought not to prefer any man's convenience before another man's necessity , so neither ought we to prefer any man 's own convenience before his own necessity . my meaning is , that we ought to consider our neighbours true and best interest , will and do him that good which he stands most in need of , and not do him a little kindness which will end in a greater mischief . hence it follows that we ought to tender the interest of his soul , more than the good of his body ; the direction of his conscience more than the ease and security of it ; that we stick not to prick and launce him in order to his cure ; and ( when both can't be done ) that we chuse rather to proffit him than to please him . for this is true charity , tho a severer sort of it , and he is a fool , who when saved from drowning , complains of being pluckt out of the water by the hair of his head . sect . v. the measures of friendship . 1 i am now come to my last stage , where i am to give measures to the greatest rarity , and the greatest excellency in all the world . for indeed among all human enjoyments nothing is so rarely acquired , so dearly possess'd , and so unhappily lost as a true friend . 2 indeed true friendship is so great a rarity , that i once thought it hardly worth while , to prescribe measures to a thing that so seldom happens , and when it does , those few excellent persons , that are fit for so sacred a union , can never want to be instructed how to conduct it . but then considering withal the great excellency , and usefulness of it to human life , i could not forgive my self so considerable an omission , as the passing by the regulation of so noble a charity . 3 i call it charity , for 't is a special modification of it , and differs no otherwise from common charity , than as 't is qualify'd by some particular modifications and circumstances , as was above described . it is a sacred inclosure of that benevolence , which we owe to all mankind in common , and an actual exercise of that kindness to a few , which we would willingly shew to all , were it practicable and consistent with our faculties , opportunities , and circumstances . 't is indeed a kind of revenging our selves upon the narrowness of our faculties , by exemplifying that extraordinary charity upon one or two which we both owe , and are also ready and disposed , but by reason of the scantiness of our condition , are not sufficiently able to exercise towards all . we are willing that even this our love should be as extensive and diffused as the light , ( as for common charity , that must and ought to be so ) but then finding that the rayes of it would be too faint and weak , to give any body any considerable warmth , when so widely spread and diffused , we are fain to contract them into a little compass to make them burn and heat , and then our charity commences friendship . 4 now as to the measures of friendship , these have been already so amply and excellently stated by the seraphic pen of a great prelate of our church , in a just discourse upon this occasion , that there needs nothing to be further added ; nor should i offer to write an iliad after such an homer , did i not think it more necessary to the intireness of this work in general , than to make up any defect in this particular part , which that excellent author has not supplied . i shall therefore be the more brief and sparing in this account . 5 now i suppose all that is necessary for the regulation of friendship may conveniently be reduced to these three general considerations . first what measures are to be observed in the contracting of friendship . 2ly what measures are to be observ'd in the conducting or maintaining it . 3ly what measures are to be observ'd in the dissolving of it . 6 in the contracting of friendship our first care must be to make such a choice as we shall never have cause to repent of . for when ever we cease to love a friend , 't is great odds if we do not mortally hate him . for 't is hard to maintain a mediocrity ; and nothing can reflect more upon our prudence and discretion , than to hate him whom we once thought worthy of our highest love . 7 now that we may not repent of our choice , the measures to be observ'd are these . first , that the person whom we mark out for a friend , be a good and vertuous man. for an ill man can neither long love , nor be long belov'd . not by a good man to be sure , nor indeed by one as bad as himself . for this is a true observation , that however men love evil in themselves , yet no man loves it in another , and tho a man may be a friend to sin , yet no body loves the sinner . and accordingly we find that the friendships of wicked men are the most temporary and short-lived things in the world , and indeed are rather to be call'd conspiracies than friendships . and besides their interests will draw them several waies , and so distract and divide their union ; for vice is full of variety and contradiction , sets one and the same man at odds with himself , much more with another . but now virtue is a thing of oneness , simplicity and uniformity , and indeed the only solid foundation for friendship . 8 the next measure is that we chuse a person of a sweet , liberal and obliging humour . for there are a thousand little endearments and compliances in the exercise of friendship , that make good nature and necessary as rigid virtue and honesty . strict vertue in friendship is like the exact rules of mathematicks in musical compositions , which indeed are necessary to make the harmony true and regular , but then there must be something of ayre and delicacy in it too , to sweeten and recommend it , or else 't will be but flat and heavy . 9 the next measure to this purpose is that we chuse a person of a humour and disposition as nigh our own as we can . this will make our friendly communications both more pleasant and more lasting . the other qualities are as the materials in building , this answers to figure and shape . and unless the materials be of an agreeable and correspondent figure , though otherwise never so good , the structure will neither be sightly to the eye , nor hold long together . 10 one thing more i would have remember'd in the contracting of friendship , and that is , that we don't make our selves over to too many . marriage which is the strictest of frienships admits but of one , and indeed inferiour friendship admits not of many more . for besides that the tide of love , by reason of the contractedness of our faculties , can't bear very high when divided among several channels , 't is great odds but that among many we shall be deceiv'd in some , and then we must be put upon the inconvenience of repentance and retractation of choice , which in nothing is so uncomely and inconvenient as in friendship . be kind therefore to all , but intimate only with a few . 11 now the measures of conducting and maintaining friendship may be such as these . 1. that we look upon our friend as another self , and treat him accordingly . 2. that we love him fervently , effectually and constantly . 3. that we use his conversation frequently , and alwaies prefer it . 4. that we trust him with our secrets and most important concerns . 5. that we make use of his help and service , and be not shy of being obliged to him . 6. that we don't easily entertain any jealousies or suspicions of him . 7. that we defend his reputation when we hear it wrongfully charged . 8. that we wink at those small faults which he really has . 9. that we take the freedom to advise , and if need be , to reprove him , and that we be well contented to take the same usage from him again . 10. that we freely pay him that respect and just acknowledgment that 's due to his merits , and that we shew our selves pleased when the same is done by others . 11. that we do not envy him when advanced above us , nor despise him when fallen beneath us . 12. that we relieve him plentifully and liberally when reduced to any streights or exigencyes . and lastly , that we alwaies prefer the good of his soul before any other interest of his , and make it our strictest concern to promote his happy condition in the other world . this indeed is the most excellent and necessary office of friendship , and all without this is but of little signification . 12. and thus much for the conducting of friendship . i proceed now to the measures that are to be observ'd in the dissolution of it . and here two things come to be consider'd , the cause , and the manner of dissolving it . and first , 't is supposed that there may be a cause for the dissolution even of friendship . the wise man tells us , that for some things every friend will depart , and marriage , which is the strictest frindship , has its divorce . for t is with the union of two friends , as with the union of soul and body . there are some degrees of distemperature that , although they weaken and disturb the union , yet however they are consistent with it , but then there are others again , that quite destroy the vital congruity , and then follows separation . 13 now as to the cause , that may justify a dissolution of friendsh , it can be no other than something , that is directly contrary to the very design and essence of friendship , such as a notorious apostacy to vice and wickedness , notorious perfidiousness , deliberate malice or the like . to which ( were i to speak my own sense ) i would add , a desperate and resolv'd continuance in all this , for i think as long as there is any hopes of amendment , the man is rather to be advised than deserted . 14 but if hopeless and irreclaimable , we may and must desert him . but let it be with all the tenderness imaginable , with as much unwillingness and reluctancy as the soul leaves her over-distemper'd body . and now our greatest care must be that our former dearness turn not to inveterate hatred . there is great danger of this , but it ought not to be so . for tho the friend be gone , yet still the man remains , and tho he has forfetted my friendship , yet still i owe him common charity . and 't were well if we would rise a little higher , and even yet pay him some little respect , and maintain a small under-current of affection for him , upon the stock of our former dearness and intimacy . for so the deceased ghost loves to hover for a while about her old companion , though by reason of its utter discongruity , it be no longer fit for the mutuall intercourses of life and action . motives to the study and practice of regular love by way of consideration . 1. consider o my soul , that the very essence of the most perfect being is regular love. the very same apostle that saies god is love , saies also in another place that god is light , and that in him there is no darkness at all , joh. 1.5 . god therefore is both love and light ; light invigorated and actuated by love , and love directed and regulated by light. he is indeed a lucid and bright act of love , not arbitrary love , but love regulated by the exactest rules and measures of essential perfection . for how regular a love must that needs be , where the same being is both love and light ! 2. consider again my soul , that the material world the offspring and emanation of this lucid love , is altogether conformable to the principle of its production , a perfect sample and pattern of order and regularity , of beauty and proportion , the very reflexion of the first pulchritude , and a most exact copy of the divine geometry . and if thou could'st but see a draught of the intellectual world , how far more beautiful and delightsom yet would that orderly prospect be . and wilt thou my soul , be the only irregular and disorderly thing among the productions of god ? wilt thou disturb the harmony of the creation , and be the only jarring string in so composed and well-tuned an instrument ? as thou wilt certainly be if thou dost not love regularly . for 3 consider my soul , that 't is regular love that makes up the harmony of the intellectual world , as regular motion does that of the natural . that regularity of the understanding is of no other moment or excellency , than as it serves to the regulating of love. that herein lies the formal difference between good and bad men in this world , and between the good and bad spirits in the other . brightness of understanding is common to both , and for ought we know , in an equal measure , but one of these loves regularly and the other does not , and therefore one we call an angel , and t'other a devil . for 't is regular love upon which the welfare and civil happiness of society depends . this is in all respects the same to the moral world , as motion is to the natural . and as this is maintain'd in its course by regularity of motion , so must the other be upheld by regularity of love. and therefore further . 4. consider o my soul , that the god of order , he that is both light and love , has prescribed two sort of laws with respect to the two worlds , laws of motion , and laws of love. indeed the latter have not their effect as necessarily and determinately as the former ; for the laws of motion god executes by himself , but the laws of love he has committed to the execution of his creatures , having endow'd them with choice and liberty . but let not this my soul be used as an argument to make thee less studious of loving regularly , because thou art not irresistibly determin'd and necessitated to love according to order , but art left to thy own choice and liberty . neither do thou fancy god less concern'd for the laws of love , than for the laws of motion , because he has not inforced those , with the same necessity as he has these , for 5. consider yet further my soul , that god has taken as much care for the regulation of love as is consistent with the nature of free agents . for has he not prescribed laws of regular love ? and has he not furnish'd thee with a stock of natural light and understanding , of reason and discourse to discern the antecedent equity and reasonableness of these laws ? and lest thou should'st be negligent in the use of this discursive light , has he not as a farther security of thy regular love against the danger either of ignorance or inconsideration , furnish'd thee with certain moral anticipations and rational instincts , which prevent all thy reasonings and discoursings about what thou oughtest to love , and point out the great lines of thy duty , before thou art able , and when thou dost not attend enough to see into the natural grounds of it . and left all this should prove insufficient or ineffectual , has he not bound thy duty upon thee by the most weighty sanctions , and most prevailing ingagements of rewards and punishments , of eternal happiness , and eternal misery ? and to make all this efficacious , does he not assist thee by the graces of his spirit in the regulation of thy love ? and what can god do more with the safety of his own wisdom , and of thy liberty ? and lest thou should'st fancy that 't is either in vain , or unnecessary to apply thy self to the study of regular love , 6. consider yet further my soul , that the great mystery of godliness is nothing else but a mysterious expedient for the promotion of regular love. as it proceeded from love , so does it wholly tend to the regulation of it . 't was to attone for the irregularities of love , that the son of god became a sacrifice to his father . to attone for it so far , that all the lapses and misapplications of our love should be forgiven , provided we return to the regularity of love for the future . had he not done so much , to return to regular love had been in vain , and had he done more , it had been needless . but herein is the mystery of godliness , that by the wise dispensation of god the matter is so order'd , that happiness is attainable by the order of love , and not without it . and can there be a stronger ingagement , o my soul , to perswade thee to the study of regular love , or to convince thee that god is not less concern'd for the harmony of the moral , than of the natural world , for the order of love , than for the order of motion ? be wise then o my soul , and consult the ends of god , the harmony of the world , and thy own eternal happiness . and that these thy considerations may be the more effectual , apply thy self with all possible elevation of spirit to the god of light and love. the prayer . o god of order and beauty , who sweetly disposest all things , and hast establish'd a regular course in the visible world , who hast appointed the moon for certain seasons , and by whose decree the sun knoweth his going down , let the moral world be as regular and harmonious as the natural , and both conspire to the declaration of thy glory . and to this end grant that the motion of our minds may be as orderly as the motion of bodyes , and that we may move as regularly by choice and free election , as they do by natural instinct and necessity . o god of light and love , warm and invigorate my light , and direct and regulate my love. in thy light let me see light , and in thy love let me ever love. lord i am more apt to err in my love than in my understanding , and one errour in love is of worse consequence than a thousand in judgment , o do thou therefore watch over the motions of my love with a peculiar governance , and grant that i my self may keep this part with all diligence , seeing hence are the issues of life and death . o spirit of love , who art the very essence , fountain and perfection of love , be thou also its object , rule , and guide . grant i may love thee , and what thou love'st , and as thou love'st . o clarify and refine , inlighten and actuate my love , that it may mount upward to the center and element of love , with a steddy , chast , and unfullied flame ; make it unselvish , universal , liberal , generous and divine , that loving as i ought i may contritribute to the order of thy creation here , and be perfectly happy in loving thee , and in being lov'd by thee eternally hereafter . amen . letters philosophical and moral , to d r henry more , with the doctor 's answers . advertisment to the reader . the publication of this correspondence was almost extorted from me by the importunity of some friends , who would not endure to think that any remains of so great and extraordinary a person should be lost . and truely when i consider'd , how curious and busy some men are in recovering a few broken fragments of some old dull author that had scarce any thing to recommend him but only , that he lived a great while ago , i began to think there was some force in the argument , and that i should be unkind to the world as well as to the memory of my deceased friend , should i detain in obscurity such rich treasures of excellent theory as are contain'd in these letters . to the publishing of which i was yet the less unwilling to consent , because of that near relation which some of them have to the matter of some part of this book , which may receive some further light from what is herein contain'd . but there is more in the business yet . i had formerly in a discourse , at first printed by it self and dedicated to the doctor , but now inserted in my collection of miscellanies lately publish'd , laid down an hypothesis concerning the root of liberty , which whether for its novelty and singularity , or because not well understood , underwent a great deal of censure at its first appearing ; and the excellent dr. himself was pleased to animadvert upon it ; and i think has urged all that can be said against it . but i think i have sufficiently vindicated the truth of the notion , and was therefore willing it should now appear to the world in its full strength and evidence , which could not have been more abundantly confirm'd to me , than in its being able to stand the shock of so severe a speculatist . epistola prima ad clarissimum virum henricum more . vir eximie , quum eruditionem tuam & humanitatem ex scriptorum tuorum genio pari passu ambulare animadvertam , & insuper in ipso libri tui vestibulo te coram profitentem audiam , te non tibi soli laborare , sed etiam pro omnibus iis qui exquirunt sapientiam , eousque mihi nativus exolevit pudor , ut ad te ( ignotum licet ) oraculi vice de quibusdam arduis sciscitatum mitterem . duo igitur sunt ( ut apud virum horarum quam parcissimum compendio agam ) quae animum meum suspensum tenent . in enchiridio tuo metaphysico demonstrare satagis immobile quoddam extensum à mobili materia distinctum existere ; quod demonstrationum tuarum nervis adductus non solum concedere paratus sum , sed etiam firmissime credo . illud tantum me male habet , quod dimensionem istam incorpoream ( quam spatii nomine designare solemus ) in infinitum porrigas , & undequaque immensam statuas . hoc equidem ut admittam nondum à facultatibus meis impetrare potui . quum enim spatium illud sit quantitas permanens , cujus omnes partes , quotquot sunt vel esse possunt , simul existunt , contradictoria mihi videtur affirmare quisquis illud infinite extensum dixerit . infinitum enim esse & tamen secundum omnes partes actu existere repugnant . nam secundum omnes partes actu existere est certis limitibus claudi . eodem modo ac quilibet numerus ( quantuscunque assignetur ) continetur sub certa specie numeri , proindeque finitus concludi debet . fateor aliter se rem habere in quantitate successiva , cujus partes existunt aliae post alias , quae quoniam post quantamcunque appositionem incrementi ulterius capax est , suo modo cenferi possit infinita . cujus vero partes omnes coexistunt ( cujusmodi est spatium ) finitum sit necesse videtur , quum partes ejus ( prout etiam innuit terminus ille inclusivus ( omnes ) sub certam numeri speciem cadant . altera quam ejusdem enchiridii tui lectio mihi suggerit difficultas est de penetrabilitate spiritus . dicis spiritus non obstante illorum extensione posse se mutuo penetrare , hoc est , idem ubi occupare . quod tamen explicas per sui contractionem , & illustras exemplo cerae in minus spatium convolutae . quod innuere videtur , te per spirituum penetrationem nihil aliud intelligere , quam quod duo spiritus per situs mutationem in pressiorem formam reducti , eundem illum locum occupare possint quem situ non mutato unus illorum forsan impleret . itane ? sed haec non est penetratio illa in scholis adeo decantata , scilicet coexistentia dimensionum in eodem ubi , sed solum juxta positio in eodem loco communi , quae non minus corporibus quam spiritibus competit . haec forsan à me non adeo dilucide prolata sunt , verum tu tam meae quam propriae mentis facilis esse potes interpres . rogo igitur ut in tenebris hisce ( modo per alia majoris momenti non stet ) facem mihi accendere non graveris . non oppugnatoris sed quaesitoris personam gero , nec ut te inscitiae arguam haec scribo , sed ut propriae ignorantiae medelam quaeram . opera tua omnia tribus voluminibus latine edita studiose perlegi , & ob summam illorum eruditionem ut in bibliotheca nostra statione donarentur , curavi . utinam metaphysicam quam exorsus es pertexeres . scire vehementer aveo quodnam tibi de ista re sit consilii . dolenda profecto res esset , si tam admirandum opus mancum semper maneret & imperfectum . maneat vero necesse est , nisi te authore ad exitum perducatur . quis enim alter erit apelles , qui dimidiato operi manum ultimam admovere sustineat ? noli igitur curiosos speculatores spe tanta in aeternum frustrari . quod superest deum ex animo precor ut te lucidissimum in orbe literato sidus diu ab occasu praeservet , & post decursum stadium beatorum choro immisceat , & ex ipso sapientiae fonte immensam tuam cognoscendi sitim tandem expleat . sic exoptat dovotissimus tui & tuorum scriptorum cultor johannes norris . dabam oxon. ex coll. om. an. jan. 8. 1684. d r more 's answer . sir , i have received your very civil and elegant latin letter , but answer you according to my constant use to our own countrey men , in english. you have therein such significations of your kindness and esteem for me and my writings , that you have thereby obliged me to a professed readiness to serve you in any thing that lies in my power . and therefore without any further ceremony i shall endeavour , as touching those two difficulties you propound , to give you the best satisfaction i can . the first difficulty , if i understand you aright , is this : how that immobile extensum distinct from matter which in my enchiridium metaphysicum i demonstrate to exist , can truely be said to be infinite , when as it has all its parts that are or can be coexistent at once . because to exist according to all its parts at once is to be included within certain limits , as any number how big soever is conteined under some certain species of number , and therewithal conceived finite as the term [ all ] also implyes . and therefore successive quantity seems more capable of being infinite then permanent quantity , because there may be still more parts coming on ; when as in permanent quantity all the parts are at once , and that term [ all ] includes an actual bounding of the whole . this i conceive is the full scope of the first difficulty propounded . to which i breifly answer first , that that immobile extensum distinct from matter , being really a substance incorporeal , i do not conceive that the term [ parts ] in a physical sense does properly belong thereto , every incorporeal substance or spirit , according to my notion of things , being ens unum per se & non per aliud , and therefore utterly indiscerpible into parts , it implying a contradiction , that this of the substance or essence should be divided from that , the entire substance being ens unum per se & non per aliud . but understanding by parts onely notional or logical parts , which will consist with this indiscerpibility , wee 'll admit the phrase in this sense for more easy and distinct discourse sake , and also of totum and omne and whatever is a kin to them . and the same caution i premize touching the word [ quantity ] that we take it not in that crass physical sense , such as belongs to matter and bodyes , but meerly in that notional and logical sense , which is so general that it clashes not at all with the sacrosanctity , as i may so speak , of incorporeal substances . and now secondly to come nearer to the point , if we mind closely and distinctly , what sense we have of those terms totum and omne , we shall certainly discern , that they may signify either the entireness-indefectuousness or perfection of the thing they are pronounced of , or meerly that there is nothing left out of that subject they are spoken of , or else they imply also a comprehensibleness , limitableness , or exhaustableness of the number of those parts which are said all to be there . in this sense is totum plainly used in summa totalis at the foot of a reckoning . but for those that hold infinity of worlds at once , and infinite matter , when they will easily acknowledge , that omnes partes materiae sunt divisibiles , understanding by materia a congeries of atoms ; omnes mundi generabiles & corruptibiles , and tota materia mundana impenetrabilis , without the least suspicion that they thereby imply , that there is onely a finite number of worlds , or parts of matter , or that all the matter of the universe taken together is but finite ; it is plain that to them the former sense is as easy and natural of totum and omne as the latter ; and indeed to speak my own mind , i think it is the most natural and proper of all and the onely true logical sense of omne and totum ; which suspends it self from making the subject , of which it is pronounced , either finite or infinite , but declares onely whatever it be that there is no part left out of that subject it pronounces of . so that if totum , or omne , or omnes partes be pronounced of a subject infinite , it leaves nothing of that infinite subject out nor omits any parts , and consequentially implies the perfect infinity thereof . so far is it from curbing or terminating it , it reaching as far as that absolute infinity it is pronounced of . so that it is the subject of which omne & totum are pronounced , when it is finite that makes them have a finite signification , and not the intrinsick sense of those terms themselves . whence i think we may discern , that there is no repugnancy to assert that all the parts of that immobile extensum distinct from matter do exist together at once , though it be infinite , and that [ all ] in this enunciation does not curb the immensity of this extensum , but rather necessarily implyes it according to the true logical notion thereof , that term being alwaies commensurate , when it is truely used to the subject it is spoken of . and lastly , it is onely permanent quantity , and spiritual , and indiscerpible , whose parts are all at once , that is capable of absolute infinity . but as for successive quantity , it is not capable of being infinite , neither a parte ante nor a parte post . but your phancy seems unawares to have transferred the property of successive quantity to the permanet , and so because , so soon as we can say of successive quantity there is all of it , it implyes certainly there is an end of it , and so it is finite ; so you seem unawares to have imagined , because it is true of the parts of permanent quantity that there is all of them at once , therefore they are now exhausted , as the parts of successive quantity were , and therefore are finite . this i think is the sophisme you put upon your self . but you are the best judge of your own meaning . now as for the second difficulty , it seems such to you from your missing my meaning in my bringing in that instance of wax drawn out an ell long . and after reduced into the form of a globe , suppose no bigger than of an ordinary nutmeg : an heedless or idiotick spectator of this change may haply imagine the dimension of longitude quite lost thereby , whenas there is not one atom of the quantity thereof lost by this change of site , no more than there is of the substance of the wax . but what seems lost in longitude , it is compensated in latitude and profundity . so say i of the contraction of a created spirit , suppose from a spherical form , ( for we must take some figure or other ) of half a yard diameter , to a sphear of a quarter by the retraction of it self into so much less an vbi ( eight times less than before ) for as much as nothing of its substance is annihilated thereby , nothing of its dimensions is , but what seems to be lost in longitude , latitude , and profundity , is gained or compensated in essential spissitude , which is that fourth dimension i stand for , that it is in rerum natura . which tho it is more particularly belonging to the contraction of one and the same spirit into it self , yet it is also truely found , when any two substances whatever adequately occupy the same vbi ; as suppose a spirit occupyd a cube of matter of such a side or diameter . the spirit and the cube have their proper dimensions each of them in the same vbi , and therefore are an instance of a real essential spissitude in that vbi . and if there were another spirit in like manner occupying the same cube , there would be still a greater essential spissitude . and he that will not grant this essential spissitude , he must either list himself with that ridiculous sect of the nullibists , or that wretched sect of the materialists , or atheists , that hold there is nothing but matter in the universe , which i conceive i have again and again demonstrated to be false in this enchiridium of mine . but i suppose out of what has been said , you see plainly now that by the contraction of a spirit , i mean that of the same spirit , whereby it may occupy a less vbi than before , and not of several spirits so contracted , that they may take up no more space then any one of them did before contraction . and these hints i doubt not are sufficient to one of such quick parts as yours , to make you thoroughly and distinctly understand the meaning of the 7th section of the 28th chapter of my enchiridium metaphysocum . to satisfy your desire of knowing my intention touching the finishing the said enchiridium , i must confess to you freely , that i have no purpose of so doing . i am now of a great age , above threescore and ten , and have other designs also . and besides , this first part which i have finished is the most useful , the most assured , and yet i add the most difficult of all ; and having thoroughly made out the main truths of the existence of spiritual substance , and what its nature and essence is , intelligibly and demonstratively , i make account the greatest business is done , and i may leave the rest to others , especially there being laid in so much already in other treatises of mine , as you may observe in reading the scholia upon the 21 sect. of the 28th chapter of the enchiridium . where yet i have left out what is considerable , my cabbala philosophica , & exposition of the iewish mercava , or ezechiels vision , the right understanding whereof contains the choicest secrets of the iewish theosophy or metaphysicks . this is all for the present , but the repeating of my thanks for the great kindness you seem to have for worthy sir , your affectionate friend to serve you hen. more . c.c.c. jan. 19. 1684 / 5 the second letter to d r more . sir , the civility and profound subtilety of your letter are both so very extraordinary , that i know not which most to admire . indeed i cannot but look upon it as an infinite obligation , that a person of your age , worth , and character in the world , should vouchsafe an answer ( and that so candid a one ) to such a green student as my self , one that just begins to climb that tree of knowledg , upon whose utmost bough you sit , and is so far from spreading his name ( like you ) far and near , that he has scarce lustre enough to enlighten the little orb wherein he moves . this great condescention of yours bespeaks you to be a person of an excellent spirit , as well as understanding , and ingages me ( if possible ) to honour and esteem you more than i did before , and to say of you as cicero in his book de legibus does of plato , quem admiror , quem omnibus antepono , quem maxime diligo . sir , i have consider'd and digested your letter , and i find my satisfaction increases with my perusal of it . which gives me incouragement to trouble you with another inquiry , especially since i find you willing as well as able to inform , and that you do not send away those that inquire of you , as the sullen oracle did augustus , asking concerning his successour with — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing then is this . i am not well resolv'd concerning the moral turpitude of sensuality . not of such species of it as are complicated and accompany'd with civil incommodotyes , such as adultery , fornication , &c. ( concerning which 't is easy to account from those mischeifs , which , considering the present system of the intellectual world , they necessarily bring upon mankind ) but of sensuality as such . now concerning this i inquire , 1. whether there be any moral turpitude in it or no. and 2ly , supposing there is , wherein it lies . for my own part i am so divided betwixt arguments on both sides , that i know not what to resolve . for first that there is some moral , or intrinsick turpitude , in sensuality as such , i am tempted to suspect from the authority of many great moralists ( especially among the antients ) who , when they lay open the immorality of adultery or fornication , do not fetch their arguments wholely from those ill effects , which either of them has upon the welfare of society , but resolve part of their immorality into sensuality as such , abstracted from those other ill consequences . besides i observe , that in the divine writings ( not to say any thing of our ordinary oral discourses ) such peculiar epithetes and adjuncts of infamy are given to adultery , which can belong to it on no other score , than as 't is an act of sensuality . nay , and as if that were the principal ingredient , it oftentimes receives a denomination from the sensuality , but never from the injustice , infaithfulness , or the like . thus it is call'd the sin of uncleanness . and adulterers are said to be unclean persons , filthy , brutish , &c. in the like manner david , in his penitentials for that sin , insists much upon its sensuality , and accordingly speaks of washing , and cleansing , and making clean . all which seems to imply , that the immorality of adutery is not wholly to be deriv'd from those mischeivous effects it has upon society , but does also partly ( if not chiefly ) consist in the mere sensuality , and consequently that sensuality as such is immoral . again 2ly ( to proceed from mental abstraction to real separation ) there are some acts of sensuality ( such as voluntary pollutions &c. ) which are really separated from such ill effects , and yet these by the consent of all nations were ever condemn'd as dishonorable and immoral , and yet there is nothing in them besides the sensuality , and consequently there seems to be a moral turpitude even in sensuality as such . again 3ly , that there is some natural turpitude in sensuality as such , i am apt to believe , when i consider how unanimously 't is vilify'd and decry'd by those , who were mere strangers to revelation , and so could not derive this notion from the prohibition of some certain species of it . sir i need not tell you , what a continual topic for invectives this has been to the platonists and stoicks . now how these men , who follow'd the mere conduct of nature , should all conspire in such abject and disdainful thoughts of sensuality , unless it were some way or other disagreeable to the unsophisticate and genuin relish of the soul , i cannot comprehend . again 4ly and lastly , that there is some natural intrinsick turpitude in sensuality as such , seems to receive no small confirmation from that natural shame , which attends the acting of it , and that not only in circumstances professedly unlawful , but also in those which are otherwise reputed , whereby men seem conscious to themselves of some incongruity in the thing as such . from this and more that might be alledg'd , it seems to me that there must be some moral turpitude in sensuality as such . but now wherein this immorality should ly , i am still to seek . as also i am how to unwind my self from the difficulties of the other side . for first , i find that the more modern masters of morality ( such as grotius , dr cumberland , puffendorf with many others ) resolve the immorality of adultery wholly into those pernicious effects it has upon society , without bringing in the sensuality as such into any part of the account , which they could not do , did they apprehend any moral turpitude in sensuality as such . again 2ly , that there is no moral turpitude in sensuality as such , seems to appear from hence , that if there were , it would be so in all its instances , and consequently even in marriage it self . but 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that hence arises a considerable difficulty . for if there be no moral turpitude in sensuality as such , then all abstracted acts of it ( as voluntary pollutions &c. ) must be held lawful , which are yet condemn'd . and if there be , then marriage must be condemn'd , which yet is held lawful . again 3ly , i can see no reason why that sort of corporal indulgency , which is emphatically call'd sensuality , should be charged with any moral turpitude , when as other pleasures of sense ( and those perhaps equally intense ) are not so . such as using choice perfumes , eating delicious sweet-meats , &c. t is plain these all agree in this , that they are gratifications of sense , and therefore why there should be a moral turpitude in one , and not in another , i am yet to learn. again 4ly and lastly , to argue from the simple and absolute nature of the thing , i cannot imagine how it should be a moral incongruity for a man to please himself . what malice is there in it either against god , himself , or his neighbour ? for that there is in some particular instance ( as in adultery ) or in degree ( as in intemperance ) is purely accidental , and therefore ought not to be charged upon sensuality as such . these considerations do prevail with me to think , that there is no moral turpitude in sensuality as such , that all the pleasures of sense are in themselves equally indifferent , like the trees of paradise . so that if that , which we here treat of , only be evil , it must be ( as the forbidden fruit ) because made so by a positive law ( which yet i know not of ) as an instance to try our obedience . but how to reconcile this with the former difficulties , i profess i know not . and here sir , i desire your unerring hand to lead me out of this labyrinth , and that at your own leisure , ( for i am not in hast , and would by no means be troublesome to you ) you would be pleased to give me a resolution of this whole matter , and that you would not only satisfy the doubts , but also pardon the boldness of most worthy sir , your most real friend and most humble servant j. norris . allsouls coll. ian. 28. 1684● d r more 's answer . sir , you may very well judge me more than ordinarily rude and uncivil , that i have not all this time answered your so friendly and affectionate letter . but i have such abundance of business lying upon my hands , that i could not find time till now , and foreseeing that i shall be suddenly more busy than before , in this strait of time that i am in , i have chosen , rather than to be still silent , to write , though but briefly , and it may be brokenly to the point you propound . viz. concerning the moral turpitude of sensuality . you have shewed a great deal of not onely wit and eloquence , but solidity of reason in pleading pro and con in the case . but you had proceeded more clearly , if you had first defined what you meant by sensuality , ( which , according to the ordinary acception of the word , signifies immorally , and insinuates an irregular and ungovernable indulgence of the pleasure of the grosser senses ) and so the business had been less difficult . but considering the whole matter of your arguing on both sides , i perceive you mean no more by sensuality , then the pleasure of what iul. scaliger in his exercitations calleth the sixt sense . for so he counts that tactus venereus , which some are so taken with . and therefore , if you will , we will state the question according to his phrase , and it shall be , whether the pleasure of the sixt sense have any moral turpitude in it . wherein i will adventure to pronounce , that it has not as such . but to be captivated to that pleasure , so as to make us less capable of that , which is better , or to break the laws of what is just and decorous , this is the turpitude that is contracted therein , and argues him , that is thus captivated , to be brutish and sensual in the ordinary sense of the word . and therefore it is no wonder such persons are stiled filthy , brutish , and unclean in the holy scriptures , because the goatish nature has got dominion over them . you have urged excellently well for the turpitude of sensuality hitherto taken in the usual sense , though prescinded from the consequent inconveniencies thereof . but now that platonists decry without revelation , the delight of corporeal pleasures , and that there is a natural shame of having to do with those pleasures of the sixt sense , this looks like a shrewd argument for an innate turpitude in those very pleasures themselves , though in lawful circumstances ; but yet i conceive this instinct of natural shame , if rightly interpreted , does not so much intimate any moral turpitude in having to do with the pleasures of the sixt sense , as admonishes us , that though these things rightly circumstantiated have no moral turpitude in them , yet such is the nobleness of the soul of man , that such gross enjoyments are exceedingly below her , who is designed for an angelical life , where they neither marry , nor are given in marriage , and therefore even nature has taught her to sneak , when , she being heaven-born , demits her noble self to such earthly drudgery . if this passion of venereal shame be rightly interpreted , i suppose this is all it signifies , and not that there is any intrinsick immorality or turpitude in the pleasures of the sixt sense . but for sensuality taken in the ordinary sense , of which adultery is a specimen , most certainly there is a foulness and uncleanness in it , distinct from what it sins against political society , which by no means is the adequate measure of sound morality , but there is a moral perfection of human nature antecedent to all society . i pray read what i have writ on this argument in my scholia on the 3 sect. of the 4 chapter of the first book of my enchriridium ethicum . which will save me the labour of adding any thing more here . but when the matter is simply the perception of the sixt sense , there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this rightly phrasing the point in question takes away all the difficulties , that would infer no moral turpitude , where there is such , or any moral turpitude , where there is none . to your third plea for no moral turpitude i answer , that corporeal pleasures in eating and drinking &c. if they be irregular or excessive , have a moral turpitude in them . viz. if they are so much as to hinder and lessen the better enjoyments of the soul , and obstruct the design of living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle some where speaks , and makes our bodies a less commodious temple for the spirit of god to dwell in . and to your fourth and last , wherein you say you cannot imagine how it should be a moral incongruity for a man to please himself . what malice is there in it either against god , himself , or his neighbour ? you say right , he may mean no ill to himself , but he may mistake himself , and out of ignorance of the dignity of his own nature , take that to be chiefly himself , which is least of all himself , or the meanest part of him , i mean that part which is common to him with the brutes , the pleasures of which life the more he endeavours to shun , as far as is consistent with the health of his body , and disdains to be captivated with the gratifications of the flesh , the more surely will he arise into the enjoyment of such a life , as is unexpressibly above all the pleasures this mortal flesh can afford . but he that layes his hand to the plough and looks back is not fit for the kingdom of god. there must be assiduity , constancy , and a perpetual guard and watchfulness over a mans waies , over the inclinations of of his mind and outward words and actions , and devotional addresses to god for further illumination & strengths , to carry on the work of real regeneration , and the issue will at last be ineffably pleasing and glorious . and he , that gives himself up to such a dispensation of life , will not miss of meeting with the clearness of all useful truths . and when his true self is awakened in him , it will be a moral congruity to please himself , that is , that intellectual and godlike life and sense raised in him . and all the trees of paradise , which god has planted , the pleasures of all the six senses , he may tast of , so long as he keeps in the life aforesaid , and makes that the measure of all his inferiour enjoyments , that he is not lessened above , by being captivated by any thing below . then the pleasure of the sixt sense is not forbid , nor is there any thing forbid in the paradise of god , but the irregularity of our own lust and will. i hope out of this you will pick out my meaning , though this pinch of time that i am in , has made me but huddle up things together with less order than i usually endeavour to do . thus in some hast committing you to gods gracious keeping , i take leave and rest , dear sir your affectionate friend to serve you hen. more . c. c c. april . 13. 1685. the third letter to dr. more . sir , suddainly after my receiving your last , i withdrew into the country , whence i am but lately return'd . i had no manner of conveniency of writing to you there , but now i have , i think , my self obliged to use it forthwith , left you should suspect that i am forgetful of you , or of the thanks i owe you for your last excellent letter . it gave me much satisfaction in several things , and i read it ( as indeed i do every thing of yours ) with a peculiar pleasure . but since i have begun to move a question , and you have been so kind as to communicate to me your thoughts concerning it , i hope you will not take it amiss , if in order to the clearing up the whole matter i here reassume it , and desire from you some further satisfaction obout it . the summ of the determination which you give to the difficulty i proposed , is ( if i understand you right ) in short this . you distinguish of sensuality as it signifies concretely and immorally either as to measure or other circumstance , or as 't is simply the perception of the pleasure of the sixth sense . which last ( that which i meant in my inquiry ) you acquit from all moral turpitude . now i confess i am and ever was perfectly herein of your judgment , and that ( among other reasons ) because of the divine institution of matrimony . only there is one thing that still sticks with me . i find my self still intangled in one of my difficulties which , tho in your answer you take notice of it , appears to my apprehension the most considerable of all . 't is this , that if there be no moral turpitude in the simple perception of venereal pleasure , then all abstracted acts of it , such as voluntary pollutions , lascivious embraces &c. must be accounted lawful , which are yet condemn'd by all moral and divine writers . the reason of the consequence is , because there seems to be nothing in such abstracted acts , besides the simple peception of the pleasure of the sixth sense . for as for excess , captivation of spirit , too sensitive applications and the like , these are merely accidental , and equally incident to the same acts in all other circumstances . this is the short of the difficulty , which i need not persue in more words to a person of your exquisite conception . sir i humbly crave your sense in this point , ( the only thing not clear'd in your answer ) which if you please to vouchsafe me , you will no less ingage the affections than inform the iudgment of ( most worthy sir ) your most real and highly obliged friend and servant j. norris . d r more 's answer . sir , it is now above a month since i received yours . but indisposition of body , and several unexpected occurrences have hindred me from writing till now . if my memory fail me not , i intimated to you in my last , that i would read over again that sermon , which you was pleased to dedicate to me , and signify to you more of my mind touching it . wherefore to be as good as my word , i will take notice of a passage or two , before i answer this present letter . you fall , pag. 10. upon a very subtile subject , viz. what it is , in which our pretense to free agency may be safely grounded , whether in the will or understanding . and in order to decide the point in hand , you do with good judgment declare against talking of the will and understanding , as faculties really distinct either from one another , or the soul her self . but tho you begin thus hopefully , yet methinks you run your self into an unnecessary nooze of fatality , by granting the soul necessarily wills as she understands ; you know that of the poet. — video meliora proboque , deteriora sequor . — and for my part , i suspect there are very few men , if they will speak out , but they have experienced that truth . else they would be in the state of sincerity , which over few are . but now that you would salve the phenomenon of free agency , pag. 11. by making it depend upon the degrees of advertency or attention which the soul uses , and which to use either more or less , is fully and immediatly in her own power , this is an invention ingeniously excogitated , to escape the difficulty you have cast your self into , by admitting the soul necessarily wills as she understands , and necessarily understands as the object appears to her . for thus indeed we were frozen up in a rigid fatality and necessity . but this does not cast the ground of free agency upon the soul as intelligent , more than as volent , if so much . for unless she will exert her advertency or attention , how can she to any degree advert or attend to the object ? so that the ground of free agency will be still resolved into the soul , not as intelligent , but as volent , and willing to understand the nature of every object she is concerned to speculate . moreover , though the soul be willing to exert her advertency or attention to the object , this alone seems but a defective principle as to the redeeming us into the ability and freedome of closing with what is best , as discerning it to be so . for as the eye , let it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never so much , if it be vitiated in it self , cannot rightly discern the condition of the visible object it fixes its sight upon ; so the mind of man , let him set himself never so diligently to contemplate any moral or intelligible object , if she be made dim by moral corruptions and impurities , will not be able or free to close with what is best in the circumstances that lye before her , being held captive by the vices the party has not yet purifyed himself from . wherefore the true ground of our being able and free to chuse what is best , consists rather in the purity of the soul from vice , than in advertency and attention to the object , while the mind is vitiated and obscured for want of due purification . which the best philosophers and christians have alwaies declared to be requisite to true illumination . and that notable instance of martyrdome , which you bring in to illustrate the case , methinks , may be made rather to illustrate and confirm what i drive at . viz. that there is something of greater weight than advertence or attention , that will enable a man to witness to the truth with his blood . for notwithstanding the mere being notionally convinced , that sin , or such a sin as the denying of christ , is the greatest evil in the world , though he never so closely attend to this truth in the notion thereof , if the old man or carnal mind be still alive in him , that crafty serpent will not fail to suggest such evasions or tergiversations , as will excuse him from suffering , and that , it may be , though he do firmly believe the torments of hell , and joyes of heaven after this life . for the mercy of god , and future repentance , and violence of the temptation , or pretense of making amends some other way , and i know not how many other such slim insinuations , may be fool the unregenerate man from ever adventuring to suffer martyrdome . but he that is to a due degree regenerate , and made , as s. peter speaks , partaker of the divine nature ; the spirit of life in the new birth being awakened in him , and the love of god in him perfected ; this new nature in him into which he is born from above , having rather quicker sensations than the animal nature it self , this is the thing indeed that will secure the crown of martyrdom to him , nor will he be liable to be imposed upon by the carnal mind , to listen to such evasions and tergiversations as i mentioned before , but had rather dye a thousand natural deaths , than wound and pain that life and spirit into which he is regenerate . wherefore no fear of pain from man can shake him ; the love of the lord jesus and of his life , into which he is regenerate , being stronger than death , and all pains of the natural life more tolerable by far to him , than to wound and pain and grieve that life and spirit in him , which is supernatural and divine . and this is that which the beloved apostle s. iohn witnesses , 1 joh. 4.18 . that there is no fear in love , but perfect love casteth out fear . because fear hath torment . he that feareth is not perfected in love . and towards the beginning of that chapter he saies , greater is he that is in us , than he that is in the world . speaking of the spirit of christ , and the spirit of the world. these things i hint to you to let you understand , that sometimes more than the notional attending to the hainousness of sin is required to furnish out a martyr . and that our being redeemed into an ability or freedom of chusing what is best , is not from mere attention to the object , but from purification , illumination and real regeneration into the divine image . but i cannot insist largely on any thing . verbum sapienti sat est . i will onely take notice of one place more in your ingenious discourse , and that is , pag. 15. where i stumbled a little at your seeming severity towards the severe masters , as you call them , of spiritual mortification . i confess some passages in them lye fair for your lash . but the high and hyperbolical expressions of holy and devout men are not to be tryed by the rigid rules of logick and philosophy , but to be interpreted candidly , according to the scope they aym at . which is a perfect exinanition of our selves , that we may be filled with the sense of god , who worketh all in all , and feelingly acknowledge what ever good is in us to be from him , and so be no more elated for it , than if we had none of it , nor were conscious to our selves we had any such thing . and to be thus self-dead and self-annihilated is the onely sure safe passage into eternal life , peace and glory . and is the most safe and lovely condition of the soul that possibly can be attained to . all knowledg to this is but vain fluttering , a feather in a mans cap tossed with the wind . here is firm achorage , rest , and such a peace as passes all understanding . this is the proper character of christ and his followers . learn of me for i am humble and meek , and you shall find rest for your souls . and blessed are the poor in spirit , for theirs is the kingdom of heaven . this mystical death or spiritual annihilation , whereby all self-wishing is destroy'd , is the peculiar transcendency of the christian state above that of the noblest heathen philosophers that ever were . and who ever feels it will find it so . for these are divine sensations , and lye deeper than imaginative reason and notion . nor is there any mistake in this state devoid of all self-attribution . for tho the soul attribute not to her self what good she has in possession , yet she denyes not but that she has it . like that profession of s. paul gal. 2.20 . i am crucifyed with christ , nevertheless i live , yet not i but cbrist liveth in me , namely by his spirit . and being this christian state is the most perfect state the soul of man is capable of , we are obliged by way of duty to endeavour after it as much as we can , according to that of the stoick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i have dwelt upon this point also longer than i intended . and i know you will pardon my freedom in thus descauting upon these two passages of your learned and elegant discourse . i will pass now to your letter , and endeavour to finish the point betwixt us there , and make up what you think defective in my other letter . we are both agreed in this , that the simple perception of the pleasure of the sixt sense hath no moral turpitude in it . but you say hereupon that there is one difficulty still you are entangled in , which , though i took no notice of in my letter , yet seems to you the greatest and most considerable of all , namely , if there be no moral turpitude in the simple perception of venereal pleasure , then all abstracted acts of it , such as voluntary pollutions , lascivious embraces , &c. must be accounted lawful , which are yet condemned by all moral and divine writers . and the reason of the consequence , you say is , because there is nothing in such abstracted acts besides the simple perception of the pleasure of the sixt sense . for as for excess , captivation of spirit , too sensitive applications and the like , these are merely accidental , and equally incident to the same acts in all other circumstances . i suppose you mean in the state of matrimony , where the perception of this pleasure is lawful and allowed . there was in my former letter what might answer this difficulty , tho you took no notice of it . but here i will answer more fully and gradually . first therefore , though we should admit , that the perception of the pleasure of the sixt sense in such circumstances , as you describe , had nothing in it immoral , yet certainly it were a thing disangelical , if i may so speak , and undivine ; whenas we being born to that high condition of angels , we ought to breath after that state , and as aristotle somewhere adviseth ( against that vulgar proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to affect the life of the immortal angels , who neither marry nor are given in marriage , and therefore to have nothing to do with that pleasure farther then necessity requires , not for the mere pleasures sake , which nature has stigmatized with the sense of shame accompanying it , on purpose to remind us of that immortal and angelical condition we are called to , where that pleasure is perfectly silent ; though at the resurrection , we then having organized bodies , it were hard to conceive , that we should be like the idols of the heathen , have eyes and see not , ears and hear not , noses and smell not , no not so much as the fragrant odours of paradise , nor tast of the food of angels , as the psalmist somewhere expresses it . which philosophical hypothesis , if it be true , there is an obvious reason why the sixt sense has the stamp of shame upon it , and the other five not , and is no contemptible argument of the immortal state of the soul out of this earthly body : so handsomely are these things complicated gether . secondly , it being apparent to any , that has but the least sagacity in interpreting nature , that the pleasure of the sixt sense is in order to that weighty end of propagation , it is most manifestly a gross abuse of the pleasure of the sixt sense , to affect it , and excite it merely for the pleasures sake , the end of god and nature being frustrated at the same time , and the due use of that sensation grosly perverted . if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unnatural act or the transgression of the law of nature , what is ? so that it cannot be said that this is the simple perception of the pleasure of the sixt sense , but is the perception thereof in such circumstances , as make it abominable . and here are broken the laws of what is fit and decorous , as i intimated to you in my former letter , and which might have afforded an answer to this scruple you now again raise in this . but thirdly and lastly , there is an analogie betwixt the pleasure of the sixt sense , and the pleasure of tast. the former as it is in order to the propagation of the species of living creatures , so the latter is in order to the sustentation of the individuals . the pleasure of the tast is to engage the animal to eat sufficiently to nourish him and to renew his strength . now suppose any man had found some art or trick , to enjoy the pleasure of the tast of meats and drinks all the day long in a manner , and from day to day , though he eat no more for strength and sustenance than others do , were not this man most wretchedly sensual and gluttonous ? how then can the exciting of the venereal pleasure by voluntary pollutions , &c. be thought to be any other than the foulest act of lust that may be , thus to indulge to this carnal pleasure meerly for the pleasures sake , against the law of god and nature . wherefore you see that the reason of your consequence is very infirm , and that there is something in those abstract acts , as you call them besides the simple perception of the pleasure of the sixt sense . for the very abstractiveness of this pleasure from the natural end and use of it , is its essential filth or moral turpitude , to be abhorred of all holy souls , and abominated for the reasons i have mentioned . nor is the pleasure of the sixt sense lawfully enjoyed , but in the state of matrimony . but excess captivation of spirit , &c. are lawful in no state that i know of . and thus you have as full resolution of this point as i can give , and if it may have the success to prove satisfactory to you , i shall think my pains well bestow'd . but if upon a deliberate perusal of what i have writ , and an impartial improvement thereof to your best satisfaction you can , there should chance to remain any further scruple , i shall , if you write me word of it , readily endeavour to ease you thereof as it becomes dear sir , your faithful and affectionate friend to serve you hen. more . c. c. c. ian. 16. 1685 / 6. the fourth letter to d r more . sir , there was no need of an apology either for the lateness of your answer , or your freedom in descanting upon some passages in my sermon . i can very easily be contented to stay for what by its excellency will reward my patience , and can easily forgive him that will make me wiser . for i am concern'd for no opinion any farther than i think it true , and so far i am , and therefore as i profess my self heartily obliged to you for your kind and excellent endeavours to rescue me from an errour , so i must beg your leave to return something in defence of my hypothesis . which i question not but you will readily grant , especially when i assure you that i argue only to be better inform'd . and that your authority is so sacred with me that nothing less than the desire of truth should ingage me to oppose it . presuming therefore upon your pardon , i shall first offer something in confirmation of my opinion , and then consider what you alledge to the contrary . and in the first place 't is agreed betwixt us that there must be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some principle of free agency in man. all that does or can fall under debate is what is the primary and immediate subject of this free agency . now this being a rational perfection must be primarily subjected either in the understanding or in the will , or ( to speak more accurately ) either in the soul as intelligent , or in the soul as volent . that the latter cannot be the root of liberty will be sufficiently clear , if this one proposition be fully made out , viz. that the will necessarily follows the dictate of the understanding , or that the soul necessarily wills as she understands . now for the demonstration of this , i shall desire but this one postulatum , which i think all the schools of learning will allow me , viz. that the object of the soul as volent is apparent good , or that the soul cannot will evil as evil. now good apparent or evil apparent , is the same in other terms with that , which is apprehended or judg'd to be good or evil respectively . ( for to appear thus or thus does not ponere aliquid in re , but is an extrinsecal denomination of the object in reference to the faculty . ) if therefore good apparent be the object of the will , good apprehended will be so too , and consequently the soul necessarily wills as she understands , otherwise she will chuse evil as evil , which is against the supposition . this i take to be as clear a demonstration of the souls necessarily willing as she understands upon the supposition that our postulatum be true , as can be afforded in the mathematicks . but for more illustration , we will bring it to an example . and for the present let it be that of s. peter's denying of his master . here i say that s. peter judged that part most eligible which he chose , that is , he judged the sin of denying his master , at that present juncture , to be a less evil than the danger of not denying him , and so chose it . otherwise if he had then actually thought it a greater evil , all that whereby it exceeded the other , he would have chosen gratis , and consequently would have will'd evil as evil . there was therefore undoubtedly an errour in his understanding , before there was any in his will. and so it is in the case of every sinner , according to those trite sayings , omnis peccans ignorant , and nemo malus gratis &c. and therefore t is that in scripture , vertue is expressed by the names of wisdom and understanding , and vice goes under the names of folly and errour . all who commit sin think it , at the instant of commission , all things consider'd , a lesser evil , otherwise 't is impossible they should commit it . but this ( as the psalmist expresses it ) is their foolishness , and in another place , have they any understanding that work wickedness ? from all which i conclude that the will is necessarily determin'd by the dictate of the understanding , or that the soul necessarily wills as she understands , so that in this sense also that of the stoick is verify'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the soul therefore as volent cannot be the immediate subject of liberty . if therefore there be any such thing as free agency , the seat of it must be in the soul as intelligent . but does not the soul necessarily understand as the object appears , as well as she necessarily wills as she understands ? she does so , and therefore i do not place the seat of liberty in the soul as judging or forming a judgment , for that i confess to be determin'd by the appearance of things . but though it be necessary that the soul judge as things appear , yet 't is not necessary ( except only in self evident propositions ) that things should appear thus or thus , but that will wholely depend upon the degrees of advertency or attention ; such a degree being requisite to make the object appear thus , and such a degree to appear otherwise . and this advertency is that wherein i place the seat of free agency . lower than this i discern not the least glimps of it , and higher i cannot go . here therefore i conceive i have good reason to fix , and to affirm that the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul consists in her having an immediate power to attend or not attend , or to attend more or less . i say an immediate power , for if you will have an express act of the will interposed , that act of the will must have a practical iudgment , that judgment an objective appearance , that appearance another attention , that attention another will , and so on ad infinitum . i think it therefore reasonable to stop at the first . i shall now apply my self to your objections . and first , against the necessity of the soul 's willing as she understands you alledge that of the poet , concerning medea — video meliora proboque , deteriora sequor — i answer by distinguishing the antecedent , a thing may be judg'd good either by a speculative or universal knowledg , and that i do not alwaies follow , or by a practical knowledg , when i look upon it and pronounce of it pro hic & hunc as cloath'd with all its circumstances , and that i do alwaies follow . but you farther urge that if so , then there would be no such thing as sin against knowledg . or ( which is the same otherwise worded ) that then men would be in a state of sincerity . to this i answer , that a sinner according to this hypothesis may be said to sin both knowingly and ignorantly too in different respects . he sins knowingly in as much as he knows in the theory or by an habitual judgment , that such a fact is a sin , and yet he sins ignorantly too , in as much as either he does not actually attend to that speculative and habitual judgment of his , that such a thing is a sin , or if he does , yet he thinks it upon the whole matter to be a lesser evil ; which indeed is implicitly and confusely though not explicitly that t is not a sin , because that which is truely a lesser evil cannot be a sin , for a sin can never be eligible , but a lesser evil may . and whereas you say that advertency , or attention to the object is a defective principle as to the redeeming us into the ability of closing with what is discern'd best , i confess i can easily conceive how a man may be defective in his attention , but not how attention it self if duely applied can be defective towards true illumination though in the midst of moral corruptions . all that can be said is , that these moral corruptions may divert the soul from sufficiently attending to the beauty of holiness , and this i take to be the true and ultimate ground of all sin , and here t is i fix the necessity of grace and divine assistence . and whereas you say , that the instance of martyrdom which i alledg for my opinion , does rather confirm that there must be something of more weight than advertency to inable a man to dy for the truth ; and that though a man be notionally convinc'd that the denying of christ is the greatest evil in the world , and attend never so closely to this notion , he may yet find such evasions as will excuse him from suffering ; for you say the mercy of god , and future repentance , and of the temptation , or pretence of making amends some other way , may do it . to this i reply , that he who is notionally convinc'd that the denying of christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that judgment , or notional conviction , there being according to his then apprehension no greater evil for the avoiding of which he should think it eligible . if thefore he should then chuse it , he must chuse it as a greater evil , that is , simply as evil , than which i think there can be no greater absurdity . as for those considerations therefore which you subjoyn , the mercy of god , future repentance , &c. these cannot prevail with him to chuse the denying of christ while he judges it the greatest evil , any more than they can induce him to chuse evil as such . they may indeed prevail with him in the present juncture not to think it the greatest evil , nay to pronounce it a lesser evil than the evil of pain , and then no wonder if he chuse it . but this i do not conceive to make any thing against my hypothesis , but to be rather according to it . as to what you remark concerning humility and spiritual mortification , i think i may be perfectly of your mind without retracting or altering any thing of my sermon , for i don't find , if the business be sifted to the bottom , that we differ any thing at all . your determination concerning the pleasure of the sixt sense , i submit to as very full and satisfactory . and i have only one thing more to move concerning it . which is , that since you make the abstractedness of this pleasure from the natural end of it , that of propagation , to be its essential turpitude , whether this does not conclude against all those who marry in such an age , when 't is impossible according to the course of nature , that this end should be serv'd . and whether there be any difference according to your measures between the enjoyment of the sixt sense in such circumstances or the like , and voluntary pollutions . i would willingly know your sense in this matter . and now ( sir ) all i have to do is to return you extraordinary thanks for your many and great civilities , to desire a long continuance of your health and welfare , and favourable construction of the defence which i make against your reflections . that t is not in the least from a design of wrangling and opposition , but from a perswasion of my being at present in the right , and an earnest desire of being wiser . i am truely indifferent which side of the question be true , all that i am concern'd for is to know which is so . and being so indifferent , as i am the more likely to find the truth , so i hope i am so to obtain pardon from you who are so great a friend to it . which yet you will be the more ready to grant when you consider how much your judgment ( tho not in this particular fully assented to ) is yet admired and esteemed by ( most honour'd and dear sir ) your most obliged friend and servant j. norris . d r more 's answer . sir , i have received yours , and reading the confirmation of your hypothesis ( which i took the boldness a little to vellicate ) and your answer to my objections against it , i could not but observe your ingenious dexterity therein with pleasure . and yet i must ingenuously confess that i still stick where i was , nor can conceive but that the free agency we are conscious to our selves of , is placed in the soul as volent as much as intelligent , because this volency , as i may so speak , is implyed in her attention or advertency , and is a necessary requisite thereof . the thing therefore that i affirm being this viz. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed in the soul as volent as well as intelligent , the volency of the soul being required to make those free attentions or advertencies on the object , let us see how you demonstrate that it cannot be seated in the soul as volent . your argument in breif is this , ( for i intend to answer your letter with all possible brevity i can ) that since the soul cannot will evil as evil she must necessarily will and and chuse according as the betterness of the object appears to her understanding , otherwise she will chuse evil as evil which is against the supposition . to this i answer , that though she does not chuse according as the betterness of the object appears to her understanding , it does not thence follow that she will chuse evil as evil , but that she will chuse a natural good and prefer it before the moral . so that the absurdity of chusing evil as evil here vanisheth , and the demonstration falls to the ground . and this was the case of s. peter in denying christ. the object of his choice was that natural good , his security from pain and punishment , which he preferred before that moral good the faithful and professed adhesion to his lord and master christ jesus . nor could the understanding of s. peter err so grosly as not in the notion to think that faithfulness to his lord christ was better absolutely than the securing himself from pain and punishment ( as indeed there is no comparison betwixt the moral or divine good and the natural ) but there was wanting in this act the exertion of his will towards the divine good ; or else the divine nature or grace was wanting , whence he slipt into this choice of the meaner good . and as for that maxim , omnis peccans ignorant ; if it be true in that vniversality the sense is , that whoever sins it is out of defect of either notional knowledg or inward sense , such as accompanies real regeneration ; in which sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insensati in scripture are to be understood , and on the contrary the pythagorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those that want this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they have a notional knowledg of the thing , yet they may sin , and that from the want of this sensibility of spirit . but he that is born of god sins not because the seed remains in him , this life or sensibility in the new birth which is an higher and more effectual principle then notional knowledg . which alone is not able to determine the choice of the soul to a moral or spiritual object without the accession of the other . for life and sense can onely counterpoise life and sense , not mere notion . whence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the moral or divine good is not followed , but what is pleasing and grateful to the animal nature . so that the soul here wills or chuses against the dictate of her understanding , which is the sin against conscience , otherwise there would be no such thing . the cheif pith of the last paragraph of your confirmation is this . though it be necessary the soul judg as things appear yet 't is not necessary ( except onely in self-evident propositions ) that things should appear thus or thus , but that will wholly depend upon the degrees of advertency or attention . and in this , say you , i place the seat of free agency , viz. in an immediate power in the soul of attending or not attending or of attending more or less to the objects that occur . i demand therefore is this any thing more then what is couched in that of the poet , quid verum atque bonum quaero & rogo & omnis in hoc sum , viz. a sincere inquisition ( and sincerity is immediatly in our power , that is , it is in our power to do as well as we can ) after that truth and good in which human happiness consists . which if it be done in a mere notional way there will still remain that liberty i mentioned above of the soul chusing contrary to the dictates of her understanding . so that there will be more liberties then you conclude for in this paragraph . but if this diligent and sincere inquisition , or sincere desire of knowing what is man and whereto serveth he , what is his good and what is his evil be absolutely sincere , it cannot fail to inquire what is the most safe and effectual way to have objects duly represent themselves to the understanding as the objects of sight to a pure and clear eye . and what can this be but the purification of the soul as i intimated in my last to you , which is by mortification and real regeneration , that the divine principle may be more fully awakened in us , and so become life and sense to us in virtue whereof the soul will be free and able to chuse what is absolutely the better , that is to prefer the moral or divine good before that which is animal or natural , and if this state advance to the highest , never to chuse any , if they stand in competition but the moral or divine , according to that of s. iohn above mentioned , he that is born of god sinneth not &c. wherefore so far as i see , it may be but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt us as to this point where you place the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul in her immediate power of using the best means she can to find out what is her best good or readiest means to true happiness and riddance of sin and errour . which taken in the full sense thereof as i have intimated , is , as i conceive , a sound and useful theorem and well adapted for the chastising of the world for their sloth and laziness in these things . we come now to your answers to my objections . and to that of video meliora proboque you answer indeed learnedly and scholastically , by saying , a thing may be judged good either by a speculative or vniversal knowledg , or by a practical knowledg when it is lookt upon and pronounced of pro hic & nunc as cloathed with all its circumstances , the former is not alwaies followed but the latter is . but is there any thing more in this but that the eligent ( when as both these knowledges are speculative or universal , the former already granted , the other plainly implyed by the choice of the eligent , who in such circumstances judges the choice is universally to be made , else how is he obliged to make it ? ) but that the humour of the eligent onely has made this latter practical by putting it into practice instead of the former , it being clothed with the circumstances of iucundum or vtile , when the other recommends it self onely upon the account of honestum : which though he sees ( as medea sayes video meliora proboque — and that hic & nunc , for she speaks of the present case and time , yet deteriora sequor ) notwithstanding he declines that which is absolutè & simpliciter melius according to his own judgment , and closes with that which seems melius , that is , vtilius and jucundius to himself , to his animal nature against the dictate of the divine . this is the clear case of the controversy freed from the clouds of the school . and therefore notwithstanding what you have answered it is plain that the soul may understand notionally and actually better then she practises , and not follow the dictate of her understanding but of her animal appetite . to my objection against your hypothesis , that thence every man would be sincere , nor any sin against knowledg , you answer , that a sinner may be said to sin both knowingly and ignorantly , he may know in theory or habitual judgment such a fact is a sin , and yet be ignorant by not actually attending to his habitual knowledg ; or by judging the sin upon the whole matter to be the lesser evil and thence implicitly to be no sin , and so not sin against knowledg . but i answer , it is incredible that one that has an habitual knowledg , that such a thing is a sin should not remember it is so when he meets with it or is entring upon it . it is as if one had the habitual idea of such a person in his mind , and should not remember it is he when he meets him in the very teeth . nor can he judg the sin upon the whole matter to be the lesser evil , but he must in the mean time remember it is a sin and so commit it against his knowledg , onely sugar'd over with the circumstance of iucundum or vtile or both . this composition though there be ratsbain in the sugar , makes the soul listen to the dictate of the animal appetite and let go that of moral reason , tho they both clamour in her ears at once . and there the soul against the understanding concludes for the suggestion of the animal appetite , that bears her in hand , that such a sin with pleasure and profit is better then an act of of virtue with pain and wordly loss . this i conceive is the naked case of the busines . nor does this choice seem to be of a lesser evil to the soul as intellectual , which dictates the contrary , but as sensual or animal . to your answer to my third objection of attention or ( advertency ) being a defective principle , that though a man may be defective in his attention , yet you cannot easily conceive how attention it self if duly applied can be defective : i reply , that mere attention of it self in a morally corrupt mind , let it be never so great can no better rightly discover the moral object , than the vitiated eye the natural . it is the purity of the soul through regeneration that enables her to behold the beauty of holiness as our saviour speaks , blessed are the pure in heart , for they shall see god. there is no seeing of god but by being purified and regenerate into his image . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as plotinus somewhere has it , touching the divine pulchritude . if thou beest it , thou seest it . if we be regenerate into the image of the eternal pulchritude we then shall see it , having ( if i may use the poets expression here ) — incoctum generoso pectus honesto . but if this principle of life be not sufficiently awakened in us , no attention is sufficient to make us rightly discern the beauty of holiness , but onely a shadowy notion or meager monogrammical picture thereof , which will not avail though you use all the attention in the world against the dictates of the animal sense and life unmortified , in the day of trial . whence the defect of this principle alone , is evident . but if you mean by sufficiently attending to the beauty of holiness the diligent and sincere inquisition after truth and holiness , which implies our serious entring into a method of purification and clearing our inward eye-sight by our resolved progress in the way of mortification and thereby of real regeneration , whereby the divine life and sense will sufficiently at length be awakened to counterpoise and overcome the sway and importunity of the animal life and sense ; the neglect of this we shall be both agreed in , that it is the ultimate ground of all sin , and that we shall discern , when we seriously make trial , the necessity of grace and divine assistance to carry us thro so weighty an enterprise as you rightly note in this paragraph ; which i hope i have sufficiently spoke to by this . i will onely add , that , what occurs psal. 48. vers . 5 , 6 , 7. seems a figure of this spiritual progress towards the beauty of holiness in virtue of which every one at last appears before god in sion , according to that promise of our saviour , blessed are the pure in heart , for they shall see god. and now lastly for your reply to what i said touching the instance of martyrdome , which reply of yours is this . that he that is notionally convinced that the denying of christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that judgment , there being according to his then apprehension no greater evil for the avoiding of which he should think it eligible . if therefore he should then chuse it he must chuse it as a greater evil , that is , simply as evil , than which i think there can be no greater absurdity , &c. this reply is handsome and smart , but in my judgment not free from a fallacious subtilty . if where the greater evil is chosen the two compared evils were of one kind that absurdity would be manifestly consequent , but when one of the evils is moral , suppose the greatest moral evil that is , the other natural and very great or the greatest natural evil that is , suppose a painful torturous and ignominious death , in the avoiding of which is implied the securing to himself the natural ease and sweetness of this present life , tho upon this account he chuse that which is the greatest moral evil and is so esteemed in his notional judgment , yet he cannot be said then to chuse it as evil , but as the onely effectual means and therefore good or expedient for that end , viz. the avoiding the highest natural evil and enjoying the sweet of that great natural good , a life painless and at ease . and therefore upon this account he having onely a notional judgment of the moral evil of that highest sin mentioned , but a lively sense both of the natural evil and good here specified which are the one avoided the other secured by chusing the aforesaid moral evil : it is no wonder that , though retaining still his notional judgment of that greatest moral evil he yet chuses it to avoid that horrid natural evil , and to enjoy the sweet of that natural good , viz. this life with ease and safety , there being in one scale of the balance nothing but the mere truth of notion , in the other the urgent weight of life and sense which will easily preponderate , if there be not life and sense also , ( which is the state onely of the regenerate ) to weigh against it in the other scale of the balance . so that though the notional judgment be not corrupted , but that such a sin is still held the greatest moral evil that is , yet the soul is born down to follow the suggestion of the animal life and sense against the dictate of her notional discernment and may truely pronounce with medea . — video meliora proboque deteriora sequor . — nor need i proceed any further . for what is already said i hope will reach every particular of the whole paragraph which contains your reply to this last point . at least it will make good , that the soul does not chuse evil as evil in the present case , which is the main sting of your argument . that we agree in our sentiments touching humility and spiritual mortification , this profession of yours i easily beleive from reading what occurs in the latter part of your sermon which is excellently good solid and edifying . and that i have satisfied you in my determination concerning the pleasure of the sixt sense i am glad of that also . and as for this last scruple you move ; whether what i have said does not conclude against all those who marry in such an age when it is impossible according to the course of nature that this end of propagation should be served , i say it does not so conclude . because there is a considerable end of marriage besides that of propagation of children , which in our liturgie the office of marriage takes notice of , viz. mutual society help and comfort , which comprizeth all the handsome adjustments of the married parties , secular affairs and oeconomical conveniences , and also their mutual help to one another in piety and devout pursuance of fitting themselves for the future state , their age remainding them that it is not far off . and in this regard their mutual society may be very delectable to one another while their discourses and meditations are of the joyes of the other world , and so they may live chastly and comfortably without any frustranious abuse of their bodyes upon the titillation of lust , which exact christian temperance and holy meditations and discourses together of their joyous change into the other near approaching state ought to prevent . sir , i have told you freely my sentiments touching all the things you have propounded , but i dictate nothing but leave all to your own free judgment , and so wishing you good success in your vertuous studies , i take leave and rest dear sir , your affectionate friend to serve you hen. more . c. c. c. febr. 22. 1685 / 6. the fifth letter to dr. more . sir , as i cannot express the thanks which i owe you for your great condescension and civility , so neither can i the pleasure which i had in perusing your ingenious and learned answer . it is spun throughout with a very fine thred , and richly fraught with curious and retired sense . but yet tho i was and still am exquisitely pleased , i am not fully satisfyed with it , whether the defect be in your letter , or in my apprehension i shall not take upon me to determine . but so it is i cannot as yet bring over my judgment to yours , and that i do not dissent without some considerable reason , it shall be the business of this paper briefly to shew you . and first then i observe , that the postulatum upon which i ground my demonstration of the will 's necessarily following the dictate of the understanding , is by you admitted , as indeed it is by all except only the school of the nominals , namely , that the soul cannot will evil as evil . this you admit by saying ( paragraph the second ) that the absurdity of chusing evil as evil vanishes , only you deny the consequence of that acknowledged absurdity upon such a choice as is made against the practical dictate , by saying , that it vanishes , here then is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the truth or falsehood of which i am content the demonstration should either stand or fall to the ground . now to make appear that this is a true consequence , that the will by not following the practical dictate would chuse evil as evil , i shall not add any positive and direct proof to the former demonstration , but only consider whether the consequence is any thing invalidated or evaded by what you have offer'd . you say , that although the soul does not chuse according as the betterness of the object appears to her understanding , it does not thence follow that she will chuse evil as evil , but that she will chuse a natural good and prefer it before the moral . true , but unless this natural good be in the present circumstance , all things consider'd , judg'd greater and more eligible than the moral , the chusing of it will not be the chusing of good , but of evil as evil . for a less good ( whether natural or any other it matters not ) tho good singly consider'd , yet in competition with a greater does induere speciem mali , as a less evil tho evil singly consider'd yet in competition with a greater does commence good and eligible . such a choice therefore as is here suppos'd would not be the choice of a natural good , nay not so much as of good , but of evil as evil . there is therefore no choice but what is according to the appearing betterness of the object ; which conclusion you your self seem unawares to slip into by using the word ( prefer ) for what is it to prefer , but to think or pronounce upon the whole matter to be better or more eligible . and thus you say again concerning st. peter that he prefer'd the natural good of security from pain before the moral good of adhesion to his lord. well , if so , then however strange it may seem , his understanding did err so grossly as at that instant not to think faithfulness to his master to be absolutely better than security from pain , otherwise his chusing the latter would have been the chusing of what he then thought a lesser good , and consequently of evil as such . nor will it suffice to say , that there was wanting in that act of his denial the exertion of his will toward the divine good , that indeed is true , but not the whole truth , for had there not been also a defect in his understanding , there would have been nothing amiss in his will. as for your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sensibility of spirit , i have a very good liking to the notion , and do think it a concomitant if no● the principal part of real regeneration . but whereas you say , those that want this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho right in their judgment may yet sin , and that because life and sense can only counterpoise life and sense , to this i reply , that the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may indeed in the heat of a temptation be the occasion of a wrong judgment ( and so indeed t is necessary to the prevention of sin that life and sense counterpoise life and sense ) but it can never be the occasion of sin with a right and practically unerring iudgment , for the reasons above mention'd . so that notwithstanding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of the action good or bad will be ultimately devolv'd upon the rectitude or obliquity of the iudgment . and in that respect only the axiom will hold true , omnis peccans ignorat . as to the close of this your third paragraph how sinning according to the dictate of the understanding and yet against conscience are consistent , i think they are very reconcileable . for he that commits a sin tho by not sufficiently attending to it at the moment of action either as a sin , or as a greater evil he comes to pronounce it eligible and so to chuse it , and so may be said to sin ignorantly , yet he sins knowingly and against conscience too , in as much as he does such a fact either against an actual dictate that t is a sin , or an habitual dictate that t is also a greater evil , as i intimated to you in my last . as to the question which in this next paragraph you are pleas'd to put to me , whether this attention , wherein i place the seat of free agency , differ any thing from what is coutch'd in that of the poet quid verum atque bonum quaero & rogo & omnis in hoc sum . i answer that it does , and that my notion may be more clearly conceiv'd , i shall here breifly explain what i mean by this power of attention . whereas therefore the operations and powers of the soul as intelligent are usually divided into these three , apprehension , iudgment , and discourse , i find it necessary to add a fourth , that of attention , which i look upon as really distinct from the other three , they being conversant about their objects as true and false , but this only as intelligible , and is only in short , a general power of converting the acies of the understanding towards any intelligible object , whether simple or complex , and answers exactly to the application of the eye to a sensible object , and accordingly is as distinct from either apprehension , iudgment or discourse as this application of the eye is from the very act of vision . in short 't is a kind of openness or wakefulness of soul , such as i conceive to be hinted at in scripture by such and the like expressions as these , watch lest you enter into temptation , awake to righteousness and sin not , awake thou that sleepest and arise from the dead &c. the notion thus explain'd i will now shew how it differs from that of the poet. the difference is in this . that inquisition of the poet denotes a particular exertion and employment of all the faculties , a diligent use of all means , methods and opportunities , and that in order to the finding out a truth or a good not yet known , but this attention i speak of is onely a general wakefulness of the understanding , or application of mind to the speculation of a truth habitually known , which will make it actually present , and so determine the practical judgment , and by that the will. i come now to the place where you consider my answers to your objections . and here to that distinction of mine of speculative and practical knowledg , the latter of which i said was alwaies follow'd , though not the former , you say they are both speculative and universal , the first granted to be so , and the other plainly implied by the choice of the eligent , who in such circumstances judges the choice universally to be made . i answer , you may call them both speculative if you please , i shall not contend with you for a word , but then 't is to be consider'd that there will be two distinct speculative dictates , one that is habitual , out of the circumstance of action , that such a thing is a sin and a greater evil , and another that is actual , in the circumstance of action , that 't is a lesser evil , which therefore for distinction's sake i call practical , because of the immediate influence it has upon action . which latter is alwaies follow'd , tho the former is not . neither is this latter as you say made onely practical by being put into practice , but is so antecedaneously , being that which determines the choice of the eligent . as to the next paragraph , where you think it incredible that one , who has an habitual knowledg that such a thing is a sin , should not remember it to be so when he is entring upon it . i reply , that it seems to me most certain , that whoever commits sin must think it some way or other eligible . now this must come to pass one of these two waies , either by his not attending to it as sin , or not as a greater evil . the first of which in many cases i can easily conceive possible , and the latter in all cases i think certain . and this methinks you your self run into by saying ( paragraph the sixth ) that the animal appetite bears the soul in hand , and such a sin with pleasure and profit is better than an act of virtue with pain and worldly loss . for what is this but in other words to say , that the concupiscible may be so strong and rampant , that the soul may judg pro hic & nunc the uneasiness of abstaining to be a greater evil than an unlawful indulgence , so as upon that judgment to chuse the latter . to your next paragraph where you continue your charge upon mere attention as a defective instrument towards the discovery of a moral object in a morally corrupt mind , i make this short reply , that since for such a fact to be a sin , or for sin to be the greatest evil , are plain and obvious theorems , i cannot conceive but that constant and actual attention should prove a sufficient directory to the understanding , all the difficulty is to be thus actually and constantly attentive , and here ( as i said before ) is the work of grace and regeneration . and now lastly to your last paragraph concerning the instance of martyrdom , whereas i said that he , who is notionally convinc'd that the denying of christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that judgment , there being , according to his then apprehension , no greater evil for the avoiding of which he should think it eligible , if therefore he should then chuse it , he must chuse it as the greatest evil , that is simply as evil , &c. this reply you say is not free from a fallacious subtilty , concerning which you thus distinguish . if where the greater evil is chosen the 2 compared evils were of one kind , that absurdity would certainly follow ; but where one of the evils is moral , the other natural , tho a man should chuse the greatest moral evil , yet he cannot be said to chuse it as evil , but as the only means of avoiding the natural evil , and consequently as good . this is the sum of your answer . to which i return , that i cannot conceive how the diversity of the compared evils , as to their specifick nature , can any thing alter the case , the question as to eligibility being not concerning their specifick natures , but concerning their degrees , not which is natural and which moral , but which has most of the general nature of evil . so that if i chuse that which to me has the most of the general nature of evil , notwithstanding its being an evil of another kind , i certainly chuse evil as evil . neither can this be brought off by saying that t is chosen as a means of avoiding the natural evil , and consequently as good , for it can never be good to chuse a greater evil to avoid a less , that being all over loss and damage . and thus as briefly and as fully as i could have i set down the grounds of my opinion , which i am ready to part with upon the first conviction of their weakness or insufficiency . if you should find any thing in this paper worth your notice , you may return answer at your best leisure , for i would by no means divert you from more important concerns . i am very sensible what interruptions i have already given you , but i hope you will easily pardon me when you consider that t is the peculiar reverence i have for your judgment which has brought this trouble upon you from ( dear sir ) your highly obliged friend and servant j. norris . an appendix . considering with my self that those into whose hands these papers may light , may not all of them have that other book of mine , which contains the hypothesis here defended concerning the root of liberty , and that t is very necessary the hypothesis should be seen with its defence , i thought it convenient to set it down here for the benefit of the reader . the hypothesis runs thus . that the will cannot be the immediate subject of liberty , must be acknowledg'd plain , if the will necessarily follows the practical dictate of the understanding . and that it does so i think there is demonstration . 't is an unquestionable axiom in the schools of learning , that the object of the will is apparent good . now apparent good in other words is that which is judged to be good , and if so , then it follows that the will cannot but conform to the dictate of the understanding ; because otherwise somthing might be the object of the will that is not apprehended good , which is contrary to the supposition . in short , the will ( as aquinas well expresses it ) is the conclusion of an operative syllogism , and follows as necessarily from the dictates of the understanding , as any other conclusion does from its premises , and consequently cannot be the immediate subject of liberty . but then are we not involv'd in the same difficulty as to the understanding ? does not that act with equal ( if not more ) necessity than the will ? so i know 't is ordinarily taught . but if this be absolutly and universally true , i must confess it above the reach of my capacity to salve the notion of morality , or religion . for since t is evident that the will necessarily conforms to the dictates of the understanding , if those very dictates are also wholly and altogether necessary , there can be no such thing as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man is bound hand and foot , has nothing left him whereby to render him a moral agent , to qualify him for law or obligation , virtue or vice , reward or punishment . but these are consequences not to be indured , and therefore i conclude according to the rules of right reasoning , the principle from which they flow to be so too . to clear up then the whole business , i shall no longer consider the understanding and will as faculties really distinct either from the soul it self , or from one another , but that the soul does immediately understand and will by it self , without the intervention of any faculty . and that for this demonstrative reason in short , because in the contrary hypothesis , either judgment must be ascribed to the will , and then the will immediately commences understanding , or the assent of the will must be blind , brutish , and unaccountable , both which are absurd . this being premised , i grant that as the soul necessarily wills as she understands , ( for so we must now speak ) so likewise does she necessarily understand as the object appears . and thus far our sight terminates in fatality , and necessity bounds our horizon . that then which must give us a prospect beyond it must be this , that altho the soul necessarily understands or judges according to the appearance of things , yet that things should so appear ( unless it be in propositions self-evident ) is not alike necessary , but depends upon the degrees of advertency or attention which the soul uses , and which to use either more or less is fully and immediately in her own power . and this indifferency of the soul as to attending or not attending i take to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bottom and foundation into which the morality of every action must be at length resolv'd . for a farther proof and illustration of which hypothesis , let it be apply'd to a particular case , that we may see how well it will answer the phenomena . in the case then of martyrdom , i look upon sin as an evil , and not only so but ( while i attend fully to its nature ) as the greatest of evils . and as long as i continue this judgment 't is utterly impossible i should commit it , there being according to my present apprehension no greater evil for the declining of which i should think it eligible . but now the evil of pain being presented before me , and i not sufficiently attending to the evil of sin , this latter appears to be the lesser evil of the two , and i accordingly pro hic & nunc so pronounce it , and in conformity to that dictate necessarily chuse it . but because t was at first absolutely in my power to have attended more heedfully , there was liberty in the principle , the mistake which influenc'd the action was vincible , and consequently the action it self justly imputable . this is the hypothesis . i shall now sum up the whole matter in this order of reasoning . 1. that a creature void of liberty cannot be capable of law or obligation , vertue or vice , reward or punishment , is certain . 2. that man is capable of all these , is certain . 3. that man therefore is indow'd with liberty , is certain . 4. that liberty is a rational perfefection , or a perfection belonging to an intellectual nature , is certain . 5. that therefore this liberty must be subjected either in the understanding or will , or ( to speak more properly ) in the soul as intelligent , or in the soul as volent , is certain . 6. that it cannot be subjected in that part which acts necessarily , is certain . 7. that the will necessarily follows the dictate of the understanding , or , that the soul necessarily wills according as she understands , is certain . 8. that therefore this liberty cannot be immediately subjected in the will , or , in the soul as volent , is certain . 9. that therefore it must be subjected in the soul as intelligent , is certain . 10. that even the soul as intelligent so far as it acts necessarily cannot be the immediate subject of liberty , is also certain . 11. that the soul as intelligent necessarily judges according as the object appears to her , is certain . 12. that therefore the soul as judging or forming a judgment , can no more be the immediate subject of liberty , than the soul as volent , is certain . 13. that , since the soul necessarily wills as she judges , and necessarily judges as things appear , we have thus far no glimps of liberty , is certain . 14. that therefore our liberty must be founded upon the no necessity of some certain things appearing determinately thus or thus , or that we have no liberty at all , is as certain . 15. that things appearing thus or thus ( unless in self-evident propositions ) depends upon the various degrees of advertency or attention , and nothing else , is certain . 16. that therefore we have an immediate power of attending or not attending , or of attending more or less , is certain . 17. that therefore this indifferency of the soul as to attending or not attending , or attending more or less is the prime root and immediate subject of human liberty , is no less certain , which was the point to be demonstrated . errata . pag. 37. for divisition read division . p. 43. for conveiances read conveionce . p. 57. line 14. after , for , add our . p. 58. l. 20. for of read or . p. 71. for pertual read perpetual . p. 90. for serve r. serves . p. 97. for common r. commonly . p. 120. l. 19. for as r. that . p. 179. l. 2. after , take , add , no. p. 202. for hunc r. nunc . p. 204. l. 18. before of the , r. violence . books printed and sold by henry clements . archaeologiae atticae libri septem , by francis rous , and zachary bogan . 4o. mr. rodericks visitation sermon at blanford-forum . 4o. 1683. sermon at the consecration at the l d weymouths chappel at long leat . 4o . 1684. education of young gentlemen , 5th . edition . 12o. angliae notitia , five praesens status angliae succinte enucleatus . 12o. 1688. smith aditus ad logicam , 12o. brerewoodi elementa logicae . 12o. notes, typically marginal, from the original text notes for div a52437-e1820 de. civ . dei l. 14. cap. 28. tom. 5. 1.4.16 . lib. 1. de inquirendâ veritate . p. 2. contemp. and love. p. 296. can. rom. 7. see idea of happiness . lib. de lumine tom. 1. cap. 14. p. 1006. phil. 3. notes for div a52437-e7820 psal. 16. psal. 42. psal. 119. psal. 73. 1.2 . 1.7 . 5.8 . dan. 10. lib. de mor. eccl. lib. 1. cap. 6. consid. upon the nature of sin. lib. 3. con . gent. cap. 122. the second lash of alazonomastix, laid on in mercie upon that stubborn youth eugenius philalethes, or, a sober reply to a very uncivill answer to certain observations upon anthroposophia theomagica, and anima magica abscondita more, henry, 1614-1687. this text is an enriched version of the tcp digital transcription a51316 of text r33604 in the english short title catalog (wing m2677). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 244 kb of xml-encoded text transcribed from 108 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a51316 wing m2677 estc r33604 13530002 ocm 13530002 99981 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51316) transcribed from: (early english books online ; image set 99981) images scanned from microfilm: (early english books, 1641-1700 ; 1553:4) the second lash of alazonomastix, laid on in mercie upon that stubborn youth eugenius philalethes, or, a sober reply to a very uncivill answer to certain observations upon anthroposophia theomagica, and anima magica abscondita more, henry, 1614-1687. [2], 208, [5] p. printed by the printers to the university of cambridge, [cambridge] : 1651. added extra t.p.: the second lash of alazonomastix : conteining a solid and serious reply to a very uncivill answer to certain observations upon anthroposophia theomagica, and anima magica abscondita. attributed by wing and nuc pre-1956 imprints to more. includes index. a reply to thomas vaughan's the man-mouse taken in a trap. vaughan answered with the second wash, or, the moore scour'd once more."--nuc pre-1956 imprints. errata: p. [5] at end. reproduction of original in harvard university library. eng vaughan, thomas, 1622-1666. -man-mouse taken in a trap. vaughan, thomas, 1622-1666. -anima magica abscondita. vaughan, thomas, 1622-1666. -anthroposophia theomagica. alchemists -controversial literature. a51316 r33604 (wing m2677). civilwar no the second lash of alazonomastix laid on in mercie upon that stubborn youth eugenius philalethes: or a sober reply to a very uncivill answer more, henry 1651 46268 7 460 0 0 0 0 101 f the rate of 101 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-06 apex covantage keyed and coded from proquest page images 2005-03 melanie sanders sampled and proofread 2005-03 melanie sanders text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the second lash of alazonomastix laid on in mercie upon that stubborn youth eugenius philalethes : or a sober reply to a very uncivill answer to certain observations upon anthroposophia theomagica , and anima magica abscondita . proverb . he that reprooves a scorner , gets to himself a blot . ecclesiastic . be not proud in the device of thine own mind , lest thy soul rend thee as a bull . printed by the printers to the university of cambridge . 1651. the second lash of alazonomastix : conteining a solid and serious reply to a very uncivill answer to certain observations upon anthroposophia theomagica , and anima magica abscondita . proverb . he that reproves a scorner , gets to himself a blot . ecclesiastic . be not proud in the device of thine own mind , lest thy soul rend thee as a bull . printed by the printers to the university of cambridge . 1651. a to his singularly accomplish'd friend mr. john finch . sir , i know that your modestie cannot but be much amazed at this unexpected dedication . but the causes once discovered admiration will cease . eugenius , as little children use to do ( who fallen into the dirt by their own folly , commonly make a lamentable complaint to their father or mother against them that help them up , as if they had flung them down ) has told a hideous storie to his tutour , as if i had soyl'd him and dirtied him , when as i onely reminded him that he lay in the dirt , which in this case is all one as to help him out of it . wherefore , that i might hold up the humour every way of opposing my adversary ( as i must for fashion-sake call him ) he making his false and grievous accusation to his tutour , i thought fit to direct this my true and pleasant reply to you my pupil . but if i should say , that this is so much as the least part of what moved me to this act , i confesse i should dissemble . for to say nothing of the noblenesse of your descent , which is held ordinarily a sufficient ground for such a respect as this : it is indeed the sweetness and candour of your nature , your great civilitie and pleasantnesse of conversation , your miraculous proficiencie in the choicest parts of philosophy , your egregious perspicacity and kindly wit , your generous freedome of spirit , and true nobleness of mind ( whom the surly countenance of sad superstition cannot aw , but the lovely face of vertue , and radiant beautie of divine knowledge do most potently command to approve and prosecute what is really best ) that has extorted this testimony of love and respect from your affectionate friend to serve you , alaz . philalethes . to his learned friend alazonomastix philalethes , upon his reply . dear friend ! as oft as i with care peruse this strange reply of thine , i cannot chuse one . but wonder at thy rare complexion , where wit , mirth , judgement thus conspire in where inspirations which make others mad unto thy reason , grace and credit add ; and passion , that like dungeon dark , do's blind proves the free fiery chariot of thy mind . go surly stoick , with deep-furrowed brow , natures rude pruner , that wilt not allow what 's right & good . here nought too much appears unless on thy shorn head thine own large ears . since mastix merry rage , all now beleeve passion 's an arm of man , no hanging sleeve . brave generous choler ! whose quick motions pierce swift like the lightning through the universe ; and in their hasty course as on they fare do clense mens souls of vice , as that , the air . noble contention ! which like brushing winds that sweep both land and sea , doth purge our minds . it is thy free and ever-active fire that rooseth men from snorting in the mire : androoz'd , thy aw makes them to tread the stage in a due order and right equipage . thy hiss more dreadfull is then wounding sting of serpents teeth , that certain death do bring : and conscious souls start at thy laughter loud as at a thunder-clap broke from a cloud , when jove some flash of world-rebuking wit lets flie , and faultless gods all laugh at it : for so ridiculous vice in ugly guize is made the sport and pastime of the wise . but when fond men themselves to their own face have their foul shapes reflected , the disgrace and conscience of deformity so stings their gauled minds , and fretted entrayls wrings , that even grown wild with pain in vain they tire themselves , to shake off this close searching fire ; that sticks like burning pitch , and makes them wood as hercules wrapt in the centaurs blood . this is thy fate , eugenius ! thy odde look reflected to thy self from mastix book , has so amaz'd thee with the sudden glance , that all thy wits be struck into a trance . but grief and vengeance thou dost so revive , as if to them alone thou wert alive . and onely takest care with language foul to soyl his person , that would clense thy soul . thus the free chearfull sun with his bright rayes shines upon dnnghils , fens , and foul high-wayes , while they return nought back for his pure beams but thick unwholsome mysts & stinking steams . but yet at length neare his meridian height dispells the morning-fogs by fuller light . go on brave mastix then , those noysome fumes thy first appearance rais'd , sure this consumes . joannes philomastix . to the reader . reader , if thou hast perused my observations upon the two magicall treatises of eugenius philalethes , and his answer to them , i do not doubt but that seeming and personated sharpnesse of mine will now seem just nothing at all , to thy indifferent judgement ; if thou compare it with his unchristian bitternesse and inhumane railings against me . for mine own part , i was so farre from all malice , that if i have trespassed , it was from that over-pleasantnesse of temper i was in , when i wrote : which made me perhaps too heedlesse how much i might displease the party with whom i dealt , being secure of the truth of that saying in the poet , — ridentem dicere verum quis vetat ? — but i find that i have so nettled him unawares , as if his senses lay all in his backside , and had left his brains destitute . which hath made him very ill-favouredly wrong both himself , the rod , and the correctour . verily if i had thought his retentive faculty had been so weak , i would not have fouled my fingers with medling with him . nor would i now lay on this second gentle lash ( i seeing the disposition of my young eugenius ) if it were not as well to wipe my self , as to whip him . i could have been content to have been represented to the world as ignorant of nature and philosophy , as he hath by his bold and very bad speeches to me , endeavoured to represent me . for i am not bound in conscience to know nature , but my self ; nor to be a deep philosopher , but to be and approve my self a plain and honest christian . this forced me to this reply . but i thought fit to cast in also , what will prove me no lesse a philosopher , then no rayler . but i am not contented to justifie my self onely from the successe ; but to thy further satisfaction , i shall not think much to acquaint thee with my purposes and principles . the truth is , eugenius , though he be so highly conceited of himself , that he thinks his worth is great enough to contract my envy ; yet he is so little in my eyes , and my self ( i thank god ) so little envious , that in this regard he is not at all considerable to me . but my drift was to whip that genius and dispensation he is for the present under , upon eugenius his own back , as having deserved to be an instrument to so good an end . and i perswade my self there are those parts and that freedome in some measure already in this young philosopher , that in a little time he will say that he deserved this correction , & will laugh for companie at the merry punishment , and will freely confesse that i am his brother philalethes , a lover of him and of truth : and that he that whipped the money changers out of the temple , is as much the first mastix , as adam the first magicus . but for the present he is under that dispensation which is as pernicious to the nature of man and christianity it self , as it is , to the sober and wife , ridiculous . for he is even in a feaverish thirst after knowledge and fame , & ( as he hath made it manifest to the world ) more after fame by farre then knowledge . wherefore , i observing in his theomagicall tumour and loftinesse nothing but confident misapplying or conceitedly interpreting the holy writ , the drift and meaning whereof is farre above all naturall philosophy or tricks of magick whatsoever : and then a sleighting and scorning those that , i dare say , he doth not understand , who yet are very rationall and intelligible , i mean such as des cartes : and down right rayling against the aristoteleans and galenists , who yet have many sober and usefull truths amongst them : moreover , i noting a melancholick , flatuous and heedlesse phansie to appear in his writings , clothed with sonorous and amazing terms , such as might rather astonish the ignorant , then teach the docible : add unto al this , that it is too too common a disease now adayes to be driven by heedlesse intoxicating imaginations under pretense of higher strains of religion and supernaturall light , and by bidding adieu to sober reason and a purified mind , to grow first fanaticall ; and then atheisticall and sensuall , even almost to the height of abhorred gnosticisme : i thought in good earnest it was very fit , out of my indignation to foolery and imposture , out of my detestation to beastlinesse , atheisme , and sensuality , and lastly , out of that honourable respect and tender affection i bear to the plainesse and simplicity of the life of christ and true divine wisdome , to take occasion to write in such a manner as i did , and to discountenance that genius , that defaces the new appearing face of christendome , and is a reproach to that just liberty that belongs to all those that seek after god in sincerity and truth . i but you will say , this indeed may be well meant : but what title or right have you to intermeddle , or to correct another mans follies ? this is usurpation and incivility . to this may many things be answered . it is true ; the inward rottenness of men hath made very smooth laws to themselves in favour of their own follies and vices , and mutuall connivence at what is bad is held the best manners ; as if mankind pack'd and conspired together to keep wickedness warm in her usurped seat by never taking the boldnesse to examine her title . but to judge more charitably of the generations of men , i think it is more out of self-love , then love to her , and out of a tender dotage toward this imposturous knot of atoms , our earthly personality . which yet i thought i was more favourable to here , having to do onely with fictitious names not any known person . but it doth not follow , though this be the mode , that therefore it is the right fashion : and quando ego non curo tuum , ne cura meum , is but surlely said of the old man in the comedy . that 's the principle of cain , am i my brothers keeper ? there was more divine generosity in that noted cynick , then in civility it self , when it is so soft , that it will not prick nor hurt vice . he would not spare to speak where things went amisse , however he sped for it ; tanquam pater omnium , tanquam frater omnium , as they report of him . and i think i have sped ill enough for my but seasonable speaking . but if this be to appeal to too high a law , i answer further , that eugenius had forfeited his priviledges he might claim by the laws of civility , he himself having so uncivilly dealt with others , that are above all comparison better then he . i but you 'll say , why do you make him so ridiculous in your reproving him ? single reproof had been enough . i answer , i did not make him ridiculous , but found him so . he put on himself the pyde coat , and i onely drew aside the curtain . did not the thracian girl rightly laugh at thales when she see him stumble into a ditch , whiles he was staring up at the starres ? and are not they as ridiculous , that pretend to seraphick mysterious theories , and are not masters yet of common sense , and plainest truths of christianity ? that stumble at the threshold , or rather grope for the dore as the blinded sodomites ? all the faculties of man are good in themselves , and the use of them , is at least permitted to him , provided that with seasonable circumstances and upon a right object . and i have made it already manifest that my act was bounded with these cautions i but there is yet something behind unsatisfied . though eugenius be ridiculous ; yet is it not ridiculous , for one that pretends so much to the love of christianitie as your self , so publickly to laugh at him ? that pinches indeed . why ! am i so venerable a personage ? i am sure i never affected to seem any such to the world yet . i wear no sattin ears , nor silk cap with as many seams as there are streaks in the back of a lute . i affect neither long prayers nor a long beard , nor walk with a smooth-knobbed staff to sustein my gravity . if i be a precisian , as eugenius would have me , it must be from hence that i precisely keep my self to the naked truth of christianity . as for sects , ceremonies , superstitious humours , or specious garbs of sanctimony , i look on them all , if affected , as the effects of ignorance , or masks of hypocrisie . and thus am i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a gentleman in querpo , a meer man , a true man , a christian . one that never thinks himself so great , as to grow unweildy & unready to put himself into any shape or posture for a cōmon good . and i prethee , reader , why may not such a christian as this laugh ? or tell me , who is he in heaven that laughs them to scorn , that has the opposers of the reigne of christ in derision ? god is not a man that he should laugh , no more then cry or repent , as much as concerns the divine essence it self : but as god is in a deiform man he may be said to laugh , and he can be said to laugh no where else . and if he might , yet that which is attributed to god , though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , cannot mis-become a good man . thus , reader , is your argument against laughing as solidly argued as sportingly laughed out of countenance ; and affected austerity made ridiculous by the plain and unaffected reasonings of eugenius his merry adversary , but your sober and serious friend alazonomastix philalethes . to eugenius philalethes . eugenius , the reason why you heard not from me sooner , is because yours arrived to my hands later then i exspected . it was so hot it seems , that none of my acquaintance had so hard and brawny fingers as to indure the dandling of this glowing coal till its conveyance where you would have it . it is a brand from that fire , that hath not onely calcined , but so vitrified eugenius , that it hath made him transparent to all the world . all men may see now through his glassy sides how unevenly and disorderly his black heart beats & pants ; they need not feel his pulse to find his distemper . aesops fair water but a little warmed hath proved a very effectuall emetick for thee , o philalethes , and hath made thee vomit up thy shame and folly in the sight of the world , as his accuser did the figs before his master . so that that which you falsely supposed me to have endeavoured , you have fatally brought upon your self , above the desire , i should think , of your bitterest enemies , i am sure beyond the exspectation of me that am your reall friend . i did not endeavour your personall disgrace , but the discountenancing of that , which in my judgement is the disgrace of your person , and many other persons besides . and now that you have done me the greatest despight you can imagine , and show'd your malice to the full , so that in the court of heaven and according to the doctrine of christ you are no better then a murderer , yet for all this i am benignly affected to you still , and wish you as much good , as i do those , that never endeavoured to provoke me . and really i speak it from my soul , if it lay in my power to do it , you should find it . but for the present , i could in my judgement do nothing more proper , considering all circumstances , then what i have done , and still do , in advertising you of what is for the best . and truly , ( looking upon you in some sort as a noctambulo , one that walks in his sleep ) that book which hath proved so mischeivous a scandal , i intended onely for a stumble to wake you , ( that you might shrugg and rub your eyes , and see in what a naked condition you are , ) not stone of offense for you to fall upon and hurt you but you are fallen and hurt , and yet do not awake as if mercuries rod , or 1 know not what other force of magick still held fast your eyes . you onely mutter against the present disturbance , as one shogged while he dreams upon his pillow , but you still sleep . you cry out as one cramp'd in your bed , but your closed sight can not discern whether it be a friend in sport or for better purpose , or whether it be your foe to torture you . awake eugenius ! awake , behold , it is i , your sportfully troublesome friend , or what you will in due time acknowledge , though in this present drousie humour you puff at it , and kick against it , your carefull and vigilant brother alazonomastix philalethes . ¶ the second lash of alazonomastix . and now , eugenius , if it be as lawfull for me to speak to one asleep , as it was for diogenes to talk to pillars and posts that are not in a capacity of ever being awake : let me tell you ( to begin with your title-page first ) that you do very much undervalue and wrong your self , that you being a gentleman of that learning and parts that you are , you will thus poorly condescend to that contemptible trade of a mous-catcher : and that you are not content to abuse your self onely , but you do abuse scripture too , by your ridiculous applying st. pauls fighting with beasts at ephesus , to your combating with , and overcoming of a mouse . truly , philalethes , i think , they that have the meanest opinion of you , would give you their suffrage for a taller office then this , and adjudge you at least worthy of the place of a rat-catcher . as for your epistle dedicatory , i conceive you have a very indulgent tutour , else you would not be so bold to utter so foul language in his hearing . you have a very familiar friend of him , if you can without breach of civilitie thus freely vomit up your figs into his bosome , but for p. b. of oxenford his verses , i will onely set this one verse of virgil's against them all ; qui bavium non odit , amet tua carmina , maevi . thus you see how gladly i would rid my self of all your foul language and fooleries . i have nimbly run through these , i shall leap over the rest as so many dirty ditches . your slovingly speeches and uncivil raylings , you must seek an answer for them in billinsgate , or amongst the butchers ; nobis non licet csse tam disertis . but where you bring any thing that bears any shew of reason with it , i will ( though it be farre below me to answer so foul a mouth ) return what in the judgement of the sober , i hope will not fail to be approved as satisfactorie . pag. 4 , and 5. in these pages you accuse me of very high incivility and immoralitie . and it is an accusation worth the answering , especially being set off with that great aggravation of being committed against one that is a christian . but verily , philalethes , i do not meet with any man now that takes you to be such , after this specimen , as i call it , of your kainish and unchristian dealing with me , whom indifferent judges will not think to have deserved the hundredth part of this revenge . i tell thee , eugenius , there is no christian but who is partaker of the holy unction , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the divine nature , and of that pure and peaceable love . but if thou thinkest thy mere baptisme will make thee a christian ( while in the mean time thy heart is possessed of uncleanness and hatred , which the law of christ interprets murder ) the heathen poet is able to shew thee thy grosse errour in this point ; ah nimiùm faciles ! qui tristia crimina caedis flumineâ tolli posse putatis aquâ , oh fools and credulous ! that think you may by water wash sad guilt of bloud away . but to the accusation and charge it self : which is this ; that i say you are simon magus-like , a heated noddle , a mome , a mimick , an ape , a mere animal , a snail , a philosophik hog , a nip-crust , a pick-pocket , a niggard , tom fool with a devils head and horns , one that desires to be a conjurer more then a christian . this is the first part of your charge . but before i answer to the particulars of it , or proceed to the other , these two things are to be noted ; first , that you have drained all the sharper humour that was but thinly dispersed through the body of my book into two narrow places , that you may make them appear like two angry boyls , or malignant pushes in the bodie ; which if it were done in the soundest body that is , there would be the like seeming distemper . secondly , it is to be considered that i did professe that i would put my self in some seeming posture of harshnesse and incivilitie , that i might shew you your own reall miscarriage to others , by imitating and personating the same toward your self . but the thing that i contend for now , is , that this personated incivility and harshnes of mine is nothing so harsh and uncivill as you do here make it , as will appear from the causes or occasionall circumstances of this hard language you have thus culled out . for to begin with the first : you having a designe to seem no smal thing in the world , and also pretending to magick ; how easily , how naturally do's it fall into the mind of a man , to compare you to simon magus in these regards ? and if you did not walk as all touchy proud men do , as it were with their skins flean off , such a light thing as this would not smart nor hurt you so sore . heated noddle . that 's the onely mischief of it that it is true , and your flame and smoke is as conspicuous as that of aetna and vesuvius : — quis enim celaverit ignem ? enitet indicio prodita flamma suo . for who can fire conceal ? whose flame shoots out and shining shews it self to all about . as your heat and fire has sufficiently done , especially in this your last against me , to your great credit : i am sure to mine , for you have writ so as if you intended to save me from all suspicion of being mistaken in you . a mome , a mimick , and an ape . i onely said that you were more like those then aristotle : and if you distrust my judgement , i pray you ask any body else . and to call you a mere animal occasionally in our dispute , whether the world be an animal or no : what rudenesse is there in it : worse then this is held no incivilitie betwixt those two famous philosophers cardan and scaliger , whom your magisterialnesse has made bold to use at least as coursely , as i seem to have used you . but you would it seems have the whole monopoly of reprehension to your self . and much good may it do you engenius . my generous liberty of speech has been so well entertained by some in the world , that i shall take up that prudentiall resolution for the future , si populus decipi vult , decipiatur . a snail . but that a poore snail should stick in your stomach so , philalethes , i much wonder at it . certainly as fair as you bid for a magician , yet i perceive you will be no gypsie by your abhorrencie from this food . but a philosophic hog , there 's a thwacking contumely indeed . truly you are young , eugenius : and i pray you then please your self , if you had rather be called a philosophick pig . but then you would be afraid that some presbyterian may click you up for a tithe-pig , and eat you . ( this is a pig of your own sow , phil. a piece of your own wit . ) but being a philosophick pig you may be secure : that 's too tough meat for a countrey presbyter . but i prethee phil. why art thou so offended at the term of philosophick hog ? the meaning is onely , that thou wouldst pretend to see invisible essences , as that creature is said to see the wind . do's christ call himself thief , when he sayes that his coming shall be as a thief in the night : peace , for shame caviller , peace . niggard and nip-crust , viz. of your theomagicall notions . that 's all i said : and i am such a nip-crust and niggard of my speech , that i will say no more . pick-pocket . to this i answer fully at observat. 26. pag. 64. where i shew that there being no suspicion at all of any such fact in you , it makes the conceit harmlesse and without scurrility . and as little scurrilous is that which follows , viz. tom-fool , with the devils head and horns . for my speaking of it in such sort as i did , implyes onely that i look upon you as a merry wag playing the child and fooling behind the hangings , and putting out your head by fits with a strange vizard to scare or amaze you● familiar comrades and companions . and i pray you , what bitternesse is in all this ? but you have made the foulest , ugliest vizard for me in this your book , and put it on my head , to make the world believe that i were both fool and devil incorporate into one person . and this you have done out of malice magicus , and implacable revenge . but i wish you had some black bag or veil , to hide your shame from the world : that is the worst i wish you . one that desires to be a conjurer more then to be a christian : if you like not conjurer , write exorcist . that 's all i would have meant by it . there is a conjuring out as well as a conjuring up the devil . and i wish you were good at the former of these , for your own sake . but now to apply my emollient to the other boyl you have made in the body of my little book . you have made the sharp humour swell into this second bunch by your unnaturall draining . a fool in a play , a jack-pudding , a thing wholly set in a posture to make the people laugh , a giddy phantastick conjurer , a poor kitling , a calfshead , a vaunting mountebank , a pander , a sworn enemy to reason , a shittle scull , no good christian , an otter , a wa●er-rat , will with the wisp , and meg with the lanthorn , tom-fool in a play , a naturall fool . a fool in a play , a jackpudding , &c. let the reader consult the place if there be not a seasonable occasion of reminding you of your over much lightnesse , you taking so grave a task upon you as to be a publick professour of theomagicks . a giddy phantastick conjurer . no conjurer there but a phantastick . i admit in you the lesser fault to discharge you of the greater . is this to revile you , or befriend you ? a poor kitling . poor kitling ! take it in to thy lap , phil. and stroke it gently : i warrant thee it will not hurt thee . be not so shie why thou art akin to it , phil. by thy own confession . for thou art a mouse-catcher which is near akin to a cat , which is also a catche of mice : and a cat is sire to a kitling . a calfshead . i did not call thee calfshead eugenius , but said that no chymist could extract any substantiall visible form out o● thy brains , whereby they may be distinguished from what lies in a calfshead . and 〈◊〉 vanting mountebank is no more , then vanting like a mountebank . and there is a vast difference in simply calling you pander , and calling you pander to madam nature : who , a● you confesse , complains of your prostitutions . a sworn enemy to reason . why , do you not pray against reason , a logicâ liber a ● domine ? and i think any body would swear you are a reall enemy to that you pray against , unlesse your devotions be but a mockery . a shittle skull . my words were , did your sculler or shittle skull . i hope you do not think , that i meant your skull was so flue and shallow that boyes might shittle it , and make ducks and drakes on the water with it , as they do with oyster-shels : or that your self was so magicall , that you could row to the crystall rock in it , as witches are said to do on the seas in an egg-shell . excuse me , phil. i meant no such high mysteries . it was onely a pittyfull dry clinch , as light as a nut-shell : something like that gingle of thine , nation and indignation . no good christian . in that place you bad us show you a good christian , and you would &c. there i inferre , that ( you being at all other times so ready to show your self , and here you slinking back ; ) you were conscious to your self that you were no good christian . otter and water-rat . i said onely that you did waddle on toward the river usk like an otter or water-rat . will with the wisp , and meg with the lanthorn . i do not call you will , nor meg : but tell you , if you walk by river sides and marish places , you may well meet with such companions there as those , to take a turn or two with you . tom-fool in a play . why , is not your name tom ? they tell me it is tom vaughan of jesus colledge in oxford . well then tom , do not you make your self an actour in a play ? for these are your words : i will now withdraw and leave the stage to the next actour . so here is tom in the play . but where is the fool ? say you . where is the wisest man ? say i. my self sayes tom vaughan , i warrant you . why , then say i , tom vaughan is tom fool in the play . for the fool in the play is to be the wisest man , according to the known proverb . but how will you wipe off that aspersion of calling me naturall fool , sayes wise tom. that indeed i confesse impossible , because it was never yet laid on . i said onely , if you had answered the aristoteleans sic probo's , with mere laughter , you would have proved your self a naturall fool . but he hath not done so , nor is tom vaughan a naturall fool i dare swear for him . he has too much naturall heat to be a naturall fool . blesse thee from madnesse , tom , and all will be well . but there is yet something else behind ' worse then all this : that all these terms of incivilitie must proceed from spight and provocation . and this you place betwixt the two bilious tumours you have raysed , as a ductus communis , or common chanel to convey the sharp malignant humour to swell them to the full . it is true , my words run thus ; that i have been very fair with you , and though provoked , &c. but this was spoken in the person of an aristotelean , whom your scornfull usage of their master aristotle you may be sure did and does provoke . but in good truth , philalethes , you did not provoke me at all with your book , unlesse to laugh at you for your puerilities . i but you have an argument for it , that i was provoked , viz. because your theomagicall discourse has so out-done or undone my ballade of the soul ( as you scornfully call it ) that my ignorance in the platonick philosophy has now appeared to the world . o rem ridiculam ! thou art a merry greek indeed , philalethes , and art set upon 't to make the world sport . thou dost then professe openly to all the world , that thou hast so high a conceit of thy anthroposophia , that it may well dash me out of countenance with my philosophicall poems ; and that through envie , i being thus wounded , i should by my alazonomastix endeavour for the ease of my grief , to abate thy credit . what a suffenus art thou in the esteeming of thy own works , o eugenius ? and of what a pitifull spirit dost thou take alazonomastix to be ? i do professe ex animo , that i could heartily wish that my self were the greatest ignaro in the world , upon condition i were really no more ignorant then i am : so little am i touched with precellency or out-stripping others . ( but thou judgest me to have wrote out of the same intoxicating principle that thou thy self hast , that is , vain glory . ) or however if there was any thing of that when i wrote those poems , which , i thank god , if any , was very little ; yet long ago ( i praise that power that inabled me ) i brought it down to a degree far lesse then thy untamed heat for the present can imagine possible . but you 'll say , this is a mysterie above all magick . what then was the impulsive of writing against your book ? i have told you already , but you are loth to believe me : mere enmity to immoralitie and foolery . but if it were any thing that might respect my self , it was onely this ; that you so carelessely and confidently adventuring upon the platonick way , with so much tainted heat and distemper , that to my better composed spirit you seemed not a little disturbed in your phansie , and your bloud to be too hot to be sufficiently rectified by your brain , i thought it safe for me to keep those books i wrote out of a spirit of sobernesse from reprochfull mistake : for you pretending the same way that i seem to be in , as in your bold and disadvantagious asserting , the soul to pre-exist , and to come into the bodie open-ey'd as it were , that is , full fraught with divine notions ; and making such out-ragiously distorted delineaments of that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as the stoicks call it , the enlivened universe , with sundry other passages of like grossnesse , i was afraid that men judging that this affectation of platonisme in you , might well proceed from some intemperies of bloud and spirit ; and that , there no body else besides us two dealing with these kinds of notions , they might yoke me with so disordered a companion as your self : reasoning thus with themselves ; vaughan of jesus in oxenford holds the pre-existencie of the soul , and other platonick paradoxes , and we see what a pickle he is in : what think you of more of christ's , that writ the platonicall poems ? nay , what think you of platonisme it self ? surely , it is all but the fruit of juvenile distemper and intoxicating heat . but i say , it is the most noble and effectuall engine to fetch up a mans mind to true virtue and holinesse , next to the bible , that is extant in the world . and that this may not suffer , i have suffered my self to observe upon you what i have observed , my young engenius . this is true , my friend , to use your own phrase : and that the world may know that i have not wrote like some bestrid pythonick or hackneyed enthusiastick , let them looke & read under what light i 〈◊〉 and sung that divine song of the soul . but yet , my muse , still take an higher flight , sing of platonick faith in the first good , that faith that doth our souls to god unite so strongly , tightly , that the rapid flood of this swift flux of things , nor with foul mud can stain , nor strike us off from th' unity wherein we stedfast stand , unshak'd , unmov'd , engrafted by a deep vitalitie . the prop and stay of things is gods benignity . all 's is the rule of his oeconomie , no other cause the creature brought to light , but the first goods pregnant secundity : he to himself is perfect full delight . he wanteth nought . with his own beams bedight he glory has enough . o blasphemy ! that envy gives to god , or sowre despight . harsh hearts ! that feign in god a tyranny under pretense to encrease his sovereign majesty . when nothing can to gods own self accrew , who 's infinitely happy ; sure the end of his creation simply was to shew his flowing goodnesse , which he doth outsend not for himself : for nought can him amend , but to his creature doth his good impart . this infinite good through all the world doth wend , to fil with heavenly blisse each willing heart . so the free sun doth light and ' liven every part . this is the measure of gods providence , the key of knowledge , the first fair idee , the eye of truth , the spring of living sense , whence sprout gods secrets , the sweet mystery of lasting life , eternall charity , &c. and elsewhere in my poems . when i my self from mine own self do quit , and each thing else ; then an all-spreaden love to the vast universe my soul doth fit , makes me half equall to all-seeing jove . my mighty wings high stretch'd then clapping light , i brush the stars and make them shine more bright . then all the works of god with close embrace i dearly hug in my enlarged arms , all the hid pathes of heavenly love i trace , and boldly listen to his secret charms , then clearly view i where true light doth rise , and where eternal night low-pressed lies , & c this , philalethes , is that lamp of god in the light whereof my reason and phansie have wrought thus many years . this is that true chymicall fire that has purged my soul and purified it , and has crystallized it into a bright throne , and shining habitation of the divine majesty . this free light is that , which having held my soul in it self for a time ; taught me in a very sensible manner , that vast difference betwixt the truth and freedome of the spirit , and anxious impostures of this dark personality & earthly bondage of the body . this is my oracle , my counsellour , my faithfull instructer and guide , my life , my strength , my glory , my joy , my communicated god . this is that heavenly flame and bright sun of righteousnesse , that puts out the light , and quenches the heat of all worldly imaginations , and desires whatsoever . all the power and knowledge in nature that is , all the feats and miraculous performances done by witches , magicians , or devils , they be but toyes and tricks , and are no solid satisfaction of the soul at all ( yea , though we had that power upon lawfull terms ) if compared with this . and as for divine knowledge , there is none truly so called , without it . he that is come hither , god hath taken him to his own familiar friend , & though he speak to others aloof off in outward religions and parables , yet he leads this man by the hand , teaching him intelligible documents upon all the objects of his providence ; speaks to him plainly in his own language ; sweetly insinuates himself , and possesses all his faculties , understanding , reason , and memory . this is the darling of god , and a prince amongst men , farre above the dispensation of either miracle or prophesie . for him the deep searchers and anxious soliciters of nature drudge and toyl , contenting themselves with the pitifull wages of vain glory or a little wealth . poor gibeonites ! that hew wood and draw water for the temple . this is the temple of god , this is the son of god , whom he hath made heir of all things , the right emmanuel , the holy mystery of the living members of christ . hallelujah . from this principle which i have here expressed , have all those poems i have wrote had their originall : and as many as are moved with them aright , they carry them to this principle from whence they came . but to those , whose ignorance makes them contemn them , i will onely say to them what our saviour said to nicodemus ; the wind bloweth where it listeth and thou hearest the sound thereof , but knowest not from whence it comes nor whither it goes . but i am afraid i have stood all this time in a little too high a station for thee , my philalethes : i descend now and come a little nearer to thee . and now i tell thee further , that thy rash and unworthy abuse of des-cartes did move me to write so as i did , more then any personall regard else whatsoever . for i love the gentleman for his excellent and transcendent naturall wit , and like his philosophy as a most rationall , coherent , subtill peice , and an hypothesis accurately and continuedly agreeing with the phaenomena of nature . this is he whom thou callest my fellow fool , to thy own great disparagement . but this is he that i call the wisest naturalist that ever came to my hands . and having not had the good hap to light on such a rare peice of my own invention , i thought it was the best office i could do the world to bestow my judgement and censure of his . and so now you will say i am become so great a cartesian that i begin to think but meanly of platonisme . a wise inference ! as if divine and naturall knowledge were inconsistent . i tell thee no , philalethes : nor am i become cold to my own poems . for i say that that divine spirit and life that lyes under them , is worth not onely all the magick that thou pretendest to , but all that thou art ignorant of beside , yea , and des-cartes his philosophy to boot . i say it is worth all that a thousand times told over . des-cartes philosophy is indeed a fine neat subtill thing , but for the true ornament of the mind bears no greater proportion to that principle i told you of , then the dry bones of a snake made up elegantly into a hatband , to the royall clothing of solomon . but other naturall philosophies in respect of des-cartes his , are even lesse then a few chips of wood to a well erected fabrick . but i say that a free divine universalized spirit is worth all . how lovely , how magnificent a state is the soul of man in , when the life of god inactuating her , shoots her along with himself through heaven and earth , makes her unite with , and after a sort feel herself animate the whole world , as if she had become god and all things : this is the precious clothing and rich ornament of the mind , farre above reason or any other experiment . and in this attire thou canst not but dance to that musick of the sibylle . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i am jehovah , ( well my words perpend ) clad with the frory sea , all mantled over with the blue heavens , shod with the earth i wend , the stars about me dance , th' air doth me cover . this is to become deiform , to be thus suspended ( not by imagination , but by union of life , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , joyning centers with god ) and by a sensible touch to be held up from the clotty dark personality of this compacted body . here is love , here is freedome , here is justice and equity in the superessentiall causes of them . he that is here , looks upon all things as one , and on himself , if he can then mind himself , as a part of the whole . and so hath no self-interest , no unjust malicious plot , no more then the hand hath against the foot , or the ear against the eye . this is to be godded with god , and christed with christ , if you be in love with such affected language . but you , o ye cages of unclean birds , that have so begodded your selves , that you are grown foul and black like brutes or devils , what will become of you ? o you sinks of sinne ! you that have heretofore followed religion to excuse you from reall righteousnesse and holinesse , and now have found a trick to be abominably wicked without any remorse of conscience . you are gods and goddesses every bit of you , and all actions in you divine . he leads you up into the bed of a whore , and uncases you both for the unclean act. and when you tell obscene stories in a rapture , you are caught up into god . o you foul mouthes ! you blebs of venery , you bags of filth ! you dishonour of christendome and reproach of men ! is not all this righteously come upon you , because you never sought after religion , as a thing within you , holy , and divine ; but as an excuse to save you from wrath , and yet to remain in your sinnes ? but that cannot be : you are in the fewell of wrath while you are in your sinnes , and that fewell will be set on fire some time or other . but that you may be secure of wrath you say there is no sinne , but that it is onely a conceit and a name . is it not a sinne to be lesse happy ten thousand times then god would have you ? doth not both sense and reason discover to you , ( i am sure it doth to others ) that you walk in the wayes of hell and death ? but you are still secure , you your selves are as much god as any thing else is , and so you may make your hell as favourable to your selves as you please . but o you fools and blind ! i see you cannot , but you are entangled with the cords and snares that the divine nemesis hath laid for the wicked in all the parts of the world . but you are not yet any thing moved , o ye dead in trespasses and sinnes ! for there is no god , say you , more then a dog or a horse is god . behold , o ye forlorn wretches and miserably mistaken ! behold , he is come down to you : nay , he is ever with you and you see him not . ask of him , and he shall answer you . demand of him , and he shall declare unto you , not in obscure words or dark sayings , not in aenigmaticall speeches or parables ; but he will speak unto your own reason and faculties which he hath given you : propound therefore unto him why you think the soul of man is mortall , and why you deny an omnipotent and omniscient god distinct from nature & particular beings : propound unto him , and he will plainly answer you . but alas ! alas ! you are neither fit to hear nor able to propound , for you have destroyed those faculties that he hath given you by sinning against the light of them , and now you have drunk out your eyes , you swear there is no sun in the firmament : and now you have whored away your brains , you are confident there is no god . o sunk and helplesse generation ! how have you sop'd and soaked , overflown and drown'd the highest seat and acropolis of your soul , that through your sensuality it is grown as rotten and corrupt as a dunghill ? you have made your selves as fit to judge of reason as if your heads were stuffed with wet straw . these things hath the divine indignation uttered against you , but more for reproof then reproach . but your sinne hath made you sottish , and your sottishnesse confident and secure . but his anger burns against you ; o you false religionists ! and the wrath of god will overtake you when you are not aware : and your shame shall ascend up like the smoke of the bottomlesse pit , and your stink shall be as the filthinesse in the valley of the children of hinnom . this will be the portion of all those that barter away sound reason and the sober faculties of the soul for boisterous words of vanity , and unsetled conceits of enthusiasts , that having neither reason nor scripture nor conspicuous miracle , row down with the stream of mens corruptions and ripen and hasten the unclean part in man , to a more full and speedy birth of sinne and ungodlinesse . but what 's all this to me ? saith philalethes . i tell thee , phil. i neither wrote before nor do i now write onely for thy sake , but for as many as my writings may reach for their good . nor am i out of my wits as some may fondly interpret me in this divine freedome . but the love of god compelled me . nor am i at all , philalethes , enthusiasticall . for god doth not ride me as a horse , and guide me i know not whither my self ; but converses with me as a friend , and speaks to me in such a dialect as i understand fully , and can make others understand , that have not made shipwrack of the faculties that god hath given them , by superstition or sensuality : for with such i can not converse , because they do not converse with god ; but onely pity them , or am angry with them , as i am merry and pleasant with thee . for god hath permitted to me all these things , and i have it under the broad seal of heaven . who dare charge me ? god doth acquit me . for he hath made me full lord of the foure elements , and hath constituted me emperour of the world . i am in the fire of choler and am not burned : in the water of phlegme and am not drowned : in the aiery sanguine and yet not blown away with every vain blast of transient pleasure , or false doctrines of men : i descend also into the sad earthy melancholy , and yet am not buryed from the sight of my god . i am , philalethes , ( though i dare say thou takest me for no bird of paradise ) incola coeli in terrâ , an inhabitant of paradise , and heaven upon earth : and the white stone is mine , however thou scramblest for the philosophers stone . ( i wish thou hadst them both , that is all the harm i wish thee . ) i still the raging of the sea , i clear up the lowring heavens , and with my breath blow away the clouds . i sport with the beasts of the earth , the lion licks my hand like a spaniell , and the serpent sleeps upon my lap and stings me not . i play with the fowls of heaven , and the birds of the air sit singing on my fist . all the creation is before me , and i call every one of them by their proper names . this is the true adam , o philalethes : this is paradise , heaven , and christ . all these things are true in a sober sense . and the dispensation i live in , is more happinesse above all measure , then if thou couldst call down the moon so near thee by thy magick charms that thou mightest kisse her , as she is said to have kissed endymion , or couldest stop the course of the sunne , or which is all one , with one stamp of thy foot , stay the motion of the earth . all this externall power in nature were but as a shop of trinkets and toyes , in comparison of what i have declared unto you . and an adulterous generation onely seeks after a signe , or idiots , such as love to stare on a dexterous jugler when he playes his tricks . and therefore they being of so little consideration in themselves ; i see and am satisfied why miracles are no more frequent in the world . god intends an higher dispensation , and greater happinesse for these later times , wherein divine love and reason , and for their sakes liberty will lay claim to the stage . for he will as i told you draw us with the cords of a man , not ride us as with a bridle like a horse , or tug us along like a mad stear in a band . he will sanctifie our inward faculties , and so take possession of the earth . but that a man may not deplore what is lamentable , or be angry at what is injurious to god or goodnesse , or laugh at what is ridiculous , this is not any part of that law that is made manifest in the heavenly life , but the arbitrarious precepts of supercilious stoicks , or surly superstitionists . for god hath sanctified and will sanctifie all these things . nor am i at all mad or fanatick in all this , o you unexperienced and unwise ! for as our saviour said of his body , touch me and handle me : so say i of my soul : feel and try all the faculties of it if you can find any crack or flaw in them . where is my reason inconsequent , or inconsistent with the attributes of god , the common notions of men , the phaenonema of nature , or with it self ? where is my phansie distorted , unproportionate , unproper ? but for the bottome of all these , that , i confesse , you can not reach to nor judge of , that is divine sense , the white stone , in which there is a name written that none can read but he that hath it . but for the guidance of my reason and imagination , they have so safe a stearsman , viz. that divine touch of my soul with god , and the impregnation of my understanding from the most high , that judgement and caution have so warily built the outward fabrick of words and phansie , that i challenge any man to discover any ineptitude in them , or incoherencie . and now verily the serious consideration of these weighty matters have so composed my mind , that i find it some difficultie to discompose it into a temper childish enough to converse with my young eugenius . but as high as i have taken my station , i will descend , and go lesse my self , to bring him to what is greater . behold , i leap down as from the top of some white rocky cloud , upon the grassie spot where my philalethes stands , and i shall now begin the game of my personated enmitie , or sportfull colluctation with him . page 7. lin. 5. be sure in your next to give me an account of this disease in what books or persons , &c. mous-catcher , take away thy trap , and take off the tosted cheese from off the wire , and with thy fore-finger and thy thumb put it into thine own wide mouth , o thou tom vaughan of wales . lin. 14. i have found them in your ballade . ballade is a good old english word , from which i abhorre no more then spencer , or lucretius from old latine , who yet was something younger then tully . is not the song of solomon called the ballade of ballades , in some church-bibles ? thou art so angry that thou art not able to rail with judgement . but what high swoln words of vanitie are there in that ballade of mine ? thou art so ignorant that terms of art seem heathen greek to thee . but for those words that i interpreted for the ignorants sake ( you see what a care i have of you , o unthankfull eugenius ! ) there is an apologie prefixt that will satisfie the ingenuous , and for others it matters not . pag. 9. lin. 15. with a bull rampant . you bestow upon me many bulls , eugenius : but when you are so kind as to give me them for nothing , you may well expect that i will be so thankfull , as to return you a calf for every bull i have gratis . let us begin , &c. and you indeed have done your part already . the sense is , but you indeed have done your part already : what is this but an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? but you have i see as little skill in rhetorick as civilitie . the calf take thee , phil. or take thou the calf . there is one to begin thy herd . page 10. lin. 1. what , both tell-troths ? before thou wast no rhetorician , now thou art no logician nor philosopher , that canst not distinguish betwixt veritie and veracitie . veracitie is enough to make a tom tell-troth , though his narration be false . hence it is demonstrable that two men may be both tel-troths , though their stories be point-blank contrary to one another . the sense of my words is this ; you have told what you thought aristotle was blameable in : i will now tell what i think you are blameable in . you may be against aristotle , and i for him , and both with veracitie , though not with veritie . page 11. lin. 21. found out some new truths . yes , i say there are passages in your book , that imply so much at least . we shall see when we come at them : and i shall shew that you found them before they were lost . page 12. lin . 17. the third project is the same with the first . why , is to be skilful in art magick , and to find out new truths all one ? it seems then you suppose there are no new truths to be found out but magicall ones . blessed age that we live in ! all other arts are brought to their non plus ultrá . physicians , geometricians , astronomians , astrologians , musicians , put up your pipes . claudite jam rivos pueri . there is nothing remains to be done by you . all is perfected . but let me ask you one sober question , phil. have you gone through all these arts and throughly understand them , that you do so boldly pronounce them compleat and perfect ? i know philalethes is not so immodest as to say so ; i am sure the world is not so foolishly credulous as to beleeve so . so that i must conclude , eugenius , that thou art so outragiously distempered in thy mind , that thou art a weaker arithmetician then the rude thracians . they told to foure , thou art out at three , and must begin again . page 13. lin. 11. how many more syllables in anthroposophia , then in antipsychopannychia ? not so many . so that if i had affected to be so magical as your learned self , the same conceit would have fitted my title-page . but i begin now to suspect , you are so nimble at comparing , that your title-page was a kind of apish imitation of mine in the first edition of my song of the soul . but wast thou so simple as to think that any bodie thought better of my book for those hard words in the frontispiece of it ? i onely set them there as a wind-mill on a stack of corn , by the clack of it to scare away sparrows and crows , that it might be reserved entire for men . but i perceive for all that , that thy rooks bill has been pecking there . but much good may it do thee , phil. i envie it thee not . page 15. lin. 20. vim scrmonis esse in verbis , &c. i say , the force and warrant both of nouns and verbs is from their use , quem penes arbitrium est , & jus , & norma loquendi . but if you will have , oratour to be good and proper : this epistle of yours must then be no epistle , though you call it so , but an oration to the fratres r. c. which you spoke to them when they were god knows where , and they will answer you god knows when . verily , philalethes , thou art a fine fellow to have made an oratour of in king midas his time . for he had , they say , very long eares : and so mightest thou have made an oration before the king in his absence . page 17. line 21. a twofold definition , accidentall and essentiall . that 's true , phil. what freshman but knows that ? but how it is to be understood , i perceive thou dost not know . i am ashamed that i must be fain to rub up in thee the very first rudiments of logick , or rather teach thee them . for couldst thou ever forget what is meant by accidentall , what by essentiall ? accidentall is that which may be or not be in a thing , and yet the thing be : as a horse may be a horse , be it black or white . essentiall is that which so belongs to the thing to which it is said to be essentiall , that the thing cannot be conceiv'd to exist without it . now , say i , these faculties of understanding , reason , and sense are essentiall to the soul of man , because we cannot conceive a soul without a power or facultie of understanding , reasoning , &c. and aristotle has defined a soul from these . therefore would a peripatetick say , with an essentiall definition . but eugenius , no : this is but circumstantiall , sayes he . therefore i do inferre , eugenius , that thou dost dream of knowing the very naked substance of the soul ; which thou wilt as soon know , as see the wind . and thus i spoke to that that thou must needs mean , if thou meanest any thing : but it is a plain case , thou dost not know thy own meaning . but aristotle doth sufficiently countenance mine , with what he has verie luckily let fall some where in his analyticks ; and thus is it manifestly true in that sense that you your self meant ; that the very essence of any substance is not to be known , nor is there any such essentiall definition . this is as true , tom. vaughan , as two and two are foure , though i do not call you owl for your ignorance , as you do me for my knowledge . but we shall have another bout again with this , in your anima magica abscondita . page 19. to the 24. to have made the world as a carpenter , of stone and timber . thou hast misplaced a comma in the sentence to make a cavil . put on thy spectacles , and see if there be any comma before of in my book . if you understood common sense you could not but understand , that my meaning is this ; that you tax the peripateticks for phansying god to have made the world as a carpenter makes houses of stone and timber . now pitifull caviller ! but to the point . i say this is a false taxation , eugenius : for the parts of the world , according to the peripateticks own doctrine , are set in this order they are from an inward principle of motion , and their own proper qualities : so that they do as the stones and trees are said to have done at the musick of orphevs and amphion , move of themselves . but the stone and timber in the work of a carpenter , do not move themselves into their places they ought to be , for the building up of an house . but you answer two things to this : first , that the parts of the world do not move themselves : secondly , that if they do , then they have infusion of life . to the first : why , dos not any part of the earth move it self downward , if it be in an higher place then is naturall to it , and the aire and fire upward , &c. and this from an inward principle of motion ? nay , is not the very definition of nature , principium motûs & quietis , &c. wherefore we see plainly , that according to the aristoteleans , all to the very concave of the moon have an inward principle of motion . and for the heavens themselves , the most sober and cautious of the peripateticks hold them to be moved from an inward principle , their forma informans , as they call it . so that though they do not allow life infused into the world , yet they allow an inward principle of motion in natural bodies , which is their substantiall forms , by vertue whereof they are ranged in this order as we see ; or at least according to which they are thus ranged and ordered . and this is not so dead a businesse as the carpenters building with stone and timber . but in the second place , you say , that if they have this motion from an inward principle , then they have also infusion of life . but do not you see plainly , that ( according to the mind of the more sober peripateticks ) they have motion from an inward principle ? therefore you should have been so far from taxing them to look upon god as a carpenter , that you should have concluded rather that they held infusion of life . page 24. lin. i. thou hast abused me basely . verily , if that were true i shonld be very sorrie for it : for i would not willingly abuse any man living , of what condition soever . but the thing has happened unluckily . i read thy book , i knew not thy person , nor thy name , nor thy nature , further then it was exprest in thy book , which did not represent it so ill as now i find it . if i had thought my galenical purge had met with such a constitution , i should have tempered it more carefully : for i delight not in the vexation of any man . the truth is , my scope in writing that book was laudable and honest , and such as might become a very good christian , and my mirth and pleasantnesse of mind much and reall ; but the sharpnesse of my style personated , and aristotelicall ; and therefore being but affected and fictitious , i felt it not , there was no corrosion at all ; but all that was unkind in it , ( if you will call that passion unkindnesse ) was a certain light indignation that i bore , and ever do bear against magnificent folly . and there being no name to your book , i thought i had the opportunity of doing it with the least offence , as meeting with the thing disjoyned and singled from the person . but i verily think i should not have medled at all , if you had spared your incivilities to des-chartes , whose worth and skill in naturall philosophy ( be it fate or judgement that constrains me to it let the world judge ) i can not but honour and admire . he is rayled at but not confuted by any that i see , in his naturall philosophy , and that 's the thing i magnifie him for . though his metaphysicks have wit and strength enough too , and he hath made them good against his opposers . line 21. and assure thy self i will persecute thee , so long as there is ink or paper in england . assuredly thou wilt not , philalethes : for why , i am dead already , taken in thy trap and tortured to death : will not this suffice thee ? i am dead , and thou thy self but mortall , wilt thou entertain immortall enmity against me ? but how canst thou persecute me being dead ? wilt thou raise my soul up , o magicus , by thy necromancy ? and then combate with me over my grave ? i hope thou art but in jest , eugenius : if thou beest not , i must tell thee in good earnest , thy present bitternesse will make thee simon magus like , as well as thy former boasting . o thou confounded and undone thing ! how hast thou shamed thy self ! thy vizard is fallen off , and thy sanctimonious clothing torn from about thee , even as it was with the apes and monkies , that being attired like men and wearing vizards over their faces did daunce , and cringe , and kisse , and do all the gestures of men so artificially and becomingly , that the countrey people took them to be a lesser size of humane race , till a waggish fellow that had more with then the rest , dropt a few nuts amongst them , for which they fell a scrambling so earnestly , that they tore off their vizards , and to the great laughter of the spectatours , show'd what manner of creatures they were . o magicus ! do not dissemble before me : for thou dost not know with what eyes i behold thee . were it not better for thee and all the world beside , to make it their businesse to be really and fully possest of those things that are undoubtedly good and christian , nay , indeed if they be had in the right principle , are the very buds and branches of the tree of paradise , the limbs and members of the divine nature , such as are meeknesse , patience , and humility , discretion , freedome from self-interest , chastity , temperance , equity , and the like : is it not better to seek after these things , then to strain at high words and uncertain flatuous notions that do but puff up the mind and make it seem full to it self , when it is distended with nothing but unwholsome wind . is not this very true , my dear philatethes ? line ii. upon certain similitudes and analogies of mine . now we are come to that rare piece of zoography of thine , the world drawn out in the shape of an animal . but let 's view the whole draught as it lies in your book , because you make such a foul noise about it in your answer . your words are these . besides the texture of the universe clearly discovers its animation . the earth which is the visible naturall basis of it , represents the grosse carnall parts . the element of the water answers to the bloud , for in it the pulse of the great world beats ; this most men call the flux and reflux , but they know not the true cause of it . the air is the outward refreshing spirit , where this vast creature breathes though invisibly yet not insensibly : the interstellar skies are his vitall ethereall waters , and the starres his animall sensuall fire . now to passe my censure on this rare zoographicall peice . i tell thee if thy brains were so confusedly scattered as thy phansie is here , thou wert a dead man philalethes : all the chymistry in the world could not recover thee . thou art so unitive a soul , phil. and such a clicker at the slightest shadows of similitude , that thou wouldst not stick to match chalk and cheese together i perceive , and mussitate a marriage betwixt an apple and an oyster . even those proverbiall dissimilitudes have something of similitude in them , will you then take them for similes that have so monstrous a disproportion and dissimilitude ? but you are such a sophister that you can make any thing good . let 's try . the earth must represent the flesh because they both be grosse : so is chalk and cheese , or an apple and an oyster . but what think you of the moon ? is not that as much green cheese as the earth is flesh ? what think you of venus , of mercury , and the rest of the planets ? which they that know any thing in nature , know to be as much flesh as the earth is , that is to be dark & opake as well as shee . what! is this flesh of the world then torn apeices and thrown about , scattered here and there like the disjoynted limbs of dragg'd hippolytus ? go to phil : where are you now with your fine knacks and similitudes ? but to the next analogie . the element of water answers to the bloud . why ? for in it is the pulse of the great world . but didst thou ever feel the pulse of the moon ? and yet is not there water too ? thou little , sleepy heedlesse endymion : the bloud is restagnant there , i warrant you , and hath no pulse . so that the man with the thorns on his back lives in a very unwholesome region . but to keep to our own station here upon earth . dost thou know what thou sayest when thou venturest to name that monosyllable , pulse , dost thou know the causes and the laws of it ? tell me , my little philosophaster ; where is there in the earth or out of the earth in this world-animal of thine , that which will answer to the heart , and the systole and diastole thereof to make this pulse ? and beside this , there is wanting rarefaction and universall diffusion of the stroke at once . these are in the pulse of a true animal , but are not to be found in the flux of the sea ; for it is not in all places at once , nor is the water rarefied where it is . now my pretty parabolist , what is there left to make your similitude good for a pulse in your great animal more then when you spill your pottage , or shog a milk-bowl ? but believe it eugenius , thou wilt never make sense of this flux and reflux , till thou calm thy phansie so much as to be able to read des-cartes . but to tell us it is thus from an inward form , more aristotelico , is to tell us no more , then that it is the nature of the beast , or to make latine words by adding onely the termination bus , as hosibus and shoosibus , as sir kenhelm digby hath with wit and judgement applied the compárison in like case . but now to put the bloud , flesh and bones together , of your world-animal : i say they bear not so great a proportion to the more fluid parts , viz. the vitall and animal spirits thereof , as a mite in a cheese to the whole globe of the earth . so that if thou hadst any phansie or judgement in thee , thy similitude would appear to thine own self outragiously ugly and disproportionable , and above all measure ridiculous : nor do not think to shuffle it off , by demanding , if there be so little earth , to tell thee where it is wanting . for i onely say , that if the world be an animal , there will be much bloud and flesh wanting , philalethes , for so great a beast . nor do not you think to blind my eyes with your own tobacco smoke , ( i take none my self , eugenius , ) for to that over ordinary experiment , i answer two things . first , that as you look upon the parts of the body of a true animal , in the same extension that they now actually are , not how they may be altered by rarefaction ; so you are also to look upon the parts of your world-animal , as they are de facto extended , not how they may be by rarefaction . and thus your argument from tobacco , will vanish into smoke . but if you will change the present condition , of any lesser animal by burning it , and turning many of the grosse parts into more thinne and fluid , you destroy the ground of your comparison , betwixt the world-animal and it ; for you take away the flesh of your lesser animal thus burnt . and besides , the proportion betwixt the vapour or thinner parts extension to the remaining ashes , is not yet so big , as of the thin parts of the world-animal in respect of its solid parts , by many thousand and thousand millions . nay , i shall speak within compasse , if i say ( as i said before ) that there is a greater disproportion then betwixt the globe of the earth and a mite in a cheese . this is plainly true to any that understands common sense . for the earth in respect of the world is but as an indivisible point . adde to all this , that if you will rarefie the tobacco or hercules body by fire , i will take the same advantage , and say that the water and many parts of the earth may be also rarefied by fire , and then reckon onely upon the remaining ashes of this globe , and what is turned into vapour must be added to the more fluid parts of the world-animal , to increase that over-proportion . so that thou hast answered most wretchedly and pitifully every way , poor anthroposophus ! but besides , in the second place : when any thing is burnt , as for example , your tobacco . i say it takes up then no more room then it did before : because rarefaction and condensation is made , per modum spongiae , as a sponge is distended by the coming in , and contracted again by the going out of the water it had imbib'd . but the aristotelicall way , which is yours , ( o profound magicus ! that hast the luck to pick out the best of that philosophy ) implies , i say , grosse contradictions , which thou canst not but understand , if thou canst distinguish corporeall from incorporeall beings . thy way of rarefaction and condensation , o eugenius , must needs imply penetration of dimensions , or something as incongruous , as every lad in our universities , at a year or two standing at least , is able to demonstrate to thee . but if thou thinkest it hard , that so little a body as a pipe of tobacco , should be multiplied into so very much superficies above what it had before , go to those that beat out leaf gold , and understand there how the superficies of the same body may be , to wonder , increased . and beside , i could demonstrate to thee , that a body whose basis thou shouldst imagine at the center of the earth , & top as far above the starry heaven , as it is from thence to the earth , without any condensation used thereunto , is but equall to a body that will lie within the boll of a tobacco pipe . where art thou now , thou miserable philosophaster ? but to the next analogie . the aire is the outward refreshing spirit , where this vast creature breaths . two things i here object , to shew the ineptnesse and inconguity of this comparison . the one is taken from the office of respiration , which is to refresh by way of refrigerating or cooling . is not the main end of the lungs to cool the bloud , before it enter into the left ventricle of the heart ? but thou art so magical , thou knowst none of these sober and usefull mysteries of nature . all that thou answerest to this is , that we are refresh'd by heat as well as by coolnesse . why then , is that generall sufficient to make up your analogie or similitude ? this is as well phansied as it is reasoned , when men conclude affirmatively in the second figure . there are laws in phansie too , philalethes : and i shall shew thee anon , how ridiculous thou hast made thy self by transgressing them . if thou meanest by refresh'd , to be cheared or restored onely , and what ever do's this must be ground enough to phansie a respiration ; then thou breathest in thy cawdle , when thou eatest it , and hast spoyled that conceit of his , that said he never would drink sack whilst he breathed ; for if sack do in any sense refresh and comfort a man , it seems he breaths while he drinks . i tell thee in the homologi termini of similitudes , there ought to be something in some sort peculiar and restrained , or else it is flat , ridiculous , and non-sense . the other objection was taken from the situation of this aire that is to be the matter of respiration in this great animal . what a wild difference is there in this ? the aire that an ordinary animal breaths in , is externall , the aire of this world-animal , internall ; so that it is rather wind in the guts , then aire for the lungs ; and therefore we may well adde the cholick to the anasarca . is the wind-cholick an outward refreshing spirit , or an inward griping pain ? being thou hast no guts in thy brains , i suspect thy brains have slipt down into thy guts , whither thy tongue should follow to be able to speak sense . answer now like an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , o thon man of magick ! he answers , and the point and sting of all the sense of his answer is in the tail of it : pag. 29. lin. 11. and it is their outward refreshing spirit . he means the earths and the waters . o feeble sting ! o foolish answer ! this onely reaches so far as to save the earth alive from my jugulating objection . the globe of earth and water indeed may be still an animal for all that objection . but thou saidst the whole world was an animal . what , is the whole world an animal because the earth is one ? o bundle of simples ! ( to return thee thine own parcell of ware again , for it belongs not to me ) this is as well argued as if thou shouldest say , that a cheese is an animal , because there is one living mite in it . but that this earth neither is a breathing animal , is plain enough : for what respiration , what attraction and reddition of aire is there in it ? there may be indeed something answering to sweating and perspiration , nothing to respiration , my good philalethes . but to shew thee thy folly , i will follow thy liberty , and impudently pronounce that a pair of bellows is an animal . why , is it not ? it has a nose to breathe through , that 's plain , the two handles are the two eares , the leather the lungs , and that which is the most seemly analogie of all , the two holes in the back-side are the two eyes ; as like the eyes in the fore-side of a crab as ever thou seest any thing in thy life : look thee , phil. are they not ? you 'll say , the analogie of the nose is indeed as plain as the nose on a mans face : but how can the handles be eares , when they stand one behind another ? whereas the eares of animals stand one on one side , and the other on the other side of the head . and then , how can the leather be lungs , they being the very out-side of its body ? or those two holes eyes ? they have neither the situation , as being placed behind , nor office of eyes . answer me all these objections , o mastix ! i can fully answer them , o magicus ! this is an animal drawn out according to thine own skill and principles . the leather sayst thou must be no lungs , because it is without . why then the aire must be no aire for thy world-animal to breath , because it is within : and if thou canst dispence with within and without , much more mayst thou with before and behind , or behind and on the sides . so the eares and lungs of this animal hold good against thee still . now to preserve my monsters eyes against this harpy that would scratch them out . they are no eyes say you , because they have not the situation of eyes . but i told thee before , thou makest nothing of situation . but they have not the office of eyes . why ? they can see as much as the eyes of thy world-animal , for ought thou knowest . i but this bellows-animal breaths at these eyes : and have not i shewed thee that thy world-animal breaths in his guts ? but i will make it plain to thee that those two holes are eyes : for they are two , as the two eyes are ; and transmit the thin aire through them , as the eyes do the pure light . so that they agree gainly well in the generall : as your respiration in the world-animal , in refreshing , though by heat , when in others it is by cold . fie on thee , for a zoographicall bungler . these bellows thou seest is not my animal but thine , and the learned shall no longer call that instrument by that vulgar name of a pair of bellows , but tom vaughans animal . so famous shalt thou grow for thy conceited foolerie . the interstellar skies are his vitall ethereall waters . here i object , o eugenius ! that there is an over-proportionated plenty of those waters in thy world-animal , and that thus thou hast distended the skin of thy animal , god knows how many millions of miles off from the flesh . o prodigious anasarca ! but what dost thou answer here ? viz. that i say , that the body which we see betwixt the starres , namely , the interstellar waters , is excessive in proportion . no , i do not say so : but that they are two excessive in proportion to be the fluid parts of a world-animal . but how ever , as if i had said so , he goes about to prove , that there is no excesse of proportion in them . dost thou hear , mastix ? sayes he , look up and see . well , i hear , phil. i look up . but do not chock me under the chin , thou wag , when i look up . now , what must i see ? what a number of bonefires , lamps , and torches are kindled in that miraculous celestiall water . yes , i see them all . i suppose they burn so clear for joy and triumph , that my reason and sense have so victoriously overthrown thy phantastry and non-sense . but why miraculous waters , phil ? i see the cause : bonefires and torches burn in the waters . that were a miracle indeed , eugenius ; but that it is a falsity . thou givest things false names , and then wouldst amaze us with verbal miracles . and the starres his animal sensuall fire . what is thy meaning here , little phil. ( for i never called thee to account for this yet ) that this world-animal has sense onely in the starres ? to call them the eyes of the world is indeed pretty and poeticall . and plato's delicious spirit may seem to countenance the conceit in that elegant distich upon his young friend after , ( which in plain english is starre ) whom he instructed in the art of astronomie : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou viewest the starres , my star , were i the skyes ! that i might fix on thee so many eyes . but what , eugenius , wilt thou venture in philosophick coolnesse , to say the sense of thy world-animal lies in the starres ? i prethee , what can those starry eyes spy out of the world ? they are very quick-sighted , if they can see there , where there is nothing to be seen . but it may be , this animal turns its eyes inward and views it self . i would philalethes were such an animal too ; he would then find so much amisse within , that he would forbear hereafter to be so censorious without . but what ? is there sense then onely in the starres ? for sense can be no where but where there is accesse for the animal spirits . so it seems , the starres must hear as well as see , nay , feel and tast ; as they do questionlesse , as often as they lick in , and eat up that starre-fodder , the vapours , wherewith in seneca , they are phantastically said to be nourished . and thus you see , that tom vaughans animal , i mean the bellows now , may see at the very same two holes that it breathes at , for he confounds all by his indiscreet phansie . how art thou blown about like a feather in the air , o thou light-minded eugenius ! how vain and irrationall art thou in every thing ! art thou the queen of sheba , as thy sanguin a little overflowing thy choler would dresse up thy self to thy soft imagination , and make thee look smugg in thy own eyes ? had that queen so little manners , in her addresses to so great a philosopher ? no , thy language in all thy book , is the language of a scold and of a slut . and for thy wit , if thou wilt forgo thy right to the ladle and bells , thy feminine brains as thou callest them , may lay claim to the maid-marians place in the morris-dance : while my strong cruds , ( as thou tearmest my masculine understanding ) which are as sweet as strong , not tainted with the fumes of either revenge or venery , shall improve their utmost strength , for the interest of truth and virtue . and thus have i taken all thy outworks , eugenius , yea and quite demolished them . yet now i look better about me , there is i perceive one half-moon standing still . wherefore have at thy lunatick answer to that which thou callest my lunatick argument , which thou propoundest thus ; that the flux and reflux cannot be the pulse of the great world , because it proceeds from the moon , not from the sunne . i say , philalethes , the sunne being the heart of the world , according to those that be more discreetly phantasticall ( consult dr. fludd , thou art but a bad chip of that block ) it was to be expected , if thou wouldst have the flux and reflux to be the pulse , that it should come from the sun , that is reputed the heart of the world , but it comes from the moon . to this you answer ; that it comes no more from the moon , then from that fictitious anti-selene or anti-moon , as you venture to call it . you say thus , but prove nothing . but there is such an apparent connexion betwixt this phaenomenon of the flux and reflux , and so constant with the course of the moon , that it is even unimaginable but that there should be the relation of cause and effect betwixt them . but i think you will not say , that the motion of the sea has any power or effect upon the course of the moon ; wherefore it must be granted , than the course of the moon has an effectuall influence upon the flux of the sea . and therefore fromondus speaks very expressely concerning this matter , and very peremptorily in these words : si ex effect is de causa conjectatio valere potest , tam compertum videtur aestus effici & gubernari à lunari sydere , quàm calorem ab ignibus effundi , aut lumen à sole : to this sense ; if we can gather any thing from effects concerning the cause , it seems to be as experimentally sure , that the ebbing and flowing of the sea is made and governed by the moon , as that heat flows from the fire , or light from the sunne . for indeed how could there be kept such inviolable laws , as that the ocean should alwayes swel at the moons ascending ; and not onely so , but attemperately and proportionably to her motion , ( for she coming every day later and later above the horizon , the flux of the sea is later and later everie time , according to her recession toward the east in her monethly course ) i say , how could these laws be so accurately observed , mr. eugenius , if the moon were not accessory to , nay , the principall causer of this flux and reflux of the sea ? and if thou beest not wilfully blind , this is enough to convince thee , that that which thou callest the pulse of thy world-animal , is from the moon not from the sunne , nor from its own inward form . for thou seest it is caused and regulated by an externall agent . but for a more full discoverie of this mysterie , i send thee to des-cartes in the fourth part of his principia philosophiae , or to what i have taken from thence and made use of in the notes upon my philosophicall poems . in which poems the intelligent reader may understand , how far , and in what sense , any sober platonist will allow the world to be an animal . nor do's one part of it acting upon another , as the moon upon the sea , hinder its animation . for in men and beasts , one part of the bodie do's plainly act upon another , though all be actuated by the soul . and now , philalethcs , i have taken all thy out-works , none excepted ; out of which thou hast shot many a slovingly shot against me . but thy foul piece has recoyled against thy self , in all sober mens opinions , and has beat thee backward into the dirt . and truly , i know not whether i should pity thee , or laugh at thy childish arsbut thou hast given thy self . for thou railest at me now thou art down , and threatnest him that is ready to set thee up upon thy feet , provided thou wilt not prick up thy eares too , and look too spruntly upon the businesse . but thou wantest no help , thou art a giant , an invincible man of warre , great goliah of gath. i a mere punie , as thou callest me ; nay , a munkey , a mouse . what , dost thou bid defiance to three at once , philalethes ? i tell thee , any one of these three would be hard enough for thee . but what wilt thou do , now thou art to deal with a man ? for i shall fight with thee , onely with a mans weapon , reason . as for thy raylings and quibblings , i shall not take notice of them ; so that the battel is likely to be the sharper and shorter for it . onely let 's be a little merry at the beginning , it will be like shaking of hands at the taking up of the cudgells . observation 1. art thou the hobling poet who sometime — prays'd with his quill plato's philosophie ? i am the poet that did , and do with my pen , my mouth , and from my heart praise that excellent philosophy of plato , as the most consistent and coherent metaphysicall hypothesis , that has yet been found out by the wit of man . but why hobling poet ? thou hobling asse or hobby-horse , choose thee whether . thou hast so diseased and crazie a brain , that it cannot endure it seems the least jotting , and so thou hadst rather be carried in a sedan , as those that are rotten with the neopolitan disease , or else going the way to it ; then be bravely hurryed in my open magnificent chariot , whose tempestuous wheels dance and leap while they are wearing down the cragginesse and asperity of philosophick difficulties into plainnesse and easinesse . but i know the vulgar , those poore merchants of eel-skins , that deal with nothing but the exuviae of things , words and phrases , are more taken with smooth non-sense , or superficiall flourishes , then with the deepest knowledge in a carelesse dresse . dost thou not know that those men , that make it their businesse to be compt and elegant in their clothes and carriages , commonly have little else but this in them ? and so it is too often with poems and other writings . but how i slight your simple censures , o ye skin-sucking flies ! ye wasps with rush-stings in your tayls ! yee winged inhabitants of crowland ! i will shew you now , not in the prose of more , but in the very trot and loll of spencer , as this naturall with his tongue lolling out of his driveling mouth , uncivilly calls it . as gentle shepherd in sweet eventide when rnddy phoebus gins to welk in west , high on an hill his flock to viewen wide , marks which do bite their hasty supper best , a cloud of cumb'rous gnats do him molest , all striving to infix their feeble stings , that frō their ' noyance he no where can rest , but with his clownish hands their tender wings he brusheth oft , and oft doth marre their murmurings . nor have i here called my self clown by craft , no more then the poet calls the knight so . but thy indiscreet wit cannot distinguish betwixt the formale and materiale , of that whence the similitude is fetched ; which made theee so ill digest thy philosophick bacon . it was thine own magick , phil. or perverse imagination that turned thee into an hog with tusks and bristles , not i. but to return to the businesse : o thou judicious critick ! what is the fault ? where is the flaw in what thou hast recited ? — praise with my quill plato's philosophy . thou dost onely play with the feather of the quil . but for what is writ with the inky end thereof , in those poems of mine , i challenge thee to shew me if thou canst , where my phansie or reason hath really tript . thou indeed hast attempted something in the platonick way , but i have made it manifest , thou hast writ with the quil of a goose . but i have penned down the praise of plato's philosophy in this canto , with the skill of a man , as any man that hath skill will acknowledge , but thy spirit is not yet prepared for the knowledge of such divine matters . it is not yet fine , gentle , and benigne enough , to receive so delicious impressions . put thy soul into a crysiple , o pragmaticall chymist , and set it on that fire , that will excoct and purge out thy drosse , and then judge of platonisme . art not thou the chymicall monkey that art very busie to little purpose about the glasses of harry blunden , an honest man and an happy operatour in chymistry as i hear ? but thou dost nothing but lear and look up at the reek of the furnace , and sendest as high theomagicall meditations after every fold or curle of smoke that mounteth up , as the musing ape after the flur and farre flight of every partridge he let out of the basket . but enough of levity . now to expiate the excesse of this mirth with something more solid and sober . i am ready to answer what thou alleadgest , and to make good that my first observation is no oversight . thou art here mistaken in two things . first , in that thou conceivest that reminiscency is so strong an argument to prove the preexistency of the soul before her entrance into the body . i say it is not any argument worth the insisting upon . for though the soul do finde truth in her self , questions being wisely proposed to her ; yet she doth not perceive that she ever thought of those things before , and therefore cannot acknowledge any such reminiscency in herself . and i appeal unto thine own reason , eugenius , if god should create an humane soul , and put it into a body fit and complyable with contemplation , whether that soul would not be able to answer all the questions propounded in plato's meno , as well as those that are supposed to preexist . and therefore i have not made use of this argument in all my platonical poems . for i tell thee , phil. i am a very wary philosopher , and he must rise betimes that goes about to impose upon my reason . thy second mistake is , that thou thinkest i condemn thy opinion of the preexistency of the soul , which indeed i might well do as personating an aristotelean . but what i really blame there , is thy boldnesse and disadvantagious rashnesse in the proposall of it , thou intimating , as if the soul descended into the body with her eyes broad wake , which the first page of thy praeface to the reader doth plainly imply . let any one read and judge . but if any one ask what my opinion is , i answer , it is no matter what my opinion is , as it is mine , ( for what man is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) but the discussion of the truth of these things he may find in my poems . observat. 2. here , philalethes , i charged thee with three absurdities . the first was affectation of pomp and ceremony in the finding out those things which can not be hid from the eyes of the meanest capacity . as pretending it was a whole springs task , to find out this conclusiō , viz. that things that are produced in nature , are out of something in nature unlike the things produced . to this thou answerest ; that thou art not to be understood , as if thou wert a whole spring in finding out this conclusion : for thou onely saist , i took to task the fruits of one spring . but i say , that one spring may signifie a whole spring , and your making a task of it seems to determine the words to that sense . and unlesse thou tookest the pains of examining all the flowers that grew in the spring , one after another , i mean their kinds , it would prove no task , or at least be no proof for thy conclusion . and therefore in all likelihood , one spring should signifie here a whole spring . the second was , that thou art fain to admit of two of aristotles principles , matter and privation . and this i inferred from the foregoing conclusion . but thou answerest , that thou hast not so much as named privation , much lesse acknowledged it for a principle . that 's no matter . though thou hold thy peace thy observations speak it . that viola est ex non viola , rosa ex non rosa , &c. which is the very same thing the peripateticks observe to be necessarily included in all generation , & therefore they make a principle of it , and call it privation . the third absurditie was , that you seemed so simple , as to promise your self that you would find out the first matter , or the common matter of all things by experience . to which you answer , that you have now found it out , felt it , and seen it . well , engenius , thou art grown a great proficient , i perceive , since the last time i met thee . for then thou wast to seek for this first matter , now thou hast found it and felt it . hast not thou felt the ephialtes , phil ? or is not thy phansie as grosse and thick as a syrup ? i believe thou art as much jesuite as i puritan , tell me truly philalethes , dost not equivocate in this answer ? and understandest by this first matter , onely the first matter of some things , as meal is the first matter of pudding , and pycrust , and bread , and the like . but if thou saist thou hast seen and felt the first matter of all things whatsoever , thou hast pronounced what is impossible to be proved , and therefore as impossible to be believed by the sober and wise . and yet unlesse thou pronounce thus , thou pronouncest nothing to the present purpose . for , by first matter , is understood the common matter of all things . but now to rebuke thy boldnesse in this assertion : let me ask thee a sober question or two . this first matter , which thou soughtest after , and now hast found , whether hadst thou any marks to know it by , when thou didst light on it ? for as venus in the poet , when she sends hue and cry after her little fugitive , describes him from his marks ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so what ever is sought for by us , we ought to have an idea of it , that we may know it when we find it . as he that is to seek an horse in the field , if he have not an idea of an horse and of a cow , &c. he may bring one for the other . to be short , he that seeks without an idea of what is sought , seeks for he knows not what , and he will find it he knows not when . so that it was necessary for thee to have an idea of the first matter , in thy mind when thou wentest about to find it out . now tell me , what the idea of the first matter can be , if not this ? a substance out of which all corporeall things are made , but it self out of nothing . and this is , if thou understandest truth when it is propounded to thee , as true an idea of the first matter , as , to have three angles , is the right idea of a triangle . but answer me now , engenius , in good earnest . is that matter which thou saist thou hast seen and handled such as will fit with this idea ? how canst thou ever prove but that that matter was made of some other matter , otherwise modified , as well as other things may be made of this ? but i will deal very candidly with thee , philalethes : for i would fain have thee speak some sense . the idea of thy first matter thou meanest may happily be this . matter so prepared and qualified by the art of chymistry , that it is fit to receive any form whatsoever , or matter that is reduced to such a temper as it all was of at first , when it lay fitted for receiving of all forms of what nature so ever , and by this fitnesse engaged them to lodge in her large bosome . and thus though this matter of thine be made of another matter , yet , because it is reduced to the state it was in first of all , before it received any forms , and was contrived into this order and distinction of parts , that constitute the world , it may in this sense be called the first matter . but tell me , eugenius , how knowst thou that thou hast light on such a matter as this ? thou hadst no preconceived idea of the colour and consistency of this matter , which thou saist thou hast felt and and seen , unlesse somebody hath described it to thee , from certain sensible qualities . but then i would ask both them and thee , how they know that a body of this consistency and colour is the first matter ? it is either because that they observe , that , what ever they resolve by their chymicall fires is resolved into this at last , or because they have observed that all things will arise out of this matter . but for the first : i say , they have not , nor can make triall of all things by their art. for how many things appear above us out of our reach ? besides what lie eternally buried below . they can not distill the stars , as some say , glow-worms may be , and make them lamps of them to study by . besides , why is that which is left , to be the first matter more then what is flown away and evaporated ? and that which will not evaporate , i demand whether that is the first matter of air and light ? adde to all this , that you do not so much find this first matter as make it in all likelyhood . for how incredible a thing is it , but that by your fires or heats , ( you putting the body that is under your operation into a perpetuall motion , so that the parts fridge one against another uncessantly ) the nature of it should be quite changed by you . so that you do not by a kind of analysis discover what is at the bottome , but by genesis modifie the matter into a new dresse . but that 's no matter you 'll say , so long as it is reduced to such a temper as it was , when the whole world was to be impregnated with severall forms . but there is no way now left for you to know that you have thus reduced it , unlesse you have seen this matter of yours . vertumnus-like to appear before you in all shapes . tell me then , philalethes , have you seen it put on the form of a sponge ? of a pumex ? of adamant ? of marble ? have you seen it put on the shape of all plants whatsoever and animals ? to say nothing of metals and mineralls . have you play'd with it in the shape of a dog ? or has it roared against you in the form of a lion ? or have you made sport with the mustacho's of it in the figure of a mouse ? ha's paracelsus his homunculus come tumbling out of it , with his tail upwards in signe of good luck ? or hast thou conferr'd with it in the dresse of a wanton ladie , clothed with transparent lawns , or sybariticall tiffanies ? if thou hast not , ( and darest thou say thou hast ? ) thou hast no reason at all to say thou hast seen and felt the first matter of all things . it is but vain boasting and bold imposture . adde unto all this ; that if there were any such matter as thou meanest , so fit for all forms , and yet fitted with none , the mundus vitae , ( or world of lives and forms ) being every where present so as it is , this destitute widow , or marriageable virgin could be no more kept from being match'd with one form or other , then danae could be from jupiter , who notwithstanding the close custody she was under , descended into her lap in a golden shower . wherefore i conclude , that it is not any certain experience , but rash juvenilitie and confidence , that makes thee pronounce thou hast seen and felt the first matter . observ. 3. here thou wouldst fain carp at my hymne of humility and charitie , but thy pride and unchristian bitternesse onely makes thee grin at it , it representing that which is so contrary to thine own nature . but here is nothing said to any purpose , and therefore 't is to no purpose to apply an answer . as for thy cavills against those expressions of mine , that we are to measure our wisedome by unprejudicate reason , by humility and purity of mind , and not by devotion ; the sense is , that we are to try how wise we are , or how safely we may conclude our selves to be wise , by examining whether we have put off all prejudice , and use our reason impartially , whether we be humble and set free from all corruption of flesh and spirit . for by these we may better and more safely conclude that we have used our understanding aright , and are not mistaken in what we conceive , then by long , or hot , or humorous devotions , such as men seem but to play with god in , and rather shew the world what fine heats they have , then heartily desire the true good from him , whom they seem to solicite for it . but thou art so galled with the sense , that thou wouldst fain revenge thy self upon the words . in what sense i call the disciples of aristotle orthodox , any body that hath any wit and urbanity in them may easily discern , and then my praises of plato and des-chartes may consist very well with this passage . but as for scaligers making use of aristotles text to make good athanasius his creed , i will be very fair with thee , phil. he did first beleeve firmly , that there is such a trinitie , and then made aristotle speak to that purpose . now do thou but first prove strongly thy philosophicall positions by reason , and then i give thee leave for further countenance to call in moses his text . observ. 4. do you mention no life here , eugenius ? but then georgius venetus do's for you . omne quod vivit , propter inclusum calorem vivit : indè colligitur , caloris naturam vim habere in se vitalem in mundo passim diffusam , &c. construe it , phil. and be pacified . observ. 5. when you call it so in your own verse . why it seems then you had a mind to write poeticall prose , which i am sure mr. bust of eaton had like to have whipt me for when i was a boy . but i wonder how thou comest to stumble on this stanza of mine above the rest . let us bring it all forth intire into view . the last extreme the farthest off from light , that 's natures deadly shadow , hyle's cell . o horrid cave , and womb of dreaded night ! mother of witchcraft and accursed spell , which nothing can avail'gainst israel , no magick can him hurt , his portion is not divided nature , he doth dwell in light , in holy love , in union , not fast to this or that , but free communion . o! now i see the reason , there is the word magick named in it . but tell me , o magicus ! do'st thou understand what i have writ there ? if thou didst , as thou shouldst do , and hadst an inward sense & feeling of it , thou wouldst make a bonefire of all thy books of curious arts , as the magicians did in the apostles time , for joy of finding a better light . but i cannot expresse what i mean better then i have already in that stanza . page 40. lin. 20. prethee , mastix , what is this subject ? i 'le tell thee . nay , aristotle shall tell thee : these are his words , phys. l. 1. c. ult. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thou wilt not say that this is in nature , neither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as thou barbarously speakest . and thou must give me leave to correct thy greek , when there is need , as well as thou doest my english where there is no need . thy {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a monster , and hath one {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} too much , but i will not tread on this toe of thine too hard . i passe off , and come to thy head , that , i mean , that should dwel there ; if there be any body within , let them answer me . is not that defined there by aristotle , ( the sense whereof is sufficiently set out in my description of the idea of the first matter ) is it not in nature , neither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? i appeal to thine own reason if thou canst any wayes shift it , but that thou must conceive a matter variously changed into severall succeeding forms . therefore that which continues the same numericall substance , though in its notion incomplete , and sustains the succeeding form , that is a thing in nature . but when we precisely conceive it utterly devoid of all forms , that 's a separation made onely by the fire of our understanding ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the oracles call it ) not by your chymicall fire : and this is not in nature , but in our apprehension . whefore your assertion is false , when you say that this matter is neither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in nature . for though the notionall respect be not in nature , the thing it self is . and this , i say , is a sober description , and signifies something . but your horrible empty darknesse , which you say here is the first matter , doth but mock a mans fansie in the dark . page 42. line 15. the holy spirit , say you , is not able to see , &c. i say , anthroposophus , that it is you that have put things together so ill-favouredly , as if you implied so much ; as the reader may judge by perpending the ninth page of your anthroposophia . page 43. line 20. as soon as god was . where is thy logick , eugenius ? doth that imply there was a time when god was not ? when we say , that one is as wise as a wisp , does that imply the wisp is wise ? i tell thee , a wisp is no wiser then thou art , mr. magicus . so if i say that the light of the idea's was no later then the existence of god , that saying does neither stint nor stretch out the duration of gods existence , but onely it coextends the light of the idea's with that duration . page 44. line 1. but the water was not so . but what was the horrible empty darknesse ? o thou man in the dark ! was that ab aeterno , or not ? and if that was , could not the divine light shine in that darknesse ? but i will wrestle no longer with such lemures in the dark , as thy shifting fancie proves it self , o anthroposophus ! let 's go on , and see if we can get into the light . observ. 6. and speak of rationes seminales . yes , i spake of them , and mov'd a very materiall question concerning them , to wit , what that experiment in a glasse could do , for the confirming or confuting the rationes seminales . it had been your duty here to have satisfied this quaere , but i perceive your inabilitie , and pardon you . observ. 7. line 10. i my self make the naturall idea no idea at all . so then , anthroposophus , this is the storie . there is a twofold idea , a divine idea , and an idea which is no idea at all : ha ha he ! thou hadst abused me so unmercifully in this bitter book of thine , that i thought i should never have been able to laugh again as long as i liv'd : but this would make a dog burst his halter with laughing , i must now laugh or die . what , art thou now turned preacher , phil ? though no puritane by no means , and tel'st us of three kinds of seekers , that they are either those which are both seekers and finders ; or those that are finders , but no seekers ; or lastly , such as are neither seekers nor finders ? certainly when thou wrotest this book , thou hadst a plot to eternize thy fame , and leave thy folly upon record . page 46. line 1. cite him then , and produce his words . here they are philalethes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , page 20. he there proves , that there are divine idea's before the creation of the visible plants , from that text of moses , gen. 2. v. 4 , 5. philo's own words are these upon that text ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sayes he , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , does not he manifestly set before us incorporeall and intellectuall idea's , which are the seals of gods sensible works ? for before the earth sent forth herbs , there was even then ( saith moses ) herbs , in rerum natura ; and before the grasse grew , there was invisible grasse . can you desire any thing more plain and expresse ? but to make thee amends for laughing at thy division of the idea which had but one member , and hopped like one of the monocoli upon a single legge , i will give thee another idea besides this out of the same philo , and such as may be truly called both an idea and a naturall one , a thing betwixt thy ideal vestiment , and the divine idea it self : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pag. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , but the fruits was not onely for nourishment for living creatures , but preparations also for the perpetuall generation of the like kind of plants , they having in them seminall substances , in which the hidden and invisible forms of all things become manifest and visible by circumvolutions of seasons . these are the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or rationes seminales , the seminall forms of things . observ. 11. page 48. line 9. mastix is deliver'd of a bull . this is a calf of thy own begetting ; but i have forgot all this while to render thee a calf for a bull as i promis'd thee . i am not toyish enough for thee , my little phil. do i say heat and siccity are aqua vitae bottles ? but may not heat , and siccity , and aqua vitae be consentany arguments ? what repugnancie is there in it ? answer , logician : therefore there is no bull here , till thou be grown up to thy full stature . observ. 12. here i told you that you incompassing all with the empyreal substance , you had left no room for evening and morning upon the masse of the earth . what do you answer to this ? that the empyreal substance was a fire which had borrowed its tincture from the light , but not so much as would illuminate the masse of it self . no , philalethes ? do not you say it retain'd a vast portion of light ? and is not that enough to illuminate the masse of it self ? nay , you say it made the first day without the sunne , but now you unsay it again . pitifull baffled creature ! but as for those terrible mysterious radiations of god upon the chaos , & dark evaporations of the chaos towards god , which thou wouldst fain shuffle off thy absurdities by ; i say , they are but the flarings of thine own phansie , and the reeks and fumes of thy puddled brain . dost thou tell me this from reason or inspiration , phil ? if from reason , produce thy arguments ; if from inspiration , shew me thy miracle . page 51. line 25. the clouds are in the aire , not above it , &c. but if the clouds be the highest parts of the world , according to the letter of moses , which is accommodated , as i shall prove , to the common conceit and sense of the vulgar ; then in the judgement of sober men it will appear , that thy argument hath no agreement neither with philosophy nor common sense . now therefore to instruct thee , as well as i do sometimes laugh at theee ; i will endeavour to make these two things plain to thee . first , that scripture speaks according to the outward appearance of things to sense and vulgar conceit of men . secondly , that following this rule , we shall find the extent of the world to be bounded no higher then the clouds , or there about : so that the firmament , viz. the air , ( for the hebrews have no word for the air , distinct from heaven or firmament , moses making no distinctiō ) may be an adequate bar betwixt the lower and upper waters . which it was requisite for moses to mention , vulgar observation discovering that waters came down from above , viz. showers of rain , and they could not possibly conceive , that unlesse there were waters above , that any water should descend thence . and this was it that gave occasion to moses , of mentioning those two waters , the one above , the other beneath the firmament . but to return to the first point to be proved . that scripture speaks according to the outward appearance of things to sense , and vulgar conceit of men . this i say is a confessed truth with the most learned of the hebrews . amongst whom it is a rule for the understanding of many and many places of scripture . loquitur lex secundùm linguam filiorum hominum , that is , that the law speaks according to the language of the sonnes of men : as moses aegyptius can tell you . and it will be worth our labour now to instance in some few passages . gen. 19. v. 23. the sunne was risen upon the earth when lot entred into zoar. which implies , that it was before under the earth : which is true onely according to sense , and vulgar phansie . deuteronom. . 30. v. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , implies that the earth is bounded at certain places as if there were truly an hercules pillar , or non plus ultrá . as it is manifest to them , that understand but the naturall signification of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for those words plainly import the earth bounded by the blue heavens , and the heavens bounded by the horizon of the earth : they touching one another mutually . which is true onely to sense and in appearance , as any man that is not a meer idiot will confesse . ecclesiastic . cap. 27. v. 12. the discourse of a godly man is alwayes with wisdome , but a fool changeth as the moon . that 's to be understood according to sense and appearance . for if a fool changeth no more then the moon doth really , he is a wise and excellently accomplished man , semper idem , though to the sight of the vulgar different . for at least an hemisphear of the moon is alwayes enlightned , and even then most when she least appears to us . hitherto may be referr'd also that , 2. chron. 4.2 . also he made a molten sea of ten cubits from brim to brim round in compasse , and five cubits the heigth thereof , and a line of thirty cubits did compasse it round about . a thing plainly impossible that the diameter should be ten cubits and the circumference but thirty . but it pleaseth the spirit of god here to speak according to the common use and opinion of men , and not according to the subtilty of archimedes his demonstration . again psalme 19. in them hath he set a tabernacle for the sunne , which as a bridegroom cometh out of his chamber , and rejoyceth as a strong man to runne his race . this , as m. john calvin observes , is spoken according to the rude apprehension of the vulgar , whom david should in vain have indeavoured to teach the mysteries of astronomy . haec ratio est . ( saith he ) cur dicat tentorium ei paratum esse , deinde egredi ipsum ab una coeli extremitate , & transire celeriter ad partem oppositam ; neque enim argutè inter philosophos de integro solis circuitu disputat , sed rudissimis quibusque se accommodans , intra ocularem experientiam se continet ; ideóque dimidiam cursûs partem que sub hemisphaerio nastro non cernitur , subticeti . e. this is the reason , to wit , the rudenesse of the vulgar , why the psalmist saith there is a tent prepared for the sunne , and then that he goes from one end of the heaven and passes swiftly to the other : for he doth not here subtily dispute amongst the philosophers of the intire circuit of the sunne , but accommodating himself to the capacity of every ignorant man , contains himself within ocular experience ; and therefore saith nothing of the other part of the course of the sunne , which is not to be seen as being under our hemisphear . thus m. calvin . i 'le adde but one instance more , joshuah 10 v. 12. sunne stand thou still upon gibeon , and thou moon in the valley of ajalon . where it is manifest that joshuah speaks not according to the astronomicall truth of the thing , but according to sense and appearance . for suppose the sunne placed and the moon at the best advantage you can , so that they leave not their naturall course , they were so farre from being one over ajalon and the other over gibeon , that they were in very truth many hundreds of miles distant from them . and if the sun and moon were on the other side of the equatour the distance might amount to thousands . i might adjoyn to these proofs the suffrages of many fathers and modern divines , as chrysostome , ambrose , augustine , bernard , aquinas , &c. but 't is already manifest enough that the scripture speaks not according to the exact curiosity of truth , describing things {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the very nature and essence of them ; but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to their appearance in sense , and the vulgar opinion of men . nor doth it therefore follow that such expressions are false , because they are according to the appearance of things to sense and obvious phansie , for there is also a truth of appearance . and thus having made good the first part of my promise , i proceed to the second ; which was to shew that the extent of the world is to be bounded no higher then to the clouds , or thereabouts , that it may thence appear , that the upper waters mentioned in moses , are the same with those aquae in coelo stantes mentioned by pliny , lib. 31. his words are these , quid esse mirabilius potest aquis in coelo stantibus ? and these waters can be nothing else , but that contain'd in the clouds , which descends in rain ; and so the whole creation will be contain'd within the compasse of the aire , which the hebrews call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi aquae : because it is sedes nubium , the place of clouds and rain . and that the world is extended no higher then thus , according to scripture , it is apparent . first , because the clouds are made the place of gods abode ; whence we are to suppose them plac'd with the highest . there he lives , and runns , and rides , and walks . he came walking upon the wings of the wind , in the 104 psalm . who layeth the beams of his chambers in the waters , who maketh the clouds his chariot , and walketh on the wings of the wind . laieth the beams of his chambers in the waters , to wit , the upper waters which are the clouds . the almighties lodgings therefore according to the letter , are placed in the clouds . there about also is his field for exercise and warre , deut. 33.26 . there is none like to the god of jeshurun , who rideth upon the heavens for thy help in his excellency on the sky , that is , upon the upper clouds , as buxtorf interprets it , and indeed what can {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} properly signifie above , but clouds ? for below it signifies pulvis tenuissimus , small dust ; and the clouds are as it were the dust of heaven . vatablus also interprets that place of gods riding on the clouds . and this agrees well with that of nahum , chap. 1. v. 3. the lord hath his way in the whirlwind , and the clouds are the dust of his feet . here he is running as swift as a whirlwind , and raiseth a dust of clouds about him . you shall find him riding again , psalme 68.4 . and that in triumph ; but yet but on the clouds : sutably to that in deut. sing unto god , sing praises unto his name , extoll him that rideth upon the heavens by his name j a h , and rejoyce before him . that rideth upon the heavens ; the hebrew is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which i would be bold with aben ezraes leave , to translate , that rideth upon the clouds : for clouds cause darknesse , and the root from whence {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies obtenebrari , obscurari . but for the ground of this rabbies interpretation , to wit , upon the heavens , it is taken out of the 33 verse of the 68 psalme , to him that rideth upon the heaven of heavens of old . but if we read on there , we shall find that those heavens of heavens , in all probability , reach no higher then the clouds . for let 's read the whole verse together , to him that rideth upon the heaven of heavens that were of old ; lo , he doth send out his voice , and that a mighty voice : what 's that but thunder ? and whence is thunder but out of the clouds ? and where then doth god ride but on the clouds ? the following verse makes all plain : ascribe ye strength unto god ; his excellency is over israel , and his strength is in the clouds : which doth notably confirm , that the extent of the heavens , according to the letter of moses and david too , are but about the height of the clouds . for here the heaven of heavens is the seat of thunder , and gods strength and power is said to be in the clouds . nor doth this expression of this height , to wit , the heaven of heavens of old , imply any distance higher . for sith all the firmament from the lower to the upper waters is called heaven ; it is not a whit unreasonable that the highest part of this heaven or firmament , be called the heaven of heavens . and this is my first argument that the heaven or firmaments extent is but from the sea to the clouds , because god is seated no higher in the outward phrase of scripture . my second argument is taken from the adjoyning the heavens with the clouds exegetically , one with another , for the setting out of that which is exceeding high , as high as we can expresse . and this the psalmist doth often , psalme 36.5 . thy mercy , o lord , is in the heavens , and thy faithfulnesse reacheth unto the clouds . and psalme 57.10 . for thy mercy is great unto the heavens , and thy truth unto the clouds . and psalme 108.4 . for thy mercy is great above the heavens , and thy truth reacheth above the clouds . where heaven and clouds set off one and the same height , that which is exceeding high , the mercie and truth of god . my last argument is from the psalmists placing the sunne , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the clouds , or in the cloudy heaven . for the word must so signifie as i did above prove , both from testimony , and might also from the etymon of the word . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies comminuere , contundere , to beat to dust : and what are clouds but the dust of heaven , as i may so speak . psalme 89. v. 36 , 37. his seed shall endure for ever , and his throne as the sunne before me . it shall be established for ever as the moon , and as the faithfull witnesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in heaven : that is , in the sky , the place where the clouds are . the drawing down therefore of the sunne , that faithfull witnesse in heaven , so low as the clouds , implies that the letter of the scripture takes no notice of any considerable part of the firmament above the clouds , it terminating its expressions alwayes at that extent . and this sutes very well with moses his calling the sun and the moon the great lights , and making nothing as it were of the starres , as is manifest out of the 16 verse of the first of genesis . and god made two great lights , the greater light to rule the day , and the lesse to rule the night ; he made the starres also . but they come as cast into the bargain , as not so considerable , when as indeed a star of the first magnitude is ( according to the calculation of the astronomers ) twenty thousand times bigger then the earth , and the earth five and fourty times bigger then the moon ; so that one star of the first magnitude will prove about nine hundred thousand times bigger then the moon . which notwithstanding , according to the letter of moses , is one of the two great lights , the sole empresse of the night . but here the letter of moses is very consistent with it self . for sith that the extent of heaven is not acknowledged any higher then the clouds , or thereabout ( wherein as i shewed you , the sun is , and consequently the moon , and it will not be more harsh ro make the starres stoop so low too ; nay , they must indeed of necessitie all of them be so low , they having no where else to be higher , according to the usuall phrase of scripture , the appearances of the starres will then to our sight sufficiently set out their proportions one to another , and the sun and the moon ( according to this hypothesis ) will prove the two great lights , and the starres but scatter'd sky-pebbles . wherefore from all this harmony and correspondencie of things , i think i may safely conclude , that the extent of the firmament according to moses , is but the distance from the sea to the clouds , or there abouts , as well as it is to our sight , which cannot discern any intervall of altitudes betwixt the clouds and the moon , the moon and the sunne , and lastly betwixt the sunne and the fixed stars . which interpretation i am confident any man will admit of , that can bring down the tumour of his philosophick phansy unto a vulgar consistencie and fit compliance with the sweetnesse and simplicity of moses his style . and thus , philalethes , have i proved that there is no room for thy interstellar waters within the compasse of moses his creation , unlesse they run into one , and mingle with the rain or clouds . observat. 13. here i called the ptolemaick systeme a rumbling confused labyrinth . so you did philalethes , & i perceive you will do so again . but prethee tell me , dost thou mean the heavens rumble ? and so understandest or rather hearest the rumbling harmony of the sphears ? or dost thou mean the labyrinth rumbles ? i perceive the man hath now some guts in his brains , and he is troubled with the rumbling of them in their ventricles , and so thinks there is a noise when there is none . i tell thee , philalethes , a wheel-barrow may be said to rumble , for to rumble is to make an ill-favour'd ungratefull noise ; but no body will say the heavens or a labyrinth doth rumble , but such as are no englishmen , as you say somewhere you are not , and so do not understand the language . pag. 53. a confused wheelbarrow is a bull . is a wheel-barrow a bull ? what a bull is that ? but confused , i added not confused to wheel-barrow , that 's thy doing , thou authour of confusion ! line 18. the epicycles in respect of their orbs are but as a mite in a cheese . do you say so , mr lilly ? no. do you say so , mr booker ? no. look thee now , phil , how thy confident ignorance hath abused those two famous artists . they are ashamed to utter such loud nonsense . and now they have denyde it , darest thou venture to say it , anthroposophus ? tell me then how little and diminutive those epicycles will prove in respect of their orbs , that have their diameters equall to the diameter of the orbit of the earth , or which is all one of the sunne . thou wilt answer me with the cyclops in erasmus , istiusmodi subtilitates non capio . i do not not believe thou understandest the question , though it be plainly propounded , and so i shall expect no answer . but come thy wayes hither again , phil. thou shalt not scape thus . i will not let thee go til i have called thee to an account for thy great bull of basan as thou wouldst call it . thou sayest , that the epicycles of ptolemy though they are too bigge to be true , yet that they are very diminutive things in respect of their orbs that sustein them ; as little and diminutive as mites in a cheese in respect of the cheese . to speak the most favourably of this assertion of thine that may be , it is sublime astronomicall nonsense . and if we could find any nonsense sublunary to paralell it , it would be some such stuff as this : although the cannon bullets in the tower be as bigge as mount athos , yet they are so little that they will not fill the compasse of a walnut . this is a bundle of falsities and so is that . that is , both the parts of these compound axioms are false , and the composition it self also illegitimate . these are discrete axioms , eugenius , and both the parts ought to be true , but they are both false here . and there ought also , especially these notes quamvis and tamen being in them , to be onely a discretion of parts , but here is an implacable opposition : things put together that imply a contradiction . in the latter of these axioms it is manifest , but i will shew you , it is so also , in that former of yours . for first , the epicycles of ptolemy , are not too bigge to be true . for they do not suppose them bigger then will be conteined , within the thicknesse of their own orbs . and you your self say that they are but as mites in a cheese in respect of their orbs . so that it is plain according to what you your self grant , as well as according to the hypothesis of ptolemy , that they are not too bigge to be true . but secondly , i say they are not as little as mites in respect of the cheese they are in . for the semi-diameter of saturns epicycle is to the semi-diameter of his eccentrick , at least as 1 to 10. and the semi-diameter of jupiters epicycle to the semi-diameter of his eccentrick more then as 1 to 6. but mars his , as 2 to 3 , or thereabout , and the semidiameter of the epicycle of venus , to the semidiameter of her eccentrick more then as 2 to 3 by a good deal . and is it not plain hence eugenius , that thy mite in a cheese must swell up at least to the bignesse of a mouse in a cheese , though thy cheese were almost as little as a trundle bed wheel , or a box of marmalade : and what a vast difference is there betwixt a mite and a mouse , but thy ignorance emboldens thee to speak any thing . but now in the last place , the putting these two falsities together is contradiction , as well as they are severally false . for it is evident , that if the epicycles be too bigge to be true , they cannot be so little as mites in a cheese , in respect of their orbs . for then would they be easily contain'd within the crassities or thicknesse of their orbs . but their not being able to be conteined within the crassities of their orbs , that 's the thing that must make them too bigge to be true . and questionlesse if we will joyn the epicycle with its right office , which is to bring down the planet to its lowest perigee , then the epicycles of the planets will be too bigge to be true . for there will be of them that are half as big again as their deiferents , nay five times if not ten times as big . and of these epicycles i said ( and ptolemies ought to have been such , unlesse they did desert their office ) that they were too bigge to be true . but thou pronouncest concerning these things thou knowst not what , and therefore art easily tost up and down like a shittle cock thou knowst not whither . how do i blow thee about as the dust or the down of thistles ? — ut plumas avium pappósque volantes . observ. 16. thou moore à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as much as a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou art so drunk & intoxicated with thine own bloud ( as aristotle saith of all young men that they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) that thou seest double , two o's in my name for one . observ. 19. see what i answer at observation the 23. observ. 20. phy , phy , some rose-water . who speaks like a puritan now , phil ? but why some rose water ? hast thou devoured an orenge like an apple , pulp and pill and all , and so made thy mouth bitter , o thou man of wales ! but it is to wash hur mouth from bawdry . why wilt thou be so bold then as to name the lawyers phrase rem in re ! or hast thou a purpose to call all the lawyers , bawdy gentlemen , by craft ? i tell thee , phil. to the pure all things are pure ; but thy venerious phansie which i rebuked in this passage thou exceptedst against , doth soyl and corrupt what is chast and pure . observ. 21. i do , mastix , i do . why doest thou not then explain it , thou little mastigia ? observ. 23. here i have you fast , philalethes , for all your wriggling . for if our vitall and animal spirits , which are as much a part of us , as any other part of our body is , be fed and nourished by the aire , then the aire is an element of our body . but here he would fain save himself , by saying that the aire is rather a compound then an element : but let any man judge how much more it is compounded then the earth , and then water which nourisheth by drinking , as well as the aire can do by breathing . observ. 24. page 59. line 1. how can darknesse be called a masse ? &c. no it cannot . nor a thin vaporous matter neither . thy blindnesse cannot distinguish abstracts from concrets . thy soul sits in the dark , philalethes , & nibbles on words as a mouse in a hole on cheese parings . but to slight thy injudicious cavil at mass , & to fall to the matter . i charged thee here to have spoke such stuff as implies a contradiction . thou saidest that this masse ( be it black or white , dark or bright , that 's nothing to the controversie here ) did contain in a farre lesse compasse all that was after extracted . i say this implies a contradiction . but you answer , this is nothing but rarefaction and condensation according to the common notion of the schools . i but that notion it self implies a contradiction , for in rarefaction and condensation there is the generation or deperdition of no new matter , but all matter hath impenetrable dimensions . therefore if that large expansion of the heavens lay within the compasse of the masse , that matter occupyed the same space that the masse did , and so dimensions lay in dimensions , and thus that which is impenetrable was penetrated , which is a contradiicton . what thou alleadgest of the rarefaction of water into clouds or vapours , is nothing to the purpose . for these clouds and vapours are not one continued substance , but are the particles of the water put upon motion , and playing at some distance one from another , but do really take up no more place then before . observ. 26. to say nothing to thy fond cavil at words in the former observation , and thy false accusation that i called thee dog ( for i would not dishonour diogenes so much as to call thee so ) and leaving it to the censure of the world , how plain and reall thy principles are , i am come now to my 26 observation on the 23 page of thy anthroposophia , where thou tellest us , that there is a threefold earth , viz elementary , celestiall , spirituall . now let us see what an excellent layer of the fundamentals of science thou wilt prove thy self . and here he begins to divide before he defines . thou shouldest first have told us what earth is in generall before thou divide it . this is like a creature with a cloven foot , and never a head . but when thou didst venture to define these members , where was thy logic ? . ought not every definition , nay , ought not every precept of art to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but i will not vex thy head with these severities . the magnet is the second member , the object of this 26 observation . here you say , i condemn this magnet , but i do not offer to confute it . but i answer , i have as substantially confuted it as merrily ; but thou dost not take notice of it . i have intimated that this precept of art is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nay , that it is plainly false : for it affirms that which hath no discovery by reason or experience , viz. that there is a certain earth which you call the magnet , that will draw all things to it at what distance so ever . quodcunque ostendis mihi sic , incredulus odi . so far am i from approving thy magnet , o magicus . nor do the pages thou here citest , of which i give a favourable censure , prove any such thing . let the reader peruse them , and judge . indeed certain operations of the soul , are highly and hyperbolically there set out by thee ; but the magnet came dropping in at the latter end of the story . i gave no allowance to that . i will not have my soul so ill taught , as to attract metall out of mens purses at any distance whatsoever . page 64. line 12. didst thou ever hear or know that i was a pick-pocket ? if i had had the least suspicion of thee that thou wert so , i would not have called thee so , for it had been an unmercifull jest . but if thou wert as full of candour and urbanity , as i deem thee clear of that crime , thou wouldst not have interpreted it malice but mirth . for such jests as these are not uncivil nor abusive to the person , when the materiality of them are plainly and confessedly incompatible to the party on whom they are cast . observ. 27. page 65. line 14. prethee why a gallileo's tube , were there more galileo's then one ? certainly , phil. thou dost not look through a galilco's glasse , but through a multiplying glasse , that seest in my english more galileos then one . go thy wayes for the oddest correctour of english that ever i met with in all my dayes . observ. 28. page 67. line 1. for i fear god . the devills also beleeve and tremble : but do'st thou love god , my philalethes ? if thou didst , thou wouldst love thy brother also . but shall i tell thee truly what i fear ? truly i fear , that thou hast no such pretious medicine to publish , which thou makest so nice of ; and that thou dost onely make religion a cover for thine ignorance . but let me tell thee this sober truth , that temperance will prevent more diseases by far , then thy medicine is like to cure ; and christian love would relieve more by many thousands , then thy philosophers stone that should convert baser metalls into gold . there is gold enough in the world , and all necessaries else for outward happinesse ; but the generations of men make themselves miserable by neglecting the inward . this is palpably true , and it would astonish a man to see how they run madding after the noise of every pompous difficulty , and how stupid and sottish they are to those things , which god has more universally put in their power , and which would ( if they made use of them ) redound to their more generall and effectuall good . observ. 29. so doth s. john prophesie too . but magicus is too wise to understand him . s. john tells us of a new heaven , and of a new earth . here , magicus , having recourse to his chymistrie , in the height of his imagination prefigures to himself not onely crystalline heavens , but also a vitrifide earth . but i consulting with scripture , and with the simplicity of mine own plain spirit , think of a new heaven and a new earth wherein dwels righteousnesse . he 's for an eden with flowry walks , and pleasant trees ; i am for a paradisc , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} where virtue , wisdome , and good order meet . as the chaldee oracles describe it . he is for a pure clear place , i place my happinesse in a clear and pure mind , which is the holy place or temple of god . observ. 30. tecum habita . i will not urge that precept too strictly upon thy self , because i wish thee a better companion . observ. 31. for thy ho ! sounds like the noise of a sowgelder . as much as the celestiall orbs or labyrinth rumble like a wheel-barrow . this is but the crowing of thine own brain to the tune of the sow-gelders horn . observ. 32. here in answer to my objection thou tellest me that ruach and nephesh , the parts whereof the soul of man consists , differ as male and female . all the mysterie then is to make mans soul an hermaphrodite . thou shouldst have told us here what operations were proper to ruach , what to nephesh , whether vegetation belong to the one , reason and sense to the other : or whether in this the divine life were seated , in that the animal and fleshly reason , and the like . but the subtiltie of thy wit reacheth no further then the discrimination of sexes , and the grossely pointing out of male and female . page 69. line 9. for your sodomite patron aristotle , allows of it in his politicks . more wretched beast he if it be so : but i do not remember any such passage in his politicks , and yet have read them through , but long since ; and it is sufficient for me if i remember the best things in authours i read , i can willingly let go the worst . but what thou sayest of aristotle is not unlikely ; for he is tax'd for this unnaturall practise in diogenes laertius , whith one hermias a foul friend of his , in the praise of whom notwithstanding he hath wrote a very fair and elegant hymne , which begins thus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to this sense , vertue ! that putst humane race upon so hard toyl and pains ; lifes fairest prize ! thy lovely face bright virgin , the brave greek constrains to undergo with an unwearied mind long wasting labours , and in high desire to throng through many deaths to find thee ; that dost fire mans soul with hopes of such immortall fruit no gold can sute , nor love of parents equalize , nor slumbers sweet that softly seize the eyes . so easie a thing is it for bad men to speak good words . it is recorded by the same authour out of aristippus , that the same philosopher was also so much taken with the conversation of hermias his whore , that in lieu of that pleasure he reap'd by her , he did the same ceremonies and holy rites to her , that the anthenians were wont to do to their goddesse ceres eleusinia . from whence it seems that his soul did consist of two parts , male and female , he having to do with both . so that he is more like to prove thy patrone then mine , philalethes ! for i have to do with neither . page 69. line 10. but i am tickled say you . yes , i say you are so tickled and do so tickle it up in your style with expressions fetched from the gynaeceum , that you are ridiculous in it , and i thought good to shew you to be such as you are . but for mine own part i am moved neither one way nor another with any such things , but think good to affix here this sober consideration . that there being generally in men and women that are not either heroically good , or stupidly and beastly naught , a kind of shame and aversation in the very naming of these things , that it is a signe that the soul of man doth in its own judgement find it self here in this condition of the body , as i may so speak , in a wrong box , and hath a kind of presage and conscience that better and more noble things belong unto it , ese why should it be troubled at its own proclivity to that which is the height and flower of the pleasure of the body as they that are given to this folly do professe . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to this sense . what life ? what sweet without the golden tie of venus ? dead to this , streight let me die . but that there is a naturall shame of these acts and the propension to them , that story of typhon in diodorus siculus is no obscure argument . for when he had murdered his brother osiris , that he might more sacramentally bind to him for his future help and security , his twenty foure accomplices in this act , he hew'd the body of his brother into so many peices , but was fain to fling the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} his pudendum into the river , they every one being unwilling to take that for their share . so much aversation is there naturally from these obscenities that even those that are otherwise execrably wicked , have some sense of it . but i do not speak this as if marriage it self were a sinne as well as whoredome and adultery , for questionlesse it is permitted to the soul in this case shee 's in . but if she be not monstrous and degenerate she cannot but be mindfull that she is made for something farre better . observ. 33. to this observation thou answerest like a man with reason and generosity and with a well beseeming wit , how unlike to thy self art thou here , anthroposophos ? observ. 34. i perceive by thy answer to this observation thou art not at all acquainted with ramus what ere thou art with the schoolmen , but i passe over this and come to what is of more moment . page 71. line 19. this is one of your three designes . yes , it is one of those three designs i tax'd you for in the beginning of my observations . and here i make it good out of your own text anthroposophia pag. 33. line 1. these are your words . and now reader , arrige aures , come on without prejudice and i will tell thee that , which never hitherto hath been discovered . what can be more plain if you will but prick up your eares and attend to what you say your self . but now i have discovered that this is but a boast of yours concerning a known notion among the christian platonists , you begin to pluck in your eares and confesse your self a plagiary . in the rest of your answer you do but teach your grannam to crack nuts , i go on magicus to the next . observ. 35. as a flame of one candle can light a thousand candles more . your answer then to this observation is this . that the soul is propagated as light is from light ; that there is a multiplication without decision or division . but for thine and the readers fuller satisfaction i shall answer thee here , as thou somewhere demandest , in the verse of spencer but in the reason and sense of more , out of these four stanzaes in my canto of the preexistency of the soul . wherefore who thinks from souls new souls to bring the same let presse the sunne beams in his fist , and squeeze out drops of light , or strongly wring the rain-bow , till it die his hands well prest ; or with uncessant industry persist th' intentionall species to mash and bray in marble morter , till he has exprest a soveraine eye-salve to discern a fay . as easily as the first all these effect you may . ne may queint similes this fury damp , which say that our souls propagation is , as when lamp we lighten from a lamp , which done withouten diminution of the first light , shews how the soul of man though indivisible may another rear imparting life . but if we rightly scan this argument , it cometh nothing neere . to light the lamp 's to kindle the sulphureous gear no substance new that act doth then produce . onely the oyly atomes't doth excite and wake into a flame . but no such use there is of humane sperm . for our free sprite is not the kindled seed , but substance quite distinct there from . if not : then bodies may so changed be by nature and stiffe fight of hungry stomachs , that what earst was clay then hearbs , in time it self in sence may well display . for then our soule can nothing be but bloud , or nerves , or brains , or body modifyde ; whence it will follow that cold stopping crud hard mouldy cheese , dry nuts , when they have rid due circuits through the heart , at last shall speed of life and sense , look thorough our thin eyes , and view the close wherein the cow did feed whence they were milk'd ; grosse py-crust will grow wise and pickled cucumbers sans doubt philosophize observ. 37. bid adiew to thy reputation mastix . well , now i perceive that thou thinkest that thou hast hit the nail on the head indeed . but all that thou dost or canst collect from what is in my preface to the canto concerning the sleep of the soul , is but this : that whether we see or imagine that both of these are but the very energie of the soul , and that the soul doth not nor can perceive any thing immediately but her own energie . but what of all this ? it doth not thence follow that the inward & outward sense is all one , but only unitate genericâ , no more then if i should say , that to be an animal is but to have corporeal substance , life and sense , it would thence follow that an horse and a man are all one . look thee now , magicus , how i have passed through this huge mound and bulwark of thine , with as much ease and stilnesse as a gliding spirit through a mud-wall . i will onely look back and laugh at thee magicus , for a man of no logick . but if any man doubt whether thou saist blind men see in their sleep , it is apparent that thou doest . for in thy anthroposophia , page 40. line 1. thou saist , that the visible power is not destroyd as is plain in the dreams of blind men . here if thou knowst what thou saist , thou arguest from the effect to the cause , from the operation to the faculty , but is the operation of the visive faculty ( for thou dost barbarously call it visible ) any thing else but seeing ? therefore thou dost plainly assert that blind men see in their sleep . it would be well if they could walk in their sleep too : for then they would scarce have any losse of their eyes . observ. 38. magicus , i do not altogether contemn the symboles and signatures of nature , but i believe that euphrasia or eye-bright that hath the signature of the eye , sees or feels no more , then the pulp of a wal-nut that hath the signature of the brain , doth understand or imagine . observ. 39. what a pitifull account dost thou give me here of the difficulties i urged thee with . my queres were these , you making two spirits in a man the rationall and sensitive . first , whether the rationall spirit doth not hear and see in a man ? here you distinguish . the sensitive spirit sees the object ( say you ) and the rationall the species . but i say unto thee , that sensation is nothing else , but the perceiving of some present corporeall object ; and that the rationall soul doth . for when two men discourse , that in them that reasons , hears the words , and sees the party with whom it reasoneth , does it not ? therefore they both see the object : but you will say , one sees by a species , the other without . i say nothing can be discerned without a species , that is , without an actuall representation of the thing discerned . so that that distinction is in vain . and i would adde this further , that every sentient spirit must perceive by its own species , and not by anothers . but thou sayest , this sensitive spirit like a glasse represents the species of externall objects . then it seems the sensitive spirits office is to be the glasses of the soul to see things in , but glasses themselves , magicus , are not sentient , nor need this spirit be so , that is the souls glasse ; and it is plain it is not . for if these two were two different sensitive spirits , then they would have two different animadversions ; but there is but one animadversive spirit in a man , and therefore but one sensitive . and that there is but one animadversive spirit in a man is plain from hence , that if the rationall animadversive bestow its animadversion fully elsewhere , the sensitive in man cannot perform the thousandth part of that which is performed in brutes . we should loose our selves in the most triviall matters , when notwithstanding this sensitive spirit in man , would have as quick a vehicle as in most brutes . besides , this sensitive spirit having this animadversion , would have also a memory apart , and would be able while the rationall is busied about something else , to lay up observations such as beasts do by it self ; and then long after to shew them to the rationall , to its sudden amazement and astonishment . but none of these things are . and in my apprehension it is , in a very grosse and palpable way , sensible to me , that there is but one animadversive in me , and i think i am no monster ; if i be , it is ( it seems ) in that i am all rationall spirit , and have had the luck to misse of the sensitive , the beast . page 77. line 3. if this be true , then there be two hearing and seeing souls in a man . this is my second quere ; i ask'd if there be . to this you answer , ha ha he ! a very profound answer . this is no laughing matter , my friend . have i not already shew'd you some difficulties , this asserting two sensitive spirits in a man , is laden with ? answer them , phil. i should gladly heare thee use thy tongue as well as see thee shew thy teeth by laughing . for that slender faint reason that follows thy loud laughing , viz. the objects are different and the senses are different , that is taken away already . for the sting of my argument is not this , that there would be two sensitive souls of the same nature in the body of a man ; but that there should be two sensitive souls at all . and indeed , considering that the superiour soul contains the faculties of the inferiour , it is altogether needlesse . and that is a very sober truth , entia non sunt multiplicanda sine necessitate . which is to the same sense with that so often repeated in aristotle and theophrastus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} god and nature do nothing in vain . and the right organization of parts and due temperature of the body , and proportion of animal spirits , this is all the glasse the soul of man wants in this life , to see by or receive species from . but this glasse hath no more sense it self , then an urinall or looking-glasse hath . where are you now , phil. with your ha hahe ? line 10. i could , mastix , teach thee an higher truth . yes truly , magicus , you are best of all at those truths which dwell in the highest . you love to soar aloft out of the ken of sense and reason , that you may securely raunt it there in words of a strange sound and no signification . but though thou fliest up so high , like a crow that hath both his eyes bor'd out , yet i have thee in a string , and can pluck thee down for all thy fluttering . thou sayest that a soul may understand all things , sine conversione ad phantasmata : this i suppose thou wouldst say to contradict aristotle ; but i do not suspect thee of so much learning as to have read him . he tells us in his book de anima , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that there is no understanding without phantasmes . you say that we may understand all things without them . what think you of individualls , magicus ? of which it is controverted amongst the platonists , whether there be any idea's of them or no . but being you are so confident an assertor , let 's heare how stout a prover you are of your assertions . know you this you have spoken by sense , reason , or divine revelation ? by this string i have pluck'd this blind crow down ; i have him as tame in my hand as a titmouse : look how he pants , and gapes , and shews the white tip of his tongue , but sayes nothing . go thy wayes , phil. for a pure philosophick thraso . observ. 41. three quarters of a year hast thou spent , &c. o magicus , magicus ! thou art youthfull and vain-glorious , and tellest thy tutour that this hasty cookery thou entertainest him with , was dispatch'd and dress'd up some ten daies after the presse was deliver'd of my observations . how many ten dayes doest thou mean , by thy some ten dayes ? thou wouldst have thy tutour to stroke thee on the head for a quick-parted lad , i perceive , eugenius . but hadst thou not better have staid longer , and writ better sense , more reason , and with lesse rayling ? but i poore slow beast ! how long dost thou think i was viewing and observing that other excellent piece of thine ? i confesse , magicus , because thou forcest me to play the fool as well as thy self , i was almost three quarters of a moneth about it ; and how much more is that then some ten dayes , though but twice told over ? and i will not be so curiously vain-glorious , as to tell thee how great a share of this time was daily taken from me by necessary imployments . this is to answer thy folly with folly . but i thank god that i glory in nothing , but that i feel my self an instrument in the hand of god , to work the good of men . the greatest strength of a man is weaknesse , and the power of reason , while we are in this state , depends so much of the organs of the body , that its force is very uncertain and fickle . is not the whole consistency of the body of man , as a crudled cloud or coagulated vapour ? and his personality a walking shadow and dark imposture ? all flesh is grasse , and the glory thereof as the flower of the field : but the word of the lord endureth for ever . verily the people are as grasse . observ. 42. have at you my friends the independents . the independents indeed may be thy friends , magicus ; but i dare say thou art not in a capacitie to be theirs , as having not yet wit and morality enough to be a friend unto thy self . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a bad man cannot be friendly disposed towards himself , as having nothing in himself amiable and friendly , aristot. eth. ad nicom , lib. 9. cap. 4. observ. 43. mastix , you denied formerly the scripture was intended for philosophie . but you contending that it was , how fondly do you preferre agrippa before moses and christ . this you would have called blasphemy ; but i have learned no such hard language . observ. 44. for the naturall queres i put to thee here concerning the nature of light , the rainbow , the flux and reflux of the sea , and the load-stone ; i tell thee thou wilt never be able to answer sense to them , unlesse thou turn cartesian , and explain them out of that philosophy . but in the generall , i mean , that the heats which the soul takes from personall admiration , make her neither wise , nor just ; nor good , but onely disturbe the spirits , and disadvantage reason . observ. 45. page 81. line 2. mastix would gladly put those asunder , whom god hath put together . you mean then that a protestant and christian , are termini convertibiles . what a rare independent is magicus ! he is an independent of the church of england ; which is as good sense as if he should say , he is a protestant of the church of rome . truly , magicus , i think thou art an independent in nothing but in thy reasons and speeches ; for in them indeed there is no dependency at all . they are arena sine calce , and hang together like thum-ropes of sand . but before i be merry with thee ; and i fore-see i shall be when i come to thy verses , heare this sober aphorisme from me . if that those things which are confessedly true in christianity were closely kept to by men , it would so fill and satisfie their souls with an inward glorious light and spirituall joy , that all those things that are with destroying zeal and unchristian bitternesse prosecuted by this and that church , would , look all of them as contemptibly , as so many rush-candles in the light of the sun . line 15. you fall on my person . well , i 'le let your person go now , and fall on your poetry . where i believe , i shall prove you a notable wagge indeed , and one that has abused your mother oxford and all her children very slyly and dryly . dry pumick statues . you make your own brothers of oxford then so many dry pumices , things that have nothing in them at all . i wish you had been so too phil , for you have been to me a foul wet spunge , and have squeazed all your filth upon my person , as you call it . but if thou knewest how reall a friend i am to thy person , excesse of kindnesse would make thee lick it all off again . might make a marble weep to bear your verse . it seems then , you of oxford make such dull heavy verses , that it would make a monument of marble like an overladen asse , weep to bear the burden of them . shee heav'd your fancies . what heavy leaden fancies are these that want such heaving . up heavy heels . but how high did she heave them , phil ? as high as the other lead was heaved that covers the roof of your churches and chappels ? nay higher . above the very pinacles , mastix ! a marvellous height , but the jack-daws of our university sit higher then thus , so it seems that the souls of the sonnes of your mother oxford are elevated as high as the bodies of the jackdaws in the university of cambridge . what large elevated phansies have your academicks that reach almost as farre as the eye and sense of an ordinary rustick ! your phansie's higher then the pinacles , his sight higher then the clouds , for he may see the sunne and the starres too , if he be not blind . blest in her martyrdome had you but shed — a tear , &c. the sense is , i suppose , that your mother had been burnt for a blessed martyr if her sonnes had afore-hand quenched out the fire with their tears . one poore sigh for her last breath — that we may say she liv'd before her death . here he accuseth his mother for sucking her childrens breath as , they say , a cat doth young childrens . go thy wayes phil , for an unmercifull wit . i perceive thou wilt not spare neither father presbyter , nor thy mother , nor thine own brothers , but thou wilt break thy jest upon them . well i now forgive thee heartily for all thy abuses upon me , i perceive thou wilt not spare thy dearest friends . observ. 47. thou art not well acquainted with gold thou art not a man of that metall . here , magicus , thy want of logick hath made thee a little witty . for if thou hadst understood that comparison doth not alwayes imply any positive degree in the things compared , this conceit had been stifled before the birth . thou saist somewhere , that i am a thin , lean philosopher ; but i say , i am as fat as a hen is on the forehead . whether do i professe my self lean or fat now ? as lean as thou dost . now when i say as orient as false gold , do i say that false gold is orient . thou art a meer auceps syllabarum , magicus , or to look lower , a mouse-catcher in philosophy . observ. 48. philalethes , say you , writ this book to revenge his death . no , now i think you mention his death , onely to bring this latine sentence into your book . et quis didicit scribere in lucta lacrymarum & atramenti . observ. 49. i excluded not thy censure but thy mercy . thy words are , i expose it not to the mercy of man but of god . but it is no exposall or hardship at all to be exposed to mercy , therefore by mercy thou must needs understand censure . page 86. line 2. you skud like a dogge by nilus . here your phansie is handsome and apposite to what you would expresse , but that which you would expresse is false . for i fear no crocodile , but the fate of esops dog who catching at the shadow lost the substance . because i more then suspect that there is nothing reall in those places i passed by , but onely tremulous shadows of an unsettled phansie . page 87. line 21. did not i bid thee proceed to the censure of each part ? what is your meaning , philalethes ! that you would have me confute all , right or wrong ? no , phil , i have done as st george in his combate with the dragon , thrust my spear under the monsters wing , into the parts which are most weak or least scaly . what i have excepted against was with judgement and reason , and so good , that all that i have said hitherto , stands as strong and unshaken of thy weak reasonings and impotent raylings , as rocks of adamant , and pillars of brasse at the shooting off of a childes eldern-gunne against them . let 's now see how like a man thou hast quit thy self in the ensuing discourse . anima magica abscondita . well , eugenius , i have now perused this second part of thy answer , which doth not answer at all in proportion to thy first . how lank ! how little is it ! thou hast even wearyed thy self with scolding , and now thou art so good natured as to draw to an end . faint , phil , faint ? let me feel thy pulse . assuredly it strikes a myurus , which is a signe thou art languid at the heart . or is thy book troubled with the cramp , and so hath its leggs twitch'd up to its breech ? or hath it been on procrustes his bed and had the lower parts of it cut off ? whatever the cause is , the effect is apparent ; that thou art wringled up at the end like a pigs tayl , and shriveled on heaps like a shred of parchment . how many sober passages of morality ? how many weighty arguments of reason ? how many frolicks of wit hast thou slipt over and not so much as mentioned , much lesse applyde any sutable answer ? but i hope thou wilt make good use of them silently with thy self , and rectifie thy phansie hereafter by my judgement , though thou thinkest it as harsh , as standing on the presbytercall stool : to give me publick thanks . in the mean time , reader , be contented , that i , onely reply to what he hath thought good to oppose . but what he runs away from so cowardly , i will not run after him with it , nor be so cruel as to force him to abide . observ. 1. page 91. line 9. it is plain then , that the body and substance of the definition is contained in these few words , principium motûs & quietis . why , magicus , because you make up he rest with thinking ? suppose thy picture vere drawn to the waste , and thou thoughtest of the rest of thy body . doth that picture therefore contain the full draught of thy body ? away , thou bird of athens . observ. 2. you tell me a form can not be known otherwise then by what it can do or operate . i told thee so phil , and do tell thee so again . and thou onely denyest it , thou dost not disprove it ; wherefore phyllis is mine yet , and not the willow garland , but the willow rod is thine , for not learning this plain lesson any better all this while . for , ( to speak to thy own sense and conceit of the soul , that it is an intelligent fire , or light ) thou canst not frame any notion of intelligent , but from intellectuall operations : nor of light , but from what it operates upon thy sense , thy sight ; which is a truth most evidently plain to any man that is not stark blind . page 92. line 5. you say mastix , i have not considered the difference added in the definition of nature . no , you had not when you cavilled at the genus , as angry at it , because it did not monopolize the whole office of the definition to it self and supply also the place of a difference . fond cavil ! but thou supposed'st , it seems , that i would never deigne to answer , so unclean an adversary as thou hast shown thy self , and that thy readers would never take the pains to see whether thou spoke true or false , and that hath made thee say any thing , and that with undaunted confidence and foulest insultations , that the simple might be sure to beleeve thee , without any more ado . eugenius , enjoy thou the applause of the simple . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but one wise man to me is as much as ten thousands of such , and infinite swarms of them , not so much as one . i am fully of heraclitus his mind for that , philalethes . observ. 3. here , philalethes , you contemning definitions made from the proper operations of the things defined , i intimate to you , that you necessarily imply , that you look after the knowledge of a stark-naked substance , which is impossible ever to be had . what do you answer to this ? nothing . let the reader judge else . observ. 4. let any body compare thy finihabia with the expositions of those terms {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , made by julius scaliger ( for it is he that is more cunning at nonsense then the devil , not i ) and he shall find that thou hast spent a page and an half here to no purpose , but onely to shew some few faint flashes of wit . for at last thou dost acknowledge the aptnesse and significancie of the words , but still complainest that there is no news of the substance of the soul in them . to which i answer again , a substance is a thing impossible to be known otherwise then by its proper operations , or peculiar relations to this or that , as i have often inculcated . but how do you take away this answer ? onely by making a wry mouth , and crying , away ! away ! have i not already demonstrated unto thee , that it is impossible to know substances themselves , but onely by their operations ? here he answers again , that that cannot be ; for then a plow-man would be as wise as himself , and mother bunch as his mother oxenford . but to satisfie this inconvenience , ( if it be any , to grant a plow-man wiser then thou art ) i say , thou and thy mother may be wiser then a plowman in other things , though not in this ; and in this , if your notion be more adequate and precise then his is , that is , if you are able , according to the rules of logick , to examine whether your assertion may go for an axiome , that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and are able to rest satisfied , by finding your selves to know according to the capacity of the subject . but now , phil. you indeavour to go so far beyond the plow-man , that you fall short of him , and reach at so high strains , that you have strain'd your self till you seem half crackt to the sober . for this truth , that a substance is not to be known , but by its proper operations , is a truth so clear , that it is clear that he is destitute of sight and judgement , that doth not discern it even at the first proposall . observ. 5 , 6 , 7. what thou answerest to these 5th , 6th , & 7th observations is nothing at all to the purpose , and therefore to no purpose at all to answer any thing to them , as i have already said in the like case , and i must leave something to the candour and judgement of the reader . observ. 8. page 97. line 1. mastix , you place the difficulty in the rudiments or sperms , because they are lax and fluid . no , magicus , but i do not . for i think they are alwayes so , or else the ratio seminalis would have a hard task of it . but when thou saiest , that the anima , in the matter missing a vent , &c. the difficulty is how a thing so subtile as a soul is , should misse a vent in so lax matter as the first rudiments of life . this is the difficulty , magicus . but thou understandest not the force of any thing i propound to thee , thy apprehension is so out of tune with straining at high things nothing to the purpose . but i perceive , though thou wouldst dissemble it , magicus , that i have beat thee from the bung-hole , and that rude expression borrowed thence . and now thou art as busie as a moth about a candle , to fetch a metaphor thence . for thou tellest us , that this union is like that betwixt the candle and the flame . this indeed for some poetical illustration may do well : but what pholosophicall satisfaction is there in it , philalethes ? for first , the flame is without the candle , not in it ; but the soul within the body , not without it . secondly , the flame is an effect of the candle , but the soul is not an effect of the bodie , the body is not the pabulum thereof , and the very substance of which it is made , by superinducing a new modification . thirdly , and lastly , the soul is still the same individuall soul ; but the flame is no more the same flame , then the water betwixt such and such banks of the river , is still the same water . if thou hadst put thy finger into thy nose , and said , lo the mystery of the union of the soul and body : it had been as much philosophicall satisfaction as this , from the union of flame and candle . thou pitifull puzled thing ! thou art not yet able to weigh what thou saiest . and now i have drove thee from the flame of the candle , thou hast scudded away quite into the dark , flown to i know not what strange obscure expressions , a story of old grand-dame nature , with a set ruff and a gold chain about her neck , which thou callest propinquity of complexions , and i know not what . i prethee how much doth this differ from sympathy and antipathy , which all knowing men call asylum ignorantiae : and now i have drove thee thither , i will leave thee in that sanctuary of fools . what i have said , i have already made good , that the souls union with the body is more theomagicall then magicus himself is aware of . observ. 9. page 98. line 19. both which he makes to be one and the same thing . all that i say there is , that those verses are understood of the vehicle of the soul , not of the soul it self ; and it is theupolus his opinion as well as mine , who cites those verses of virgil , and gives that sense of them ; to wit , that the twofold vehicle of the soul is there meant , the ethereall and spirituous , not the soul it self , academic . contemplat . lib. 4. so that virgil doth not at all patronize thy grosse conceit of making the soul consist of fire and aire . page 99. line 10. i grant the soul to be a bodily substance that hath dimensions too . why phil ? is there any bodily substances without dimensions ? i could very willingly grant thee a mere body without a soul , thou hast so little reason and sense in thee ; or if thou hast a soul , that it is a corporeall one , and it may well be so : but my question is meant of souls that have sense and reason in them , whether they be corporeall substances or no ? yes , say you , they are . they are intelligent fire and light . i say , phil. thou art all fire , but no light , nor intelligent at all . thou art the hottest fellow that ever i met with in all my dayes , as hot as a taylours goose when it hisseth , and yet as dark . but let 's endeavour ( if it be possible ) to vitrifie thy opake carcase , and transmit a little light into thee . doest thou know then what fire is ? how it is a very fluid body , whose particles rest not one by another , but fridge one against another , being very swiftly and variously agitated . in this condition is the matter of fire . but now i demand of thee ; is there any substance in this fire thou speakest of , ( for thou sayest it is really fire , and usest no metaphor ) which we may call the essentiall form thereof , or no ? if there be , i ask thee whether that form be intelligent , or no ? if it be , then that is the soul , and this subtile agitated matter is but the vehicle . but if thou wilt say , that the subtile fiery matter it self is the intelligent soul , see what inconveniencies thou intanglest thy self in . for fire being as homogeneall a body as water is , and having all the parts much what alike agitated ; how can this fire do those offices that commonly are attributed to the soul ? first , how can it organize the body into so wise a structure and contrivement , the parts of this fire tending as much this way as that way or at least tending onely one way , suppose upward . secondly , how can it inform the whole body of an embryo in the wombe , and of a grown man ? for if it was but big enough for the first , it will be too little for the latter ; unlesse you suppose it to grow , and to be nourished . but thus , you will not have the same individuall soul you was christened with , and must be forced to turn not onely independent , but anabaptist , that your new soul may be baptized : for it is not now the same that you was christened with before . for i say , that ten spoonfulls of water added to one , should rather individuate the whole , then that one of that whole number should individuate the ten . thirdly , how can it move it self , or the body in a spontaneous way ? for all the particles of this fiery matter wriggling and playing on their own centers , or joyntly endeavouring to tend upwards , makes nothing to a spontaneous motion , no more then the atomes of dust that are seen playing in the sunne beams , striking through a chink of a wall into a dark room , can conspire into one spontaneous motion , and go which way they please . wherefore i say , there ought to be some superintendent form that takes hold of all these fiery particles and commands them as one body , and guides them this way or that way , and must be the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this fiery substance , that is , there must be such an essence in this fiery matter ( and that is noted by the preposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) as doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that doth hold together , that doth drive this way or that way , according to its nature or will , and yet thus driving doth keep possession of this fiery matter ; and what is this but a soul ? not the indument , the smock or petticote of the soul as thou call'st it . eugenius , thou art old excellent at finding out naked essences , it seems , that takest the garment for the body . thou art so young that thou canst not distinguish betwixt a living barn , and a baby made of clouts . but this is not all that i have to say phil. fourthly , i say that this fire cannot be the soul , because fire is devoid of sense . i but you say you understand an intelligent fire . learnedly answered , and to as much purpose as if you should say , that a soul is a post or a pillar , and then you should distinguish and tell me , you meant an intelligent post or pillar , but i say fire hath no more sense then a post or pillar has reason . for if it have sense , it must have that which the schools call sensus communis . and now tell me phil , to which of all the playing particles of this ignis fatuus of thine thou wilt appoint the office of the sensus communis , or why to any one more then to the rest ? but if thou appoint all , there will be as many severall sensations , as there are particles . indeed so many distinct living things . and thou wilt become more numerous within , then the possessed in the gospel , whose name was legion , because they were many . but if thou wilt pitch upon any one particle above the rest , tell me where it is ? in the middle or at the out-side of this fire ? i will interpret thee the most favourably , and answer for thee ; in the middle . but i demand of thee , why shall this in the middle have the priviledge of being the sensus communis rather then any other , or how will it be able to keep it self in the middle in so fluid a body ? and if it were kept there , what priviledge hath it but what the most of the rest have , as well as it , to make it fit for the office of a sensus communis ? for it must be , either because it is otherwise moved on its center , then the other are on theirs , which you can not prove either to be , or if it were , to be to any purpose : or it must be , because it hath some advantage in consideration of the joynt motion of the particles . let the joynt motion therefore of the particles be either rectilinear or circular . if rectilinear , as suppose in a square , let the processe of motion be from side to side parallel . hath not then any particle in a right line that is drawn through the center of this square figure , parallel to two of the sides , equall advantage for this office ( the transmission of outward sense being perpendicular to the said right line ) that the middle particle hath ? for thus it can receive but what comes in one line , transmission of sense being parallel as is supposed . nay , the points of any other inward line parallel to this , will do as well as the points of this middle line , which is as plainly true , as two and two is four , if thou understandest sense when it is propounded to thee . well , but it may be you may think you can mend your self by supposing the joynt motion of this fiery matter to be circular . i say no . for then that of this motion , that respects externall objects is from the center to the circumference , as it is plain in that ordinary experiment of a sling . and thus motion is from the middle particle not towards it . but you should say here , if you could answer so wisely , that motion bearing forward from this center toward the object , that reciprocally the object will bear against it ; and so there will be a transmission of sense to the center round about from all the circumferentiall parts of this fiery orb which thou calledst the naked soul . but i say , magicus , if the middle point of this orb get the place of the sensus communis , because there is a common transmission of motion from sensible objects thereunto : i say then that there be more sensus communes in this orb then one , because such transmissions as are not perpendicular to this orb , will meet in severall points distant from the middle point or center of this orb , and there are enough such externall transmissions as these . i might adde also , that the middle point or particle being though a minute one yet a body , and consequently divisible , that that will also bid fair for a multiplicity of common senses . but i will adde onely this , that i hope to see the day wherein thou wilt be so wise as to be able to confesse , that the authour of anthroposophia theomagica , &c. was the most confident ignaro that ever wet paper with ink . but before i leave this fourth argument , let me onely cast in one thing more which equally respects both hypotheses , either of rectilinear or circular motion . and that 's this . if any one particle of this fiery substance , be the common sense , it must be also the principle of spontaneous motion to the whole substance . for we see plainly that that which hath the animadversive faculty in man , or the office of common sense , moves the whole man , or that the motion of him is directed , at the beck of this . but i prethee phil , tell me if thou canst possibly imagine , that any one particle in this fiery substance should be able to impresse spontaneous motion upon the whole . i know thou canst not but think it impossible . fifthly , if the soul be fire ( fire being so fluid and unsteddy a substance ) how can there be any memory in it ? you remember that experssion in catullus , whereby he would set forth sudden obliteration & forgetfulness of things , that it is like writing in the water or in the aire . in vento aut rapidâ scribere oportet aquâ . but what think you of fire then , will that consistency bear more durable characters ? the perpetuall fridging and toying of the fiery particles doth forthwith cancell whatever is impressed , and now there is neither common sense nor memory to be found in your fire , we may be secure there is no reason to be found there . for the discursive faculty requires some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , something fixt to tread upon as well as the progressive . but in your fire all is aflote , nothing fixt . sixthly and lastly , if the soul of man be either fire or aire , or both , i do not see that it will prove immortall ; but that its consistency will be dispersed and scattered like the clouds . it will not be able to conflict with the boistrous winds , or scape blowing out , or being lost in the thinne aire , as other flames are , it once being uncased of the armature of the body . and these vehicles which you will have to be the very soul it self , they being so changeable and passive within the body , it will not be absurd with lucretius to inferre that they will be utterly dissolved when they are without . haec igitur tantis ubi morbis , corpore in ipso factentur , miserisque modis distracta laborent cur eadem credis sine corpore , in aere aperto , cum validis ventis aetatem degere posse ? to this sense . if in the body rack'd with tort'rous pain and tost with dire disease they 're wearied so ; this shelter lost , how can they then sustain the strong assaults of stormy winds that blow ? i tell thee phil , such a soul as thou fanciest would be no more able to withstand the winds then the dissipable clouds , nor to understand any more sense then a soul of clouts , or thy own soul doth . but now i have so fully confuted thy grosse opinion of the soul , it may be happily expected that i would declare mine own . but phil , i onely will declare so much , that i do not look on the soul as a peripateticall atome , but as on a spirituall substance , without corporeall dimensions , but not destitute of an immateriall amplitude of essence , dilatable and contractible . but for further satisfaction in this point , i referre to my philosophicall poems . and do professe that i have as distinct , determinate , and clear apprehension of these things , and as wary and coherent , as i have of any corporeall thing in the world . but heat and phantastry to suddled minds , are as good companions as caution and reason to the sober . but the durablenesse of that satisfaction is uncertain , whereas solid reason is lasting and immutable . observ. 10. page 101. line 6. but from a similitude and symbole of nature . you are indeed very good at similitudes phil. as i have proved heretofore out of your skill in zoography . but this is another businesse . for here you professe to speak , of the symbolizing and sympathizing of things one with another in nature , and so mutually moving to union , by a kind attractive power , according to that saying {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . well be it so that there is a mutuall attractive power in things that symbolize one with another ( for the attraction is mutuall as well as the similitude mutuall ) what is this to take away what i have objected ? nothing . but i will shew you how you are hang'd in your own chain . for it is as plain , as one of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that where two things of the same nature act , the greater is stronger , and the stronger prevails . wherefore three portions of light should fetch up two , or five one ; rather then one should fetch down three , or five , or two . this is the bare point of my reason which i covered with a double comparison . viz. from the greater number of the lincks of a chain preponderating the lesse number , and from the greater portion of earth prevailing over the lesse ; as in that instance , when a clod taken from the earth and let go in the free aire , the earth commands it back to it self again , according to that conceit of magnetisme . and here the argument was à pari , not à specie , and there may be a collation of parity even in contraries . and your ignorance of that logicall notion , hath inabled you to rayl so much , and speak so little to the purpose on this observation , as any logician may very easily discern . observ. 13. page 103. line 14. answer if thou darest to any one of these questions . assure thy self , eugenius , i can give a very rationall answer to every one of them . but for thy sake i think fit to answer none of them . but what is in my philosophicall poems will salve them all . i will now rather examine what force of arguments you have to prove that that which orders matter into shape and form , is animadversive and intelligent . your first argument is ; that if there were no animadversion in the ratio seminalis , ( or call it what you will ) that shapes the matter into form , the agent would mistake in his work . secondly , that he would work he knew not what , nor wherefore , and that therefore all generations would be blind casualties . thirdly , there would not be that method , infallibility of action nor proportion and symmetry of parts in the work . fourthly and lastly , that there would be no end nor impulsive cause to make him to work . to all these unsound reasons , i have already answered very solidly and truly . that the force of them reached no further then thus . that the ratio seminalis must at least proceed from something that is knowing , and be in some sense rationall , but not have reason and animadversion in it self . and this is the opinion of plotinus , marsilius ficinus , and all the platonists that i have met with . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. ennead . 2. lib. 3. to this sense . for the ratio seminalis acts in the matter and that which acts thus naturally , neither understands nor sees , but hath onely a power to transform the matter , not knowing any thing but making onely as it were a form or shape in the water . and ficinus compares this ratio seminalis , to an artifice cut off from the mind of the artificer and made self-subsistent , and able to work upon prepared matter , but without knowledge , as being disjoyned from all animadversive essence . this is the right notion of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and this fully takes away the force of all your arguments . for these being divine art imbodied in nature and matter , and working naturally , they will first , mistake no more , then a stone will in its journey downwards , or the fire in its course upward ; which go alwayes right , if no externall obstacle hinder them . and these will work right if the matter be duly prepared . secondly , though they work they know not what , yet they work right in virtue of that cause from whence they came , the divine intellect : and their operation is no more casuall then the ascent of fire , and descent of earth ; for it is naturall . thirdly , this third falls in with the second , and the same answer will serve both . fourthly , there is an impulsive cause and end of their working , though unkown to them , yet not unknown to the authour of them . as in the orderly motion of a watch , the spring knows not the end of its motion , but the artificer doth . yet the watch moves , and orderly too , and to a good end . but this fourth falls in also with the second or first . and you see now that they are indeed all fallen to nothing at all . so easily is confidence overcome when unbacked with solid reason . observ. 14 , 15 , 16 , 17 , 18 , 19. page 107. line 5. did ever man scribble such ridiculous impertinencies ? never any man before eugenius philalethes . but why will you scribble such stuff , phil. that will put you to the pains of reproaching of it when you have done ? my exception against your definition of the first principle of your clavis was as solid as merry . for , one in one , and one from one , is no definition of any one thing in the world . for definitio , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a bounding and limiting what you define . but here is no bounds nor limits at all . for every thing that is , is one in one , and one from one , viz. in one world and from one god . and then in your other attempt this way , to definc it , a pure white virgin walking in shades and tiffanies , is a meer foolery in philosophy , and teacheth nothing but that your phansie is very feminine . now in answer to all this , you contrive two ridiculous paralogismes , and then laugh at them when you have done . page 108. line 8. made their god jupiter an adulterer . and you eugenius , bestow a wife on the god of israel , and make her after an adulteresse , and then call me blasphemous for deriding your folly . page 109. line 14. which thou dost blasphemously call pitifull services . yes philalethes , and i ought to call them so , in comparison of that high good that is intended to us by scripture . they are pitifull things indeed in comparison of that . and thou art a pitifull fellow to make an independent of , that hast no more wit nor christianity in thee then to call this blasphemy . but a man may easily discern how religious thou art , though by moon-light , at the latter end of the 110 page , where thou dost display thine own immodesty , by talking of displaying of petticotes . observ. 20. line 5. the starres could not receive any light from the sunne . now you shew how wise you are , in straining at so high a philosophicall notion . i tell thee , phil. the stars cannot receive any light from the sun , no more then this earth can from one single starre . for the sunne to our sight at the distance he is from the fixed starres , would seem no bigger then they , if so big . for according to the computation of astronomers , the starres of the first magnitude are really farre bigger then the sunne : yet you see how little light they impart to the earth , and how very small they appear to us . and yet the lively vibration of their light shews plainly that it is their own , not borrowed . so that it is plain , that if the sun and stars be man and wife , this immense distance makes them live in a perpetuall divorce . observ. 22. line 17. now at last reader , he perceives his errour : therefore there needed none of your correction . and i wish you could of your self perceive yours too , that you may need none of mine . but i perceive by what follows here , thou dost not know my meaning by spiritus medicus . which i pardon in thee , thou dost so seldome understand thy own . observ. 27. line 12. otherwise grasse could not grow on the banks of it all the yeare long . i said the fringes of reeds and flags , and those gayer ornaments of herbs and flowers , could not grow all the yeare long on the banks of yska , if it were a river in great britain or ireland . what is now become of thy faint ha ha he ? line 14. he thinks yska runnes to heaven . do i so , phil ? why then i gave thee friendly counsell when i bid thee fling thy self into its stream . for then thou wouldst with ease have gone along with the stream to heaven , when others are fain to row hard against the stream , & scarce arive thither when they have done all they can . i knew thy meaning by thy mumping , phil. but thou expressedst it so disadvantageously , that thou gavest me good occasion to be merry with thee . but thou hast no mirth nor urbanity at all in thee , but wrath and foul language , which without any heed or discretion thou flingest upon every one that comes in thy way . and here in this 114 page , thou bidst fair for the calling of that noble philosopher des-cartes , knave , as neretofore thou didst call him fool . what wit , civility , or judgement is there in this philalethes ? thou art resolved to be recorded to posterity the most immorrall and ignorant man that ever appeared yet in publick . but thou hast as much confuted his philosophy , by saying it is a whim and a wham , as thou hast solidly answered thy observatour . i have made it apparent , that thou hast not spoke sense scarce to any one thing i objected against thee . but hast discovered thy grosse ignorance in logick and philosophy so far , that i professe i did not suspect thou hadst been any thing neare so weak as i have found thee : but i willingly leave the censure of it to the judicious . i will onely speak thus much in favour to thee and for thy excuse , that the strength of thy passion may very well have more then ordinarily weakened thy reason . now for that ingenuous young gentleman , the smartnesse of whose poetry hath so wrung thee , and vext thy guts , that it hath brought upon thee the passio iliaca , and made thee so foul mouthed , i will only say so much , phil. and speak within compasse , that he hath more wit and philosophy in one hair of his head , then thou hast in thy whole noddle . and that his verse was not obedient to my prose ; but the muses were very obsequious to his wit and humour of representing thee such as thou art . and in this onely he was no poet , in that he doth not write fictions as thou doest in prose . but it seems he hath so paid thee home , that the sense of my gentle strokes are struck out by his quicker lash . for thou sayest i am a good harmlesse sneaking observatour , thy alaz . that is , thy thou knowst not what , but no mastix by no means , but onely one that gave thee a flap with a foxtail . verily , thou sayest true , i did not intend to hurt thee , and thou makest me so weak as if i were not able . why doest thou raise then so mighty tropheyes upon the victory of so harmlesse and unable an enemie ? for as inconsiderable as i am , to make himself considerable to the world , he makes a colosse , a gyant , a monster of nine acres long of me . but how can this consist with thy putting me up into a little box . parturiunt montes — or rather , dehiscunt montes , tandem intrat ridiculus mus . the colosse fals , the mountains gape , and at length enters in the merry mouse . an excellent jest my masters ? but why into a box with wire grates , rather then into an iron cage , as tamberlain us'd bajazeth , and so carried him up and down in triumph ? i wonder thou didst not take this jest by the turkish mustachoes , rather then that . but this it is , to have a wit no larger then a mouse-catchers ; or a phansie heav'd up no higher then the pinacles of oxenford . thou wilt in time , phil. make a fellow of a fit size to shew the lions and rattoon at the tower ; and i suppose thou fawnest upon the independents so as thou doest , to get their good will for the next reversion of that office . but enough , my philalethes , of levity & folly . i will not abuse my liberty to excesse , onely let me in some way answer the expectation of those that may happily expect my censure of thy magia adamica . but i shall not so much answer it , as frustrate it : for i professe , i take no pleasure in the censuring of any mans writings ; i can imploy my self better . i was in a very merry frolick when i ventur'd upon this ; yet the judicious may discern that there was sobriety enough at the bottome of all that mirth . but as for this magia adamica , i confesse i have not read it ; but i do favourably conjecture , that the authour thereof is as well skilled in those books of magick that adam read by the fire-side in winter nights , while eve held to him the candle , as any young man is in these european parts . i let adamicus alone , my businesse is onely with anthroposophus , over whom now i having so full a victory , it will be expected , perhaps , that i lead him about in triumph . but i must answer my friends in christian sobernesse , that i am the right philalethes , a lover of truth more then a lover of victory , and of victory more then of triumph ; — sat is est prostrâsse leoni . onely i will say , not of his person , but of that dispensation and genius in which he is in for the present ; lo , there lies the contagious spectrum of ephesus , which i have discovered to be the pest of the common-wealth of learning , and of humane and divine reason , as much as that demoniacall imposture was the walking plague of that famous city : and now he hath been pelted a little with hard language , as apollonius commanded the ephesians to stone that hypocriticall old mendicant with stones , he appears in the very same shape with him at the uncovering of the heap , that is , an uggly huge black mastife sprawling for life , and foaming forth abundance of filthy stinking scum , after the manner of mad dogs . and thus have i approv'd my self wise as apollonius , in discovering imposture ; and valiant as hercules , who over-mastered that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as dionysius calls it , that brazen-barking cerberus . and now , o men of ephesus ! i mean all you that reap the fruit of this noble exploit of mine , rear me up my deserved trophey , and inscribe this tetrastich upon it , for an everlasting monument of your gratitude to me , and love to the truth : religious heat as yet unpurged quite from fleshly sense and self , when 't makes a stir about high myst'ries above reasons light , is at the bottome but a rabid curre . but that i may conceal nothing from you , o men of ephesus , i must tell you , that whether you rear up this monument , or whether you forbear , all is one . for the truth of these verses is already written in the corner stones of the universe , and engraven on the lasting pillars of eternity . heaven and earth may passe away , but not one tittle of this truth shall passe away . high and windy notions do but blow up and kindle more fiercely the fire of hell in the hearts of men . from whence is pride , and contention , and bitter zeal . this is the pest and plague of mankind , and the succeeding torture of the sons of adam . for while the mind of man catcheth at high things , of which she is uncapable till she be refined and purged , she doth but fire the frame of her little world by her over-busie motion , which burning in grosse fewel , fills all with smoke . and thus the soul is even smothered and stifled in her narrow mansion . her first enlargement here must therefore be , by temperance and abstemiousnesse : for without this breathing-hole for fresh aire , devotion it self will choak her still more and more , heating her thick and polluted spirits in such sort , that they cannot be sufficiently rectified by the power of the brain . but in this dispensation especially is lodged a strong voice , weak sense , and a rude contempt of any thing that will trouble the head , as reason , philosophy , or any but ordinary subtilty in learning . but they love christ very heartily after their grosse way , as their protectour and securer from what outward evil naturally attends so bad an inward condition . but being so immersed in brutish sense , and yet with conscience of sinne ; if any body have but the trick to perswade them that sinne is but a name , he will be a very welcome apostle to them , and they will find more ease to their beastly nature , in phansying nothing to be sinne , then they did in making their hypocriticall addresses to an offended saviour . and then ( poore souls ) through the foulnesse of the flesh , are they easily inveigled into atheisme it self . in so great danger are we of the most mischievous miscarriages , by contemning of those known and confessed vertues of temperance , continence , and chastity . but we 'le suppose men in a great measure temperate ; yet how farre off are they still from reall happinesse in themselves , or from not disturbing the happinesse of others , so long as envy , ambition , covetousnesse , and self-respect doth still lodge in them ? here indeed reason may happily get a little more elbow-room ; but it will be but to be patron to those vices , and to make good by argument harsh opinions of god , and peremptorily to conclude the power of christ weaker then the force of sinne . and the phansie in these something more refined spirits , will be more easily figurable into various conceits , but very little to the purpose . of which some must go for sober truths , and those that are more fully shining , in the midst of a shadowy melancholiz'd imagination , must bid fair for divine inspiration , though neither miracle nor reason countenance them . but you , o men of ephesus ! if any one tell you strange devises , and forbid you the use of your reason , or the demanding of a miracle , you will be so wise as to look upon him as one that would bid you wink with your eyes , that he might the more easily give you a box of the eare , or put his hand into your pockets . now out of this second dispensation , innumerable swarms of sects rise in all the world . for falsehood and imagination is infinite ; but truth is one . and the benignitie of the divine spirit , having no harbour in all this varietie of religious pageantry ; envy , covetousnesse , and ambition must needs make them bustle , and tear all the world in pieces , if the hand of providence did not hold them in some limits : quin laniant mundum ; tanta est discordia fratrum : as he saith of the winds . in this dispensation lodgeth anger and active zeal concerning opinions and ceremonies , uncertainty and anxietie touching the purposes of god , and a rigid injudicious austerity , of which little comes but the frighting men off from religion : which notwithstanding if it be had in the truth thereof , is the most chearfull and lovely thing in the world . these men having not reached to the second covenant , will also thank any body that could release them from the first . for whereas true religion is the great joy and delight of them that attain to it , theirs is but their burden . and so it is not impossible that these may be also wound off to the depth of wickednesse , and sink also in time even to atheisme it self . for what is reall in them will work , but what is imaginary will prove it self ineffectuall . wherefore , is it not farre better for men to busie all their strength in destroying those things which are so evidently destructive of humane felicity , then to edge their spirits with fiery notions and strange phantasmes , which pretend indeed to the semblance of deep mysterious knowledge , and divine speculation ; but do nothing hinder but that the black dog may be at the bottome , as i said before ? but you will ask me , how shall we be rid of the importunity of the impostures and fooleries of this second dispensation . but i demand of you , is there any way imaginable but this ? viz. to adhere to those things that are uncontrovertedly good and true , and to bestow all that zeal , and all that heat , and all that pains for the acquiring of the simplicity of the life of god , that we do in promoting our own interest , or needlesse and doubtfull opinions . and i think it is without controversie true to any that are not degenerate below men , that temperance is better then intemperance , justice then injustice , humility then pride , love then hatred , and mercifulnesse then crueltie . it is also uncontrovertedly true , that god loves his own image , and that the propagation of it is the most true dispreading of his glory , as the light which is the image of the sunne , is the glory of the sunne . wherefore it is as plainly true , that god is as well willing , as able to restore this image in men , that his glory may shine in the world . this therefore is the true faith , to beleeve that by the power of god in christ , we may reach to the participation of the divine nature . which is a simple , mild , benigne light , that seeks nothing for it self , as it self ; but doth tenderly and cordially endeavour the good of all , and rejoyceth in the good of all , and will assuredly meet them that keep close to what they plainly in their consciences are convinced is the leading to it . and i say , that sober morality , conscienciously kept to , is like the morning light reflected from the higher clouds , and a certain prodrome of the sunne of righteousnesse it self . but when he is risen above the horizon the same vertues then stream immediately from his visible body , and they are the very members of christ according to the spirit . and he that is come hither , is a pillar in the temple of god for ever and ever ; for he hath reached to the second covenant , which he can in no more likelihood break , then lay violent hands on himself to the taking away of his naturall life . nay , that will be farre more easie then this . for a man may kill himself in a trice , but he cannot extinguish this divine life without long and miserable torture . if this be to be a puritane , eugenius , i am a puritane . but i must tell thee , that by how much more a man precisely takes this way , the more independent he will prove . and the pure simplicity of the life of god revealed in jesus christ , will shine with so amiable a lustre in his inward mind , that all the most valuable opinions that are controverted amongst churches and sects , will seem no more comely then a fools coat , compared with the uniform splendour of the sunne . but if thou meanest by either puritane or independent , one in the second dispensation , i should dissemble in the presence of heaven , if i should not say i am above them ; as i am above all sects whatsoever as sects . for i am a true and free christian ; and what i write and speak is for the interest of christ , and in the behalf of the life of the lamb which is contemned . and his interest is the interest of the sonnes of men ; for he hath no interest but their good and welfare . but because they will not have him to rule , the nations of the world ( by a divine nemesis ) are given up into the hands of wolves , foxes , and lions : the earth is full of darknesse and cruell habitations . wherefore , eugenius , thou doest very unskilfully , in endeavouring to tumble me off from the independents , to cast me amongst the puritanes , as thou callest them . for it is not in thy power to cast me so low as any sect whatsoever ; god hath placed me in a dispensation above them , and wilt thou throw me down ? no , eugenius , i shine upon them both as the sunne in the firmament , who doth not wink on one side , or with-draw his rayes , but looks openly upon all , imparting warmth and light . thou hast encountred with a colosse indeed ( though thou callest me so but in sport and scorn ) far bigger then that stradling statue at rhodes , and that reacheth far higher . and yet no statue neither , but one that will speak what nothing but ignorance and hypocrisie can denie . wherefore with my feet lightly standing on the shoulders of all the sects of the earth ( for i would not tread hard like a statue to hurt them ) & with my head stooping down out of the clouds , i will venture to trie the world with this sober question . tell me therefore , o all ye nations , people , & kindreds of the earth , what is the reason that the world is such a stage of misery to the sonnes of men ? is it not from hence , that that which should be their great guidance , their religion and highest light of their minds , is but heat and squabbling about subtile uncertain points , and foolish affectation of high mysteries , while the uncontroverted sober truths of vertue and piety are neglected , and the simplicity of the life of god despised , as a most contemptible thing . and i had no sooner uttered these words in my mind , but me thought i heard an answer from all the quarters of the earth , from east , west , north and south , like the noise of many waters , or the voice of thunder , saying , amen . halelujah . this is true . nor is this any vain enthusiasme , philalethes , but the triumph of the divine light in my rationall spirit , striking out to my exteriour faculties , my imagination and sense . for my head was so filled with the noise , that it felt to me as bound and straitened , as being not able to contain it , and coldnesse & trembling seised upon my flesh . but you will say , all this is but a triviall truth that you are so zealous and triumphant in . but verily , eugenius , is it not better to be zealous about those things that are plainly true , then those that are either uncertain of false ? 't is true , what i have said to thy soaring soul may seem contemptible . but if thou once hadst the sight of that principle from whence it came , thou wouldst be suddenly ashamed of that patched clothing of thy soul , stitch'd up of so many unsutable and heedlesse figurations of thy unpurged phansie , and wouldst endeavour to put on that simple uniform light . and now , eugenius , that i find my self in an advantageous temper to converse with thee , come a little nearer me , or rather i will come a little nearer to thee . hitherto i have play'd the part of a personated enemy with thee , give me leave now to do the office of an open friend . i perceive there is in you , as you have made it manifest to all the world , an eager desire after knowledge , and as insatiable thirst after fame . both which are to be reputed farre above that dull and earthly pronenesse of the mind of some men , whose thoughts are bent upon little else but the bed and the board . but i tell thee , that this desire of thine being kindled so high in thy melancholy complexion , there arise these three inconvenieuces from this inordinate heat . first , thy spirits are so agitated , that thou canst not soberly and cautiously consider the objects of thy mind , to see what is truly consequent , what not ; and so thy reason goes much to wrack . secondly , thy melancholy being so highly heated , it makes thee think confidently thou hast a phantasme or idea of a thing belonging to this or that word , when thou hast not , which is a kind of inward phrensie and answers to the seeing of outward apparitions when there is nothing before the sight . thus art thou defeated in thy designe of knowledge , in divine and naturall things by this distemper . but thirdly , the same untamed heat causeth boldnesse , confidence and pride . and hence ariseth thy imprudence . for i tell thee , eugenius , there is no such imprudent thing in the world as pride . wot'st thou not what the humour of all men is ; how they think themselves no inconsiderable things in the world ? you know the story in herodotus , how when the greeks had overcome the persians and after it was debated amongst them , to whom the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} belonged , who should have the honour of being reputed most valiant in that service , every one did acknowledge that next to himself themistocles did best . wherefore it is plain that he that will not let any man go before him provokes all men . here therefore was thy imprudence , eugenius , that thou wouldst take the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to thy self without so much as any debate or asking leave , when every galenist , aristotelian , cartesian , and theosophist , thinks it belongs to him as much as to thee . thus hast thou provoked all men against thee , and made ship-wrack of thy fame , as well as fallen short of learning . but you 'le say , why ? what would you have me to have done as some others do , who though they be proud , yet put on a handsome dresse of modesty and squeamish humility ? that i tell thee had been indeed something more like prudence , which thy raised heat could not stoop to , but i must confesse it had been but a kind of morall sneaking . for as the bending down of the upper parts of the body , so that the talnesse of the stature thereof is concealed , is the sneaking of the body : so to make a mans self more humble then he is , or lesse high-minded , is the sneaking of the soul . but the first point of wisdome is to be really humble indeed . for , an humble mind is as still as the night , and as clear as the noon-day . so that it is able without any impatiency or prejudice to discern all things , and rightly to judge of all things . this christian temper is so sober , and wise , that no imposture can surprize it , nor ever will it hurt it felf by rashnesse and imprudency . this is the heir of god , the treasury of all humane divine & naturall knowledge , and the delight and praise of men where ever it appears . but the inseparable companions of haughtinesse , are ignorance , shame , and enmity . but beleeve it , eugenius , as this divine humility is of more worth , so is it of more labour then to find the philosophers stone , or the famous medicine you talk of ; i am certain of more consequence by ten thousand times . and methinks now at length through all those waves and rufflings of thy disordered mind , i see something at the bottome in thee , o eugenius , that begins to assent to what i say , that begins to shine and smile , and look upon me as a very pleasant apostle , sent ( not without providence ) to toy and sport thee into a more sober temper , and advertise thee of the highest good that the soul of man is capable of ; and thou wilt i am confident very suddenly say , and that from thy heart , that better are the wounds of a friend , then the kisses of an enemy . or if thou canst not yet phansie him a friend that hath worn the vizard of a foe so long , yet i do not mistrust but that thou wilt be so wise , as , according to xenophons principle , not onely , not to be hurt , but also to be profited by thine enemy . an enemy indeed is not a thing to be embosomed and embraced , as the satyr would have done the fire when he first saw it , and therefore was forewarned by prometheus to abstain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but in the mean time , that which it would pain or consume may by observing the right laws of using it , receive kindly warmth and vigour from it , and work excellent things in virtue of its heat or light . did not telephus heal his wound by his enemies spear ? and had not jason his impostume cured by that weapon that was meant for his deadly dispatch ? you know also the story of hiero , eugenius , who when his enemy had upbraided him with his stinking breath , chid his wife when he came home , because she never had discovered it to him all that time of their living together . but she being very honest and simple , told her husband that she thought all mens breaths smelt so . you see then how much more easie it is , to hear what is true concerning us , of our professed adversaries , then of our bosome friends . but methinks i hear thee answer , that neither a bosome friend nor an embittered enemy can be competent judges of a mans vices or vertues . for the one would be too favourable , and the other too severe . what then ? wouldst thou have some third thing , a mean betwixt both , ( according to that known aphorisme {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) whom thou mightest hope would prove an impartiall judge ? why , that 's i , phil. whom , i dare say thou art confident , to be no friend to thee ; and i dare swear i am no enemy . and therefore why should i despair , but that my fitnesse and skill may prove as successefull in allaying of eugenius his tumour , as that unskilfull hand was lucky in lancing jasons impostume . and being once cured , do not then repine , that there was a time wherein thou wast unsound no more then alexander the great , that he was once so little as to be lodged within the narrow compasse of his mothers wombe ; or milo who at length could lift an ox , that he was once so weak that he could not stirre a lamb . and what think'st thou phil. of plato , empedocles , democritus , socrates , and other profound sages of the world , can you imagine that when they had arrived to that pitch of knowledge , that it was any shame or regret to them , that there was once a time when they knew not one letter of the alphabet . why then should my eugenius be troubled , that he was once childish , ignorant , proud and passionate , when he is well cured of those distempers . we are what we are , and what is past is not , and therefore is not to afflict us . but he that is more anxious concerning fame then vertue , and seeks onely to seem a gallant and invincible thing to the world , when in the mean time his mind is very weak and vulnerable , i know my eugenius is so wise , that such a man as this , will seem as irrationall to him , as if one having by ill chance cut his shinne , he should be lesse solicitous about healing of his legge then mending of his stocken . finis . an index of the generall heads and more remarkable passages in the foregoing reply . m astix his apologie for his smart observations upon eugenius his anthroposophia theomagica , &c. from page 9 , to the 14. that to laugh at the follies and defeatments of vain men , is lawfull in a christian . p. 14 , 15 , 16 eugenius his title-page , the man-mouse taken in a trap , censured . p. 21 , 22 mastix his answer to two perverse charges of high incivilities gathered out of his observations . from p. 23. to p. 32 his personall reasons that moved him to write his observations . p. 35 , 36 of platonisme , and of mastix his philosophicall poems , his song of the soul , &c. from what principle they were writ . p. 36. to p. 41 of the philosophy of des-cartes , how far above all other naturall philosophyes , and yet how short of that noble , divine , universalizing spirit in christianity and platonisme . p. 41 , 42 , 43 , 44 a zealous invective against the atheists of these times , wherein sundry causes of atheisme are glanced at . p. 44. to 48 mastix no enthusiast but speaks according to the faculties of a man actuated by god . p. 48 a description of an heavenly dispensation upon earth , farre above either prophecie or miracle . p. 39 , 40. and 49 , 50 whether there be any essentiall definitions of substances , and in what sense . p. 57 , 58 , 59 whether the peripaleticks conceit god to have made the world , as a carpenter makes houses of stone and timber . p. 59 , 60 , 61 eugenius his vizard of high affected sanctimony fallen off , all the people laugh at him . p. 63 , 64 the ridiculous analogies eugenius makes between his world-animal , and an ordinary animal . p. 65 , 66 the flesh of his world-animal confuted . p. 66 , 67 the pulse of his world-animal confuted . p. 67 , 68 of rarefaction and condensation , and of the miraculous multiplication of the superficies of bodie . p. 70 , 71 , 72 the respiration of his world animal confuted . p. 72 , 73 , 74 that a pair of bellows is an animal , according to eugenius his zoography . p. 75 , 76 the vitall moysture of his world-animal confuted . p. 77 , 78 the animal spirits of it confuted . p. 78 , 79 the causes of the flux and reflux of the sea , and that it cannot be the pulse of his world-animal . p. 81 , 82 , 83 mastix his philosophicall poems censured and defended . p. 85 , 86 , 87 reminiscency no argument for the preexistencie of the soul , p. 88 , 89 , 90 a large demonstration that that matter which eugenius asfirms he hath often seen and felt , is not the first matter of all things . from p. 91. to p. 97 his assertion that aristotles first matter is in nature neither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , confuted . p. 101 , 102 eugenius his ridiculous division of an idea into one part . p. 104 a supply made to this hopping distribution , out of philo the few . p. 105 , 106 that eugenius doth so surround the masse with his ●mpyreall substance that there could be no morning nor evening as moses text requires p. 107 that the scripture speaks according to outward sense and vulgar apprehension , proved by sundry passages of scripture , and testimonies of learned men . from p. 109 , to 113 that the extent of the world according to moses david &c. is but to the clouds or thereabout , very fully and largely demonstrated , and so consequently that there is no room for eugenius his interstellar waters in moses his text , unlesse he will make them all one with the clouds or vapours that be coagulated into rain . from p. 113 , to p. 120 eugenius his grosse mistake concerning orbs and epicycles , venting three absurdities in one assertion . p. 121 , 122 , 123 , 124 in what sense mastix said in his observations , that epicycles were too big to be true p. 125 that rarefaction and condensation according to the schools implies a contradiction p. 128 what a miserable layer of fundamentalls of sciences eugenius is . and in particular of his magnet p. 129 , 130 s. johns new heaven and new earth how mastix would interpret it , and how magicus . p. 132 , 133 aristotle taxed of sodomy . p. 134 , 135 his hymne in honour of hermias , and his doing the same rites unto his whore when he had married her , that the athenians did to their goddesse , ceres eleusinia p. 135 , 136 the naturall shame in men of obscene matters notoriously discovered in the story of osiris and typhon ; and that this shame is a signe that there is a certain conscience or presage in the soul of man , that a better condition belongs to her then this in the body . p. 137 , 138 that the soul of man is not propagated as light from light . p. 140 , 141 , 142 that eugenius doth plainly assert that blind men see in their sleep . p. 143 that there is not a sensitive spirit distinct from the rationall soul in a man . p. 144 , 145 , 146 , 147 how long mastix was making his observations upon eugenius his magicall treatises . p. 149 , 150 eugenius so unlucky in his poeticall encomiums of oxford , that whereas he intends to praise , he seems to abuse that learned and well-deserving universitie . p. 153 , 154 that the very substance of a thing cannot be known p. 161 , 162 , 163. the union betwixt the flame and the candle , not at all to set out the union of the soul and body , to any philosophicall satisfaction . p. 164 , 165 that the soul is not intelligent fire , proved by sundry arguments . p. 166 , 167 , &c. from her organization of the body p. 167 from her information . p. 168 from spontaneous motion . p. 168 from sensation . p. 169 , to 174 from memory . p. 174 from the souls immortality acknowledged by eugenius . p. 174 , 175 the bare point of mastix his argument against magicus his mysterious chain of light , more plainly discovered . p. 177 , 178 eugenius his foure arguments to prove that the seminal forms of things are understanding agents , propounded and confuted . from page 178 , to 181 what a ritio seminalis , or seminall form is according to plotinus and the platonists . p. 179 , 180 mastix his exception against eugenius his definition of the first principle of his clavis magica proved to be as solid as merry . p. 181 , 182 whether the starres receive any light from the sun . p. 183 mastix his friend ● . t. vindicated . p. 186 his favourable conjecture of the authour of magia ada mica . p. 188 his power of discovering impostures parallel'd with apolionius . us . p , 189 his victory , trophey , and inscription . p. 190 his oration to the men of ephesus . p. 190 , 191 , &c. a description of a threefold dispensation under which christians are . from p. 191 , to 197 the first dispensation . p. 191 , 192 the second dispensation . from p. 192 , to 195 what is the way to be delivered from the impostures and fooleries of the second dispensation p. 195 , 196 the third dispensation , or second covenant . p. 196 , 197 in what sense mastix is puritane or independent . p. 197 that he is above all sects whatsoever , as sects , as being a mere christian , p. 197 , 198 the transfiguration of his inward man into a breathing colosse , speaking from heaven , and reminding all the inhabitants of the earth , of the true cause of their perpetuall miseries and calamities . p. 199 that mastix is no enthusiast for all this , but that it is onely the triumph of the divine light in his rationall spirit , striking through his exteriour faculties , and moving his very body with coldnesse and trembling . p. 200 his friendly and faithfull monitions to eugenius , freely discovering to him the true causes of his being defeated in his great designes upon fame and knowledge . from p. 200 , to 204 that a wise man will not onely not be hurt , but be profited by his enemie . p. 205 , &c. errata . page 106. line 3. read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . page 125. line 9. read deferents . page 145. line 7. read glasse . page 147. line 23. for , in the highest , read , the highest . page 160. line 20. read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . page 177. line 3 , 4. read , kind of attractive . tetractys anti-astrologica, or, the four chapters in the explanation of the grand mystery of holiness which contain a brief but solid confutation of judiciary astrology, with annotations upon each chapter : wherein the wondrous weaknesses of john butler, ... his answer called a vindication of astrology, &c. are laid open ... / by hen. more. more, henry, 1614-1687. 1681 approx. 327 kb of xml-encoded text transcribed from 92 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a51317 wing m2679 estc r32960 12802888 ocm 12802888 94086 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51317) transcribed from: (early english books online ; image set 94086) images scanned from microfilm: (early english books, 1641-1700 ; 1037:2) tetractys anti-astrologica, or, the four chapters in the explanation of the grand mystery of holiness which contain a brief but solid confutation of judiciary astrology, with annotations upon each chapter : wherein the wondrous weaknesses of john butler, ... his answer called a vindication of astrology, &c. are laid open ... / by hen. more. more, henry, 1614-1687. j. b. (john butler). most sacred and divine science of astrology. [2], viii, 171 p. printed by j.m. for walter kettilby ..., london : 1681. running title: a confutation of astrology. a reprint of four chapters of the author's an explanation of the grand mystery of godliness. errata on p. 171. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng astrology -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 spi global keyed and coded from proquest page images 2003-02 rina kor sampled and proofread 2003-02 rina kor text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion tetractys anti-astrologica , or , the four chapters in the explanation of the grand mystery of godliness , which contain a brief but solid confutation of judiciary astrology , with annotations upon each chapter : wherein the wondrous weaknesses of iohn bvtler , b. d. his answer called a vindication of astrology , &c. are laid open to the view of every intelligent reader . by hen. more , d. d. jerem. ch. 10.2 . thus saith the lord , learn not the way of the heathen , and be not dismai'd at the signs of heaven , for the heathen are dismai'd at them . london , printed by i. m. for walter kettilby , at the bishops-head in s t paul's church-yard , 1681. the preface to the reader . reader , i present thee here with the four last chapters of the seventh book of my explanation of the grand mystery of godliness , which comprize , as i conceive , a solid confutation of the pretended grounds of judiciary astrology . the occasion of my thus publishing them apart is this . there was lately sent to me a book written by john butler bachelor of divinity , and minister of the gospel in the church of england ; the first part whereof is entitled , the most sacred and divine science of astrology , the other , astrology vindicated from the calumnies of dr. more , in his explanation of the grand mystery of godliness . i read them both with care and patience . but find my self concerned most in the second . of which casting up the sum , i found it to consist of these two parts , railing and reasoning . and truly to give the author his due , in the former he is admirable . i mean admirably copious , coarse and scurrilous , insomuch , that if there were any such thing as iudiciary astrology , one might rationally suspect him so profoundly skilful therein , that he chose such a nick of time for his assault upon me , as the whole spouts or cataracts of influence from the so fitly posited heavens , might carry him on with a stream or flood as it were of dirty eloquence , and drive him into so foul a flux or diarrhoea of frothy wit and filthy language , as to stain so many sheets of paper as he has done . but nobis non licet esse tam disertis . we are bound up to more sober and sacred laws , as we are men , one would think , and most of all as christians . and truly i thought every minister of the gospel had been a christian , at least a man. not to render railing for railing , we are taught by st. peter , but rather blessing . and our saviour himself commands us to bless them that curse us , to do good to them that hate us and despitefully use us and persecute us . now i demand of this minister of the gospel , or word of god , as he stiles himself , how well he has kept to this rule of the word and gospel of our lord iesus , of which he boasts himself a minister , that he should thus fiercely worry , not only his fellow creature , and his fellow christian , but his fellow minister of the word and gospel ; and that always of the church of england , never communicating with any other church besides . when as this angry man , that his wit may be sure to appear not to exceed his malice , has not been content to use all imaginable scurrility against me , but also represents me as one stained with the schism of the late times , and as if i were either presbyterian or independent . when as my nearest relations were deep sufferers for the king , and my self exposed ( by constantly denying the covenant ) to the loss of that little preferment i had before those times , as i never received any employment or preferment in them . so deep a malice has this minister of the gospel conceived against me , that he will not stick to raise slanders of me at all adventures , for my being an anti-astrologer , as he would pretend , and for my just reprehensions of the folly of that fictitious art. but i am resolved exactly to follow those rules that he has so notoriously neglected or transgressed , and to give no answer to his railing , but that of st. peter , that we ought not to render railing for railing : which is a just and necessary excusing me from engaging in that more ungentile and ungrateful part of my task . only i hold it fit so far to concern my self in his railing , as to show he had no just pretense thereto : and for this cause especially have i set before thee these four chapters which he pretends to be the occasion of his being so provoked , though never any astrologer that i heard of was provoked by them before . nay , there was of the most able of them , as i have been told by those that were thoroughly acquainted with them , that confessed that i had solidly confuted the ordinary acknowledged grounds of astrology , though they had found so much truth in the experiencing the feats of that art , that they could not of a sudden quit it for all that . i but there are passages , will mr. butler say , that particularly concern my person , in your confutation , forasmuch as i have adventured to calculate our saviours nativity as well as hieronymus cardanus , of whom you write , that nothing but levity of mind and vain-glory could induce him to ingage in so rash an act. and in another place , you call it , the unparallel'd presumption , and wicked sauciness of the vain-glorious cardan . here it seems it is that the shooe pinches him . but alas ! mr. butler , how could i possibly help this ? my self was never any astrologer , nor ever had any conceit of that faculty , though you are pleased to account it a divine science ; and what i have wrote i writ twenty years ago . how could i then possibly prognostick that one mr. john butler , as great zealot for astrology , would parallel the then unparallel'd presumption , as i thought , and wicked sauciness of vain-glorious cardan ? i beseech you , sir , whose fault is it , mine who writ this some twenty years ago ( justly condemning , as i will stand to it , that profane presumption of cardan ) or your own , who of your own accord , without any invitation from me , i trow , would imitate so foul an example ? and this charge against cardan i will make good in my annotations when i come to the place , and will examine there impartially what you have said for him or for your self in defending of him . in the mean time i will only advertise the reader , what was the true occasion of my writing with that quickness and sharpness of reprehension against astrology and astrologers , and with some scopticism , as elias spake against the priests of baal . for sharp , nay scoptical reprehension when it is used from a right principle , and upon a due object , not out of any self-design , but to suppress poysonous error and imposture , and to signify a mans just contempt of the conceitedness and loftiness of atheistical wits , by mr. butlers favour , is no railing but wholsom reproof . now that which moved my zeal and indignation was this , that when i had demonstrated the real and literal truth of the history of christ , his miraculous birth , resurrection , ascension , apparition of angels , and the hardest and most incredible things of our religion declared in scripture , so that vaninus himself could not deny the matter of fact , that this sure ground , i say , of our salvation should be whifled away by that phantastical supposition of astrologers , viz. that all things here upon earth are done or caused by the influence of the stars and various aspects of the heavenly bodies , and as pomponatius , cardan , and vaninus would have it , that famous law-givers and prophets have no other original , whose religions come on and go off according to the configurations of heaven , and that christ himself and his religion is subjected to the same laws ; there being indeed no religion exempted from the vertue and power whether good or bad of the stars : so that all miracles , prophecies , apparitions of angels , resurrections from the dead , are but transitory blasts of their influence . certainly any body that has any sincere sense and kindness for true religion , i mean the christian , cannot but be moved with indignation at such mischievous and impious fopperies as these . this is that which made me write against astrology and astrologers with that scorn and contempt of both their art and them , i mean the profaner sort of them , that neither christian religion nor any well-meaning christian may receive any prejudice by them . and moreover , that not any phrase has slipt from me that exceeds the demerit of their profane or frivolous pretences shall be made good in its proper place . from all which it will appear , that there was no just occasion given to mr. butler to rail , from any railing of mine against astrology or astrologers , unless he will call just and necessary reproof , with a quickness and sharpness proportioned to the measure and nature of the fault , and pride , and conceitedness of the persons , railing and reviling . and if he had conceived that i railed , he being a minister of the gospel , ( and so expresly professing himself , and as it were boasting himself , in the title pages of both his books , so to be , and therefore pretending not only to be a christian , but a light and guide to christians ) he should have practised that word , that he saith he is a minister of , and not have rendred railing for railing , and thus dishonoured his ministry in the sight of all the world , and that in the behalf of a cause , which if it were true ( as it is ridiculously false ) is of no such consequence ( the fortunes of greece , as the proverb is , do not depend upon it ) as that he should fare so like a distempr'd man in the behalf of it , as if it were his great diana , and the sole sovereign or mistress of his heart . and this is all that i intend by way of answer to the railing part of his book , namely , the thus showing that he had no just occasion for his so barbarous and scurrilous revilings , and that it is against my principles , as i am a man , much more as i am a christian , to render railing for railing . and truly i am of that temper , that i have always avoided to have any contests in points of divinity especially , with any members of our own church , it but making sport for the common adversary ; but this looking more like a controversy of philosophy , it goes the less against the hair with me . and therefore , having rid my hands thus of this worse part of his book , viz. his railing , i shall now not stick to apply my self to the other part , and examine his reasoning . which i doubt not but i shall , in my annotations , make to appear , to the unprejudiced , to be as weak , as the other is rude and virulent . h. m. the explanation of the grand mystery of godliness . book vii . chap. xiv . 1. objections of the iews against their messiah's being come , answered . 2. a pompous evasion of the aristotelean atheists , supposing all miracles and apparitions to be the effects of the intelligences and heavenly bodies . 3. vaninus his restraint of the hypothesis , to one anima coeli . 4. his intolerable pride and conceitedness . 5. a confutation of him , and the aristotelean atheism from the motion of the earth . 6. that vaninus his subterfuge is but a self contradiction . 7. that christianitie's succeeding judaism is by the special counsel of god , not by the influence of the stars . 8. cardanus his high folly in calculating the nativity of our saviour , with a demonstration of the groundlesness of vaninus his exultation in his impious boldness of making mahomet , moses and christ sidereal law-givers of like authority . 9. that the impudence and impiety of these two vain glorious pretenders constrains the author more fully to lay open the frivolousness of the principles of astrology . 1. the ‖ objections we were a mentioning are from two hands ; from the iew , or from the atheist . that from the iew is chiefly this , that the condition of the times under christ is not conformable to what is prophesied concerning the times of the messiah . * there is not that peace and concord , no not in christendom it self , neither in the church nor state ; nor is idolatry extirpated , nor the israelites replanted and setled in their own land : all which things notwithstanding are foretold to come to pass in the days of the messiah . whence , say they , it is plain he is not yet come . but i briefly answer , 1. that the prophetical promises of the coming of the messiah were absolute , as i have ‖ already noted , the extent of the effect of his coming , conditional ; men being free agents , and not fatal actors , in all things , as the jews themselves cannot deny . 2. that the nature of the gospel tends altogether to the accomplishing of those promises of universal peace and righteousness , and did begin fair in the first times of the church as much as respects the church it self . 3. that whatever relapse or stop there has been , things are not so hopeless but in time they may be amended ; and that they in those days when they are true converts to christ , may , if they will then desire it , return to their own land. but after this serious conversion and real renovation of their spirits into a true christian state , i cannot believe they will continue so childish as to value such things ; but will find themselves in the spiritual canaan already , and on their march to that ierusalem which is above , the mother of us all , and that it will not be in the power of any but themselves to turn them out of the way . 2. the other objection , or rather evasion of that wholesome use that may be made of the truth of the history of christ , is from that sort of atheists that love to be thought aristoteleans : for there are two chief kinds of atheism , epicurean and aristotelean . the former denies all incorporeal substance whatsoever , and all apparitions , miracles and prophecies that imply the same . who are sufficiently confuted already by this undeniable declaration we have made . the other are not against all substances incorporeal , nor against prophecies , apparitions , and miracles , though of the highest nature ; insomuch that they will allow the history of christ , his resurrection , and appearance after death , the prophecies concerning him , and what not ? but they have forsooth this witty subterfuge to save themselves from receiving any good therefrom , in imagining that there is no such particular providence , as we would infer from hence , because all this may be done by the influence of the coelestial bodies , actuated by the intelligences appertaining to each sphere , and deriving in a natural way from him that sits on the highest of the orbs , such influences as according to certain periodical courses of nature will produce new law-givers , induing them with a power of working miracles , assisting them by apparitions and visions of angels , making them seem to be where they are not , and appear after they cease to be , namely after their death : when in the mean-time there be neither angels , nor souls separate , but all these things are the transient effects of the power of the heavens and configurations of the celestial bodies , which slacks by degrees , and so the influence of the stars failing , one religion decays and another gets up . thus iudaism hath given place to christianity , and christianity in a great part of the world to mahometism , being establishments resulting from the mutable course of nature , not by the immediate finger of god , who keeps his throne in the eighth sphere , and intermeddles not with humane affairs in any particular way , but aloof off hands down , by the help and mediation of the celestial intelligences and power of the stars , some general casts of providence upon the generations of the earth . 3. * a goodly speculation indeed , and well befitting such two witty fools in philosophy as pomponatius and vaninus : the latter of which seem not to give himself up to this fine figment altogether fully and conformably to the ancient doctrine of aristotle , but having a great pique against incorporeal beings , is desirous to lessen their number as much as he can , and seems pleased that he has found out , that one only soul of the heavens will serve as effectually to do all these things as the aristotelean intelligences ; and therefore ever and anon doubts of those , and establisheth this as the only intellectual or immaterial principle and highest deity ; but such as acts no otherwise than in a natural way by periodical influences of the heavenly bodies . where you may observe the craft and subtilty of the man , what a care he has of his own safety , and how he has imprisoned the divinity in those upper rooms for fear of the worst , that he may be as far out of his reach as the earth is from the moon . so cautious a counsellor in these matters is an evil and degenerate conscience . 4. this is the chiefest arcanum that the amphitheatrum and famed dialogues , of this stupendious wit will afford ; who was so tickled and transported with a conceit of his own parts , that in that latter book he cannot refrain from writing down himself a very god for wisdom and knowledge . when as , assuredly , * there was never any mans pride and conceitedness exceeded the proportion of his wit and parts so much as his . for there is nothing considerable in him , but what * that odd and crooked writer hieronymus cardanus had , though more modestly , vented to the world before : only vaninus added thereto a more express tast of bold impiety and prophaness . 5. i have elsewhere intimated how the attributing such noble events to the power of the stars , is * nothing but a rotten relique of the ancient pagan superstition ; and have in my book of the ‖ immortality of the soul , plainly enough demonstrated , that there is no such inherent divinity in the celestial bodies as that ancient superstition has avouched , or modern philosophasters would imagine . and i shall evidently prove against this great pretender , that his removal of the deity at that distance from the earth is impossible . for there are scarce any now that have the face to profess themselves philosophers , but do as readily acknowledge the motion of the earth , as they do the reality of the antipodes , or the circulation of the blood. i would ask then vaninus but this one question , whether he will not admit that the sun is in that heaven where he imagines his anima coeli ; and whether this heaven be not spread far beyond the sun , and be not also the residence of this celestial goddess of his ? there is none will stick to answer for him , that it is doubtlesly so . wherefore i shall forthwith infer , that let his unskilful phansy conceit us at this moment in as low a part of the universe as he will , within the space of six months we shall be as far above or beyond the sun as we are beneath him now , and yet then phansy our selves as much beneath him as before . which plainly implies that our earth and moon swim in the liquid heavens , which being every where , this deity of vaninus must be every where , though his degenerate spirit was afraid of so holy a neighbourhood , nor could abide the belief of so present a numen . thus has the annual course of the earth dashed off all that superstitious power and sanctity that ancient paganism has given , and the aristotelean atheist would now give to the sun , planets and stars ; and we are forced even by the light of nature and humane reason to acknowledge the true principle from whence all miraculous things come , that is , a god , every where present , in whom we live , and move , and have our being . 6. besides this , suppose that all prodigies , apparitions and prophecies were from the intermediate influence of the celestial bodies , these intelligences , or that anima coeli working thereby upon the persons of men , to inspire them , and turning the air into representations and visions to converse with them ; this covering is too scant to hide the folly of this sorry sophist , his supposition plainly ruinating it self . for he does acknowledge that those inspirations and prophecies are true that are thus derived from those sidereal powers . but it is evident , that those that have been the most illustrious prophets , have had converse with angels , and talked with them , and have so recorded the matter to the world. as for example , the prophet daniel , who discoursed with the angel gabriel ; christ also discoursed with moses and elias on mount tabor , and moses with the angel of god on mount sinai . besides , christ , who was so highly inspired and assisted from heaven , has over and over again pronounced a future happiness after this life . all which , allowing them for a while to be the dictates or representations of the astral influences , i demand of vaninus , how he comes to be wiser than those , who were so miraculously assisted , that these visions of angels should not be so as they that saw them have related , that moses and elias should not be the spirits of moses and elias , but only transient figurations of the air raised by the influence of the heavens ? moreover i would ask of him if he think that that heavenly assistance that can according to his own acknowledgment inform men of things to come at a thousand years distance , ( for such was the prediction of the death of iulius caesar in the senate , though a matter very contingent , ) cannot certainly inform them whom it pleases so wonderfully to assist , whether the souls of men be mortal or immortal ? which is far more cognoscible to those aethereal powers than the other . wherefore this wretched figment of his to excuse himself from the acknowledgment of the existence of angels or daemons , and the subsistence of the soul after death , from which he so much abhors , will stand him in no stead , but argues him more intoxicated , whifling and giddy , in admitting the truth of such narrations , and yet denying the genuine consequences of them , than they that give no credence to the narrations themselves . 7. that which was objected of christianity justling out iudaism , and of mahometism ( in a great part of the world ) justling out christianity , is partly false , and partly nothing to the purpose . that christianity hath properly justled out iudaism is very false . for iudaism has rather been ripened into the perfection of christianity , than been stifled and sufflaminated by any counter-blast of those sidereal influences he dreams of . for we see how things have gone on in one continued design from ‖ abraham to christ , as the prophecies and predictions in scripture plainly testifie . god promised to abraham , that in his seed all the nations of the earth should be blessed . iacob foretels on his death-bed , that the jewish polity and religion should not fail till the messiah , a iew and son of abraham , was come , to whom the gathering of the gentiles should be : and so in other ‖ prophecies which we have already recited and applied . from whence it is manifest , that it is the hand and counsel of god who is constant to himself , and whose wisdom and providence reaches from end to end , that has begun and carried on this matter according to his own will and purpose , and not any bustles or counter-blasts of various aspects of the heavenly bodies , that do and undo according to the diversities and contrarieties of their schematisms and configurations . 8. * nor could any thing but levity of mind and vain-glory induce cardan to pretend the calculating of our saviours nativity , when as the year of his birth is so uncertain amongst the most accurate chronologers ; and astrology it self a thing wholly groundless and frivolous , as i shall demonstrate anon . nor is it any specimen of his wit , but of his gross impiety , so boldly to equalize the rise of mahometism to that of iudaism and christianity , as if moses , christ and mahomet were all astral law givers , alike assisted and inspired from the influence of the stars . a conceit that vaninus is so transported with , that he cannot tell what ground to stand upon when he cites the passage out of cardan , he is so tickled with joy . but that this exultation of his is very childish and groundless , appears , both in that he falsly attributes prophecies , divine laws and miracles , to the influence of the stars ( a superstitious errour that arises only out of the ignorance of the right systeme of the world ; ) and then again ( if it were true ) that he imagines mahomet ( who was a mere crafty politician , and did neither miracles , nor could prophesie ) to be a law-giver set up by the miraculous power of the heavens , such as enables divine law-givers and prophets to do real miracles . to which you may add the ridiculous obstinacy of this perverse sophist , who the more we give him of what he contends for , ( viz. that mahomet also is a star-inspired prophet , that is to say , illuminated from the anima coeli , which according to his opinion is the highest and most infallible principle of miracles and divine wisdom ) the more ample testimony we have against his own folly , that so peremptorily denies the existence of daemons , and subsistence of the soul after death . which are openly avouched by this third witness of his own introducing : and therefore he abhorring so from such truths as are certainly dictated from the celestial bodies , did not excess of pride and conceitedness blind his judgment and make him senseless , he could not but have found himself stung with that lash of the satyrist , o curvae in terris animae , & coelestium inanes ! but i have even tired my self with running the wild-goose chase after these fickle and fugitive wits , whose careless flirts and subsultorious fancies are as numerous as slight and weak , against the firm and immovable foundations of solid reason and religion . 9. i should now pass to the fourth part of my discourse , * did not the reflection upon the insufferable impudence of cardan , in pretending to cast our saviours nativity , and that villainous insulting of vaninus thereupon , ( as if all religion were but an influence of nature and transient blast of the stars ) invite me , nay indeed provoke me , * to lay open the vanity of their accursed art , wherein they have combined together to blaspheme god , and to make religion contemptible and useless to the world. annotations . chap. xiv . sect. i. there is not that peace and concord , no not in christendom it self , neither in church nor state , nor is idolatry extirpated , &c. i had brought my demonstration for the truth of christianity to that completeness in the fore-going part of my mystery of godliness , that i could find nothing to pretend to enervate it , but this objection of the jews , and that other of the aristotelean atheists , that impute all things to the natural influence of the heavens and stars . and though the former is nothing to our present purpose , yet i thought fit not to leave it out , that the chapter might be entire . and since it is here , i will only note that besides those answers i give here to this objection of the iews , there is one special answer more taken notice of in my preface to my exposition of the apocalypse , sect. 11. that this idolatry of the church was predicted by christ himself in that excellent volume of prophecies . the study of which ancient prophecies , i think , much better becomes a protestant minister of the church of england , as mr. butler stiles himself , than the vain affectation of astrological prognostications . but he is so full of that empty phantastry , that he does not only neglect that laudable and solid study of the prophecies of holy scripture , himself , but derides them that are followers thereof , as he does me , in his vindication of astrology , p. 24. the doctor , sayes he , has been all day in deep study of the revelation of s. john the divine , &c. which plainly reflects upon the very title page of my exposition of the apocalypse ; and may have respect also to his own book coming out so immediately upon mine , namely his hagiastrologia , which he interprets , the most sacred and divine science of astrology , as if he would set up this his most sacred and divine science of astrology as a corrival with the serious study of the revelation of st. john the divine , so that instead of being divines or theologers , we may turn phancyful star-gazers or astrologers . and wot you not what great encouragement there is for it ? for besides his hagiastrologia , which is newly come out piping hot , he mentions a little tract of astrology written by himself , for the satisfaction of the ignorant , and his christologia , or his treatise of christ , for so the word will signifie whether he will or no , which treatise notwithstanding pretends only to tell us the time of christs birth : as if that genethliacal or astrological moment of his nativity were j. b.'s whole christ. and lastly , he tells us ( which i might have put in the first place , it occurring hagiastr . p. 4. ) of the doctrine of nativities , written by his friend mr. gadbury , a person famous as well for astronomy as astrology . these i must confess are great motives , and if i did not consider , that the apocalypse is a book writ by truly divine and infallible inspiration , and that the rudiments of astrology are but the mere imaginations and gross hallucinations of deceived mortals , unacquainted with sound philosophy and the true knowledge of nature , they might have made me seem to give ground a little . but being as it is , i stand perfectly unmoved in my self , and do in the mean time take notice , that j. b. in his publishing presently , upon the coming out of my apocalypsis apocalypseos , this rudely swaggering piece of his ( where there is nothing of reason or philosophy , but a meer endeavour in the grossest way of buffonry to make my person as vile and contemptible as he can ) acteth like one that does not endeavour more to vindicate his beloved astrology than to stifle the good effect of my studying those divine oracles , which tell not into what quarter an horse , or sow and pigs have gone astray , but how much the church pretended catholick and apostolick have gone astray from the rule of the word , and wandred from the city of god , the holy ierusalem , to the bloody , prophane , and idolatrous city of babylon . i say his virulent book coming out in such a nick of time as this , may justly move a suspicion in me or any one else beyond the probability of any figure cast by an astrologer , that this latter is the principal meaning and chief scope of his publishing this book of his at this time . which thing i leave to his own conscience and the judgment of others to consider : especially if they will but take along with them what he writes in his astrology vindicated , p. 3. where speaking of my mystery of godliness . it was full ten years date , sayes he , from its first coming out , ere i had the hap to meet with a fight of this explanation , &c. and my christologia was in the press first ; and also i had written my little tract of astrology , for the satisfaction of the ignorant in that art ; and an answer to mr. selden , by way of post script , before this of dr. mores came to my hands . only i had heard of such a treatise , and heard it very much commended by certain anti-astrologers , &c. out of which passage it is plain , that his christologia was writ some ten years ago , my mystery of godliness having been published near these twenty years . wherefore that he should either be or feign himself to be in such a rage , so soon after the publishing of my apocalypsis apocalypseos , i leave to the sagacious to smell out the reason . but this is only by the bye . we come now to what in these chapters concerns astrology and astrologers . sect. 3. a goodly speculation indeed and well befitting two such witty fools as pomponatius and vaninus , &c. answer . but what ( sayes j. b. p. 11. ) are all fools that just jump not with the doctors will ? repl. i must confess i think all are fools that close with that atheistical hypothesis , which i have above described in the foregoing section , and deny a particular providence . and that vaninus was a fool , is demonstrable out of the scripture , which this minister of gods word cannot for shame deny . psalm 14. the fool hath said in his heart there is no god. if he be a fool that sayes in his heart there is no god , what a great fool is he , that not only sayes it in his heart , but speaks it out with his mouth , and makes it his business to proselyte others to the same impiety ? which was the case of vaninus , who was so great a fool or madman as to become martyr for atheism . the history whereof you may see in that ingenious writer dr. sam. parker , in his disputationes de deo , disp. 1. sect. 26. as he has taken it out of gabr. barthol . gramond . in his history of france , from the death of henry the fourth , lib 3. his story is sufficiently tragical , and his case to be lamented ; an atheist being a more proper object of scorn or pity , than of the extremity of such severity . it were a more expeditious way to free the world of this kind of cattle , to exhibit religion in a more credible and creditable dress than it hath been for over many ages . and yet they that have been the most effectual makers of atheists , have been the most forward to burn them . but this i have also complained of elsewhere . but j. b. further objects . but why a witty fool , does not wit make wise ? repl. i say no , wit may make witty , but 't is wisdom that makes wise . it is called wit when imagination and reason dance the anticks , and shew a dexterity by freakish tricks to insinuate false and mischievous opinions , and disparage what is true and useful , what is holy , sacred and serious . but wisdom is an ability of maintaining weighty and useful truths , by firm and invincible arguments . but the atheist being so great a sot that he is sunk from the belief and relish of any such things , i look upon him , let his wit otherwise be what it will , as on one , that is not wise , but a fool. and most assuredly he will find himself so in the conclusion . sect. 4. never any mans pride and conceitedness exceeded the proportion of his wit and parts so much as his . here j. b. being he does merely rail and offer no reason to confute what i say , i am excused from answering any thing to him . but for the readers satisfaction i will not stick to declare , that vaninus as to his philosophy is a meer pedant , and that his dialogues he bears himself so high upon , are very shallow things , and tiresome to any man of any skill and judgment to read them ; and would be the flattest entertainment to all men that can be , but that some have a palate for atheism and infidelity , though never so homely dressed or poorly served up : i never met with any one yet , though never so free a philosopher , but he had the same opinion of vaninus that i profess . and what freakish nay doltish conceits he has of apparitions , will appear to my one by what i have writ against him in my immortality of the soul , book 3. chap. 16. and in my enchiridium metaphysicum , cap. 26. now for his pride and conceitedness none can be greater , he making himself a very gold for wisdom and knowledge , as i have observed in this section . and if any one would have a more full description of his excessive pride , let him either read vaninus his own dialogues , or what dr. parker has transcribed thence in in the abovesaid treatise , and in the same place i named before . that odd and crooked writer heironymus cardanus , &c. here j. b. p. 13. cries out , he all to be calls him , and yet gives no account why he was either the one or the other , unless because he was a learned astrologer . repl. this character of cardan is so notoriously known to them that are conversant in his writings , that it wanted no proof . of what an odd , or if you will uneven temper and irregular he was , he himself does freely confess , and calls it , anomalam suae naturae indolem . which makes him write of things off and on , in so much that it is thuanus his elogium of him , in quibusdam plus homine , sapere , in pluribus minus pueris intelligere videri . and dr. parkers censure of him is with good judgment , in that he esteems him rather a fanatick or madman , than an atheist . but to descend to instances of these things would swell my annotations too much . sect. 5. nothing but a rotten relique of the ancient pagan superstition , &c. answ. to this j. b. answers p. 33. lo , in sacred times where we find moses and daniel famous astrologers amongst the best of jewish writers , and in christian times we have cardan , junctinus , philip melancthon , pezelius , morinus , and divers others famous christian astrologers , and yet the doctor blushes not to call it a rotten relique of pagan superstition . repl. that there have been several good men amongst the christians that have without any ill mind , studied astrology properly so called ▪ as some also , nay , many myriads of mortals ▪ out of ignorance have practised idolatry , i will easily grant . but that moses and daniel were such astrologers as calculated nativities , and answered horary questions by casting of figures , i utterly deny . as theologia signifies the doctrine or learning touching the nature of god from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so astrologia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may signify the doctrine of the nature of the stars , their situation , distances , and motion , which now adays is more properly called astronomia . of which calculation of eclipses is a part . but astrologia of it self signifies no more the art of predicting or divining , touching the fate and affairs of men from the stars , than theologia signifies the art of predicting things from god. but because j. b. is so far from thinking astrology , properly so called , to be a relique of pagan superstition , that he pretends it to be a sacred and divine science , i will here in this very place , before i go any further , examine all his allegations , where-ever they occur , in either of his books , for the proveing it so sacred and divine . first then he pretends that astrology came out from paradise , and that our father adam after the fall communicated it out of his memoires of the state of innocency , to his son seth , and that seth made impressions of the same in certain permanent pillars which were able to withstand both fire and water , and that hence enoch had it and noah , and from him shem , and so it came to abraham , who taught the chaldeans and aegyptians the principles thereof . pref. to hagiastrolog . p. 18. again , ( p. 27. of the same book ) he contends that moses , that great man of god , was an astrologer , as being learned in all the wisdom of the aegyptians , of which astrology was a part , which they were taught by abraham when he was in aegypt . thirdly , that moses was an astrologer , he sayes is apparent by his predictions touching the tribes , as to what should betide them for the time to come , deuteron . 33. which he not doing by revelation , nor dream , nor vision , ( for when it was so , the scripture was wont to say how it was so ) he must needs have done it by astrology . fourthly , the patriarch jacob was also an astrologer , by his predictions to his sons , and that the opinion of the learned origen was , that he was so indeed . fifthly , that joseph was also an astrologer , he being the very hermes trismegistus that diodorus speaks of , who taught osiris and isis many learned matters both concerning religion and state , and concerning things to come , and who lived about the same time that joseph , and taught a religion by himself , contrary to all the ways of worship as was ever known amongst the aegyptians , before him , he assisted osiris in the art of the plough , and counselled many things conducing to the benefit of mans life , and was in great honour with king osiris , as joseph with pharaoh : so that osiris must be pharaoh and hermes trismegistus , joseph . and of this man , sayes diodore , he was one of the first that was skilled in the stars : and the astrological aphorisms of hermes trismegistus , are extant to this day . sixthly , the children of issachar were astrologers , 1 chron. 12.32 . for so are they described , men that had understanding of the times to know what israel had to do . these were also among the number of the bands that were ready armed to war , and came to david to hebron to turn the kingdom of saul to him according to the word of the lord : these issacharians therefore were learned astrologers , able to answer an horary question in such a case as was now depending , whether they should follow david or saul . seventhly , the seers in samuels time were horary question-men ( p. 47. ) who gave answers to them that enquired after lost goods , what was become of them . which was not by any divine prophecy or extraordinary revelation , but by some industrious art , because it was mercenary , as it appears , 1 sam. ch . 9. v. 7. but behold if we go , what shall we bring the man ? which is said concerning samuel himself , who v. 11. is called the seer , and of whom was enquired what was become of the lost asses of sauls father . eighthly , daniel , shadrach , mesech and abednego , were astrologers ( p. 30. ) students of the faculty under their tutor melzar , dan 1.11 . and were accounted as members of some schools in babylon , where the science was taught by abraham , and after that , belus the father of nimrod built the school-house of learning , and much propagated the art : and in these schools studied the learned daniel , &c. ninthly , and lastly , several passages in scripture favour astrological influences and predictions ; as deut. 33. concerning joseph , it is said by moses , that his blessing shall be of the pretious things of the sun and moon . again , deut. 4.19 . moses sayes , that the sun , moon and stars , god has distributed to all nations under heaven , p. 16. thirdly , p. 77. when barak and deborah were victorious against king jabin and sisera his chieftain , the stars of heaven ( judg. 5.20 . ) were at the battel , and fought in their courses against sisera . and in the last place , which j. b. ever and anon harps upon , there is brought in our saviour his concession or assertion , that the redness of the skie prognosticks fair weather at evening , and that a red and lowring skie in the morning prognosticks foul , matth. 16.2 . these are all the forces that my memory can muster up , which j. b. has produced to make good that astrology is a sacred and divine science . which how strong they are , now let us try . the first indeed is a sweet amiable conceit , as fetching astrologies first original from paradise . but he brings no proof for it but that one passage in josephus , antiqu. lib. 1. c. 3. which makes against himself . for what is impressed of the knowledge of the celestial bodies , upon those pillars of stone and brick , were no paradisiacal traditions but the inventions of the sons of seth ( who also built the pillars ) the words in josephus are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they excogitated the knowledge or science of the heavenly bodies ; that is , the order , situation , and motion of them , and so understood the true systeme of the world , or were well skilled in astronomy . but there is not the least hint here of iudiciary astrology , which j. b. is so fond of . to the second i answer , that moses was indeed learned in all the wisdom of the aegyptians as it testified , acts 7.22 . of which i admit astronomy to be one part ; but j. b. precariously supposes astrology properly so called , the same that i write against , to be another . now i say , and i have proved , that that pretended art is no part of wisdom but folly , and therefore never professed nor acknowledged by moses ; he can be said to be an astrologer in no sense , but as astrology and astronomy is taken for one and the same thing . and to his third argument ( whereby he would enforce the former ) that he was an astrologer , from his predicting the future conditions of the twelve tribes ; i say it was no fruit of his astrology , but an effect of the divinity of his pious soul inacted by the spirit of god. and it is a fond thing to think in these circumstances , he should take up the form , after usual amongst the prophets , thus saith the lord. was it by astrology that our saviour predicted the destruction of jerusalem , because it is not set down whether it was by revelation , dream , or vision , that that prophecy of the destruction of the city and of the end of the world was communicated to him ? not to add , that the entrance into this prophecy of moses is too high and majestick for an astrological figure-flinger . the lord came from sinai , and rose up from mount seir unto them , he shined forth from mount paran , &c. to the fourth ; where he would make jacob also an astrologer , because though he was blind or exceeding dim-sighted , could contrary to joseph's mind lay his right hand on ephraim , and his left on menasseh , gen. 48. and predict the fates of the twelve tribes , ch . 49. to this i say , that truly i thought when men had lost their sight , they had not been so fit to cast figures . but he seems to urge this more faintly , and would support it only by the opinion of learned origen , as if he in his homilies upon these two chapters , had made jacob an astrologer . but here j. b. is either imposed upon himself by those that play the wag with him , or else would impose upon his reader . for there is no homily of origen on the 48. chapter , and in his homily on the 49. not one syllable of jacobs being an astrologer . there is something in eusebius touching origen's making jacob to predict the destinies of the tribes , as haveing read them in tabulis coeli , but this j. b. seems ignorant of , or to omit it , as not deeming it much to his purpose . if he had produced it we had had an answer ready for it , but to say any thing now is superfluous . and to the fifth i answer , that i acknowledge that according to chronologers , osiris and joseph lived about the same time , else all the fat had been in the fire , and that hermes to osiris , in assisting him in husbandry , and in being in such high favour with him , was such as joseph to pharaoh . but diodorus whom he cites for this fair story , does not represent hermes as one professing and practising a religion by himself , contrary to the religion of the aegyptians , but that he ordered matters of religion for them touching sacrifices and the worship of the gods : which is incredible that joseph did for pharaoh . and as touching the telling of them of things to come , there is not one syllable of it in diodorus . and on the other side he is said to teach them letters , and to speak articulately , and to teach them to wrastle and play on the harp and other feats of musick . of which not one syllable in the history of joseph . but let hermes and joseph be the same man. what then ? o then it is plain that joseph was an astrologer , because diodorus writes he was one of the first that was skilled in the stars . and astrological aphorisms go under hermes the aegyptian his name . but i answer , that his skill in the stars is set down in diodorus , only in these words , that he was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an observer of the order of the stars for their situation and motion , which josephus above called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the disposition and order of the celestial bodies ; which expressions in neither place reach any further than to astronomy , there is not the least hint here of judiciary astrology , properly so called . for to know when it will be summer and winter , spring and fall , i do not call judiciary astrology , though j. b. do , hagiastrolog . p. 62. such is astronomy with me . and for those hermetical aphorisms , it is so frequent to father new spurious inventions upon ancient names , that j. b. himself is justly diffident in that point of the argument , if there be any such extant . to the sixth i answer , that the phrase concerning the issacharians , that they were men that had understanding of the times , implies no more than that they were sagacious men and good politicians , and knew , in rebus agundis , when to act and when to forbear . the hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that had skill to act pro re nata , as the time and occasion required . but what is this to astrology ? i remember a doctor of physick that so doted on the philosophers stone , that he would alledge places of scripture from genesis to the revelation , in the behalf thereof . the application is easie , i go on . the seventh argument looks the most handsomely of any . as if the ancient seers were horary-question-men , because they told men where their lost goods were , as our figure-flingers pretend to do in this age ; and because they were mercenary and took an hire or reward for their pains . but that these seers were no such men but prophets . j. b. might have discovered out of the very text , if he had not overlooked it , 1 sam. 9.9 . before time in israel when a man went to enquire of god , thus he spake , come and let us go to the seer . for he that is now called a prophet was before time called a seer . wherefore it is manifest , that these seers were prophets divinely inspired , no horary astrologers as j. b. would have them . nor is sauls solicitude for a present to bring to samuel the seer , as he is here called , any argument that these seers were mercenary figure-flingers . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , as our english translation renders it , a present , properly made to a great person in way of honour and respect . which these ancient seers or prophets might accept or refuse as they saw occasion . see grotius on the place , and what he has written on matth. 10.8 . for it will satisfie any unprejudiced man. to the eighth i say , that there is nothing in the book of daniel whereby it is apparent that daniel , shadrach , mesech and abednego , were students in iudiciary astrology under their tutor melzar , but only learners of the chaldee tongue , that they might be fitted the better to serve the king and converse with him as occasion might be . but as for the knowledge of things they are supposed to have it already , ch . 1. v. 3 ▪ 4. where ashpenaz the master of the eunuchs is ordered to bring of the children of israel , well-favoured persons , skilful in all wisdom , and cunning in knowledge , and understanding science , whom they might teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be able to read and spake chaldee . wherefore melzar was a tutor to them in nothing but this . and when they got the ready use of the chaldee tongue , and communed with the king , all his magicians and astrologers seemed but a company of idiots to him , in comparison of them , v. 20. he found them ten times better than all the magicians and astrologers that were in all his realm . but that daniel was a student in any astrological schools , is as true as that belus the father of nimrod built them , after abraham had taught astrology in babylon . when as belus reigned above two hundred years before abraham was born . and now in the ninth place , as for those passages in scripture ; to the first i answer , that the pretious things of the sun and of the moon , are the fruits of the earth produced or helped on by the heat of the one , and moisture from the other . of these virgil speaks in his georgicks . — vestro si numine tellus chaoniam pingui glandem mutavit aristâ . and to deut. 4.19 . i shall answer when i have brought into view the whole context . and lest thou lift up thine eyes unto heaven , and when thou seest the sun , and the moon and stars , even all the host of heaven , shouldest be driven to worship them and serve them , which the lord thy god has divided unto all nations under the whole heaven . but the lord hath taken you and brought you forth out of the iron furnace , even out of aegypt , to be unto him a people of inheritance , as ye are this day . he must have a strong imaginative faculty that can phancy an argument for the sacredness and divineness of iudiciary astrology from this place . for whether we interpret the distributing the stars to the nations , as vatablus and others have done , in ministerium omnium gentium creavit , as they are palpably useful to them all , by the enjoyment of their light , and by the observation of their course for the knowing of times and seasons , besides the comfortable heat of the sun , and the refreshing moistness of the air from the moon , to further the growth of herbs and plants . ( but what is all this to the whimzies of iudiciary astrology ? ) or if with st. augustine ( and grotius seems also thither inclined ) we conceive that this host of heaven , sun , moon and stars , are divided to the nations and permitted by god for a time to be worshipped by them , though strictly forbid to his own peculiar people ( see drusius and grotius upon the place ) what is this to the sacredness of astrology , but rather a confirmation that it is a rag of the old pagan idolatry ? and i have heard with mine own ears from them that have been addicted much to that art , that they have prayed to the stars ; as anne bodenham the witch confessed she prayed sometimes to the planet jupiter . to the third i answer , the stars in their courses fighting against sisera makes nothing for astrology , stars there according to the prophetick and cabbalistick stile signifying angels . and it is a song framed in the height of prophetick , and if you will of poetick eloquence . and vatablus likewise interprets it of the angels , as also grotius , who adds , angeli stellarum nomine appellantur ob coelestem naturam ac splendorem . see my alphabet of prophetick iconisms . and as for the last allegation , the prognostick of weather from the redness of the skie acknowledged by our saviour , though j. b. often mentions that instance , i do not see how it makes more for astrology than the neat-herds brended cow , by whose frisking and gadding he could prognostick it would be rain , or any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which aratus recites in his astronomical poem . these things are meteorological not astrological , neither is that redness of the skie in the heavens but in this lower part of our atmosphere . thus i think i have sufficiently answered all his arguments whereby he would prove astrology a sacred and divine science . and at most all these allegations , if they had any weight in them at all , could but prove it is a lawful science , not sacred or divine . because joseph taught the aegyptians astrology , therefore astrology is a sacred or divine science . you may as well argue , because he taught them the use of the fiddle , and of the plough , as diodorus sayes hermes did , that fidling and ploughing are divine sciences . but enough of this . and that it is rather a rag of old paganism than a divine science , appears from that of deuteronomy above-cited , the pagans being worshippers of the host of heaven , as rulers and disposers of all things here on earth . what then could be a greater accomplishment of a pagan priest , than to know in what time and order , and in what aspects one with another these celestial deities dispose things here below , and what a temptation to him to pretend he knew it whether he did or no , and also to the vagrant daemons of the air , to further him in the entanglements of this vanity . this i hope j. b. himself will think no rash conjecture , especially if he consider withal what jeremias sayes , ch . 10. thus saith the lord , learn not the way of the heathen , and be not dismai'd at the signs of heaven . for the heathens are dismai'd at them . by which text , not only clarius , but the catholick church and chiefest fathers , do hold astrologers and they that believe them , to be perstringed ; the conceit , that the configuration of the heavenly bodies is the cause of all our wo or weal here below , driving the nations headlong into idolatry . and grotius himself upon the text , juxta vias gentium nolite discere . chaldaeos , sayes he , maximè intelligit , unde nomen arti chaldaicae , that is to say , astrologiae . sect. 8. nor could any thing but levity of mind and vain-glory , induce cardan to pretend the calculating our saviours nativity , &c. this sentence of mine with others ( p. 2. ) j. b. perstringes , as if it were unjustly spoken concerning cardan . but for his levity of mind and vain-glory , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so frequently occurs in his writings , is sufficient testimony to any one that has read them , though not altogether so much as i have done . and that ingenious writer whom i above mentioned names this amongst the chiefest things that hurried cardan on to that madness and disorder of mind he seemed to labour under , viz. immoderatam gloriae cupidinem , excessive desire of fame and glory , or of an immortal memory , which himself acknowledges himself thirsty after . so little wrong is done to him in this . and there was a levity of mind and temerity in this feat of his , both because the year of christs birth was accounted uncertain amongst the learned , and because astrology it self is but a thing groundless and vain , as i hope i have made plain in the ensuing chapters , and shall solidly maintain what i have said against all j. b. his evasions or exceptions . and astrology it self a thing wholly groundless and frivolous , &c. to this he answers ( p. 34. ) but he forgets , sayes he , his former acknowledgments ( he means my after-acknowledgments , for those acknowledgments are made in the following chapters , if at all , not in the chapter going before ) how there was much in the effects and acts of the moon , and that the effect of the sun in his course is conspicuous , in making an annual resurrection as it were of plants and animals , &c. repl. but he is to consider , that this is no part of that astrology that i oppose , which is that which stands upon such imaginary fundamentals as i have described from the second section of ch . 15. to the end of that chapter . and besides , in that whole fifteenth chapter i set down what astrologers hold , not what i acknowledge . and i expect that their grounds should be established either upon sense or reason . now the pretended qualities and effects of the other planets , are not sensible to us as those of the sun and moon , nor is it rationally deduced , that if these two planets whose discus's appear so big ; have a real influence upon things here on earth , that therefore all the planets and stars , be their discus's never so little in comparison of the others , shall have considerable effects and influences also . which methinks is as unskilfully concluded , as if one should say , because the moon eclipses the sun , therefore mercury and venus must eclipse the sun , they being planets as well as the moon , not considering how much nearer they are to the sun and further off from us , so that the cones of their shadows cannot reach us . sect. 9. did not the reflection upon the insufferable impudence of cardan , &c. it will not be amiss here to take notice what j.b. has writ touching all the hard language ( as he conceives ) in this chapter against cardan and vaninus , and how he concerns himself in it . which i do the rather to do j. b. right , that his protestation whereby he would clear himself , may be heard . j. b. therefore on this chapter writes thus ( p. 2 , 3. ) and whereas my self missing of the hap to read the mystery of godliness according to this doctors explanation , and therefore little dreaming of any blasphemy or irreligion , or accursedness in the art of astrology , but rather verily expecting to do god almighty and his holy church all possible right and honour by it , even i my self also , without consulting cardan , have calculated a scheme of our ever blessed saviours nativity , and made use of this very astrology , against which the doctor is so bitterly angry , together with other circumstances to demonstrate the certainty of the day and year of christs birth , which the doctor sayes is so uncertain amongst the most accurate chronologers : and ere i was aware , by so doing , i find my self dropt within the compass of the doctors long lash , and unhappily situated in company with the high-minded , vain-glorious , insufferably impudent , villanous , insulters , blasphemers , and irreligious students of the accursed art. only i have this advantage , that i am yet alive , and have my pen in my hand to answer for my self . which had cardan and vaninus also been able to perform , certainly the doctor had never written of them at this rate as we read him . i have transcribed this long passage mainly in behalf of mr. butler himself , for whom i must confess i have so much charity as to believe his profession , touching his calculating our saviours nativity to be so far true , namely that he had no irreligious design in it . and if cardan and vaninus had been persons of whom i suspected as little as of mr. butler , knowing nothing at all of him , i should never have run out into this sharpness of stile against them , nor against astrology . but by reading of vaninus , understanding that cardan fetched the law of moses from saturn , of christ from jupiter and mercury , of mahomet from sol and mars , and the law of idolaters from the moon and mars , making moses , christ and mahomet , all of them mere sydereal prophets alike , as i have here described in this fourteenth chapter , and how vaninus exults in these principles of cardan , in whose writings i had observed many passages that tend to irreligion and atheism , though it may be he was more a mad-man than a fixed atheist ; these things i say , how could they but excite any serious mans indignation against them , they offering such principles to the world as must needs make the christian religion contemptible , and defeat the ends thereof : and , which i was here more particularly concerned in , elude the solidity of such arguments as i had brought for the demonstration of christianity . and , would it not raise any mans zeal to see the truth and usefulness of such a religion whifled away by so vain an imposture as astrology . read my enthusiasmus triumphatus , sect. 48. which i wrote before my mystery of godliness . now let us compare the harshness of my language with the hainousness of the offence in cardan and vaninus . touching cardan's light-mindedness and vain-glory , i have spoke already , and need not repeat it . for the terming of it , his insufferable impudence in pretending by his calculating christs nativity that he had found him to be but a brat of the stars , whom we believe to have been conceived by the holy ghost ; if that language , insufferable impudence ; be not within moderation here , let the whole christian world judge . and it is the greater impudence that he durst declare so from such a groundless , whimzical , and falsly so called science , as iudiciary astrology is . and the case standing thus , and vaninus so exulting in these phantastick principles of cardan , and insulting over the christian religion in vertue of them , how can this gear be called less than villainous , unless such words must be expunged the dictionary , and never come into use amongst men ? and then for cardan and vaninus , their combining together to blaspheme god ; is it not manifest they blaspheme god , when they deny his particular providence , and reproach christ who is the son of god , and miraculously conceived by the holy ghost , in making him but the off-spring of the stars , which they make every brute as much as he . and if any instrument which is made use of for some direful and accursed action , in an ordinary strain of rhetorick is called accursed , much more may such a vain art made use of for such impious purposes be called an accursed art also . but that j. b. conceits , that if cardan and vaninus had been alive with their pens in their hands , i had never adventured to write at this rate against them , that is only his surmize . for they had nothing but railing and reasoning to oppose me with , and as for the former , i should have served them as i have j. b. their fellow astrologer , neither be troubled at it nor have troubled my self with answering it . and as for the latter , i am confident , vaninus was a less skilful astrologer than j. b. and cardan not more able to shuffle for himself in a sophistical show of reason than he . and therefore if i vanquish j. b. it may justly go for a victory over them both . which we shall try when i come to reply upon his allegations against my sixteenth chapter , where i confute the fundamentals of astrology . but in the mean time i will observe the injurious cunning of j. b. who has thus raked together all the harsh language of this chapter against cardan and vaninus and their beloved art , but concealed the occasions given for such sharpness of speech , that it may the easilier seem railing . but the reader i hope , having perused the whole chapter will readily acquit me of that unjust charge . i will only take notice what he saith ( p. 34. ) particularly touching that passage , to lay open the vanity of their accursed art , and then i shall pass to the following chapters . ans. but then belike , sayes he , moses and daniel , and the three children , and the famous melancthon , were all accursed persons for studying of it , at least they were so in the doctors eye , how ever holy writ and all good men may say to the contrary . repl. as for the making of moses and daniel , and the three children students of astrology , that it is a mere amiable dream of j. b.'s , i have proved above . and admit that melancthon was a student of astrology , it follows not from any thing that i have writ , that he was an accursed person , or that i thought him so . the axe that cut off king charles his head , would any think it a forced strain of speech to call it an accursed axe , it being abused to such an accursed purpose as i have answered above ? i think it argued melancthon less considerate , that he would embrace or countenance so vain a study , if he did so , but that will not amount to make him to be , or to be esteemed by me or any one else that is reasonable , an accursed person . my self had , but that more important occasions drew me away , turned student of the astrological game , a friend of mine giving me a copy of his ms. he wrote of it , and my self providing my self with astrological chess-men , as i may so call them , a double set of the seven planets , and of caput and cauda draconis . which , if mr. j. b. be a practitioner of the sport , they are at his service . and i think the study of astrology is rather a play or game , such as chess , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than any natural science , much less divine . nor am i of so rude a nature as not to bear with the ludicrous humours of others , nor yet so sensless as not to be offended with their impieties , or what ever approaches over near it , as any serious christian ought to be . and therefore though j. b. has made a fair protestation in his own behalf , as if he verily expected to do god almighty and his holy church all possible right and honour by calculating the nativity of our saviour , and that any candid reader ought to accept of his protestation so far forth as it excuses him from any evil intent against religion and our blessed lord : yet i cannot but declare , that no man can excuse him from great temerity and imprudence , who reads and observes , in his descant on christs nativities-scheme , which he pretends to have described , those things he has writ in that bold and rash manner . christolog . p. 276. though iupiter , sayes he , on the ascendant promises well , yet mars is set as if he stood on purpose to destroy a nativity , so opposite to iupiter and the ascendant , and being strong withal , he seems to threaten all good qualities with an overturn , infusing nothing but choler , fury , and malice into the natives head , and disposing of the moon he makes her do so too . the sun also looks upon the cusp ascending with an evil quadrature , and such as usually renders a native much more proud and ambitious than either wise or good natured , and mercury complying with sol in the same aspect , endeavours to encline this sacred person to theft and lies . this , to speak freely , looks like a nativity-libel against our saviour , and an anticipative accusation exhibiting an ill character of him , before by his age he was in a capacity of doing either good or evil . but to do j. b. right , after he has thus broken our saviours head , he gives him a plaister . but what now , sayes he , was iesus thus , or rather does not astrology bely him ? no neither . for had these evil aspects courted an ordinary nature unto evil manners naturally , yet would they not have forced him , but he might have overcome all by gracious habits ; but much more than this must we note in the ever blessed our lord jesus christ , &c. for my own part i am willing to receive this as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a plaister broad enough to cover the wound he has given our ever blessed lord iesus . but how he will be able to hold the fingers of his beloved vaninus , that great patron of astrology , and his atheistical followers from raking into this sore , notwithstanding the fence of his plaster , i cannot tell . i have heard of a story of an hector-like wit , who hearing this descant of j. b.'s on our saviours nativity-scheme , that mercury in such a posture inclined him to theft , rapt out a great oath and said it was very likely , and that his sending his disciples for another mans colt ( luk. 19. ) to bring him to him , was an effect of that aspect of mercury . which notwithstanding was very ignorantly as well as impiously appli'd ; the colt being brought away not without the owners consent ; besides that christ was true owner and lord of all . the earth is the lords and the fulness thereof , as the psalmist speaks : not to add that cabbalistical notion , that the soul of the messias is domina quatuor mundorum . and to this in all likelihood might our saviour allude when he bad his disciples say , the lord hath need of him . see psalm 24. but to hold on . and now will not others be as prone to impute his high zeal in whipping the buyers and sellers out of the temple , to the influence of mars infusing nothing but choler and fury into the natives head , as j. b. phrases it ? and his declaring himself to be the son of god , and that his father works hitherto and he works , and that he is said , hebr. 12. for the joy that was set before him to have endured the cross , and to have despised the shame , and to have sat down at the right hand of the throne of god ; will they not be prone to impute all this to the sun 's looking upon the cusp ascending with an evil quadrature , and such as renders the native more proud and ambitious than either good-natured or wise ? for such certainly would be his beloved vaninus's descant upon this last point , who suggests in his dialogues , that christ offered himself to be crucified , ad comparandam apud posteros aeterni nominis gloriam , which , if that had been all , had proved him indeed more ambitious than wise , to cut himself off in the midst of his days , for an empty name . and in the same dialogues he sayes ; great conjunctions of the stars happening , and by their influences miracles here appearing upon earth , some cunning man observing this , and being thirsty after eternal fame , gives himself out for a prophet and one sent from god , and ascribing these miracles to his own fictitious omnipotency , ( they being indeed done by the stars ) is admired and adored by the deluded people . and thus vaninus will accommodate the aspect of mercury , not only to theft , but also to lies , and all that christ assumed to himself , or did or suffered , that made way to his exaltation , he will apply to the evil quadrature of the sun so looking upon the cusp ascending . insomuch , that considering the wound , and the plaister that j. b. has given our saviour , as touching his nativity , i must confess , though i am loth to speak any thing harsh or grating , that his venting of such strange stuff , is too apparent an argument of either gross imprudence , or deep hypocrisy , the thing being so abusable by wicked and atheistical men , such as vaninus and his crue ; notwithstanding the whole business of astrology is a mere imposture , and if there were any thing in it , that j. b. is quite out , not only in the hour or minute , but in the year of christs nativity ( as i shall show in its due place ) and that our saviours zeal in whipping the buyers and sellers out of the temple , was out of a deep love and pity to the gentiles , despised by the iews , not out of rage and malice , which mars is pretended to infuse in his nativity , nor the joy set before him the gratifying any ambition that the evil quadrature of the sun might signify , but his desire of being in an universal capacity of saving the souls of men . nor lastly , was it suggested to him by mercury to give out that he was a prophet , and the son of god , but a voice from heaven witnessed so in audience of the people , and his own sense and conscience illuminated by the holy ghost , and answered by the perpetual assistances and operations of him that sent him assured him thereof . but notwithstanding , i say , all these most certain truths the vaninian atheists will click at and stick to what they would have , and will be gaily gratified by this extravagant , immodest , and imprudent essay of j. b. for i would be loth to charge him of so deep hypocrisy as he would lie obnoxious to , if he had been aware of these grand inconveniencies . and therefore , i hope , by this time he is so sensible of his mistake , that he could wish he had employed his time better than in such a mischievous and scandalous curiosity , and that he will think more favourably of my just though sharp reprehensions of cardan and vaninus , than either to deem it or term it railing or reviling . chap. xv. 1. the general plausibilities for the art of astrology propounded . 2. the first rudiments of the said art. the qualities of the planets , and their penetrancy through the earth . 3. that the earth is as pervious to them as the air , and of their division of the zodiack into trigons , &c. 4. the essential dignities of the planets . 5. their accidental dignities . 6. of the twelve celestial houses , and the five ways of erecting a scheme . 7. the requisiteness of the exact knowledge of the moment of time , and of the true longitude and latitude of the place . 8. direction what it is , and which the chiefest directors or significators . 9. of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or apheta and anaereta , and the time when the anaereta gives the fatal stroke . 1. i shall therefore make this short digression to expose to your view the extreme folly and frivolousness of the whole pretended art of astrology , whose main general reasons and particular principles are in brief as followeth . first , they alledge , that it is a thing beyond all belief , that such an innumerable company of stars , whose light is not considerable , nor their position so exact for ornament , should be made for nothing else but to look upon . therefore , say they , there is some other mystery in it , and that they are endued with certain hidden influences , and have their several peculiar virtues , as distinct as the herbs and flowers of the field , and it is their art of astrology that professeth the knowledge thereof . again , the earth and water being such simple bodies as they are , the various productions in nature could not be , were it not for that infinite variety of those celestial bodies , the stars , and their several influences upon the earth . this their great champion sir christopher heydon urges as a principal argument for them . thirdly , that it is plain that the moon hath a moist influence , and that at her full the brains of beasts generally , the eyes of cats , and the meat of shell-fishes are swell'd to a greater bigness ; and that they are lessened in the change. fourthly , that the moon also , to our wonderment , guides the ebbing and flowing of the sea , whose influence is equally seen when she is under the horizon as when above , when near our nadir as when near our zenith . whence , say they , it is plain , that the heavenly bodies have not only a power or influence , besides light , but more searching and penetrating than light it self , as being able to make its way through the thickness of the earth , and to reach its effect on the further side thereof . both which wonders they further confirm from the magnetical needle , that looks toward the pole-star , though on the other side of the tropick of capricorn ; where the north pole will be hidden twenty or thirty degrees below the horizon . whence it is manifest , say they , that the influence of the pole-star pierces through the bowels of the earth ; and is a notorious argument of that secret and irresistible virtue of the rest of the heavenly bodies . fifthly , the station , direction and repedation of the planets is a thing so strange and mysterious , that it is not likely they should make those odd motions , unless those waglings this way and that way , those goings backward and forward were a certain reeling or spinning the fates and fortunes of things or persons here below . sixthly and lastly , yearly experience teaches us that the approach of the sun renews the world and makes an annual resurrection of plants and insects , and such living creatures as are born of putrefaction , and have no other father than the fiery-bearded sun. if then this one planet does such rare feats , certainly the rest of the planets and fixed stars do not stand for cyphers , but have their virtues and operations as well as he , whose efficacy and influence , say these star-gazers , our art does punctually and particularly define . you may add if you will out of origanus , the heat of the dog-star , and the moist influence of arcturus and the hyades . * these are the general plausibilities that these deceivers endeavour to countenance their profession by . but we shall now set down the main particular principles and fundamental rudiments of their so much-admired science , as they would have it esteemed , and then shall orderly answer to them both . 2. according therefore to origanus , whom i shall chiefly follow in setting down these astrological principles , i do not say all , but what is sufficient ; nor will i set down any but what they acknowledge for principles , nor omit any that are so considerable as these i set down : first , it is thought by them , that the planets have the most influence upon terrestrial bodies , but that the fixt stars also as well as they have virtues so potent as to pierce the very penetrals of the earth : * that of the planets the sun is hot and moist rather than drying : that mars is hot and parchingly drying : that saturn hinders the warm influence of the other stars , and is in an high degree frigefactive , as also exsiccative . from these two qualities contrary to the principles of life , saturn is termed infortuna major , mars , infortuna minor ; because heat is not contrary to life , though driness be . iupiter is also deemed fortuna major , because he hath sufficient moisture well tempered with heat : but venus , fortuna minor , because her moisture exceeds her warmth . from this distinction of hot , cold , dry and moist , the planets are also divided into masculine and feminine , diurnal and nocturnal , &c. so that if these conceits of driness , moistness , coldness and heat fail , all the rest fail . 3. but i think that principle more observable which is touched upon already , that the influence of the stars and planets do pass freely through the earth ; which is implied in that aphorism of ptolemy cited by origanus , masculescere & efficaciores dici planetas , qui ab horizonte ortivo vel occiduo deducuntur ad meridianum supra vel infra terram , effoeminari vero qui contrá . which plainly implies , that their influences pass as easily through the earth as through the air : otherwise surely those planets that tended from the western horizon toward the meridian under the earth , would have the disadvantage of it . that also goes upon the same hypothesis , that the earth is no impediment , namely , that iupiter being consignificatour in the second house , denotes riches ; and that by how many more planets there be in the sixth house , by so much more subject to diseases the child will be . that the fixt stars and planets do most potently act in the cardines of the celestial theme , of which imum coeli is one . which supposes the earth as pervious as the very air to the celestial influences . to omit other divisions of the signs into mobilia , fixa , and bicorporea , into masculine and feminine , &c. i shall only set down that more noised division of them into trigons , viz. the fiery trigon , aries , leo , sagittarius ; the earthly , taurus , virgo , capricorn ; aerial , gemini , libra , aquarius ; watery , cancer , scorpius , pisces . 4. they teach us also fine things of the dignities of the planets : which are either essential or accidental . an essential dignity is nothing else but the encrease of the innate virtue of the planet by being in such or such a sign of the zodiack , as origanus hath defined . the first essential dignity is the house of the planet . as for example , leo is the house of the sun , cancer of the moon . and because there are more signs than planets , it falls to the share of the rest to have two houses a piece , so aspected to the houses of the luminaries as becomes the goodness or malignity of their natures . as for example , capricorn and aquarius must be the houses of unfortunate saturn , because their aspect is opposite to the houses of the luminaries . sagittarius and pisces the houses of iupiter , because the aspect to the foresaid houses of the sun and moon , is a benign aspect , namely , trine . but now mars has aries and scorpius for his houses , because he forsooth himself being a malignant planet may have his * houses in a malignant posture to the houses of the sun and moon , namely , in a quartile aspect , &c. and as to be in their own houses is a dignity , so to be in the sign opposite they call exilium , and account it a great detriment to the planet . the second essential dignity is exaltation : as aries is the exaltation of the sun , because his efficacy is so apparent in spring , and therefore his casus must be in libra : which must on the contrary be the exaltation of saturn , that planet being of a cold temper contrary to the sun. the dragon's head also is exalted in gemini , as albumasar out of hermes has given us to understand , and depressed in sagittarius . the third essential dignity is triangularity or triplicity , whereby certain planets are constituted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their respective trigons . sol and iupiter of the fiery trigon ; the moon and venus of the earthly trigon ; saturn and mercury of the aereal : and because there are not eight planets , but seven only , mars is the sole trigonocrator of the watery triplicity . i omit to say any thing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dignity of terms in which the two luminaries are not concerned . carpentum , which is the fifth dignity , is but * a coacervation of the four precedent . persona or almugea is when there is the same configuration betwixt the sun and moon , and another planet , as there is betwixt their houses . decanat is the prefecture of the planets * over every ten degrees of the signs in the zodiack . mars over the first ten degrees of aries , sol over the second , venus over the third ; mercury over the first ten of taurus ; the moon over the second ; saturn over the third ; and so on according to the order of the planets , till all the ten degrees of the zodiack be gone through . the last essential dignity is gaudium , which is competible only to those planets that have two houses , and is when a planet is placed in that house which is most agreeable to his nature . the chief of these dignities are house , exaltation , and triplicity . for the first has five powers , the second four , the third three . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has but two , and almugea and gaudium but one apiece . 5. the accidental dignities arise either from their posture to the sun , or from their motion in their orbs , or from their mutual configuration . in regard of their position to the sun , they are either in cazimi , or combust or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or free from combustion , or oriental or occidental . to be in cazimi is to be corporally joined with the sun , and gives the planet five fortitudes . to be combust or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be distant some ten or fifteen degrees from the sun , &c. this position puts four or five detriments on the planet . to be free from combustion adds five fortitudes . saturn , iupiter and mars from their conjunction to their opposition with the sun are oriental , and gain two fortitudes ; but from their opposition to their conjunction are occidental , and incur two detriments . in regard of their motion the planets are either direct , retrograde , swift , slow or stationary . direction has four fortitudes , retrogradation five debilities , station two debilities . configuration or aspect is either sextile , quartile , trine , opposition or conjunction . the conjunction of benign planets adds five fortitudes , of malign five debilities . sextile and trine are benign aspects , quartile and opposition malign , &c. 6. but to climb nearer to the top of their artifice , let us now set down their witty contrivance of the heavens into twelve houses in their erection of their astrological scheme . the first house begins at the east horizon , and is to be numbred according to the series of the signs eastward , and is called horoscopus and domus vitae . the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus lucri . the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus fortunae . the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imum coeli , and domus patrimonii . the fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus liberorum . the sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus aegritudinum . the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus nuptiarum . the eighth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus mortis . the ninth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus religionis . the tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor coeli and domus honorum . the eleventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or domus amicorum . the twelfth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or domus carceris . every one of these houses has its consignificator . the first house , saturn , the second iupiter , the third mars , the fourth sol , and so on , according to the ptolemaical order of the planets . according to which also they constitute their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or alfridarii , giving the planets a septennial dominion in succession from the nativity . the first septennium to the moon , the second to mercury , the third to venus , &c. now this erection of a scheme and distribution of the heavens into twelve houses , is no less than five manner of ways , as ‖ origanus has set down . the first of iulius firmicus , who draws his circles through the poles of the zodiack . the second of aben ezra , who divides the aequator into twelve equal parts , as the other did the zodiack , by the drawing of six great circles through the mutual sections of the horizon and meridian , and through each thirtieth degree of the aequator . the third is that of campanus , who divides the principal vertical into twelve equal parts , by arches drawn through the common intersections of the meridian and horizon . fourthly , alcabitius draws the circles through the poles of the world , and certain equidistant points in the semidiurnal and seminocturnal arches of the ascension of the ecliptick . and lastly , porphyrius divides the two oriental parts of the zodiack intercepted betwixt the horizon and meridian above and below into three equal parts apiece . so many ways are there of building houses or castles in the air. 7. that the erection of a scheme may foretel right the fate of the infant , the time of the birth is to be known exactly . for if you miss a degree in the time of the birth , it will breed a years errour in the prognostication ; if but five minutes , a month , &c. for which purpose also it is as necessary to know the longitude and latitude of the place . 8. after the erection of so accurate a scheme , they pretend to be able to foretel the time of the main accidents of a mans life , and that either by profection annual and transition , or by direction . the last is the chief : and therefore not to fill your ears overmuch with the wretched gibberish of gypsies , when i have intimated that the first of the two former run all upon aspects , and that transition is nothing else but the passing of a planet through the places of the nativity , whether its own , or of other planets , or of the horoscope , &c. i shall force my self a little more fully to define to you , out of ‖ origanus , the nature of direction . which is , the invention of the arch of the aequator , which is intercepted betwixt two circles of position , drawn through two places of the zodiack , the one whereof the significator possesses , the other the promissor , and ascends or descends with the arch of the ecliptick in the posture of the sphere given . the term from which the computation is made is the significator , the term to which , the promissor . as if sol be directed to mars , sol signifies dignities , and mars the nature of those dignities ; and the distance of the time is computed by direction . i shall omit to tell you that all the planets and all the houses are capable of direction , if we would accurately examine a scheme . but the chiefest directors or significators are , 1. * the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the arabians call hylech from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines , emissor or prorogator vitae . 2. the moon for the affections of the mind . 3. the sun , even then also when he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the condition of life and dignities . 4. the horoscope for health and peregrinations . 5. the medium coeli for marriage and procreation of children . 6. * the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the part of fortune for increase or decrease of riches . 9. but the chiefest of all is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as respecting life it self , which is directed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or interfector , or slayer . which is , suppose , either some planet which is present in the eighth house , as saturn or mars , or the almuten of the eighth house , or the planet join'd to the almuten , or the almuten of the planet , or the almuten of the lord of the eighth house . but the huge mystery is , and that a sad one , that when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to the place of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the emissor to the place of the interfector , then wo be to the brat that ever he was born under so unlucky stars ; for there is no remedy but he must die the death . nor will his * alcochodon , or almuten hylegii avail him any thing , when his hyleck or emissor is once come into the hands of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that celestial butcher . these are the most fundamental and most solemn fooleries ( for so i must call them ) of their whole art : and i shall now set my self to demonstrate them to be so , after i have answered those more general plausibilities they would countenance themselves by . annotations . chap. xv. sect. i. these are the general plausibilities , &c. i shall only here note how faithful i have been , and impartial in setting out with the utmost advantages the cause of the astrologers , in laying down the most plausible arguments they can alledge , with the best gloss i could . which is a thing so notorious , that my antagonist himself cannot but acknowledge it . which he does with a free and pretty humoursome strain of rhetorick , p. 41. and the truth is , saith he , the doctor has so ingeniously compiled the arguments on astrologies behalf altogether in one chapter , and set them out in such neat apparel and so good order , that as they stand holding together so unanimously , and maintaining their cause so chearfully , methinks they look so confidently sweetly on the opposer , as if they were at strife whether to wooe , or daunt the adversary to their side . with such an overcoming beauty , it seems , have i drawn the portraiture of his beloved mistress , the most sacred and divine science of astrology , that either awe or pity would turn any one off from defacing so fair and lovely an image as his enamoured phancy conceives it to be . but it is in pity to himself and all others that are deluded with this fair but false show , that i have discovered the foul flaws thereof , and as much as in me lies demolished this deceitful idol . which , that i have really done , i shall show anon by making good my sixteenth and seventeenth chapters against the answers of my adversary , where he offers any shew of reason . but for his ill language , i shall not so much as bring it into play , whether it come alone or attended with some offers at reasoning , which i shall ever strip of the ill language as near as i can , and deal with the bare argument it self . sect. 2. that of the planets the sun is hot , and moist rather than drying , that mars is hot and parchingly drying . because my antagonist ( p. 25. ) denies this to be acknowledged by the astrologers , i will set down the very words in origanus , part. 3. de effect . cap. 1. where , of the sun , he sayes , solis natura est quam sensu percipimus , 1. potenter calefacere . 2. paululum exsiccare . vivificus enim ejus calor est & non vehementer siccus , quoniam quasi humido jungitur , as if the heat of the sun were mingled with moisture , and had something of the nature of warm oyl , according to origanus his mind , who is one of their prime astrologers . and then of mars , martis est , saith he , 1. exsiccare & arefacere . 2. in calefaciendo urere ; which surely will amount to what we have expressed , that mars is hot and parchingly drying . sect. 4. in a malignant posture to the houses of the sun and moon , namely in a quartile aspect , &c. for that quartile is a malignant aspect with the astrologers is expresly acknowledged by dariot in his judicial astrology , chap. 10. some of these , saith he , are aspects of amity , as the trine , and sextile , others of enmity and hatred , as the quadrate and opposition . see also origanus , part. 3. de effect . cap. 6. a coacervation of the four precedent , &c. rather an adjection of some of the precedent dignities . quinta dignitas , sayes origanus ( part. 3. de effect . cap. 4. ) composita est ex aliis simplicibus quae hactenus declaratae sunt , & vocatur carpentum , thronus , seu regium solium ; veluti venus in tauro & domo & trigono potens , signo illo ut regio curru utitur . over every ten degrees of the signs of the zodiack . these decads dariot calls faces , as origanus , facies signorum . sect. 8. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the arabians call hylech , &c. the entire place in origanus is this . part. 3. de effect . cap. 2. prorogator vitae ( qui graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi emissarius , arabibus verò hylech ambulator ab herbraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambulare , dicitur ) est vel planeta vel locus coeli ex cujus digressione vel directione de statu vitae judicant astrologi . and a little after , plerique , sayes he , imprimis nobilis ille cyprianus leovitius , gradum ascendentis tantummodo assumunt pro hylech . and near the beginning of that chapter , horoscopus , saith he , propriissimus est significator vitae , foelix futura sit an infelix . foelix quidem est foelicis & benefici planetae signo ac termino , vel etiam beneficorum planetarum radiis , vel praesentiâ . veluti , vitae validae statuuntur quibus aries vel leo ascendit & sol est in nona , decima , undecima , vel septima domo . vel taurus aut cancer & luna in his existit . infelix autem est vel termino malo , quando videlicet , maleficus corpore obsidet horoscopum , vel etiam horoscopus incidit in malignum aspectum malefici , praecipue interfectoris . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the part of fortune , &c. pars fortunae is defined by the astrologers , locus zodiaci in quem , numerando ab ariete , cadit numerus conflatus ex gradu oriente seu horoscopi , & distantia solis & lunae . sect. 9. nor will his alcochodon , &c. alchochoden est stella virtutis ex qua de annis quibus natus secundum naturae cursum victurus est judicium sumitur ( from whence the reason of the name seems to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stella ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicare ) nisi ratione directionis vel alterius violenti & subiti casus vita nati citius abrumpatur . origan . part. 3. de affectibus cap. 2. these few things i thought worth the while to add for the more easy and full understanding of these brief rudiments of astrology , rather than to seem to have said nothing on this chapter : as indeed there was very little to be said of it , j. b. with other astrologers , being agreed on the principles which i have laid down as theirs . but now we are to see how well j. b. has defended them against my objections , or confutation of them in the following chapters . which we will do with what brevity and clearness we can . chap. xvi . 1. that the stars and planets are not useless though there be no truth in astrology . 2. that the stars are not the causes of the variety of productions here below . 3. that the sensible moistening power of the moon is no argument for the influence of other planets and stars . 4. nor yet the flux and reflux of the sea , and direction of the needle to the north pole. 5. that the station and repedation of the planets is an argument against the astrologers . 6. that the influence attributed to the dog-star , the hyades and orion , is not theirs but the suns , and that the suns influence is only heat . 7. the slight occasions of their inventing of those dignities of the planets they call exaltations and houses , as also that of aspects . 8. their folly in preferring the planets before the fixt stars of the same appearing magnitude , and of their fiction of the first qualities of the planets , with those that rise therefrom . 9. their rashness in allowing to the influence of the heavenly bodies so free a passage through the earth . 10. their groundless division of the signs into moveable and fixt , and the ridiculous effects they attribute to the trigons , together with a demonstration of the falsness of the figment . 11. a confutation of their essential dignities . 12. as also of their accidental . 13. a subversion of their erection of schemes , and distributing of the heavens into twelve celestial houses . 14. their fond pretences to the knowledge of the exact moment of the infants birth . 15. a confutation of their animodar and trutina hermetis . 16. as also of their method of rectifying a nativity per accidentia nati . 17. his appeal to the skilful , if he has not fundamentally confuted the whole pretended art of astrology . 1. wherefore to their first general pretence , that the very being of the stars and planets would be useless , if there be nothing in the art of astrology , i answer , that though there were certain influences and virtues in every one of them , yet it does not follow that they are discovered in their art : and then again , that though there were none saving that of light and heat in the fixt stars , it will not follow that they are useless . * because the later and wiser philosophers have made them as so many ‖ suns : * which hypothesis our astrologers must confute before they can make good the force of their first argument . and for the planets , they have also suggested that they may have some such like use as our earth has , i. e. to be the mother of living creatures , though they have defined nothing concerning the natures of them ; whereby their opinion becomes more harmless , and unexceptionable * as it is in it self highly probable : forasmuch as the earth , as well as saturn , iupiter , and the rest , moves about the sun , and is as much a planet as any of them ; as the best astronomers do not at all stick now adays to affirm . which does utterly enervate the force of this first general pretence of the astrologians . 2. to the second i answer , that the stars are but lights of much the same nature as our sun is , only they are further removed , so that their contribution is much-what the same . and again , nothing turns off their more subtil influence , according to their own concession ; and therefore though there were this variety in them , * yet because all this variety reaches every point of the earth , the product would be the same , unless the particles of the earth were diversified by some other cause , which assuredly they are . and thirdly , that neither their own variety , nor the influences of the heavens , if they be merely material , are sufficient causes of productions here below . fourthly , * that the celestial matter is every where , and that the earth swims in it , as wood doth in water , so that we need not have recourse to so remote , unknown , activities . and lastly , that that general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or spirit of nature , is also every where ready to contrive the matter into such shapes and virtues as its disposition makes toward . and this is enough and more than enough to take off the edge of the knights argument . 3. i do acknowledge that the moon in her full swells certain things with moisture ; which effect is both sensible and palpable , and also reasonable , by reason of her proximity , and of the reflection of the suns beams from her body , which being but of a moderate power , * melt the air and vapours into an insinuating liquidness , but do not dissipate them , as his direct beams do by day . which feat i do not doubt but that any other of the planets would perform , * if they were so placed that their discus would seem of equal bigness with the moons , and she were removed into their place . * but it is an unsufferable folly to argue from such both reasonable and palpable effects of the moon , that the other planets also and fixt stars , have as powerful effects upon us ; which yet we can deprehend by neither reason nor experience . 4. the like may be answered concerning the flux and reflux of the sea ; the ground whereof is rational from what des cartes has set down in his princip . philos. part. 4. namely , * that the ellipsis of the celestial matter is streightned by the moons body , which makes the aether flow more swift : which is a plain and mechanical solution of the phaenomenon . and then we find by certain experience , that this flux and reflux depends on the course of the moon , so that there can be no deceit in the business . but when there is no reason nor sufficient experience , that this is the cause of that , to attribute the one to the other is no good logick . and to that of the load-stone and polar-star , i say again , as i have said already , that it does not follow , because there are some sensible effects from the heavens , certain and constant , that therefore we may imagine what effects we please to proceed from this or that particular star , without due experience or reason for the same . and then in the next place , that it is not so much the influence of the heaven , as the magnetism of the earth , in which this direction of the needle toward the north consists . for the needle varies in certain meridians , and some three miles from rosseburg , a town near upon the very corner where the finnick seas , and sinus finnicus are join'd , the needle amidst a many sea rocks turns about , nor ceases so to do for the space of a whole mile . which is a further demonstration that the direction of the needle depends upon the magnetism of the earth . but truly if the events which the astrologers take upon them to predict , did as steadily point to the causes they alledge , this planet or that configuration of planets , signs or stars , as the needle and axis of the earth to the north ; though they could give no reasons thereof , i could easily allow their art. but there being such demonstrative reasons against their grounds , and no certain experience for them , these particular allegations concerning the moon and pole star will stand them in no stead . 5. the station and retrogradation of the planets is a very considerable argument against them , and shews how foolish and imaginary their art is , that is upheld by such gross mistakes . for they that understand the right systeme of the world , * know very well that those phaenomena are not real but seeming : which is a scurvy slur to the astrologers . but this i shall meet with again hereafter . 6. to the last i answer , * that neither the dog-star , arcturus , the hyades , nor orion , are conceived to have any such effects as are attributed to them , but then when the sun is in such places of the zodiack as himself without them would bring forth . and therefore they do fallaciously attribute to those stars what is really the virtue of the heat of the sun approaching nearer us , or abiding longer upon us . and as for the wrath of the dog , which is abated already in some considerable manner , how tame a creature think you will he be , when the anticipation of the aequinoxes shall appoint him his kennel as low as capricorn , if the world should so long continue ? these may serve for poetical expressions ( such as that of virgil , who attributes that to the signs which belongs to the sun ; candidus auratis aperit cùm cornibus annum taurus — when the white bull opens with golden horns the early year : ) but they will not endure the severity of the laws of an art , which is , to speak properly , not to entitle things circumstantial and concomitant to real causality . but as for the suns efficacy it self , i will not deny it , nor yet acknowledge it any more than in the general influence of heat , which cherishes and excites the seminal principles of things into act and perfection . * which is no more mysterious than the aegyptians and livia's maids of honour hatching of eggs without the help of the hen ; the same which the sun does to the ostriches left upon the sand . and i will also acknowledge that the rest of the stars do not stand for cyphers , but that at a competent distance they will have their effect : which the sun it self has not when removed from us but to the other side of the aequator , whereby his rayes become more oblique . how inconsiderable then think you would he be , if he were removed as far as the fixt stars , all whose influence put together cannot supply his absence in the depth of winter ? whence it is plain , that it is a very fond inference to argue that those remote bodies of the fixt stars and planets have an influence upon us , because the sun and moon that are so near us have ; when as if they were as far removed , their influence would assuredly be as insensible as that of the five planets and fixt stars . 7. and yet notwithstanding such is the intolerable impudence of the inventors of astrology , that they have at random attributed such things to the other planets and stars as they have only ground for , if any at all , in the two luminaries . as for example , * because they might observe some more sensible mutation in the air and earth at the suns entring aries , it would be the more tolerable to phansie that sign his exaltation . but now to appoint places of exaltation to other planets , as taurus to the moon , libra to saturn , is a mere running the wild-goose chase , from one single hint to matters where there is nothing of like reason or experience . so likewise because they had some intimation * to make leo the house of the sun , his heat being then most sensible , and cancer the house of the moon , because then she would be most vertical to us ; * they have without either fear or wit bestowed houses , two a piece , upon the rest of the planets , though there be neither reason nor effect answerable . and lastly , for aspects . in all likelihood the sensible varieties of the phases of the moon in opposition , trine , and quartile , gave them first occasion to take notice of aspects : * and then another thing happening , though independent on the course of the moon , namely , that every seventh day , in an acute disease , is critical , and that there are usually at those returns the greatest stirs and alterations in the patient , and the quartile aspect of the moon happening also about seven days from the conjunction , and then about seven dayes more she being in opposition ; this natural circuit of fermentations in acute diseases , has given them occasion to slander the moon in those cases , and for her sake to reproach the aspects of opposition and quadrature , in all the rest of the planets . such small hints as these are the solidest foundations of the phantastick structure of astrology . which we shall now something more nearly lay battery to , and so shatter it , that it shall not so much as find room in the imaginations of men . 8. to begin therefore with the first of their principles i have set down , that they prefer the planets before the fixt stars ( i mean those so remote ones , that they seem but about the bigness of the greater stars ) is without all reason ; * the planets being but heaps of dead matter much like that of the earth , and having no light but what they reflect from the sun. for that which seems to be the innate light of the moon , is but the reflection of the suns beams from the earth . wherefore their activity and influence may justly seem less * than that of the fixt stars , which shine not with borrowed but innate light . and for their powerful penetrating into the bowels of the earth , that is a mistake arising from the supposed influence of the moon , on the flux and reflux of the sea , even when she is on the other side of the earth ; to which with the like fallacious inference i have ‖ answer'd already . but then , for the qualities of the planets , where they define the sun to be hot and moist , rather than drying , but mars hot and parchingly dry , and saturn dry and cold ; what will not these impudent impostors dare to obtrude upon us , when they will vent such stuff as is liable to confutation by our very senses ? for does not our very sense tell us that the sun is the most hot and drying planet that is ? his heat it is , and not that of mars , that withers the grass and flowers , and parches the tops of mountains , and even roasts the inhabitants of the earth , when they expose their bodies to his more direct rays . but what faculty could ever inform us , that mars was such a parching and heating planet , and saturn so cold ? assuredly he that will expose his head to their acronycal rays , which are most potent , and profess he feels more cold from one , and heat from the other , than he does from the other parts of heaven , will approve himself as mad as that old dotard that pretended that he could as often as he listened , plainly hear the harmony of the celestial spheres . * all the planets are opaque bodies , and whatever their colour is , are as cold as earth . for neither yellow nor red clay cast any more heat than white , nor has any soil any sensible influence but what is drawn in by the nose , which sometimes proves wholesome and savory , and sometimes offensive . but how our star-gazers proboscides should be drawn out to that length as to smell out the different virtues of the planets , i can no way understand . wherefore the pronouncing of mars hot and dry , and saturn cold and dry , &c. is a shameless foolery , and a demonstration of the vanity of the rest of their allotments of the first qualities to the planets . * and since from these they are reputed malign or benign , masculine or feminine , and the like , all this part of their pretended science is but a rhapsody of fooleries also . 9. to the second , of the earths being so pervious to the influence of the stars and planets , i say ▪ first , that it is a principle without proof , as i have already evinced : and then secondly , if i give them it , they will be fain to vomit it up again , it being destructive to their whole art. for if the rayes and influence of the stars and planets have free passage through the body of the earth , the whole ceremony of erecting a scheme for such a longitude and latitude is needless ; nay , as to the heavens , the fates of all men would be alike . * for that hidden influence which governs all would reach to all points from all parts of heaven at once . 10. thirdly , concerning the division of their signs into mobilia , fixa and bicorporea . the mobilia are the aequinoctial and solstitial signs . the latter whereof might deserve better the name of fixa than mobilia . and in my apprehension the tempers of the year might as well be said to be begun , suppose the cold in sagittarius , and fixed in capricorn , and the heat in gemini , and fixed in cancer , as begun in capricorn , and fixed in aquarius , &c. but we will wink at small matters . * that of the fiery , aery , earthy and watry trigons is more notorious , and i cannot but smile when i read the effects of them . as for example , in physick , as dariot has set down , the moon and ascendent in the fiery signs comfort the virtue attractive , in the earthy signs the retentive , the aery the digestive , and the watery the expulsive . would any man dare to administer physick then without consulting the precepts of astrology ? also in husbandry that 's a notable one of sir christophers , who tells us how we may cause a plant to shoot deep into the earth or higher into the air , by setting of it at such an aspect of the moon ; namely , if the moon be in the earthy triplicity , the root will shoot more downward into the earth ; if in the airy more upward into the air. which is a rare secret . now , to omit the groundless and arbitrarious division of the zodiack into these four trigons , of which there is only this one hint , that i can imagine , namely , the fitness of leo for one part of the fiery trigon , the sun being most hot in that sign ; ( from which little inlet all the four elements flew up into heaven , and took their places in their respective triplicities in the zodiack , with great nimbleness and agility , playing at leap frog and skipping over one anothers backs in such sort , that dividing themselves into three equal parts , every triental of an element found it self a fellow-member of a trine aspect : ) the best jest of all is , * that there is no such zodiack in heaven , or , if you will , no heaven for such a zodiack as these artists attribute these triplicities to . for this heaven , and this zodiack we speak of is only an old error of ptolemie's and his followers who not understanding the true systeme of the world , and the motion of the earth , in which in salv'd the anticipation of the aequinoxes , have phansied a heaven above the coelum stellatum , and a zodiack that did not recede from west to east as the starry zodiack does . and this figment which later ages have laughed off of the stage , is the only subject of these renouned trigons and triplicities , which therefore are justly laughed off of the stage with it . which discovery is a demonstration that the whole art of astrology is but upon frivolous and mere imaginary principles , as we shall further make manifest . and therefore physicians proclaim themselves either cheats or fools , that would recommend their skill from such vain observations . 11. fourthly , now for the essential dignities of the planets , sith it is nothing but the increase of their innate virtue by being in such or such a sign , and these being the signs of that zodiack which has no heaven , nor is any thing ; it is manifest , that the whole doctrine of essential dignities falls to the ground . but we will also cast our eye upon the distinct parts of this vain figment . and therefore as to the first essential dignity , the house of the planet ; there is no sagacious person but can easily smell out the meaning of making leo the house of the sun , namely , not that that sign has any virtue to increase heat , but that the sun then has been long near the tropick of cancer , and so has more than ordinarily heated the earth by so long a stay in so advantageous a posture . and this is it , not the being in his house then , that makes the heat so great ; for those beyond the other tropick sure are cold enough . the same may be said of cancer , the moons house , that it is posture , not the nature of the place , that makes her virtue more then to us , but less to our antoeci . from this small hint from sense and mistakes of reason , have they without all reason and sense bestowed houses on the rest of the planets , * guiding themselves by the conceit of the malignity and benignity of aspects . which to be a mere figment i have ‖ noted already , it having no ground but that rash joining together of critical days with the aspects of the moon . what a small preferment astrological exaltation is , you may understand from albumazar's liberality , who amongst the planets has advanced the head and tail of the dragon to the same dignity , which yet are * nothing else but intersections of the imaginary circles of the course of the moon and the ecliptick . but of this dignity i have ‖ spoke enough already , and therefore i pass to the next . as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lords of the trigons , what great pity it was there were not just eight planets , * that each trigon might have had its two consuls , and mars not rule solitarily in his watery one ? but the foolery of the trigons being already confuted , i need add nothing further concerning this dignity . * the prerogative of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is destroyed by that first general argument , the parts of the signs being as fictitious as the whole . and as for the carpentum or royal seat or throne , it being a compound dignity compacted of the former , the parts being but imaginary , it is evident , that the whole is a mere nothing . and that persona planetae , or almugea is as little , appears from hence , in that aspect is an empty conceit , raised upon no solid ground , as i have more than once already intimated . and that the lords of the decanats have but imaginary provinces , is again plain , for that their whole zodiack wherein all those fripperies are lodged , is but imaginary , and their order also of assignation upon a false hypothesis , viz. according to that rangeing of the planets that is in ptolemie's system . and lastly , gaudium , the last of the essential dignities , supposes two falsities ; that there are houses in this fictitious zodiack , and that planets are masculine and feminine : which supposition has been confuted already . so that all these essential dignities are devoid of all substance and reality , and the numbering of their particular fortitudes is the telling out so many nullities to no purpose . 12. nor can you hope for a better account of their accidental dignities . cazimi , combustion and freeness from combustion . how fond and inconsistent conceits are they ? for first it is unreasonable , if they know the nature of the planets , of the sun , and of the celestial vortex , to make a planet in cazimi to gain five fortitudes : * for beyond the sun the planet is at the furthest distance it can be from us : and saturn , iupiter and mars , a whole diameter of the suns orbit , more distant than when they are in opposition to the sun : and venus and mercury half of their own . * besides , how can their virtue pass the body of the sun , * or the bearing of the vortex against the planet and against us , and all the attempts of influence from the planet not be eluded ? * again , if cazimi on this side the sun be good , why should not beyond the sun be bad ? and if venus or mercury in the body of the sun be so considerable , * how much more are the spots of the sun that are far greater ? which their ignorance could never reckon in the compute of their dignities . besides , what wild and disproportionable jumps are these , * that cazimi should be five fortitudes , and yet combustion , which is to be but a little distance from the sun , should be five debilities ; and yet to be free from combustion , that is further removed from the body of the sun , should be again five fortitudes ? things so arbitrarious and groundless , that none but sick-brain'd persons can ever believe them . that also is notoriously foolish , * that saturn , iupiter and mars from ‖ their conjunction with the sun to their opposition should have two fortitudes , and from their opposition to conjunction should have two debilities . for in a great part of that semi-circle that carries from opposition to conjunction , they are far nearer , and therefore much stronger than in the beginning of that semi-circle that leads from their conjunction to opposition . moreover those dignities and debilities that are cast upon planets from direction , station and retrogradation , the thing is mainly grounded upon a mistake of the system of the world , and ignorance of the earths annual motion , and from an idiotick application of accidents or phrases amongst men . and therefore because when things succeed ill they are said to go backwards , and when we are weary we go more slow , or stand still to breath us , or when we are most vigorous we run swiftest ; therefore must station be two debilities , retrogradation no less than five , but direction must be five fortitudes : whereas in reason * station should rather seal on the effect of the planet more sure . but the truth is , a * planet is neither stationary nor retrograde truly , but in appearance , and therefore these debilities no true ones but imaginary . the last accidental dignity is configuration or aspect , the vain grounds whereof have been ‖ already taxed . to which i add , that it is utterly unreasonable to conceive , * that sextile and trine should be good , and yet quartile that is betwixt both be stark naught . nay , it were far more reasonable to conceive , that if conjunction and sextile were good , * that quartile should be better than trine , as being further from opposition , and because * the planets thus aspected are in better capacity both of them to strike with more direct raies on the earth , than if they were in a trine aspect . and therefore i know no reason imaginable that could move them to have so ill a conceit of quartile aspect , but because of the great unquietness of acute diseases that happens about every seventh day , which is the time also of the quartile aspect of the moon : and therefore the whole mystery of aspects is to be resolved into this rash misapplication . you have seen now how little worth all the astrological dignities are ; and yet out of these huge nothings of their fictitious art is the whole fabrick built of whatever predictions they pretend to : so that we may be assured that all is vain and ridiculous . 13. concerning their twelve houses of the nativity , the division is arbitrarious , * and their erecting of a scheme so many ways , and that with like success , an evidence that the success is not upon art but fortuitous . * the configuration also of the houses and those ‖ septennial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alfridarii do intimate that the whole business is but a figment , going upon that false hypothesis of ptolemy , that the planets and the earth have not the sun to their centre . but this is not all we have to say against these celestial tenements . * for either the earth is pervious to all the raies of the planets and stars , as well beneath as above the horizon , or only they above the horizon shed their virtue on the child . if the former be true , all nativities are alike . if the latter , why have they any more than six houses , and why any at all under the horizon ? and in good sadness what is the meaning that their horoscope , and the sixth house , being houses of so great concernment , should be under the horizon ; especially when they are pleased at other times to pronounce ; * that a star or planet that is vertical is most efficacious ? and can it be thought any thing but a meer phancy that led them to make the horoscope the house of life , namely , because the stars arise from thence , and are as it were born into the world ? whence ( as i have shewed their custom to be in other things ) they have feigned the rest of the houses at random . and that you may still be more sure that there is nothing in these houses , ( or rather that the houses themselves are nothing ) they are but the distribution of that imaginary zodiack and heaven , which ( i told you ‖ before ) the error of ptolemy brought into the world , into twelve imaginary sections , beginning at the east point of this zodiack : so that their art is perpetually built upon nothing . 14. now for the exact time of the nativity , that one should know the very moment when the child is born , i say it is a curiosity nothing to the purpose . for first , if the hard and thick earth be pervious to the raies of heaven , how easily may those thin coverings of the womb be penetrated continually by the power of the stars ? and therefore * even then is the child as much exposed to them , as when it is newly born . or if it be not ; why may not it some moments after its being born , be still as liable to their influence as in the moment when it was born ? for cannot these influences that pierce the very metalline bowels of the earth , pierce a childs tender skin without any resistance ? but supposing this curiosity to be to the purpose ; how hard and lubricous a matter is it to come to that exactness they pretend to be requisite ? * for first they must know the exact longitude of the place , ( a thing of extream uncertainty ) or else the exactness of time will do them no good . and yet again , their affectation of exactness seems ridiculous , when we cannot well determine the proper time of his birth . * for he is born by degrees , and few or none come out , after first they appear , in a shorter space than half a quarter of an hour . wherefore their head being exposed to the starry influence , why should not that celestial infection pervade their whole body ? but suppose that to be the moment of their birth wherein the whole body is first out , how shall this moment be known ? by an exact minute watch , such as tycho had , and sir christopher heydon professes himself to have had , which would exactly give him the minute and second scruple of time . but how few nativity-casters can boast of the same priviledge ? or if they could , to what purpose is it , when it seldom happens that they are in the same house , much less in the same room where the party is delivered ? wherefore the report of the midwife is the best certainty they have : and how many nativities have been cast without so much as that ? and yet they will confidently predict fates and destinies upon an uncertain time given them . for they can , say they , correct it , and reduce it to the right moment of the nativity , and that by no less than three several ways ; by trutina hermetis , animodar , and accidentia nati : which how bold and groundless a boast it is , let us now see . 15. trutina hermetis goes upon this ground , that that degree of the zodiack the moon is in at the time of conception , the same is the horoscope of the nativity . but what a foolish subterfuge is this when-as the exact time of conception , is as hard to be known as that of the nativity ? and if it were known , there is yet no certainty , some coming sooner , some later , as every mother , nurse or midwife knows full well ; nor will any of them presume to tell to a day when a woman shall be brought to bed. in animodar the nativity is either conjunctional or preventional , that is , either after or before the conjunction of the sun and moon . if the interlunium precede the time of the birth , the degree is to be noted in which it happens ; if the plenilunium , that degree in which that luminary is that is above the horizon in the time of opposition , the sun by day , the moon by night . the degrees thus given , the almuten almusteli is to be found out , which is the planet that has most dignities in that place of opposition or conjunction ; which are trigon , house , altitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and aspect . then the degree of the sign is to be noted , in which the almuten was at the time of the estimated birth , &c. for i need not hold on ; enough has already been said to demonstrate the whole process a ceremonious foolery . for the computation being to be made from the place of the almuten almusteli , and his election by dignities , and dignities being nothing but empty phansies and vanities , as i have already proved , the correction of the nativity by animodar must needs be idle and vain . besides that , the almuten being one and the same , as belonging to one and the same conjunction or opposition of the luminaries , how can it be a rule to children born at the same times in diverse climates ? for it is evident , the horoscope alters with the clime . and lastly , not only picus , a foe to astrology , professes how false both this method of animodar , as also that rule of hermes is , and clashing one with another ; but origanus himself , a friend to the art , advises us rather to listen to the relations of mother midnight , than to give any credit to either of these ways . the most certain way of correcting a scheme of nativity in origanus his judgment , is per accidentia nati , whether good or bad , as honours , preferments , gifts , sickness , imprisonment , falls , conflicts , &c. which way notwithstanding at the first sight is very lubricous . for it is at least disputable and uncertain , whether there be liberty of will in man or no. but i will venture further , that for my own part , i think it demonstrable from inward sense , reason and holy writ , that there is free will in men ; whence it will necessarily follow , quòd multa accidunt hominibus praeter naturam praeterque fatum . diseases therefore , imprisonments , disgraces and preferments may be brought upon us by the free agency of our selves or others , and that sooner or later , according as mens virtues or vices act . * which takes away all certainty of computation per accidentia nati . 16. besides , that the manner of it is very frivolous and ridiculous . for it being threefold , as origanus has set down , profection annual , transition and direction ; there is none of them that are any thing more than meer phancies and figments . for what can be more vain and imaginary than their annual profection , which makes the horoscope and the rest of the houses move thirty degrees a year till the whole period be finished in twelve ? * is this circuit of the nativity-scheme any where but in their own brain ? and then their predictions or corrections , are by aspects of the cusp of the root with the cusps of the present scheme calculated for this or that year . and how aspects themselves are nothing , i have again and again taken notice . and for transition , what is more monstrous than to think that a planet by passing the same place in which it self or others planets were at the nativity , should cause some notable change in the party born ? as if the planets walked their rounds with perfumed socks , or that they smelt stronger at the nativity than at other times , and * that another planet come into the trace thereof should exult in the scent , or the same increase the smell : or what is it that can adhere in these points of heaven that the planets were found in at the nativity ? or why is not the whole tract of the same scent , or why not expunged by the passage of other planets ? but what will not madness and effascination make a man phancie to uphold his own prejudices ? and truly these two origanus himself is willing to quit his hands of , as less found and allowable : but direction is a principal business with him . which yet in good truth will be found as frivolous as the rest . for as in transition , so also in direction , the great change must happen when a planet , or cuspe , or aspect come to the place where such a planet or cuspe were at the nativity . when the significator comes to the place of the promissor , then the feat does not fail to be done . for the promissor is conceived as immoveable , and such as stands still and expects the arrival of the significator : * which is a demonstration that this promissor is either imaginary space or nothing : and which of these two think you will keep promise best ? nay , the significator also , if it be the horoscope or any other house , is imaginary too , as i have demonstrated . and if it be a planet , seeing yet the planets move not as a bird in the air , or fishes in the waters , but as cork carried down the stream ; * it is plain , how this planet never gets to that part of the celestial matter in which the promissor was at the nativity , the promissor ever sliding away with his own matter in which he swims : and therefore if he hath left any virtue behind him , it must again be deposited in an imaginary space . which is an undeniable argument that the whole mystery of direction is imaginary . wherefore if profection annual , transition and direction are so vain that they signifie nothing forward , how can we from events ( though they should be judged and reasoned from exactly according to these phantastick laws ) argue backward an exact indication of the time of the nativity ? if they could have pretended to some rules of nature or astronomy to have rectified a geniture by , they had said something ; but this recourse to their own phantastick and fictitious principles proves nothing at all . 17. and thus have i run through the eighth and ninth sections of the foregoing chapter before i was aware . and he that has but moderate skill in the solid principles of natural philosophy and astronomy , and but a competent patience to listen to my close reasonings therefrom , cannot but acknowledge , that i have fundamentally confuted the whole art of astrology , and that he has heard all their fine terms of horoscope , and the celestial houses , exaltation , triplicity , trigons , aspects benign and malign , station , retrogradation , combustion , cazimi , significator , promissor , apheta , anaereta , trigonocrator , horecrator , almugea , almuten , alcochodon , together with the rest of their sonorous nothings , to have fallen down with a clatter like a pile of dry bones by the battery i have laid against them . and truly here i would not stick to pronounce i have perfectly vanquished the enemy , did i not spie a little blind fort , to which these fugitives usually make their escape . and surely by the title it should be a very strong one ; they call it experience or observation of events , which they boast to be accurately agreeable to their predictions . annotations . chap. xvi . sect. i. because the later and wiser philosophers have made them as so many suns . ans. as if because they are suns , sayes j. b. ( p. 54. ) it were excuse enough for them to stand for cyphers . whereas standing for suns the more rather is expected from them , the sun being the prince of all stars , &c. repl. if they be suns they cannot stand for cyphers , but be of the same import that our sun is , who administers light and heat to those in his respective vortex . neither , it being once admitted , that the fixed stars are suns , can any one sun be the prince of all the stars , but only of the planets of his own vortex . j. b. his ignorance of the cartesian or rather ancient pythagorick philosophy , makes him argue so weakly in this point . which hypothesis our astrologers must confute , &c. answ. the hypothesis it self , sayes he , ( p. 55. ) is but a meer conceit without proof , and yet forsooth we must confute it . repl. amongst the learned in philosophy , especially the cartesians , it is so well known and generally admitted , that it wanted no proof . and it were too long here to insist on it . let j. b. lay his beloved astrology a while aside , and read galilaeus his systema cosmicum , or des-cartes his principia , or my first epistle to v. c. and then let him tell me whether the opinion of the fixt stars being suns be a meer conceit without proof . but suppose them so many suns , saith he , and without all influence but light and heat , whom is it that they are made to shine to or make warm ? as for us we feel nothing of their heat , and make ten times more use of a candle than of their light . repl. as if there were no sensitive creatures in this vast liquid aether of the vniverse , but the men and brutes on our earth . our sun having the satellitium of so many planets of which our earth is one , why may we not rationally conclude , that other suns have planets about them , at least some of them , as well as our sun , as also that the vortices of all the suns or fixt stars are replenished with intellectual inhabitants , or aethereal genii ? and all genii or angels according to the ancient cabbala and primitive fathers , having bodies of aether , or the celestial matter , and being able to see , and in a capacity of having their bodies conveniently and inconveniently affected , why may not the sun minister to the gratifications of these aethereal inhabitants , and that be true of the blind poet , as you call him in reproach ( who was not the less capable of philosophizing by being bodily blind , sith democritus deprived himself of his eye-sight that he might the better philosophize ) why may not that , i say , of his be true concerning the sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is to say , he rose to shine to gods as well as men. and it is in it self highly probable ; forasmuch as the earth as well as saturn , iupiter , &c. answ. it is highly probable , and that 's the utmost of his argument , sayes j. b. ( p. 56. ) and yet how confidently he concludes , that this first general pretense is utterly enervated ! repl. what a vain insultation is here over the modesty of an expression , though backed with little less than a demonstration from the proof and acknowledgment that our earth is a planet as well as those other so called ? and the earth being habitable and created to that end , unless nature be defective , what less can be surmised of the rest of the planets , especially those that are called primary planets ? and if the secondary planets as the moon which the pythagoreans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as terra ex opposito sita ( and the spots in it shew , that there is water or sea there as well as land ) be habitable as some contend she is , much more the primary . these things are highly rational to them that have reason , but men of phancy phancie things as it happens . but j. b. goes on . but what says he , if the earth were certainly a planet , and the planets saturn , jupiter , &c. were all mothers of living creatures as well as the earth , what is all this to the purpose ? god made the stars for us and to influence us , &c. repl. but if they be mothers of living creatures , it is manifest they were not made for us alone . nor does it follow they being made also for us , that they were made in an astrological sense to influence us , but to be marks of time and serviceable to chronology , and to exercise the wit of man in making observations touching their courses , which is the art of astronomy . so that it is manifest , that they have manifold uses , partly in regard of others , and partly in regard of our selves , without astrological influence , and that therefore the force of this first general pretense of the astrologians is defeated . sect. 2. yet because all this variety reaches every point of the earth , the product would be the same , &c. ans. the doctor knoweth , saith he ( p. 60. ) that the weapon-salve points meerly at one wound , viz. that which the weapon made , besmeared now with that salve , and be there ten thousand wounds between , yet it misseth them all . and so may he as well conceive , that the influence of every star and of every part of heaven , does not like water scatter it self into all pores of the earth as it flies along , but though one star may have more than millions of influences ( which if they have , what need so many stars ) going at once , yet as the weapon salve , sends it forth each unto its proper object , and all this without diversifying the earth or any part thereof . repl. this is very pretty in good sooth , but altogether as impertinent . it does not reach the case nor the defence of sir christopher heydon's argument , which is the thing in hand . he would prove the necessity of variety of influence of the stars from the non-variety , simplicity or homogeneity of the parts of the water and earth . wherefore j. b. his reasoning is upon a quite contrary supposition to sir christopher's , whose argument yet he pretends to defend . and then releasing him from his obligation to sir christopher , whom he has served such a slippery trick as to slide quite from the concern of his cause , what is this instance of the weapon-salve which i mention in my immortality of the soul , book 2. ch. 10. sect. 7. to the influence of the stars in a conception or nativity ? which conception is a pure crystalline homogeneous liquor , as dr. harvey describes it , unvariegated of it self , and to be variegated or modified by the stars . but the wound is modified already to cause a peculiar sympathy betwixt it and the weapon-salve on the knife that made it . wherefore there being no premodification in the conception , but it being to be modified by the stars , and the stars by reason of the simplicity of it , reaching it by their influence alike , can give no peculiar modification unto it . and so for the nativity it self . forasmuch i say as it is supposed , that whoever is born under such a precise positure of the heavens , is impressed precisely by such an influence , it is plain , that the difference of impression he is modified with , is not at all from himself but from that particular positure of the heavens at his birth , and therefore cannot be resolved into this principle of distinctive sympathy . and indeed , if the difference of modification of the birth , came not from the stars , but from the birth it self , as the healing of the wound from being the wound of such a knife with salve upon it , this would destroy the very pretense of astrology , which differenceth the birth according to the difference of the schemes of heaven . and therefore the distinction not being in the birth , it is liable to be imprest upon by all the stars alike . the celestial matter is every where and the earth swims in it , &c. ans. neither the earth , says j. b. ( p. 58. ) nor the air about it can be so situated as to swim all parts of it at once in the celestial matter , much less to apply every part of the earth to its proper instrument of nature , so as to be wrought by it with an immediate conjunction , but these productions here below must necessarily be caused by the activity of remote instruments and their influences , &c. and these instruments , as remote as they are , that they may send down their influence to the earth , he would prove from the polar star , which draws the magnetical needles pointing upon it self from the utmost southern coasts . and from the working of the weapon-salve at a great distance by sympathy . this is the main of what he alledges against this passage . repl. the former part whereof is from his being not skilled in the cartesian philosophy , and his want of rightly conceiving what the celestial matter is , it being a substance so subtile , that it will pass the very pores of glass , much more of air , and water and earth , so that all parts of this terraqueous globe , together with its atmosphere , is easily understood to swim in the celestial matter , it penetrating throughout . and this is the most immediate material instrument of nature , that is to say , of the omniform spirit of nature , that guides and modifies the gross matter according to certain vital laws the creator of all things hath indued it with . so that we need not have recourse to those remote instruments for the production of the varieties of things below , and himself avows there is such a spirit of the world , and acknowledges it to be vegetative or plastical , but the delicacy of his phancy it seems carries him out to such remote instruments of generation according to the proverb , that far fetcht and dear bought is good for ladies . and for the mystery of the load stone i will refer him to gilbert and des cartes , in whose philosophy he will find rationally asserted , that the magnetical particles , which the cartesians call the particulas striatas , come from a certain part of the heaven , and cause this posture of the earth's axis , and of the magnetical needles accordingly . but if j. b. has been so profoundly taken up with his divine science of astrology , as to neglect philosophy , these brief annotations will not afford space to instruct him therein . but in the mean time he may take notice , that some few certain effects from the heavens , that are constant and palpable , are no warrant for the uncertain , slight and imaginary pretences of astrology . and as for the sympathy of the weapon-salve , how little it makes to his astrological purpose i have shewn above , and that its distinctive symphathy is ill applyed to the free influence of the stars , their operation being determinative not determined in nativities . and that there are de facto any such remote influences , besides those that are constant and palpable , his own concession of the spirit of the world shews to be vain and needless . sect. 3. melt the air and vapours into an insinuating liquidness , &c. ans. well but which way , says j. b. ( p. 42. ) gets this liquidness into the brains or eyes of living creatures ? repl. how come wooden doors to be so much swelled in a moist air ? why may not the subtile moisture of the air thus liquified by the moderate beams of the moon , insinuate it self into the head , brains and eyes of animals , as well as ordinary moisture doth in rainy weather into wooden doors ? certainly there are as open passages to the brains and eyes of living creatures as there are into the body of wood , and more open too . if they were so placed that their discus would seem of equal bigness with the moon 's , &c. from this passage j. b. ( p. 48. ) would collect that i grant that saturn , jupiter , mars , venus and mercury , have indeed astrological influences in them , but that they only want proximity to discover them . but for the matter of proximity , sayes he , the doctor it seems is yet to learn how the heavenly bodies are neither helped by proximity , nor hindred by longinquity in the exercise of their power , or in the pouring down of their influences . it seems either he had forgotten , or did not know that the farther the moon is from the sun the greater is the light she receives from him , and the nearer she is to him , she receives still less and less . repl. but as for the moistening faculty of the moon , i deny that it is any astrological influence , i having given so apparent reason of the phaenomenon . and that of the flux and reflux , we shall consider it in the next section , and therefore if saturn , jupiter , mars , venus and mercury , should exhibit any such effect as the moist moon by their proximity , it were not properly astrological . but for that astrological axiome of his , that the heavenly bodies are neither helped by proximity , nor hindred by longinquity , it is point-blank against what he writes ( p. 21. ) where his express words are these . all astrologers do hold the moon to be the nearest to us , and nimblest plying about us above all other planets , and therefore to have more powerful effects upon us than any other planet has . and then for his argument , it is utterly false , nay the thing is quite contrary . for the moon , the nearer she is the sun , the more she is illuminated , according to the known principles of opticks , though by reason of her positure the light is less reflected to us . but it seems j. b. was yet to learn that optick maxime , that a round opaque body , whose diameter is less than that of a round lucid body , the nearer it approaches the lucid body the more it is illuminated . but it is insufferable folly to argue from such both reasonable and palpable effects of the moon , &c. ans. if the moon , says j. b. ( p. 60. ) which is one planet , have such and such influences , which are so apparent that they cannot be denied , what hinders but that it may aptly follow , that her fellow planets may have influences too , &c. repl. the fellow planets of the moon are all secondary planets , she being of that classis and attending her primary planet the earth , and so the conclusion is rational enough for her fellow planets , that is , the secondary planets , that they may have some palpable effects on their own primary planets , as this secondary planet the moon has on its primary planet the earth . but it does not hence follow , that other planets so far removed and of so small an appearance , have any effect on our planet to cause any considerable change to any thing there . sect. 4. that the ellipsis of the celestial matter is streightned by the moon 's body , which makes the aether flow more swift , which is a plain and mechanical solution of the phaenomenon , &c. in answer to this section , j. b. ( p. 44 , 45 , 46 , 47. ) by reason of his not being acquainted with either gilbert de magnete , or , which is of most consequence , with the theory of the flux and reflux of the sea in des cartes his principles , part. 4. artic. 49 , 50 , &c. and of the magnet , artic. 145 , 146 , &c. he is so bewildered in his phancies and reasonings , that it would be too operose a business to reduce him into the way . it is not worth the while for me to read philosophy lectures to him , but i desire that himself would set so much time apart from the divine science of astrology , as to be vacant a while to the study of these theories in natural philosophy . and then i don't despair but that he will discern the solidity of what i return in answer to the experiment of the loadstone , and to this phaenomen of the flux and reflux of the sea depending on the course of the moon . i will only advertise thus much by the by , that whereas i say , it is a plain and mechanical solution of the phaenomenon , the sense is , that this mechanical way of solution makes the doctrine of the flux and reflux , plain and intelligible . but that it is not merely mechanical , i have shewed in my enchiridion metaphysicum , cap. 14. of which the natural upshot is , that the laws of the aestus marinus are executed sympathetically and synenergetically by the spirit of the world , and by the body of the moon mechanically as by his instrument , and not by any strange influence from her . and so the spirit of the world in magnetical phaenomenons acts synenergetically and sympathetically from it self , but mechanically by those instruments of his operation , the magnetick particles which cartesius calls the particulae striatae . sect. 5. know very well that these phaenomena are not real but seeming , &c. ans. here j. b. ( p. 62. ) but however seeming , sayes he , this station and retrogradation is , by experience such is it found unto us as if it were really so . and a little above he says , it is well known that we astrologers understand the phaenomenon beyond mistake . repl. but did your great author ptolemy understand it ? and your rules went upon the faith of his hypothesis . and what was taken upon this ground , credulity phansied afterward to be confirmed by experience . sect. 6. that neither the dog-star , arcturus , the hyades , nor orion , &c. touching this notion of ours of the nature of these stars or constellations , j. b. spends almost three whole pages , 63 , 64 , 65. but the main lies in a very little room . for as touching arcturus , the hyades and orion , he quotes job 38.31 . canst thou bind the sweet influences of the pleiades , or loose the bands of orion ? canst thou bring forth mazaroth in his season , or canst thou guide arcturus with his sons ? this is in job , which is acknowledged to be an highly rhetorical poem , and therefore to use such figures of speech as other poetry does , and accordingly it is expounded by sober interpreters . wherefore not taking notice of j. b. his confounding of hyades and pleiades , as if they were the same , i shall set down grotius his gloss , and it is the sense of vatablus , and other interpreters . canst thou bind the sweet influences ( the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliciae simply , there is nothing of influence in the word ) of the pleiades ? which are a clustre of little stars in taurus a vernal sign , in which when the sun is , it is spring . whence grotius glosses it thus , potésne impedire flores vernos vergiliarum ? and loose the bands of orion ? the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hierom translates , orion sydus hybernum , says grotius , est autem frigoris constringere . and , orion tempore hyberno assurgit , sayes vatablus , and adds this short gloss on this last part of the verse , efficiésne , says he , ut tempore hyberno flores erumpant ? and grotius , poterísne tu rusticis facultatem dare laborandi ubi labores orion inhibet ? but this constriction of cold is attributed to orion , because when he rises achronychally the sun is in his winter signs . so that it is really the absence of the sun , or his lowness that occasions this cold . but to fancy any stars efficiently and positively to cause cold , is as extravagant and ridiculous as that conceit of paracelsus , that imagined that it was not the absence of the sun but certain tenebrificous stars that caused night . but now as for arcturus , there is nothing touching him but his motion . and the sense of both the verses put together is only this , canst thou change the seasons of summer and winter , or is it thou that makest mazaroth , viz. the twelve signs of the zodiack to ascend , and guidest arcturus with the lesser stars about him in their circuit ? but of astrological influence in the hebrew text there is not one syllable . and , as to the pleiades and orion is attributed what really belongs to the site of the sun , so is it also in the dog-star , whatever j. b. will pretend to the contrary , which i will give you in his own words , p. 64 , 65. but when the doctor , says he , doth thus entail the heat and cold to the place of the sun , he forgets how that in ptolemie's time , when the dog-days were long since observed , they happened in may and june , a whole month before what they do now . and therefore had the sultry season pertained to the sun only after he had heated the earth , how came it to pass that in those olden days it happened so soon ere the sun came to its full heat ? or why is it that this sultry air goes along with the dog as he meets with the sun , and that varying as the dog varies , and not fixing to any point of the sun's circle ? repl. that the dog-days should happen in ptolemie's time a whole month before they do now , is not likely . for timocharis , who lived about three hundred and thirty years before christ observed azemech or spica virginis to be placed in the beginning of the 23. degree of virgo . and two hundred years after abrachis , who usually is called hipparchus , observed the same star to be in the beginning of the 25. degree of virgo . whence it is concluded , that the motion of the coelum stellatum , to speak in the ptolemaick language , moves from west to east about one degree in an hundred years . and from that time and ptolemie's , who was a little junior to hipparchus , to this day , it has got but to the 18. degree of libra . so that from ptolemie's time to this it has not gone passing 23. degrees , which falls short about a fourth part of a month . and therefore reckoning from the 19. of july , to the 26. of june , it will want some 25. days of having the dog-days begin in any part of may , and in those hotter countries , where ptolemy lived , it is no wonder that the sun being entred so many degrees into cancer , should cause very hot weather though the dog-star stand for a cypher in the case . but by reason of the sun's heat coming into that sign , cancer is called , though figuratively , yet judiciously , the burning crabb by dionysius afer in his geographical poem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , round in the heavens is whirl'd the burning crabb . but here let j. b. give me leave to ask him whether he thinks that when the dog-star and the sun join forces together , that our antoeci feel any such sultry heat . and for my own part i have observed more sultry hot weather before the dog-days as they are now placed , than in them . so that this sultry heat is by no string tied to the dog's collar . and because he will have adam and seth astrologers , i desire to know of him whether in their almanacks ( reckoning according to his account , that makes the dog-days in may , in ptolemies time , which therefore would be in march in those olden times ) whether , i say , in the month of march in adam or seth's almanack it was writ down , weather hot and sultry . which is no more mysterious than the aegyptian 's and livia 's maids of honour hatching of eggs without the help of the hen , &c. here j. b. ( p. 51 , 52 , 53. ) makes long but weak ambagious steps toward an answer , but the most pertinent part of it is this , that in these eggs there was a seed of life fore-prepared by the influence of the sun and moon , and other planets , insomuch that nothing was wanting but heat only to perfect the act of producing the fruit . and that that very heat too , whereby they were produced , was influenced by the quickening and qualifying faculty of the sun. repl. this is the main , and shews that my antagonist can phansie rather any thing than disphansie his divine science of astrology , or be brought out of conceit with it . for certainly he must have a wonderful peremptory phancy , that can imagine that plastick power , which is in the seed of animals or their conception , to be the mere influence of the stars , as if they guided the work into organization . and as needless a phancy it is with j. b. he acknowledging a spirit of nature and arguing better for it , than for any thing that i see he manages in his whole book . wherefore there being a plastick power , whether the spirit of nature , or proper to the soul of the animal it self , what needs any other vivisick power but this and a well moderated heat to make the matter more pliable to the operations of the plastick upon it ? what ever is besides this is precarious and imaginary . sect. 7. because they might observe some more sensible mutation in the air and earth at the sun 's entring into aries , &c. ans. there are some , saith j. b. ( p. 66. ) who are not satisfied with this reason , if that were all , because there is the like sensible mutation at his entrance into cancer , libra and capricorn . repl. who those some are i know not , but origanus part. 3. de effect . cap. 4. writes expresly thus . sol exaltatur in ariete , quia cùm id signum ingreditur , in septentrionalem mundi partem supra aequatorem exsurgens , calorem vivificum , quo in subjectam terram ac animantium corpora agit , vehementer intendit , lucisque diurnae sensibile incrementum efficit . and dariot speaks to the like purpose in his judicial astrology , chap. 5. and it is evident to sense that mutations are not so notable , either in cancer , libra , or capricorn , as in aries , when the world seems to awaken into a natural resurrection . omnia tunc florent , tunc est nova temporis aetas . as ovid ( fast . lib. 1. ) argues it with janus , for the beginning of the year with spring . to make leo the house of the sun , his heat being then the most sensible , and cancer the house of the moon , because she would then be most vertical to us , &c. ans. as for leo , says j. b. ( p. 66. ) if that were sol's house only for his sensible heat there , why then was not capricorn the moon 's house because of her sensible cold there , she being a planet as much delighted in coldness as the sun in heat ? and as for cancer , were that the moon 's house only because there she is most vertical , why then was not cancer sols house too , because he is also most vertical there as well as the moon ? and if that were all , how is it that the moon doth not change her houses as she hath to do with the change of countries , seeing that in some places she is vertical in gemini , and elsewhere in taurus and aries . but had the doctor a little better perused ptolemy , or the arabians , or origanus , whom he sometimes quotes , he would have found that cancer is generally esteemed the moons house , as well in those countries where she is not vertical , as where she is . and that leo is the house of the sun , as well there where he has less heat as where he has most . repl. full moon in capricorn causes no more cold than full moon in cancer , nor so much i trow . for if she be in the full in capricorn , the sun must be in cancer , and then i think j. b. will acknowledge it hot enough . but full moon in cancer supposes the sun in capricorn , and therefore i should think her cold and moist influence should be most sensible then , though i be not so deeply studied in this divine science of astrology as j. b. and that cancer is not sol's house , though he be more vertical to us then , is , because the effects of his heat are more sensible in leo than in cancer , as also the moon 's in cancer more than any where else . and therefore these two signs are with fairest colour constituted the houses , the one of the moon , the other of the sun , and they the proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them . but that the moon 's being more vertical to us in cancer , should make that sign her house , does not at all infer that her houses should change with the change of countries , to which any sign is vertical . and j. b. is to remember that his divine art of astrology was invented by them that liv'd on this side the tropick of cancer , and that to all those of this side that tropick the moon is most vertical in that sign , that is , is the nearest to them , but the inventers of the art were not concerned for any that liv'd in the torrid zone or beyond it . and i would have j. b. to consider , where he says , that leo is the house of the sun , as well in those countries where he was less heat as where he has most , whether the inhabitants of the temperate zone beyond the tropick of capricorn , if they had made an astrology , would ever have constituted leo the house of the sun , his heat being so inconsiderable to them when he is there . they have without either fear or wit bestowed houses , two apiece , upon the rest of the planets . &c. ans. that there is the very same reason ( p. 68. ) why aquarius should be the house of saturn , as he himself alledges , why leo should be the house of the sun. and as much reason why capricorn should be the other house of saturn , as he affirms why cancer should be the moon 's house . for if the hottest planet may have that house where is at hottest ; why may not the coldest planet have that house where he is the coldest ? and if the moon who is a friend of nature , may be housed in the most vertical sign , why may not saturn who is the enemy of nature , dwell in the most unvertical ? and a little after in the same page : why does he charge us to have no reason for the houses of the other planets , besides the sun and moon ? for if he had asked we could have told him reason enough . repl. but i answer first , that it is not so apparent that saturn is cold , as that the sun is hot , but 't is only the astrologers imagination ; nor that saturn is such an enemy to nature , as it is that the moon is friendly to her by her kindly moisture . and besides , this account does not reach down to the rest of the planets . but i perceive j. b. has other reasons in his budget if he would produce them , nor do i question but they are those that origanus and dariot offer , the latter , astrolog . judicial . chap. 4. the former , part. 3. de effect . cap. 4. briefly therefore saturn has aquarius and capricorn for his two houses , because he being a malign planet his two houses are to be in a malign aspect to the houses of sol and luna , and capricorn is in opposition to leo , and aquarius to cancer . but sagittarius and pisces beholding the lion and crabb with a trine aspect , are the houses of the benign planet jupiter . but aries and scorpio beholding the crabb and lion with a quartile aspect , which is a malign aspect , are the houses of mars who is no friend to nature . and taurus and libra which are in sextile aspect to cancer and leo , which is a benign aspect , are the houses of venus , she being more friendly to nature . and lastly , mercury has for his houses gemini and virgo , because they behold the houses of the two luminaries with no aspect , neither benign nor malign , as he himself is a planet neither good nor bad of himself , but such as he keeps company with . and is not this a trim distribution of the houses amongst the planets ? but yet it seems such , as j. b. himself thought would not hold water , else why did he not produce it ? if the benignity and malignity , as well of aspects as the planets , were solidly made out , this account were handsome , and had some shew of congruity in it ; but these being imaginary figments , not grounded upon reason and certain experience , to give such an account of things , is but cum ratione ineptire . and then another thing happening , though independent on the course of the moon , namely , that every seventh day in an acute disease is critical , &c. answ. as for acute diseases , saith j. b. ( p. 67. ) all men are not apt to believe the doctor , that every seventh day they are so critical and stirring , &c. repl. whether all will believe me or no i know not , but that this has been an ancient tradition , that every seventh day from the beginning of an acute disease is critical , you may read in a. gellius , noct. attic. lib. 3. cap. 10. who calls them dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that famous physitian daniel sennertus , in his chapter de causis dierum criticorum writes thus , and i suppose pretty well to the tooth of j. b. himself . quantas luna , says he , in conjunctionibus , oppositionibus & quadraturis mutationes in inferioribus hisce efficiat notissimum est . and then a little below , non sine causa statuitur , lunam etiam in morbis insignes quasdam mutationes excitare in iis locis , quae locum in quo luna initio morbi fuit quadrato vel opposito radio aspiciat , & cùm eousque progressa sit , ut novam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & insignem luminis mutationem subeat . crises tamen fortiores sunt ubi septenarii exactè incidunt in lunae quadras . and lastly , quocunque ergo díe , says he , in morbum quis incidat , in primo morbi insultu conjunctio quasi fit morbi & lunae . hinc ubi tria signa emensa est luna seu 90 gradus peragravit , & primum quadratum attigit , primus fit dies criticus . ubi sex signa seu 180 gradus peragravit , oppositúmque signum attigit , secundus dies criticus incipit . ubi ab opposito signo and secundum quadratum pervenit , tertius criticus initium sumit si eousque extendatur morbus . where it is plainly asserted by sennertus , that every seventh day in a. gellius his sense and mine , is critical , though most critical of all when the very conjunction of the moon falls in with the beginning of the disease , or with the beginning of some quarter of the moon . but from hence may any sagacious person easily smell out , that the phases of the moon were the shop wherein this conceit of the aspects of the planets was forged , and the natural determination of the crises of acute diseases to septenaries , gave that unfortunate character of malignity to the quartile aspect and opposition . for that there is no real malignity in the moon 's oppositional aspect more than in her conjunctional , appears by the frequent prescribing medicines about the time the moon is in conjunction and opposition . but the seventh day being critical , and the night before the crisis happens being most trouble some and painful , according to that known aphorism , nox ante crisin est molestissima , hence opposition and quartile , first in the moon , and then in all the rest of the planets and parts of heaven , have been phansied inauspicious or malign . and that it is the critical days independent of the moon , that has given occasion of phansying this malignity in the aspects of quartile and opposition , is plain from that passage in sennertus , in primo insultu morbi conjunctio quasi fit morbi & lunae , and then they number by those critical septenaries , that answer to the seven days of the moon 's quarters , as if the moon were in quartile aspect and then in opposition in reference to the beginning of the disease . which plainly betrays the imaginariness of the business as to the moon and her aspects , as also the imaginariness of the malignity or benignity of astrological aspects in general ; the critical septenaries depending nothing on the moon but on the nature of the disease , no more than the paroxysmes of a tertain or quartan do of the moon , but of the nature of these diseases . these things can't but seem plain to those that are not effascinated with astrological prejudices . sect. 8. the planets being but heaps of dead matter , much like that of the earth , and having no light but what they reflect from the sun , &c. here j. b. ( p. 69 , 70 , 71. ) trifles egregiously and flutters in empty words , of which the most weighty are those that pretend that i only think so , as if the assertion were without proof , or as if it were my private conceit , whenas there is no philosopher of note now adays , but thinks the planets as inert and opaque masses of matter as our earth is , the earth it self so apparently approving it self to be a planet by moving about the sun as other planets do . and j. b. himself in that passage seems to acknowledge the moon to be opaque . the moon , says he , has no innate light but what she borrows , this is reasonable and palpable , but what reason or experience can deprehend that saturn , jupiter , mars and mercury , must therefore have none also ? repl. it was wisely or luckily done of the man that he left out the mention of venus , in whom philosophers observe so palpably such phases as are observed in the moon . and she moreover is a primary planet . so that it is manifest , that two primary planets are opaque : to say nothing of mercury in whom such like phases have been also noted by some , though not with like confidence . but his body appearing blackish when he is in the discus of the sun , as well as the moon 's body does , it is a plain argument of his opacity . wherefore four of the planets being found opaque , viz. the moon , mercury , venus , and our earth , it fairly leads to the belief that saturn , jupiter , and mars , are so too , sith it cannot be expected of them by reason of their situation , that they should either be seen in the discus of the sun , or exhibit such phases as the moon . but mercury shining with the briskest raies , and saturn with the dullest , the one being the nearest , the other the remotest from the sun , it is a sign their light is mutuatitious and borrowed from him . these hints are sufficient and beyond a think so , to assure us that all the planets properly so called are opaque . but j. b. had rather think or unthink any thing than that his beloved astrology should be thought a foolery , as it will undoubtedly be so thought by all wise men and considerate . but he will at last allow them opaque ( p. 71. ) and yet pretends to gain by the bargain , because they are thereby more nearly apt to sute with and make impression upon our bodies , which are neither light nor air , but rather earth , whence , says he , the planets are the greatest agents at least , if not the noblest bodies . repl. as if opaque bodies at such a vast distance acted by virtue of their similitude . no more than one bullet of lead at a distance acts upon another . and what influence more than a bullet of lead has our earth , or any other planet beyond their atmospheres ? besides that there is a great deal of fire and air in mens constitutions , or else they could not so nimbly weild their bodies of earth . then that of the fixt stars which shine not with borrowed but innate light , &c. to this j. b. answers ( p. 71. ) that is the doctors think so touching the innate light of the stars . for he has no other proof . repl. and who i beseech you ever thought otherwise ? so that there was no need of any proof . the light of the planets we see depend of the sun. but no such discovery is made of the fixt stars . nay it is impossible they should be illuminated by the sun so far distant from them , that if we were where they are , the sun would seem no bigger that an ordinary star. what light therefore could such a solitary star afford when so many put together afford so little light in the night ? besides it is a thing well known amongst the best philosophers , that the fixt stars are so many suns , they being fixt as he is ? wherefore if our sun have innate light , the fixt stars have innate light also . and lastly , the scintillation of the fixt stars which is not observed in the planets , is another argument of their innate light. and he must be blind in the mysteries of philosophy that does not see the reasonableness of these things . define the sun to be hot and moist rather than drying , &c. ans. i will not say , says he ( p. 72. ) the doctor lies , but i am sure it 's false that he says , astrologers holding no such thing , as that either the sun is hot and moist , or that mars is parchingly dry . repl. and yet that famous astrologer david origanus , expresly declares , that the sun is not vehementer siccus quoniam quasi humido jungitur , but that mars does exsiccare & arefacere , & in calefaciendo urere . what in latin can be more significant of what we have declared in english ? see what we have said upon ch. 15. sect. 2. all the planets are opaque bodies , and what ever their colour be are as cold as earth , &c. here again j. b. swaggeringly denies ( p. 83. ) the planets to be opaque bodies , but i have proved them already to be opaque , so that i need insist no further thereon . and whereas he would insinuate that in [ all the planets ] i do imply the sun , 't is a mere cavil , the planets that move about the sun being peculiarly called planets , and the sun improperly as being fixt , and having no planetary motion at all . and since from these they are reputed ( namely from the first qualities ) benign or malign , masculine or feminine , &c. ans. here says j. b. ( p. 83. ) the consequence is unsufferable , that if the planets be opaque bodies they cannot be male and female . ash-trees are opaque bodies without dispute , and yet by all herbarists are allowed to be male and female , &c. repl. he makes here a foolish consequence of his own , and then tragically exclaims against it , as if i were the author of it . i no where say , if the planets be opaque bodies they cannot be male and female ; but that since astrologers account the planets male and female from those first qualities phansied in them without any reason , the grounds of this distinction into male and female failing , the astrological distinction it self necessarily fails . so that all the course buffoondry he uses in this page returns upon himself . but ( p. 72. ) to repair the loss of the first qualities in the planets he will not have mars hot and dry as is the sun , or as fire , but as pepper or salt. repl. certainly j. b. must have a long neck or a long tongue to reach a tast of the planet mars to perceive it has a smack of salt or pepper , which is as true as that the moon is made of green cheese . which if it were , the salt or pepper of mars were excellent correctives of the phlegmatickness thereof , that it may the easilier digest in an astrologers stomach . but in good sadness , how can we be more assured of this salt or pepper in mars , or internal cold in saturn , than of the elemental heat or cold in either ? so evident is it , that these are pitiful subterfuges , and that the whole distinction of planets into hot and cold , and consequently into masculine and feminine , is a meer phancie . sect. 9. for that hidden influence which governs all , would reach to all points , &c. here j. b. has recourse again to the weapon-salve ( p. 74. ) and to the magnetical particles . but i have so sufficiently baffled this evasion upon sect. 2. of this chapter , that i need say nothing here . but by reason of the anticipation of the aequinoxes , a phaenomenon , whose cause is to be resolved into the motion of the earth , the unskilful in philosophy rashly collected these two things . 1. that there was a motion of the coelum stellatum from west to east . 2. and then a primum mobile that had only a diurnal motion , not any from west to east , in which a fixt zodiack was , wherein the course of the sun observed his cardinal points , and did not anticipate . and this is the astrologers zodiack divided into triplicities or trigons , the main basis of their art for houses and triplicities , which if it had any truth in it when they used the real signs of the zodiack of the coelum stellatum , must now necessarily be judged vain and ridiculous . for now for example , the fiery trigon is not the real aries , leo , sagittarius in the coelum stellatum , def , but the imaginary one ♈ , ♌ , ♐ , in the figure above described , and so of the rest . whence it is plain , that when dr. dariot and sir christopher attribute such virtues to such a triplicity , they miss almost a whole sign in their account , pitching upon ad for dg , and so of the rest , if you respect the coelum stellatum , and so they put one triplicity for another , the watery trigon for the fiery , and suppose aries the horoscop . when 't is pisces . and if you respect a heaven distinct from the coelum stellatum , which was forged upon the ignorance of the true cause of the anticipation of the aequinoxes , they do yet toto coelo errare , that fictitious heaven being a mere mistake as all philosophers now of any note are well assured of . and therefore i think any understanding man may well smile at these sweet conceits of dr. dariot and sir christopher , touching the use and observation of the heavenly trigons in physick and husbandry . that there is no such zodiack in heaven , or if you will no heaven for such a zodiack , &c. ans. this is a very confident one , says he , ( p. 75. ) all astronomers agreeing to the contrary that there is such an one , &c. repl. i speak of that zodiack which clavius and other ptolemaick astronomers call zodiacus fixus , and conceive to be in the primum mobile , and whose signs do not recede from west to east , as those of the coelum stellatum are said to do . and i beseech j. b. to tell me if all astronomers agree that there is such an one . no copernican can without a contradiction to his profession admit of such a zodiack . but this zodiack is the subject of these four famous triplicities of astrologers . which therefore for all the pudder j. b. makes ( p. 75 , 76. ) are plainly deprehended to be a mere figment , a conceit at least worth a smiling at , if not laughing outright . if j. b. had but read the first rudiments of astronomy in johannes de sacro bosco , he might easily understand the strength of my argument , but he seems to study astrology in an implicit faith , and to be either of a slow saturnine perception , or else an exercised shuffler off of such reasons as himself cannot but be convinced of , that they are unanswerable . sect. ii. guiding themselves by the conceit of the benignity and malignity of the aspects , &c. ans. thus strangely , says j. b. ( p. 79. ) abounds the doctor in his own sense , concluding all the utmost of our reasonings not to extend one tittle farther than just as he imagines , &c. repl. that these aspects , their benignity and malignity , are the grounds of conferring such houses upon such planets , is manifest both out of dariot and out of origanus . for after the astrologers had assigned leo for the house of the sun , and cancer for the house of the moon ( undoubtedly for the reasons i have alledged in this section ) and they looking upon these two luminaries as the parents of generation and friends to nature , saturn being a malign planet , they gave him two houses in a malign aspect to the houses of the moon and of the sun , namely they assigned to him capricorn and aquarius . but jupiter who is a benign planet , has sagittarius and pisces for his houses , because they behold the lyon and crabb with a benign aspect , namely , with trine . but mars being a malign planet , aries and scorpio are his houses , because they behold cancer and leo with a malign aspect , viz. that of a quartile . but of this i having spoken so fully upon sect. 7. i need give no further intimations here , saving only to remind the reader , that i having above made it good against j. b. that aspects are a mere phancy , it plainly follows , that the assignment of houses to the planets , upon that ground , must be a mere phancy also . nothing but intersections of the imaginary circles of the course of the moon and the ecliptick , &c. here j. b. ( p. 79. ) instead of [ intersections of imaginary circles ] puts [ imaginary circles ] and is so fond himself , or would make me so fond as to call the caput , and cauda draconis , imaginary circles , whenas they are the same with the nodi , which are points rather than circles . they are the intersections , or as it were points of the intersections of two imaginary circles . such a nullity are they of themselves , and yet forsooth they must have their exaltation . for which empty conceit he brings only the bare pretence of a sound argument , that is experience . which is impossible to discover to be from the caput draconis it self , suppose in gemini , if the moon be not near that node , or to conceive the node it self , which is a mere imaginary thing , and only a phancying that in that place the moon has or will cut the ecliptick , to have any effect , unless she be a cutting it , and then it is the moon not the nodus that gives the effect , if there be any . and let j. b. if he can , produce any astrological authentick record where it has been discovered that the mere nodes themselves , or caput and cauda draconis , have had their distinct effect and did not stand for cyphers . that each trigon might have its two consuls , and mars not rule solitarily in his watery one , &c. ans. this is like a man , says j. b. ( p. 81. ) that would confute the doctrine of the antipodes by crying [ pish ] repl. as if there were no force of argument in this passage , because j. b. is either so blind as that he cannot see it , or so perverse that he will not see it . for whereas it is a maxime in philosophy , that nature is neither wanting in necessaries , nor affects superfluities , surely if this business of trigons and trigonocratores were a real thing in nature and not a mere phancy of astrologers , she would not have been so superfluous as to have furnisht three of the trigons with two lords apiece , or so defective as to afford but one to the fourth . for if one will serve one trigon , it is superfluous to have two , and if two be requisite , 't is a defect to have but one . the prerogative of the horecratores is destroyed by that first general argument , &c. ans. when the doctor is at a full point , says he ( p. 81. ) as his ha , ha , will extend no further , then flies he to the main shift that there is no zodiack , &c. and a little after , yet for certain there is an heaven as no body can deny . repl. it is to me a wonder , that j. b. should have so little skill in the first rudiments of his own professed art , which supposes a heaven distinct from the starry heaven , which i say is a fictitious heaven , and the zodiack fictitious in it ; or yet so little conscience , that understanding this , and that i oppose this fictitious heaven only , which has a zodiack that is said not to have a motion from west to east , as the starry heaven's zodiack is said to have , he should play the buffoon for almost two pages together to prove there is a real heaven , and that it is divisible into parts , and that these parts are real , which neither i nor any one else will deny , but the weakness of his cause puts him upon such sorry and sordid tricks . but being conscious to himself of his inability of answering my confutation of the rest of the essential dignities as well as the former , he shuffles all off ( p. 82. ) with saying , the doctor goes madly on in a kind of enthusiastick humour , that the heaven is nothing , and the parts of heaven is nothing , whereby i would destroy the rest of the essential dignities . repl. but that that heaven on which these essential dignities are founded , is nothing , i have noted above , that the best philosophers are now agreed upon it , and that the zodiacus fixus , distinct from the zodiack of the starry heaven , is a figment forged in the dark shop of the gross ignorance of the true system of the world. and i would have j. b. seriously to consider that truth i hinted , that in aristotles time there was only one zodiack , which was that of the starry heaven , whose real signs gave names to that fictitious one that astrologers now build their houses upon , and that therefore that ancient and venerable divine science of astrology , which j. b. would have as old as adam or seth , divided the starry heavens zodiack into twelve houses , and supposed the peculiar virtue of each house placed there in each sign of the starry heaven . from whence it will follow , that our modern astrologers building their houses on that zodiacus immobilis , or fixus , and the zodiacus mobilis of the starry heaven having receded since those older times , at least two whole signs from west to east , ( and the antique astrology conveighed out of the memoirs of adam when he was in innocency , being the most holy , sacred , certain , and authentick astrology ) i say it will follow that our modern astrologers , and j. b. good man amongst the rest , do err no less than two whole signs in all their astrological calculations . this is a morsel that i leave to j. b. to chamble in his mouth to see how he relishes it , or to swallow it down as a pill to purge out the astrological humour , if it may happily cure his sick mind and rid him of this malady . sect. 12. for beyond the sun the planet is at the farthest distance it can be from us , &c. ans. the distance of situation , sayes he ( p. 84. ) can no ways impede the force of the planets operation , as is apparently seen by the moon , which never receives more light and force of solar virtue than when she is farthest from him . repl. sith all created beings are of a finite virtue , it is impossible but that the spheres of their operation must be finite , and therefore according as they are more and more distant from the object , their virtue be less and less . again , he contradicts his own self and the vote of astrologers , as i have noted above . for p. 21. he writes thus : all astrologers do hold the moon to be the nearest to us , and nimblest plying about us above all other planets , and therefore to have more powerful effects upon us than any other planet . which yet is a perfect contradiction to what he says p. 48. viz. the doctor it seems is yet to learn how the heavenly bodies are neither helped by proximity , nor hindred by longinquity in the exercise of their powers , &c. thus vacillant and contradictious to himself is j.b. but the astrologers are on my side , as appears by the former citation , and if that will not suffice , i will also add the particular authority of origanus , who de effectibus part. 3. cap. 1. writes thus , omnes planetae juxta excentrici & epicycli apogeum minorem efficaciam habent & aerem minus movent . in opposito autem augis robustiores sunt , aeremque validius turbant . omne enim agens naturale tanto validius agit quanto proximius est passo . which is point-blank against j. b. but his instance of the moons having most light at the greatest distance from the sun , heals his credit again . and of this example he is so fond that he could not stay but brought it in in another place as well as here , viz. p. 49. where he says , i either had forgotten or did not know , that the further the moon is from the sun , the greater is the light she receives from him , and the nearer she is to him she receives still less and less . but this shows j. b. his gross ignorance in opticks , as i have noted above . nor did i forget but ever knew to the contrary , even from my youth , when i wrote my philosophical poems , namely , that the moon the nearer she is the sun the more light she receives , as i have expressed it in my psychathanasia , book 1. cant. 2. stanz . 7. nor being hid after my monthly wane , long keppen back from your expecting sight , dull damps and darkness do my beauty stain ; when none i shew , then have i the most light : nearer to phoebus more i am bedight with his fair rays . and better to confute all vain suspicion of my worser plight , mark aye my face after my close salute with that sharp-witted god seem i not more acute ? wherefore it is as clear as the sun , that j. b. has said nothing to the purpose hitherto in his answer to my confutation of this first accidental dignity called cazimi . besides , how can their virtue pass the body of the sun , &c. ans. the sun is a thin and pure body as the air , &c. repl. but it is an hot consuming body being as it were a boiling fire , as they that have made the most accurate observations of him have described him , and the maculae are his scum . how can then the influential vapours of a planet pierce his body , and not be spent and lost ? or the bearing of the vortex against the planet , &c. ans. he says , the planets in conjunction do comply and not at all clash influences . repl. i had thought that that had been a peculiar humour of mercury to be so sociable and compliable with that planet he is conjoined . but besides this , though the bearing of the vortex against us is no such matter , yet it bearing against the planet , and transfusing a celestial stream of most subtile matter against it , carries away the planets influence from us , as a contrary wind does odours and sounds . if cazimi on this side the sun be good , why should not beyond the sun be bad ? ans. because , says he , cazimi works a perfect compliance betwixt the sun and the planets in cazimi . repl. learnedly spoken ! it is so , because it is so . a body is white by whiteness , black by blackness , hoosibus and shoosibus , as sir kenhelm digby pleasantly applies that country story . but i leave j. b. to excogitate a better answer to this present difficulty . the subtile matter flowing from the sun , and driving the effluvia of the planet in cazimi on this side of the sun upon us , if this be good how can cazimi beyond the sun be good , the stream of the subtile matter from the sun driving the effluvia from us ? that is the point , consider it at leisure . how much more are the spots of the sun that are far greater , &c. ans. here j. b. gives us a tast of his education and elegancy of wit. does not every scullion-girl , says he ( p. 85. ) know the difference betwixt a blemish and a beauty-spot , though both at once on the same face ? repl. i confess i never converse with scullion girls to know the extent of their capacity and judgment ; if j. b. does , i envy him not that piece of curiosity of knowledge . that and astrology together may strike far to the making up a compleat gentleman . but now as to the fitness of the comparison , i would know of j. b. touching the macula solaris , and the planet in disco solis , suppose venus or mercury , which is the blemish and which the beauty-spot , or what he means by a beauty-spot , an artificial black patch , or some naevus in venere ; let him consult with his sibyl in the kitchen to be able to give a right answer to these queries , and then i shall give him a more full reply . but he stills holds on , which i did not observe , and makes his sibyl of the kitchen wiser and wiser ; adding , or between a mere dead patch and an operative plaister : what a discerning girl is this ! but to avoid ambages i shall ask j. b. himself which is the dead patch and which the operative plaister . and methinks i hear him promptly answer , the dead patch are the maculae solares , and the operative plaister the bodies of mercury and venus in cazimi on this side the sun. how well the bodies of mercury and venus , which are as round as any mustard ball , and god knows how many thousand miles distant from the face of the sun , resemble a flat spread plaister applied immediately to the face of any male or female , i dare refer to his stale girl , or sibyl of the kitchen . but as for the philosophy of his answer , that the maculae solares are dead patches , it is an unskilful supposition of his , and contradictious to his own profession , that allows a soul or plastick spirit of the world , which implies , that all the matter of the vniverse is enlivened , and those spots assuredly as much as either venus or mercury ( which are no more alive than our earth ) and therefore as fit for astrological influence as either mercury or venus . but for such a caput mortuum as some chymists phancy , there is none such in rerum natura , unless it be the heads of those that are devoid of wit and judgment . that cazimi should be five fortitudes , and yet combustion which is to be but a little distance from the sun , should be five debilities , &c. to shuttle off this invincible argument he abounds with similitudes , as if he were unacquainted with that trite aphorism , similia non probant . but that i may not be tedious , i will bring only one of them into view , there being the same reason of the rest . and indeed it is a sweet one and remarkable one . behold , sayes he ( p. 86. ) but the rosy bush , how it is set with now a sweet rose , and next an offensive prickle , and then a rose again . repl. and even so there must be three fairy circles about the sun , one of fortitudes , the next of debilities , and the third of fortitudes again . for the earth moving about the sun there is neccessity of whole circles of this difference to go about the sun to salve the supposed astrological phenomenon . nay moreover there must be twice three such circles ; the one three for mercury , the other for venus , and thrice three such for the superior planets , yet all this will not do . for the circles of the planets are the same in cazimi as out of it , and if in cazimi by reason of the circle there all to bestrewed with roses , it have five fortitudes , it being still as much as ever it was in the same circle , removed from cazimi , it must have five fortitudes still . so that j. b. his rosy comparison withers to nothing : to let pass here his contradiction to himself , who in his hagiastrologia , plainly affirms the heaven to be a most simple and clear body like to refined crystal ▪ which is inconsistent with this heterogeneity , which to stop a gap he has introduced in this place . and lastly , how homogeneal the celestial matter is , the cartesian philosophy does well set out to them that have a capacity to understand it . that saturn , iupiter and mars from their conjunction with the sun to their opposition , &c. ans. here he bewrays more of his old ignorance . says he ( p. 86. ) as if the fortitudes of planets stood in the nearness of their distance , &c. repl. but that it is none of my ignorance but his that he does not think as i do , i have sufficiently prov'd above , and therefore need say nothing further here . station should rather seal on the effect of the planet more sure . ans. experience , says he ( p. 87. ) and reason joined together do evidence the contrary , namely , that a stationary planet is standed in the influence of his virtues as well as of his body during that station . this is his answer entire . repl. but as for reason he brings none unless he thinks that a reason , that because the influence is then standed as he calls it , it is called the station of the planet from thence . when as by the consent of all astronomers a planet is said to be stationary , because he seems to stand still as to any motion from west to east . and as for experience , as i said above , let him bring any authentick astrological record whence it does appear that a planet for being stationary was clogged with two debilities . and the truth is , the annual motion , as i may so call it , of the planets , especially the superiour , is so slow , and their diurnal in comparison so exceeding swift , that it is incredible that the modifications of their annual motion by station , direction , or retrogradation , should signifie any thing . is neither stationary nor retrograde truly but in appearance , &c. ans. it is not so , says he ( p. 87. ) for although the planet of it self make no returns , but is always moving directly on , yet going round his circle after he has past his utmost distance , as we stand , he really returns upon us in his perambulation , and the time between this going on and return is unto us a real station , his motion looking upon us for some days altogether from the same point . this is his entire answer in his own words whereby he would prove that there is a real retrogradation and station in the planets , which is his first answer . but he has another which i will give you also in his own words : but however , says he , were the retrogradation and station no more but in a mere appearance , yet it does not follow but the debilities arising from that appearance , shall be real and not imaginary . repl. but as touching the first , i dare say he had no distinct notion of what he utter'd , though he give his suffrage for copernicus , hagiastrolog . p. 83. and if he ever knew , had forgot the nature of the station and retrogradation of the planets , this answer of his being incumbred with such gross absurdities and harsh repugnancies to these astronomical phaenomena . for by this account which is taken from the circular perambulation of the planet it self in its own course secundum ordinem signorum , which may by analogy be called the annus of that planet , or annual course thereof ; jupiter suppose shall make but two stations and one retrogradation in the space of twelve years , when as he makes twelve retrogradations in that time ; and saturn who in thirty years makes about thirty retrogradations , and sixty stations , shall make but two stations and one retrogradation in that time . which gross ignorance of j. b. makes me suspect that he bore himself merely upon his faculty of sordid and foul language when he adventured to publish this pretended answer to my confutation of the vain art of astrology . and to do the man all right that may be , as being something conscious to himself of his own confused ignorance in the present point , not knowing whether his first answer was sense or non-sense , he offers at a second , wherein he sayes , were the station and retrogradation no more but in mere appearance , yet it does not follow but the debilities arising from that appearance shall be real and not imaginary . repl. but i beseech you , mr. j. b. how do you prove that there do arise any such debilities from that appearance ? if there were any such debilities arising , it would follow they were real not imaginary . but how can any thing real arise from what is mere appearance , unless it be that the subject it acts upon be a perceptive subject , and the action or impress upon it quatenus perceptivè : as the mere appearance of truth in the divine or sacred science of astrology , so deemed by j. b. has had a real effect of intoxicating all his faculties both moral and intellectual , whereof this present book of his is an ample testimony . but that station or retrogradation of planets that is in mere appearance or imaginary should have any real effect upon the nativity of infants , who have no imagination thereof , is as perfect a contradiction , as if one should say there is an effect without any cause . but j. b. it seems is so taken up with his divine science of astrology derived to us from the sacred memoirs of adam in paradise , that it has drown'd in him all the sense and memory of the indubitable principles of logick and philosophy . that sextile and trine should be good , and yet quartile which is betwixt both be stark naught . ans. do but observe him , sayes he ( p. 88 ) a quartile cannot be stark naught , because betwixt a sextile and a trine . his slovenly comparison i will omit , as being as well nasty as superstuous , because the force of his reason is as entirely couched in his following comparison , where he says , nor can that creature be an ass which stands betwixt two men . as if he should say , that quartile aspect betwixt two good aspects , sextile and trine , may as well be bad as an ass be an irrational creature placed betwixt two men , who are rational ones . repl. but this is a reason only to impose upon asses . for the ass here is specifically distinct from the two men , nor can their site destroy this specification . but the degrees in heaven being homogeneal , that sixty of them should be good , and an hundred and twenty good , but ninety which takes up all the same sixty , and also thirty of the whole hundred and twenty , should be naught , is such a repugnancy , that it can fit the head of no animal but that of j. b's naming , placed betwixt two men . but he has a more seemingly material answer ( p. 89. ) that astrologers do not account the quartile aspect stark naught . for first they hold it better than opposition , and the quartile aspects of the fortunes in some senses are good . repl. if they don't account it stark naught , how comes it to pass that in the table of aspects it has no better credit than that of opposition ? for first they divide the aspects of planets into good , as sextile and trine ; and evil , as quartile and opposition : and of these latter aspects it is expresly said , that quartile and opposition in good planets is not evil , as quartile or opposition in jupiter and venus , which jupiter and venus are the two fortunes . but quartile and opposition in evil planets is evil , as quartile or opposition in saturn and mars . and quartile and opposition of good with evil is evil , as quartile and opposition of jupiter with mars . and so quartile and opposition go hand in hand in property through the whole table of aspects . but it is no where said , that quartile aspect of the fortunes is in some senses good , much less very good ; whence it is apparent , that if opposition be stark naught , quartile is very little better . see g. c. his mathematical physick , p. 153. that quartile should be better than trine as being further from opposition . there is a most fulsome , slovenly answer to this passage , as stinking and noisome as one i omitted before , which no ingenuous pen would deign to transcribe or answer , and it is the less requisite to do it , it being a like argument with that of the ass betwixt two men , as weak , and more rude and sordid than it . these are the odoriferous flosculi of his saturnine rhetorick , as if he had been nursed in an house of office , as well as disciplined under the old girl , his discerning sibyl of the kitchen . for shame mr. j. b. why would you write such a book , and profess your self in the mean time a minister of gods word , and a protestant of the church of england , as if you intended a slur and disgrace to our church and function ? both which are very sacred and honourable , and not to be exposed by such lewd doings to the scorn of their enemies . the planets thus aspected are in better capacity , both of them to strike with more direct rays on the earth than if they were in a trine aspect . ans. but the aspect of opposition , says he , ( p. 88. ) strikes better and with more direct rays , and therefore by the same rule should be best of all . repl. what an impertinent answer is this of j. b. to this passage ? in the aspect of opposition indeed the planets seem more directly ( as being diametrically opposite ) to ray one against another , but they do not jointly to one point on the earth , suppose where the foetus is , ray more directly . j. b. his answers are such , as if he did either not understand , or not care what he said as to reason ; as if railing and rude language were the only province he had undertaken . sect. 13. and the erecting a scheme so many ways , and that with like success , is an evidence that the success is not upon art but fortuitous . ans but why names he not these many ways , says he ( p. 89. ) for either these many ways are all the same in effect , and then the doctors consequence is false ; or else they are not the same in effect , and then the doctors allegation is utterly untrue . repl. this is an answer indeed that seems to have some smartness in it , as a nettle , if you touch it gingerly , but press it boldly and you feel nothing . to the former therefore , i reply that i have reckoned up those several ways , ch. 15. sect 6. adding at the end , that there are so many ways of building houses or castles in the air. to the latter , i say , they are the same as to any certainty of effect . there is never a barrel better herring of them , as the proverb hath it : all alike fond and frustraneous . sometimes hitting , sometimes missing . for why did they invent this variety , but that the foregoing structure was vacillant and lubricous ? and thus one being supposed as good as another , my consequence will come in , that the success when it hits right is not from art , but fortuitous . the configuration also of the houses , and those septennial chronocratores or alfridarii , do intimate , that the whole business is but a figment going upon that false hypothesis of ptolemy , &c. ans. this is an horrible falshood , says he ( p. 89. ) for our configuration of the houses depends no more upon that of ptolemy than it does upon that hypothesis of copernicus . repl. what a marvellous antagonist have i got , that huffs , and sputters , and cocks his beaver , as the invincible champion of the astrologers , and understands neither the hypothesis of ptolemy nor copernicus ? it is the zodiacus fixus which the ptolemaick hypothesis necessarily implies , that is the ground , which all your astrological houses are built upon , as i observed above more than once . and it is undeniably true , though this bold champion for astrology calls it an horrible falshood . but i commend his modesty or discretion rather , that he will make but one grand vapour at once , when as i intimated also , that the alfridarii have their septennial dominion according to the order of the planets in the ptolemaick hypothesis , and ch. 15. sect. 6. that the consignificators of the houses observe the same order . but an answer to these things he discreetly declines to make his single bravado more passable . for either the earth is pervious to all the raies of the planets and stars , &c. ans. the earth is pervious , saith he ( p. 90. ) to all the rays of the planets and stars , as well beneath as above the horizon . and yet does it not follow that all nativities are alike . for is it not plain , that all kinds of plants are pervious to the virtues and influences of the same earth , and yet how far off are they from being all alike , or from bringing forth leaves and flowers alike ? repl. no considerate philosopher will admit any other influence of the earth but the particles thereof which constitute several consistencies and juyces , and the plants are concerned only in those juyces or moistures that are next them , nor in any more particles of them that are fitted for their pores . wherein the mystery of placing of plants near one another consists , namely , when their construction of parts is such , that they do not suck away , to speak in the vulgar language , the same particles of juice , and so do not beguile one another . but the astrological influence of the stars is a thing so subtile and penetrating , that it stands not upon pores , but passes peremptorily through all the earth from one side to another . so that j.b. his comparison falls wonderously short in the present case . that a star or planet that is vertical is most efficacious . ans. as to matters of honour , sayes he , a star is most efficacious when vertical , but as to matter of life and nature , he is most efficacious when he ascends . repl. this is a mere put off , for both origanus and cardan in origanus absolutely declare thus . stellae supra verticem alicujus regionis vel civitatis , quae inde verticales dicuntur , maximae efficaciae sunt ; quae autem remotae sunt , tanto minus possunt quanto plus à vertice removentur . de effectibus part. 3. cap. 2. here is no restriction to honour , but it is spoke absolutely and at large . and if for honour why not for other things as the nature of the planet is ? direct and perpendicular raies being acknowledged by all to be most effectual . but if the earth be perfectly pervious to the rays , then our other argument holds good against the astrologers . sect. 14. even then ( viz. in the womb ) is the child as much exposed to them as when it is newly born . ans. in his answer to this j. b. does so faulter and fumble . ( p. 91. ) that i profess i can hardly make sense of it . but the main is couched in the close , that as soon as the child draws breath of its own , the former imployment of the heavens upon it being ended , a new begins , and so the imployment of the stars upon the child begins immediately as it draws its breath . repl. when as the influence of the stars freely penetrate the thick crusts of the earth from side to side as freely as if there were nothing to resist ; how is it possible the stars not acting voluntarily but necessarily , as all natural agents do , but that they should continue the same influence in the womb and out of the womb , the respects of the childs being in or out of the womb , signifying nothing as to the stars , and therefore the time of his nativity as little ? for first they must know the exact longitude of the place , &c. ans. the exact longitude , says he ( p. 96. ) matters us not , therefore that 's false . repl. very pertly and assuredly answered . but those that have been more accurately studied in this pretended science , i am sure i have heard complain of this very defect . and it stands to all reason it should be considered . for there are the same hours from twelve a clock numerable from the meridians of all the degrees of longitude , and therefore the true longitude of a place is also to be known for the right adjusting of the site of heaven and earth one to another at the nativity . but what a bold assured thing is ignorance ! for he is born by degrees , &c. ans. but the child , says he ( p. 92. ) does not draw its breath by degrees , nor is the navil-string cut off from the womb by degrees . repl. but i demand of j. b. whether the child begin to breath first , or has his navil-string cut first , concerning which there is a great deal of circumstances and curiosity , and sometimes longer , and sometimes sooner done . and whether to the first breathing of christ , or the cutting of his navil-string he refers that minute of the time of christs nativity in his christologia . sect. 15. which takes away all certainty of computation , per accidentia nati . though we should allow a particular influence of the stars in mens nativities , so that they incline them to this or that , yet by reason of mans free will there could be no finding of the time of the nativity , per accidentia nati . this i contend for . nor can j. b. for his life elude the force of the argument , he asserting as he would seem to do ( p. 93. ) that sapiens dominabitur astris , how much more then shall a serious and sincere christian ? and whereas himself acknowledges that the free will of man , according as he is good or bad , may retardate or accelerate the effect of the influence of the stars , though not wholly take it away , how is it possible to come to the true time of the nativity by the accidentia nati ? but j. b. writes as if he were asleep and not minded what he said , else his pen could not pass such gross contradictions . and it is but said by him not prov'd , that the stars will necessarily have their effect , though slower in time and less violent in good men that make use of their free will , and resist the power of the stars . for what does j. b. think of socrates , who by his temperance as a. gellius writes , liv'd all the days of his life inoffensâ valetudine ? and in that great devastating pestilence in the peloponnesian war , he in athens where it raged most , by his course of living kept his health of body , nor was obnoxious to that common contagion of stronger force certainly than any influence of the stars can be deemed to be . and if socrates liv'd so much above the power of the stars , what shall we think of the prophets and apostles ? what of christ himself ? who was not only able to resist the power of the stars , which j.b. allows every wise man able to do , but was carried in all his actions of concern by the immediate inspiration of the holy spirit . and yet ( than which nothing can be more prophane and ridiculous ) j. b. in his christologia pretends per accidentia nati , to come to the very minute of our saviours nativity . but such delirances as these they are justly permitted to fall into , who mock at the study of the revelation of saint john the divine , and so highly magnify this vain imposturous art of astrology for a most sacred and divine science . i might add in this place , that not only the free will of the party , whose nativity is considered , breaks this pretence of calculating per accidentia nati , but the free wills also of all those that he has to do with , nay the free wills of them that have been before him , his ancestors , the lawgivers of the place or country , &c. but it would be an endless argument to enter upon , and enough has been hinted already to satisfie the unprejudiced . sect. 16. is this circuit of the nativity scheme any where but in their own brain ? ans. and against profection , says he ( p. 95. ) he falls foul , saying , is it any where but in their own brain ? but produces nothing of absurdity against it , and therefore needs no answer to it . repl. how heedless and oscitant is j. b. here , that neither feels nor perceives what is even put into his mouth ! what greater argument can there be against profection annual having any influence upon men and their nativities , than in that it is only in the brains of the astrologer , and therefore can work no change in nature ? and that it is only in the brains of the astrologer , the very description of it in origanus and others plainly implies . for the very words of origanus are , tales significatorum in consequentia progressiones quibus , singulis annis singula signa conficere cogitantur , profectiones annuae appellantur . and a little before , nam loca zodiaci quae vel ipsa significatum aliquod habent vel aphetas & significatores alios cujuscunque nominis & muneris continent , fixa perpetuò non manent , sicut in primo hominis exortu disposita esse deprehenduntur , sed cum suis aphetis & significatoribus subinde aequabiliter progredi secundum seriem signorum cogitantur , &c. and indeed they can be only imagined to do so . for , that slow-paced saturn should go thirty degrees in a year in consequentia ( much less the horoscope and medium coeli when they are loca hylegialia , as they call them , which are conceived to be in zodiaco fixo , and therefore can make no progress at all , secundum seriem signorum , they being parts of those immoveable signs ) is i think an absurdity with a witness , and implies no less than a gross contradiction , you imagining the same thing to move slower and faster , or to move and not to move at the same time . or that another planet coming to the trace thereof should exult in the scent , &c. here j. b. for at least two pages together puts himself upon the pin of extravagant mirth and buffoonry , which is as graceful a spectacle in this grave minister of gods word , as the dancing of a cow or a camel. but to pass by all that horse-play , let us see what reason he offers . ans. if an hare , says he ( p. 96. ) or a fox , or a man with shooes on , does leave such a scent in every step he treads , that a dog coming after some hours will discern every place as the foot went in the wide field , although horses , hogs , or other men have crossed the way ; how much more shall the stars be able , &c. repl. i understand you mr. j. b. very well what you would be at , but withal that it is nothing at all to the purpose . for when hogs , or horses , or men pass that way in the field , their feet do not fall in exactly with the feet of the hare or the man , whose scent is searcht after , but the planets or stars come into the same place , by reason of the diffusive subtility of their raies or influence , reach every atome of those parts of the heaven which you suppose perfumed before . which perfume neither can rationally be supposed to continue till the other come , especially such slow-footed planets as saturn and jupiter , nor indeed in such liquid subtile matter as the heavens are , to continue any considerable time at all , if there were any such influence : but as the sun so long as he shines into the air makes it light some , but at his removal the air is as it was before : such in all likelihood are the influential raies of the stars and planets . in short their influence if any is so subtile that nothing keeps it out , when it does come , and the aethereal matter is so fine , fiery and consuming , that no influential effluvia transmitted into it can be retain'd , but vanish as perfumes , when the odoriferous body is removed in the free air. wherefore gross ignorance in philosophy and in the nature of the heavenly matter , is the mother of j. b. his beloved art of astrology . nor will his instance of the weapon-salve prove any salve for this sore ( p. 97. ) for both the weapon salve and the weapon are bodies of a due consistency , the weapon to imbibe the spirits of the body wounded , and the weapon-salve to lodge such sanative virtues as are proper in such cases of wounding . but the effect is not by a transit of the weapon-salve over the weapon , ( which will do the wounded party no more good than if a crow flew over his head ) but by a corporeal and tactual application of the weapon-salve to the weapon . and yet he would have me admire with himself how strangely that salve in its transit only over the place of that weapon where the nativity of the wound was made , does cause some not able change upon the wound that was then born . 't is pretty , and pity , that in so amiable a phansie the analogy will not hold . nor do i think that j.b. knew distinctly , or ever thought on it , which were the termini homologi in the comparison . but if he will examine the business he will find what he would have been at , is this , that as the weapon-salve is to the weapon , so is the planet in its transitus by the cuspes of the houses , and the rest of the chief places of the nativity , to the said cuspes or places of the nativity , wherein it seems some special virtue was lodged of starry or heavenly influence at the nativity , by that nativity-configuration of the heavens and heavenly bodies at that time . now i appeal to j.b. how like the fluid material heaven which i have described above , is to a weapon of steel , which made the wound , and the transcent planet at such a distance to the close corporeally applied weapon-salve . nay indeed how much the cuspes of the houses which are so many nothings phansied in an imaginary heaven and zodiack , are like to one of the most firm bodies we find upon earth . so that this comparison stands upon feet so rotten or disproportionated , that i will leave it to fall of its own accord . his pretence to experience is a thread-bare shuffle , and liable to so many exceptions that he can never make any thing of it , and there will be occasion of examining it in the next chapter if he will venture there upon the pikes . which is a demonstration that the promissor is imaginary space or nothing , &c. ans. there is , says he ( p. 98. ) a certain and real space measured out into degrees and minutes between the significator and promissor . repl. but what is this to the promissor himself , who being supposed immoveable , which the real matter of the heavens is not , i say , is imaginary space or nothing ? it is plain how this planet ( viz. the significator ) never gets to that part of the celestial matter in which the promissor was at the nativity , &c. ans. i wonder , says he ( p. 98. ) whether the doctor knows his own meaning , &c. repl. and i wonder that so acute a man , and so well exercised in the phantastries of astrology , does not easily guess at it at first sight . to shew how desperate the cause of the astrologers is in this point of direction , i put the case of the significator's being a planet , and the promissor , we supposing in the same superficies with him , we cannot allow to be the body of another planet , but its influence levening or tincturing at such a distance the celestial matter . as for better understanding the business , let mars be the significator ( for all the planets may be so according to both origanus and ranzovius ) and jupiter the promissor , to which mars is directed in trine aspect . the influence of jupiter lodged in the celestial matter at this distance from mars , but in his way is the promissor , but both mars and this influence of jupiter being carried along in the celestial matter as corks in water , the significator here will never overtake the promissor . but that mars may overtake jupiter by way of transit , or give him a go-by , he being six times more swift in his course , who can be ignorant of that ? observe the definition of a promissor , as ranzovius has defined . he says it is , planetae vel corpus vel radius , &c. ad quem cùm significator pervenerit , significatio effectum suum editura creditur . which is also the sense of other astrologers . but though they phrase it as if the significator were to come corporally to the very promissor , to challenge and receive his promise , yet j. b. does not interpret it so grosly ( as neither do the persians some passages of the alchoran ) but glosses thus on it ( p. 100. ) it is , sayes he , as much as to say , the virtue of the significator being at a distance , at the nativity , from the promissor , will be a certain number of years and days according to the rules of art in direction , ere it comes to maturity . repl. as if the promissor stood only for an index of time but promised nothing concerning the thing it self . which is point-blank against the rudiments of astrology . what astrologer will ever say , that the horoscope for example directed in trine aspect to venus as promissor , the same thing is promised as when it is directed in trine aspect to mars ? but while j. b. despoils the promissor of all office but the indication of time , he yields the cause to me , and makes it all one as if it were empty space or nothing . and withal insinuates a very considerable notion to the sagacious . that these aspects are so sacred with the astrologers , merely that they may hence take occasion or find a pretence to foretel the time of the accidents of humane life , as the physicians do the time of the paroxysms of the disease by the aspects of the moon , the phantastry of which conceits i have above sufficiently laid open . and that this numbring of years by direction when the feat will come to pass , is a mere arbitrarious phansie , does further appear , whenas all the planets may be significators , yet their courses are extreamly different in swiftness , the moon 's being about 360. times swifter than that of saturn , and yet the moon directed in trine aspect to saturn , there are promised such things to the infant as cannot easily belong to him till he be thirty or forty years old . which is a plain intimation that this pretence of prognosticating the fate of the infant by direction , is a mere phansy , as i have , though briefly , yet clearly proved against j. b. all the rudiments of astrology to be . and whether he will acknowledge my just triumph hitherto or no , it is all one to me . there 's no unprejudiced reader but certainly will. the main subterfuge behind is their pretence of events answering to their art. which if he speak any thing material to , we shall have occasion to consider it upon the next chapter . chap. xvii . 1. their fallacious allegation of events answering to predictions . 2. an answer to that evasion of theirs , that the error is in the artist , not in the art. 3. further confutations of their bold presumption , that their art always predicts true . 4. that the punctual correspondence of the event to the prediction of the astrologer does not prove the certainty of the art of astrology . 5. the great affinity of astrology with daemonolatry , and of the secret agency of daemons in bringing about predictions . 6. that by reason of the secret agency or familiar converse of daemons with pretended astrologers , no argument can be raised from events for the truth of this art. 7. a recapitulation of the whole matter argued . 8. the just occasions of this astrological excursion , and of his shewing the ridiculous condition of those three high-flown sticklers against christianity , apollonius , cardan and vaninus . 1. but here their hold is not so strong as their impudence great , that they will so boldly bear us in hand , that by virtue of the principles of their art they have foretold any thing to come . * there are many ludicrous ways of divination wherein no man is in good earnest , and yet the predictions and present personal descriptions of men sometimes fall right ; but no sober man will impute this to art , but to chance . it was but a fallacy of neptune's priest , when he would have carried the spectator into admiration of that deity from the many donaries hung up in his temple by votaries . but he whom he would have thus impos'd upon was too cunning for him . for he demanded straightway a catalogue of those votaries that had suffered shipwrack . and so do i of those predictions that have prov'd false . * cardan , a reputed prince in this faculty , complains that scarce ten in forty prove true : and picus , a narrow searcher into the art , professes that he has found of his own experience nineteen in twenty false ; and that in the prognostication of weather , where no free agents intermeddle to interrupt or turn off the natural influence of the stars . 2. but all the aberrations that either themselves or others may have observed , will not bring off the more devoted admirers of astrology to acknowledge the vanity thereof . for their excuse is , first , that by history , private information , and by their own experience they are assured , that the predictions sometimes do fall punctually true to a year , nay to a day , and sometimes to an hour , and that the circumstances of things are so particularly set out , that it cannot be chance but art that arrives to that accuracy . and then , secondly , that the profession of others , and also their own observation , does witness to them , that when there is any mistake , * the errour is in the artist , not in the art. for when they have examined their astrological scheme , they find the event was there signified , and that it was their own oversight to miss it . but to answer to the latter first , i say , they cannot pretend their observation universal ; and they that understand astrology best , will acknowledge there is that intanglement usually and complication of things , that it requires a very long time to give due judgment according to art concerning a nativity . and therefore , i say , the representation of the event being so doubtful , if they chance to predict right at first , they easily perswade themselves that was the meaning of the celestial theme . if they miss , they will force on their way further , till they find out what is answerable to the events ; which then must needs be the meaning of the art , though the artist oversaw it : nor will they urge themselves to any further accuracy of inquisition , for fear they should find it disagree again ; or rather out of a strong credulity , that if it hit right , it is surely from the true meaning and principles of their beloved science : when as in truth their themes have no certainty in their representation , but are as a piece of changeable stuff , or creased pictures , look this way it is this colour , that way that , this way a virgin , that way an ape ; or like the oracles of apollo , who was deservedly called loxias , whose crooked answers winded so this way and that way , that nothing but the event could tell whither they pointed . 3. i might add further , that the pretence of the schemes themselves ( be they never so exact ) i say , the pretence of their always representing the events aright , is a most impudent and rash presumption ; because ( as i have intimated already ) * the objects of their predictions are so alterable by the interposal of free agents , which interrupt ever and anon the series of causality in natural inclinations . whence in reason a man can expect no certain predictions at all from the significations of the stars , nor that any trial can be made whether there be any thing in the art or no. and it cannot but seem to every one a very bold surmise , to imagine that all that fall in one fight by the edge of the sword , suffer ship-wrack in one storm , or are swept away in one pestilence , had their emissors and interfectors in their nativity answerable to the times of their death . * the artists themselves dare not avouch it , and therefore bring in an unobserved caution of having recourse to eclipses . comets , and blazing-stars , to calculate the general fortune of the place , nay , of their parents and ancestors , and of their familiar friends , of which there is no news in the most famous predictions of astrologers : and therefore these and the like considerations being left out , it is a sign their divinations fell true by chance . wherefore it is a shameless piece of imposture to impute the truth of predictions to art , where the rules of art are not observed ; i may add where they are so palpably by experience confuted . for so it is in twins , whose natures should be utterly the same according to their art ; and if they could be born at one moment , the moment of their death should be the same also . and * yet those undissevered twins born in scotland , who lived till twenty eight years of their age , prov'd very often dissenting brethren , would wrangle and jangle ; and one also died before the other . in answering to which instance , in my judgment , that ingenious knight sir christopher is very shrewdly baffled . 4. and now to the ‖ former , i say , the reasoning is not right , to conclude the certainty of the art from the punctual correspondence of the event to the prediction . for it is also true , that the event has been punctually contrary thereto . and therefore this is as good a demonstration that it is no art , as the other that it is : but * it is easie to conceive that both may happen by chance . again , as for that exact punctuality of time , it is most likely to be by chance , because ( as i have proved above ) there is no way of rectifying a nativity to that accuracy they pretend . and for particular circumstances * in horary questions , why may not they be by under-hand information , or some tricks and juglings that are usual amongst cheats ? but if the predictions of astrologers be free from this , and yet be punctual in time and other circumstances , and so many that it may seem improbable to be imputed to chance , ( though chance has such a latitude , that it is difficult to say any thing is not by chance that happens , suppose but four times seldomer than the contrary ) it will not yet follow , that they are free from other things which are assuredly worse , more horrid , and more execrable ; * such as the consulting of ghosts and familiar spirits : a wickedness that that zealous patron of astrology , sir christopher heydon , acknowledges to be too frequently palliated under the pretence of this art. 5. and truly for my own part i do not much doubt but that astrology it self is an appendix of the old pagans superstition , who were worshippers of the host of heaven , and whose priests were confederates of the devil ; and therefore it is no wonder if daemonolatry creep in upon astrology , and renew their old acquaintance with one enother . and assuredly it is a pleasant spectacle to those aiery goblins , those haters and scorners of mankind , to see the noble faculties of men debased and entangled in so vile and wretched a mystery , which will avail nothing to divination unless these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these malicious deceivers act their parts in the scene . for it is not unconceivable how these invisible insidiators may so apply themselves to a mans curiosity that will be tampering and practising in this superstition , that , ( suppose ) in horary questions , * they may excite such persons and at such a time to make their demands , that according to the fore-known rules of astrology the theme of heaven will decypher very circumstantially the person , his relations , or his condition , and give a true solution of the demand , whether about decumbitures , stollen goods , or any such questions as are set down in dariot's introduction . which needs must enravish the young astrologer , and inflame him with the love and admiration of so strange an art. and as for nativities and punctual predictions of the time of ones death , and it may be of the manner of it , ( which either only , or most ordinarily happens in such as are addicted to , or devoted admirers of this art ) it is very suspicable that the same invisible powers put to their helping hand to bring about the effect ; and * so those whose misfortunes and deaths are predicted , must to the pot , to credit the art , and be made sacrifices to the lust and ambition of those rebellious fiends , to whose secret lash and dominion men expose themselves when they intermeddle with such superstitious curiosities as are appendages to ancient paganism , and were in all likelihood invented or suggested by those proud and ludicrous spirits , to intangle man in by way of sport and scorn , and to subjugate him to the befoolments of their tricks and delusions . for it is not unreasonable to think , that by certain laws of the great polity of the invisible world * they gain a right against a man without explicit contract , if he be but once so rash as to tamper with the mysteries of the dark kingdom , or to practise in them , or any way to make use of them . for why not here as well as in the ceremonies of witchcraft ? ( but i must not make too large excursions . ) and therefore i think it the safest way for every one that has given his name to god and christ , not to meddle nor make with these superstitious curiosities of astrology , either by practising them himself , or consulting them that do , that no ill trick be put upon him by being made obnoxious to the invisible scourge , or by making others so in whose behalf he consults . 6. i say then , these vagrant daemons of the air , either secretly insinuating themselves into the actions of astrologers , or after , more apparently offering themselves to familiarity and converse , for to grace their profession by oral revelation of things past , present , or to come , in such a way as is above humane power ; i demand how it shall appear that cardan's , for example , and ‖ ascletarion's deaths , and others more punctually , that i could name , predicted by themselves or others , was not by the familiarity of daemons , but the pure principles of astrology ? and so of whatsoever honour or other events that have been found to fall out just according to astrological predictions , * i demand how it can be proved that astrology was not here only for a vizard , and that a magician or wizzard was not underneath ? by how much accurater their predictions are , by so much the more cause of suspicion . 7. now therefore to conclude , seeing that the principles of astrology are so groundless , frivolous , nay contradictious one with another , and built upon false hypotheses and gross mistakes concerning the nature and system of the world ; seeing it has no due object by reason of the interposing of the free agency of both men and angels to interrupt perpetually the imagined natural series of both causality and events ; seeing there is not sufficient experience to make good the truth of the art , they that have practised therein having not observed the pretended laws thereof with due accuracy , and therefore if any thing has hitherto hit true , it must be chance , which quite takes away their plea from events ; so that their art is utterly to seek , not only for principles which i have demonstrated to be false , but for experience and effects , which hitherto have been none ; ( and assuredly they make nothing to pronounce loudly that such or such a configuration will have such an event , though they never experienced it at all , or very seldom , as it must needs be in the conjunction of saturn , iupiter and mars , which returns not in seven hundred years ; ) seeing also that those predictions that are pretended to have fallen right are so few , that they may justly be deemed to have fallen right by chance , and that if any thing has been foretold very punctually and circumstantially , * it may as well , nay better , be supposed to proceed from the secret insinuations or visible converse with the aiery wanderers , than from the indication of the stars ; and lastly , seeing there is that affinity and frequent association of astrology with daemonolatry and ancient pagan superstition , that person certainly must have a strangely-impure and effascinable passivity of phancy , that can be bound over to a belief or liking of a foolery so utterly groundless as astrology is , and so nearly verging toward the brinks of apostasie and impiety . 8. i have now finished my astrological excursion , to which i was strongly tempted , in a just zeal and resentment * of that unparallel'd presumption and wicked sauciness of the vain-glorious cardan , who either in a rampant fit of pride and thirst after admiration , or out of a malicious design to all true piety , would make the world believe , that the divinity and sacrosanctity of christian religion was subjected to his imaginary laws of the stars , and that the fate of christ the son of god , miraculously born of the holy ghost , was writ in his nativity , which forsooth he pretended to have calculated : as if all that iustice , meekness and power of working of miracles were derived upon our saviour from the natural influence of the configuration of the heavens at his birth ; and as if he did not willingly lay down his life for the world , ‖ as he himself professes , but were surprized by fate , and lay subject to the stroke of an astrological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sidereal interfector . as also to meet * with that enormous boaster and self-conceited wit , the prophane and giddy-headed vaninus , a transported applauder and admirer of that wild and vain supposition of cardan , upon which he so much dotes , that it is the very prop and master-piece of his impious writings , the both basis and finishing of all his villainous distorted doctrines against the truth and sacredness of the christian religion . to which two you may add also apollonius , though long before them , a high pretender to divine revelations , and hot instaurator of decaying paganism ; but withal , a very silly affecter of ‖ astrological predictions , by which it is easily discoverable at what a pitch he did either divine or philosophize . and methinks it is a trim sight * to see these three busy sticklers against christianity , like three fine fools so goodly gay in their astromantick disguises , exposed to the just scorn and derision of the world for their so high pretensions against what is so holy and solid as the christian faith is , and that upon so fond and frivolous grounds as this of astrology . annotations . chap. xvii . sect. i. there are many ludicrous ways of divination wherein no man is in good earnest , &c. ans. very good , says he , ( p. 102. ) and therefore be there never so many serious ways of prediction , none shall be believed to be otherwise but mere chance . as who would say , because zidkijah the son of chenaanah was a false prophet , therefore micaiah the son of imlah could not be a true one . repl. the serious and solid ways of prediction are to be attended to , nor do the false pretences of some to them , null the right of those whose pretences are just and true . but we have abundantly proved , this very way of divining by astrology to be vain and frivolous , when as the answer supposes it solid and serious . and the instance of zidkijah and micaiah is as little to the purpose , they both pretending to a solid priviledge where it is obtain'd , viz. inspiration from the lord. but judiciary astrology it self is wholly a cheat and foppery , as i have made good clearly and evidently against j.b. and lastly , this answer shoots quite besides the mark , my argument here being against their appeal to events answering sometimes to their astrological predictions . which i say makes nothing for them , the same happening in divinations confessedly ludicrous . cardan a reputed prince in this faculty complains that scarce ten in forty prove true . and picus a narrow searcher into the art , &c. ans. he quotes cardan , sayes he , ( p. 103. ) but names not where , enquire if he bely him not . he quotes picus , but picus had no skill in astrology , &c. repl. i must confess i have not the book by me , but it is cardan lib. de judic . cap. 6. as 't is quoted by gassendus in his physicks , sect. 2. lib. 6. cap. 5. whereupon gassendus cries out , confessionem habes quam vel ex nolente veritas extorserit . and a little after in the same place , he notes , how cardan commends that saying of marlianus , si vis divinare , contrarium ad unguem dicito ejus quod astrologi aut pollicentur aut minitantur . and my self have made observation how exactly false they have spoken . and as for picus , what he says of his own observation , the like gassendus testifies of his . and for their skill in astrology it must be j. b's great ignorance of what they have writ touching that pretended art , or else excessive immodesty that he does not readily acknowledge their skill much to exceed his own . they had indeed so much as clearly to discern the foppery of it , which he perversly calls their enmity thereto . sect. 2. the errour is in the artist not in the art , &c. ans. i would fain know , says he , what art or science humane it is , whose professors are clear of errour . there be many physicians miss of their cure , and yet are there not true physicians ? repl. this is again as above a fallacious answer , it supposing what is not , that astrology is a real art , to be made out by experience and reason , whenas i have clearly shewed it is not , but that all the principles thereof , which are proper to it , are merely imaginary , not to be proved by sense nor reason ; but it is quite otherwise in physick , theology , and other arts or sciences . a man is certain of and feels the operations of such and such methods of physick , that it was that which altered his body , but who could ever distinctly perceive , that such a natalitious theme of heaven wrought upon him ? it is merely the phansie of the astrologer , and of such fools as believe him . cardan , who is accounted the greatest and most skilful astrologer that ever was , so that it could not be imputed to the defect of the artist , yet having calculated the nativity of his eldest son johannes babtista , which you may be sure he did with all care imaginable , yet he missed the most notorious accident of his life , his poisoning of his own wife , and his shameful punishment by the hand of the hangman for that villainous crime . this mistake was plainly a defect in the art , it being perfectly casual as other ludicrous modes of divination are , and not in the artist , cardan being accounted the most incomparable prince of astrologers . sect. 3. the objects of their predictions are so alterable by the interposal of free agents , &c. ans. all he answers to this is , he comes up again with the old objection which needs no more answer . repl. a compendious piece of discretion to decline an argument too hot and heavy for his fingering , as i have shewn sufficiently above , and that free will is a perfect repugnancy to the pretence of astrological predictions . the artists themselves dare not avouch it , &c. ans. the artists may and do avouch it , says he ( p. 104. ) and the recourse to eclipses is but out of modesty , &c. repl. this seems a great piece of immodesty in j. b. to affirm a thing so peremptorily that is new , and cite no author that has broke the ice before him . but he urges further , it is apparent , says he , in the late fire in london , by many examples , and by all as can be gathered up , that every mans loss was predicted in his nativity . repl. i would here ask j. b. how many those many were ( for they ought to be a very great many indeed to signifie any thing when such an huge multitude . suffered loss ) and whether their nativities were calculated before the fire or after . ( for they have a trick to squeeze what they please out of their celestial themes , and to drag them some way or other to their known event ) and whether he will warrant there were no themes suppressed , which served not the astrologers turn , and could not so hand somely be forced to confess this loss by fire . vnless these things be cleared , it is but a lame answer , and deserves no further reply . yet those two indissevered twins born in scotland proved very often dissenting brethren , and one also died before the other , &c. ans. but what of that , say he , ( p. 105. ) there are some men so froward that they are seldom at peace in their own selves , &c. and are there not many men afflicted with a dead palsie , in whom one side is dead while the other is alive , &c. repl. but this frowardness in himself complies well enough with the astrological principles and pretended influence of the stars , it being the same person , and so the same person having the same conflicts with himself . but two persons exactly under the same influence of the stars , from their nativity to clash one with another , plainly clashes with the principles of your astrology . as also does that other answer clash with the same , viz. that a man , who is all of him born as well one side of him as the other at one time , should have his left side suppose dead before the other , as if the left side breathed before the right , or had its navil-string cut before the other . so that this other answer is really another objection against the principles of astrology . sect. 4. it is easie to conceive that both may happen by chance . that is , that the prediction may prove exquisitely true , or exquisitely false , as i have observed my self in the latter . and when the former happens it is no more admirable than the feat of my tutor r.g. his linnet , who gotten out of the cage , and flying to a book that lay open , muted upon the very word sterquilinium , and yet the linnets tail could neither write nor read , much less understand latin , or any language else . but j. b. here returns a swaggering answer ( p. 105. ) we are able , says he , to produce our rules , and by our rules to say this child shall be certainly fortunate , and that unfortunate , this year it shall have a fever , and that year it shall be well . but how well this agrees with cardan's own profession , who i trow was a far better astrologer than j. b. i leave to the prudent to consider . in horary questions they use tricks and juglings to deceive , &c. ans. and what then , sayes he ( p. 106. ) are these the blame of astrologers because there are cheaters amongst them ? repl. it is the blame of such professors of astrology as impute that to their art which they do by under-hand information . and these falsly pretended divinations filling up the catalogue of the proofs for the art of astrology , shews plainly the rottenness of that topick , and that there is no arguing from events . such as the consulting of ghosts and familiar spirits , &c. a wickedness which sir christopher heydon acknowledges to be too frequently palliated under the pretence of this art , &c. ans. what a strange kind of wickedness is here , says he ( p. 107. ) we astrologers are all of us an ancient relique of pagans , confederate with the devil and guilty of daemonolatry , &c. repl. that he may seem to be able to give an answer he lays the charge false , as if i had said all astrologers consult with ghosts and familiar spirits , whenas i only say some do , which are over many though not all . and to make good the charge that i have laid , besides the witness of sir christopher , i will bring in j.b. himself to witness against his fellow astrologers , who in his preface to his hagiastrologia ( p. 24. ) expresly confesses , that without the heavenly or supernatural wisdom , astrological skill would become rank poison to the astrologer , as being such a thing as would lead them to the devil sooner than to god , and draw them into sorcery and other evil arts , whereby they would be intangled with diabolical familiarities ere they were aware , even as are witches and conjurers . and here i would ask j. b. how many of the many astrologers now adays have attained to that celestial and supernatural wisdom , that is requisite to keep them from falling in with the devil , and becoming sorcerers , to use his own phrase , p. 25. and again in the treatise it self , p. 35. i would have the reader to know , sayes he , that there are many that under colour of astrology , do practise other diabolical arts of magick or sorcery , which are quite different things , and of no kin to astrology . and this theme he writes copiously and freely upon for three or four pages there together . i will only set down one passage more which shall serve for all the rest , p. 38. but true it is that too many astrologers using their skill more prophanely than religiously , and finding that their rules of natural art cannot tell them all things they would know , or so easily or quickly as they would know them , they fall into the study and practice of geomancy , sorcery , and plain witchcraft . the devil though he be a most damned apostate , yet is an angel , and as such has skill in all natural causes , and the reasons of future contingencies , beyond the most learned of mortal men that ever wrote , except such who wrote and spake by divine inspiration . now if any man will so far fall from god as to be confederate with this apostate , or any of his infernal imps , there is no doubt but he may save the labour of a world of study which it costs other men , and he shall have his astrology at second hand by a kind of diabolical inspiration , and that more readily and punctually to the purpose than they that by great labour and pains come more honestly by it . lo , what an ample testimony j. b. has given to confirm this charge of mine against the professors of astrology , whenas he himself confesses of them , that many betake themselves to the confederacy of infernal imps , and the consulting with familiar spirits , or the having some way their assistance , who have a faculty to raise the very scene of the things enquired before their sight or imagination , as i have heard also from experienced parties . wherefore many astrologers predicting or divining by these unlawful and hellish assistances , and imputing what they do to the art of astrology , it is manifest , that this destroys the force of the argument fetcht from the truth of their divinations or predictions , when they are true : it seldom happening that one can be assured that it was not from diabolical assistance , while astrology is pretended , besides that other topick of chance . sect. 5. they may excite such persons and at such a time to make their demands , &c. ans. now although , says j. b. ( p. 110. ) the devils may very possibly excite men to make their demands , yet be sure the heavens at those times it is not in the devils power to frame at all , &c. repl. it need not be in the devil's power to frame the heavens at that time , he having observed in that frame they then are , that from the fictitious rules of astrology the artist will give answer according to truth , that coincidence of things happening so at that time as to agree with the principles of astrology ( as the linnet muted on the word dunghil ) which coincidence the devil observing without any changing the heavens but only by exciting the party to go at that nick of time , occasioneth the astrologer luckily to hit the mark . so those whose misfortunes and deaths are predicted must to the pot to credit the art , &c. ans. it seems then with the doctor ( p. 111. ) these devils can kill whom and when they list , and that as well saints as sinners , and the anti-astrologists as well as the philo-astrologists . for thus was predicted the death of picus as well as cardan , and of gassendus as well as ascletarion . repl. neither whom nor when they list . for in this section i restrain it to the devoted admirers of astrology , nor to them , but when they have superstitiously given their lives or fortunes to be determined by the vain rules of that art. and as for picus and cardan i would wish j. b. to read gassendus touching the case , who tells us how gauricus himself writes how three genethliaci of those times predicted only that picus would die before the thirty sixth year of his age , which naturally implies , that he would live to the thirty fifth thereof , when as he liv'd but thirty one years . and ballantius that pretended to hit the mark at the thirty third year of his age , over-shot himself two years or thereabout . so that it is a vain allegation to say the devil then had power to kill picus the anti-astrologist , when he neither did assist those genethliaci , or if he did , was ignorant of the time of his death , and consequently was no cause thereof . and as for cardan he pined away himself to death , being impatient of being laughed at for out-living his own prediction . and for the prediction of gassendus his death by astrologers , i will consider it after i know it . he quotes no author for it , and therefore i shall defer any answer to it till he does . and for ascletarion , cardan himself suspects it for a fable , as you may see in gassendus . but if there had been any truth , either touching cardan's death . as the astrologers report it , or ascletarion's , i have spent my judgment of it already , sect. 6. and for those other three predictions he mentions , after i have certain information how the punctual time of the birth of cromwel , philip prosper , and charles gustavus was known , and am acquainted with the person of that most ingenious artist j. g. as well as himself , i hold it time enough to give an answer . and i think i have answered all pretences sufficiently already , in maintaining the former chapter against j. b. and so plainly demonstrating that all the supposed rudiments of astrology are mere fooleries . they gain a right against a man without explicit contract , &c. ans. what 's all this to the purpose , says he , ( p. 109. ) unless there could be no such things as conjurers but what are first astrologers ? repl. yes it is to the purpose . for though this be not the only way to be entangled in diabolical superstitions , yet because it is one way , and that a special one , it is worth the while to take notice of it . sect. 6. i demand how it can be proved that astrology was not here only for a vizard , and that a magician or wizard was not underneath , &c. ans : you must note now , says he ( p. 109. ) that to have familiarity with these daemons so as to predict or tell any thing by virtue of such a familiarity , is punishable with death both by the law of god and man , &c. repl. that there are many that under the vizard of astrology are really magicians or wizards , i have abundantly proved already to be the opinion of j. b. himself . and therefore my question is raised upon a ground acknowledged in common by us both , and he is bound to answer any seeming inconvenience from the opinion as much as my self . nor does it at all follow , because such an astrological prediction , it is uncertain whether it be the exploit of a magician or a mere astrologer , that he that predicts it is to arraigned for a magician , but that such a prediction is no proof for the solidity of astrology , unless it can be proved that the predictor is no wizard or magician ; and if he be certainly cleared thereof ( without he predict better than cardan allows astrologers to predict ) unless it be proved also that it is not chance but art , that he predicted true . sect. 7. it may as well nay better be supposed to proceed from the secret insinuations or visible converse of the aery wanderers , &c. ans. well now , says he ( p. 32. ) we are beholden to the doctor , he doth not call us downright conjurers , sorcerers or witches , but it is to be suspected so , &c. repl. but not always , but when things fall out punctually right . for then unless they will take sanctuary in the linnets tail , and acknowledge they predicted so exactly by chance , according to j. b. his own concessions , it is too too probable there was the assistance of some infernal imp in the business , with whom the astrologer is confederate , who has this his astrology at the second hand as j. b. phrases it , by a kind of diabolical inspiration , and that more readily and punctually to the purpose , than they that by great labour and pains come more honestly by it ; they are his own words above recited . and now let any indifferent reader judge , whether these punctual predictions be not , unless they happen by chance , better imputed to diabolical inspiration , as j.b. calls it , than to the pretended art of astrology ; which quite spoils the pretence of arguing for astrology from some events punctually answering the predictions . sect. 8. of that unparallel'd presumption , and wicked sauciness of vain-glorious cardan . ans. the answer to this charge or what ever is like it against cardan ( p. 14. ) is very slim and shuffling , and does not at all come home to the matter . for first , he says , cardan tells in what position the heavens were at christ's birth , which is no more than astronomers do , who calculate the planets places for any time . repl. this i confess there is no hurt in if they knew the time exactly of christ's birth ; but to pretend to give the configuration of the heavens in a mistaken time of christ's birth , as cardan and j. b. have done , is an apparent piece of folly . secondly , says he , cardan avers , that as the heavens were then posited , that such and such manners , complexion , and ordinary accidents were wont to follow as befel our saviour . and if this be culpable then wo be to all physicians , who out of their readings and experiments collect receits of medicines from their skill in herbs . repl. as if the stars had as natural and effectual operation upon the person of our saviour to make him to be , do , and suffer , what he was , did and suffered , as physick has upon a patient . from whence it will follow that the sanctity of his person , which was from the holy ghost , the power of doing miracles , which was also supernatural ; and the laying down of his life which was from himself merely and voluntary , should be from the influence of the stars , as cardan expresly confesses ( as i shall note anon ) that the law of christ and moses is from the stars as well as that of mahomet and the pagans . and here i appeal to all the world if it be not a wild presumption and wicked sauciness of cardan thus to subject the holy jesus and his divine law to the influence of the stars , and place them in the same classes with mahometism and paganism . if this be not enormous presumption and sauciness , considering the greatness of our saviours person , and gross wickedness and impiety , considering his holiness , i dare appeal to j. b. himself . but he goes on . thirdly and lastly , cardan asserts , says he , that by virtue of his astrological experience ( or at least j. b. phansies he does , that he may seem to do as he does ) and the nature of the position of the heavens compared with the life of our saviour , he found some confirmation of the truth of the time of christs nativity , and that the truth of the time of christ's birth was some confirmation of the truth and worth of astrology . and if this be blasphemy , &c. then sure the scriptures must needs be as much too , which affirm the time of christ's birth , and declare of the wise men how they found him out by their starry intelligence , or indeed by their astrological skill . repl. as for cardan's making use of his calculation of christ's nativity to find out the time thereof exactly , or to conciliate authority to astrology thereby , so far as i can find , they are the mere surmises of j. b. but to affirm , that there is as much blasphemy or impious sauciness to set down simply the time of christ's birth as the scripture does , as there is to pretend to know it by cardan's principles of astrology , which determine the condition of the person and law of christ to the influence of the heavens and stars in such sort as they do the religion of mahomet and of the pagans , is such a piece of extravagancy and wildness , that nothing can be more . and yet that is a marvellous freak also to understand that , matth. 2.9 . as j. b. does . when they had heard the king they departed , and loe , the star which they saw in the east went before them till it came and stood over where the young child was . vpon which he glosses thus . the scripture declares of the wise men how they found christ out by their starry intelligence , or indeed by their astrological skill . whenas the following this star required no more skill in astrology than to follow a lantern-carrier , or a link-boy in a winter night . it was neither planet , nor fixt star , nor any natural comet , especially as to its motion , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or an angel or good genius displaying his visibility in the form of a star , according to the opinion of the ancients . and that the genii do appear in such a form , there is frequent mention in history . i have already sufficiently made good my charge against cardan of his presumption and wicked sauciness in calculating our saviour's nativity in that sense , in which he understands his own act , and we see how weak and vain j. b. his defence is . which shall yet be made out more fully by what i shall reply to his answers to other passages of this present section . with that enormous boaster and self-conceited wit , the prophane and giddy-headed vaninus , and transported applauder and admirer of that wild and vain supposition of cardan , &c. ans. has he , says j. b. ( p. 12. ) named any thing out of vaninus that proves either his enormous boasting , or any thing of his merely self-conceited wit , or ought that shews him prophane and giddy-headed ? does he name any of his writings that must needs be impious , or any of his doctrines which are so villainous , distorted , and against the truth and sacredness of christian religion ? repl. has j. b. read vaninus himself , whereby he may pretend that i have given a wrong character of him upon his own knowledge ? as for the proof of vaninus his boasting and self-conceitedness , i have put j. b. in a way already ( upon the fourteenth chapter ) whereby he may be satisfied . and for his giddy-headedness and whimzicalness , his admiration of so vain and frivolous an art as astrology , and his building so great matters on it , is proof enough . to say nothing how he shifts and flings about to shuffle off those certain truths of apparitions in the air of humane shape , &c. one while phancying that they may be images or statues librated in the air by certain mathematical laws . another while that an image full of rifts and little holes , newly coloured and moist , applied to smoak , the smoak carries the representation of the image on high . other sometimes that some light image may be carried up into the air by being hung at the foot of some kite or eagle . another while that these appearances are nothing but the reek of mens bodies which therefore represent humane shapes carried on high . with several other as vain conceits , whereby he would elude the truth of such apparitions in the vulgar sense , and the existence of daemons , which is his main scope . so in like manner , that there may be no witches that have any confederacy with familiar spirits , he phansies that old ones do all their mischief by the filthiness of their breath , by which they corrupt whole fields of corn , the young ones by the strength of their phansie , with many such whimzical things which it would be tedious to recite . j. b. may read them at his leisure in vaninus , beginning at the 50. and holding on to the 60. dialogue . but my charge of prophaneness and impiety is of more consequence to make good . and here i will appeal to the judgment of j. b. himself , what he may think of such suggestions as these in vaninus . 1. christum se crucifigendum obtulisse ad comparandam apud posteros aeterni nominis gloriam . 2. mosen vivum se in abyssum dejecisse , ut in coelum raptum esse populus crederet . 3. unicum esse verum cultum , legem naturae , quae & deus est ; caeteras leges figmenta esse à principibus ad subditorum paedagogiam excogitata & à sacrificulis ob honoris & auri aucupium , confirmata , non miraculis , sed scripturâ ( cujus originale nullibi invenitur ) quae miracula ficta recitet , & bonarum ac malarum actionum repromissiones polliceatur , in futurâ tamen vitâ , ne fraus detegi possit . 4. miracula & portenta religionum aut fuisse sacerdotum imposturas aut ad causas naturales referri posse . ( these you may see in dialogue the 50. and dialogue the 52. which is the fifth passage which i will note . ) 5. omnia orta occidere & aucta senescere , non solùm arbores , bruta animalia , homines , sed urbes , regna & religiones . 6. mundum esse aeternum ideoque qui nunc sunt in usu ritus centies millies fuisse , totiesque renasci quoties ceciderunt . 7. corpora coelestia de regibus , de regnis , de civitatibus & de rebus magnis in universum sollicita esse , ac proinde ubi illis immutatio imminet , in coelo , in elementis , in plantis , in brutis , & in hominibus diversa nobis signa & prodigia objicere . 8. corpora verò coelestia si reges , regna , & civitates curant , multo magis religiones & legislatores , quos ipsa constituunt divinae voluntatis praenuntios , qui & dei filii meritò nuncupari possunt . 9. religiones in sui ortu & interitu non in medio miracula ostentare , cujus rei hanc esse causam , quia in longissimis temporum intervallis intercedunt planetarum conjunctiones : quo tempore novam religionem institui ac proinde veterem cessare . eque magnis siderum conjunctionibus , quum inferiora haec summam nanciscantur potestatem , admiranda opera proferri , hominum voluntates tunc immutari , phantasian quâ intellectus voluntatis consiliarius utitur coelo subjici . virum igitur sapientem sacrosque aeterni nominis honores appetentem cum haec futura praevidit , prophetam se à deo missum praedicare , quaeque necessariâ coelestium corporum vi miracula fiunt , confictae sui ipsius omnipotentiae adscribere , atque ita delusam plebeculam illum admirari & adorare . 10. ea demum esse vera miracula quae post longissimas coelorum circuitiones accidunt , non quae naturae vires superant . 11. coelestia corpora vates instruere , rerum futurarum species in ipsorum intellectu effingendo . nam si sol dat muris formam in fimeto , quantò facilius eventi futuri speciem in phantasia ? 12. ex cardani sententia unam in omnibus animantibus esse animam , quae pro materiae dispositione plus minusve se alicui communicat . but i hope by this time j. b. is tired out or surfeited with such prophane stuff , and blushes that he should stand up for such a patron of astrology as this . but if he like it , he may find more of the same suit in the following dialogues . so little injury have i done vaninus in saying he is impious and prophane . nay , i shall bring vaninus his self against himself , or the general sense of all christians , and upon this very point of cardans saucy presumption of calculating the nativity of our saviour . in his amphitheatrum aeternae providentiae divino-magicum exercit. 8. there says vaninus , that petrus pomponatius allows indeed the miracles of both religions , jewish and christian , to be true , but that the efficient cause of them is to be referred to the stars , or the strength of imagination . and concerning the stars , he says , hieronymus cardanus is of the same opinion , namely , where he declares , that , lex iudaica est à saturno , christiana à jove & mercurio , mahometica à sole & marte , & idololatria à luna & marte , &c. whereupon vaninus cries out , o os impudentissimum ! o linguam execrandam ! o sermones inquinatissimos ! o voces detestandas ! which he speaks either ironically or seriously ; if seriously , it is a testimony with a vengeance , both against himself and j. b. if ironically , which is more consonant to that in his dialogues , then it is an exultation of vaninus in this bold conceit of cardan . but there is another more notable passage to the same purpose in the same exercitation . where cardan again is brought in speaking thus , lex nostra & servator ipse sub arietis conjunctione superiorum natus est , & ipsa lex orta ; promulgata verò sub conjunctione superiorum in sagittario , in regione arieti subjectâ , &c. whereupon vaninus again exclaims , o sacrilegam doctrinam & ex hominum consortio eliminandam ! o impietatem nefariam & post homines natos inauditam , prophetarum vaticinia , christianam religionem à deo institutam , à deo miraculis confirmatam , ad fabulosam & commentitiam arietis conjunctionem referre ! here i appeal to j.b. if i have spoke any thing either concerning cardan or vaninus more harsh than these exclamations of vaninus against cardan . in which if he be in good earnest , he does in foulest manner condemn both cardan and himself , and let j. b. look to himself too that he come not into the bargain . but if he speaks by way of irony , yet being he personates the whole pious christian world , and speaks but what they would naturally express , there is the whole christian world justifying my sharp reprehensions of cardan and vaninus against the cavils of j. b. but out of what has been produced above , it is sufficiently clear , what an impious and prophane soul vaninus was . to see these three busy sticklers against christianity , &c. ans. he charges them all three , says he ( p. 18. ) as sticklers against christianity and high pretenders against the christian faith , whenas all well read men do know that cardan was a christian philosopher and physician , and died a professor of the christian faith , and so did vaninus too . repl. as if a professor of christianity may not yet be no good christian , or not really stickle against it , and more dangerously while he professes it . a very atheist may be a professor of christianity , which yet i will not say cardan was . but some passages of his are so atheistical that they that befriend him most are fain to acknowledge him to be mad , that he may not seem an atheist . what an unchristian thing is that to make the religion of christ draw its original from no higher a principle than mahometism does , that is , from the influence of the planets , that from jupiter and mercury , as this from sol and mars , and expresly to declare of all the miraculous things in christ that the reason of them may be resolved into the power of the stars . the words of cardan in vaninus are these , amphitheatr . aetern . provid . exercit. 7. est genesis domini nostri jesu christi in quâ tot videbis & tanta mirabilia ut judices , etsi naturalibus rationibus solummodo insistendum esset , christi nativitatem fuisse admirabilem , naturamque illi tribuisse , quantum concursu omnium coelorum excogitari poterat . and in the same exercitation he attributes christ's poverty , that he had not where to lay his head , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he calls sors ) its being under the earth in the terms of saturn . and exercit. 8. his disputing in the temple at twelve years of age , to jupiter his being in his ascendant . and his putting an end to the iewish religion , to his having saturn retrograde in the ninth house . which he says signified , studium evertendae religionis in quâ natus erat . when yet our saviour expresly professes he came not to destroy the law but to fulfil it , that is , to carry it on to further perfection and completion , which ill agrees with the retrogradation of saturn . and in the same exercitation . after cardan has attributed the iewish religion to saturn , the christian to jupiter and mercury , the mahometan to sol and mars , and the idolatrous pagan to the moon and mars , he madly holds on , saying , solvitur autem unaquaeque lex à suo contrario . saturnum debellat iupiter authoritate , & mercurius ratione . iovem & mercurium debellat mars non audiens rationes & saeviens contra authoritatem . martem & solem debellant saturnus & venus , haec lasciviâ , ille dolis . martem & lunam debellant sol & iupiter authoritate , dignitate & veritate . vpon which he concludes , ob hoc christiani erigite capita ; qui potest capere , capiat . as if he had predicted some excellent state or overspreading empire of the christian religion upon the conversion of the turks . but what he has writ he acknowledges to be obscure , though it be in the mean time clear enough that he imputes all religions alike to the natural influence of the heavens and stars . whence his faith cannot be christian but a phansie , the true faith in christ being to believe his mission supernatural , and the condition in which he was in all his miraculous respects not to proceed from the aspects of the heavenly bodies at his nativity , but from the immediate assistance of the holy ghost , who also overshadowed the virgin in his conception . now i demand of j. b. how little the distant from blasphemy it is to subjugate the holy ghost to the laws of the stars , as if he were determined by them to act , or if he be free , that he should chuse to over-shadow the holy virgin at such a time that his nativity would fall out under such a configuration of the heavens as might indicate all the great concerns of our blessed saviour , as proceeding from the influence of the stars , and so expose him to be thought a mere natural prophet not a supernatural one , and give occasion to this damnable conceit of cardan and vaninus , that prophets and religions , of what sort soever , are but the effects of the stars . certainly this had not become the wisdom of the holy ghost , and therefore it is a reproach and contumely against him to suppose it . whence j. b. his pretence of calculating of our saviours nativity , and finding out the very minute of his birth , per accidentia nati , is quite blown away . and christ himself professes , john 10.17 , 18. therefore doth my father love me , because i lay down my life that i might take it again . no man taketh it from me , but i lay it down my self . which i leave to j. b. to consider how well it consists with his making our saviour obnoxious to an astrological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sydereal interfector . but to return to cardan , i would have j. b. to consider what a kind of christian philosopher cardan can be reputed , and in what a kind of profession of the christian faith he could die , who made our saviour christ only an astral prophet , or sydereal law-giver , who makes him born of the stars , as he phansies moses and mahomet to have been , when as it is an article of our creed that he was conceived by the holy ghost , nor was obnoxious to any astrological anaereta , but laid down his life of himself . and i demand of j. b. did the stars unite him hypostatically with the eternal logos , or raise him out of his grave the third day ? assuredly therefore there was an immediate power of god and wholly supernatural that effected all those wonderful things that all true christians believe and profess concerning the holy iesus . besides , vaninus has noted in his dialogues , that cardan held but one common soul in the vniverse , which diversly communicates it self to diversly prepared matter . how this will consist with that life and immortality which christ brought to light through his gospel , i leave again to j. b. to consider . and now for vaninus himself , how well he could be thought to have died in the profession of the christian faith , let his dialogues answer for him , out of which i have above produced so many prophane and impious passages , as i had noted them in my adversaria . moreover at the point of his death , when he was brought to execution , which no good christian can think of without pity and horrour , he affecting to act the part of a constant and magnanimous philosopher , was so far from professing himself a christian , that in vainly magnifying himself he insulted over the meritorious agony of our ever blessed saviour . for the monk that accompanied him offering him a crucifix to contemplate , he rejected it with scorn to the crucified iesus , saying , illi in extremis prae timore imbellis sudor , ego imperterritus morior . and yet j. b. declares of vaninus too , that he died likewise in the profession of the christian faith. as if it were impossible for any one that was an admirer of astrology ( which j. b. will have a science most sacred and divine ) but he should be also a good christian. when yet in another mood he will freely acknowledge that many by the affecting that art have fallen into the snares of the infernal fiends . by this time , i hope , i have made it good by these my brief annotations . first , that though i writ something sharply and satyrically against cardan and vaninus , and such like astrologers , yet i have not exceeded their demerit , but have dealt justly and faithfully in the business . secondly , that i have clearly shewn the impertinences and weaknesses of the very chiefest of j. b. his pretended answers to my confutation of the main principles of astrology . and thirdly and lastly , that there being nothing considerable in his answers to my arguments against astrology , that it is very probable he thought to make it up in sordid railing and rude buffoonry , hoping to engage me in his own element that i might so be brought to encombate him as a cock on his own dunghil . but true philosophy and christianity has taught us a better lesson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he thought me to be a very march-bird at the game , and as he professes ( p. 7. ) he expected no better language from me than cardan and vaninus met with at my hands , and therefore arms himself with such a patience , that shall quench all the utmost brands of my fury , insomuch as can my pen sputter out altogether wild-fire , yet i shall never hurt him . so furious an assailant out of his deep insight into iudiciary astrology did he prognostick i would be . but good man , the superstitious presages of his art have made him more scared than hurt . which might be another argument amongst the rest of the vanity of his astrological profession , that he can't tell aforehand in his contentions and brangles he begins with men , whether he shall carry the cause or his adversary . and yet if he had liv'd at the time that our saviour was born in , and had been of that age or rather skill in astrology that he was when he wrote his christologia , he would infallibly have foretold all the accidents of our saviour's life . and to give him his due , his nativity-schemes of our saviour christ and s. john baptist , with his astrological descant thereon , by operose pulling and stretching of things , looks speciously and prettily at first sight , and i must confess , i have neither the leisure , nor think it worth the while , to examine them according to the principles of his own art , which i have abundantly demonstrated to be but a foolery . but in my slight perusal i cannot but observe , that these two great astrologers cardan and j. b. give quite contrary judgments of the natural qualities of our saviour's person . for whenas cardan will have the heavenly influence to breath into him nothing but piety , justice , faithfulness , simplicity and charity , j. b. on the contrary reports , as i have noted above , that though jupiter indeed on the ascendent promises well , yet , says he , mars is set as if he stood on purpose to destroy a nativity so opposite to jupiter and the ascendent , and being strong withal , he seems to threaten all good qualities with an overturn , infusing nothing but choler , fury and malice into the natives head . and disposing of the moon he makes her so too . the sun also looks upon the cuspe ascending with an evil quadrature , and such as usually renders a native much more proud and ambitious than either wise or good-natured . and mercury complying with sol in the same aspect endeavours to encline this sacred person to theft and lies . can there be two characters more contrary the one to the other than these , or a greater argument of the folly and madness of astrology ? but i noted also , that whereas j. b. out of christ's nativity-scheme declares our saviour of an healthful , robustious complexion , and exceeding able to struggle with death , how ill this consorts with that passage of scripture which says , he was found dead on the cross before the two thieves that were crucified with him , so that there was no need to break his legs to hasten his dying . and lastly , i appeal to j. b. who cannot but be acquainted with all the pullings and stretchings , and the pressing of small things , and the suppressing of what is not for their turn with astrologers ; if a turkish astrologer had been to give judgment on this nativity-scheme of christ , where the moon sits upon the cuspe of the eighth house , or the house of death , whether he would not ( according to that conceit of the turks , that god would not suffer so good a man as christ to be crucified , but that judas was trussed up in his stead ) have declared with albohaly , that the moon in this posture did not prognostick a violent death but great straits and danger , & natum fore fugitivum , and so to escape with his life . but j. b. will answer , the moon was also in near conjunction with algol's head. repl. but that ( as astrologers use to do ) i conceive the turkish astrologer would either willingly oversee or conveniently omit . but suppose algol's head put in its nose here too , and that the moon must be lethiferous in this case , yet hear what cardan says to the point , mergit aquis luna in octavâ existens , the moon in the eighth house drowns men , not hangs them either on cross or gallows ; and any ordinary man would have thought that he that is orn'd to be drown'd could not have been hang'd , if there were any thing in astrology , as he , according to the proverb , that is orn'd to be hang'd will never be drown'd . but this is but a slight velitation in comparison of what i shall now produce to the convincing of j. b. of his folly in pretending to calculate our saviour's nativity , or indeed in pretending at large that there is any thing in astrology . for these two nativity-schemes of christ , and s. john the baptist , being as specious and plausible as any of them can offer ( i 'le appeal to j. b. himself if it be not so ) if i prove that j. b. is so far from telling the day and minute of christ's birth , that he has missed of the year , i hope he will according to his promise ( p. 7. ) observing these two such elaborate nativity-schemes to prove but the fruit of the ludicrous principles of astrology , and his own working phansie , for ever bid adieu to that vain imposture . i will with all possible brevity intimate to him what may convince him of this his mistake in time . and the first thing is , that his first main ground , which is , that there are just 4000. years from the creation of the first adam to the incarnation of the second , is not only precarious , as being built upon an uncertain interpretation of the 4000. cubits of waters , ezech. ch. 47. ( those 4000. cubits being capable of a symbolical sense as well as a numeral ) : but it is further evident , that his interpretation ( s. john having manifestly prevented him in his description of the river of paradise , apoc. ch. 22. and determined that vision in ezekiel to the times of the new hierusalem , when the fulness of the gentiles will be come in , and all israel be saved , as the apostle speaks , rom. 11.25 . ) it is evident , i say , that his interpretation is false ; those waters measured by the angel , and the description of the river and trees bringing their monthly fruits , prefiguring such a state of the church as will not appear at least till the seventh vial , but is to be most properly accomplished under the second and third thunders : so that he has plainly err'd already near one thousand seven hundred years . secondly , he cannot adjust the seventy weeks of daniel to this scope and time of the incarnation in which he would have the seventy weeks end ; he founding the adjustment of them upon a very false ground , namely , upon the three weeks or twenty one days of hindrance mentioned dan. c. 10. v. 2.13 . which he interprets so many years , that upon the expiration of those twenty one years of hindering the building of the temple , &c. he might fix the going forth of the decree , c. 9. on the second year of darius hystaspis . and this he acknowledges to be the main argument ( christolog . p. 32. ) that evinceth that there began the seventy weeks , namely , upon the expiration of the three weeks of hindrance . which he point-blank against the text interprets three weeks of years , when the text says expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three weeks of days , and the septuagint so interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three weeks of days , as the hebrew has it . where [ of days ] is added on purpose in counterdistinction to the seventy weeks to be understood of years . and the one and twenty days , v. 13. being the same with these three weeks , it is manifest that they are to be understood literally too . moreover he understands this hindrance of the hindrance from building the temple , when the text says expresly it was the hindrance of the angel that he could come no sooner to daniel to instruct him in such things as his soul was carried in fervent devotion and desire after . and daniel is said to afflict himself with mourning all that time of the one and twenty days , or three weeks , which therefore cannot be understood of years . and lastly , this may he takes he is fain to pull back the single week ( in the midst whereof the messias is said to make the daily sacrifice and oblation to cease ) and place it in the beginning of the weeks ( p. 33. ) than which nothing can be more wild and preposterous . but now in the third place , suppose his adjustment were not encumbred with these absurdities , he can never make sense of the prophecy of those seventy weeks if they expire in the incarnation of our blessed saviour , but such an epocha is to be chosen of the going forth of the decree , as the weeks continued in the order they are mentioned , our saviour may be found to be crucified , and so to put an end to the iewish sacrifies and oblations , in the midst of the last week . and fourthly and lastly , that incomparable chronologer and pious learned person thomas lydiat , hath with solid judgment pitched upon the twentieth year of artaxerxes longimanus , for this epocha , reckoning from whence our saviour will be found to have suffered in the midst of the last of the seventy weeks of daniel , according to the natural sense of the prophecy . and moreover , which is more precisely to our purpose , he has convincingly shewn , that our saviour was born , l. aelius lamia , and m. servilius geminus being consuls , anno juliano 48. v. c. 755. whenas j. b. will have him born anno juliano 45 , or 46. and u. c. 752 , or 753. so that there will be two whole years difference . and whereas j. b. places the crucifixion of our saviour in the nineteenth year of tiberius , thomas lydiat has prov'd it to fall out in the twenty second of his reign , about the middle of that year , as also in the middle of the last of daniels seventy weeks , which seals all sure . and therefore missing so wide of the time of that chief accident of the life of christ , he must be very foully out in the exercise of his art , if it were any , of coming to the right time of the birth of our saviour per accidentia nati . but the scheme of our saviour's nativity , as also of s. john the baptist's calculated by him , being so trimly contrived and hitting so handsomely , as it may seem to himself , and he would perswade others , and so suitably to the conditions of them both , and the occurrences of their lives , and yet things falling out so , though their nativities are grosly mistimed , methinks it ought to a conviction to j. b. himself , and to all men , that the whole business of judiciary astrology is a mere piece of phantastry , in which they may make quidlibet ex quolibet , or that things hit by chance as in other ludicrous ways of divination , and that there is nothing sound at the bottom . and that the boast of j. b. is very vain in pretending to have found out the nativity of our saviour to the very minute of an hour , whenas he has missed in the hypothesis of time , * some whole years . not to add , that suppose he had arrived to the very minute of his birth ( whenas yet the exact day is as unnecessary as in the celebrating his passion or resurrection , which are of as great concernment as his birth , and celebrated with as much devotion , though it is taken for granted they are not the same days on which he was crucified , and rose again ) or that by a general council his discovery were accepted of , and established by so great an authority , i would here demand of j. b. besides the sacrificing to his own vain glory , what good would come to the christian church thereby ? for it is a very weak allegation of those that slight the celebrating the nativity of our saviour , because the day of his birth is uncertain . for we are certain we do not keep the day of his passion and resurrection , the very same day as they fell , easter being acknowledged a moveable feast , and yet that cools no mans devotion . it is sufficient that there be anniversary commemorations of these great occurrences in the life of christ the son of god , that they may take impression on the minds of our children , and childrens children to all posterities , and endear the person of our saviour to them , by the pious performance of the solemnities of those days . but were the day and minute of christ's birth agreed upon by the vniversal suffrage of the church upon the astrological pretence of j. b. which he seems rather to wish than hope for , it would look more like the celebrating the resurrection of astrology , than of the nativitiy of our saviour , and would set all men agog so upon studying of j. b. his most sacred and divine science , that thousands being impatient of not finding themselves so soon masters as they would , of what it is impossible for them ever to be masters of ( astrology being a mere cheat and vanity , no solid art at all ) would inevitably be drawn into contract with that grand apostate spirit lucifer , or some of his infernal imps , as j. b. himself confesses they are prone to be ( p. 39. ) and so this his idle astrological freak of pretending to have found out the birth of our saviour to the minute of an hour , if once countenanced by the church , would make the christian world swarm with witches and wizards , who by their wicked confederacy with the infernal powers , would lose their souls , which christ was born into the world to save and redeem from everlasting misery . wherefore to make a friendly conclusion with my so much incensed adversary , i do in all meekness and kindness desire him to consider with himself , if it had not been more advisable for him ( being as he stiles himself a preacher of gods word , and a protestant minister of the church of england ) and more for the honour of the gospel-ministry in general , and for the credit of our church it self , ( whose genius is fair , peaceable , prudent and gentile , as well as serious and pious ) not to have run out in that sordid scurrility and rage against a professed member of the same communion , having no personal provocation from him , but only the pretence that he had so sharply inveighed against the folly and vanity of astrology , and the impiety of some astrologers , and this out of mere zeal for christianity , whose authority and efficacy he saw was undermin'd under colour of this art. and whether he had not better have busied himself in calculating the nativity or conception of christ according to the spirit ( answerably to that saying of the apostle , my little children of whom i travail in birth until christ be formed in you ) i say , in calculating the nativity of christ in the hearts of those that are committed to his charge , when , and in how many he had been instrumental to form christ in them , and so render them true and living christians , and to compute when in himself christ was thus born ( for as face answers to face , so the heart of man to man , and he that has christ really living in his own heart , can the more easily discern whether he be living in anothers ) whether this i say had not been a more proper imployment for a minister of gods word , than to be taken up with so vain and mischievous a curiosity as i have made good that astrology is ; and experimentally to have understood what are the greatest enemies to the birth of the spiritual christ in us ; and what his birth consists in , and whether the principle of regeneration be not a divine reality and living sense quite different from what is resolvible into the natural sentiments of self-love ; and whether pride and selfishness , and wrath , and quarrelsomeness with men , be not of a more direful aspect to the spiritual nativity of christ than mars in the eighth house , or the moon conjoin'd with algols head , to the natural nativity of him . these great points i leave to j. b. seriously and in the fear of god to consider with himself , and shall give him no further disturbance , nor be any further disturbed by him , nor by any one else that shall write in such an vnchristian manner as he has done . in which he has wronged himself and his profession more than me . but i pray god forgive him it all . errata sic corrige . pref . p. vi . l. 19. r. influence : certainly ] p. 4. l. 20. r. seems , p. 52. l. 23. r. alchochodon , p. 112. l. 27. r. ignorance , saith he , p. 114. l. 18. r. near twelve , p. 141. l. 15. r. baptista , p. 164. l. 2. r. albohali . finis . notes, typically marginal, from the original text notes for div a51317-e920 ‖ chap. 13. sect. 1. ‖ see book 7. chap. 1. sect. 6. ‖ see pref. sect. 4. and book 2. chap. 14. ‖ see book 5. chap. 17. sect. 2. ‖ book 7. chap. 5 , 7 , 8. ‖ de motibus part. 2. cap. 11. ‖ de motibus part. 2. cap. 15. ‖ see book 3. chap. 1. sect. 6. also immortal . book 3. chap. 19. sect. 4 , 5 , 6. ‖ see sect. 4. see sir christopher heydon his defence of judicial astrology , c. 7. p. 186. ‖ see sect. 7. ‖ see sect. 7. ‖ see chap. 15. sect. 5. ‖ see sect. 7. ‖ see chap. 15. sect. 6. ‖ see sect. 10. see origan . par. 2. cap. 13. see his defence of judicial astrology , cap. ii. ‖ sect. 2. ‖ sueton. in vitâ domitiani , sect. 15. ‖ john 10.18 . ‖ see book 4. ch. 4. sect. 2. * see my exposition of the prophecies of daniel notes on vision vi. p. 120. an antidote against atheisme, or, an appeal to the natural faculties of the minde of man, whether there be not a god by henry more ... more, henry, 1614-1687. 1653 approx. 381 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a51284 wing m2639 estc r10227 12533829 ocm 12533829 62817 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51284) transcribed from: (early english books online ; image set 62817) images scanned from microfilm: (early english books, 1641-1700 ; 769:4) an antidote against atheisme, or, an appeal to the natural faculties of the minde of man, whether there be not a god by henry more ... more, henry, 1614-1687. [32], 164 [i.e. 162], [6] p. printed by roger daniel ..., london : 1653. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng atheism -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 olivia bottum sampled and proofread 2003-05 aptara rekeyed and resubmitted 2004-11 andrew kuster sampled and proofread 2004-11 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an antidote against atheisme , or an appeal to the natural faculties of the minde of man , whether there be not a god. by henry more fellow of christ colledge in cambridge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . trismegist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. london ▪ printed by roger daniel , at lovell's inne in pater-noster-row . anno 1653. to the honourable , the lady anne conway . madame , the high opinion or rather certain knowledge i have of your singular wit and vertues , has emboldened , or to speak more properly , commanded me to make choice of none other then yourself for a patronesse of this present treatise . for besides that i do your ladiship that right as also this present age and succeeding posterity , as to be a witnesse to the world of such eminent accomplishments & transcendent worth ; so i do not a little please my self , while i find my self assured in my own conceit that cebes his mysterious & judicious piece of morality hung up in the temple of saturne , which was done in way of divine honour to the wisdome of the deity , was not more safely and suteably placed then this carefull draught of natural theology or metaphysicks , which i have dedicated to so noble , so wise , and so pious a personage . and for my own part it seems to me as reall a point of religious worship to honour the vertuous as to relieve the necessitous , which christianity terms no lesse then a sacrifice . nor is there any thing here of hyperbolisme or high-flow'n language , it being agreed upon by all sides , by prophets , apostles , and ancient philosophers , that holy and good men are the temples of the living god. and verily the residence of divinity is so conspicuous in that heroical pulchritude of your noble person , that plato if he were alive again might finde his timorous supposition brought into absolute act , & to the enravishment of his amazed soul might behold vertue become visible to his outward sight . and truly madame , i must confesse that so divine a constitution as this , wants no preservative , being both devoid & uncapable of infection ; and that if the rest of the world had attain'd but to the least degree of this sound complexion & generous frame of minde , nay if they were but brought to an aequilibrious indifferency , and , as they say , stood but neutralls , that is , if as many as are supposed to have no love of god , nor any knowledge or experience of the divine life , did not out of a base ignorant fear irreconcilably hate him , assuredly this antidote of mine would either prove needless and superfluous , or , if occasion ever called for it , a most certain cure. for this truth of the existence of god being as clearly demonstrable as any theorem in mathematicks , it would not fail of winning as firm and as universall assent , did not the fear of a sad after-clap pervert mens vnderstandings , and prejudice and interest pretend uncertainty & obscurity in so plain a matter . but considering the state of things as they are , i cannot but pronounce , that there is more necessity of this my antidote then i could wish there were . but if there were lesse or none at all , yet the pleasure that may be reaped in perusal of this treatise , ( even by such as by an holy faith & divine sense are ever held fast in a full assent to the conclusion i drive at ) will sufficiently compensate the pains in the penning therof . for as the best eyes & most able to behold the pure light do not unwillingly turn their backs of the sun to view his refracted beauty in the delightfull colours of the rainbow ; so the perfectest minds & the most lively possest of the divine image , cannot but take contentment & pleasure in observing the glorious wisdome & goodness of god so fairly drawn out and skilfully variegated in the sundry objects of externall nature . which delight though it redound to all , yet not so much to any as to those that are of a more philosophicall & contemplative constitution ; & therefore madame , most of all to yourself , whose genius i know to be so speculative , & wit so penetrant , that in the knowledge of things as well natural as divine you have not onely out gone all of your own sexe , but even of that other also , whose ages have not given them overmuch the start of you . and assuredly your ladiship 's wisedome and judgement can never be highly enough commended , that makes the best use that may be of those ample fortunes that divine providence has bestow'd upon you . for the best result of riches , i mean in reference to ourselves , is , that we finding ourselves already well provided for , we may be fully masters of our own time : & the best improvement of this time is the contemplation of god and nature , wherein if these present labours of mine may prove so gratefull unto you and serviceable , as i have been bold to presage , next to the winning of soules from atheisme , it is the sweetest fruit they can ever yield to your ladiships humbly devoted servant henry more . the preface . atheisme and enthusiasme though they seeme so extreamely opposite one to another , yet in many things they do very nearly agree . for to say nothing of their joynt conspiracy against the true knowledge of god and religion , they are commonly entertain'd , though successively , in the same complexion . for that temper that disposes a man to listen to the magisteriall dictates of an over-bearing fancy , more then to the calm and cautious insinuations of free reason , is a subject that by turns does very easily lodge and give harbour to these mischievous guests . for as dreams are the fancies of those that sleep , so fancies are but the dreams of men awake . and these fancies by day , as those dreams by night , will vary and change with the weather & present temper of the body . so that those that have onely a fiery enthusiastick acknowledgement of god ; change of diet , feculent old age , or some present dampes of melancholy will as confidently represent to their fancy that there is no god , as ever it was represented that there is one ; and then having lost the use of their more noble faculties of reason and understanding , they must according to the course of nature , bee as bold atheists now , as they were before confident enthusiasts . nor do these two unruly guests only serve themselves by turns on the same party , but also send mutuall supplies one to another ; being lodg'd in severall persons . for the atheist's pretence to wit and natural reason ( though the foulenesse of his mind makes him fumble very dotingly in the use thereof ) makes the enthusiast●●cure ●●cure that reason is no guide to god. and the enthusiast's boldy dictating the carelesse ravings of his own tumultuous fancy for undeniable principles of divine knowledge , confirms the atheists that the whole buisinesse of religion & notion of a god , is nothing but a troublesome fit of over-curious melancholy . therefore , i thought i should not be wanting to religion and to the publique , if i attempted , some way , to make this fansifull theosophy or theomagy , as it is very ridiculous in it self , so also to appeare to the world , and if it were possible , to the very favourers of it ; it being the most effectuall means in my judgment , to remove this dangerous evill out of the minds of men , and to keep it off from theirs that are as yet untainted . and this i indeavoured in those two late pamphlets i wrote , namely my observations and my reply . in both which i putting my self upon the merry pin ( as you see it was necessary so to do ) and being finely warm'd with anger and indignation against the mischief i had in designe to remove , if i may seem after the manner of men to have transgressed in any niceties , yet the ingenuous cannot but be very favourable in their censure , it being very hard to come off so clearly well , in the acting of so humorous a part ; there scarce being any certaine judge of humours , but the humour of every man that judges . and i am very well aware that some passages cannot but seem harsh to sad and weakly spirits , as sick men love no noise nor din , and take offence at but the smell of such meats , as are the most pleasant and strengthening nourishment of those that are well . but as for my selfe i can truly pronounce that what i did , i did in reason & judgment , not at all offending that life that dwelleth in mee . for there was that tonicall exertion , and steady tension of my spirits , that every chord went off with a cleare and smart sound , as in a well-tuned instrument set at a high pitch , and was good musick to my self that throughly understood the meaning of it . and my agile and swift motion from one thing to another , even of those that were of very different natures , was no harsh harmony at all to mee , i having the art to stop the humming of the last stroke , as a skilfull harper on his irish harpe , and so to render the following chord cleane , without the mixing or interfaring of any tremulous murmurs , from the strings that were touch'd immediately before . and i did the more willingly indulge to my self this freedome and mirth , in respect of the libertines whom i was severely and sharply to reprove , and so made my self as freely merry as i might , and not desert the realities of sobernesse , that thereby they might know , that no superstitious sneaksby , or moped legallist ( as they would be ready to fancy every body that bore no resemblance at all with themselves ) did rebuke them or speak to them , but one that had in some measure attain'd to the truth of that liberty , that they were in a false sent after . thus was i content to become a spectacle to the world , in any way or disguise whatsoever , that i might thereby possibly by any means gain some souls out of this dirty and dizzy whirle-poole of the flesh , into the rest and peace of god ; and to seem a fool my self to provoke others to become truly and seriously wise . and as i thought to winne upon the libertine by my mirth and freenesse , so i thought to gain ground upon the enthusiast , by suffering my self to be carried into such high triumphs and exaltations of spirit as i did . in all which ( though the unskilfull cannot distinguish betwixt vain-glory and divine joy or christian gloriation ) i do really nothing but highly magni●y the simplicity of the life of christ above all magick , miracles , power of nature , opinions , prophecies , and what ever else humane nature is so giddily and furiously carried after , even to the neglecting of that which is the sublimest pitch of happinesse that the soul of man can arrive to . wherefore many of those expressions in my reply that seem so turgent are to be interpreted with allusion to what this divine life does deservedly triumph over , and particularly what magicians boast they can do : as in that passage which seems most enormous pag. 49th . i still the raging of the sea &c. which is the very same that medea vaunts of in ovid , — concussaque sisto , stantia concutio cantu freta , nubila pello . and for the rest that has falne from me in those free heats , i 'me sure there is neither expression nor meaning that i cannot not only make good by reason , but warrant and countenance also by some thing plainly parallell thereto , in scripture , philosophers and fathers , especially origen , whom i account more profoundly learned and no lesse pious then any of them . but as i said the drift and scope of all was , vigourously to witnesse to this buisy and inquisitive age , that the simplicity of the life of christ , though it bee run over by most and taken no notice of , that is , that perfect humility and divine love , whence is a free command over a mans passions and a warrantable guidance of them , with all serenity , becoming prudence , and equity ; that these are above all the glory of the world , curiosity of opinions , and all power of nature whatsoever . and if the sense of this so plaine a truth with all it's power and lovelinesse did so vehemently possesse my soul , that it caused for the present some sensible mutations and tumults in my very animall spirits and my body , the matter being of so great importance , it was but an obvious piece of prudence to record those circumstances , that professing my self so very much moved , others might be the more effectually moved thereby ; according to that of the poet — si vis me flere , dolendum est primùm ipsi tibi . and i am no more to be esteemed an enthusiast for such passages as these , then those wise and circumspect philosophers , plato and plotinus , who upon the more then ordinary sensible visits of the divine love and beauty descending into their enravish'd soules , professe themselves no lesse moved , then what the sense of such expressions as these will bear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to such enthusiasme as is but the triumph of the soul of man , inebriated as it were , with the delicious sense of the divine life , that blessed root , and original of all holy wisdome & virtue , i am as much a friend , as i am to the vulgar fanaticall enthusiasme a professed enemie . and eternal shame stop his mouth , that will dare to deny , but that the fervent love of god and of the pulchritude of vertue will afford the spirit of man more joy and triumph , then ever was tasted in any lustfull pleasure , which the pen of unclean wits do so highly magnify both in verse and prose . thus much i thought fit to premise concerning my two late pamphlets , which i have done in way of civility to the world , to whom i hold my selfe accountable , especially for any publique actions , who now i hope will not deem those unexpected motions of mine so strange and uncouth , they so plainly perceiving what musick they were measured to . but as for this present discourse against atheisme , as there is no humour at all in it , so i hope there is lesse hazzard of censure . for here is nothing to give offence , unlesse we be so weak-sighted , that the pure light of reason & nature will offend us . here 's no lavish mirth , no satyricall sharpenesse , no writhing or distorting the genuine frame & composure of mine own mind , to set out the deformity of anothers , no rapture , no poetry , no enthusiasme , no more then there is in euclid's elements , or hippocrates his aphorismes . but though i have been so bold as to recite what there is not in this present discourse , yet i had rather leave it to the quick-sightednesse of the reader to spie out what there is , then be put upon so much immodesty my self , as to speak any thing that may seem to give it any precellency above what is already extant in the world about the same matter . onely i may say thus much , that i did on purpose abstaine from reading any treatises concerning this subject , that i might the more undisturbedly write the easy emanations of mine own mind , and not be carried off from what should naturally fall from my self , by prepossessing my thoughts by the inventions of others . i have writ therefore after no copy but the eternall characters of the mind of man , and the known phaenomena of nature . and all men consulting with these that indeavour to write sense , though it be not done alike by all men , it could not happen but i should touch upon the same heads that others have , that have wrote before mee ▪ who though they merit very high commendation for their learned atcheivements , yet i hope my indeavours have been such , that though they may not deserve to be corrivalls or partners in their praise and credit , yet i doe not distrust but they may do their share towards that publique good , that such performances usually pretend to aime at . for that which did embolden me to publish this present treatise , was not , as i said before , because i flatte●'d my self in a conceit that it was better or more plausible , then what is already in the hands of men : but that it was of a different sort , and has it 's peculiar serviceablenesse and advantages apart and distinct from others ; whose proper preeminences it may aloofe off admire , but dare not in any wise compare with . so that there is no tau●ology committed in recommending what i have written to the publique view , nor any lessening the labours of others by thus offering the fruit of mine own . for considering there are such severall complexions and tempers of men in the world , i do not distrust but that as what others have done , has been very acceptable and profitable to many , so this of mine may be well rellish'd of some or other , and so seem not to have been writ in vain . for though i cannot promise my reader that i shall entertaine him with so much winning rhetorick and pleasant philology , as hee may find else where , yet i hope hee will acknowledge , if his mind be unpreiudic'd , that he meets with sound and plain reason , and an easy and cleare method . and though i cannot furnish him with that copious variety of arguments that others have done , yet the frugall carefulnesse and safenesse of choise that i have made in them , may compensate their paucity . for i appeale to any man , whether the proposall of such as will easily admit of evasions ( though they have this peculiar advantage that they make for greater pompe and at first sight seem more formidable for their multitude ) does not embolden the atheist and make him fancy , that because he can so easily turn the edge of these , that the rest have no more solidity then the former ; but that if hee thought good , and had leisure , hee could with like facility enervate them all . wherefore i have endeavoured to insist upon such alone , as are not onely true in themselves , but are unavoidable to my adversary , unlesse he will cast down his shield , forsake the free use of the naturall facultyes of his mind , and professe himself a mere puzzled sceptick . but if he will with us but admit of this one postulate or hypothesis , that our faculties are true , though i have spoke modestly in the discourse it self , yet i think i may here without vanity or boasting , freely professe that i have no lesse then demonstrated that ●here is a god. and by how much more any man shall seriously indeavour to resist the strength of my arguments , by so much the more strong he shall find them ; as he that presses his weak finger against a wall of marble ; and that they can appear slight to none but those that carelessly and slightly consider them . for i borrowed them not from books , but fetch 't them from the very nature of the thing it self and indelible ideas of the soul of man. and i found that keeping my self within so narrow compasse as not to affect any reasonings but such as had very clear affinity and close connexion with the subject in hand , that i naturally hit upon what ever was materiall to my purpose , and so contenting my self with my own , received nothing from the great store and riches of others . and what i might easily remember of others , i could not let passe if in my own judgement it was obnoxious to evasion . for i intended not to impose upon the atheist , but really to convince him . and therefore des-cartes , whose mechanicall wit i can never highly enough admire , might bee no master of metaphysicks to mee . whence it is that i make use but of his first argument only , if i may not rather call it the schooles or mine own . for i thinke i have mannag'd it in such sort and every way so propp'd it and strengthened it , that i may challenge in it as much interest as any . but as for his following reasons , that suppose the objective reality of the idea of god does exceed the efficiency of the mind of man , and that the mind of man , were it not from another , would have conferr'd all that perfection upon it self , that it has the idea of , & lastly , that it having no power to conserve it self , and the present and future time having no dependance one of another , that it is continually reproduc'd , that is conserv'd by some higher cause , which must be god ; these grounds , i say , being so easily evaded by the atheist , i durst not trust to them , unlesse i had the authours wit to defend them , who was handsomely able to make good any thing . but they seem to me to be liable to such evasions as i can give no stop to . for the mind of man , as the atheist will readily reply , may be able of her self to frame such an actuall idea of god , as is there disp●●ed of , which idea will be but the present modification of her , as other notions are , and an effect of her essence , and power , and that power a radicall property of her essence . so that there is no excesse of an effect above the efficiency of the cause , though wee look no further then the mind it self , for she frames this notion of god as naturally and as much without the help of an higher cause , as she does any thing else whatsoever . and as for the mind 's contributing those perfections on her self , shee has an idea of ; if shee had been of her self , the atheist will say , it implyes a contradiction , and supposes that a thing before it exists , may consult about the advantages of its own existence . but if the mind be of it self , it is what it finds it self to be , and can be no otherwise . and therefore lastly if the mind find it self to exist , it can no more destroy it self , then produce it self , nor needs any thing to continue its being , provided that there be nothing in nature that can act against it and destroy it ; for what ever is , continues so to be , unlesse there be some cause to change it . so likewise from those arguments i fetch'd from externall nature , as well as in these from the innate propertyes of the mind of man , my careful choise made very large defalcations , insisting rather upon such things as might be otherwise , and yet are farre better as they are , then upon such as were necessary and could not be otherwise . as for example ; when i consider'd the distance of the sun , i did not conceive that his not being plac'd so low as the moone , or so high as the fixed starres , was any great argument of providence , because it might be reply'd that it was necessary it should be betwixt those two distances , else the earth had not been habitable , & so mankind might have waited for a being , till the agitation of the matter had wrought things into a more tolerable fitness or posture for their production . nor simply is the motion of the sun or rather of the earth , any argument of divine providence , but as necessary as a piece of wood's being carried down the stream , or straws about a whirle-poole . but the laws of her motion are such , that they very manifestly convince us of a providence , and therefore i was fain to let goe the former , and insist more largely upon the latter . nor thought i it fit , to rhetoricate in proposing the great variety of things , and praecellency one above another , but to presse close upon the designe and subordination of one thing to another , shewing that whereas the rude motions of the matter a thousand to one might have cast it otherwise , yet the productions of things are such as our own reason cannot but approve to bee best , or as wee our selves would have design'd them . and so in the consideration of animalls , i do not so much urge my reasons from their diversity and subsistence , ( though the framing of matter into the bare subsistence of an animall is an effect of no lesse cause then what has some skill and counsell ) but what i drive at , is the exquisite contrivance of their parts , and that their structure is farre more perfect , then will meerly serve for their bare existence and continuance in the world ; which is an undenyable demonstration that they are the effects of wisdome , not the results of fortune or fermented matter . lastly when i descend to the history of things miraculous and above the ordinary course of nature , for the proving that there are spirits , that the atheist thereby may the easier bee induced to believe there is a god , i am so cautious and circumspect , that i make use of no narrations that either the avarice of the priest , or the credulity and fansifullnesse of the melancholist may render suspected . nor could i abstaine from that subject , it being so pat and pertinent unto my purpose , though i am well aware how ridiculous a thing it seems to those i have to deale with . but their confident ignorance shall never dash mee out of countenance with my well-grounded knowledge : for i have been no carelesse inquirer into these things , and from my childhood to this very day , have had more reasons to believe the existence of god and a divine providence , then is reasonable for mee to make particular profession of . in this history of things miraculous or super-naturall , i might have recited those notable prodigies that happened , after the birth , in the life , and at the death of christ ; as the star that led the wise men to the yong infant ; voices from heaven testifying christ to bee the sonne of god ; and lastly that miraculous eclipse of the sun , made , not by interposition of the moon , for shee was then opposite to him , but by the interpos●●ion or totall involution , if you will , of those scummy spots that ever more or lesse are spread upon his face , but now over-flowed him with such thicknesse and so universally , that day-light was suddainly intercepted from the astonished eyes of the inhabitants of the earth . to which direfull symptomes though the sunne hath been in some measure at severall times obnoxious , yet that those latent causes should so suddainly step out and surprise him , and so enormously at the passion of the messias , hee whose mind is not more prodigiously darkened then the sun was then eclips●d , cannot but at first sight acknowledge it a speciall designement of providence . but i did not insist upon any sacred history , partly because it is so well and so ordinarily known , that it seemed lesse need●ull ; but mainly because i know the atheist will boggle more at whatever is fetch'd from establish'd religion , and fly away from it , like a wild colt in a pasture at the sight of a bridle or an halter , snuffing up the aire and smelling a plot afarre off , as hee foolishly fancies . but that hee might not be shy of mee , i have conform'd my self as neer his own garbe as i might , without partaking of his folly or wickednesse , that is , i appeare now in the plaine shape of a meere naturalist , that i might vanquish atheisme ; as i did heretofore affectedly symbolize in carelesse mirth and freedome with the libertines , to circumvent libertinisme . for hee that will lend his hand to help another fallen into a ditch , must himself though not fall , yet stoop and incline his body : and hee that converses with a barbarian , must discourse to him in his own language : so hee that would gaine upon the more weake and sunk minds of sensuall mortalls , is to accommodate himself to their capacity , who like the bat and owle can see no where so well as in the shady glimmerings of their own twilight . an antidote against atheisme . chap. i. the seasonable usefulnesse of the present discourse , or the motives that put the authour upon these indeavours of demonstrating that there is a god. the grand truth which wee are now to bee imployed about , is the proving that there is a god ; and i made choice of this subject as very seasonable for the times wee are in , and are coming on , wherein divine providence granting a more large release from superstition , and permitting a freer perusall of matters of religion , then in former ages , the temp●er would take advantage where hee may , to carry men captive out of one darke prison into another , out of superstition into atheisme it self . which is a thing feasible enough for him to bring about in such men as have adhered to religion in a meere externall way , either for fashion sake , or in a blind obedience to the authority of a church . for when this externall frame of godlinesse shall breake about their eares , they being really at the bottome devoyd of the true feare and love of god , and destitute of a more free and unprejudic'd use of their facultyes , by reason of the sinfullnesse and corruption of their natures ; it will bee an easy thing to allure them to an assent to that , which seemes so much for their present interest ; and so being imboldned by the tottering and falling of what they took for religion before , they will gladly in their conceipt cast down also the very object of that religious worship after it , and conclude that there is as well no god as no religion ; that is , they have a mind there should be none , that they may be free from all wringings of conscience , trouble of correcting their lives , and feare of being accountable before that great tribunall . wherefore for the reclayming of these if it were possible , at least for the succouring and extricating of those in whom a greater measure of the love of god doth dwell , ( who may probably by some darkening cloud of melancholy or some more then ordinary importunity of the tempter be dissettled and intangled in their thoughts concerning this weighty matter ) i held it sit to bestow mine indeavours upon this so usefull and seasonable an enterprise , a● to demonstrate that there is a god. chap. ii. what is meant by demonstrating there is a god , and that the mind of man , unlesse he do violence to his facul●ies , will fully ●ssent or dissent from that which notwithstanding may have a bare possibility of being otherwise . but when i speak of demonstrating there is a god , i would not be suspected of so much vanity and ostentation as to be thought i mean to bring no arguments , but such as are so convictive , that a mans understanding shall be forced to confesse that is is impossible to be otherwise then i have concluded . for for mine own part i am pro●e to believe , that there is nothing at all to be so demonstrated . for it is possible that mathematicall evidence it self , may be but a constant undiscoverable delusion , which our nature is necessarily and perpetually obnoxious unto , and that either fatally or fortuitously there has been in the world time out of mind such a being as we call man , whose essential property it is to be then most of all mistaken , when he conceives a thing most evidently true . and why may not this be as well as any thing else , if you will have all things fatall or casuall without a god ? for there can be no cu●be to this wild conceipt , but by the supposing that we our selves exist from some higher principle that is absolutely good and wise , which is all one as to acknowledge that there is a god. wherefore when i say that i will demonstrate that there is a god , ● do not promi●e that i will alwayes produce such arguments , that the reader shall acknowledge so strong as he shall be forced to confesse that it is utterly unpossible that it should be otherwise . but they shall be such as shall deserve full assent and win full assent from any unprejudic'd mind . for i conceive that we may give full assent to that which notwithstanding may possibly be otherwise : which i shall illustrate by severall examples . suppose two men got to the top of mount athos , and there viewing a stone in the form of an altar with ashes on it , and the footsteps of men on those ashes , or some words if you will , as optimo maximo , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like , written or scralled out upon the ashes ; and one of them should cry out , assuredly here have been some men here that have done this : but the other more nice then wise should reply , nay it may possibly by otherwise . for this stone may have naturally grown into this very shape , and the seeming ashes may be no ashes , that is no remainders of any fewell burnt there , but some unexplicable and imperceptible motions of the aire , or other particles of this fluid matter that is active every where , have wrought some parts of the matter into the form and nature of ashes , and have fridg'd and plaid about so , that they have also figured those intelligible characters in the same . but would not any body deem it a piece of weaknesse no lesse then dotage for the other man one whit to recede from his former apprehension , but as fully as ever to agree with what he pronounced first , notwithstanding this bare possibility of being otherwise ? so of anchors that have been digged up , either in plaine fields or mountainous places , as also the roman vrnes with ashes and inscriptions , as severianus , ful : linus and the like , or roman coynes , with the effigies and names of the caesars on them ; or that which is more ordinary , the sculls of men in every church-yard , with the right figure , and all those necessary perforations for the passing of the vessells , besides those conspicuous hollowes for the eyes and rowes of teeth , the os styloeides , ethoeides , and what not ? if a man will say of them , that the motion of the particles of the matter , or some hidden spermatick power has gendred these both anchors , vrnes , coynes , and sculls in the ground , hee doth but pronounce that which humane reason must admitt as possible : nor can any man ever so demonstrate that those coynes , anchors , and vrnes , were once the artifice of men , or that this or that scull was once a part of a living man , that hee shall force an acknowledgment that it is impossible that it should be otherwise . but yet i doe not think that any man , without doing manifest violence to his facultyes , can at all suspend his assent , but freely and fully agree that this or that scull was once part of a living man , and that these anchors , vrnes and coynes , were certainly once made by humane artifice , notwithstanding the possibility of being otherwise . and what i have said of assent is also true in dissent . for the mind of man not craz'd nor prejudic'd will fully and unreconcileably disagree , by it's own natural fagacity , where notwithstanding the thing that it doth thus resolvedly and undoubtingly reject , no wit of man can prove impossible to bee true . as if wee should make such a fiction as this , that archimedes with the same individuall body that hee had when the souldiers slew him , is now safely intent upon his geometricall figures under ground , at the center of the earth , farre from the noise and din of this world that might disturb his meditations , or distract him in his curious delineations he makes with his rod upon the dust ; which no man living can prove impossible : yet if any man does not as unreconcileably dissent from such a fable as this , as from any falshood imagineable , assuredly that man is next doore to madness or dotage , or does enormous violence to the free use of his facultyes . wherefore it is manifest that there may bee a very firme and unwavering assent or dissent , when as yet the thing wee thus assent to may be possibly otherwise ; or that which wee thus dissent ●rom , cannot bee proved impossible to be true . which point i have thus long and thus variously sported my self in , for making the better impression upon my reader , it being of no small use and consequence , as well for the advertising of him , that the arguments which i shall produce , though i doe not bestowe that ostentative term of demonstration upon them , yet they may bee as effectuall for winning a firme and unshaken assent , as if they were in the strictest notion such ; as also to reminde him that if they bee so strong and so pa●ly fitted and suteable with the facultyes of mans mind , that hee has nothing to reply , but only that for all this , it may possibly bee otherwise , that hee should give a free and full assent to the conclusion . and if hee do not , that hee is to suspect himself rather of some distemper , prejudice , or weaknesse , then the arguments of want of strength . but if the atheist shall contrariwise pervert my candour and fair dealing , and phan●y that he has got some advantage from my free confession , that the arguments that i shall use are not so convictive , but that they leave a possibility of the thing being otherwise , let him but compute his supposed gains by adding the limitation of this possibility ( viz. that it is no more possible , then that the clearest mathematicall evidence may be false ( which is impossible if our facultyes be true ) or in the second place , then that the roman vrnes and coins above mentioned may prove to be the works of nature , not the artifice of man , which our facultyes admit to be so little probable , that it is impossible for them not fully to assent to the contrary ) and when he has cast up his account , it will be evident that it can be nothing but his grosse ignorance in this kind of arithmetick that shall embolden him to write himself down gainer and not me . chap. iii. an attempt towards the finding out the true notion or definition of god , and a cleare conviction that there is an indelible idea of a being absolutely perfect in the mind of man. and now having premised thus much , i shall come on nearer to my present designe . in prosecution whereof it will bee requisite for mee , first to define what god is , before i proceed to demonstration that he is . for it is obvious for mans reason to find arguments for the imp●ssibility , possibility , probability , or necessity of the existence of a thing , from the explication of the essence thereof . and now i am come hither , i demand of any atheist that denies there is a god , or of any that doubts whether there be one or no , what idea or notion they frame of that they deny or doubt of . if they will prove nice & squeamish , and professe they can frame no notion of any such thing , i would gladly aske them , why they will then deny or doubt of they know not what . for it is necessary that he that would rationally doubt or deny a thing , should have some settled notion of the thing hee doubts of or denies . but if they professe that this is the very ground of their denying or doubting whether there be a god , because they can frame no notion of him , i shall forthwith take away that allegation by offering them such a notion as is as proper to god as any notion is proper to any thing else in the world . i define god therefore thus , an essence or being fully and absolutely perfect . i say fully and absolutely perfect , in counterdistinction to such perfection as is not full and absolute , but the perfection of this or that species or kind of finite beings , suppose of a lyon , horse or tree . but to be fully and absolutely perfect is to bee at least as perfect as the apprehension of a man can conceive , without a contradiction . but what is inconceivable or contradictious is nothing at all to us , for wee are not now to wagg one atome beyond our facultyes . but what i have propounded is so farre from being beyond our facultyes , that i dare appeale to any atheist that hath yet any command of sense and reason left in him , if it bee not very easie and intelligible at the first sight , and that if there bee a god , he is to be deemed of us , such as this idea or notion sets forth . but if hee will sullingly deny that this is the proper notion of god , let him enjoy his own humour ; this yet remains undenyable that there is in man , an idea of a being absolutely and fully perfect , which wee frame out by attributing all conceivable perfection to it whatsoever , that implyes no contradiction . and this notion is naturall and essentiall to the soul of man , and can not bee wash'd out , nor conveigh'd away by any force or trick of wit what●oever , so long as the mind of man is not craz'd , but hath the ordinary use of her own facultyes . nor will that prove any thing to the purpose , when as it shall be alledg'd that this notion is not so connaturall and essentiall to the soul , because she framed it from some occasions from without . for all those undenyable conclusions in geometry which might be help'd and occasion'd from some thing without , are so naturall notwithstanding and essentiall to the soul , that you may as soon un-soul the soul , as divide her from perpetuall assent to those mathematicall truths , supposing no distemper nor violence offered to her facultyes . as for example , shee cannot but acknowledge in her self the several distinct ideas of the five regular bodies , as also , that it is impossible that there should bee any more then five . and this idea of a being absolutely perfect is as distinct and indelible an idea in the soul , as the idea of the five regular bodyes , or any other idea whatsoever . it remaines therefore undenyable , that there is an inseparable idea of a being absolutely perfect ever residing , though not alwayes acting , in the soul of man. chap. iv. what notions are more particularly comprised in the idea of a being absolutely perfect . that the difficulty of framing the conception of a thing ought to bee no argument against the existence thereof : the nature of corporeall matter being so perplex'd and intricate , which yet all men acknowledge to exist . that the idea of a spirit is as easy a notion as of any other substance what ever . what powers and propertyes are containd in the notion of a spirit . that eternity and infinity , if god were not , would bee cast upon something else ; so that atheisme cannot free the mind from such intricacyes . goodnesse , knowledge and power , notions of highest perfection , and therefore necessarily included in the idea of a being absolutely perfect . but now to lay out more particularly the perfections comprehended in this notion of a being absolutely and fully perfect , i think i may securely nominate these ; self-subsistency , immateriality , infinity as well of duration as essence , immensity of goodnesse , omnisciency , omnipotency , and necessity of existence . let this therefore bee the description of a being absolutely perfect , that it is a spirit , eternall , infinite in essence and goodnesse , omniscient , omnipotent , and of it self necessarily existent . all which attributes being attributes of the highest perfection , that falls under the apprehension of man , and having no discoverable imperfection interwoven with them , must of necessity be attributed to that which we conceive absolutely and fully perfect . and if any one will say that this is but to dresse up a notion out of my own fancy , which i would afterwards ssily insinuate to be the notion of a god ; i answer , that no man can discourse and reason of any thing without recourse to settled notions decyphered in his own mind . and that such an exception as this implies the most contradictious absurdities imaginable , to wit , as if a man should reason from something that never entred into his mind , or that is utterly out of the ken of his own facultyes . but such groundlesse allegations as these discover nothing but an unwillingnesse to find themselves able to entertain any conception of god , and a heavy propension to sink down into an utter oblivion of him , and to become as stupid and senselesse in divine things as the very beasts . but others it may be will not look on this notion as contemptible for the easie composure thereof out of familiar conceptions which the mind of man ordinarily figures it self into , but reject it rather for some unintelligible hard termes in it , such as spirit , eternall , and infinite , for they do professe they can frame no notion of spirit , and that anything should be eternal or infinite , they do not know how to set their mind in a posture to apprehend , and therefore some would have no such thing as a spirit in the world . but if the difficulty of framing a conception of a thing must take away the existence of the thing it self , there will be no such thing as a body left in the world , and then will all be spirit or nothing . for who can frame so safe a notion of a body , as to free himself from the intanglements ▪ that the extension thereof will bring along with it . for this extended matter consists of either indivisible points , or of particles divisible in infinitum . take which of these two you will , and you can find no third ) you will be wound into the most notorious absurdityes that may be . for if you say it consists of points , from this position i can necessarily demonstrate , that every speare or spire-steeple or what long body you will is as thick as it is long ; that the tallest cedar is not so high as the lowest mushrome ; and that the moon and the earth are so neere one another , that the thicknesse of your hand will not go betwixt ; that rounds and squares are all one figure ; that even and odde numbers are equall one with another ; and that the clearest day is as dark as the blackest night . and if you make choice of the other member of the disjunction , your fancy will bee little better at ease . for nothing can be divisible into parts it has not : therefore if a body be divisible into infinite parts , it has infinite extended parts : and if it has an infinite number of extended parts , it cannot be but a hard mystery to the imagination of man , that infinite extended parts should not amount to one whole infinite extension . and thus a grain of mustard-seed would be as well infinitely extended , as the whole matter of the universe ; and a thousandth part of that grain as well as the grain it self . which things are more unconceivable then any thing in the notion of a spirit . therefore we are not scornfully and contemptuously to reject any notion , for seeming at first to be clouded and obscur'd with some difficulties and intricacies of conception ; sith that , of whose being we seem most assured , is the most intangled and perplex'd in the conceiving , of any thing that can be propounded to the apprehension of a man. but here you will reply that our senses are struck by so manifest impressions from the matter , that though the nature of it bee difficult to conceive , yet the existence is palpable to us , by what it acts upon us . why , then all that i desire is this , that when you shall be reminded of some actions and operations that arrive to the notice of your sense or understanding , which unlesse we do violence to our faculties we can never attribute to matter or body , that then you would not be so nice and averse from the admitting of such a substance as is called a spirit , though you fancy some difficulty in the conceiving thereof . but for mine own part i think the nature of a spirit is as conceivable , and easy to be defin'd as the nature of anything else . for as for the very essence or bare substance of any thing whatsoever , hee is a very novice in speculation that does not acknowledge that utterly unknowable . but for the essentiall and inseparable properties , they are as intelligible and explicable in a spirit as in any other subject whatever . as for example , i conceive the intire idea of a spirit in generall , or at least of all finite created and subordinate spirits ▪ to consist of these severall powers or properties , viz. self-penetration . self-motion , self-contraction and dilatation , and indivisibility ; and these are those that i reckon more absolute ; i will adde also what has relation to another , and that is the power of penetrating , moving and altering the matter . these properties and powers put together make up the notion and idea of a spirit , whereby it is plainly distinguished from a body , whose parts cannot penetrate one another , is not self-moveable , nor can contract nor dilate it self , is divisible and separable one part from another ; but the parts of a spirit can be no more separated , though they be dilated , then you can cut off the rayes of the sunne by a paire of scissors made of pellucide crystall . and this will serve for the settling of the notion of a spirit ; the proofe of it's existence belongs not unto this place . and out of this description it is plain that a spirit is a notion of more perfection then a body , and therefore the more fit to be an attribute of what is absolutely perfect , then a body is . but now for the other two hard terms of eternall and infinite , if any one would excuse himself from asse●●g to the notion of a god , by reason of the incomprehensiblenesse of those attributes , let him consider , that he shall whether he will or no be forced to acknowledge something eternal , either god or the world , and the intricacy is alike in either . and though he would shuffle off the trouble of apprehending an infinite de●ty , yet he will never extricate himself out of the intanglements of an infinite space ; which notion will stick as closely to his soul , as her power of imagination . now that goodnesse , knowledge and power , which are the three following attributes , are attributes of perfection , if a man consult his own facultyes , it will be undoubtedly concluded , and i know nothing else he can consult with . at least this will be returned as infallibly true , that a being absolutely perfect has these , or what supereminently containes these . and that knowledge or something like it is in god , is manifest , because without animadversion in some sense or other , it is impossible to be happy . but that a being should bee absolutely perfect , & yet not happy , is as impossible . but knowledge without goodnesse is but dry subtilty , or mischievous craft ; and goodnesse with knowledge devoyd of power is but lame and ineffectuall : wherefore what ever is absolutely perfect , is infinitely both good , wise and powerfull . and lastly it is more perfection that all this be stable , immutable and necessary , then contingent or but possible . therefore the idea of a being absolutely perfect represents to our minds , that that of which it is the idea is necessarily to exist . and that which of its own nature doth necessarily exist , must never fail to be . and whether the atheist will call this absolute perfect being , god or not , it is all one ; i list not to contend about words . but i think any man else at the first sight will say that wee have found out the true idea of god. chap. v. that the soul of man is not abrasa tabula , and in what sense shee might be said ever to have had the actuall knowledge of eternal truths in her . and now wee have found out this idea of a being absolutely perfect , that the use which wee shall hereafter make of it , may take the better effect , it will not be amisse by way of further preparation , briefly to touch upon that notable point in philosophy , whether the soul of man be abrasa tabula , a table book in which nothing is writ ; or whether shee have some innate notions and ideas in her self . for so it is that shee having taken first occasion of thinking from externall objects , it hath so imposed upon some mens judgements , that they have conceited that the soul has no knowledge nor notion , but what is in a passive way impressed , or delineated upon her from the objects of sense ; they not warily enough distinguishing betwixt extrinsecall occasions and the adaequate or principal causes of things . but the mind of man more free and better excercised in the close observations of its own operations and nature , cannot but discover , that there is an active and actuall knowledge in a man , of which these outward objects are rather the reminders then the first begetters or implanters . and when i say actuall knowledge , i doe not mean that there is a certaine number of ideas flaring and shining to the animadversive faculty like so many torches or starres in the firmament to our outward sight ▪ or that there are any figures that take their distinct places , & are legibly writ there like the red letters or astronomical characters in an almanack ; but i understand thereby an active sagacity in the soul , or quick recollection as it were , whereby some small businesse being hinted unto her , she runs out presently into a more clear and larger conception . and i cannot better describe her condition then thus ; suppose a skilful musician fallen asleep in the field upon the grasse , during which time he shall not so much as dream any thing concerning his musical faculty , so that in one sense there is no actuall skill or notion nor representation of any thing musicall in him , but his friend sitting by him that cannot sing at all himself , jogs him and awakes him , and desires him to sing this or the other song , telling him two or three words of the beginning of the long , he presently takes it out of his mouth , and sings the whole song upon so slight and slender intimation : so the mind of man being jogg'd and awakened by the impulses of outward objects is stirred up into a more full and cleare conception of what was but imperfectly hinted to her from externall occasions ; and this faculty i venture to call actuall knowledge in such a sense as the sleeping musicians skill might be called actuall skill when he thought nothing of it . chap. 6. that the soul of man has of her self actuall knowledge in her , made good by sundry instances and arguments . and that this is the condition of the soul is discoverable by sundry observations . as for example , exhibite to the soul through the outward senses the figure of a circle , she acknowledgeth presently this to be one kind of figure , and can adde forthwith that if it be perfect , all the lines from some one point of it drawn to the perimeter , must be exactly equal . in like manner shew her a triangle , she will straightway pronounce that if that be the right figure it makes toward , the angles must be closed in indivisible points . but this accuracy either in the circle or the triangle cannot be set out in any materiall subject , therefore it remains that she hath a more full & exquisite knowledge of things in her self , then the matter can lay open before her , let us cast in a third instance , let some body now demonstrate this triangle described in the matter to have it's three angles equall to two right ones : why yes saith the soul this is true , and not only in this particular triangle but in all plain triangles that can possibly be describ'd in the matter . and thus you see the soul sings out the whole song upon the first hint , as knowing it very well before . besides this , there are a multitude of relative notions or ideas in the mind of man , as well mathematicall as logicall , which if we prove cannot be the impresses of any materiall object from without , it will necessarily follow , that they are from the soul her self within , and are the naturall furniture of humane understanding . such as are ●hese , cause , effect , whole and part , like and vnlike , and the rest . so equality and inequality , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportion & analogy ▪ symmetry and asymmetry , and such like : all which relative ideas i shall easily prove to be no materiall impresses from without upon the soul , but her own active conception proceeding from her self whilst shee takes notice of externall objects . for that these ideas can make no impresses upon the outward senses is plain from hence ; because they are no sensible nor physicall affections of the matter . and how can that , that is no physicall affection of the matter affect our corporeall organs of sense ? but now that these relative ideas , whether logical or mathematicall be no physicall , affections of the matter is manifest from these two arguments . first they may be produced when there has been no physicall motion nor alteration in the subject to which they belong , nay indeed when there hath been nothing at all done to the subject to which they doe accrue . as for example , suppose one side of a room whitened the other not touch'd or medled with , this other has thus become unlike , and hath the notion of dissimile necessarily belonging to it , although there has nothing at all been done thereunto . so suppose two pounds of lead , which therefore are two equal pieces of that metall ; cut away half from one of them , the other pound , nothing at all being done unto it , has lost it's notion of equall , and hath acquired a new one of double unto the other . nor is it to any purpose to answere , that though there was nothing done to this pound of lead , yet there was to the other ; for that does not at all enervate the reason , but shewes that the notion of sub ●double which accrued to that lead which had half cut away , is but our mode of conceiving , as well as the other , and not any physicall affection that strikes the corporeall organs of the body , as hot and cold , hard and soft , white and black , and the like do . wherefore the ideas of equall and vnequall , double and sub-double , like and vnlike , with the rest , are no externall impresses upon the senses , but the souls own active manner of conceiving those things which are discovered by the outward senses . the second argument is , that one and the same part of the matter is capable at one and the same time , wholly and entirely of two contrary ideas of this kind . as for example , any piece of matter that is a middle proportionall betwixt two other pieces , is double , suppose , and sub-double , or tripple and sub-tripple , at once . which is a manifest signe that these ideas are no affections of the matter , and therefore do not affect our senses , else they would affect the senses of beasts , and they might also grow good geometricians and arithmeticians . and they not affecting our senses , it is plain that wee have some ideas that we are not beholding to our senses for , but are the meer exertions of the mind occasionally awakened , by the appulses of the outward objects ; which the out-ward senses doe no more teach us , then he that awakened the musician to sing taught him his skill . and now in the third and last place it is manifest , besides these single ideas i have proved to be in the mind , that there are also severall complex notions in the same , such as are these ; the whole is bigger then the part : if you take equall from equall , the remainders are equall : every number is either even or odde ; which are true to the soul at the very first proposal ; as any one that is in his wits does plainly perceive . chap. vii . the mind of man being not unfurnish'd of innate truth , that wee are with confidence to attend to her naturall and unprejudic'd dictates and suggestions . that some notions and truths are at least naturally & unavoydably assented unto by the soul , whether shee have of her self actuall knowledge in her or not . and that the definition of a being absolutely perfect is such . and that this absolutely perfect being is god , the creatour and contriver of all things . and now we see so evidently the soul is not unfurnished for the dictating of truth unto us , i demand of any man , why under a pretence that shee having nothing of her own but may be moulded into an assent to any thing , or that shee does arbitrariously and fortuirously compose the severall impresses shee receives from without , hee will be still so squeamish or timorous , as to be affraid to close with his own facultyes , and receive the naturall emanations of his owne mind , as faithfull guides . but if this seem , though it be not , too subtile which i contend for , viz ; that the soul hath actuall knowledge in her self , in that sense which i have explained , yet surely this at least will be confess'd to be true , that the nature of the soul is such , that shee will certainly and fully assent to some conclusions , how ever shee came to the knowledge of them , unlesse shee doe manifest violence to her own faculties . which truths must therefore be concluded not fortuitous or arbitrarious ▪ but natural so the soul : such as i have already named , as that every finite number is either even or odde . if you adde equal to equal , the wholes are equal ; and such as are not so simple as these , but yet stick as close to the soul once apprehended , as that the three angles in a triangle are equal to two right ones : that there are just five regular bodies neither more nor lesse , and the like , which we will pronounce necessarily true according to the light of nature . wherefore now to reassume what we have for a while laid aside , the idea of a being absolutely perfect above proposed , it being in such sort let forth that a man cannot rid his minde of it , but he must needs acknowledge it to be indeed the idea of such a being ; it will follow that it is no arbitrarious nor fortuitous conceipt , but necessary and therefore natural to the soul at least if no● ever actually there . wherefore it is manifest , that we consulting with our own natural light concerning the notion of a being absolutely perfect , that this oracle tells us , that it is a spiritual substance , eternal , infinite in essence and goodness , omnipotent , omniscient , and of it self necessarily existent . for this answer is such , that if we understand the sense thereo● , we cannot tell how to deny it , and therefore it is true according to the light of nature . but it is manifest that that which is self-subsistent , infinitely good , omniscient and omnipotent , is the root and original of all things . for omnipotency signifies a power that can effect any thing that implies no contradiction to be effected ; and creation implyes no contradiction : therefore this perfect being can create all things . but if it found the matter or other substances existing aforehand of themselves , this omnipotency and power of creation will be in vain , which the free and unprejudic'd faculties of the minde of man do not admit of . therefore the natural notion of a being absolutely perfect , implies that the same being is lord and maker of all things . and according to natural light that which is thus , is to be adored and worshipped of all that has the knowledge of it , with all humility and thankfullnesse ; and what is this but to be acknowledged to be god ? wherefore i conceive i have sufficiently demonstrated , that the notion or idea of god is as naturall , necessary and essentiall to the soul of man , as any other notion or idea whatsoever , & is no more arbitrarious or fictitious then the notion of a cube or terraedrum , or any other of the regular bodyes in geometry : which are not devised at our own pleasure ( for such figments and chimaras are infinite , ) but for these it is demonstrable that there can be no more then five of them . which shews that their notion is necessary , not an arbit●arious compilement of what we please . and thus having fully made good the notion of god , what he is , i proceed now to the next point , which is to prove , that hee is . chap. viii . the first argument for the existence of god taken from the idea of god as it is representative of his nature and perfection : from whence also it is undeniably demonstrated that there can be no more gods then one. and now verily casting my eyes upon the true idea of god which we have found out i seem to my self to have struck further into this businesse then i was aware of . for if this idea or notion of god be true , as i have undenyably proved , it is also undeniably true that he doth exist ; for this idea of god being no a●bitrarious figment taken up at pleasure , but the necessary and naturall emanation of the mind of man , if it signifies to us that the notion and nature of god implyes in it necessary existence as we have shown it does , unlesse we will wink against our own naturall light , wee are without any further scruple to acknowledge that god does exist . nor is it sufficient grounds to diffide to the strength of this argument , because our fancy can shuffle in this abater , viz. that indeed this idea of god , supposing god did exist , shews us that his existence is necessary , but it does not shew us that he doth necessarily exist . for he that answers thus , does not observe out of what prejudice he is inabled to make this answer , which is this : he being accustomed to fancy the nature or notion of every thing else without existence , and so ever easily separating essence and existence in them , here unawares hee takes the same liberty , and divides existence from that essence to which existence it self is essentiall . and that 's the witty fallacy his unwarinesse has intangled him in . again when as we contend that the true idea of god represents him as a being necessarily existent , and therefore that he does exist ; and you to avoid the edge of the argument reply , if he did at all exist ; by this answer you involve your self in a manifest contradiction . for first you say with us , that the nature of god is such , that in its very notion it implyes its necessary existence , and then again you unsay it by intimating that notwithstanding this true idea and notion ▪ god may not exist , and so acknowledge that what is absolutely necessary according to the free emanation of our facultyes , yet may be otherwise : which is a palpable contradiction as much as respects us and our facultyes , and we have nothing more inward and immediate then these to steer our selves by . and to make this yet plainer at least if not stronger when wee say that the existence of god is necessary , wee are to take notice that necessity is a logicall terme , and signifies so firme a connexion betwixt the subject and praedicate ( as they call them ) that it is impossible that they should bee dissevered , or should not hold together , and therefore if they bee affirm'd one of the other , that they make axioma necessarium , an axiome that is necessary , or eternally true . wherefore there being a necessary connexion betwixt god and existence ; this axiome , god does exist , is an axiome necessarily and eternally true . which we shall yet more clearly understand , if we compare necessity and contingency together ; for as contingency signifies not onely the manner of existence in that which is contingent according to its idea , but does intimate also a possibility of actual existence , ( so to make up the true and easy analogy ) necessity does not only signify the manner of existence in that which is necessary , but also that it does actually exist , and could never possibly do otherwise . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessity of being and impossibility of not-being , are all one with aristotle , & the rest of the logicians . but the atheist and the enthusiast , are usually such profess'd enemyes against logick ; the one meerly out of dotage upon outward grosse sense , the other in a dear regard to his stiffe and untamed fancy , that shop of mysteryes and fine things . thirdly , wee may further add , that whereas wee must needs attribute to the idea of god either contingency , impossibility , or necessity of actuall existence , ( some one of these belonging to every idea imaginable ) and that contingency is incompetible to an idea of a b●ing absolutely perfect , much more impossibility , the idea of god being compiled of no notions but such as are possible according to the light of nature , to which wee now appeal : it remains therefore that necessity of actuall existence bee unavoidably cast upon the idea of god , and that therefore god does actually exist . but fourthly and lastly , if this seem more subtile , though it bee no lesse true for it , i shall now propound that which is so palpable , that it is impossible for any one that has the use of his wits for to deny it . i say therefore , that either god or this corporeall and sensible world must of it self necessarily exist . or thus , either god or matter or both doe of themselves necessarily exist . if both , wee have what we would drive at , the existency of god. but yet to acknowledge the necessary existence of the matter of it self , is not so congruous and suteable to the light of nature . for if any thing can exist independently of god , all things may ; so that not onely the omnipotency of god might be in vain , but beside there would be a letting in from hence of all confusion and disorder imaginable ; nay of some grand devill of equall power and of as large command as god himself : or if you will of six thousand millions of such monstrous gigantick spirits , fraught with various and mischievous passions , as well as armed with immense power , who in anger or humour appearing in huge shapes ▪ might take the planets up in their prodigious clutches , and pelt one another with them as boyes are wont to do with snowbals ; and that this has not yet happened will bee resolved onely into this , that the humour has not yet taken them . but the frame of nature and the generation of things would be still lyable to this ruine and disorder . so dangerous a thing it is to slight the naturall dependencyes and correspondencyes of our innate ideas and conceptions . nor is there any refuge in such a reply as this , that the full and perfect infinitude of the power of god , is able easily to overmaster these six thousand millions of monsters , and to stay their hands . for i say that six or fewer , may equallize the infinite power of god. for if any thing may be self-essentiated besides god , why may not a spirit of just six times lesse power then god exist of it self ? and then six such wil equallize him , a seventh will overpower him . but such a rabble of self-essentiated and divided deities , does not only hazzard the pulling the world in pieces , but plainly takes away the existence of the true god. for if there be any power or perfection whatsoever , which has its original from any other then god , it manifestly demonstrates that god is not god , that is , is not a being absolutely and fully perfect , because we see some power in the world that is not his , that is , that is not from him . but what is fully and wholly from him , is very truly and properly his , as the thought of my minde is rather my mindes , then my thoughts . and this is the only way that i know to demonstrate that it is impossible that there should be any more then one true god in the world ; for if we did admit another beside him , this other must be also self-originated ; and so neither of them would be god. for the idea of god swallows up into it self all power and perfection conceivable , and therefore necessarily implies that whatever hath any being , derives it from him . but if you say the matter does only exist and not god , then this matter does necessarily exist of it self , and so we give that attribute unto the matter which our natural light taught us to be contain'd in the essentiall conception of no other thing besides god. wherefore to deny that of god , which is so necessarily comprehended in the true idea of him , and to acknowledge it in that in whose idea it is not at all contain'd ( for necessary existence is not contain'd in the idea of any thing but of a being absolutely perfect ) is to pronounce contrary to our natural light , and to do manifest violence to our faculties . nor can this be excused by saying that the corporeall matter is palpable and sensible unto us , but god is not , and therefore we pronounce confidently that it is , though god be not , and also that it is necessary of it self , sith that which is without the help of another must necessarily bee and eternally . for i demand of you then sith you professe your selves to believe nothing but sense , how could sense ever help you to that truth you acknowledged last , viz that that which exists without the help of another , is necessary and eternall ? for necessity and eternity are no sensible qualities , and therefore are not the objects of any sense ; and i have ready very plentifully proved , that there is other knowledge and perception in the soul besides that of sense . wherefore it is very unreasonable , when as we have other faculties of knowledge besides the senses , that we should consult with the senses alone about matters of knowledge , and exclude those facultyes that penetrate beyond sense . a thing that the profess'd atheists themselves will not doe when they are in the humour of philosophising , for their principle of ato●es is a businesse that does not fall under sense , as lucretius at large confesses . but now seeing it is so manifest that the soul of man has other cognoscitive faculties besides that of sense ( which i have clearly above demonstrated ) it is as incongruous to deny there is a god , because god is not an object fitted to the senses , as it were to deny there is matter or a body , because that body or matter , in the imaginative notion thereof , lies so unevenly and troublesomly in our fancy and reason . in the contemplation whereof our understanding discovereth such contradictious incoherencies , that were it not that the notion is sustain'd by the confident dictates of sense , reason appealing to those more crasse representations of fansy , would by her shrewd dilemma's be able to argue it quite out of the world . but our reason being well aware that corporeal matter is the proper object of the sensitive faculty , she gives full belief to the information of sense in her own sphear , slighting the puzzling objections of perplexed fancy , and freely admits the existence of matter , notwithstanding the intanglements of imagination , as she does also the existence of god , from the contemplation of his idea in our soul , notwithstanding the silence of the senses therein . for indeed it were an unexcusable piece of folly and madnesse in a man , when as he has cognoscitive faculties reaching to the knowledge of god , and has a certain and unalterable idea of god in his soule , which he can by no device wipe out , as well as he has the knowledge of sense that reaches to the discovery of the matter ; to give necessary self-existence to the matter , no faculty at all informing him so ; and to take necessary existence from god , though the natural notion of god in the soul informe him to the contrary ; and only upon this pretence , because god does not immediately fall under the knowledge of the senses ; thus partially siding with one kind of faculty only of the soul , and proscribing all the rest . which is as humoursomely and foolishly done , as if a man should make a faction amongst the senses themselves , and resolve to believe nothing to be but what he could see with his eyes , and so confidently pronounce that there is no such thing as the element of aire nor winds nor musick nor thunder . and the reason forsooth must be because he can see none of these things with his eyes , and that 's the sole sense that he intends to believe . chap. ix . the second argument from the idea of god as it is subjected in our souls , and is the fittest naturall meanes imaginable to bring us to the knowledge of our maker . that bare possibility ought to have no power upon the mind , to either hasten or hinder it's assent in any thing . we being delt with in all points as if there were a god , that naturally wee are to conclude there is one . and hitherto i have argued from the naturall notion or idea of god as it respects that of which it is the idea or notion . i shall now try what advantage may be made of it , from the respect it bears unto our souls , the subject thereof , wherein , it does reside . i demand therefore who put this indelible character of god upon our souls ? why and to what purpose is it there ? nor do not think to shuffle me off by saying , we must take things as we find them , and not inquire of the finall cause of any thing ; for things are necessarily as they are of themselves , whose guidance and contrivance is from no principle of wisdome or counsell , but every substance is now and ever was of what nature and capacity it is found ; having it's originall from none other then it self ; and all those changes and varieties we see in the world , are but the result of an eternall scuffle of coordinate causes , bearing up as well as they can , to continue themselves in the present state they ever are , and acting and being acted upon by others , these varieties of things appeare in the world , but every particular substance with the essential properties thereof is self-originated , and independent of any other . for to this i answere , that the very best that can be made of all this is but thus much ; that it is meerly and barely possible ▪ nay if we consult our own faculties , and the idea of god , utterly impossible : but admit it possible ; this bare possibility is so laxe , so weak , and so undeterminate a consideration , that it ought to have no power to move the mind this way or that way that has any tolerable use of her own reason , more then the faint breathings of the loose aire have to shake a mountaine of brasse . for if bare possibility may at all intangle our assent or dissent in things , we cannot fully mis-believe the absurdest fable in aesop or ovid , or the most ridiculous figments that can be imagin'd ; as suppose that eares of corn in the field heare the whistling of the wind and chirping of the birds ; that the stones in the street are grinded with pain when the carts go over them : that the heliotrope eyes the sun and really sees him as well as turns round about with him : that the pulp of the wall-nut , as bearing the signature of the brain , is indued with imagination and reason . i say no man can fully mis-believe any of these fooleries , if bare possibility may have the least power of turning the scales this way or that way . for none of these nor a thousand more such like as these imply a perfect and palpable contradiction , and therefore will put in for their right of being deemed possible . but we are not to attend to what is simply possible , but to what our naturall faculties do direct and determine us to . as for example , suppose the question were , whether the stones in the street have sense or no , we are not to leave the point as indifferent , or that may be held either way , because it is possible and implyes no palpable contradiction , that they may have sense and that a painfull sense too . but we are to consult with our naturall faculties , and see whither they propend : and they do plainly determinate the controversy by telling us , that what has sense and is capable of pain , ought to have also progressive motion , to bee able to avoyd what is hurtfull and painfull , and we see it is so in all beings that have any considerable share of sense . and aristotle who was no doater on a deity , yet frequently does assume this principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that nature does nothing in vain . which is either an acknowledgment of a god , or an appeale to our own rationall faculties . and i am indifferent which , for i have what i would out of either , for if we appeale to the naturall suggestions of our own faculties , they will assuredly tell us there is a god. i therefore again demand and i desire to be answered without prejudice , or any restraint laid upon our naturall faculties , to what purpose is this indelible image or idea of god in us , if there be no such thing as god existent in the world ? or who seal'd so deep an impression of that character upon our minds ? if we were travailing in a desolate wildernesse , where we could discover neither man nor house , and should meet with herds of cattell or flocks of sheep upon whose bodies there were branded certain markes or letters , we should without any hesitancy conclude that these have all been under the hand of some man or other that has set his name upon them . and verily when we see writ in our souls in such legible characters the name or rather the nature and idea of god , why should we be so slow and backward from making the like reasonable inference ? assuredly he whose character is signed upon our souls , has been here , and has thus marked us that we and all may know to whom we belong . that it is he that has made us , and not we our selves ; that we are his people and the sheep of his pasture . and it is evidently plain from the idea of god , which includes omnipotency in it , that we can be made from none other then he ; as i have before demonstrated . and therefore there was no better way then by sealing us with this image to make us acknowledge our selves to be his , and to do that worship and adoration to him that is due to our mighty maker and creatour , that is to our god. wherefore things complying thus naturally , and easily together , according to the free suggestions of our naturall faculties , it is as perverse and forced a buisinesse to suspend assent , as to doubt whether those romane vrnes and coynes i spoke of digg'd out of the earth be the works of nature or the artifice of men. but if wee cannot yet for all this give free assent to this position ▪ that god does exist , let us at least have the patience a while to suppose it . i demand therefore supposing god did exist , what can the mind of man imagine that this god should do better or more effectuall for the making himself known to such a creature as man , indued with such and such faculties , then we find really already done ? for god being a spirit and infinite , cannot ever make himself known necessarily , and adaequa●ely by any appearance to our outward senses . for if he should manifest himself in any outward figures or shapes , portending either love or wrath , terrour or protection , our faculties could not assure us that this were god , but some particular genius good or bad : and besides such dazeling and affrightfull externall forces are neither becoming the divine nature , nor suteable with the condition of the soul of man , whose better faculties and more free god meddles with , does not force nor amaze us by a more course and oppressing power upon our weake and brutish senses . what remaines therefore but that he should manifest himself to our inward man ? and what way imaginable is more fit then the indelible impression of the idea of himself , which is ( not divine life and sense ▪ for that 's an higher prise laid up for them that can win it , but ) a naturall representation of the god-head and a notion of his essence , whereby the soul of man could no otherwise conceive of him , then an eternall spirit , infinite in goodnesse , omnipotent , omniscient and necessarily of himself existent . but this , as i have fully proved , we find de facto done in us , wherefore we being every way dealt with as if there were a god existing , and no faculty discovering any thing to the contrary , what should hinder us from the concluding that he does really exist ? chap ▪ x. naturall conscience , and religious veneration , arguments of the existence of god. hitherto we have argued for the existency of the god-head from the naturall idea of god , inseparably and immutably risiding in the soul of man. there are also other arguments may be drawn from what we may observe to stick very close to mans nature , and such is naturall remorse of conscience , and a feare and disturbance from the committing of such things as notwithstanding are not punishable by men : as also a naturall hope of being prosperous and successefull in doing those things which are conceived by us to be good & righteous ; and lastly religious veneration or divine worship ; all which are fruits unforcedly and easily growing out of the nature of man ; and if we rightly know the meaning of them , they all intimate that there is a god. and first of naturall conscience it is plain that it is a fear and confusion of mind arising from the presage of some mischief that may be●all a man beside the ordinary course of nature , or the usuall occurrences of affaires , because he has done thus or thus . not that what is supernatural or absolutely extraordinary must needs fall upon him , but that at least the ordinary calamityes and misfortunes , which are in the world , will be directed and levelled at him sometime or other , because he hath done this or that evill against his conscience . and men doe naturally in some heavy adversity , mighty tempest on the sea or dreadfull thunder on the land ( though these be but from naturall causes ) reflect upon themselves and their actions , and so are invaded with fear , or are unterrifide , accordingly as they condemne or acquit themselves in their own consciences . and from this supposall is that magnificent expression of the poet concer-cerning the just man nec fulminant is magna jovis manus , that he is not affrayd of the darting down of thunder and lightening from heaven . but this fear , that one should bee struck rather then the rest , or at this time rather then another time , because a man has done thus or thus , is a naturall acknowledgment that these things are guided and directed from some discerning principle , which is all one as to confesse that there is a god. nor is it materiall that some alledge that marmers curse and swear the lowdest when the storm is the greatest , for it is because the usualnesse of such dangers have made them loose the sense of the danger , not the sense of a god. it is also very naturall for a man that follows honestly the dictates of his own conscience , to be full of good hopes , and much at ease , and secure that all things at home and abroad will goe successfully with him , though his actions or sincere motions of his mind act nothing upon nature or the course of the world to change them any way : wherefore it implyes that there is a superintendent principle over nature , and the materiall frame of the world , that looks to it so that nothing shall come to passe , but what is consistent with the good and welfare of honest and conscientious men. and if it does not happen to them according to their expectations in this world , it does naturally bring in a belief of a world to come . nor does it at all enervate the strength of this argument that some men have lost the sense and difference betwixt good and evill , if there be any so fully degenerate ; but let us suppose it , this is a monster , and i suspect of his own making . but this is no more prejudice to what i ayme at , who argue from the naturall constitution of a man the existency of a god ; then if because democritus put out his eyes , some are born blind , others drink out their eyes and cannot see , that therefore you should conclude that there is neither light nor colours : for if there were , then every one would see them , but democritus and some others doe not see them . but the reason is plain , there hath been force done to their naturall facultyes and they have put out their sight . wherefore i conclude from naturall conscience in a man that puts him upon hope and fear of good and evill from what he does or omits , though those actions and omissions doe nothing to the change of the course of nature or the affaires of the world , that there is an intelligent principle over universall nature that takes notice of the actions of men ▪ that is that there is a god ; for else this naturall faculty would be false and vaine . now for adoration or religious worship it is as universall as mankind , there being no nation under the cope of heaven that does not do divine worship to something or other , and in it to god as they conceive ; wherefore according to the ordinary naturall light that is in all men , there is a god. nor can the force of this argument be avoyded , by saying it is but an universall tradition that has been time out of mind spread among the nations of the world . for if it were so ( which yet cannot at all be proved ) in that it is universally received , it is manifest that it is according to the light of nature to acknowledge there is a god. for that which all men admit as true , though upon the proposall of another , is undoubtedly to be termed true according to the light of nature . as many hundreds of geometricall demonstrations that were first the inventions of some one man , have passed undenyable through all ages and places for true , according to the light of nature , with them that were but learners not inventours of them . and it is sufficient to make a thing true according to the light of nature , that no man upon a perception of what is propounded and the reasons of it ( if it be not cleare at the first sight and need ●easons to back it ) will ever stick to acknowledge for a truth . and therefore if there were any nations that were destitute of the knowledge of a god , as they may be it is likely of the rudiments of geometry , so long as they will admit of the knowledge of one as well as of the other , upon due and ●it proposall ; the acknowledgment of a god is as well to be said to be according to the light of nature , as the knowledge of geometry which they thus receive . but if it be here objected that a thing may be universally receiv'd of all nations and yet be so farre from being true according to the light of nature , that it is not true at all ▪ as for example that the sun moves about the earth , and that the earth stands still as the fix'd center of the world , which the best of astronomers and the profoundest of philosophers pronounce to be false : i answere that in some sense it does stand still , if you understand by motion the translation of a body out of the vicinity of other bodyes . but suppose it did not stand still , this comes not home to our case ; for this is but the just victory of reason over the general prejudice of sense ; and every one will acknowledge that reason may correct the impresses of sense , otherwise we should admit the sun and moon to be no wider then a sive , and the bodyes of the starrs to be no bigger then the ordinary flame of a candle . therefore you see here is a clashing of the faculties one against another , and the stronger carryes it . but there is no faculty that can be pretended to clash with the judgement of reason and natural sagacity that so easily either concludes or presages that there is a god : wherefore that may well go for a truth according to the light of nature that is universally received of men , be it by what faculty it will they receive it , no other faculty appearing that can evidence to the contrary . and such is the universall acknowledgment that there is a god. nor is it much more materiall to reply , that though there be indeed a religious worship excercised in all nations upon the face of the earth , yet they worship many of them but stocks and stones , or some particular piece of nature , as the sunne , moon , or starrs ; for i answer , that first it is very hard to prove that they worship any image or statue , without reference to some spirit at least , if not to the omnipotent god. so that we shall hence at least win thus much , that there are in the universe some more subtile and immateriall substances that take notice of the affairs of men , and this is as ill to a slow atheist , as to believe that there is a god. and for that adoration some of them do to the sunne and moon , i cannot believe they do it to them under the notion of mere inanimate bodies , but they take them to be the habitation of some intellectuall beings , as that verse does plainly intimate to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sun that hears and sees all things ; and this is very neer the true notion of a god. but be this universall religious worship what it will , as absurd as you please to fancy it , yet it will not faile to reach very farre for the proving of a deity . for there is no naturall faculties in things that have not their object in the world ; as there is meat as well as mouths , sounds as well as hearing , colours as well as sight , dangers as well as feare , and the like . so there ought in like manner to be a god as well as a naturall propension in men to religious worship , god alone being the proper object thereof . nor does it abate the strength of the argument that this so deeply radicated property of religion in man , that cannot be lost , does so ineptly and ridiculously display it self in manking . for as the plying of a dogges●eet ●eet in this sleep , as if there were some game before him , and the butting of a yong lambe before he has yet either hornes or enemies to encounter , would not be in nature , were there not such a thing as a hare to be coursed , and an horned enemy to be incountred with horns : so there would not be so universall an excercise of religious worship in the world , though it be done never so ineptly and foolishly , were there not really a due object of this worship , and a capacity in man for the right performance thereof ; which could not be unlesse there were a god. but the truth is , mans soul in this drunken drowsy condition she is in has fallen asleep in the body , and like one in a dreame talks to the bed-posts , embraces her pillow instead of her friend , falls down before statues in stead of adoring the eternall and invisible god , prayes to stocks and stones instead of speaking to him that by his word created all things . i but you will reply that a yong lambe has at length both his weapon and an enemy to encounter , and the dreaming dogge did once and may again pursue some reall game ; and so he that talks in his sleep did once conferre with men awake , and may do so again ; but whole nations for many successions of ages have been very stupid idolaters , and do so continue to this day . but i answere that this rather informes us of another great mystery , then at all enervates the present argument or obscures the grand truth we strive for . for this does plainly insinuate thus much , that mankind is in a laps'd condition , like one fallen down in the fit of an epilepsy , whose limbes by force of the convulsion are moved very incomposedly and illfavourdly ; but we know that he that does for the present move the members of his body so rudely and fortuitously , did before command the use of his muscles in a decent exercise of his progressive faculty , and that when the fit is over he will doe so again . this therefore rather implyes that these poore barbarous souls had once the true knowledge of god , and of his worship , and by some hidden providence may be recover'd into it again ; then that this propension to religious worship , that so conspicuously appeares in them , should be utterly in vain : as it would be both in them and in all men else if there were no god. chap. xi . of the nature of the soul of man , whether she be a meere modification of the body , or a substance really distinct , and then whether corporeall or incorporeall . vve have done with all those more obvious faculties in the soul of man , that naturally tend to the discovery of the existence of a god. let us briefly , before wee loose from our selves and lanch out into the vast ocean of the externall phaenomena of nature , consider the essence of the soul her self , what it is , whether a meer modification of the body or substance distinct therefrom ; and then whether corporeall or incorporeall . for upon the clearing of this point wee may happily be convinced that there is a spiritual substance ▪ really distinct from the matter . which who so does acknowledge will be easilier induced to beleeve there is a god. first therefore if we say that the soul is a meer modification of the body , the soul then is but one universall faculty of the body , or a many facultyes put together , and those operations which are usually attributed unto the soul , must of necessity be attributed unto the body . i demand therefore to what in the body will you attribute spontaneous motion ? i understand thereby a power in our selves of wagging or holding still most of the parts of our body , as our hand suppose or little finger . if you will lay that it is nothing but the immission of the spirits into such and such muscles , i would gladly know what does immit these spirits and direct them so curiously . is it themselves , or the braine , or that particular piece of the braine they call the co●arion or pine-ker●ell ? whatever it be , that which does thus immit them and direct them must have animadversion and the same that has animadversion has memory also and reason . now i would know whether the spirits themselves be capable of animadversion , memory and reason : for it indeed seemes altogether impossible . for these animall spirits are nothing else , but matter very thin and liquid , whose nature consists in this , that all the particles of it be in motion , and being loose from one another fridge and play up and down according to the measure and manner of agitation in them . i therefore now demand which of the particles in these so many loosely moving one from another , has animadversion in it ? if you say that they all put together have , i appeal to him that thus answers how unlikely it is that that should have animadversion that is so utterly uncapable of memory , and consequently of reason . for it is as impossible to conceive memory competible to such a subject , as it is , how to write characters in the water or in the wind . if you say the brain immits and directs these spirits , how can that so freely and spontaneously move it self or another that has no muscles ? besides anatomists tell us that though the brain be the instrument of sense , yet it has no sense at all of it self ; how then can that that has no sense , direct thus spontaneously and arbitrariously the animall spirits into any part of the body ? an act that plainely requires determinate sense and perception . but let the anatomists conclude what they will , i think i shall little lesse then demonstrate that the brains have no sense . for the same thing in us that has sense has likewise animadversion , and that which has animadversion in us has also a faculty of free and arbitrarious fansy and of reason . let us now consider the nature of the brain , and see how competible those operations are to such a subject . verily if wee take a right view of this laxe pith or marrow in mans head , neither our sense nor understanding can discover any thing more in this substance that can pretend to such noble operations as free imagination and sagacious collections of reason , then we can discern in a cake of sewer or a bowle of curds . for this loose pulp , that is thus wrapp'd up within our cranium is but a spongy and porous body , and pervious not onely to the animall spirits but also to more grosse juice and liquor , else it could not well be nourished , at least it could not be so soft and moistned by drunkennesse and excesse as to make the understanding inept and sottish in its operations . wherefore i now demand in this soft substance which we call the brain , whose softnesse implyes that it is in some measure liquid , and liquidity implyes a severall motion of loosned parts ; in what part or parcell thereof does fancy , reason and animadversion lye ? in this laxe consistence that lyes like a net all on heaps in the water , i demand in what knot , loop , or intervall thereof does this faculty of free fancy and active reason reside ? i believe you will be asham'd to assigne me any : and if you will say in all together , you must say that the whole brain is figured into this or that representation , which would cancell memory and take away all capacity of there being any distinct notes and places for the severall species of things there represented . but if you will say there is in every part of the brain this power of animadversion and fansy , you are to remember that the brain is in some measure a liquid body , and we must inquire how these loose parts vnderstand one anothers severall animadversions and notions : and if they could ( which is yet very inconceivable ) yet if they could from hence doe any thing toward the immission and direction of the animall spirits into this or or that part of the body , they must doe it by knowing one anothers minds , and by a joynt contention of strength , as when many men at once , the word being given , lift or tugge together for the moving of some so masty a body that the single strength of one could not deal with . but this is to make the severall particles of the brain so many individuall persons ; a fitter object for laughter then the least measure of beliefe . besides how come these many animadversions to seem but one to us , our mind being these , as is supposed ? or why if the figuration of one part of the brain be communicated to all the rest , does not the same object seem situated both behind us and before us , above and beneath , on the right hand and on the left , and every way as the impresse of the object is reflected against all the parts of the braines ? but there appearing to us but one animadversion and one site of things , it is a sufficient argument that there is but one , or if there be many , that they are not mutually communicated from the parts one to another , and therefore there can be no such joynt endeavour toward one designe , whence it is manifest that the braines cannot immit nor direct these animall spirits into what part of the body they please . moreover that the braine has no sense , and therefore cannot impresse spontaneously any motion on the animall spirits , it is no slight argument in that some being dissected have been found without braines , and fontanus tells us of a boy at amsterdam that had nothing but limpid water in his head in stead of braines ; and the braines generally are easily dissolvable into a watry consistence , which agrees with what i intimated before . now i appeale to any free judge how likely these liquid particles are to approve themselves of that nature and power as to bee able by erecting and knitting themselves together for a moment of time , to beare themselves so as with one joynt contention of strength to cause an arbitrarious ablegation of the spirits into this or that determinate part of the body . but the absurdity of this i have sufficiently insinuated already . lastly the nerves , i mean the marrow of them which is of the self same substance with the braine , have no sense as is demonstrable from a catalepsis or catochus : but i will not accumulate arguments in a matter so palpable . as for that little sprunt piece of the braine which they call the conarion , that this should be the very substance whose naturall faculty it is to move it self , and by it's motions and nods to determinate the course of the spirits into this or that part of the body , seems to me no lesse foolish and fabulous then the story of hi● that could change the wind as he pleased by setting his cap on this or that side of his head . if you heard but the magnificent stories that are told of this little lurking mushrome , how it does not onely heare and see , but imagines , reasons , commands the whole fabrick of the body more dextrously then an indian boy does an elephant , what an acute logician , subtle geometrician , prudent statesman , skillfull physician and profound philosopher he is , and then afterward by dissection you discover this worker of miracles to be nothing but a poor silly contemptible knobb or protuberancy consisting of a thin membrane containing a little pulpous matter much of the same nature with the rest of the braine , spectatum admissirisum teneatis amici ? would not you sooner laugh at it then goe about to confute it ? and truly i may the better laugh at it now , having already confuted it in what i have afore argued concerning the rest of the braine . i shall therefore make bold to conclude that the impresse of spontaneous motion is neither from the animall spirits nor from the braine , and therefore that those operations that are usually attributed unto the soul are really incompetible to any part of the body ; and therefore that the soul is not a meer modification of the body , but a substance distinct therefrom . now we are to enquire whether this substance distinct from what ordinarily we call the body , be also it self a corporeall substance , or whether it be incorporeall . if you say that it is a corporeall substance , you can understand no other then matter more subtile and tenuious then the animall spirits themselves , mingled with them and dispersed through the vessells and porosities of the body , for there can be no penetration of dimensions . but i need no new arguments to confute this fond conceipt , for what i said of the animall spirits before , is applicable with all ease and fitnesse to this present case . and let it be sufficient that i advertise you so much , and so be excus'd from the repeating of the same things over again . it remains therefore that we conclude that that which impresses spontaneous motion upon the body , or more immediatly upon the animall spirits , that which imagines , remembers , and reasons , is an immateriall substance distinct from the body , which uses the animall spirits and the braines for instruments in such and such operations : and thus we have found a spirit in a proper notion and signification that has apparently these faculties in it ; it can both understand and move corporeall matter . and now this prize that we have wonne will prove for our designe of very great consequence . for it is obvious here to observe that the soul of man is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compendious statue of the deity . her substance is a solid effigies of god. and therefore as with ease we consider the substance and motion of the vast heavens on a little sphere or globe , so we may with like facility contemplate the nature of the all-mighty in this little meddall of god , the soul of man , enlarging to infinity what we observe in our selves when wee transferre it unto god ; as we do imagine those circles which we view on the globea to be vastly bigger while we fancy them as described in the heavens . wherefore we being assur'd of this that there is a spirituall substance in our selves in which both these properties do resid , eviz . of understanding and of moving corporeall matter , let us but enlarge our minds so , as to conceive as well as we can of a spirituall substance that is able to move and actuate all matter whatsoever never ●o farre extended , and after what way and manner soever it please , and that it has not the knowledge onely of this or that particular thing , but a distinct and plenary cognoscence of all things ; and we have indeed a very competent apprehension of the nature of the eternall and invisible god , who like the soul of man , does not indeed fall under sense , but does every where operate so , that his presence is easily to be gathered from what is discovered by our outward senses . chap. i. the universall matter of the world be it homogeneall or heterogeneall , self mov'd or resting of it self , that it can never be contriv'd into that order it is without the super-intendency of a god. the last thing i insisted upon was the specifick nature of the soul of man , how it is an immateriall substance indued with these two eminent properties , of understanding and power of moving corporeall matter . which truth i cleared , to the intent that when we shall discover such motions and contrivances in the largely extended matter of the world as imply wisdome and providence we may the easilier come off to the acknowledgment of that eternall spirituall essence that has fram'd heaven and earth , and is the author and maker of all visible and invisible beings . wherefore we being now so well furnish'd for the voiage , i would have my atheist to take shipping with me , and loosing from this particular speculation of our own inward nature to lanch out into that vast ocean , as i said , of the externall phaenomena of universall nature , or walke with me a while on the wide theatre of this outward world , and diligently to attend to those many and most manifest marks and signes that i shall point him to in this outward frame of things that naturally signify unto us that there is a god. and now first to begin with what is most generall , i say that the phaenomena of day and night , winter and summer , spring-time and harvest , that the manner of rising and setting of the sun , moon and starrs , that all these are signes and tokens unto us that there is a god , that is , that things are so framed that they naturally imply a principle of wisdome and counsell in the authour of them . and if the●e be such an authour of externall nature , there is a god. but here it will be reply'd ▪ that meere motion of the universall matter will at last necessarily grinde it self into those more rude and generall delineations of nature that are observed in the circuits of the sunne , moone and s●arres , and the generall consequences of them . but if the mind of man g●ow so bold as to conceipt any such thing , let him examine his faculties what they naturally conceive of the notion of matter . and verily the great master of this mechanicall hypothesis does not suppose not admitt of any specificall difference in this universall matter , out of which this outward frame of the world should arise . neither do i think that any man else will easily imagine but that all the matter of the world is of one kind for its very substance or essence . now therefore i demand concerning this universall uniform matter , whether naturally motion or rest belongs unto it . if motion it being acknowledg'd uniforme , it must be alike moved in every part or particle imaginable of it . for this motion bring naturall and essentiall to the matter is alike every where in it , and therefore has loosened every atome of it to the utmost capacity , so that every particle is alike , and moved alike , and therefore there being no prevalency at all in any one atome above another in biggnesse or motion , it is manifest that this universall matter , to whom motion is so essentiall and intrinsecall , will be ineffectu●ll ●or the producing of any varity of appearances in nature , and so●o sunnes , nor starres no● earths , nor vortic●s 〈◊〉 ever arise out of this infinitely thin and still matter , which most thus eternally remain unperceptible to any of 〈◊〉 , were our senses ten thousand millions of times 〈…〉 then they are ▪ indeed there could not be any such thing as either man or sense in the world . but we see this matter shewes it self to us , in abundance of varieti●●●●● appearance ; therefore there must be another principle besides the matter to order the motion of it so , as may make these varieties to appear : and what will that prove but a god ? but if you 'l say that motion is not of the nature of matter ( as indeed it is very hard to conceive it , the matter supposed homogeneall ) but that it is inert and stupid of it self ; then it must be moved from some other , and thus of necessity we shall be cast upon a god , or at least a spirituall substance actuating the matter ▪ which the atheists are as much affraid of , as children are of spirits , or themselves of a god. but men that are much degenerate know not the naturall emanations of their own minds , but think of all things confusedly , and therefore it may be will not stick to affirm , that either the parts of the matter are specifically different , or though they be not , yet some are moveable of themselves , others inclinable to rest , and was ever so ; for it happened so to be , though there be no reason for it in the thing it self ; which is to wound our faculties with so wide a gap , that after this they will let in any thing , and take away all pretence to any principles of knowledge . but to scuffle and combat with them in their own dark c●verns , let the universall matter be a heterogeneall chaos of confusion , variously moved and as it happens : i say there is no likelyhood that this mad motion would ever amount to so wise a contrivance as is discernable even in the generall delineations of nature . nay it will not amount to a naturall appearance of what we see and is conceived most easy thus to come to passe , to wit , a round 〈◊〉 , moon , and earth . for it is shrewdly to be suspected that if there were no superintendent over the motions of those aetheriall whirle-pooles , which the french philosophy supposes , that the form of the sun and the rest of the starres would be oblong not round , because the matter recedes all along the axis of a vortex , as well as from the center , and therefore naturally the space that is left for the finest and subtilest element of all , of which the sunne and starres are to consist , will be long not round . wherefore this round figure we see them in , must proceed from some higher principle then the meere agitation of the matter : but whether simply spermaticall , or sensitive also and intellectuall , i 'le leave to the disquisition of others who are more at leasure to meddle with such curiosities . the businesse that lies me in hand to make good is this , that taking that for granted which these great naturallists would have allowed , to wit , that the earth moves about the sunne , i say the laws of its motion are such , that if they had been imposed on her by humane reason and counsell , they would have been no other then they are . so that appealing to our own faculties , we are to confesse that the motion of the sunne and starres , or of the earth , as our naturallists would have it , is from a knowing principle , or at least has pass'd the approbation and allowance of such a principle . for as art takes what nature wi●l afford for her purpose , and makes up the rest her self ; so the eternall mind ( that put the universall matter upon motion , as i conceive most reasonable , or if the matter be confusedly mov'd of its self , as the atheist wilfully contends ) this eternall mind , i say , takes the easy and naturall results of this generall impresse of motion , where they are for his purpose , where they are not he rectifies and compleats them . and verily it is farre more suteable to reason that god making the matter of that nature that it can by meere motion produce something , that it should go on so farre as that single advantage could naturally carry it , that so the wit of man , whom god has made to contemplate the phaenomena of nature , may have a more fit object to exercise it self upon . for thus is the understanding of man very highly gratifi'd , when the works of god and there manner of production are made intelligible unto him by a naturall deduction of one thing from another : which would not have been if god had on purpose avoided what the matter upon motion naturally afforded , and cancelled the laws thereof in every thing . besides to have altered or added any thing further where there was no need , had been to multiply entities to no purpose . thus it is therefore with divine providence ; what that one single impresse of motion upon the vniversall matter will afford that is usefull and good , it does allow and take in ; what it might have miscarried in , or could not amount to , it directs or supplies . as in little pieces of wood naturally bow'd like a mans elbow , the carver does not unbow it , but carves an hand at the one end of it , and shapes it into the compleat figure of a mans arme. that therefore that i contend for is this , that be the matter moved how it will , the appearances of things are such as do manifestly intimate that they are either appointed all of them , or at least approved by an universall principle of wisdome and counsell . chap. ii. the perpetuall parallelisme of the axis of the earth and its due proportion of inclination , as also the course of the moon crossing the ecliptick , evident arguments that the fluid matter is guided by a divine providence . the atheists sophisme of arguing from some petty inconsiderable effects of the motion of the matter , that the said motion is cause of all things , seasonably detected and deservedly derided . now therefore to admit the motion of the earth , & to talk w th the naturallists in their own dialect , i demand whether it be better to have the axis of the earth steddy , and perpetually parrallell with its self , or to have it carelesly tumble this way and that way as it happens , or at least very variously and intricately . and you cannot but answer me that it is better to have it steady and parallel : for in this lyes the necessary foundation of the art of navigation and dialling . for that steddy stream of particles which is supposed to keep the axis of the earth parallel to it self , affords the mariner both his cynosura and his compasse . the load-stone and the load-star depend both on this . and dialling could not be at all without it . but both of these arts are pleasant , and the one especially of mighty importance to mankind . for thus there is an orderly measuring of time for our affaires at home , and an opportunity of traffick abroad , with the most remote nations of the world , and so there is a mutual supply of the severall commodities of all countreys , besides the inlarging of our understanding by so ample experience we get of both men and things . wherefore if we were rationally to consult , whether the axis of the earth is to be held steady and parallel to it self , or to be left at randome , wee would conclude that it ought to be steady . and so we find it de facto , though the earth move floating in the liquid heavens . so that appealing to our own facultyes , we are to affirm that the constant direction of the axis o● the earth was established by a principle of wisedom● and counsell ▪ or at least approved of it . again , there being severall post●●es of this steady direction of the axis of the earth , v●z , either perpendicular to a plane going through the center of the sun , or coincident or incl●ning , i demand which of all these reason and knowledge would make choise of . not of a perpendicular posture , for both the pleasant variety and great conveniency of summer and winter , spring● time and harvest would be lost ; and for want of accession of the sun , these parts of the earth that bring forth fruit now and are habitable , would be i● an incapacity of ever bringing forth any , and consequently could entertain no inhabitants ; and those parts that the full h●at of the sun could reach , he plying them allwayes alike without any annual recession or intermission , would at last grow tired and exhausted . and besides consulting with our own facultyes we observe , that an orderly vicissitude of things , is most pleasant unto us , and does much more gratifie the contemplative property in man. and now in the second place ▪ nor would reason make choice of a coincident position of the axis of the earth . for if the axis thus lay in a plane that goes through the center of the sun , the ecliptick would like a colure or one of the meridians passe through the poles of the earth , which would put the inhabitants of the world into a pittifull condition . for they that scape best in the temperate zone , would be accloy'd with very tedious long nights , no lesse then fourty dayes long , and they that now have their night never aboue fovr and twenty houres , as friseland , iseland , the further parts of russia and norway , would be deprived of the sun above a hundred and thirty dayes together , our selves in england and the rest of the same clime would be closed up in darknesse no lesse then an hundred or eighty continuall dayes , and so proportionably of the rest both in and out of the temperate zones . and as for summer and winter , though those vicissitudes would be , yet it could not but cause very raging diseases , to have the sun stay so long describing his little circles neer the poles and lying so hot upon the inhabitants that had been in so long extremity of darknesse and cold before . it remaines therefore that the posture of the axis of the earth be inclining , not coincident nor perpendicular to the forenamed plane . and verily it is not onely inclining , but in so fit proportion , that there can be no fitter excogi●ated , to make it to the utmost capacity as well pleasant as habitable . for though the course of the sun be curbed within the compasse of the tropicks and so makes those parts very hot , yet the constantgales of wind from the east ( to say nothing of the nature and fit length of their nights ) make the torrid zone not only habitable but pleasant . now this best posture which our reason would make choise of , we see really establish'd in nature , and therefore , if we be not perverse and willful , we are to inferre that it was established by a principle that has in it knowledge and counsell , not from a blind fortuitous jumbling of the parts of the matter one against another , especially having found before in ourselves a knowing spiritual substance that is also able to move and alter the matter . wherefore i say we should more naturally conclude , that there is some such universall knowing principle , that has power to move and direct the matter ; then to fancy that a confused justling of the parts of the matter should contrive themselves into such a condition , as if they had in them reason and counsell , and could direct themselves . but this directing principle what could it be but god ? but to speake the same thing more briefly and yet more intelligibly , to those that are only acquainted with the ptolemaicall hypothesis : i say that being it might have happened that the annuall course of the sun should have been through the poles of the world , and that the axis of the heavens might have been very troublesomely and disorderly moveable , from whence all those inconveniencies would arise which i have above mentioned ; and yet they are not but are so ordered as our own reason must approve of as best ; it is naturall for a man to conceive , that they are really ordered by a principle of reason and counsell , that is , that they are made by an all wise and all-powerful god. i will only adde one or two observables more , concerning the axis of the earth and the course of the moon , and so i will passe to other things . it cannot but be acknowledged that if the axis of the earth were perpendicular to the plane of the sun 's ecliptick , that her motion would be more easy and naturall , and yet for the conveniencies afore mentioned we see it is made to stand in an inclining posture . so in all likelyhood it would be more easy and naturall for that hand-maid of the earth the moon , to finish her monethly courses in the aequinoctiall line , but we see like the sun she crosses it and expatiates some degrees further then the sun him self , that her exalted light might be more comfortable to those that live very much north , in their long nights . wherefore i conclude that though it were possible , that the confused agitation of the parts of the matter might make a round hard heap like the earth , and more thin and liquid bodies like the aether , and sun , and that the earth may swimme in this liquid aether like a rosted apple in a great bowle of wine , and be carried about like straws or grasse cast upon a whirle-poole , yet that it's motion and posture should be so directed and attemper'd as we our selves that have reason upon due consideration would have it to be ; and yet not to be from that which is knowing and in some sense reasonable ; is to our faculties , if they discerne any thing at all , as absonous and absurd as any thing can be . for when it had been easier to have been otherwise , why should it be thus , if some superintendent cause did not oversee and direct the motions of the matter , allowing nothing therein but what our reason will confesse to be to very good purpose ? but because so many bullets joggled together in a mans hat will settle to such a determinate figure , or because the frost and the wind will draw upon dores and glasse-windows pretty uncouth streaks like feathers , and other fooleries which are to no use or purpose , to inferre thence that all the contrivances that are in nature , even the frame of the bodyes both of men and beasts , are from no other principle but the jumbling together of the matter , and so because that this does naturally effect something that it is the cause of all things , seems to me , to be a reasoning in the same mood and figure with that wise market-mans , who going down a hill , and carrying his cheeses under his armes , one of them falling and trundling down the hill very fast , let the other go after it , appointing them all to meet him at his house at gotham , not doubting but they beginning so hopefully would be able to make good the whole journey . or like another of the same town , who perceiving that his iron trevet he had bought had three feet , and could stand , expected also that it should walk too and save him the labour of the carriage . so our profound atheists and epicureans according to the same pitch of wisdome do not stick to infe●●e , because this confused motion of the parts of the master may amount to a rude delineation of hard and soft , rigid and fluid , and the like ; that therefore it will go on further and reach to the disposing of the matter in such order as does naturally imply a principle ▪ that someway or other contains in it exact wisdome and counsell . a position more beseeming the wise-men above mentioned , then any one that has the least command of his naturall wit and faculties . wherefore we having sufficiently detected the ridiculous folly of this present sophisme , let us attending heedfully to the naturall emanations of unprejudic'd reason conclude , that the rising and setting of the lights of heaven , the vicissitude of day and night , winter and summer , being so ordered and guided , as if they had been settled by exquisite consultation , and by clearest knowledge ; that therefore that which did thus ordaine them is a knowing principle , able to move , alter and guide the matter according to his own will and providence , that is to say , that there is a god. and verily i do not at all doubt but that i shall evidently trace the visible foot-steps of this divine counsell and providence , even in all things discoverable in the world . but i will passe through them as lightly and briefly as i can . chap. iii. that rivers , quarries of stone , timber-wood , metalls , mineralls , and the magnet , considering the nature of man , what use he can make of them , are manifest signes that the rude motion of the matter is not left to it self , but is under the guidance and super-intendency of an all-wise god. let us therefore swiftly course over the vallies and mountains , sound the depth of the sea , range the woods and forests , dig into the entrailes of the earth , and let the atheist tell me which of all these places are silent and say nothing of a god. those that are most dumbe will at least compromize with the rest , that all things are by the guidance and determination ( let the matter move as it will ) or at least by the allowance , and approbation of a knowing principle : as a mason that makes a wall , sometimes meets with a stone that wants no cutting , and so only approving of it he places it in his work . and a piece of timber may happen to be crack'd in the very place where the carpenter would cleave it , and he need not close it first that he may cleave it asunder afterwards ; wherefore it the mee● motion of the matter can do any rude generall thing of good consequence , let it stand as allowable ; but we shall find out also those things which do so manifestly ●avour of designe and counsell , that we cannot naturally withhold our assent , but must say there is a god. and now let us betake out selves to the search , and see if all things be not so as our reason would desire them . and to begin at the top first , even those rudely scattered mountains , that seeme but so many wens and unnaturall protu●erancies upon the face of the earth , if you consider but of what consequence they are , thus reconciled you may deeme them ornaments as well as usefull . for these are natures stillatories in whose hollow cavernes the ascending vapours are congealed to that universal aqua vitae , that good fresh-water , the liquor of life , that sustaines all the living creatures in the world , being carried along in all parts of the earth in the winding chanels of brookes and rivers . geography would make it good by a large induction . i will onely instance in three or foure : ana and tagus run from sierra molina in spain , rhenus , padus and rhodanus from the alpes , tenats from the riphean , garumna from the pyrene●n mountains , achelous from pindus , hebrus from rhodope , tigris from niphates , or●ntes from libanus , and euphraetes from the mountains of armenia , and so in the rest . but i will not insist upon this , i will now betake my self to what does more forcibly declare an eye of providence , directing and determining as well as approving of the results of the supposed agitation of the parts of the matter . and that you may the better feel the strength of my argument , let us first briefly consider the nature of man , what faculties he has , and in what order he is in respect of the rest of the creatures . and indeed though his body he but weak and disarmed , yet his inward abilities of reason and artificiall contrivance is admirable . he is much given to contemplation , and the viewing of this theatre of the world , to trafick and commerce with forrain nations , to the building of houses and ships , to the making curious instruments of silver , brasse or steele , and the like . in a word he is the flower and chief of all the products of nature upon this globe of the earth . now if i can shew that there are designes laid even in the lowest and vilest products of nature that respect man the highest of all , you cannot deny but that there is an eye of providence that respecteth all things , and passeth very swiftly from the top to the bottome , disposing all things wisely . i therefore now demand , man being of this nature that he is , whether these noble faculties of his would not be lost and frustrate were there not materialls to excercise them on . and in the second place i desire to know , whether the rude confused agitation of the particles of the matter do certainly produce any such materialls fit for man to exercise his skill on or no ; that is to say , whether there were any necessity that could infallibly produce quarries of stone in the earth which are the chief materialls of all the magnificent structures of building in the world ; and the same of iron and steel , without which there had been no use of these stones ; and then of sea-coal and other necessary fewel , fit for the working or melting of these metalls ; and also of timber trees , for all might have been as well brush-wood and shrubs ; and then assuredly there had been no such convenient shipping , what ever had become of other buildings ; and so of the load-stone that great help to navigation , whether it might not have laine so low in the earth as never to have been reached by the industry of man ; and the same may be said also of other stones and metalls , that they being heaviest might have laine lowest . assuredly the agitated matter , unlesse there were some speciall over-powering guidance over it , might as well have over-slipt these necessary usefull things , as hit upon them : but if there had not been such a creature as man , these very things themselves had been uselesse , for none of the bruit beasts make use of such commodities , wherefore unlesse a man will doe enormous violence to his faculties , he must conclude that there is a contrivance of providence and counsell in all those things , which reacheth from the beginning to the end , and orders all things sweetly . and that providence foreseeing what a kind of creature she would make man , provided him with materialls from whence he might be able to adorne his present age , and furnish history with the records of egregious exploits both of art and valour . but without the provision of the forenamed materialls , the glory and pompe both of warre and peace had been lost . for men instead of those magnificent buildings which are seen in the world , could have had no better kind of dwellings , then a bigger sort of bee-hives or birds-nests made of contemptible sticks and straws & durty mo●ter . and instead of the usuall pompe and bravery of warre , wherein is heard the solemne sound of the hoarse trumpett , the couragious beating of the drumm , the neighing and pransing of the horses , clattering of armour , and the terrible thunder of cannons , to say nothing of the glittering of the sword and spear ▪ the waving and fluttering of displayed colours , the gallantry of charges upon their well managed steeds and the like : i say had it not been for the forenamed provision of iron , steel and brasse , and such like necessary materialls , instead of all this glory and solemnity , there had been nothing but howlings and showtings of poor naked men belabouring one another with snag'd sticks , or dully falling together by the eares at fi●ti-cuffs . besides this , beasts being naturally armed , and men naturally unarmed with any thing save their reason , and reason being ineffectuall having no materialls to work upon , it is plaine that that which made men , beasts and metalls , knew what it did , and did not forget it self in leaving man destitute of naturall armature , having provided materialls , and giving him wit and abilityes to arme himself , and so to be able to make his party good against the most fierce and stoutest of all living creatures whatsoever , nay indeed left him unarmed on purpose that he might arme himself and excercise his naturall wit and industry . chap. iv. a further proof of divine providence taken from the sea , and the large train of causes laid together in reference to navigation . having thus passed over the hills and through the woods and hollow entrailes of the earth , let us now view the wide sea also , and see whether that do not informe us that there is a god , that is , whether things be not there in such sort as a rationall principle would either order or approve , when as yet notwithstanding they might have been otherwise . and now we are come to view those campos natantes as lucretius calls them , that vast champian of water the ocean , i demand first whether it might not have been wider then it is , even so large as to overspread the face of the whole earth , and so to have taken away the habitation of men and beasts . for the wet particles might have easily ever mingled with the dry , and so all had either been sea or quag-mire . secondly though this distinction of land and sea be made , whether this watry element might not have fallen out to be of so thin a consistency as that it would not beare shipping ; for it is so farre from impossibility , as there be de facto in nature such waters , as the river silas for example in india . and the waters of b●risthenes are so thin and light , that they are said to swim upon the top of the stream of the river hypanis . and we know there is some kind of wood so heavy , that it will sink in any ordinary kind of water . thirdly and lastly , i appeale to any mans reason , whether it be not better that there should be a distinction of land and sea , then that all should be mire or water ; and whether it be not better that the timber-trees afford wood so light that it swim on the water , or the water be so heavy that it will beare up the wood , then the contrary . that therefore which might have been otherwise , and yet is settled according to our own hearts wish who are knowing and rationall creatures , ought to be deemed by us as established by counsell and reason . and the closer we looke into the buisinesse we shall discerne more evident foot-steps of providence in it . for the two maine properties of man being contemplation and sociablenesse or love of converse , there could nothing so highly gratify his nature as power of navigation , whereby he riding on the back of the waves of the sea , views the wonders of the deep , and by reason of the gl●bnesse of that element , is able in a competent time to prove the truth of those sagacious suggestions of his own mind , that is , whether the earth be every way round , and whether there be any antipodes , and the like ; and by cutting the aequinoctiall line decides that controversy of the habitablenesse of the torrid zone , or rather wipes out that blot that lay upon divine providence , as if so great a share of the world had been lost by reason of unfitnesse for habitation . besides the falling upon strange coasts and discovering men of so great a diversity of manners from our selves , cannot but be a thing of infinite pleasure and advantage to the enlargement of our thoughts from what we observe in their conversation , parts , and poli●y . adde unto this the sundry rarities of nature , and commodities proper to severall countries , which they that stay at home enjoy by the travailes of those that go abroad , and they that travaile grow rich for their adventure . now therefore navigation being of so great consequence , to the delight and convenience ▪ of humane life , and there being both wit and courage in man to attempt the seas , were he but ●itted with right materialls and other advantages requisite ; when we see there is so pat a provision made for him to this pu●pose , in large timber for the building of his ship , in a thick sea-water sufficient to beare the ships burden , in the magnet or load-stone for his compasse , in the steady and parallell direction of the axis of the earth for his cynosura ; and then observing his naturall wit and courage to make use of them , and how that ingenit desire of knowledge an● converse , and of the improving of his own parts and happinesse stirre him up to so notable a designe ; we cannot but conclude from such a traine of causes so ●ittly and congruously complying together , that it was really the counsell of a● universall and eternall mind that has the overseeing and guidance of the whole frame of nature , that laid these causes so carefully and wisely together , that is , we cannot but conclude that there is a god. and if we have got so fast foot-hold already in this truth by the consideration of such phaenomena in the world that seeme more rude and generall , what will the contemplation of the more particular and more polished pieces of nature afford in vegetables , animalls and the body of man ? chap. v. though the meere motion of the matter may do something , yet it will not amount to the production of plants and animalls . that it is no botch in nature that some phaenomena be the results of motion , others of substantiall formes . that beauty is not a meere phancy ; and that the beauty of plants is an argument that they are from an intellectuall principle . hitherto we have only considered the more rude and carelesse strokes and delineaments of divine providence in the world , set out in those more large phaenomena of day and night , winter and summer , land and sea , rivers , mountains ▪ metalls and the like ; we now come to a closer view of god and nature in vegetables , animalls , and man. and first of vegetables , where i shall touch only these foure heads , their forme and beauty , their seed , their signatures & their great vse as well for medicine as sustenance . and that we may the better understand the advantage we have in this closer contemplation of the works of nature , we are in the first place to take notice of the condition of that substance which we call matter , how fluid and slippery and undeterminate it is of it self : or if it be hard , how unfit it is to be chang'd into any thing else . and therefore all things rot into a moisture before any thing can be generated of them , as we soften the wax before we set on the seal . now therefore , unlesse we will be so foolish , as because the uniforme motion of the aire , or some more subtile corporeall element , may so equally compresse or beare against the parts of a little vapourous moisture as to forme it into round drops ( as we see in the dew and other experiments ) and therefore because this more rude and generall motion can do something , to conclude that it does all things ; we must in all reason confesse that there is an eternall mind , in vertue whereof the matter is thus usefully formed and changed . but meere rude and undirected motion , because naturally it will have some kind of results , that therefore it will reach to such as plainly imply a wise contrivance of counsell , is so ridiculous a sophisme , as i have already intimated , that it is more fit to impose upon the inconsiderate souls of fooles and children then upon men of mature reason and well exercis'd in philosophy . admit that raine and snow and wind and haile and ice and such like meteors may be the products of heat and cold , or of the motion and rest of certaine small particles of the matter ; yet that the usefull and beautifull contrivance of the branches , flowers and fruits of plants should be so too ( to say nothing yet of the bodyes of birds , fishes , beasts and men ) is as ridiculous and supine a collection , as to inferre that because mere heat and cold does soften and harden waxe and puts it into some shape or other , that therefore this mere heat and cold or motion and rest , without any art or direction made the silver seal too , and graved upon it so curiously some coat of armes , or the shape of some birds or beasts , as an eagle , a lyon and the like . nay indeed this inference is more tolerable farre then the other , these effects of art being more easy and lesse noble then those others of nature . nor is it any botch or gap at all in the works of nature that some particular phaenomena be but the easy results of that generall motion communicated unto the matter from god , others the effects of more curious contrivance or of the divine art or reason ( for such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationes seminales ) incorporated in the matter , especially the matter it self being in some sort vitall , else it would not continue the motion that it is put upon when it is occasionally this or the other way moved ; & besides , the nature of god being the most perfect fullnesse of life that is possibly conceivable , it is very congruous that this outmost and remotest shadow of himself be some way though but ob●curely vitall . wherefore things falling off by degrees from the highest perfection , it will be no uneven or unproportionable step , if descending from the top of this outward creation , man , in whom there is a principle of more fine and reflexive reason , which hangs on , though not in that manner in the more perfect kind of brutes , as sense also , loth to be curb'd within too narrow a compasse , layes hold upon some kinds of plants , as in those sundry sorts of zoophyta , but in the rest there are no further foot-steps discovered of an animadversive forme abiding in them , yet there be the effects of an inadvertent form ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of materiated or incorporated art or seminall reason : i say it is no uneven jot , to passe from the more faint and obscure examples of spermaticall life , to the more considerable effects of generall motion , in mineralls , metalls & sundry meteors , whose easy & rude shapes have no need of any particular principle of life or spermaticall forme distinct from the rest or motion of the particles of the matter . but there is that curiosity of forme and beauty in the more noble kind of plants bearing such a sutablenesse and harmony with the more refined ●ense and sagacity of the soul of man , that he cannot chose ( his intellectuall touch being so sweetly gratifide by what it deprehends in such like objects but acknowledge that some hidden cause much a kin to his own nature , that is intellectuall , is the contriver & perfecter of these so pleasant spectacles in the world . nor is it all to the purpose to object , that this buisinesse of beauty and comelinesse of proportion is but a conceit , because some men acknowledge no such thing , & all things are alike handsome to them , who yet notwithstanding have the use of their eyes as well as other folkes . for i say this rather makes for what we a yme at , that pulchritude is convey'd indeed by the outward senses unto the soul , but a more intellectuall faculty is that which relishes it ; as a geometricall scheme is let in by the eyes , but the demonstration is discern'd by reason . and therefore it is more rationall to affirm that some intellectuall principle was the authour of this pulchritude of things , then that they should be thus fashion'd without the help of that principle . and to say that there is no such thing as pulchritude , because some mens souls are so dull & stupid that they relish all objects alike in that respect , is as absurd and groundlesse as to conclude there is no such thing as reason and demonstration , because a naturall fool cannot reach unto it . but that there is such a thing as beauty , & that it is acknowledged by the whole generations of men to be in trees , flowers and fruits ; the adorning and beautifying of buildings in all ages is an ample & undenyable testimony . for what is more ordinary with them then the taking in flowers and fruitage for the garnishing of their work ? besides i appeal to any man that is not sunk into so forlorne a pitch of degeneracy , that he is as stupid of these things as the ba●est of beasts ▪ whether for example a rightly cut tetraedrum , cube or icosaedrum have no more pulchritude in them , then any rude broken stone lying in the field or high wayes ; or to name other solid figures which though they be not regular properly so called , yet have a settled idea and nature , as a cone , sphear or cylinder , whether the ●ight of these doe not gratifie the minds of men more , and pretend to more elegancy of shape , then those rude cuttings or ch●ppings of free stone that fall from the masons hands and serve for nothing but to fill up the middle of the wall , and so to be hid from the eyes of man for their ●glinesse . and it is observable that if nature shape any thing near this geometricall accuracy , that we take notice of it with much content and pleasure ; as if it be but exactly round ( as there are abundance of such stones found betwixt●two hills in cuba an iland or america ) or ordinatly quinquangular , or have the sides but parallell , though the angles be unequall , as is seen in some little stones , and in a kind of alabaster found here in england ; these stones i say gratifie our sight , as having a neerer cognation with the soul of man , that is rationall and intellectuall ; and therefore is well pleased when it meets with any outward object that fits and agrees with those conge●it ideas her own nature is furnished with . for symmetry , equality , and correspondency of parts is the discernment of reason , not the object of sense , as i have heretofore proved . now therefore it being evident that there is such a thing as beauty , symmetry and comelinesse of proportion ( to say nothing of the delightfull mixture of colours ) and that this is the proper object of the understanding and reason ( for these things be not taken notice of by the beasts ) i think i may safely inferre that whatever is the first and principall cause of changing the fluid and undeterminated matter into shapes so comely and symmetricall , as wee see in flowers and trees , is an understanding principle , and knows both the nature of man and of those objects he offers to his sight in this outward and visible world . for these things cannot come by chance or by a multi●arious attempt of the parts of the matter upon themselves , for then it were likely that the species of things ( though some might hit right , yet most ) would be maym'd and ridiculous ; but now there is not any ineptitude in any thing which is a signe that the fluidnesse of the matter is guided and determined by the overpowering counsell of an eternall mind , that is , of a god. if it were not needlesse i might now instance in sundry kinds of flowers , herbes and trees ● but these objects being so obvious and every mans phansie being branched with the remembrance of roses , marigolds , gillyflowers , pionyes , tulips , pa●sies , primroses , the leaves and clusters of the vine , and a thousand such like , of all which they cannot but confesse , that there is in them beauty and symmetry and gratefull proportion , i hold it superfluous to weary you with any longer induction , but shall passe on to the three considerations behind , of their seed , signatures and vsefulnesse , and shall passe through them very briefly , the observables being very ordinary and easily intelligible . chap. vi. the seeds and signatures of plants , arguments of a divine providence . i say therefore in that every plant ▪ has its seed , it is an evident signe of divine providence . for it being no necessary result of the motion of the matter , as the whole contrivance of the plant indeed is not , and it being of so great consequence that they have seed for the continuance and propagation of their own species , and for the gartifying of mans art also , industry and necessityes , ( for much of husbandry and gradening lyes in this ) it cannot but be an act of counsell to furnish the severall kinds of plants with their seeds , especially the earth being of such a nature , that though at first for a while it might bring forth all manner of plants , ( as some will have it also to have brought forth all kinds of animalls ) yet at last it would grow so sluggish , that without the advantage of those small compendious principles of generation , the graines of seed , it would yield no such births ; no more then a pump grown dry will yield any water , unless you pour a little water into it first , & then for one bason-full you may fetch up so many soe-fulls . nor is it materiall to object that stinking weeds , and poysonous plants bear seed too as well as the most pleasant and most usefull , for even those stinking weeds and poysonous plants have their use . for first the industry of man is excercised by them to weed them out where they are hurtfull . which reason if it seem slight , let us but consider that if humane industry had nothing to conflict and struggle with , the fire of mans spirit would be half extinguish'd in the flesh , and then wee shall acknowledge that that which i have alledged is not so contemptible nor invalid . but secondly who knows but it is so with poysonous plants , as vulgarly is phansied concerning toads and other poysonous serpents , that they lick the venome from off the earth ? so poysonous plants may well draw to them all the maligne juice and nourishment that the other may be more pure and defaecate , as there are receptacles in the body of man and emunctories to draine them of superfluous choler , melancholy and the like . but lastly it is very well known by them that know any thing in nature and physick , that those herbs that the rude and ignorant would call weeds are the materialls of very soveraigne medicines , that aconitum hyemale or winter wolfes bane , that otherwise is ranck poyson , is reported to prevaile mightily against the bitings of vipers and scorpions , which crollius assenteth unto . and that that plant that bears death in the very name of it , solanum laethiferum , prevents death by procuring sleep , if it be rightly apply'd in a feaver . nor are those things to be deemed unprofitable whose use we know not yet , for all is not to be known at once , that succeeding ages may ever have something left to gratifie themselves in their own discoveries . we come now to the signatures of plants , which seems no lesse argument that the highest originall of the works of nature is some understanding principle , then that so carefull provision of their seed . nay indeed this respects us more properly and adaequare●y then the other , and is a certaine key to enter man into the knowledge and use of the treasures of nature . i demand therefore whether it be not a very easie and genuine inference from the observing that severall herbs are marked with some marke or signe that intimates their vertue , what they are good for ; and there being such a creature as man in the world that can read and understand these signes and characters , hence to collect that the authour both of man and them knew the nature of them both ; for it is like the inscriptions upon apothecaries boxes that the master of the shop 〈◊〉 on ▪ that the apprentise may read them ; nay it is better , for here is in herbs inscribed the ve●y nature and use of them ▪ not the meere name . nor is there any necessity that all should be thus signed , though some be ; for the rarity of it is the delight ; for otherwise it had been dull and cloying , too much harping upon the same string . and besides divine providence would onely initiate and enter mankind into the usefull knowledge of her treasures , leaving the rest to imploy our industry that we might not live like idle loyterers and truants . for the theatre of the world is an excercise of mans wit , not a lazy polyanthea or book of common places . and therefore all things are in some measure obscure and intricate , that the sedulity of that divine spark the soul of man , may have matter of conquest and triumph when he has done bravely by a superadvenient assistance of his god. but that there be some plants that bear a very evident signature of their nature and use , i shall fully make good by these following instances . capillus vener● , polytrichon or m●ydenhaire , the lye in which it is sodden or in●us'd , is good to wash the head and make the haire grow in those places that are more thin and bare . and the decoction of quinces , which are a downy and hairy fruit , is accounted good for the fetching again hair that has fallen by the french poxe . the leaf of balme and of alleluia or wood-sorrell , as also the roots of anthora represent the heart in figure and are cardiacall . wall nuts beare the whole signature of the head . the outward green cortex answers to the pericranium , and a salt made of it is singularly good for wounds in that part , as the kernell is good for the brains which it resembles . vmbilicus veneris is powerfull to provoke lust as di●scorides affirmes . as also your severall sorts of satyrions which have the evident resemblance of the genitall parts upon them : aron especially , and all your orchisses , that they have given names unto from some beasts or other , as cynosorchis , orchis myodes , tragorchis and the like . the last whereof , notorious also for its goatish smell and tufts not unlike the beard of that lecherous animall , is of all the rest the most powerful incentive to lust. the leaves of hypericon , are very thick prick'd , or pinck'd with little holes , and it is a singular good wound-herb , as usefull also for deobstructing the pores of the body . scorpioides , echium , or scorpion-grasse is like the crooked tayle of a scorpion , and ophioglossum or adders-tongue has a very plain and perfect resemblance of the tongue of a serpent , as also ophioscorodon of the intire head and upper parts of the body , and these are all held very good against poyson and the biting of serpents . and generally all such plants as are speckled with spots like the skins of vipers or other venemous creatures , are known to be good against the stings or bitings of them , and are powerfull antidotes against poyson . thus did divine providence by naturall hieroglyphicks read short physick lectures to the rude wit of man , that being a little entered and engaged he might by his own industry and endeavours search out the rest himself , it being very reasonable that other herbs that had not such signatures ▪ might be very good for medicinall uses , as well as they that had . but if any here object that some herbs have the resemblance of such things as cannot in any likelyhood referre to physick , as geranium , cruciata , bursa pastoris , & the like ; i say they answer themselves in the very proposall of their objection : for this is a signe that they were intended onely for ludicrous ornaments of nature , like the flourishes about a great letter that signify nothing but are made onely to delight the eye . and 't is so farre from being any inconvenience to our first progenitours if this intimation of signatures did faile , that it cast them with more courage upon attempting the vertue of those that had no such signatures at all ; it being obvious for them to reason thus , why may not those herbs have medicinall vertue in them that have no signatures , as well as they that have signatures have no vertue answerable to the signes they beare ? which was a further confirmation to them of the former conclusion . and it was sufficient that those that were of so present and great consequence as to be antidotes against poyson that so quickly would have dispatch'd poore rude and naked antiquity , or to helpe on the small beginnings of the world by quickning and actuating their phlegmatick natures to more frequent and effectuall venery ( for their long lives shew they were not very fiery ) i say it was sufficient that herbs of this kind were so legibly sign'd with characters that so plainly bewrai'd their usefull vertues , as is manifest in your satyrions , ophioglossum , and the like . but i have dwelt too long upon this theory , wee 'l betake our selves to what followes . chap. vii . arguments of divine providence drawn from the usefulness of plants . vve are at length come to the fourth and last consideration of plants , viz. their vse & profitablenesse . and to say nothing now of those greater trees that are fit for timber , and are the requisite materials for the building of ships and magnificent houses , to adorne the earth , and make the life of man more splendid and delectable ; as also for the erecting of those holy structures consecrated to divine worship amongst which we are not to forget that famous aedifice , that glorious temple at jerusalem consecrated to the great god of heaven and earth : as indeed it was most fit that he whose guidance & providence permitted not the strength of the earth to spend it self in base gravel and pebbles insteed of quarries of stones , nor in briars and brush-wood instead of pines , cedars and okes , that he should at some time or other have the most stately magnificent temples erected to him , that the wit and industry of man and the best of those materials could afford . it being the most suteable acknowledgment of thanks for that piece of providence that can be invented . and it is the very consideration that moved that pious king david to designe the building of a temple to the god of israel ; see now , sayes he , i dwell in a house of cedar , but the arke of god dwelleth within curtains . but as i sayd i will add nothing concerning these things being contented with what i have glanced upon heretofore . we will now briefly take notice of the profitablenesse of plants for physick and food , and then paste on to the consideration of animalls . and as for their medicinall uses , the large herballs that are every where to be had are so ample testimonies thereof , that i have said enough in but reminding you of them . that which is most observable here is this , that brute beasts have some share in their vertue as well as men. for the toad being overcharged with the poison of the spider , as is ordinary believed , has recourse to the plantane leafe . the weasel when she is to encounter the serpent , armes her self with eating of rue . the dog when he is sick at the stomach , knows his cure , falls to his grasse , vomits , and is well . the swallowes make use of celandine ; the linnet of euphragia for the repairing of their sight . and the asse when hee 's oppress'd with melancholy , eats of the herbe asplenium or miltwaste , and so eases himself of the swelling of the spleene . and virgill reports of the dictamnum cretense or cretian dittany , that the wild goats eate it when they are shot with darts or arrowes , for that herb has the vertue to work them out of their body and to heale up the wound . — non illa feris incognita capris gramina , cum tergo volucres h●esere sagitt●e . which things i conceive no obscure indigitation of providence ; for they doing that by instinct and nature , which men who have free reason cannot but acknowledge to be very pertinent and fitting , nay such that the skillfullest physitian will approve and allow ; and these creatures having no such reason and skill themselves , as to turne physitians ; it must needs be concluded that they are inabled to do these things by vertue of that principle that contrived them , and made them of that nature they are , and that that principle therefore must have skill and knowledge , that is , that it must be god. we come now to the consideration of plants as they afford food both to man and beasts . and here we may observe that as there was a generall provision of water by setting the mountains and hills a broche , from whence through the spring-heads and continued rivulets drawn together ( that caused afterwards greater rivers with the long winding distributions of them ) all the creatures of the earth quench their thirst : so divine providence has spread her table every where , not with a juicelesse green carpet , but with succulent herbage and nourishing grasse , upon which most of the beasts of the field doe feed . and they that feed not on it , feed on those that eate it , and so the generations of them all are continued . but this seeming rather necessary then of choise , i will not insist upon it . for i grant that counsell most properly is there implyde where we discerne a variety and possibility of being otherwise , and yet the best is made choise of . therefore i will onely intimate thus much , that though it were necessary that some such thing as grasse should be , if there were such and such creatures in the world , yet it was not at all necessary that grasse and herbs should have that colour which they have , for they might have been red or white , o● some such colour which would have been very offensive and hurtfull to our sight . but i will not insist upon these things ; let us now consider the fruits of trees , where i think it will appear very manifestly , that there was one and the same authour both of man and them , and that assuredly he knew what he did when he made them . for could apples , and oranges , and grapes , and apricocks , and such like fruit , be intended for beasts that hold their heads downward and can scarce look up at them , much lesse know how to reach them ? when we feed our dogs , we set the dish or trencher on the ground , nor on the table . but you 'le say that at last these fruits will fall down , and then the beasts may come at them : but one thing is , there are not many that desire them , and so they would rot upon the ground before they be spent , or be squander'd away in a moment of time , as it might easily fare with the most precious of plants the vine . but man who knowes the worth of the grape knowes to preserve it a long season ( for it is both eaten and drunk some yeares after the vintage ) as he does also gather the rest of the fruits of the earth , and layes up both for himself and his cattel : wherefore it is plainly discoverable that mans coming into the world , is not a thing of chance or necessity , but a designe , as the bringing of worthy guests to a well furnish'd table . and what i have intimated concerning the vine is as eminently , if not more eminently , observable in the ordinary kinds of graine , as wheat and barly , and the like , which also like the vine are made either edible or potable by mans art and industry ; but that 's not the thing that i care so much to observe . that which i drive at now is this : that bread-corne that brings so considerable increase by tillage and husbandry would scarce be at all without it : for that which grows wildly of it self is worth nothing : but it being so wholesome and strengthning a food , that it should yield so plentifull increase , and that this should not be without humane art and industry , does plainly insinuate , that there is a divine providence that intended to excercise the wit of man in husbandry and tillage : which we may the more firmly assure our selves of , if we add unto this the carefull provision of instruments so exactly fitted out for this imployment , viz. the laborious oxe , and the stout but easily manageable horse ; iron for the plough-share , and ropes for the horse-geares to pull by . and it is very seasonable to take notice of this last , it belonging to this consideration of the profitablenesse of plants . and i appeale to any body that will but take the pains a while to consider of what great use and consequence cordage is in the affaires of men , whether it was not a palpable act of providence to send out such plants out of the earth which would affoord it . for we can discover no necessity in nature that there must needs be such plants as hempe and flaxe . wherefore if we will but follow the easy suggestions of free reason , we muust cast it upon providence , which has provided man-kind of such a commodity , that no lesse affaires depend upon , then all the tackling of ships , their sayles and cable-ropes , and what not ? and so consequently all forraigne traffick , and then the transportation of wood and stone , and other necessary materialls for building ; or the carriage of them by land in waines and carts , besides the ordinary use of pulleyes or other engines for the lifting up of heavy weights which the strength of man without these helps would not easily master ; besides what i hinted before concerning the use of cordage in husbandry , in plowing and carrying home the fruits of the earth . the uses indeed of the forenamed plants are so universall , and take place so in every affaire of man , that if it were lawfull to be a little merry in so serious a matter , a man might not unfittingly apply that verse of the poet to this so generall a commodity ; omnia sunt homini tenui pendentia filo . that all the businesses of men do very much depend upon these little long fleaks or threds of hempe and flaxe ▪ or if you will say , that there may some scambling shift be made without them in long chaines of iron , or sayles of woollen and the like ; yet we seeing our seives provided for infinitely better , are in all reason to judge it to proceed from no worse a principle then divine providence . i might now reach out to exotick plants , such as the cinnamon-tree , the balsame-tree , the tree that beares the nutmegge invelloped with the mace , as also the famous nut-tree , which at once almost affords all the necessaries of life . for if they cut but the twiggs at evening , there is a plentifull and pleasant juice comes out , which they receive into bottles and drink instead of wine , and out of which they extract such an aqu●vitae as is very soveraign against all manner of sicknesses . the branches and boughs they make their houses of ; and the body of the tree being very spongy within , though hard without , they easily contrive into the frame and use of their canoes or boates . the kernell of the nut serves them for bread and meat , and the shells for cups to drink in , and indeed they are not mere empty cups , for there is found a delicious cooling milk in them : besides there is a kind of hemp that incloses the nut , of which they make ropes and cables , and of the finest of it sailes for their ships ; and the leaves are so hard and sharpe-pointed , that they easily make needles or bodkins of them , for stitching their sailes and for other necessary purposes . and that providence may shew her self benigne as well as wise , this so notable a plant is not restrain'd to one coast of the world , as suppose the east-indies , but is found also in some parts of africa , and in all the islands of the west-indies , as hispaniola cuba , as also upon the continent of carthagena , in panama , norembega , and severall others parts of the new-found world . but i thought fit not to insist upon these things , but to containe my self within the compasse of such objects as are familiarly and ordinarily before out eyes , that we may the better take occasion from thence to return thanks to him who is the bountiful authour of all the supports of life . chap. viii . the usefullnesse of animalls an argument of divine providence . we are now come to take a view of the nature of animalls : in the contemplation whereof we shall use much what the same method we did in that of plants , for we shall consider in them also , their beauty , their birth , their make and fabrick of body , and vsefullnesse to man-kind . and to dispatch this last first . it is wonderfull easy and naturall to conceive , that as almost all are made in some sort or other for humane uses , so some so notoriously and evidently , that without maine violence done to our faculties we can in no wise deny it . as to instance in those things that are most obvious and familiar ; when we see in the solitary fields a shepheard , his flock , and his dog , how well they are fitted together ; when we knock at a farmers door , and the first that answers shall be his vigilant mastiffe , whom from his use and office he ordinarily names keeper , and i remember theophrastus in his character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us , that his master when he has let the stranger in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking his dog by the snout will relate long stories of his usefullnesse and his services he does to the house and them in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is he that keepes the yard , the house and them within . lastly when we view in the open champian a brace of swift grey-hounds coursing a good stout and well-breathed hare , or a pack of well tuned hounds , and huntsmen on their horse-backs with pleasure and alacrity pursuing their game , or heare them winding their hornes neere a wood side , so that the whole wood rings with the echo of that musick and chearefull yelping of the eager doggs : to say nothing of duck-hunting , of foxe-hunting , of otter-hunting , and a hundred more such like sports and pastimes , that are all performed by this one kind of animall ; i say when we consider this so multifarious congruity and fitnesse of things in reference to our selves , how can we withhold from inferring , that that which made both dogs and ducks and hares and sheep , made them with a reference to us , and knew what it did when it made them ? and though it be possible to be otherwise , yet it is highly improbable that the flesh of sheep should not be designed for food for men ; and that dogs that are such a familiar and domestick creature , to man , amongst other pretty feats that they doe for him , should not be intended to supply the place of a servitour too , and to take away the bones and scraps that nothing might be lost . and unlesse we should expect that nature should make jerkins & stockings grow out of the ground , what could she doe better then afford us so fit materialls for clothing as the wooll of the sheep , there being in man wit and art to make use of it ? to say nothing of the silk-worme that seems to come into the world for no other purpose ▪ then to furnish man with more costly clothing , and to spin away her very entrailes to make him fine without . agains when we view those large bodies of oxen , what can ●e better conceit them to be then so many living and walking powdring tubbs and that they have animam pro sale , as philo speaks of fishes , that their life is but for salt to keepe them sweet till we shall have need to eate them ? besides their hides afford us leather for shooes and boots . as the skins of other beasts also serve for other uses . and indeed man seems to be brought into the world on purpose that the rest of the creation might be improved to the utmost usefulnesse & advantage ; for were it not better that the hides of beasts and their flesh should be made so considerable use of as to feed and cloath men , then that they should rot and stink upon the ground , and fall short of so noble an improvement as to be matter for the exercise of the wit of man , & to afford him the necessary conveniences of life ? for if man did not make use of them , they would either dye of age , or be torne apieces by more cruel masters . wherfore we plainly see that it is an act of reason & counsel to have made man that he might be a lord over the rest of the creation ▪ & keep good quarter among them . and being furnish'd with fit materialls to make himself weapons , as well as with naturall wit and valour , he did bid battaile to the very fiercest of them , and either chased them away into solitudes and deserts , or else brought them under his subjection and gave lawes unto them ; under which they live more peaceably , and are better provided for ( or at least might be , if men were good ) then they could be when they were left to the mercy of the lyon bear or tiger . and what it he doe occasionally and orderly kill some of them for food ? their dispatch is quick and so lesse dolorous then the paw of the bear or the teeth of the lyon , or tedious melancholy and sadnesse of old age , which would first torture them , and then kill them and let them srot upon the ground stinking and uselesse . besides , all the wit and philosophy in the world can never demonstrate , that the killing and slaughtering of a beast is any more then the striking of a bush where a birds nest is , where you fray away the bird and then seize upon the empty nest. so that if we could pierce to the utmost catastrophe of things , all might prove but a tragick-comedy . but as for those rebells that have fled into the mountains and deserts , they are to us a very pleasant subject of naturall history besides we serve our selves of them as much as is to our purpose . and they are not onely for ornaments of the universe , but a continuall exercise of mans wit and valour when he pleases to encounter . but to expect and wish that there were nothing but such dull tame things in the world , that will neither bite nor scratch , is as groundlesse and childish as to wish there were no choler in the body nor fire in the universall compasse of nature . i cannot insist upon the whole result of this warre , nor must forget how that generous animall the horse , had at last the wit to yield himself up , to his own great advantage and ours . and verily he is so fitly made for us , that we wight justly claim a peculiar right in him above all other creatures . when we observe his patient service he does us at the plough , cart , or under the pack-saddle , his speed upon the high way in matters of importance , his dociblenesse and desire of glory and praise , and consequently his notable atchievements in war , where he will knap the speares a pieces with his teeth , and pull his riders enemy out of the saddle ; and then that he might be able to performe all this labour with more ease , that his hoofs are made so fit for the art of the smith , and that round armature of iron he puts upon them ; it is a very hard thing not to acknowledge , that this so congruous contrivance of things was really from a principle of wisdome and counsell . there is also another consideration of ani●alls and their usefulnesse , in removing those evills we are pester'd with by reason of the abundance of some other hurtfull animalls , such as are mice and rats and the like ; and to this end the cat is very serviceable . and there is in the west-indies a beast in the form of a beare which cardan calls vrsus formicarius , whose very businesse it is to eate up all the ants which some parts of that quarter of the world are sometimes excessively plagued withall . we might add also sundry examples of living creatures that not onely bear a singular good affection to mankind , but are also fierce enemies to those that are very hurtfull and cruell to man ; and such are the lizard , an enemy to the serpent ; the dolphin to the crocodile ; the horse to the bear ; the elephant to the dragon , &c. but i list not to insist upon these things . chap. ix . arguments of divine providence fetched from the pulchritude of animalls , as also from the manner of their propagation . i return now to what i proposed first , the beauty of living creatures ; which though the coarse-spirited atheist will not take notice of , as relishing nothing but what is subservient to his tyranny or lust : yet i think it undeniable , but that there is comely symmetry & beautifulnesse in sundry living creatures , a tolerable usefull proportion of parts in all . for neither are all men and women exquisitly handsome , indeed very few , that they that are may raise the greater admiration in the minds of men , and quicken their natural abilities to brave adventures either of valour or poetry . but as for the brute creatures though some of them be of an hatefull aspect , as the toad , the swine & the ra● ; yet these are but like discords in musick to make the succeeding chord goe off more pleasantly , as indeed most of those momentany inconveniences that the life of man ever and anon meets withall they but put a greater edge and vigour upon his enioyments . but it is not hard to find very many creatures , that are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the philosopher distinguishes , that are either very goodly things and beautifull , or at least elegant and pretty ; as most of your birds are . but for statelinesse and majesty what is comparable to a horse ? whether you looke upon him single , with his mane and his taile waving in the wind , and hear him coursing and neighing in the pastures ; or whether you see him with some gallant heros on his back , performing gracefully his usefull postures , and practising his exploits of warre ; who can withhold from concluding that a providence brought these two together , that are fitted so well to each other that they seem but one compleat spectacle of nature ? which imposed upon the rude people neere thessaly , and gave the occasion of the fabulous centaurs , as if they had been one living creature made up of horse and man. that which i drive at is this , there being that goodlinesse in the bodies of animalls , as in the oxe , grey-hound and stagge ; or that majesty and statelinesse , as in the lyon , the horse , the eagle and cock ; or that grave awfullnesse , as in your best breed of mastives ; or elegancy and prettinesse , as in your lesser dogs , and most sorts of birds , all which are severall modes or beauty , and beauty being an intellectuall object , as symmetry and proportion is ( which i proved sufficiently in what i spake concerning the beauty of plants ) that which naturally followes from all this is , that the authour or originall of these creatures , which are deemed beautifull , must himself be intellectuall , he having contrived so gratefull objects to the mind or intellect of man. after their beauty let us touch upon their birth or manner of propagation . and here i appeale to any man whether the contrivance of male and female in living creatures be not a genuine effect of wisdome and counsell ; for it is notoriously obvious that these are made one for the other , and both for the continuation of the species . for though we should admit with cardan and other naturallists , that the earth at first brought forth all manner of animalls as well as plants , and that they might be fastned by the navell to their common mother the earth , as they are now to the female in the wombe ; yet we see she is growne steril and barren , and her births of animalis are now very inconsiderable . wherefore what can it be but a providence , that whiles she did beare she sent out male and female , that when her own prolifick vertue was wasted ▪ yet she might be a dry-nurse or an officious grand-mother to thousands of generations ? and i say it is providence , not chance nor necessity , for what is there imaginable in the parts of the matter that they should necessarily fall into the structure of so much as an animall , much lesse into so carefull a provision of difference of sexes for their continuall propagation ? nor was it the frequent attempts of the moved matter that first light on animalls , which perpetually were suddainly extinct for want of the difference of sexes , but afterward by chance differenced their sexes also , from whence their kinds have continued . for what is perpetuall , is not by chance ; and the births that now are by putrefaction shew that it is perpetuall . for the earth still constantly brings forth male and female . nor is it any thing to the purpose to reply ( if you will make so large a skip as to cast your self from the land into the water to dive for objections ) that the eele , though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an animall so perfect as to have bloud in it , yet that it has no distinction of sexe : for if it have not , there is good reason for it , that creature arising out of such kind of matter as will never faile generation . for there will be such like mud as will serve this end so long as there be rivers and longer too , and rivers will not faile so long as there is a sea. wherefore this rather makes for discriminative providence that knew afore the nature and course of all things , and made therefore her contrivances accordingly , doing nothing superfluously or in vain . but in other generations that are more hazardous , though they be sometimes by putrefaction , yet she makes them male and female , as 't is plain in frogs and mice . nor are we to be scandalized at it , that there such carefull provision made for such contemptible vermine as we conceive them : for this onely comes out of pride and ignorance , or a haughty presumption that because we are incouraged to believe that in some sense all things are made for man , that therefore they are not made at all for themselves . but he that pronounces thus , is ignorant of the nature of god and the knowledge of things . for if a good man be mercifull to his beast , then surely a good god is bountifull and benigne , and takes pleasure that all his creatures enjoy themselves that have life and sense and are capable of any enjoyment . so that the swarmes of little vermine , and of flyes , and innumerable such like diminutive creatures , we should rather congratulate their coming into being , then murmure sullenly and scornfully against their existence ; for they find nourishment in the world , which would be lost if they were nor , and are againe convenient nourishment themselves to others that prey upon them . but besides , life being individuated into such infinite numbers that have their distinct sense and pleasure and are sufficiently ●itted with contentments , those little soules are in a manner as much considerable for the taking off or carrying away to themselves the over-flowing benignity of the first original of all things , as the oxe the elephant or whale . for it is sense , nor bulk that makes things capable of enjoyments . wherefore it was fit that there should be a safe provision made for the propagation and continuance of all the kinds of living creatures , not onely of those that are good , but of those also that we rashly and inconsiderately call evill . for they are at least good to enjoy themselves and to partake of the bounty of their creatour . but if they grow noysome and troublesome to us , we have both power and right to curbe them : for there is no question but we are more worth then they or any of the brute creatures . but to returne to the present point in hand ; there are also other manifest footsteps of providence which the generation of living creatures will discover to us , as for example , the maner of procreation of fishes and birds . for there being that notable difference in animalls that some of them are oviparous , others viviparous , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as philo comprehends them by that generall terme ) that fishes and birds should be oviparous is a plain signe of counsell and providence . for though it will be granted that their species might continue and subsist , though they had been viviparous , yet it would have brought their individualls to very small numbers . for as for fishes , since grasse and herbs are no fruit of the sea , it was necessary that they should feed one upon another , and therefore that they should multiply in very great plenty , which they could not have done any thing neer to that fullnesse they now do , if they had been viviparous as four-footed beasts are : but being now oviparous , and the lesser kinds of them so many at first , and sending forth such infinite numbers of spawn , their generations are neither extinct nor scanted , but are as plentifull as any creatures on the land. and the reason why birds are oviparous & lay egges but do not bring forth their yong alive , is because there might be moreplenty of them also , and that neither the birds of prey , the serpent nor the fowler should straiten their generations too much . for if they had been viviparous , the burden of their wombe , if they had brought forth any competent number at a time , had been so big and heavy , that their wings would have failed them , and so every body would have had the wit to catch the old one . or if they brought but one or two at a time , they would have been troubled all the yeare long with feeding their yong , or bearing them in their wombe ; besides there had been a necessity of too frequent . venery , which had been very prejudiciall to their dry carcases . it was very reasonable therefore that birds should propagate by laying of egges . but this is not all the advantage we shall make of this consideration . i demand further what is it that makes the bird to prepare her nest with that artifice , to sit upon her egges when she has laid them , and to distinguish betwixt these and her uselesse excrement ? did she learne it of her mother before her ? or rather does she not do she knows not what , but yet what ought to be done by the appointment of the most exquisite knowledge that is ? wherefore something else has knowledge for her , which is the maker and contriver of all things , the omniscient and omipotent god. and though you may reply that the hatching of their egges be necessary else their generations would cease ; yet i answere that all the circumstances and curiosities of brooding them are not necessary . for they might have ma●e shift on the ground in the grasse , and not made themselves such curious and safe nests in bushes and trees . besides if all things were left to chance , it is far easier to conceive that there should have been no such things as birds , then that the blind matter should ever have slumbled on such lucky instincts as they that seem but barely necessary . but you 'le object that the ostrich layes egges and hatches them not , ●o that these things are rather by chance then providence . but this rather argues a more exquisite discerning providence then is any argument against it . for the heat of the ground ( like those ovens in egypt , diodorus speaks of ) whereon she layes them , proves effectuall for the production of her yong . so nature tyes not the female to this tedious service where it is needlesse and uselesse ; as in fishes also , who when they have spawn'd are discharg'd of any further trouble : which is a most manifest discovery of a very curious and watchfull eye of providence which suffers nothing to be done ineptly and in vaine . i will only make one advantage more of this speculation of the birth of animalls , and then passe on to what remains . it is observed by those that are more attentive watchers of the works of nature , that the foetus is framed out of some homogeneall liquour or moysture , in which there is no variety of parts of matter to be contrived into bones and flesh ; but , as in an egge for example , about the third day the hen has sate on it , in that part where nature beginnes to set upon her worke of efformation , all is turned into a crystalline liquid substance about her , as also severall insects are bred of little drops of dew : so in all generations besides it is supposed by them , the nature does as it were wipe clean the table-booke first , and then pourtray upon it what she pleaseth . and if thus be her course to corrupt the subject matter into as perfect privation of form as she may , that is , to make it as homogeneall as she can , but liquid and plyable to her art and skill ; it is to me very highly probable , if not necessary , that there should be something besides this fluid matter , that must change it , alter and guide it into that wise contrivance of parts that afterwards we find it . for how should the parts of this liquid matter ever come into this exquisite fabrick of themselves ? and this may convince any atheist that there is a substance besides corporeall matter , which he is as loth to admit of as that there is a god. for there being nothing else in nature but substantia or modus , this power of contriving the liquid matter into such order and shape as it is , being incompetible to the liquid matter it self , it must be the modus of some other substance latitant in the fluid matter , and really distinguishable from it , which it either the soul or some seminall from or archeus , as the chymists call it , and they are all alike indifferent to me at this time . i ayming here only at a substance besides the matter , that thence the atheist may be the more easily brought off to the acknowledgment of the existence of a god. nor can the force of this argument be eluded by saying the matter is touched and infected by the life of the female whiles she bore the egge , or that her phansy gets down into her wombe . for what life or phansy has the earth , which as they say gendred at first all animalls , some still ? and what similitude is there betwixt a bee and an oxe , or a waspe and an horse , the those insects should arise out of the putrifide bodies of these creatures ? it is but some rude and generall congruity of vitall preparation that sets this archeus on work rather then another . as mere choler engages the phansy to dream of fiering of gunns , and fighting of armies : sanguine figures the imagintion into the representation of faire women , and beautifull children : phlegme transforms her into water and fishes ; and the shadowy melancholy intangles her in colluctation with old hagges and hobgoblins , and frights her with dead mens faces in the dark . but i have dwelt on this subject longer then i intended . chap. x. the frame or fabrick of the bodies of animalls plainly argue that there is a god. i come now to the last consideration of animalls , the outward shape and fabrick of their bodies , which when i have shew'd you that they might have been otherwise , and yet are made according to the most exquisite pitch of rea●on that the wit of man can conceive of , it will naturally ●ollow that they were really made by wisdome and providence , and consequently that there is a god. and i dem●nd first in generall concerning all those creatures that have eyes and eares , whether they might not have had onely one eye and one eare a piece ; and to make the supposition more tolerable , had the eye on one side the head , and the eare on the other , or the eare on the crown of the head , the eye in the forehead for they might have lived and subsisted though they had been no better provided for then thus . but it is evident that their having two eyes and two eares , so placed as they are , is more safe , more sightly , and more usefull . therefore that being made so constantly choice of , which our own reason deemeth best , we are to inferr that that choice proceeded from reason and counsell . again i desire to know why there be no three-footed beasts , ( when i speak thus , i doe not meane monsters , but a constant species of kind of animalls ) for such a creature as that would make a limping shift to live as well as they that have foure . or why have not some beasts more then foure-feet , suppose sixe & the two middlemost shorter then the rest , hanging like the two legges of a man a horse-back by the horse sides ? for it is no harder a thing for nature to make such frames of bodies then others that are more elegant and usefull . but the works of nature being neither uselesse nor inept , she must either be wise her self , or be guided by some higher principle of knowledge : as that man that does nothing foolishly all the dayes of his life , is either wise himself , or consults with them that are so . and then again for the armature of beasts , who taught them the use of their weapons ? the lyon will not kick with his feet , but he will strike such a stroke with his tayle , that he will breake the back of his encounterer with it . the horse will not use his tayle unlesse against the busy flyes , but kicks with his feet with that force that he layes his enemy on the ground . the bull and ram know the use of their hornes as well as the horse of his hoofes . so the bee and serpent know their stings , and the beare the use of his paw . which things they know merely by naturall instinct , as the male knowes the use of the female . for they gather not this skill by observation and experience , but the frame of their nature carries them to it , as it is manifest in young lambes that will butt before they have horns . therefore it is some higher providence that has made them of this nature they are . and this is evident also in birds that will flutter with their wings , when there is but a little down upon them , and they are as yet utterly unusefull for flying . and now i have fallen upon the mention of this kind of creature , let me make my advantage of that generall structure observable in them . the forme of their heads being narrow and sharpe , that they may the better cut the aire in their swift flight , and the spreading of their tayles parallell to the horizon for the better bearing up their body ; for they might have been perpendicular as the tayles of fishes in the water . nor is it any thing that the owle has so broad a face , for her flight was not to be so swift nor so frequent . and as for fishes and the bladder of wind found in their bodies , who can say it is conveigh'd thither by chance , but is contriv'd for their more easy swimming , as also the manner of their finnes , which consist of a number of gristly bones long and slender like pinnes and needles , and a kind of a skin betwixt , which is for the more exactnesse and makes them thin and flat like oares . which perfect artifice and accuracy might have been omitted and yet they have made a shift to move up and down in the water . but i have fallen upon a subject that is infinite and inexhaustible , therefore that i be not too tedious i will confine my self to some few observations in ordinary beasts and birds ( that which is most known and obvious being most of all to our purpose , ) and then i shall come to the contemplation of man. and indeed what is more obvious and ordinary then a mole , and yet what more palpable argument of providence then she ? the members of her body are so exactly fitted to her nature and manner of life : for her dwelling being under ground where nothing is to be seene , nature has so obscurely fitted her with eyes , that naturalists can scarce agree whither she have any sight at all or no. bu● for amends , what she is capable of for her defence and warning of danger , she has very eminently conferr'd upon her : for she is exceeding quick of hearing . and then her short tayle and short leggs , but broad fore-feet armed with sharpe clawes , we see by the event to what purpose they are , she so swiftly working her self under ground and making her way so fast in the earth , as they that behold it cannot but admire it . her leggs therefore are short that she need dig no more then will serve the merethicknesse of her body . and her fore-feet are broad , that she may scoup away much earth at a time . and little or no tayle she has , because she courses it not on the ground like the rat or mouse of whose kinred she is , but lives under the earth and is fain to dig her self a dwelling there : and she making her way through so thick an element , which will not yield easily as the aire or the water , it had been dangerous to have drawn so long a train behind her : for her enemy might fall upon her reare and fetch her out before she had compleated or had got full possession of her works . cardan is so much taken with this contemplation , that though i find him often staggering , yet here he does very fully and finnely professe that the contrivance of all things is from wisedome and counsell : his words are so generous and significant that i hold them worth the transcribing . palam est igitur , naturam in cunctis sollicitam mirum in modum fuisse , nec ●biter sed ex sententia omnia praevidisse , hominesque quibus hoc beneficium deus largitus est , ut causam rerum primam inveniant , participes esse illius prim● naturae , neque alterius esse generis naturam quae haec constituit , ab illorum mente , qui causam eorum cur ita facta sint plene assequi potuerunt . thus forcibly has the due contemplation of nature carried him beyond nature and himself , and made him write like a man rap'd into a divine exstasy . but there are as manifest foot-steps of divine providence in other creatures as in the mole . as for example ; the hare , whose temper and frame of body are plainly fitted on purpose for her condition . for why is she made so full of feare and vigilancy ever re●ring up and listning whiles she is feeding ? and why is she so exceeding swift of foot , and has her eyes so prominent , and placed so that she can see better behind her then before her ? but that her flight is her onely safety , and it was needful for her perpetually to eye her pursuing enemy , against whom she durst never stand at the bay , having nothing but her long soft limber eares to defend her . wherefore he that made the hare made the dog also , and guarded her with these properties from her eager foe , that she might not be too easy a booty for him , and so never be able to save her self , or afford the spectatour any considerable pastime . and that the hare might not alwayes get away from the grey hound , see how exquisitely his shape is fitted for the course : for the narrownesse and slendernesse of his parts are made for speed ; and that seeming impertinent long appendix of his body , his taile , is made for more nimble turning . there are other animalls also whose particular fabrick of body does manifestly appeare the effect of providence and counsell , though naturallists cannot agree whether it be in the behalf of the beast thus framed or of man. and such is that creature which though it be exotick yet is ordinarily known by the name of a camell : for why are those bunches on his backe , but that they may be instead of a ●ack-saddle to receive the burden ? and why has he four knees and all his legges bending inwards , like the fore-feet of other beasts , and a protuber●anoy under his breast to lean on , but that being a tall creature he might with ease kneel down and so might the more gainly be loaden ? but cardan will by no meanes have this the designe of nature , but that this frame of the camell's body is thus made for his own convenience : for he being a creature that lives and seeks his food in waste and dry deserts , those bunches he would have receptacles of redundant moysture , from whence the rest of his body is to be supply'd in a hard and tedious time of drought , and that his legges being very long , he ought to have knees behind and a knob beneath , to rest his weary limbes in the wildernesse , by sitting or kneeling in that posture he does , for he could not so conveniently lie along as the horse or asse or other creatures . but i should not determine this to either alone , but take in both causes , and acknowledge therein a richer designe of providence , that by this frame and artifice has gratifide both the camell and his master . chap. xi . the particular frames of the bodies of fowls or birds palpable signes of divine providence . we passe on now to the consideration of fowls or birds : where omitting the more generall properties of having two ventricles , and picking up stones to conveigh them into their second ventricle , the gizzerne , ( which provision and instinct is a supply for the want of teeth ) as also their having no paps as beasts have , their yong ones being nourished so long in the shell , that they are presently fit to be fed by the mouths of the old ones ( which observations plainly signify that nature does nothing ineptly and foolishly , and that therfore there is a providence ) i s●all content my self in taking notice only of some few kinds of this creature that familiarly come into our sight , such as the cock , the duck , the swan and the like . i demand therefore concerning the cock , why he has spurres at all , or having them how they come to be so fittingly placed . for he might have had none ▪ or so misplaced that they had been utterly uselesse , and so his courage and pleasure in fighting had been to no purpose . nor are his combe and his wattles in vaine , for they are an ornament becoming his martiall spirit , yea an armature too , for the t●gging of those often excuses the more useful parts of his head from harm . thus fittingly does nature gratify all creatures with accommodations sutable to their temper , and nothing is in vaine . nor are we to cavill at the red pugger'd attire of the turkey , and the long excrescency that hangs down over his bill , when he swells with pride and anger ; for it may be a receptacle for his heated bloud , that has such free recourse to his head , or he may please himself in it as the rude indians , whose jewells hang dangling at their noses . and if the bird be pleasur'd we are not to be displeased , being alwaies mindfull that creatures are made to enjoy themselves , as well as to serve us , and it is a grosse piece of ignorance and rusticity to think otherwise . now for swannes and ducks and such like birds of the water , it is obvious to take notice how well they are fitted for that manner of life . for those that swim their feet are framed for it like a paire of oares , their clawes being connected with a pretty broad membrane , and their necks are long that they may dive deep enough into the water . as also the neck of the herne and such like fowl who live of fishes and are fain to frequent their element , who walk on long stilts also like the people that dwell in the marshes ; but their clawes have no such membranes , for they had been but a hindrance to those kind of birds that onely wade in the water and do not swim . it is also observable how nature has fitted other birds of prey , who spy their booty from aloft in the aire , and see best at that distance , scarce see at all neere at hand . so they are both the archer and shaft , taking aime afar off , and then shooting themselves directly upon the desired mark , they seize upon the prey having hit it . the works of providence are infinite , i will close all with the description of that strange bird of paradise , for the strangenesse has made it notorious . there is a bird that falls down out of the aire dead , and is found sometimes in the molucco ilands ▪ that has no feet at all no more then an ordinary fish. the bignesse of her body and bill , as likewise the form of them , is much what as a swallows ; but the spreading out of her wings and tayle has no lesse compasse then an eagles . she lives and breeds in the aire , comes not near the earth but for her buriall , for the largenesse and lightnesse of her wings and tayle sustain her without lassitude . and the laying of her egges and brooding of her young is upon the back of the male which is made hollow , as also the breast of the female for the more easy incubation . whether she live merely of the dew of heaven or of flyes and such like insects , i leave to others to dispute ; but cardan professes he saw the bird no lesse then thrice , and describes it accordingly . nor does scaliger cavill with any thing but the bignesse of the wings and littlenesse of the body , which he undertakes to correct from one of his own which was sent him by orvesanus from java . now that such contrivances as these should be without divine providence , is as improbable to me as that the copper ring with the greek inscription upon it found about the neck of an overgrown pike , should be the effect of unknowing nature , not the artifice and skill of man. chap. xii . vnavoydable arguments for divine providence taken from the accurate structure of mans body , from the passions of his mind , and fitnesse of the whole man to be an inhabiter of the universe . but we needed not to have rambled so farre out into the works of nature , to seek out arguments to prove a god , we being so plentifully furnish'd with that , at home which we took the pains to seek for abroad . for there can be no more ample testimony of a god & a providence then the frame and structure of our own bodyes . the admirable artifice whereof galen , though a mere naturallist , was so taken with , that he could not but adjudge the honour of a hymne to the wise creatour of it . the contrivance of the whole and every particular is so evident an argument of exquisite skill in the maker , that if i should pursue all that suites to my purpose , it would amount to an entire volume . i shall therefore only hint at some few things , leaving the rest to be supply'd by anatomists . and i think there is no man that has any skill in that art , but will confesse the more diligently and accurately the frame of our body is examined , it is found the more exquisitely conformable to our own reason , judgement , and desire . so that supposing the same matter that our bodyes are made of , if it had been in our own power to have made our selves , we should have fram'd our selves no otherwise then we are . to instance in some particular . as in our eyes , the number , the situation , the fabrick of them is such that we can excogitate nothing to be added thereto , or to be altered either for their beauty , safety or usefulnesse . but as for their beauty i will leave it rather to the delicate wit and pen of poets and amorous persons , then venture upon so tender and nice a subject with my severer style . i will onely note how sa●●ly they are guarded , and fitly framed out for that use they are intended . the brow and the nose saves them from harder strokes : but such a curious part as the eye being necessarily lyable to mischief from smaller matters , the sweat of the forehead is fenced off by those two wreaths of haire which we call the eye-brows ; and the eye-lids are fortify'd with little stiffe bristles as with palisadoes , against the assault of flyes and gnats , and such like bold animalcula . besides the upper-lid presently claps down and is as good a fence , as a portcullis against the importunity of the enemy : which is done also every night , whether there be any present assault or no , as if nature kept garrison in this acropolis of mans body the head & look'd that such lawes should be duly observ'd , as were most for his safety . and now for the vse of the eye which is sight , it is evident that this organ is so exquisitely framed for that purpose , that not the least curiosity can be added . for first the humour and tunicles are purely transparent , to let in light and colours unfoul'd and unsophisticated by any inward tincture . and then again the parts of the eye are made convex , that there might be a direction of many raies coming from one point of the object unto one point answerable in the bottome of the eye ; to which purpose the crystalline humour is of great moment , and without which the sight would be very obscure and weake . thirdly the tunica vvea has a musculous power , and can dilate & contract that round hole in it which is called the pupill of the eye , for the better moderating the transmission of light . fourthly the inside of the vvea is black'd like the wals of a tennis-court , that the rayes falling upon the retina ▪ may not , by being rebounded thence upon the vvea , be returned from the vvea upon the retina again , for such a repercussion would make the sight more confused . fifthly the tunica arachnoides , which invellops the crystalline humour by vertue of its processus ciliares can thrust forward or draw back that precious usefull part of the eye , as the neernesse or distance of the object shall require . sixthly and lastly the tunica retina is white , for the better and more true reception of the species of things ( as they ordinarily call them ) as a white paper is fittest to receive those images into a dark roome . if the wit of man had been to contrive this organ for himself , what could he have possibly excogitated more accurate ? therefore to think that meer motion of the matter , or any other blind cause could have hit so punctually ( for creatures might have subsisted without this accurate provision ) is to be either mad or sottish . and the eye is already so perfect , that i believe the reason of man would have easily rested here , & admir'd at it's own contrivance : for he being able to move his whole head upward and downward and on every side , might have unawares thought himself sufficiently well provided for . but nature has added muscles also to the eyes , that no perfection might be wanting ; for we have oft occasion to move our eyes , our head being unmoved , as in reading and viewing more particularly any object set before us : and that this may be done with more ease and accuracy , she has furnish'd that organ with no lesse then six severall muscles . and indeed this framing of muscles not only in the eye but in the whole body is admirable ; for is it not a wonder that even all our flesh should be so handsomly contriv'd into distinct pieces , whose rise and insertions should be with such advantage that they do serve to move some part of the body or other ; and that the parts of our body are not moved only so conveniently as wil serve us to walke and subsist by , but that they are able to move every way imaginable that will advantage us ? for we can fling our leggs and armes upwards and downwards , backwards , forwards and round , as they that spin , or would spread a mol●hill with their feet . to say nothing of respiration , the constriction of the diaphragme for the keeping down the guts and so enlarging the thorax that the lungs may have play , and the assistance of the inward intercostall muscles in deep suspirations , when we take more large gulps of aire to coole our heart overcharged with love or sorrow . nor of the curious fabrick of the larynx so well fitted with muscles for the modulation of the voice , tunable speech , and delicious singing . you may adde to these the notable contrivance of the heart , it 's two ventricles and it's many valvulae , so fram'd and situated as is most fit for the reception and transmission of the bloud , which comes about through the heart , and is sent thence away warm to comfort & cherish the rest of the body : for which purpose also the valvulae in the veines are made . but i will rather insist upon such things as are easy and intelligible even to idiots , who if they can but tell the joynts of their hands or know the use of their teeth , they may easily discover it was counsel , not chance , that created them . for why have we three joynts in our leggs and armes as also in our fingers , but that it was much better then having but two or four ? and why are our fore-teeth sharp like cheesells to cut , but our inward-teeth broad to grind , but that this is more exquisite then having them all sharp or all broad , or the fore-teeth broad and the other sharp ? but we might have made a hard shift to have lived though in that worser cōdition . again why are the teeth so luckily placed , or rather why are there not teeth in other bones as well as in the jaw-bones ? for they might have been as capable as these . but the reason is , nothing is done foolishly nor in vaine , that is , there is a divine providence that orders all things . again to say nothing of the inward curiosity of the eare , why is that outward frame of it , but that it is certainly known , that it is for the bettering of our hearing ? i might adde to these that nature has made the hind-most parts of our body which wee sit upon most fleshy , is providing for our ease and making us a natural cushion , as well as for instruments of motion for our thighes and legges . she has made the hinder-part of the head more strong , as being otherwise unfenced against falls and other casualties . she has made the back-bone of severall vertebrae , as being more fit to bend , more tough & lesse in danger of breaking then if they were all one intire bone without those gristly junctures . she has strengthned our fingers and toes with nailes , wheras she might have sent out that substance at the end of the first or second joynt , which had not been so handsome ●or usefull , nay rather somewhat troublesome and hurtfull . and lastly she has made all the bones devoid of sense , because they were to bear the weight of themselves and of the whole body . and therefore if they had had sense , our life had been painfull continually and dolorous . and what she has done for us , she has done proportionably in the contrivance of all other creatures ; so that it is manifest that a divine providence strikes through all things . and therefore things being contrived with such exquisite curiosity as if the most watchfull wisdome imaginable did attend them , to say they are thus framed without the assistance of some principle that has wisdome in it , & that they come to passe from chance or some other blind unknowing originall , is sullenly and humorously to assert a thing , because we will assert it , and under pretense of avoyding superstition , to fall into that which is the onely thing that makes superstition it self hatefull or ridiculous , that is , a wilfull and groundlesse adhering to conceits without any support of reason . and now i have considered the fitnesse of the parts of mans body for the good of the whole , let me but consider briefly the fitnesse of the passions of his minde , whether proper , or common to him with the rest of animalis , as also the fitness of the whole man as he is part of the vniverse , and then i shall conclude . and it is manifest that anger does so actuate the spirits and heightens the courage of men and beasts that it makes them with more ease break through the difficulties they incounter . feare also is for the avoyding of danger , and hope is a pleasant praemeditation of enjoyment , as when a dog expects till his master has done picking of the bone . but there is neither hope , nor feare , nor hate , nor any peculiar passion or instinct in brutes that is in vaine ; why should we then think that nature should miscarry more in us then in any other creature , or should be so carefull in the fabrick of our body , and yet so forgetfull or unlucky in the framing of the faculties of our soules ; that that feare that is so peculiarly naturall to us , viz. the feare of a deity , should be in vaine , and that pleasant hope and heavenly joyes of the mind which man is naturally capable of , with the earnest direction of his spirit towards god , should have no reall object in the world ? and so religious affection which nature has so plainly implanted in the soul of man should be to no use ▪ but either to make him ridiculous or miserable : whenas we find no passion or affection in brutes either common or peculiar but what is for their good and welfare . for it is not for nothing that the hare is so fearfull of the dog , & the sheep of the wolfe ; & it there be either fear or enmity in some creatures for which we cannot easily discerne any reason in respect of themselves , yet we may well allow of it as reasonable in regard of us , and to be to good purpose . but i thinke it is manifest that sympathy and antipathy , love and enmity , aversation , feare , and the like , that they are notable whetters and quickners of the spirit of life in all animalls , and that their being obnoxious to dangers and encounters does more closely knit together the vitall powers , and makes them more sensibly relish their present safety , and they are more pleased with an escape then if they had never met with any danger . their greedy assaults also one upon another while there is hope of victory highly gratifies them both . and if one be conquer'd and slaine , the conquerour enjoyes a fresh improvement of the pleasure of life , the triumph over his enemy . which things seeme to me to be contriv'd even in the behalf of these creatures themselves , that their vitall heat and moysture may not alwayes onely simber in one sluggish tenour , but some times boyle up higher and seeth over , the fire of life being more then ordinarily kindled upon some emergent occasion . but it is without controversy that these peculiar passions of animalls many of them are usefull to men ▪ ( as that of the lizards enmity against the serpent ) all of them highly gratify his contemplative faculty , some seem on purpose contriv'd to make his worship merry ; for what could nature intend else in that antipathy betwixt the ape and snayle , that that beast that seems so boldly to claime kinred of man from the resemblance of his outward shape , should have so little wit or courage as to runne away from a snayl , and very ●ufully and frightfully to look back , as being affraid she would follow him as erasmus more largely and pleasantly tells the whole story ? but that nature should implant in man such a strong propension to religion , which is the reverence of a deity , there being neither god nor angell nor spirit in the world , is such a slurre committed by her as there can be in no wise excogitated any excuse . for if there were a higher species of things to laugh at us as wee doe a● the ape , it might seem more tolerable . but there can be no end neither ludicrous nor serious of this religious property in man , unlesse there be something of an hig●er nature then himself in the world . wherefore religion being convenient to no other species of things besides man , it ought to be convenient at least for himself : but supposing there were no god , there can be nothing worse for man then religion . for whether we look at the externall effects thereof , such as are bloudy massacres , the disturbance and subversion of common-weales , kingdomes and empires , most salvage tortures of particular persons , the extirpating and dispossessing of whole nations , as it hath hapned in america , where the remorselesse spaniards in pretense of being educated in a better religion then the americans , vilifyed the poor natives so much , that they made nothing of knocking them o th' head merely to feed their doggs with them , with many such unheard of crueltyes . or whether we consider the great affliction that that severe governess of the life of man brings upon those souls she seizes on ▪ by affrighting horrours of conscience , by puzzeling and befooling them in the free use of their reason , and putting a barre to more large searches into the pleasing knowledge of nature , by anxious cares and disquieting feares concerning their state in the life to come , by curbing them in their naturall and kindly injoyments of the life present , and making bitter all the pleasures and contentments of it , by some checks of conscience and suspicions that they do something now that they may rue eternally hereafter ; besides thosse ineffable agonies of mind that they undergo that are more generously religious , and contend after the participation of the divine nature , they being willing , though with unspeakeable paine , to be torn from themselves to become one with that universall spirit that ought to have the guidance of all things , and by an unsatiable desire after that just and decorous temper of mind ( whereby all arrogancy should utterly cease in us , and that which is due to god , that is , all that we have or can do , should be lively and sensibly attributed to him , and we fully and heartily acknowledge ourselves to be nothing , that is , be as little elated , or no more rellish the glory and praise of men , then if we had done nothing or were not at all in being ) doe plunge themselves into such damps and deadnesse of spirit , that to be buried quick were lesse torture by farre , then such darke privations of all the joyes of life , then such sad and heart-sinking mortifications : i say , whether we consider these inward pangs of the soul , or the externall outrages caused by religion ( and religious pretense will animate men to the committing such violences , as bare reason and the single passions of the mind unback'd with the fury of superstition will never venture upon ) it is manifest that if there were no god , no spirit , no life to come , it were farre better that there were no such religious propensions in man-kind , as we see universally there is . for the feare of the civill magistrate , the convenience of mutuall ayde and support , and the naturall scourge and plague of diseases would contain men in such bounds of justice , humanity and temperance , as would make them more clearly and undisturbedly happy , then they are now capable of being , from any advantage religion does to either publique state or private person , supposing there were no god. wherefore this religious affection which nature has implanted , and as strongly rooted in man as the feare of death or the love of women , would be the most enormous slip or bungle she could commit , so that she would so shamefully faile in the last act , in this contrivance of the nature of man that instead of a plaudite she would deserve to be hissed off the stage . but she having done all things else so wisely , let us rather suspect our own ignorance then reproach her , and expect that which is allowed in well approved comedies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for nothing can unlose this knot but a deity . and then we acknowledging man to dwell as it were in the borders of the spirituall and materiall world ( for he is utriusque mundi nexus , as scaliger truly calls him ) we shall not wonder that there is such tugging and pulling this way and that way , upward and downward , and such broken disorder of things ; those that dwell in the confines of two kingdomes , being most subject to disquiet and confusion . and hitherto of the passions of the mind of man , as well those that tye him down to the body , as those that lift him up towards god. now briefly of the whole man as he is part of the vniverse . it is true if we had not been here in the world , we could not then have missed our selves ; but now we find our selves in being and able to examine the reasonableness of things , we cannot but conclude that our creation was an act of very exquisite reason & counsel . for there being so many notable objects in the world , to entertaine such faculties as reason and inquisitive admiration ▪ there ought to be such a member of this visible creation as man , that those things might not be in vaine : and if man were out of the world , who were then left to view the face of heaven , to wonder at the transcursion of comets , to calculate tables for the motions of the planets and fix'd starres , and to take their heights and distances with mathematicall instruments , to invent convenient cycles for the computation of time , and consider the severall formes of yeares , to take notice of the directions , stations and repedations of those erratick lights ▪ and from thence most convincingly to informe himself of that pleasant and true paradox of the annuall motion of the earth , to view the asperityes of the moon through a di●ptrick-glasse , and venture at the proportion of her hills by their shadowes , to behold the beauty of the rain-bow , the halo ▪ parelii and other meteors , to search out the causes of the flux and reflux of the sea , and the hidden vertue of the magnet , to inquire into the usefullnesse of plants , and to observe the variety of the wisdome of the first cause in framing their bodies , and giving sundry observable instincts to fishes ▪ birds and beasts ? and lastly as there are particular priests amongst men , so the whole species of man-kind being indued with reason and a power of finding out god , there is yet one singular end more discoverable of his creation , viz. that he may be a priest in this magnificent temple of the vniverse , and send up prayers and praises to the great creatour of all things in behalf of the rest of the creatures . thus we see all filled up and fitted without any defect or uselesse superfluity . wherefore the whole creation in generall and every part thereof being so ordered as if the most exquisite reason and knowledge had contrived them , it is as naturall to conclude that all this is the work of a wise god , as at the first sight to acknowledge that those inscribed vrnes and coynes digg'd out of the earth were not the products of unknowing nature , but the artifice of man. chap. i. that , good men not alwayes faring best in this world , the great examples of divine vengeance upon wicked and blasphemous persons are not so convincing to the obstinate atheist . the irreligious jeares and sacrileges of dionysius of syracuse . that there have been true miracles in the world as well as false , and what are the best and safest wayes to distinguish them that we may not be impos'd upon by history . hitherto i have insisted upon such arguments for the proving of the existence of god , as were taken from the ordinary and known phaenomena of nature ; for such is the history of plants , animalls and man. i shall come now to such effects discovered in the world as are not deemed naturall , but extraordinary and miraculous . i do not mean unexpected discoveries of murders , a conspicuous vengeance upon proud and blasphemous persons , such as nicanor , antiochus , herod and the like , of which all histories , as well sacred as profane are very full , and all which tend to the impressing of this divine precept , in the poet , upon the minds of men , discite justitiam moniti & non temnere divos . for though these examples cannot but move indifferent men to an acknowledgment of divine providence , and a superiour power above and different from the matter ; yet i having now to do with the obstinate and refractory atheist , who , because himself a known contemner of the deity he finds to be safe and well at ease , will shuffle all these things off , by asking such a question as he did , to whom the priest of neptune shewed the many d●naria hung up in his temple by his votaries saved from ship-wrack , & therefore vaunted much of the power of that god of the sea ; but what is become of all those , saith he , that notwithstanding their vowes have been lost ? so i say , the atheist to evade the force of this argument will whisper within himself ; but how many proud blasphemous atheisticall men like my self have escaped , and those that have been accounted good have dyed untimely deaths ? such as aesop and socrates , the prophets , apostles and martyrs , with sundry other wise and good men in all ages and places , who yet being not so well aware of the ill condition and restinesse of this wicked world , of which they have truely profess'd themselves no citizens , but strangers , have suffered the greatest mischiefs that can happen to humane nature , by their innocent meaning and intermedling in aliena republica ; it having usually been more safe , craftily and cautiously to undermine the honour of god , then plainly and honestly to seek the good and wellfare of men. nay outragious affronts done on purpose to religion , will the atheist further reply , have not onely past applauded by the world , but unpunish'd by divine justice : as is notorious in that sacrilegious wit , dionysius of syracuse , who spoiling jupiter olympius of his costly robe very stiff and ponderous with gold , added this apologetical jear to his sacrilege , that this golden vestment was too heavy for the summer , and too cold for the winter , but one of wooll would fit both seasons . so at epidaurus he commanded the golden beard of aesculapius to be cut off and carried away , alledging that it was very unfit that the son should wear a beard when as his father apollo wore none . that also was not inferiour to any of his sacrilegious jests , when taking away the golden cups and crowns held forth by the hands of the images of the gods , he excused himself , saying , that he received but what they of their own accord gave him ; adding that it were a gross piece of foolishness , when as we pray to the gods for all good things , not to take them when they so freely offer them with their own hands . these and other such like irreligious pranks did this dionysius play , who notwithstanding fared no worse then the most demure and innocent , dying no other death then what usually other mortalls do : as if in those ages there had been as great a lack of wit , as there was here in england once of latin , and that he escaped a more severe sentence by the benefit of his clergy . but others think that he was pay'd home and punish'd in his son that succeeded him . but that , will the atheist reply , is but to whip the absent , as aristotle wittily said to him that told him that such an one did unmercifully traduce him behind his back . wherefore i hold it more convenient to omit such arguments as may intangle us in such endless altercations , & to bring only those that cannot be resolved into any naturall causes , or be phansyed to come by chance , but are so miraculous , that they do imply the presence of some free subtile understanding essence distinct from the brute matter , and ordinary power of nature . and these miraculous effects , as there is nothing more cogent if they could be believed ; so there is nothing more hard to the atheist to believe then they are . for religionists having for pious purposes , as they pretend , forged so many false miracles to gull and spoile the credulous people , they have thereby with the atheist taken away all belief of those which are true . and the childish & superstitious fear of spirits in melancholick persons who cre●te strange monsters to themselves & terrible apparitions in the darke , hath also helped them with a further evasion , to impute all spectres and strange apparitions to mere melancholy and disturbed phansy . but that there should be so universall a fame , and feare of that , which never was , nor is , nor can be ever in the world , is to me the greatest miracle of all . for if there had not been at some time or other true miracles ( as indeed there ought to be , if the faculties of man , who so easily listens to and allowes of such things , be not in vain ) it is very improbable that priests and cunning deluders of the people would have ever been able so easily to impose upon them by their false . as the alchymist would never go about to sophisticate metalls , & then put them off for true gold and silver , but that it is acknowledged that there is such a thing as true gold and silver in the world . in like manner therefore as there is an indeavour of deluding the people with false miracles , so it is a signe there have been and may be those that are true . but you 'l say there is a touch-stone whereby we may d●scerne the truth of metalls , but that there is nothing whereby we may discover the truth of miracles recorded every where in history . but i answer there is ; and it is this . first if what is recorded was avouched by such persons who had no end nor interest in avouching such things . secondly if there were many eye-witnesses of the same matter . thirdly and lastly if these things which are so strange and miraculous leave any sensible effect behind them . though i will not acknowledge that all those stories are ●alse that want these conditions , yet i dare affirme that it is mere humour and sullennesse in a man to reject the 〈◊〉 of those that have them ; for it is to believe nothing but what he seeth himself : from whence it will follow that he is to read nothing of history , for there is neither pleasu●e nor any usefullnesse of it , if it deserve no belief . chap. ii. the moving of a sieve by a charme . coskinomancy . a magicall cure of an horse . the charming of serpents . a strange example of one death-strucken as he walked the streets . a story of a suddain winde that had like to have thrown down the gallows at the hanging of two witches . and now that i have premised thus much i will b●iefly recite some of few those many miraculous passages we meet with in writers , beginning first with the bare and simple effects of spirits , as i will aforehand adventure to pronounce them , and then afterwards we shall come to the apparitions of spirits themselves . and of those bare effects we will not care to name what may seem slightest first . bodinus relates how himself and severall others at paris saw a young man with a charme in french , move a sieve up and down . and that ordinary way of divination which they call coskinomancy or finding who stole or spoiled this or that thing , by the sieve and sheares , pictorius vigillanus professeth he made use of thrice , and it was with successe . a friend of mine told me this story concerning charms , that himself had an horse , which if he had stood sound had been of a good value . his servants carried him to severall farriers but none of them had the skill to cure him . at last unknown to their master , they led him to a farrier , that had , it should seem , some tricks more then ordinarie , and dealt in charms , or spells , and such like ceremoni●s : in vertue of these he made the horse sound . the owner of him after he had observ'd how well his horse was , asked his servants , how they got him cured , whence understanding the whole matter , and observing also that there was an s. branded on his buttock , which he conceited stood for satan , chid his servants very roughly , as having done that which was unwarrantable and impious . upon this profession of his dislike of the fact , the horse forthwith ●ell as ill as ever he was , in so much that for his unserviceablenes he was faine to be turned up loose in the pasture . but a kinsman of the owners coming to his house & after chanceing to see the horse in the grounds took the advātage of a low price for so fair a gelding & bought him . the horse had no sooner changed his master but presently changed his plight of body also & became as sound as ever . charming also of serpents is above the power of nature . and wierus tells us this story of a charmer at saltzburg , that when in the sight of the people he had charmed all the serpents into a ditch and killed them , at last there came one huge one far bigger then the rest , that leapt upon him , and winded about his wast like a girdle , and pulled him into the ditch , and so killed the charmer himself in the conclusion . that also i will adventure to refer to the effects of spirits which i heard lately from one mrs . dark of westminster concerning her own husband ; who being in the flower of his age , well in health and very chearfull , going out of his house in the morning with an intent to return to dinner , was , as he walked the streets , sensibly struck upon the thigh by an invisible hand , for he could see no man near him to strike him . he returned home indeed about dinner-time , but could eat nothing , onely he complain'd of the sad accident that befell him , and grew forthwith so mortally sick , that he dyed within three dayes . after he was dead there was found upon the place where he was struck , the perfect figure of a man's hand , the four fingers palme and thumb black and sunk into the flesh , as if one should clap his hand upon a lump of dow . and hitherto there is nothing related which will not abide the exactest triall and be cleared from all suspicion of either fraud or melancholy . but i shall propound things more strange , and yet as free from that suspicion as the former . and to say nothing of vvinds sold to merchants by laplanders , and the danger of losing the third knot ( which was very frequent as olaus affirmes before those parts of the world were converted to christianity ) ● shall content my self for the present with a true story which i heard from an eye-witnesse concerning these preternatural winds . at cambridge in the raigne of queen elizabeth there was two vvitches to be executed , the mother and daughter . the mother when she was called upon to repent and forsake the divel , she said , there was no reason for that , for he had been faithfull to her these threescore yeares , and she would be so to him so long as she lived ; and thus she died in this obstinacy . but she hanging thus upon the gallowes , her daughter being of a contrary mind renounced the divel , was very earnest in prayer and penitence ; which by the effect , the people conceived the divel to take very heinously . for there came such a sudden blast of wind ( when as all was calme before ) that it drave the mothers body against the ladder so violently , that it had like to have overturned it , and shook the gallows with such force , that they were faine to hold the posts for fear of all being fung down to the ground . chap. iii. that winds and tempests are raised upon mere ceremonies or forms of words prov'd by sundry examples . margaret warine discharg'd upon an oake at a thunder-clap . amantius and rotarius cast headlong out of a cloud upon a house top . the vvitch of constance seen by the shepheards to ride through the aire . vvierus that industrious advocate of witches recites severall ceremonies that they use for the raising of tempests , and doth acknowledge that tempests do follow the performance of those ceremonies , but that they had come to passe neverthelesse without them : which the divell foreseeing , excites the deluded women to use those magick rites , that they may be the better perswaded of his power . but whether there be any causall connexion betwixt those ceremonies and the ensuing tempests i will not curiously decide . but that the connexion of them is supernaturall is plain at first sight . for what is casting of flint-stones behind their backs towards the west , or flinging a little sand in the aire , or striking a river with a broom , and so sprinkling the wet of it toward heaven , the stirring of vrine or water with their finger in a hole in the ground , or boyling of hogs bristles in a pot ? what are these fooleries available of themselves to gather clouds and cover the aire with darknesse , and then to make the g●ound smoke with peales of haile and raine , and to make the aire terrible with frequent lightnings and thunder ? certainly nothing at all . therefore the ensuing of these tempests after such like ceremonies must be either from the prevision of the divell ( as wierus would have it ) who set the witches on work , or else from the power of the divell which he hath in his kingdome of the aire . and it seems strange to me that wierus should doubt this power , when he gives him a greater ; for what is the transporting of vapours or driving them together , to the carrying of men and cattel in the aire , ( of which he is a confident asserter ) unlesse it require larger divells or greater numbers ? and that there are sufficient numbers of such spirits will seem to any body as credible , as that there are any at all . but now for the truth of this , that certain words or ceremonies do seem at least to cause an alteration in the aire and to raise tempests ; remigius writes that he had it witnessed to him by the free confession of neer two hundred men that he examined : where he adds a story or two in which there being neither fraud , nor melancholy to be suspected , i think them worth the mentioning . the one is of a witch , who to satisfy the curiosity of them that had power to punish her , was set free that she might give a proof of that power she professed she had to rai●e tempests . she there●ore being let go ▪ presently betakes her self to a place thick set with trees , scrapes a hole with her hands fills it with vrine , and stirres it about so long , that she caused at last a thick dark cloud charged with thunder and lightning to the terrour and affrightment of the beholders . but she bade them be of good courage ▪ for she would command the● cloud to discharge upon what place they would appoint her , which she made good in the sight of the spectatours . the other story is of a young girle , who to pleasure her father complaining of a drought , by the guidance and help of that ill master her mother had devoted and consecrated her unto , rais'd a cloud , and water'd her father's ground only , all the rest continuing dry as before . let us add to these the story of cuinus and margaret warine . while this cuinus was busy at his hay-making , there arose suddenly great thunder and lightning , which made him runne homeward , and forsake his work , for he saw sixe oakes hard by him overturned from the very roots , and a seventh also shatter'd and torn a pieces : he was fain to lose his hat and leave his fork or rake for hast ; which was not so fast but another crack overtakes him and rattles about his eares ; upon which thunder-clap , he presently espied this margaret warme a reputed witch upon the top of an oake , whom he began to chide . she desired his secrecy , and she would promise that never any injury or harm should come to him from her at any time . this cuinus deposed upon oath before the magistrate , and margaret warine acknowledged the truth of it , without any force done unto her , severall times before her death , and at her death . [ see remigius daemonolatr . lib. 1. cap. 29. ] remigius conceives she was discharged upon the top of the oake at that last thunder clap and there hung amongst the boughs ; which he is induced to believe from two stories he tells afterwards . the one is of a tempest of thunder and lightning that the herdsmen tending their cattell on the brow of the hill alman in the field of guicuria were f●ighted with , who running into the woods for shelter suddenly saw two countrey men on the top of the trees , which were next them , so durty , and in such a pickle , and so out of breath , as if they had been dragg'd up and down through thornes and miry places ; but when they had well eyed them , they were gone in a moment out of their sight they knew not how nor whither . these herdsmen talked of the businesse , but the certainty of it came out not long after . for the free confessions of those two men they then saw , being so exactly agreeing with what the herdsmen had related , made the whole matter cleare and undoubted . the other story is of the same persons , known afterward by their names , viz. amantius and his partner rotarius , who having coursed it aloft again in the aire , and being cast headlong out of a cloud upon an house , the later of them being but a novice and unexperienced in those supernaturall exploites , was much astonish'd and affraid at the strangenesse of the matter , but amantius being used to those feats from his youth , his parents having devoted him from his childhood to the divell , made but a sport of it , and laughing at his friend called him foole for his feare , and bad him be of good courage ; for their master , in whose power they were , would safely carry them through greater dangers than those . and no sooner had he sayd these words , but a whirlwinde took them , and set them both safe upon the ground : but the house they were carryed from , so shook , as if it would have been overturn'd from the very foundations . this , both those men examin'd apart , confessed in the same words , not varying their story at all ; whose confessions exactly agreed in all circumstances with what was observed by the country people concerning the time and the manner of the tempest and shaking of the house . i will onely add one story more of this nature , and that is of a witch of constance , who being vext that all her neighbours in the village where she lived were invited to the wedding , and so were drinking and dancing and making merry , & she solitary and neglected , got the divell to transport her through the aire , in the middest of day , to a hill hard by the village : where she digging a hole and putting vrine into it , rais'd a great tempest of haile , and directed it so , that it fell onely upon the village , and pelted them that were dancing with that violence , that they were forc'd to leave off their sport . when she had done her exploite she returned to the village , and being spied was suspected to have raised the tempest , which the shepheards in the field that saw her riding in the aire knew well before , who bringing in their witnesse against her , she confess'd the fact . i might be infinite in such narrations , but i will moderate my self . chap. iv. supernaturall effects observ'd in them that are bewitch'd and possess'd . the famous story of magdalena crucia . we will now passe to those supernaturall effects which are observed in them that are bewitch'd or possess'd . and such are ; foretelling things to come , telling what such and such persons speak or do as exactly as if they were by them , when the party possess'd is at one end of the town and sitting in a house within doores , and those partyes that act and conferre together are without at the other end of the town ; to be able to see some and not others ; to play at cards with one certain person and not to discern any body else at the table besides him ▪ to act and talk and goe up and down and tell what will become of things , and what happens in those fitts of possession , and then so soon as the possessed or bewitched party is out of them , to remember nothing at all , but to enquire concerning the welfare of those whose faces they seemed to look upon but just befo●e , when they were in their fitts . all which can be no symptomes nor signes of any thing else but of the devil got into the body of a man , and holding all the operations of his soul , and then acting and speaking and sporting as he pleases , in the miserable tenement he hath crouded himself into , making use of the organs of the body at his own pleasure for the performing of ●uch pranks and fears as are farre above the capacity ▪ st●ength or agility of the party thus bewitched or possessed . all these things are fully made good by long and tedious observations recorded in the discovery of the witches of warbois in huntingtonshire anno 1594. the memory whereof is still kept fresh by an anniversary sermon preacht at huntington by some of the fellows of queens colledge in cambridge . there is al●o lately come forth a narration how one mrs . muschamp's children were handled in cumberland ▪ which is very like this of mr. throckmorton's children of warbois . that which is generally observed in them both is this , that in their fitts they are as if they had no soule at all in their bodyes , and that whatsoever operations of sense , reason or motion there seemes to be in them , it is not any thing at all to them , but is wholly that stranger's , that hath got into them . for so soone as their fitts are over , they are as if they had been in so profound a sleep , that they did not so much as dreame , and so remember nothing at all of what they either said , or did , or where they had been ; as is manifest by an infinite number of examples in the forenamed relations . of the truth of which passages here at home we being very well ascertain'd , we may with the more confidence venture upon what is recorded concerning others abroad . as for example ▪ the possession of the religious virgins in the monastery of werts , others in hessimont , others also not farre from xantes , and in other places , where there were eye-witnesses enough to take notice how strangely they were handled , being flung up from the ground higher then a mans head , and falling down again without harme , swarming upon trees as nimbly as cats , and hanging upon the boughes , having their flesh ●orne off from their bodyes without any visible hand or instrument , and many other mad prankes which is not so fit to name , but they that have a mind may read at large in wierus . i would passe now to other effects of witchcraft , as the conveying of knives , balls of haire , and nailes into the bodyes of them that are bewitched ; but that the mention of these nunnes puts me in mind of that famous story in wierus of magdalena crucia , first a nunne , and then an abbatesse of a nunnery in corduba in spain . those things which were miraculous in her were these ; that she could tell allmost at any distance how the affairs of the world went , what consultations or transactions there were in all the nations of christendome , from whence she got to her self the reputation of a very holy woman and a great prophetesse . but other things came to passe by her or for her sake , no lesse strange and miraculous ; as that at the celebrating of the holy encharist , the priest should allwayes want one of his round wafers , which was secretly conveyed to magdalen , by the administration of angells , as was supposed , and shee receiving of it into her mouth a●e it , in the view of the people , to their great astonishment and high reverence of the saint . at the elevation of the host magdalen being near at hand , but yet a wall betwixt , that the wall was conceived to open and to exhibite magdalen to the view of them in the chappell , and that thus she partaked of the consecrated bread . when this abbatesse came into the chappel her self upon some speciall day , that she would set off the solemnity of the day by some notable and conspicuous miracle : for she would sometimes be lifted up above the ground three or foure cubits high ; other sometimes bearing the image of christ in her armes , weeping sa●ou●ly , she would make her haire to increase to that length and largenesse that it would come to her heels , and cover her all over and the image of christ in her armes , which anon notwithstanding would shrink up again to its usuall size ; with a many such specious though ●nprofitable miracles . but you 'll say that the narration of these things is not true , but they are feigned for the advantage of the roman religion , and so it was profitable for the church to forge them and record them to posterity . a man that is unwilling to admit of any thing supernaturall would please himself with this generall shuffle and put-off . but when we come to the catastrophe of the story he will find it quite otherwise ; for this saint at last began to be suspected for a sorceresse as it is thought , and she being conscious , did of her own accord , to save her self , make confession of her wickednesse to the visiters of the order , as they are called , viz. that for thirty yeares shee had been marryed to the divel in the shape of an aethiopian ; that another divel●ervant ●ervant to this , when his master was at dalliance with her in her cell , supplyed her place amongst the nunnes at their publick devotions ; that by vertue of this contract she made with this spirit , she had done all those miracles she did . upon this confession she was committed , and while she was in durance , yet she appear'd in her devout postures praying in the chappell as before at their set houres of prayer ; which being told to the visiters by the nunnes , there was a strict watch over her that she should not stirre out . neverthelesse shee appeared in the chappell as before , though she were really in the prison . now what credit or advantage there can be to the roman religion by this story , let any man judge . wherefore it is no figment of the priests or religious persons , nor melancholy , nor any such matter ( for how could so many spectatours at once be deluded by melancholy ? ) but it ought to be deemed a reall truth : and this magdalena crucia appearing in two severall places at once , it is manifest that there is such a thing as apparitions of spirits . but i must abstaine as yet from touching that argument , i having not dispatch'd what i propounded concerning the vomiting up of nailes , the conveying of knives and pieces of vvood into the bodies of men , and the like . which things are so palpable and uncapable of delusion , that i think it worth the while to insist a little upon them . chap. v. examples of bewitch'd persons that have had balls of haire , nayles , knives , wood stuck with pinns , pieces of cloth , and such like trash conveigh'd into their bodies , with examples also of other supernaturall effects . i will begin with that memorable true story that langius tels of one vlricus neusesser who being grievously tormented with a pain in his side , suddenly felt under his skin , which yet was whole , an iron naile as he thought . and so it prov'd when the chirurgion had cut it out : but neverthelesse his great torments continued , which enraged him so , that he cut his own throat . the third day when he was carried out to be buried , eucharius rosenbader , and joannes ab ettenstet , a great company of people standing about them , dissected the corps , and ripping up the vent●icle , found a round piece of wood of a good length , four knives , some even and sharp , others indeated like a saw , with other two rough pieces of iron a span long . there was also a ball of haire . this happened at fugenstall ▪ 1539. vvierus tells also a story of one that was possessed , of which himself was an eye-witnesse , that vomited up pieces of cloth with pins stuck in them , nailes , needles and such like stuffe : which he contends doth not come from the stomack , but by a prestigious slight of the devil is only ingested into the mouth . antonius benivenius also witnesses of his own knowledge , that a woman his patient , after a great deal of torture , and disquiet , and staring distraction , and extraordinary swelling of her belly , at last fell a vomiting of long crooked nailes , pinns , and a clue of haire and vvaxe , and so great a crust of bread as no man's swallow could ever get down . then she fell a prophecying and raging in such sort as those that are bewitched or possessed , so that the physician was forced to leave her to the cure of the church . meinerus clatsius his servant , when he was bewitch'd , his throat was so swelled that his face became blew again with it , and therefore his mistresse , judith a devout mat●on , fearing he would be choked , betook her self to her prayers with the rest of her family . vvilliam in the mean time ( for so was his name ) begins to discharge at the mouth , and sends out of his throat the forepart of the shepheards breeches , whole flints and their fragments , clues of yarne , besides long locks of womens haire , needles , a piece of the lining of a boies coat , a peacocks feather which he had pulled out of the taile of it eight dayes before , with other more slight stuffe . cardan tells a story also of a good simple countrey fellow and a friend of his , that had been a long time troubled with vomiting up glasse , iron , n●iles and haire , and that at that time he told cardan of it he was not so perfectly restored but that something yet crash'd in his belly as if there we●e a bag of glasse in it . i might add seasonably hereunto what is so credibly reported of mrs. muschamp's child , that it was seen to vomit up pieces of vvood with pinns stuck in it . but i will conclude all with that story of about thirty children that were so strangely handled at amsterdam 1566. of the truth whereof vvierus professeth himself very well assured . they were tortured very much , and cast violently upon the ground , but when they arose out of their fitt knew nothing but thought they had been onely asleep . for the remedying of this mischief they got the help of physicians , vvizards and exorcists , but without successe ▪ onely while the exorcists were reading , the children vomited up needles , thimbles , shreds of cloth , pieces of pots , glasse ▪ haire , and other things of the like nature . now the advantage i would make of these stories is this , that these effects extraordinary and supernaturall being so palpable and permanent , they are not at all lyable to such subterfuges as atheists usually betake themselves to , as of melancholy , & disturbance of phansy in those that professe they see such strange things , or any fraud or impost●re in those that act . all that can with any shew of reason be alledged is this , that such partyes in their ●itts of distraction may devoure such things as they vomit up , or at least put them into their mouthes . but they that are by might easily see that , distracted people doing things carelessly and openly . and these things happen to those that are thus handled against their wills ; and as they are not discovered to doe any such things , of themselves , so neither do they confess afterwards that they did it , when they are come to their right senses ; and ordinarily it is found out that some woman or other by sorcery or vvitchcraft was the authour of it . besides it is evident that there can be no mistake at all in some of these passages ; for how can an iron naile get betwixt the skin and the flesh , the skin not at all ripped or touch'd ? or how is it possible for any body to swallow down knives and pieces of iron a span long ? which besides that story of vlricus neusesser , is made good in another of a young wench , who when she had made cleane a paire of shoes with a knife , which she put in her bosome , she after seeking for it , it could not be found any where , till at length it began to discover it self in a swelling on her left side , and at last was pulled out thence by the chirurgion . you may read the whole story in vvierus , lib. 4. it was done at levensteet in the dukedome of brunswick 1562. an old women had come to the house in the morning , and a strange black dog was found under the table . there are also other miraculous and supernaturall effects , as in that maid of saxonies speaking of greek ; and in another in italy telling what was the best verse in all virgill . in another whom caelius rhodiginus profess'd he saw that spoke from betwixt her legs . another at paris whom dr. picard and other divines would have dispossest , whom one hollerius a physician deriding , as if it had been nothing but melancholy in the woman and ignorance in those divines , was after convinc'd of the contrary , when he saw her standing betwixt two other women and crying out of a sudden , discerning her hands to be so fast bound that there was no loosing of them without cutting the string . there was not the appearance of any thing to any body but to the possessed onely , who said she saw then a white cloud come neer her when she was bound . chap. vi. the apparition eckerken . the story of the pyed piper . a triton or sea-god seen on the banks of rubicon . of the imps of witches , and whether those old women be guilty of so much dotage as the atheist fancies them . that such things passe betwixt them and their imps as are impossible to be imputed to melancholy . the examination of john winnick of molesworth . the reason of sealing covenants with the divell . but it is now high time to cleare up this more dim and cloudy discovery of spirits into more distinct and articulate apparitions , according as i did at first propound . and these i shall cast into two ranks : such as appeare near to us on the ground , or such as are seen afarr off , above in the aire . and here again to begin with small things first . near elton a village half a mile distant from embrica in the dukedome of cleve , there was a thing had its haunt , they called it eckerken ; there appeared never more then the shape of an hand , but ●t would beat travellers , pull them off from their horses , and overturn carriages . this could be no phansy , there following so reall effects . the story of the pyed piper , that first by his pipe gathered together all the rats and mice , and drown'd them in the river , and afterward , being defrauded of his reward , which the town promis'd him if he could deliver them from the plague of those vermine , took his opportunity , and by the same pipe made the children of the town follow him , and leading them into a hill that opened , buried them there all alive ; hath so evident proof of it in the town of hammel where it was done , that it ought not at all to be discredited . for the fact is very religiously kept amongst their ancient records , painted out also in their church-windowes , and is an epoche joyn'd with the yeare of our lord in their bills and indentures and other law●nstruments . that also seems to me beyond all exception and evasion which suetonius relates of a spectrum appearing on the b●nks of the river rubicon : which was thus , julius caesar having marched with his armie to this river , which divides gall●a citerior from italy , and being very doubtfull with himself whither he should passe over into italy or not , there was seen on the river side a man of a prodigious stature and form playing on a reed . the strangeness of his person as well as the pleasantnesse of his musick had drawn severall of the shepherds unto him , as also many of the souldiers , amongst whom were some trumpeters ; which this 〈◊〉 ( as melanchthon ventures to call him ) or sea god well ob●erving nimbly snatches away one of the trumpets ou● of their hands , leaps forthwith into the river , and 〈◊〉 a march with that strength and violence , that he seem'd to ●end the heavens , and made the aire ring again with the m●ghty fo●cibleness of the blast , in this manner he p●ssed over to the other side of the river . whereupon caesar taking the omen , leaves off all further dispute with himself carries over his army enters italy , secure of success from so manifest tokens of the favour of the gods. to confirme this truth of apparitions , if we would but admit the free confessions of vvitches concerning their impes , whom they so frequently see and converse withall , know them by their names , and do obeisance to them ; the point would be put quite out of all doubt , and their proofs would be so many , that no volume would be large enough to containe them . but forsooth these must be all melancholy old●women that dote and bring themselves into danger by their own phansyes and conceits . but that they doe net dote , i am better assured of , then of their not doting , that say they do . for to satisfy my own curiosity i have examined severall of them , and they have discours'd as cunningly as any of their quality and education . but by what i have read and observ'd i discerne they serve a very perfidious master , who playes wreaks many times on purpose to betray them . but that 's only by the by . i demand concerning these witches who confesse their contract and frequent converse with the divel ; s●me with him in one shape , others in another ; whether mere melancholy and imagination can put powders , rods , oyntments , and such like things into their hands , and tell them the use of them , can impresse markes upon their bodies ▪ so deep as to take away all sense in that place , can put silver and gold into their hands , which afterwards commonly proves but either counters , leaves ▪ or shells , or some such like uselesse matter ? these reall effects cannot be by mere melancholy . for if a man receive any thing into his hand , be it what it will be , there was some body that gave it him . and therefore the vvitch receiving some reall thing from this or that other shape that appeared unto her , it is an evident signe , that it was an externall thing that she saw , not a mere figuration of her melancholy phansy . there are innumerable examples of this kind , but the thing is so triviall and ordinary that it wants no instances . i will only for down one , wherein there is the apparition of three spirits . john vv●nnick of molsew●rth in huntington-shire being examin'd 11. aprill 1646. confessed as followes . having lost his purse with seven shillings in it , for which he suspected one in the family where he lived , he saith , that on a friday while he was making hay bottles in the barn , and swore and curs'd and rag'd , and wisht to himself that some wise body would help him to his purse a●d money again , there appear'd unto him a spirit in the shape of a beare but not so big as a coney , who promis'd upon condition that he would fall down and worship him , he would help him to his purse . he assented to it , and the spirit told him to morrow about this time he should find his purse upon the floor where he made bottles , and that he would then come himself also ; which was done accordingly : and thus at the time appointed recovering his purse he fell down upon his knees to the spirit , and said , my lord and god i thank you . this spirit brought then with him two other , in the shape the one of a white cat , the other of a coney , which at the command of the beare-spirit he worshipped also . the beare-spirit told him he must have his soul when he dyed , that he must suck of his body , that he must have some of his bloud to seale the covenant . to all which he agreed , and so the beare-spirit leaping up to his shoulder , prick'd him on the head , and thence took bloud . after that , they all three vanished , but ever since came to him once every twenty four houres , and suck'd on his body , where the markes are found . and that they had continually done thus for this twenty nine yeares together . that all these things should be a mere dreame is a conceit more slight and foolish than any dreame possibly can be . for that receiving of his purse was a palpable and sensible pledge of the truth of all the rest . and it is incredible that such a series of circumstances back'd with twenty nine yeares experience of being suck'd and visited dayly , sometimes in the day time , most commonly by night , by the same three familiars , should be nothing but the hanging together of so many melancholy conceits and phansies . nor doth the sealing of covenants and writing with bloud make such stories as these more to be suspected : for it is not at all unreasonable that such ceremonies should passe betwixt a spirit and a man , when the like palpable rites are used for the more firmly tying of man to god. for whatsoever is crasse and externall leaves a stronger impresse upon the phansy , and the remembrance of it strikes the mind with more efficacy . so that assuredly the divel hath the greater hanck upon the soul of a witch or wizard , that hath been perswaded to complete their contract with him in such a grosse sensible way , and keepes them more fast from revolting from him , than if they had only contracted in bare words . chap. vii . the nocturnall conventicles of witches ; that they have often dissolved & disappeared at the naming of the name of god or jesus christ ; and that the party thus speaking has found himself alone in the fields many miles from home . the dancing of men , women and cloven-footed satyres at mid-day ; john michaell piping from the bough of an oake , &c. but i shall now adde further stories that ought to gain credit for the conspicuous effects recited in them . as that which paulus grillandus reports of one not far from rome , who at the perswasion of his wife anointing himself , as she had done before him , was carried away in the aire to a great assembly of wizards and vvitches , where they were feasting under a nut-tree . but this stranger not relishing his cheare without salt , at last the salt coming , and he blessing of god for it , at that name the whole assembly disappeared , and he poore man was left alone naked an hundred miles off from home ; whither when he had got he accused his wife , she confess'd the fact , discovering also her companions , who were therefore burnt with her . the same authour writes a like story of a young girle thirteen years old in the dukedome of spalatto , who being brought into the like company and admiring the strangenesse of the thing , and crying out blessed god , what 's here to do ! made the whole assembly vanish , was left herself in the field alone , and wandring up and down was found by a countrey man to whom shee told the whole matter . so the husband of the witch of lochiae , whom she brought into the like assembly , by saying o my god where are we ? made all to vanish , and found himself naked alone in the field fifteen dayes journey from home . severall other stories to this purpose bodinus sets down , which these sensible effects of being so far distant from home and being found naked in the fields , shew to be no freakes of melancholy but certain truth . but that the divel in these junquetings appeares to the guests in the form of a satyr , black goat , or else sometimes in the shape of an ill-favoured black man , is the ordinary confession of vvitches , by this way discovered and convicted . of his appearance in the shape of a man in black at least , if not a black man , a young woman committed for the suspicion of vvitchcraft , at the castle in cambridge told my learned friend dr. cudworth and my self this story . how one lendall-wife , who afterwards at cambridge suffered for a witch , made a motion to her of procuring her a husband ; she accepted of it . the day and hour appointted , her sweet-heart met her at lendall's house . he brake the businesse to her ; but in the middle of the conference she did but turne her head aside and he was vanished , and instead of a good proper yeomanlike man there was found in the chaire , where he did sit , nothing but a young whelp lying on the cushion . shee told us also how upon a time when she dwelt with a dame in a little town near cambridge , and was sent into the fields to gather sticks , that lendall-wife did meet her there and urged the old businesse again , and b●cause she would not consent to it , that shee beat her unmercifully , pulled off all her cloathes , and left her naked and in a manner dead upon the ground , and that she thought , if her dame had not come to seek her , and had not found her , she had died no other death . she told us also how at another time the door being shut and she going to bed , that her sweet-heart came to her himself , earnestly desiring that the match might goe on : which she as resolutely refusing , he grew very angry , and asked her if she would make a fool of him , and gave her such a parting blow upon her thigh that it was black and blew a good while after . but that which i aime at happened sometime betwixt these passages i have already related . while this marriage was driving on , the wench was again invited to lendall-wife's house , where she might meet with her sweet-heart at a supper . shee told us , when she was come , that shee waited ● great while below , and marvelled that there was neither fire nor rost-meat nor any thing else that could promise any such entertainment as was expected , nor did she see any thing brought into the house all the while she was there , and yet notwithstanding , that at supper time the table was well furnish't as well with guests as meat . he that did sit at the upper end of the table was all in black , to whom the rest gave very much respect , bowing themselves with a great deal of reverence whenever they spake to him . but what the wench seemed most of all affected with , was that the company spake such a language as she understood not ; and lendall-wife whom at other times , she said , she could understand very well , when she spake then at table she could not understand at all . old stranguidge ( of whom there hath been reported ever since i came to the universitie that he was carried over shelford steeple upon a black hogge and tore his breeches upon the weather-cock ) was one of the company . i doe not remember any other she told us of that wee knew ; but there were severall that she her self knew not . it was darke when they went to supper , and yet there was neither candle nor candlestick on the board , but a moveable light hovered over them , that waf●ed it self this way and that way in the aire betwixt the seeling and the table . under this glimmering lamp they ate their victuals and entertain'd discourse in that unknown dialect . she amazed at the strangenesse of the businesse and weary of attending of so uncouth a company , as she said , slunck away from them and left them . as for my own part , i should have looked upon this whole narration as a mere idle fancy or sick mans dream , had it not been that my beliefe was so much enlarged by that palpable satisfaction i received from what wee heard from foure or five vvitches which we lately examined before : and yet what i heard was but such matters as are ordinarily acknowledged by such vvitches as will confesse . and therefore i shall rather leave my reader to wait the like opportunity , then trouble my self with setting down any further examinations of my own . i will only adde a story or two out of remigius concerning these conventicles of witches , and then i will proceed to some other proofs . john of hembach was carried by his mother being a witch to one of these conventicles , and because he had learnt to play on the pipe , was commanded by her to exercise his faculty & to get up into a tree , that they might the better hear his musick . which he doing , & looking upon the dancers , how uncouth and ridiculous they were in their motions and gestures , being struck with admiration at the novelty of the matter , suddenly burst out into these words , good god , what a mad company have we here ! which was no sooner said , but down came john , pipe and all , and hurt his shoulder with the tumbling cast , who when he called to the company to help him , found himself alone , for they had all vanish'd , john of hembach told the story , but people knew not what to make of it , till some of that mad crue that danc'd to his pipe , were apprehended upon other suspicions , as catharina praevotia , kelvers orilla , and others , who made good every whit what john had before told ( though they knew nothing of what he told before ) adding also more particularly that the place where he pip'd to them was maybuch . the other memorable story that i shall relate out of remigius is this . one nicolea langbernhard , while she was going towards assenunturia along a hedge side , spied in the next field ( it was about noon-time of day ) a company of men and women dancing in a ring ; and the posture of their bodies being uncouth and unusuall made her view them more attentively , whereby she discerned some of them to have cloven feet , like oxen or goats ( it should seem they were spirits in the shape of lusty satyrs ) she being astonish'd with fear cryes out , jesus help me and send me well home . she had no sooner said so , but they all vanished saving onely one peter grospetter , whom a little afterwards she saw snatch'd up into the aire and to let fall his maulkin ( a stick that they make cleane ovens withall ) and her self was also driven so forcibly with the winde , that it made her almost loose her breath . she was faine to keep her bed three dayes after . this peter ( though at first he would have followed the law on nicolea for slandring him , yet ) afterward freely confess'd and discovered others of his companions , as barbelia the wife of joannes latomus , mayetta the wife of laurentius , who confessed she danced with those cloven-footed creatures at what time peter was amongst them . and for further evidence of the businesse john michaell , herds-man , did confesse , that while they thus danced , he plaid upon his crooked staffe , and struck upon it with his fingers , as if it had been a pipe , sitting upon an high bough of an oake ; and that so soon as nicolea called upon the name of jesus , he tumbled down headlong to the ground , but was presently catch'd up again with a whirldwind , and carryed to weiller meadowes , where he had left his herds a little before . adde unto all this , that there was found in the place where they danced a round circle wherein there was the manifest ma●kes of the treading of cloven feet , which were seen from the day after nicolea had discover'd the businesse , till the next winter that the plough cut them out . these things happened in the yeare 1590. chap. viii . of fairy circles . a larger discussion of those controversies betwixt bodinus and remigius , viz. whether the bodyes of witches be really transformed into the shape of wolves and other creatures ; whether the souls of witches be not sometimes at those nocturnall conventicles , their bodies being left at home ; as also whether they leav● not their bodies in those extasies they put themselves in when they promise to fetch certain newes from remote places in a very short time . it might be here very seasonable , upon the foregoing story , to enquire into the nature of those large darke rings in the grasse , which they call fairy circles , whether they be the rendezv●●z of witches , or the da●cing places of those little puppet-spirits which they call elves or fairies . but these curios●ties i leave to more busy wits . i am onely intent now upon my serious purpose of proving there are spirits ; which i think i have made a pretty good progresse in already , and have produced such narrations that cannot but gain credit with such as are not perversly and wi●lfully incredulous . there is another more profitable question started , if it could be decided , concerning these night-revellings of vvitches , whether they be not sometimes there , their bodies lying at home , as sundry stories seem to favour that opinion : bodinus is for it , remigius is against it . it is the same question , whether when vvitches or vvizards professe they will tell what is done within so many miles compasse , and afterwards to give a proof of their skill first anoint their bodies and then fall down dead in a manner , and so lye a competent time senselesse , whether , i say , their souls go out of their bodies , or all be but represented to their imagination . we may add a third , which may happily better fetch off the other two ; and that is concerning your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which the germans call were-vvolff ; the french loups garous ) men transformed into vvolves : and there is much what the same reason of other transformations . i shall not trouble you with any histories of them , though i might produce many . but as well those that hold it is but a delusion of the divell and mere tragedies in dreames , as they that say they are reall transactions , do acknowledge , that those parties that have confessed themselves thus transformed have been weary and sore with running , have been wounded and the like . bodinus here also is deserted of remigius , who is of the same mind with vvierus , that sly , smooth physician , and faithfull patron of vvitches , who will be sure to load the divell as much as he can , his shoulders being more able to bear it , and so to ease the haggs . but for mine own part , though i will not undertake to decide the controversy , yet i thinke it not a●●isse to declare , that bodinus may very well make good his own , notwithstanding any thing those do alledge to the contrary . for that which wierus and remigius seem so much to stand upon , that it is too great a power for the divell and too great indignity to man , that he should be able thus to transform him ; are in my mind but slight rhe●orications , no sound arguments . for what is that outward mis●apement of body to the inward deformity of their souls , which he helps on so notoriously ? and they having given themselves over to him so wholy , why may he not use them thus here , when they shall be worse used by him hereafter ? and for the changeing of the species of things , if that were a power too big to be granted the divell , yet it is no more done here , when he thus transforms a man into a vvolf , then when he transforms himself into the shape of a man. for this vvolf is still a man , and that man is still a divell . for it is so as the poet sayes it was in vlysses his companions which circe turned into hoggs , they had the head , the voice , the body and bristles of hoggs ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but their understanding was unchanged , they had the mind and memory of a man as before . as petrus bourgotus professeth that when his companion michael verdung had a●ointed his body and transform'd him into a wolf , when he look'd upon his hairy feet he was at first affraid of himself . now therefore it being plain that nothing materiall is alledged to the contrary , and that men confesse they are turn'd into wolves , and acknowledge the salvage cruelties they then committed upon children , women and sheep , that they find themselves exceeding weary , and sometimes wounded ; it is more naturall to conclude they were really thus transformed , then that it was a mere delusion of phansy . for i conceive the divell gets into their body , and by his subtile substance , more operative and searching than any fire or putrifying liquour , melts the yielding compages of the body to such a consistency , and so much of it as is fitt for his purpose , and makes it plyable to his imagination : and then it is as easy for him to work it into what shape he pleaseth , as it is to work the aire into such forms and figures as he ordinarily doth . nor is it any more difficulty for him to mollify what is hard , then it is to harden what is so soft and fluid as the aire . and he that hath this power , we can never stick to give him that which is lesse , viz. to instruct men how they shall for a time forsake their bodies , and come in again . for can it be a hard thing for him , that can thus melt and take a pieces the particles of the body , to have the skill and power to loosen the soul , a substance really distinct from the body and separable from it ; which at last is done by the easy course of nature , at that finall dissolution of soul and body which we call death ? but no course of nature ever transforms the body of man into the shape of a wolf ; so that this is more hard and exo●bitant from the order of nature then the other . i but you 'l say the greatnesse and incrediblenesse of the miracle is this ; that there should be an actuall separation of soul and body and yet no death . but this is not at all strange if we consider that death is properly a disjunction of the soul from the body by reason of the bodie 's unfitnesse any longer to entertain the soul , which may be caused by extremity of diseases , outward violence or age ; and if the divell could restore such bodies as these to life , it were a miracle indeed . but this is not such a miracle , nor is the body properly dead , though the soul be out of it . for the life of the body is nothing else but that fitnesse to be actuated by the soul. the conservation whereof is help'd , as i conceive , by the anointing of the body before the extasy ; which ointment filling the pores keeps out the cold and keeps in the heat and spirits , that the frame and temper of the body may continue in fit case to entertain th● soul again at her return . so the vital streames of the carcasse being not yet spent , the prist●ne operations of life are presently again kindled , as a candle new blown out and as yet reeking , suddenly catches fire from the flame of another , though at some distance , the light gliding down along the smoke . wherefore there being nothing in the nature of the thing that should make us incredulous , these sorceresses so confidently pronouncing that they are out of their bodies at such times , and see and do such & such things , meet one another , bring messages , discover secrets and the like , it is more naturall and easy to conclude they be really out of their bodies , then in them . which we should the more easily be induced to believe , if we could give credit to that story wierus tells of a souldier out of whose mouth whilest he was asleep a thing in in the shape of a wesell came , which nudd●●ng along in the grasse and at last coming to a brook side , very busily attempting to get over ▪ but not being able , some one of the standers by that saw it , made a bridge for it of his sword ▪ which it passed over by , and coming back made use of the same passage , and then entred into the souldier's mouth again , many looking on : when he waked he told how he dream'd he had gone over an iron bridge , and other particulars answerable to what the spectatours had seen afore-hand . wierus acknowledgeth the truth of the story , but will by all meanes have it to be the divell , not the soul of the man ; which he doth in a tender regard to the witches , that from such a truth as this they might not be made so obnoxious to suspicion that their extasies are not mere dreames and delusions of the divell , but are accompanied with reall effects . i will not take upon me to decide so nice a controversy , only i will make bold to in●ermeddle thus farre as to pronounce bodinus his opinion , not at all unworthy of a rationall and sagacious man. and that though by his being much addicted to such like speculations he might attribute some naturall effects to the ministry of spirits , when there was no need so to doe , yet his judgement in other things of th●s kind is no more to be slighted for that , then cartesius , that stupendious mechanicall witt , is to be disallowed in those excellent inventions of the causes of those more generall phaenomena of nature , because by his successe in those he was imboldned to enlarge his principles too farre , and to assert that a●imalls themselves were mere machina's : like aristoxenus the musician that made the soul nothing else but an harmony ; of whom tully pleasantly observes , quod non recessit ab arte sua . every genius and temper , as the sundry sorts of beasts and living creatures , have their proper excrement : and it is the part of a wise man to take notice of it , and to chuse what is profitable , as well as to abandon what is uselesse and excrementitious . chap. ix . the coldnesse of those bodyes that spirits appear in witnessed by the experience of cardan and bourgotus . the naturall reason of this coldnesse . that the divell does really lye with vvitches . that the very substance of spirits is not fire . spirits skirmishing on the ground . field fights and sea fights seen in the aire . but to return into the way , i might adde other stories of your daemones metallici , your guardian genii , such as that of socrates , and that other of which bodinus tells an ample story , which hee received from him who had the society and assistance of such an angell or genius , which for my own part i give as much credit to as to any story in livy or plutarch : your lares familiares , as also those that haunt and vexe families appearing to many and leaving very sensible effects of their appearings . but i will not so farre tire either my self or my reader . i will only name one or two storyes more , rather then recite them . as that of cardan , who writes as you may see in otho melander , that a spirit that familiarly was seen in the house of a friend of his , one night layd his hand upon his brow which felt intolerably cold . and so petrus bourgotus confessed that when the divell gave him his hand to kisse , it felt cold . and many more examples there be to this purpose . and indeed it stands to very good reason that the bodies of divels being nothing but coagulated aire should be cold , as well as coagulated water , which is snow or ice and that it should have a more keen and piercing cold , it consisting of more subtile particles , than those of water , and therefore more fit to insinuate , and more accurately and stingingly ▪ to affect and touch the nerves . wherefore witches confessing so frequently as they do , that the divel lyes with them , and withall complaining of his tedious and offensive coldnesse , it is a shrewd presumption that he doth lie with them indeed , and that it is not a mere dreame , as their friend wierus would have it . hence we may also discover the folly of that opinion that makes the very essence of spirits to be fire : for how unfit that would be to coagulate the aire is plain at first sight . it would rather melt and dissolve these consistencies then constringe them and freeze them in a manner . but it is rather manifest that the essence of spirits is a substance specifically distinct from all corporeall matter whatsoever . but my intent is not to philosophize concerning the nature of spirits , but only to prove their existence . which the story of the spectre at ephesus may be a further argument of . for that old man which apollonius told the ephesians was the walking plague of the city , when they stoned him and uncovered the heap , appear'd in the shape of an huge black dog as big as the biggest lion. this could be no imposture of melanchly nor ●raud of any priest. and the learned grotius , a man far from all levity and vain credulity , is so secure of the truth of ty●neus his miracles , that he does not stick to term him impudent , that has the face to deny them . our english chronicles also tell us of apparitions ; armed men , foot and horse , fighting upon the ground in the north part of england and in ireland for many evenings together , seen by many hundreds of men at once , and that the grasse was troden down in the places where they were seen to fight their battailes : which agreeth with nicolea langbernhard her story of the cloven-footed dancers , that left the print of their hoofs in the ring they trod down , for a long time after . but this skirmishing upon the earth puts me in mind of the last part of this argument , and bids me look up into the aire . where omitting all other prodigies i shall only take notice of what is most notorious , and of which there can by no meanes be given any other account , then that it is the effect of spirits . and this is the appearance of armed men fighting and encountring one another in the sky . there are so many examples of these prodigies in historians , that it were superfluous to instance in any . that before the great slaughter of no lesse than fourescore thousand made by antiochus in jerusalem recorded in the second of maccabees chap. 5. is famous . the historian there writes that through all the city for the space almost of fourty dayes there were seen horsemen running in the aire , in cloth of gold , and arm'd with lances , like a band of souldiers , and troops of horsemen in array encountring and running one against another , with shaking of shields , and multitudes of pi●●es , and drawing of swords , and casting of darts , and glittering of golden ornaments , and harnesse of all sorts . and josephus writes also concerning the like prodigies , that happened before the destruction of the city by titus ▪ prefacing first , that they were incredible , were it not that they were recorded by those that were eye-witnesses of them . the like apparitions were seen before the civill warres of marius and sylla . and melanchthon affirmes that a world of such prodigies were seen all over germany from 1524 to 1548. s●ellius amongst other places doth particularize in a●●rtsfort , where these fightings were seen not much higher then the house tops ; as also in amsterdam where there was a sea-fight appearing in the aire for an houre or two together , many thousands of men looking on . and to say nothing of what hath been seen in england not long ago , there is lately a punctuall narration of such a sea-fight seen by certain hollanders , and sent over hither into england , but a lion appearing alone at the end of that apparition , though it may be true for ought i know , yet it makes it obnoxious to suspicion and evasion and so unprofitable for my purpose . but the phaenomena of this kind , whose reports cannot be suspected to be in subserviency to any politick designe , ought in reason to be held true , when there have been many profess'd eye-witnesses of them . and they being resolvable into no naturall causes , it is evident that we must acknowledge supernaturall ones , such as spirits , intelligences or angels , term them what you please . chap. x. a very memorable story of a certain pious man , who had the continuall society of a guardian genius . i had here ended all my stories , were i not tempted by that remarkable one in bodinus , to our-run my method . i but named it heretofore , i shall tell it now more at large . i am the more willingly drawn to relate it , such examples of the consociation of good spirits being very scarce in history . the main reason whereof , as i conceive , is because so very few men are heartily and sincerely good . the narration is more considerable in that he that writes it , had it from the man 's own mouth whom it concerns ; and is as follows . this party , a holy and pious man , as it should seem , and an acquaintance of bodinus's , freely told him , how that he had a certain spirit that did perpetually accompany him , which he was then first aware of , when he had attain'd to about thirty seven years of age , but conceiv'd that the said spirit had been present with him all his life time , as he gathered from certain monitory dreams and visions , whereby he was forewarn'd as well of severall dangers as vices . that this spirit discovered himself to him after he had for a whole year together earnestly pray'd to god to ●end a good angell to him , to be the guide and governer of his life and actions ; adding also , that before and after prayer he used to spend two or three houres in meditation and reading the scriptures , diligently enquiring with himself , what religion , amongst those many that are controverted in the world , might be best , beseeching god that he would be pleased to direct him to it . and that he did not allow of their way , that at all adventures pray to god to confirm them in that opinion they have already preconceived , be it right or wrong . that while he was thus busy with himself in matters of religion , that he light on a passage in philo judaeus in his book de sacrificiis , where he writes , that a good and holy man can offer no greater nor more acceptable sacrifice to god , then the oblation of himself , and therefore following philo's counsell , that he offered his soul to god. and that after that , amongst many other divine dreames and visions , he once in his sleep seemed to hear the voice of god saying to him , i will save thy soul , i am he that before appeared unto thee . afterwards that the spirit every day would knock at the doore about three or four a clock in the morning , though he rising and opening the doore could see no body , but that the spirit persisted in this course , and unlesse he did rise , would thus rouze him up . this trouble and boisterousnesse made him begin to conceit that it was some evill spirit that thus haunted him , and therefore he daily pray'd earnestly unto god , that he would be pleased to send a good angell to him , and often also sung psalmes , having most of them by heart . wherefore the spirit afterward knocked more gently at the doore , and one day discovered himself to him waking , which was the first time that he was assured by his senses that it was he ; for he often touched and stirred a drinking-glasse that stood in his chamber , which did not a little amaze him . two dayes after when he entertain'd at supper a certain f●●end of his , secretary to the king , that this friend of his was much abash'd while he heard the spirit thumping on the bench hard by him , and was strucken with fear , but he ●ad him be of good courage , there was no hurt towards ; and the better to assure him of it , told him the truth of the whole matter . wherefore from that time , ●aith bodinus , he did affirm that this spirit was alwayes with him , and by some sensible signe did ever advertize him of things : as by striking his right eare if he did any thing amisse ; if otherwise , his left . if any body came to circumvent him ▪ that his right eare was st●uck , but his left eare , if a good man and to good ends accosted him . if he was about to eat or drink any thing that would hurt him , or intended or purposed with himself to do any thing that would prove ill , that he was inhibited by a signe , and if he delaid to follow his businesse , that he was quickened by a ●●gne given him . when he began to praise god in psalmes and to declare his marveilous acts , that he was presently raised and strengthened with a spirituall and supernaturall power . that he daily begg'd of god that he would teach him his will , his law and his truth ; and that he set one day of the week apart for reading the scripture and meditation , with singing of psalmes , and that he did not 〈◊〉 out of his house all that day ; but that in his ordinary conversation he was sufficiently merry and of a chearfull minde , and he cited that saying for it , vidi facies sanctorum laetas . but in his conversing with others ▪ if he had talked vainly and indiscreetly , or had some daies together neglected his devotions , that he was forthwith admonished thereof by a dreame . that he was also admonished to rise betimes in the morning , and that about four of the clock a voice would come to him while he was asleep , saying , who gets up first to pray ? he told bodinus also how he was often admonish'd to give almes , and that 〈◊〉 more charity he bestow'd , the more prosperous he was . and that on a time when his enemies sought after his life , and knew that he was to go by water , that his father in a dreame brought two horses to him , the one white , the other bay ; and that therefore he bid his servant hire him two horses , and though he told him nothing of the colours , that yet he brought him a white one and a bay one . that in all difficulties , journeyings and what other enterprizes soever , he used to ask counsell of god , and that one night , when he had begged his blessing , while he slept he saw a vision wherein his father seemed to blesse him . at another time , when he was in very great danger , and was newly gone to bed , he said that the spirit would not let him alone till he had raised him again , wherefore he watched and pray'd all that night . the day after he escaped the hands of his persecuters in a wonderfull manner ; which being done , in his next sleep he heard a voice saying , now sing , quisedet in latibulo altissi●● . a great many other passages this party told bodinus , so many indeed , that he thought it an endlesse labour to recite them all . but what remains of those he has recited , i will not stick to take the pains of transcribing them . bodinus asked him why he would not speak to the spirit for the gaining of the more plain and familiar converse with it . he answered that he once attempted it , but the spirit instantly struck the doore with that vehemency , as if he had knock'd upon it with an hammer , whereby he gathered his dislike of the matter . but though the spirit would not talk with him , yet he could make use of his judgement in the reading of books and moderating his studies . for if he took an ill book into his hands and fell a reading , the spirit would strike it , that he might lay it down , and would also sundry times , be the books what they would , hinder him from reading and writing overmuch , that his minde might rest , and silently meditate with it self . he added also , that very often while he was awake , a small , subtile , inarticulate sound would come unto his eares . bodinus further enquiring whether he ever see the shape and form of the spirit , he told him that while he was awake he never see any thing but a certain light very bright and clear and of a round compasse and figure ; but that once , being in great jeopardy of his life , and having heartily pray'd to god that he would be pleased to provide for his safety , about break of day , amidst his slumberings and wakings , he espyde on his bed where he lay a young boy clad in a white garment tinctured somewhat with a touch of purple , and of a visage admirably lovely and beautifull to behold . this he confidently affirmed to bodinus for a certain truth . chap. xi . certain enquiries upon the preceding story ; as , what these guardian genii may be . whether one or more of them be allotted to every man , or to some none . what may be the reason of spirits so seldome appearing ; and whether they have any settled shape or no. what their manner is of assisting men in either devotion or prophecy . whether every mans complexion is capable of the society of a good genius . and lastly whether it be lawfull to pray to god to send such a genius or angel to one or no. it is beside my present scope , as i have already professed , to enter into any more particular and more curious disquisitions concerning the nature of spirits , my ayme being now onely to demonstrate their existence by those strange effects recorded every where in history . but this last narration is so extraordinarily remarkable , that it were a piece of disrespect done to it , to dismisse it without some enquiries at least into such problems as it naturally affords to our consideration , though it may well seem plainly beyond the power of humane witt , or lawes of modesty to determine any thing therein . in the first place therefore , it cannot but amuse a man's minde to think what these officious spirits should be , that so willingly sometimes offer themselves to consociate with a man ; whether they may be angels uncapable of incorporation into humane bodies , which vulgarly is conceived : or whether the souls of the deceased , they having more affinity with mortality and humane frailty then the other , and so more sensible of our necessities and infirmities , having once felt them themselves ; a reason alledged for the incarnation of christ by the authour to the hebrews : which opinion has no worse favourers then plutarch , maximus tyrius , and other platonists : or lastly , whether there may not be of both sorts . for separate souls being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a condition not unlike the angels themselves , it is easy to conceive that they may very well undergo the like offices . secondly we are invited to enquire , whether every man have his guardian genius or no. that witches have many , such as they are , their own confessions testify . the pythagorea●s were of opinion that every man has two genii , a good one and a bad one . which mahomet has taken into his religion , adding also , that they sit on mens shoulders with table-books in their hands , and that the one writes down all the good , the other all the evill a man does . but such expressions as those i look upon as symbolicall rather then naturall . and i think it more reasonable that a man changing the frame of his minde changes his genius withall : or rather , unless a man be very sincere and single-hearted that he is left to common providence , as well as if he be not desperately wicked or deplorably miserable , scarce any particular evill spirit interposes or offers himself a perpetuall assistent in his affaires and fortunes . but extreme poverty , irksome old age , want of friends , the contempt , injury and hardheartednesse of evill neighbours , working upon a soul low sunk into the body and wholy devoid of the divine life , does sometimes kindle so sharp , so eager , and so piercing a desire of satisfaction and revenge , that the shreeks of men while they are a murdering , the howling of a wolf in the fields in the night , or the squeaking and roring of tortured beasts do not ●o certainly call to them those of their own kinde , as this powerfull magick of a pensive and complaining soul in the bitternesse of it's affliction attracts the ayd of these over-officious spirits . so that it is most probable that they that are the forwardest to ●ang witches are the first that made them , and have no more goodnesse nor true piety then these they so willingly prosecute , but are as wicked as they , though with better luck or more discretion , offending no further then the law will permit them , and therefore they securely starve the poor helpless man , though with a great deal of clamour of justice ▪ they will revenge the death of their hogg , or cow. thirdly it were worth our disquisition , why spirits so seldome now adayes appear , especially those that are good ; whether it be not the wickednesse of the present age , as i have already hinted ; or the generall prejudice men have against all spirits that appear , that they must be straightwayes divells ; or the frailty of humane nature that is not usually able to bear the appearance of a spirit , no more then other animalls are , for into what agonies horses and doggs are cast upon their approach , is in every ones mouth , and is a good circumstance to distinguish a reall apparition from our own imaginations ; or lastly whether it be the condition of spirits themselves , who , it may be , without some violence done to their own nature cannot become visible , it being happily as troublesome a thing to them , to keep themselves in one steady visible consistency in the aire , as it is for men that dive , to hold their breath in the water . fourthly it may deserve our search , whether spirits have any settled forme or shape . angells are commonly pictured like good plump cher●y-cheek'd lads . which is no wond●r , the boldnesse of the same artists not sticking to picture god almighty in the shape of an old man. in both it is as it pleases the painter . but this story seems rather to favour their opinion , that say that angells and seperate s●uls have no settled forme but what they please to give themselves upon occasion , by the power of their own phansy . ficinu● , as i remember , somewhere calls them aereall starres . and the good genii seem to me to be as the benigne eyes of god running to and fro in the world with love and pitty beholding the innocent endeavours of harmlesse and single-hearted men , ever ready to doe them good and to help them . what i conceive of separate soules and spirits , i cannot better expresse then i have already in my poem of the pr●existency of the soul. and i hope it will be no sin to be better then my word , who in my preface have promissed no poetry at all , but i shall not think much to offer to your view these two stanzas out of the forenamed poem . like to a light fast lock'd in lanthorn dark , whereby by night our wary steps we guide in slabby streets , and dirty chanels mark ; some w●aker rayes from the black top do glide , and flusher streams perhaps through th' horny side . but when we 've past the perill of the way , arriv'd at home , and laid that case aside , the naked light how clearly doth it ray , and spread its joyful beames as bright as summer's day ? even so the soul in this contracted state , confin'd to these straight instruments of sense , more dull and narrowly doth operate ; at this hole heares , the sight must ray from thence , here tasts , there smells ; but when she 's gone from hence , like naked lamp she is one shining spheare , and round about has perfect cognoscence what ere in her horizon doth appear ; she is one orb of sense , all eye , all airy eear . and what i speak there of the condition of the soul out of the body , i think is easily applicable to other gen●i , or spirits . the fift enquiry may be , how these good gen●i become serviceable to men , for either heightening their devotions or inabling them to prophecy ; whether it can be by any other way then by descending into their bodies and possessing the heart and braine . for the euchites , who affected the gift of prophecy by familiarity with evill spirits , did utterly obliterate in their souls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principles of goodnesse and honesty ( as you may see in psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the evill spirits might come into their bodies , whom those sparks of virtue , as they said , would drive away , but those being extinguish'd they could come in and possess them and inable them to pr●phecy . and that the imps of witches do sometimes enter their own bodies as well as their's to whom they send them , is plain in the story of the witches of warbois . it is also the opinion of trismegist , that these spirits get into the veines and arteries both of men and beasts . wherefore concerning the dreames and visions of this holy man that so freely imparted himself to bodinus , it may be conceived reasonable that the good genius insinuated himself into his very body , as well as the bad into the bodies of the wicked , and that residing in his braine and figuring of it , by thinking of this or that object , as we ourselves figure it when we think , the external senses being laid asleep , those figurations would easily be represented to the common sense ; and that memory recovering them when he awaked , they could not but seem to him as other dreames did saving that they were better , they ever signifying some thing of importance unto him . but those raptures of devotion by day , might be by the spirits kindling a purer kinde of love-flame in his heart , as well as by fortifying and raising his imagination . and how far a man shall be carried beyond himself by this redoubled soul in him , none , i think , can well conceive unlesse they had the experience of it . and if this be their manner of communion , it may well be enquired into , in the sixt place , whether all men be capable of consociation with these good genii . cardan somewhere intimates that their approaches are deprehensible by certain sweet smells they cast . from whence it may seem not improbable , that those bodies that smell sweet themselves , where the mind does not stink with pride and hypocrisy , have some naturall advantage for the gaining their society . but if there be any peculiar c●●plexion or naturall condition required , it will prove lesse hopefull for every one to obtaine their acquaintance . yet regeneration come to it 's due pitch , though it can not be without much paine and anguish , may well rectify all uncleannesse of nature ; so that no singularly good and sincere man can reasonably despaire of their familiarity . for he that is so highly in favour with the prince , it is no wonder he is taken notice of by his courtiers . but the last and most considerable question is , whether it be lawfull to pray to god for such a good genius or angell . for the example in the foregoing story seems a sufficient warrant . but i conceive faith and desire ought to be full-sayle to make such voiages prosperous , and our end and purpose pure and sincere , but if pride , conceitedness● ▪ or affectation of some peculiar priviledge above other mortalls , spurre a man up to so bold an enterprise , his devotions will no more move either god or the good geni● , then the whining voice of a counterfeit will stirr the affection of the discreetly charitable . nay this high presumption may invite some reall fiends to put a worse jest upon him then was put upon that tattered rogue guzman , by those mock-spirits , for his so impudently pretending kindred , and so boldly intruding himself into the knowledge and acquaintance , of the gentry and nobility of genoa . but the safest magick is the sincere consecrating a mans soul to god , and the aspiring to nothing but so profound a pitch of humility as not to be conscious to ourselves of being at all touched with the praise and applause of men ; and to such a free and universall sense of charity as to be delighted with the welfare of another as much as our own . they that solely have their eye upon these will find coming in what ever their heart can desire . but they that put forth their hand to catch at high things , as they phansy , and neglect these , prove at last but a lague to themselves , and a laughing-stock to the world . these are the severall speculations that the foregoing narration would naturally beget in the mindes of the curious . but methinks i hear the atheist replying to all this , that i have run a long division upo● very uncertain grounds , and asking me not without some scorn and anger , whether i believe that multifarious fable i have rehearsed out of bodinus and so much descanted upon . to which i answer , that i will not take my oath that the most likely passage in all plutarch's lives , or livies history is assuredly true . but however that i am not ashamed to professe , that i am as well assured in my own judgement of the existence of spirits , as that i have met with men in westminster-hall , or seen beasts in smithfield . chap. xii . that whether the species of things have been from all eternity , or whether they rose out of the earth by degrees in time , the frame of them is such , that against all the evasions of the atheist they naturally imply that there is a god. thus have we gone through the many and manifold effects represented to our senses on this wide theater of the world. the faintest and obscurest whereof are arguments full enough to prove the existence of a deity . but some being more palpable then other some , and more accommodate to awaken the dull and slow belief of the atheist into the acknowledgement of a god , it will not be amisse to take notice of what evasions he attempts to make for the extricating himself out of those that he pharisies the most sensibly to entangle him , and the most strongly to hinder his escape . and such are especially these two last i insisted upon , the curious frame of mans body , and apparitions . and the force of the former some indeavour to evade thus ; that there hath ever been man and woman and other species in the world , and so it is no wonder that like should propagate its like , and therefore that there is no want of any other invisible or materiall cause but the species of things themselves : and so these admirable contrivances in nature must imply no divine vvisdome nor counsell or any such thing . but here i demand whether there were ever any man that was not mortall , and whether there be any mortall that had not a beginning , and if he had , it must be either by generation or creation . if by creation , there is a god. if by aequivocall generation , as rising out of the earth , our argument will hold good still notwithstanding this evasion , but if you 'll say there was never any man in the world but was born of a woman , this must amount but to thus much ▪ that there hath been an infinite number of successions of births . if there be meant by it any thing more then thus , it will not prove sense . for though our phansy cannot run through an infinite series of effects , yet our reason is assured there is no effect without a cause , and be the progresse of causes and effects as infinite as it will , at last we resolve it naturally into some first ; and he that denies this , seems to me w●llfully to winke against the light of nature , and do violence to the faculties of his minde . and therefore of necessity there must be at least one first man and vvoman which are first ordine naturae , though infinity of time reckoning from the present causeth a confusion & obscurity in our apprehensions . and these which are thus first in order of nature or causality must also exist first before there can be any other men or women in the world. and therefore concerning these first it being manifest that they were born of no parents , it follows they were created or rose out of the earth , and so the evasion will be frustrated . besides if you affirm that there was never any man in the world but who was born of a vvoman , and so grew to mans estate by degrees , it will fall to some mans share to be a babe and a man at once , or to be both father and child , for so soon as mankind was ( let it be from aeternity , and beyond aeternity is nothing ) those that then existed were begot of some body , and there was nothing before them to beget them , therefore they begot themselves . but that they should at once then have been perfect men , their substances being of alterable and passive matter , that is wrought diversly and by degrees into that frame it hath , is as rash , as if they should say that bootes , and shooes , and stockins , and pyes , and peels , and ovens have been together with all aeternity : when as it is manifest there ought to be an orderly intervall of time before these things can be , wherein must precede the killing of oxen , and flaying of them , as also of sheep , tanning , spinning , cutting , and many more such like circumstances . so that it is enormously ridiculous to say that mankind might have been at once from all aeternity , unlesse the omnipotency of a god , who can do what ever we can imagine and more , should by his unresistable fiat cause such a thing in a moment so soon as himself was , which was ever , and he was never to seek for either power or skill . but that the fluid matter of it self should have been thus raised up from all aeternity into such compleat species of things , is very groundlesse and irrationall . i say , that there ever should be such a thing as this in the world , a man at once existing of himself in this corporeall frame that we see , who notwithstanding did afterwards dye like other mortalls ; is a fable above all poeticall figments whatsoever , and more incredible then the hardest article that any religion ever offered to the atheist's beliefe . others therefore deserting this way of evasion betake themselves to another , which , though it seem more plausible at first view , is fully as frivolous . they say that all the species of things , man himself not excepted , came first ●ut of the earth by the omnifarious attempt of the particles of the matter upon one another , which at last light on so lucky a construction and fabrick of the bodies of creatures as we see , and that having an infinite series of time to try all tricks in , they would of necessity at last come to this they are . but i answer , that these particles might commit infini●e tautologies in their strokes and motions , and that therefo●e there was no such n●cessi●y at all of falling into those formes and shapes that appea●e in the world . again , there is that excellent contrivance in the body , suppose , of a man , as ● have heretofore instanced , that it cannot but be the effect of very accurate knowledge and counsell . and lastly this concourse of atoms they being left without a guide , it is a miracle above all apprehension , that they should produce no in●pt species of things , such as should of their own nature have but three leggs , and one eye , or but one eare , rowes of teeth along the vertebrae of their backs , and the like , as i have above intimated , these in●ptitudes being more easy to hit upon , than such accurate and irreprehensible frames of creatures . but to ●lude the force of this argument against the fortuitous concourse of atoms ▪ they 'll excog●ta●e th●s mad evasion ; that nature did indeed at first bring forth such ill-favoured and ill-appointed monsters , as well as those that are of a more exquisite frame ; but those that were more pe●fect fell upon those other and kill'd them , and devoured then , they being not so well provided of either limbs or senses as the other , and so were never able to hop fast enough from them , or maturely to discover the approaching d●ngers that ever and anon were coming upon them . but this unjust and audacious calumny cast upon god and nature will be easily discover'd and convicted of fa●shood if we do but consider , first that trees , harbs , and flowers , that do not stine from their places , or exercise such fierce cruelty one upon another , that they all in their severall kinds are handsome , and elegant , and have no ineptitude or defect in them . secondly that all creatures born of putrefaction , as mice ▪ and froggs and the like , as those many hundreds of insects , as grashoppers , flyes , spiders and such other , that these also have a most accurate contrivance of parts , & that there is nothing fram'd rashly or ineptly in any of them . lastly in more perfect creatures , as in the scotch barnacles , which historians write of , of which if there be any doubt , yet gerard relates that of his own knowledge , which is as admirable , and as much to our purpose , that there is a kind of fowle which in lancashire are called tree geese , they are bred out of rotten pieces of broken ships and ●●unks of trees cast upon a little iland in lancashire they call the pile of foulders ; the same authour saith he hath found the like also in other parts of this kingdome : those fowles in all respects , though bred thus of putrefaction , ( and that they are thus bred is undeniably true as any man if he please may satisfy himself by consulting gerard the very last page of his history of plants ) are of as an exact fabrick of body , and as fitly contriv'd for the functions of such a kind of living creature , as any of those that are produced by propagation . nay the●e kind of fowles themselves do also propagate , which has imposed so upon the foolishness of some , that they 〈◊〉 denied that other way of their generation , wh●● as 〈◊〉 being generated one way does not exclude the 〈…〉 seen in froggs and mice . where●ore those productions out of the 〈…〉 putrefaction being thus perfect and accurate in 〈…〉 well as others , it is a manifest discovery that 〈…〉 never frame any species of things ineptly and 〈…〉 that therefore she was ever guided by counsell and 〈◊〉 that is , that nature her self is the effect of an all-knowing god. nor doth this consideration onely take away this present evasion , but doth more palpably and intelligibly enervate the former . for what boots it them to fly unto an infinite propagation of individualls in the same aeternall species , as they imagine , that they might be able alwaies to assigne a cause answerable to the effect ; when as there are such effects as these , and products of putrefaction , where wisdome and counsell are as truely conspicuous as in others ? for thus are they neverthelesse necessarily illaqueated in that inconvenience which they thought to have escaped by so quaint a subtilty . chap. xiii . that the evasions of atheists against apparitions are so weak and silly , that it is an evident argument that they are convinced in their own judgements of the truth of these kinds of phaenomena , which forces them to answer as well as they can , though they be so ill provided . now for their evasions whereby they would elude the force of that argument for spirits , which is drawn from apparitions , they are so weak and silly , that a man may be almost sure they were convinced in their judgement of the truth of such like stories , else it had been better flatly to have denied them , then to feigne such idle and vain reasons of them . for first they say they are nothing but imaginations , and that there is nothing reall without us in such apparitions . but being beaten off from this slight account , for that many see the same thing at once , then they fly to so miraculous a power of phansy , as if it were able to change the aire into a reall shape and form , so that others may behold it , as well as he that fram'd it by the power of his phansy . now i demand of any man , whether this be not a harder mysterie and more unconceivable then all the magicall metamorphoses of divells or witches . for it is farre easyer to conceive that some knowing thing in the aire should thus transform the aire into this or that shape , being in that part of the aire it doth thus transform , then that the imagination of man , which is but a modification of his own mind , should be able at a distance to change it into such like appearances , but suppose it could , can it animate the aire that it doth thus metamorphize , and make it speak , and answer to questions , and put things into mens hands , and the like ? o the credulity of besotted atheisme ! how intoxicated and infatuated are they in their conceits , being given up to sensuality , and having lost the free use of the naturall faculties of their minde ! but shall this force of imagination reach as high as the clouds also , and make men fight pitched battails in the aire , running and charging one against the other ? here the same bold pretender to wit and philosophy caesar vaninus ( who cunningly and jugglingly endeavours to infuse the poyson of atheisme into the mind of his reader on every occasion ) hath recourse to those old cast rags of epicurus his . school , the exuvious effluxes of things ; and attempts to salve these phaenomena thus ; that the vapours of mens bodies and it seems of horses too , are carried up into the aire and fall into a certain proportionable posture of parts , and so imitate the figures of them aloft among the clouds . but i demand how the vapours of the horses finde the vapours of their riders : and when and how long are they coming together : and whether they appeare not before there be any armies in the field to send up such vapours : and whether harnesse and weapons send up vapours too , as swords , pikes , and shields : and how they come to light so happily into the hands of those aeriall men of warre , especially the vapours of metalls ( if they have any ) being heavier in all likelyhood then the recke of a●●malls and men : and lastly how they come to discharge at one ano●her and to fight , there being neither life nor soul in them : and whether sounds also have their exuviae that are reserved till these solemnities ; for at alborough in suffolke 1642 were heard in the aire very loud beatings of drums ▪ shooting of muskets , and ordinance ▪ as also in other such like p●odigies there hath been heard the sounding of trumpets , as snellius w●ites . a●d pliny also makes mention of the sounding of ●rumpets and clashing of armour heard out of the heavens about the cymbr●ck wars , and often before . but here at alborough all was concluded with a melodious noise of musicall ●nstruments . the ex●viae 〈◊〉 fiddles it seems ●ly up into the aire too , or were those musical accen●s frozen there for a time , and at the heat and firing of the canons the aire ●elenting and thawing became so harmoniously vocall ? with what vain concei●s are men intoxicated , that willfully wink ●g●inst the light of nature , and are ●stranged from the true knowledge and acknowledgment of a god! but there is another evasion which the same se●ulous insinuatour of a●heisme would make use of in case this should not hold , which seems more sober but no lesse false . and that is this : that these sigh●i●gs and skirmishings in the aire are only the 〈◊〉 of some reall battail on the earth . but this in nature is plainly impossible . for of necessity these armies thus fighting , being at such a distance from the spectatours that the same of the battail never arrives to their eares , their eyes can never behold it by any re●lexion from the clouds . for besides that reflexion makes the images more dim then direct sight , such a distance from the army to the clouds , and then from the clouds to our eye , will lessen the species so exceedingly that they will not at all be visible . or if we could imag●ne th●t there might be some times such an advantage in the figure of these clouds as might in some sort remedie this lessening of the species , yet their surfaces are so exceeding rudely polish'd , and reflection which , as i said , is ever dim enough of it self ▪ is here so extraordinarily imperfect ▪ that they can never be able , according to the course of nature , to returne the species of terrestriall objects back again to our sight , it being so evident that they are unfit for what is of farr less difficulty . for we never finde them able to reflect the image of a starr when as not onely glass , but every troubled pool or durty plash of water in the high-way does usually do it . but that it is far easier for a star , then for any of these objects here upon earth to be reflected to our eyes by those rude naturall looking-glasses placed among the clouds , sundry reasons will sufficiently inform us . for first , the starrs do not abate at all of their usuall magnitude in which they ordinarily appeare to us , by this refl●ction ; the difference of many hundreds of leagues making no difference of magnitude in them , for indeed the distance of the diameter of the orbite of the earth makes none , as must be acknowledged by all those that admit of the annuall motion thereof . but a very few miles do exceedingly diminish the usuall biggnesse of the species of an horse or man , even to that littlenesse , that they grow invisible . what then will become of his sword , shield , or speare ? and in these cases we now speak of , how great a journey the species have from the earth to the cloud that reflects them , i have intimated before . secondly it is manifest , that a starre hath the preheminence above these terrestiall objects , in that it is as pure a light as the sunne , though not so bigg , but they but opake coloured bodies , and that therefore there is no comparison betwixt the vigour and strength of the species of a starre and of them . thirdly in the night-time , the eye being placed in the shadow of the earth , those reflections of a starr will be yet more easily visible ; whenas the great light of the sun by day , must needes much debilitate these reflected images of the objects upon the earth , his beams striking our eyes with so strong vibrations . fourthly and lastly , there being starres all over the firmament , so as there is , it should seem a hundred times more ●asie for naturall causes to hit upon a paraster or parastron ( for let analogie ●mbolden me so to call these seldome or never seen phaenomena , the image of a single starre or whole constellation reflected from the clouds ) then upon a parclios or paraselenc . but now the story of these is more then an hundred times more frequent then that of the paraster . for it is so seldome discovered that it is doubted whither it be or no , or rather acknowledged not to be , of which there can be no reason , but that the clouds are so ill-polished that they are not able to reflect so considerable a light as a starre . from whence i th●nk , we may safely gather ▪ that it is therefore impossible that they should reflect so debile species as the colours , and shapes of beasts and men , and that so accurately , as that we may see their swords , helmets , shields , speares , and the like . wherefore it is plaine that these apparitions on high in the aire , are no reflections of any objects upon earth ; or if it were imaginable that they were , that some supernaturall cause must assist to conglaciate & polish the surfaces of the clouds to such an extraordinary accuracy of figure & smoothnesse , as will suffice for such prodigious reflections . and that these spirits that rule in the aire may not act upon the materials there , as well as men here upon the earth work upon the parts thereof , as also upon the neighbouring elements so farre as they can reach , shaping , perfecting , and directing things , according to their own purpose and pleasure , i know no reason at all in nature or philosophy , for any man to deny . for that the help of some o●ficious gen● is implyed in such like prodigies as these , the seasonablenesse of their appearance seems no contemptible argument , they being according to the observation of historians , the forerunners of commotions and troubles in all kingdomes and common-wealths . yet neverthelesse as good artificers as i here suppose ▪ they working upon nature must be bounded by the laws of nature . and reflection will have its limits as well as refractiō , whither for conveiance of species or kindling of hea● ; the lawes and bounds whereof that discerning wit cartesius being well aware of , doth generously and judiciously pronounce ; that a burning-glasse , the distance of whose focus from the glasse doth not beare a lesse proportion to the diameter thereof , then the distance of the earth from the sun to the diameter of the sun , will burn no more vehemently then the direct raies of the sun will do without it , though in other respects this glasse were as exactly shaped & curiously polished , as could be exspected from the hand of an angel. i have now compleated this present treatise against atheisme in all the three parts therof : upon which while i cast mine eye and view that clear and irrefutable evidence of the cause i have undertaken , the external appearances of things in the world so faithfully seconding the undeniable dictates of the innate principles of our own mindes , i cannot but w th cōfidence aver , that there is not any one notion in all philosophy more certain & demonstrable then that there is a god. and verily i think i have ransacked all the corners of every kind of philosophy that can pretend to bear any stroke in this controversie , with that diligence , that i may safely pronounce , that it is mere brutish ignorance or impudence , no skill in nature or the knowledge of things , that can encourage any man to pro●esse atheisme , or to embrace it at the proposall of those that make profession of it . but so i conceive it is , that at first some famously learned men being not so indiscreetly zealous and superstitious as others , have been mistaken by idiots and traduced for atheists , and then ever after some one vain-glorious fool or other , hath affected with what safety he could to seem atheisticall , that he might thereby forsooth be reputed the more learned , or the profounder naturallist . but i dare assure any man , that if he doe but search into the bottome of this enormous disease of the soul , as trismegist truely calles it , he will find nothing to be the cause thereof , but either vanity of mind , or brutish sensuali●y , & an untamed desire of satisfying a mans own will in every thing , an obnoxious conscience , and a base fear of divine vengeance , ignorance of the scantness & insufficiency of second causes , a jumbled feculencie and incomposednesse of the spirits by reason of perpetuall intemperance & luxurie , or else a dark bedeading melancholy that so starves and kils the apprehension of the soul in divine matters especially , that it makes a man as inept for such contemplations , as if his head was filled with cold earth , or dry grave-moulds . and to such slow constitutions as these , i shall not wonder , 〈◊〉 as the first part of my discourse must seem marvelous subtile , so the last appear ridiculously incredible . but they are to remember that i do not here appeal to the complexional humours or peculiar relishes of men , that arise out of the temper of the body , but to the known & unalterable idea's of the mind , to the phaenomena of na●ure and records of history . upon the last whereof if i have something more fully insisted , it is not to be imputed to any vain credulity of mine , or that i take a pleasure in telling strange stories , b●t that i thought sit to fortify and strengthen the faith of others as much as i could ; being well assured that a contemptuous misbelief of such like narrations concerning spirits , and an endeavour of making them all ridiculous and incredible , is a dangerous prelude to atheisme it self , or else a more close and cra●ty profession or insinuation of it . for assuredly that saying was nothing so true in politicks , no bishop , no king ; as this is in m●taphysicks , no spirit , no god. a table of the chapters of each book . book i. i. the seasonable usefulness of the present discourse , or the motives that put the authour upon these indeavours of demonstrating that there is a god. 〈…〉 pag. 1 ii. vvhat is meant by demonstrating there is a god , and that the mind of men , unless he do vi●lence to his faculties , will fully assent or dissent from that which notwithstanding may have a bare possibility of being otherwise . 2 iii. an attempt towards the finding out the true notion or definition of god , and a clear conviction that there is an indelible idea of a being absolutely perfect in the mind of man. 6 iv. vvhat notions are more particularly comprised in the idea of a being absolutely perfect . that the difficulty of framing the conception of a thing ought to be no argument against the existence thereof : the nature of corporeall matter being so perplex'd and intricate , which yet all men acknowledge to exist . that the idea of a spirit is as easy a notion as of any other substance what ever . what powers and properties are contain'd in the notion of a spirit . that eternity and infinity , if god were not ▪ would be cast upon something else ; so that atheisme cannot free the mind from such intricacies . goodness , knowledge and power , notions of highest perfection , and therefore necessarily included in the idea of a being absolutely perfect . 8 v. that the soul of man is not abrasa tabula , and in what sense she might be said ever to have had the actuall knowledge of eternall truths in her . 13 vi. that the soul of man has of herself actual knowledge in her , made good by sundry instances and arguments . 14 vii . the mind of man being not unfurnish'd of innate truth , that we are with confidence to attend to her naturall and unprejudic'd dictates and suggestions . that some notions and truths are at least naturally and unavoidably assented unto by the soul , whether she have of her self actuall knowledge in her or not . and that the definition of a being absolutely perfect is such . and that this absolutely perfect being is god , the creatour and contriver of all things . 17 viii . the first argument for the existence of god taken from the idea of god as it is representative of his nature and perfection . from whence also it is undeniably demonstrated that there can be no more gods then one. 19 ix . the second argument from the idea of god as it is subjected in our souls , and is the fittest natural means imaginable to bring us to the knowledge of our maker . that bare possibility ought to have no power upon the mind , to either hasten or hinder it's assent in any thing . we being dealt with in all points as if there were a god , that naturally we are to conclude there is one . 25 x. naturall conscience , and religious veneration , arguments of the existence of god. 29 xi . of the nature of the soul of man , whether she be a mere modification of the body , or a substance really distinct , and then whether corporeal or incorporeal . 35 the second book . i. the universall matter of the world be it homogeneall or heterogeneall , self-mov'd or resting of it self , that it can never be contriv'd into that order it is ●ithout the super-in●endency of a god. 43 ii. the perpetuall parallelisme of the axis of the earth and its due proportion of inclination , as also the course of the moon crossing the ecliptick , evident arguments that the fluid matter is guided by a divine providence . the atheists sophisme of arguing from some petty inconsiderable effects of the motion of the matter , that the said motion is the cause of all things , seasonably detected and deservedly derided . 47 iii. that rivers , quarries of stone , timber-wood , metalls , mineralls , and the magnet , considering the nature of man , what use he can make of them , are manifest signes that the rude motion of the matter is not left to it self , but is under the guidance and super-intendency of an all-wise god. 53 iv. a further proof of divine providence taken from the sea , and the large train of causes laid together in reference to navigation . 56 v. though the mere motion of the matter may do something , yet it will not amount to the production of plants and animalls . that it is no botch in nature that some phaenomena be the results of motion , others of substantiall formes . that beauty is not a mere phansy : and that the beauty of plants is an argument that they are from an intellectuall principle . 59 vi. the seeds and signatures of plants , arguments of a divine providence . 64 vii . arguments of divine providence drawn from the usefulnesse of plants . 69 viii . the usefulnesse of animalls an argument of divine providence . 74 ix . arguments of divine providence fetched from the pulchritude of animalls , as also from the manner of their propagation . 78 x. the frame or fabrick of the bodies of animalls plainly argue that there is a god. 86 xi . the particular frames of the bodies of fowls or birds palpable signes of divine providence . 91 xii . vnavoydable arguments for divine providence taken from the accurate structure of mans body , from the passions of his mind , and fitnesse of the whole man to be an inhabiter of the universe . 93 the third book . i. that , good m●n not alwayes faring best in this world , the great examples of divine vengeance upon wicked and blasphemous persons are not so convincing to the obstinate atheist . the irreligious jeares and sacrileges of dionys●us of syracuse . that there have been true miracles in the world as well as false , and what are the best and safest wayes to distinguish them that we may not be impos'd upon by history . 105 ii. the moving of a sieve by a charme . coskinom●ncy . a magicall cure of an horse . the charming of serpents . a strange example of one death-strucken as he walked the streets . a story of a suddain winde that had like to have thrown down the gallows at the hanging of two witches . 109 iii. that winds and tempests are raised upon mere ceremonies or forms of words prov'd by sundry examples . margaret war●e discharg'd upon an oake at a thunder-clap . amantius and rotarius cast headlong out of a cloud upon a house top . ●he witch of constance seen by the shepheards to ride through the aire . iii iv. super●atural effects observ'd in them that are bewitch'd and possess'd . the famous story of magdalena crucia . 115 v. examples of bewitch'd persons that have had balls of haire , nayles , knives , wood stuck with pinns , pieces of cloth , and such like trash conveigh'd into their bodies , with examples also of other supernaturall effects . 119 vi. the apparition eckerken . the story of the pyed piper . a triton or sea-god seen on the banks of rub●con . of the imps of witches , and whether those old women be guilty of so much do●age as the atheist fancies them . that such things passe betwixt them and their imps as are impossible to be imputed to melancholy . the examination of john winnick of molesworth . the reason of scaling covenants with the diveil . 123 vii . the nocturnal conven●●les of witches ; that they have often d●ssolved and disappeared at the naming of the name of god or jesus christ ; and that the party thus speaking has found himself alone in the fields many miles from home . the dancing of men , women and cloven-footed satyres at mid-day ; john michaell piping from the bough of an oake , &c. 127 viii . of fairy circles . a larger discussion of those controversies betwixt bodinus and remigius , viz. whether the bodyes of witches be really transformed into the shape of wolves and other creatures ; whether the souls of witches be not sometimes at those nocturnall conventicles , their bodies being left at home ; as also whether they leav● not their bodies in those extasies they put themselves in , when they promise to fetch certain newes from remote places in a very short time . 132 ix . the coldnesse of those bodyes that spirits appear i● witnessed by the experience of cardan and bourgotus . the naturall reason of this coldnesse . that the divell does really lye with vvitches . that the very substance of spirits is not fire . spirits skirmishing on the ground . field sights and sea-fights seen in the aire . 137 x. a very memorable story of a certain pious man , who had the continuall society of a guardian genius . 140 xi . certain enquiries upon the preceding story ; as , what these guardian genii may be . whether one or more of them be allotted to every man , or to some none . what may be the reason of spirits so seldome appearing ; and whether they have any settled shape or no. what their manner is of assisting men in either devotion or prophecy . whether every mans complexion is capable of the society of a good genius . and lastly whether it be lawfull to pray to god to send such a genius or angel to one or no. 144 xii . that whether the species of things have been from all eternity , or whether they rose out of the earth by degrees in time , the frame of them is such , that against all the evasions of the atheist they naturally imply that there is a god. 151 xiii . that the evasions of the atheists against apparitions are so weak and silly , that it is an evident argument that they are convinced in their own judgements of the truth of these kinds of phaenomena , which forces them to answer as well as they can , though they be so ill provided . 158 finis . annotations upon the two foregoing treatises, lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the prae-existence of souls, and the discourse of truth written for the more fully clearing and further confirming the main doctrines in each treatise / by one not unexercized in these kinds of speculation. more, henry, 1614-1687. 1682 approx. 407 kb of xml-encoded text transcribed from 156 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a51283 wing m2638 estc r24397 08164077 ocm 08164077 40991 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51283) transcribed from: (early english books online ; image set 40991) images scanned from microfilm: (early english books, 1641-1700 ; 1235:11) annotations upon the two foregoing treatises, lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the prae-existence of souls, and the discourse of truth written for the more fully clearing and further confirming the main doctrines in each treatise / by one not unexercized in these kinds of speculation. more, henry, 1614-1687. 276 p. printed for j. collins and s. lounds, london : 1682. "annotations upon the discourse of truth" has separate t.p., dated 1683. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng glanvill, joseph, 1636-1680. -lux orientalis. rust, george, d. 1670. -discourse of truth. pre-existence. truth. 2002-12 tcp assigned for keying and markup 2002-12 apex covantage keyed and coded from proquest page images 2003-01 rina kor sampled and proofread 2003-01 rina kor text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion annotations upon the two foregoing treatises , lux orientalis , or , an enquiry into the opinion of the eastern sages concerning the prae-existence of souls ; and the discourse of truth . written for the more fully clearing and further confirming the main doctrines in each treatise . by one not unexercized in these kinds of speculation . london : printed for j. collins , and s. lounds , over against exeter-change in the strand . 1682. annotations upon lux orientalis . these two books , lux orientalis and the discourse of truth , are luckily put together by the publisher , there being that suitableness between them , and mutual support of one another . and the arguments they treat of being of the greatest importance that the mind of man can entertain herself with , the consideration thereof has excited so sluggish a genius as mine to bestow some few annotations thereon , not very anxious or operose , but such as the places easily suggest ; and may serve either to ●…ctifie what may seem any how oblique , or illustrate what may seem less clear , or make a supply or adde strength where there may seem any further need . in which i would not be so understood as that i had such an anxiety and fondness for the opinions they maintain , as if all were gone if they should fail ; but that the dogmata being more fully , clearly , and precisely propounded , men may more safely and considerately give their judgments thereon ; but with that modesty as to admit nothing that is contrary to the judgment of the truly catholick and apostolick church . chap. 2. p. 4. that he made us pure and innocent , &c. this is plainly signified in the general mosaick history of the creation , that all that god made he saw it was good ; and it is particularly declared of adam and eve , that they were created or made in a state of innocency . pag. 4. matter can do nothing but by motion , and what relation hath that to a moral contagion ? we must either grant that the figures of the particles of matter and their motion , have a power to affect the soul united with the body , ( and i remember josephus somewhere speaking of wine , says , it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , regenerate , as it were , the soul into another life and sense of things ) or else we must acknowledge that the parts of matter are alterable into qualifications , that cannot be resolved into mere mechanical motion and figure ; whether they be thus altered by the vital power of the spirit of nature , or however it comes to pass . but that matter has a considerable influence upon a soul united thereto , the author himself does copiously acknowledge in his fourth chapter of this book ; where he tells us , that according to the disposition of the body , our wits are either more quick , free , and sparkling , or more obtuse , weak , and sluggish ; and our mind more chearful and contented , or else more morose , melancholick , or dogged , &c. wherefore that he may appear the more consistent with himself , it is likely he understands by this moral contagion the very venome and malignity of vitious inclinations , how that can be derived from matter , especially its power consisting in mere motion and figuration of parts . the psalmist's description is very apposite to this purpose , psal. 58. the ungodly are froward even from their mothers womb ; as soon as they are born they go astray and speak lyes . they are as venomous as the poyson of a serpent , even like the deaf adder that stoppeth her ear . that there should be such a difference in the nativity of some from that of others , and haply begot also of the same parents , is no slight intimation that their difference is not from their bo●… but their souls ; in which there is 〈◊〉 〈◊〉 〈◊〉 eruptions of vitious inclinations w●… 〈◊〉 had contracted in their former stat●… 〈◊〉 pressed nor extinct in this , by reason o●… 〈◊〉 lapse , and his losing the paradisiacal 〈◊〉 which he was created , and which should , 〈◊〉 had not been for his fall , been transmitted to his posterity ; but that being lost , the several measures of the pristine vitiosity of humane souls discover themselves in this life , according to the just laws of the divine nemesis essentially interwoven into the nature of things . pag. 5. how is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , &c. that those that are continually under temptations to vice from their childhood , should keep within the bounds of vertue , and those that have perpetual outward advantages from their childhood to be vertuous , should prove vitious notwithstanding , is not rationally resolved into their free will ; for in this they are both of them equal : and if they had been equal also in their external advantages or disadvantages , the different event might well be imputed to the freedom of their will. but now that one , notwithstanding all the disadvantages to vertue should prove vertuous , and the other , notwithstanding all the advantages to vertue should prove vitious ; the reason of this certainly to the considerate will seem to lie deeper than the meer liberty of will in man. but it can be attributed to nothing , with a more due and tender regard to the divine attributes , than to the pre-existent state of humane souls , according to the scope of the author . pag. 9. for still it seems to be a diminutive and disparaging apprehension of the infinite and immense goodness of god , that he should detrude such excellent creatures , &c. to enervate this reason , there is framed by an ingenious hand this hypothesis , to vie with that of pre-existence : that mankind is an order of beings placed in a middle state between angels and brutes , made up of contrary principles , viz. matter and spirit , indued with contrary faculties , viz. animal and rational , and encompassed with contrary objects proportioned to their respective faculties , that so they may be in a capacity to exercise the vertues proper and peculiar to their compounded and heterogeneal nature . and therefore though humane souls be capable of subsisting by themselves , yet god has placed them in bodies full of brutish and unreasonable propensions , that they may be capable of exercising many choice and excellent vertues , which otherwise could never have been at all ; such as temperance , sobriety , chastity , patience , meekness , equanimity , and all other vertues that consist in the empire of reason over passion and appetite . and therefore he conceives that the creating of humane souls , though pure and immaculate , and uniting them with such brutish bodies , is but the constituting and continuing such a species of being , which is an order betwixt brutes and angels ; into which latter order , if men use their faculties of the spiritual principle in them well , they may ascend : forasmuch as god has given them in their spiritual principle ( containing free will , and reason to discern what is best ) a power and faculty of overcoming all their inordinate appetites . this is his hypothesis , mostwhat in his own words , and all to his own sence , as near as i could with brevity express it : and it seems so reasonable to himself , that he professes himself apt to be positive and dogmatical therein . and it might very well seem so to him , if there were a susficient faculty in the souls of men in this world , to command and keep in order the passions and appetites of their body , and to be and do what their reason and conscience tells them they should be and do , and blames them for not being and doing . so that they know more by far than they find an ability in themselves to perform . extreamly few there are , if any , but this is their condition : whence all philosophers ( that had any sense of vertue and holiness ) as well as jews and christians , have looked upon man as in a lapsed state , not blaming god , but deploring the sad condition they found themselves in by some foregoing lapse or fault in mankind . and it is strange that our own consciences should fhe in our faces for what we could never have helped . it is witty indeed which is alleadged in the behalf of this hypothesis , viz. that the rational part of man is able to command the lower appetites ; because if the superiour part be not strong enough to govern the inferiour , it destroys the very being of moral good and evil : forasmuch as those acts that proceed out of necessity cannot be moral , nor can the superiour faculties be obliged to govern the inferiour , if they are not able , because nothing is obliged to imposs●…bilities . but i answer , if inabilities come upon us by our own fault , the defects of action then are upon the former account moral , or rather immoral . and our consciences rightly charge us with the vitiosities of our inclinations and actions , even before we can mend them here , because they are the consequences of our former guilt . wherefore it is no wonder that there is found a flaw in a subtilty that would conclude against the universal experience of men , who all of them , more or less , that have any sense of morality left in them , complain that the inferiour powers of the soul , at least for a time , were too hard for the superiour . and the whole mass of mankind is so generally corrupt and abominable , that it would argue the wise and just god a very unequal matcher of innocent souls with brutish bodies , they being universally so hugely foiled or overcome in the conflict , if he indeed were the immediate matcher of them . for how can that be the effect of an equilibrious or sufficient free will and power , that is in a manner perpetual and constant ? but there would be near as many examples one way as the other , if the souls of men in this state were not by some precedent lapse become unable to govern , as they ought , all in them or about them that is to be subjected to their reason . no fine fetches of wit can demolish the steady and weighty structure of sound and general experience . pag. 9. wherein he seeth it , ten thousand to one but that they will corrupt , &c. the expression [ ten thousand to one ] is figurative , and signifies how hugely more like it is that the souls would be corrupted by their incorporation in these animal or brutish bodies , than escape corruption . and the effect makes good the assertion : for david of old ( to say nothing of the days of noah ) and paul after him , declare of mankind in general , that they are altogether become abominable ; there is none that doth good , no not one . wherefore we see what efficacy these bodies have , if innocent souls be put into them by the immediate hand of god , as also the force of custom and corrupt education to debauch them ; and therefore how unlikely it is that god should create innocent souls to thrust them into such ill circumstances . pag. 10. to suppose him assistent to unlawful and unclean coitions , by creating a soul to animate the impure foetus , &c. this seemed ever to those that had any sense of the divine purity and sanctity , or were themselves endued with any due sensibleness and discernment of things , to be an argument of no small weight . but how one of the more rude and unhewen opposers of pre-existence swaggers it out of countenance , i think it not amiss to set down for a pleasant entertainment of the reader . admit , says he , that gods watchful providence waits upon dissolute voluptuaries in their unmeet conjunctions , and sends down fresh created spirits to actuate their obscene emissions , what is here done which is not very high and becoming god , and most congruous and proportionable to his immense grandeur and majesty , viz. to bear a part amongst pimps and bawds , and pocky whores and woremasters , to rise out of his seat for them , and by a free act of creation of a soul , to set his seal of connivance to their villanies ; who yet is said to be of more pure eyes than to endure to behold wickedness . so that if he does ( as his phrase is ) pop in a soul in these unclean coitions , certainly he does it winking . but he goes on : for in the first place , says he , his condescension is hereby made signal and eximious ; he is gloriously humble beyond a parallel , and by his own example lessons us to perform the meanest works , if fit and profitable , and to be content even to drudge for the common benefit of the world. good god! what a rapture has this impure scene of venerie put this young theologer into , that it should thus drive him out of his little wits and senses , and make him speak inconsistences with such an affected grace and lofty eloquence ! if the act of gods freely creating souls , and so of assisting wretched sinners in their foul acts of adultery and whoredom , be a glorious action , how is it an abasement of him , how is it his humiliation ? and if it be an humbling and debasing of him , how is it glorious ? the joyning of two such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indeed without parallel . the creating of an humane soul immortal and immaculate , and such as bears the image of god in it , as all immaculate souls do , is one of the most glorious actions that god can perform ; such a creature is it , as the schools have judged more of value than the frame of the whole visible world. but to joyn such a creature as this to such impure corporeal matter , is furthermore a most transcendent specimen of both his skill and soveraignty ; so that this is an act of further super-exaltation of himself , not of humiliation . what remains then to be his humiliation , but the condescending to assist and countenance the unclean endeavours of adulterers and adulteresses ? which therefore can be no lesson to us for humility , but a cordial for the faint-hearted in debauchery , and degeneracy of life ; wherein they may plead , so instructed by this rural theolog , that they are content to drudge for the common profit of the world. but he proceeds . and secondly , says he , hereby he elicits good out of evil , causing famous and heroick persons to take their origine from base occasions ; and so converts the lusts of sensual varlets to nobler ends than they designed them . as if an heroick off-spring were the genuine effect of adultery or fornication , and the most likely way to people the world with worthy personages . how this raw philosopher will make this comply with his profession of divinity , i know not ; whenas , it teaches us , that marriage is honourable , but whoremongers and adulterers god will judge ; and that he punishes the iniquities of the parents on their children . but this bold sophist makes god adjudge the noblest off-spring to the defiled bed , and not to punish , but reward the adultery or whoredom of debauched persons , by giving them the best and bravest children : which the more true it could be found in experience , it would be the stronger argument for pre-existence ; it being incredible that god , if he created souls on purpose , should crown adultery and whoredom with the choicest off-spring . and then thirdly and lastly , says he , hereby he often detects the lewdness of sinners , which otherwise would be smothered , &c. as if the all-wise god could find no better nor juster means than this to discover this villany . if he be thus immediately and in an extraordinary way assistant in these coitions , were it not as easie for him , and infinitely more decorous , to charge the womb with some mola or ephemerous monster , than to plunge an immaculate humane soul into it ? this would as effectually discover the villany committed , and besides prevent the charge parishes are put to in maintaining bastards . and now that we have thus seen what a mere nothing it is that this strutter has pronounced with such sonorous rhetorick , yet he is not ashamed to conclude with this appeal to i know not what blind judges : now , says he , are not all these actions and concerns very graceful and agreeable to god ? which words in these circumstances no man could utter , were he not of a crass , insensible , and injudicious constitution , or else made no conscience of speaking against his judgment . but if he speak according to his conscience , it is manifest he puts sophisms upon himself , in arguing so weakly . as he does a little before in the same place , where that he may make the coming of a soul into a base begotten body in such a series of time and order of things as the pre-existentiaries suppose , and gods putting it immediately upon his creating it into such a body , to be equally passable , he uses this slight illustration : imagine , saith he , god should create one soul , and so soon as he had done , instantly pop it into a base begotten body ; and then create another the matter of an hours space before its precipitation into such a receptacle : which of these actions would be the most diminutive of the creators honour ? would not the difference be insensible , and the scandal , if any , the same in both ? yet thus lies the case just betwixt the pre-existentiaries and us . let the reader consider how senseless this author is in saying the case betwixt the pre-existentiaries and him is just thus , when they are just nothing akin : for his two souls are both unlapsed , but one of the pre-existentiaries lapsed , and so subjected to the laws of nature . in his case god acts freely , raising himself , as it were , out of his seat to create an immaculate soul , and put into a foul body ; but in the other case god onely is a looker on , there is onely his permission , not his action . and the vast difference of time , he salves it with such a quibble as this , as if it were nothing , because thousands of ages ago , in respect of god and his eternity , is not an hour before . he might as well say the difference betwixt the most glorious angel and a flea is nothing , because in comparison of god both are so indeed . wherefore this anti-pre-existentiary is such a trifler , that i am half ashamed that i have brought him upon the stage . but yet i will commend his craft , though not his faithfulness , that he had the wit to omit the proposing of buggery as well as of adultery , and the endeavouring to shew how graceful and agreeable to god , how congruous and proportionate it were to his immense grandeur and majesty , to create a soul on purpose ( immaculate and undefiled ) to actuate the obscene emissions of a brute having to do with a woman , or of a man having to do with a brute : for both women and brutes have been thus impregnated , and brought forth humane births , as you may see abundantly testified in fortunius licetus ; it would be too long to produce instances . this opinion of gods creating souls , and putting them into bodies upon incestuous and adulterous coitions , how exceeding absurd and unbecoming the sanctity of the divine majesty it seemed to the churches of aethiopia , you may see in the history of jobus ludolphus . how intolerable therefore and execrable would this doctrine have appeared unto them , if they had thought of the prodigious fruits of successful buggery ? the words of ludolfus are these : perabsurdum esse si quis deum astrictum dicat pro adulterinis & incestuosis partubus animas quotidie novas creare . ●…st . aethiop . lib. 3. cap. 5. what would they then say of creating a new soul , for the womb of a beast bugger'd by a man , or of a woman bugger'd by a beast ! pag. 12. methinks that may be done at a cheaper rate , &c. how it may be done with more agreeableness to the goodness , wisdom , and justice of god , has been even now hinted by me , nor need i repeat it . pag. 13. it seems very incongruous and unhandsome , to suppose that god should create two souls for the supply of one monstrous body . and there is the same reason for several other monstrosities , which you may take notice of in fortunius licetus , lib. 2. cap. 58. one with seven humane heads and arms , and ox-feet ; others with mens bodies , but with a head the one of a goose , the other of an elephant , &c. in which it is a strong presumption humane souls lodged , but in several others certain . how does this consist with gods fresh creating humane souls pure and innocent , and putting them into bodies ? this is by the aforesaid anti-pre-existentiary at first answered onely by a wide gape or yawn of admiration . and indeed it would make any one stare and wonder how this can consist with gods immediately and freely intermeddling with the generation of men , as he did at first in the creation . for out of his holy hands all things come clean and neat . many little efforts he makes afterwards to salve this difficulty of monsters , but yet in his own judgment the surest is the last ; that god did purposely tye fresh created souls to these monstrous shapes , that they whose souls sped better , might humbly thank him . which is as wisely argued , as if one should first with himself take it for granted that god determines some men to monstrous debaucheries and impieties , and then fancy this the use of it , that the spectators of them may with better pretence than the pharisee , cry out , lord , we thank thee that we are not as these men are . there is nothing permitted by god , but it has its use some way or other ; and therefore it cannot be concluded , because that an event has this or that use , therefore god by his immediate and free omnipotence effected it . a pre-existentiary easily discerns that these monstrosities plainly imply that god does not create souls still for every humane coition , but that having pre-existed , they are left to the great laws of the universe and spirit of nature ; but yet dares not conclude that god by his free omnipotence determines those monstrous births , as serviceable as they seem for the evincing so noble a theory . pag. 15. that god on the seventh day rested from all his works . this one would think were an argument clear enough that he creates nothing since the celebration of the first seventh days rest . for if all his works are rested from , then the creation of souls ( which is a work , nay a master-piece amongst his works scarce inferiour to any ) is rested from also . but the above-mentioned opposer of pre-existence is not at a loss for an answer ; ( for his answers being slight , are cheap and easie to come by : ) he says therefore , that this supposeth onely that after that time he ceased from creating new species . a witty invention ! as if god had got such an easie habit by once creating the things he created in the six days , that if he but contained himself within those kinds of things , though he did hold on still creating them , that it was not work , but mere play or rest to him , in comparison of his former labour . what will not these men fancy , rather than abate of their prejudice against an opinion they have once taken a toy against ! when the author to the hebrews says , he that has entred into his rest , has ceased from his own works , as god ceased from his ; verily this is small comfort or instruction , if it were as this anti-pre-existentiary would have it : for if god ceased onely from creating new species , we may , notwithstanding our promised rest , be tyed to run through new instances of labours or sins , provided they be but of those kinds we experienced before . to any unprejudiced understanding , this sence must needs seem forced and unnatural , thus to restrain gods rest to the species of things , and to engage him to the dayly task of creating individuals . the whole aethiopian church is of another mind : qui animam humanam quotidiè non creari hoc argumento asserunt , quòd deus sexto die perfecerit totum opus creationis . see ludolfus in the place above-cited . chap. 3. pag. 17. since the images of objects are very small and inconsiderable in our brains , &c. i suppose he mainly relates to the objects of sight , whose chief , if not onely images , are in the fund of the eye ; and thence in vertue of the spirituality of our soul extended thither also , and of the due qualification of the animal spirits are transmitted to the perceptive of the soul within the brain . but how the bignesses and distances of objects are conveyed to our cognoscence , it would be too tedious to signifie here . see dr. h. moore 's enchiridion metaphysicum , cap. 19. pag. 17. were it not that our souls use a kind of geometry , &c. this alludes to that pretty conceit of des cartes in his dioptricks , the solidity of which i must confess i never understood . for i understand not but that if my soul should use any such geometry , i should be conscious thereof , which i do not find my self . and therefore i think those things are better understood out of that chapter of the book even now mentioned . pag. 17. and were the soul quite void of all such implicit notions , it would remain as senseless , &c. there is no sensitive perception indeed , without reflection ; but the reflection is an immediate attention of the soul to that which affects her , without any circumstance of notions intervening for enabling her for sensitive operations . but these are witty and ingenious conjectures , which the author by reading des cartes , or otherhow , might be encouraged to entertain . to all sensitive objects the soul is an abrasa tabula , but for moral and intellectual principles , their idea's or notions are essential to the soul. pag. 18 : for sense teacheth no general propositions , &c. nor need it do any thing else but exhibit some particular object , which our understanding being an ectypon of the divine intellect necessarily , when it has throughly sisted it , concludes it to answer such a determinate idea eternally and unalterably one and the same , as it stands in the divine intellect , which cannot change ; and therefore that idea must have the same properties and respects for ever . but of this , enough here . it will be better understood by reading the discourse of truth , and the annotations thereon . pag. 18. but from something more sublime and excellent . from the divine or archetypal intellect , of which our understanding is the ectypon , as was said before . pag. 21. and so can onely transmit their natural qualities . they are so far from transmitting their moral pravities , that they transmit from themselves no qualities at all . for to create a soul , is to concreate the qualities or properties of it , not out of the creator , but out of nothing . so that the substance and all the properties of it are out of nothing . pag. 22. against the nature of an immaterial being , a chief property of which is to be indiscerpible . the evasion to the force of this argument by some anti-pre-existentiaries is , that it is to philosophize at too high a rate of confidence , to presume to know what the nature of a soul or spirit is . but for brevities sake , i will refer such answerers as these to dr. h. moore 's brief discourse of the true notion of a spirit , printed lately with saducismus triumphatus ; and i think he may be thence as sure that indiscerpibility is an essential property of a spirit , as that there are any spirits in the universe : and this methinks should suffice any ingenuous and modest opposer . but to think there is no knowledge but what comes in at our senses , is a poor , beggarly , and precarious principle , and more becoming the dotage of hobbianism , than men of clearer parts and more serene judgments . pag. 22. by separable emissions that pass from the flame , &c. and so set the wick and tallow on motion . but these separable emissions that pass from the flame of the lighted candle , pass quite away , and so are no part of the flame enkindled . so weak an illustration is this of what these traducters would have . chap. 4. pag. 32. which the divine piety and compassion hath set up again , that so , so many of his excellent creatures might not be lost and undone irrecoverably , but might act anew , &c. to this a more elegant pen and refined wit objects thus : now is it not highly derogatory to the infinite and unbounded wisdom of god , that he should detrude those souls which he so seriously designes to make happy , into a state so hazardous , wherein he seeth it to be ten thousand to one but that they will corrupt and defile themselves , and so make them more miserable here and to eternity hereafter ? a strange method of recovering this , to put them into such a fatal necessity of perishing : 't is but an odd contrivance for their restauration to happiness , to use such means to compass it which 't is ten thousand to one but will make them infinitely more miserable . this he objects in reference to what the author of lux orientalis writes , chap. 2. where he says , it is a thousand to one but souls detruded into these bodies will corrupt and desile themselves , and so make themselves miserable here and to eternity hereafter . and much he quotes to the same purpose out of the account of origen . where the souls great disadvantages to vertue and holiness , what from the strong inclinations of the body , and what from national customs & education in this terrestrial state , are lively set out with a most moving and tragical eloquence , to shew how unlikely it is that god should put innocent and immaculate souls of his own creation immediately , into such bodies , and so hard and even almost fatal condition of miscarrying . upon which this subtile anti-pre-existentiary : thus you see , saith he , what strong objections and arguments the pre-existentiaries urge with most noise and clamour , are against themselves . if therefore these phaenomena be inexplicable , without the origenian hypothesis , they are so too with it ; and if so , then the result of all is , that they are not so much arguments of pre-existence as aspersions of providence . this is smartly and surprizingly spoken . but let us consider more punctually the state of the matter . here then we are first to observe , how cunningly this shrewd antagonist conceals a main stroke of the supposition , viz. that the divine pity and compassion to lapsed souls , that had otherwise fallen into an eternal state of silence and death , had set up adam for their relief , and endued him with such a paradisiacal body of so excellent a constitution to be transmitted to all his posterity , and invesled him , in vertue of this , with so full power non peccandi , that if he and his posterity were not in an happy flourishing condition as to their eternal interest of holiness and vertue , it would be long of himself . and what could god do more correspondently to his wisdom and goodness , dealing with free agents , such as humane souls are , than this ? and the thing being thus stated , no objections can be brought against the hypothesis , but such as will invade the inviolable truths of faith and orthodox divinity . secondly , we are to observe , how this cunning objector has got these two pre-existentiaries upon the hip for their youthful flowers of rhetorick , when one says , it is hundreds to one ; the other , ten thousand to one , that souls will miscarry put into these disadvantages of the terrestrial state , by which no candid reader will understand any more , than that it is exceeding difficult for them to escape the pollutions of this lower world once incorporated into terrestrial bodies . but it being granted possible for them to emerge , this is a great grace and favour of the divine goodness to such peccant wretches , that they are brought out of the state of eternal silence and death , to try their fortunes once more , though incumbred with so great difficulties which the divine nemesis suffers to return upon them . that therefore they are at all in a condition of recovery , is from the goodness and mercy of god ; that their condition is so hard , from his justice , they having been so foully peccant . and his wisdom being only to contrive what is most agreeable to his mercy and justice , it is not at all derogatory to the infinite and unbounded wisdom of god thus to deal with lapsed souls . for though he does seriously intend to make them happy , yet it must be in a way correspondent to his justice as well as mercy . thirdly and lastly , besides that the spirit of the lord pervades the whole earth ready to assist the sincere ; there is moreover a mighty weight of mercy added in the revelation of our lord jesus christ to the world , so that the retriving of the souls of men out of their death and silence into this terrestrial state , in which there is these helps to the sincere , it is manifestly worthy the divine wisdom and goodness . for those it takes no effect with , ( they beginning the world again on this stage ) they shall be judged onely according to what they have done here , there being an eternal obliteration as well as oblivion of the acts of their pre-existent state ; but those that this merciful dispensation of god has taken any effect upon here , their sincere desires may grow in●…o higher accomplishments in the future state . which may something mitigate the honour of that seeming universal squalid estate of the sons of men upon earth . which in that it is so ill , is rightly imputed by both jews and christians and the divinest philosophers to a lapse , and to the mercy and grace of god that it is no worse . from whence it may appear , that that argument for pre-existence , that god does not put newly created innocent souls into such disadvantageous circumstances of a terrestrial incorporation , though partly out of mercy , partly out of justice , he has thought fit lapsed souls should be so disposed of , that this i say is no aspersion of divine providence . pag. 36. and now i cannot think of any place in the sacred volume more , that could make a tolerable plea against this hypothesis , &c. it is much that the ingenious author thought not of rom. 9. 11. [ for the children being not yet born , neither having done either good or evil , that the purpose of god according to election might stand , not of works , but of him that calleth . ] this is urged by anti-pre-existentiaries , as a notable place against pre-existence . for , say they , how could esau and jacob be said neither to have done good nor evil , if they pre-existed before they came into this world ? for if they pre-existed , they acted ; and if they acted , they being rational souls , they must have done either good or evil . this makes an handsome shew at first sight ; but if we consult gen. 25. we shall plainly see that this is spoke of jacob and esau yet strugling in the womb ; as it is said in this text , for the children being not yet born ; but strugling in the womb , as you may see in the other . which plainly therefore respects their actions in this life , upon which certainly the mind of st. paul was fix'd . as if he should have expresly said : for the children being not yet born , but strugling in the womb , neither having done either good or evil in this life as being still in the womb , it was said of them to rebeckah , the elder shall serve the younger . which sufficiently illustrates the matter in hand with st. paul ; that as jacob was preferred before esau in the womb , before either of them was born to act here on the earth , and that therefore done without any respect to their actions ; so the purpose of god touching his people should be of free election , not of works . that of zachary also , chap. 12. 1. i have heard alledged by some as a place on which no small stress may be laid . the lord is there said to be the former of the spirit of man within him . wherefore they argue , if the spirit of man be formed within him , it did never pre-exist without him . but we answer , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then the sence is easie and natural , that the spirit that is in man , god is the former or creator of it . but this text defines nothing of the time of forming it . there are several other texts alledged , but it is so easie to answer them , and would take up so much time and room , that i think fit to omit them , remembring my scope to be short annotations , not a tedious commentary . pag. 41. mr. ben israel in his problems de creatione assures us , that pre-existence was the common belief , &c. that this was the common opinion of the wiser men amongst the jews , r. menasse ben israel himself told me at london with great freedom and assurance , and that there was a constant tradition thereof ; which he said in some sence was also true concerning the trinity , but that more obscure . but this of pre-existence is manifest up and down in the writings of that very ancient and learned jew philo judaeus ; as also something toward a trinity , if i remember aright . chap. 5. pag. 46. we should doubtless have retained some remembrance of that condition . and the rather , as one ingeniously argues , because our state in this life is a state of punishment . upon which he concludes , that if the calamities of this life were inflicted upon us only as a punishment of sins committed in another , providence would have provided some effectual means to preserve them in our memories . and therefore , because we find no remainders of any such records in our minds , 't is , says he , sufficient evidence to all sober and impartial inquirers , that our living and sinning in a former state is as false as inevident . but to this it may be answered , that the state we are put in , is not a state only of punishment , but of a merciful trial ; and it is sufficient that we find our selves in a lapsed and sinful condition , our own consciences telling us when we do amiss , and calling upon us to amend . so that it is needless particularly to remember our faults in the other world , but the time is better spent in faithfully endeavouring to amend our selves in this , and to keep our selves from all faults of what nature soever . which is a needless thing our memory should discover to us to have been of old committed by us , when our consciences urge to us that they are never to be committed ; and the laws of holy law-givers and divine instructers , or wise sages over all the world , assist also our conscience in her office . so that the end of gods justice by these inward and outward monitors , and by the cross and afflicting rancounters in this present state , is to be attained to , viz. the amendment of delinquents if they be not refractory . and we were placed on this stage as it were to begin the world again , so as if we had not existed before . whence it seems meet , that there should be an utter obliteration of all that is past , so as not to be able by memory to connect the former life and this together . the memory whereof , if we were capable of it , would be inconsistent with the orderly proceedings of this , and overdoze us and make us half moped to the present scene of things . whenas the divine purpose seems to be , that we should also experience the natural pleasures and satisfactions of this life , but in an orderly and obedient way , keeping to the prescribed rules of virtue and holiness . and thus our faithfulness being exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those things which are more estranged from our nobler and diviner nature , god may at last restore us to what is more properly our own . but in the mean time , that saying which the poet puts in the mouth of jupiter , touching the inferiour deities , may not misbeseem the mercy and wisdom of the true god concerning lapsed souls incorporate into terrestrial bodies . has quoniam coeli nondum dignamur honore , quas dedimus certè terras habitare sinamus . let them not be distracted betwixt a sensible remembrance of the joys and glories of our exteriour heaven above , and the present fruition of things below , but let them live an holy and heavenly life upon earth , exercising their graces and vertues in the use and enjoyment of these lower earthly objects , till i call them up again to heaven , where , after this long swoond they are fallen into , they will more seasonably remember their former paradisiacal state upon its recovery , and reagnize their ancient home . wherefore if the remembring or forgetting of the former state depend absolutely upon the free contrivance of the divine wisdom , goodness , and justice , as this ingenious opposer seems to suppose , i should even upon that very point of fitness conceive that an utter oblivion of the former state is interwoven into the fate and nature of lapsed souls by a divine nemesis , though we do not conceive explicitely the manner how . and yet the natural reasons the author of lux orientalis produces in the sequel of his discourse , seem highly probable . for first , as we had forgot some lively dream we dreamt but last night , unless we had met with something in the day of a peculiar vertue to remind us of it , so we meeting with nothing in this lower stage of things that lively resembles those things in our former state , and has a peculiar fitness to rub up our memory , we continue in an utter oblivion of them . as suppose a man was lively entertain'd in his sleep with the pleasure of dreaming of a fair crystal river , whose banks were adorned with trees and flags in the flower , and those large flies with blue and golden-colour'd bodies , and broad thin wings curiously wrought and transparent , hovering over them , with birds also singing on the trees , sun and clouds above , and sweet breezes of air , and swans in the river with their wings sometimes lifted up like sails against the wind . thus he passed the night , thinks of no such thing in the morning , but rising goes about his occasions . but towards evening a servant of a friend of his presents him with a couple of swans from his master . the sight of which swans striking his perceptive as sensibly as those in his dream , and being one of the most extraordinary and eximious objects of his night-vision , presently reminds him of the whole scene of things represented in his sleep . but neither sun , nor clouds , nor trees , nor any such ordinary thing could in any likelihood have reminded him of his dream . and besides , it was the lively resemblance betwixt the swans he saw in his sleep , and those he saw waking , that did so effectually rub up his memory . the want therefore of such occurrences in this life to remind us of the passages of the former , is a very reasonable account why we remember nothing of the former state . but here the opposers of pre-existence pretend that the joyous and glorious objects in the other state do so pierce and transport the soul , and that she was inured to them so long , that though there were nothing that resembled them here , the impression they make must be indelible , and that it is impossible she should forget them . and moreover , that there is a similitude betwixt the things of the upper world and the lower , which therefore must be an help to memory . but here , as touching the first , they do not consider what a weapon they have given into my hand against themselves . for the long inuredness to those celestial objects abates the piercingness of their transport ; and before they leave those regions , according to the platonick or origenian hypothesis , they grow cooler to such enjoyments : so that all the advantages of that piercing transport for memory , are lost . and besides , in vertue of that piercing transport , no soul can call into memory what she enjoyed formerly , but by recalling herself into such a transport , which her terrestrial vehicle makes her uncapable of . for the memory of external transactions is sealed upon us by some passionate corporeal impress in conjunction with them ( which makes them whip boys sometimes at the boundaries of their parish , that they may better remember it when they are old men ; ) which impress if it be lost , the memory of the thing it self is lost . and we may be sure it is lost in souls incorporate in terrestrial vehicles , they having lost their aereal and celestial , and being fatally incapacitated so much as to conceit how they were affected by the external objects of the other world , and so to remember how they felt them . and therefore all the descriptions that men of a more aethereal and entheous temper adventure on in this life , are but the roamings of their minds in vertue of their constitution towards the nature of the heavenly things in general , not a recovery of the memory of past experience ; this state not affording so lively a representment of the pathos that accompanied the actual sense of those things , as to make us think that we once really enjoyed them before . that is onely to be collected by reason ; the noble exercise of which faculty , in the discovering of this arcanum of our pre-existence , had been lost , if it could have been detected by a compendious memory . but if ever we recover the memory of our former state , it will be when we are re-entred into it ; we then being in a capacity of being really struck with the same pathos we were before , in vertue whereof the soul may remember this was her pristine condition . and therefore to answer to the second , though there may be some faintness of resemblance betwixt the things of the other state and this , yet other peculiarities also being required , and the former sensible pathos to be recovered , which is impossible in this state , it is likewise impossible for us to remember the other in this . the second argument of the author for the proving the unlikeliness of our remembring the other state is , the long intermission and discontinuance from thinking of those things . for 't is plain that such discontinuance or desuetude bereaves us of the memory of such things as we were acquainted with in this world. insomuch as if an ancient man should read the verses or themes he made when he was a school-boy , without his name subscribed to them , though he pumpt and sweat for them when he made them , could not tell they were his own . how then should the soul remember what she did or observ'd many hundreds , nay thousands of years ago ? but yet our authors antagonist has the face to make nothing of this argument neither : because , forsooth , it is not so much the desuetude of thinking of one thing , but the thinking of others , that makes us forget that one thing . what a shuffle is this ! for if the soul thought on that one thing as well as on other things , it would remember it as well as them . therefore it is not the thinking of other things , but the not thinking of that , that makes it forgotten . usus prompt●…s facit , as in general , so in particular . and therefore disuse in any particular slackens at first , and after abolishes the readiness of the mind to think thereof . whence sleepiness and sluggishness is the mother of forgetfulness , because it disuses the soul from thinking of things . and as for those seven chronical sleepers that slept in a cave from decius his time to the reign of theodosius junior , i dare say it would have besotted them without a miracle , and they would have rose out of their sleep no more wise than a wisp ; i am sure not altogether so wise as this awkward arguer for memory of souls in their pre-existent state after so hugely long a discontinuance from it . but for their immediately coming out of an aethereal vehicle into a terrestrial , and yet forgetting their former state , what example can be imagined of such a thing , unless that of the messias , who yet seems to remember his former glorious condition , and to pray that he may return to it again ? though for my part i think it was rather divine inspiration than memory , that enabled him to know that matter , supposing his soul did pre-exist . our authors third and last argument to prove that lapsed souls in their terrestrial condition forget their former state , is from observation how deteriorating changes in this earthly body spoils or quite destroys the memory , the soul still abiding therein ; such as . casualties , diseases , and old age , which changes the tenour of the spirits , and makes them less useful for memory , as also 't is likely the brain it self . wherefore there being a more deteriorating change to the soul in coming into an earthly body , instead of an aereal or aethereal , the more certainly will her memory of things which she experienced in that state , be washed out or obliterated in this . here our authors antagonist answers , that though changes in body may often weaken , and sometimes utterly spoil the memory of things past , yet it is not necessary that the souls changing of her body should therefore do so , because it is not so injurious to her faculties . which if it were , not onely our memory , but reason also should have been casheered and loft by our migration out of those vehicles we formerly actuated , into these we now enliven ; but that still remaining sound and entire , it is a signe that our memory would do so too , if we had pre-existed in other bodies before , and had any thing to remember . and besides , if the bare translocation of our souls out of one body into another , would destroy the memory of things the soul has experienced , it would follow , that when people by death are summoned hence into the other state , that they shall be quite bereaved of their memory , and so carry neither applause nor remorse of conscience into the other world ; which is monstrously absurd and impious . this is the main of his answer , and most what in his own words . but of what small force it is , we shall now discover , and how little pertinent to the business . for first , we are to take notice that the deteriorating change in the body , or deteriorating state by change of bodies , is understood of a debilitative , diminutive , or privative , not depravative deterioration ; the latter of which may be more injurious to the faculties of the soul , though in the same body , such a deteriorating change causing phrensies and outragious madness . but as sor diminutive or privative deterioration by change , the soul by changing her aereal vehicle for a terrestrial , is ( comparing her latter state with her former ) much injured in her faculties or operations of them ; all of them are more slow and stupid , and their aptitude to exert the same phantasms of things that occurred to them in the other state , quite taken away , by reason of the heavy and dull , though orderly constitution of the terrestrial tenement ; which weight and stupor utterly indisposes the soul to recall into her mind the scene of her former state , this load perpetually swaying down her thoughts to the objects of this . nor does it at all follow , because reason is not lost , therefore memory , if there were any such thing as pre-existence , would still abide . for the universal principles of reason and morality are essential to the soul , and cannot be obliterated , no not by any death : but the knowledge of any particular external objects is not at all essential to the soul , nor consequently the memory of them ; and th●…refore the soul in the state of silence being stript of them , cannot recover them in her incorporation into a terrestrial body . but her reason , with the general principles thereof , being essential to her , she can , as well as this state will permit , ex●…rcise them upon the objects of this scene of the earth and visible world , so far as it is discovered by her outward senses , she looking out at those windows of this her earthly prison , to contemplate them . and she has the faculty and exercise of memory still , in such a sense as she has of sensitive perception , whose objects she does remember , being yet to all former impresses in the other state a mere abrasa tabula . and lastly , it is a mere mistake of the opposer , or worse , that he makes the pre-existentiaries to impute the loss of memory in souls of their former state , merely to their coming into other bodies ; when it is not bare change of bodies , but their descent into worser bodies more dull and obstupifying , to which they impute this loss of memory in lapsed souls . this is a real death to them , according to that ancient aenigm of that abstruse sage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we live their ●…eath , namely of separate souls , but are dead to their life . but the changing of our earthly body for an aereal or aethereal , this is not death , but reviviscency , in which all the energies of the soul are ( not depressed , but ) exalted , and our memory with the rest quickened ; as it was in esdras after he had drunk down that cup ofsered to him by the angel , full of liquor like fire , which filled his heart with understanding , and strengthned his memory , as the text says . thus we see how all objections against the three reasons of lapsed souls losing the memory of the things of the other state , vanish into smoak . wheresore they every one of them single being so sound , all three put together methinks should not fail of convincing the most refractory of this truth , that though the soul did pre-exist and act in another state , yet she may utterly forget all the scenes thereof in this . pag. 46. now if the reasons why we lose the remembrance of our former life be greater , &c. and that they are so , does appear in our answer to the objections made against the said reasons , if the reader will consider them . pag. 50. and thereby have removed all prejudices , &c. but there is yet one reason against pre-existence which the ingenious author never thought of , urged by the anti-pre-existentiaries , namely , that it implies the rest of the planets peopled with mankind , it being unreasonable to think that all souls descended in their lapse to this onely earth of ours . and if there be lapsed souls there , how shall they be recovered ? shall christ undergo another and another death for them ? but i believe the ingenious author would have looked upon this but as a mean and trifling argument , there being no force in any part thereof . for why may not this earth be the onely hospital , nosocomium or coemeterium , speaking platonically , of sinfully lapsed souls ? and then suppose others lapsed in other planets , what need christ die again for them , when one drop of his bloud is sufficient to save myriads of worlds ? whence it may seem a pity there is not more worlds than this earth to be redeemed by it . nor is it necessary they should historically know it . and if it be , the eclipse of the sun at his passion by some inspired prophets might give them notice of it , and describe to them as orderly an account of the redemption , as moses does of the creation , though he stood not by while the world was framed , but it was revealed to him by god. and lastly , it is but a rash and precarious position , to say that the infinite wisdom of god has no more ways than one to save lapsed souls . it is sufficient that we are assured that this is the onely way for the saving of the sons of adam ; and these are the fixt bounds of revealed truth in the holy scripture which appertains to us inhabitants on earth . but as for the oeconomy of his infinite wisdom in the other planets , if we did but reflect upon our absolute ignorance thereof , we would have the discretion not to touch upon that topick , unless we intended to make our selves ridiculous , while we endeavour to make others so . chap. 6. pag. 51. now as the infinite goodness of the deity obligeth him always to do good , so by the same to do that which is best , &c. to elude the force of this chief argument of the pre-existentiaries , an ingenious opposer has devised a way which seems worth our considering , which is this ; viz. by making the idea of god to consist mainly in dominion and soveraignty , the scriptures representing him under no other notion than as the supream lord and soveraign of the universe . wherefore nothing is to be attributed to him that enterferes with the uncontroulableness of his dominion . and therefore , says he , they that assert goodness to be a necessary agent that cannot but do that which is best , directly supplant and destroy all the rights of his power and dominion . nay , he adds afterwards , that this notion of gods goodness is most apparently inconsistent , not onely with his power and dominion , but with all his other moral perfections . and for a further explication of his mind in this matter , he adds afterwards , that the divine will is indued with the highest kind of liberty , as it imports a freedom not onely from foreign violence , but also from inward necessity : for spontaneity , or immunity from coaction , without indifferency , carries in it as great necessity as those motions that proceed from violence or mechanism . from whence he concludes , that the divine will cannot otherwise be determined than by its own intrinsick energie . and lastly , forasmuch as no courtisie can oblige , but what is received from one that had a power not to bestow them , if god necessarily acted according to his goodness , and not out of mere choice and liberty of will , there were no thanks nor praise due to him ; which therefore would take away the duties of religion . this is the main of his hypothesis , whereby he would defeat the force of this argument for the pre-existence of souls , taken from the goodness of god. which this hypothesis certainly would do , if it were true ; and therefore we will briefly examine it . first therefore i answer , that though the scriptures do frequently represent god as the lord and soveraign of the universe , yet it does not conceal his other attributes of goodness and mercy , and the like . but that the former should be so much inculcated , is in reference to the begetting in the people awe and obedience to him . but it is an invalid consequence , to draw from hence that the idea of god does mainly consist in dominion and soveraignty ; which abstracted from his other attributes of wisdom and goodness , would be a very black and dark representation of him , and such as this ingenious writer could not himself contemplate without aversation and horror . how then can the idea of god chiefly consist in this ? it is the most terrifying indeed , but not the most noble and accomplishing part in the idea of the deity . this soveraignty then is such as is either bounded or not bounded by any other attributes of god. if bounded by none , then he may do as well unwisely as wisely , unjustly as justly . if bounded by wisdom and justice , why is it bounded by them , but that it is better so to be than otherwise ? and goodness being as essential to god as wisdom and justice , why may not his soveraignty be bounded by that as well as by the other , and so he be bound from himself of himself to do as well what is best as what is better . this consists with his absolute soveraignty , as well as the other . and indeed what can be absolute soveraignty in an intelligent being , if this be not ? viz. fully and entirely to follow the will and inclinations of its own nature , without any check or controul of any one touching those over whom he rules . whence , in the second place , it appears that the asserting that gods goodness is a necessary agent ( in such a sense as gods wisdom and justice are , which can do nothing but what is wise and just ) the asserting , i say , that it cannot but do that which is the best , does neither directly nor indirectly supplant or destroy any rights of his power or dominion , forasmuch as he does fully and plenarily act according to his own inclinations and will touching those that are under his dominion . but that his will is always inclined or determined to what is best , it is the prerogative of the divine nature to have no other wills nor inclinations but such . and as for that in the third place , that this notion of gods goodness is inconsistent with all his other moral perfections , i say , that it is so far from being inconsistent with them , that they cannot subsist without it , as they respect the dealings of god with his creatures . for what a kind of wisdom or justice would that be that tended to no good ? but i suspect his meaning is by moral perfections , perfections that imply such a power of doing or not doing , as is in humane actions ; which if it be not allowed in god , his perfections are not moral . and what great matter is it if they be not , provided they be as they are and ought to be , divine ? but to fancy moral actions in god , is to admit a second kind of anthropomorphitism , and to have unworthy conceits of the divine nature . when it was just and wise for god to do so or so , and the contrary to do otherwise , had he a freedom to decline the doing so ? then he had a freedom to do unjustly and unwisely . and yet in the fourth place he contends for the highest kind of liberty in the divine will , such as imports a freedom not onely from forreign violence , but also from inward necessity , as if the divine will could be no otherwise determined , than by its own intrinsick energie , as if it willed so because it willed so ; which is a sad principle . and yet i believe this learned writer will not stick to say , that god cannot ●…ye , cannot condemn myriads of innocent souls to eternal torments . and what difference betwixt impossibility and necessity ? for impossibility it self is onely a necessity of not doing ; which is here internal , arising from the excellency and absolute perfection of the divine nature . which is nothing like mechanism for all that ; forasmuch as it is from a clear understanding of what is best , and an unbyassed will , which will most certainly follow it , nor is determined by its own intrinsick energy . that it is otherwise with us , is our imperfection . and lastly , that beneficence does not oblige the receiver of it to either praise or thanksgiving when it is received from one that is so essentially good , and constantly acts according to that principle , when due occasion is offered , as if it were as absurd as to give thanks to the sun for shining when he can do no otherwise ; i say , the case is not alike , because the sun is an inanimate being , and has neither understanding nor will to approve his own action in the exerting of it . and he being but a creature , if his shining depended upon his will , it is a greater perfection than we can be assured would belong to him , that he would unfailingly administer light to the world with such a steadiness of will , as god sustains the creation . undoubtedly all thanks and praise is due to god from us , although he be so necessarily good , that he could not but create us and provide for us ; forasmuch as he has done this for our sakes merely ( he wanting nothing ) not for his own . suppose a rich christian so inured to the works of charity , that the poor were as certain of getting an alms from him , as a traveller is to quench his thirst at a publick spring near the highway ; would those that received alms from him think themselves not obliged to thanks ? it may be you will say , they will thank him , that they may not forfeit his favour another time . which answer discovers the spring of this misconceit , which seems founded in self-love , as if all duty were to be resolved into that , and as if there were nothing owing to another , but what implied our own profit . but though the divine goodness acts necessarily ▪ yet it does not blindly , but according to the laws of decorum and justice ; which those that are unthankful to the deity , may find the smart of . but i cannot believe the ingenious writer much in earnest in these points , he so expresly declaring what methinks is not well consistent with them . for his very words are these : god can never act contrary to his necessary and essential properties , as because he is essentially wise , just and holy , he can do nothing that is foolish , unjust , and wicked . here therefore i demand , are we not to thank him and praise him for his actions of wisdom , justice , and holiness , though they be necessary ? and if justice , wisdom , and holiness , be the essential properties of god , according to which he does necessarily act and abstain from acting , why is not his goodness ? when it is expresly said by the wisdom of god incarnate , none is good save one , that is god. which must needs be understood of his essential goodness . which therefore being an essential property as well as the rest , he must necessarily act according to it . and when he acts in the scheme of anger and severity , it is in the behalf of goodness ; and when he imparts his goodness in lesser measures as well as in greater , it is for the good of the whole , or of the universe . if all were eye , where were the hearing , &c. as the apostle argues ? so that his wisdom moderates the prompt outflowings of his goodness , that it may not outflow so , but that in the general it is for the best . and therefore it will follow , that if the pre-existence of souls comply with the wisdom , justice , and holiness of god , that ▪ none of these restrain his prompt and parturient goodness , that it must have caused humane souls to pre-exist or exist so soon as the spirits of angels did . and he must have a strange quick-sightedness that can discern any clashing of that act of goodness with any of the abovesaid attributes . chap. 7. pag. 56. god never acts by mere will or groundless humour , &c. we men have unaccountable inclinations in our irregular and depraved composition , have blind lusts or desires to do this or that , and it is our present ease and pleasure to fulfil them ; and therefore we fancy it a priviledge to be able to execute these blind inclinations of which we can give no rational account , but that we are pleased by fulfilling them . but it is against the purity , sanctity , and perfection of the divine nature , to conceive any such thing in him ; and therefore a weakness in our judgments to fancy so of him , like that of the anthropomorphites , that imagined god to be of humane shape . pag. 59. that god made all things for himself . it is ignorance and ill nature that has made some men abuse this text to the proving that god acts out of either an humourous or selfish principle , as if he did things merely to please himself as self , not as he is that soveraign unself-inreressed goodness , and perfect rectitude , which ought to be the measure of all things . but the text implies no such matter ▪ for if you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compound of a preposition and pronoun , that so it may signifie [ for himself ] which is no more than propter se , it then will import that he made all things to satisfie his own will and pleasure , whose will and pleasure results from the richness of his eternal goodness and benignity of nature , which is infinite and ineffable , provided always that it be moderated by wisdom , justice , and decorum . for from hence his goodness is so stinted or modified , that though he has made all things for his own will and pleasure who is infinite goodness and benignity , yet there is a day of evil for the wicked , as it follows in the text , because they have not walked answerably to the goodness that god has offered them ; and therefore their punishment is in behalf of abused goodness . and bayns expresly interprets this text thus : universa propter seipsum fecit dominus ; that is , says he , propter bonitatem suam ; juxta illud augustini , de doctrina christiana , quia bonus est deus , sumus & in quantum sumus boni sumus . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a compound of a participle and a pronoun , and then it may signifie [ for them that answer him ] that is , walk anserably to his goodness which he affords them , or [ for them that obey him ] either way it is very good sence . and then in opposition to these , it is declared , that the wicked , that is , the disobedient or despisers of his goodness , he has ( not made them wicked , but they having made themselves so ) appointed them for the day of evil. for some such verb is to be supplied as is agreeable to the matter , as in that passage in the psalms ; the sun shall not burn thee by day , neither the moon by night . where [ burn ] cannot be repeated , but some other more suitable verb is to be supplied . chap. 8. pag. 63. since all other things are inferiour to the good of being . this i suppose is to be understood in such a sence as that saying in job , skin for skin , and all that a man has , will he give for his life . otherwise the condition of being may be such , as it were better not to be at all , whatever any dry-fancied metaphysicians may dispute to the contrary . pag. 67. indeed they may be morally immutable and illapsable ; but this is grace , not nature , &c. not unless the divine wisdom has essentially interwoven it into the natural constitution of our souls , that as after such a time of the exercise of their plaistick on these terrestrial bodies , they , according to the course of nature , emerge into a plain use of their reason , when for a time they little differed from brutes ; so after certain periods of time well improved to the perfecting their nature in the sense and adherence to divine things , there may be awakened in them such a divine plastick faculty , as i may so speak , as may eternally fix them to their celestial or angelical vehicles , that they shall never relapse again . which faculty may be also awakened by the free grace of the omnipotent more maturely : which if it be , grace and nature conspire together to make a soul everlastingly happy . which actual immutability does no more change the species of a soul , than the actual exercise of reason does after the time of her stupour in infancy and in the womb. pag. 67. i doubt not but that it is much better for rational creatures , &c. namely , such as we experience our humane souls to be . but for such kind of intellectual creatures as have nothing to do with matter , they best understand the priviledges of their own state , and we can say nothing of them . but for us under the conduct of our faithful and victorious captain , the soul of the promised messias , through many conflicts and tryals to emerge out of this lapsed state , and regain again the possession of true holyness and vertue , and therewith the kingdom of heaven with all its beauty and glories , will be such a gratification to us , that we had never been capable of such an excess thereof , had we not experienced the evils of this life , and the vain pleasures of it , and had the remembrance of the endearing sufferings of our blessed saviour , of his aids and supports , and of our sincere and conscientious adhering to him , of our conflicts and victories to be enrolled in the eternal records of the other world. pag. 69. wherefore as the goodness of god obligeth him not to make every planet a fixt star , or every star a sun , &c. in all likelihood , as galilaeus had first observed , every fixed star is a sun. but the comparison is framed according to the conceit of the vulgar . a thing neither unusual with , nor misbecoming philosophers . pag. 69. for this were to tye him to contradictions , viz. to turn one specifical form or essence into another . matter indeed may receive several modifications , but is still real matter , nor can be turned into a spirit ; and so spirits specifically different , are untransmutable one into another , according to the distinct idea's in the eternal intellect of god. for else it would imply that their essential properties were not essential properties , but loose adventitious accidents , and such as the essence and substance of such a spirit , could subsist as well without as with them , or as well with any others as with these . pag. 69. that we should have been made peccable and liable to defection . and this may the more easily be allowed , because this defection is rather the affecting of a less good , than any pursuing of what is really and absolutely evil . to cavil against providence for creating a creature of such a double capacity , seems as unreasonable as to blame her for making zooph●…ton's , or rather amphibion's . and they are both to be permitted to live according to the nature which is given them . for to make a creature fit for either capacity , and to tye him up to one , is for god to do repugnantly to the workmanship of his own hands . and how little hurt there is done by experiencing the things of either element to souls that are reclaimable , has been hinted above . but those that are wilfully obstinate , and do despite to the divine goodness , it is not at all inconsistent with this goodness , that they bear the smart of their obstinacy , as the ingenious author argues very well . chap. 9. pag. 73. have asserted it to be impossible in the nature of the thing , &c. and this is the most solid and unexceptionable answer to this objection , that it is a repugnancy in nature , that this visible world that consists in the motion and succession of things , should be either ab aeterno , or insnite in extension . this is made ou●… clearly and amply in dr. h. moore 's enchiridion metaphysicum , cap. 10. which is also more briefly toucht upon in his advertisements upon mr. jos glanvil's letter written to him upon the occasion of the stirs at tedworth , and is printed with the second edition of his saducismus triumphatus . we have now seen the most considerable objections against this argument from the goodness of god for proving the pre-existence of souls , produced and answered by our learned author . but because i find some others in an impugner of the opinion of pre-existence urged with great confidence and clamour , i think it not amiss to bring them into view also , after i have taken notice of his acknowledgment of the peculiar strength of this topick , which he does not onely profess to be in truth the strongest that is made use of , but seems not at all to envy it its strength , while he writes thus . that god is infinitely good , is a position as true as himself ; nor can he that is furnished with the reason of a man , offer to dispute it . goodness constitutes his very deity , making him to be himself : for could he be arayed with all his other attributes separate and abstract from this , they would be so f●…r from denominating him a god , that he would be but a prodigious fiend , and plenipotentiary devil this is something a rude and uncourtly ass●…veration , and unluck●…y div●…on of the godhead into two parts , and calling one part a devil . but it is not to be imputed to any impiety in the author of no-pre-existence , but to the roughness and boarishness of his style , the texture whereof is not onely fustian , but over-often hard and stiff buckram . he is not content to deny his assent to an opinion , but he must give it disgraceful names . as in his epistle to the reader , this darling opinion of the greatest and divinest sages of the world visiting of late the studies of some of more than ordinary wit and learning , he compares it to a bug and sturdy mendicant , that pretends to be some person of quality ; but he like a skilful beadle of beggars , lifting up the skirts of her veil , as his phrase is , shews her to be a counterfeit . how this busie beadle would have behaved himself , if he had had the opportunity of lifting up the skirts of moses's veil when he had descended the mount , i know not . i dare not undertake for him , but that according to the coarsness of his phancy he would have mistaken that lucid spirit shining through the skin of moses's face , for some fiery fiend , as he has somewhere the spirit of nature for an hobgobling . but there is no pleasure in insisting upon the rudenesses of his style ; he is best where he is most unlike himself , as he is here in the residue of his description of the divine goodness . 't is goodness , says he , that is the head and glory of gods perfect essence ; and therefore when moses importuned him for a vision of his glory , he engaged to display his goodness to him . could a man think that one that had engaged thus far for the infiniteness of gods goodness , for its headship over the other attributes , for its glory above the rest , nay for its constitutiveness of the very deity , as if this were the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or god himself , the rest of him divided from this , a prodigious fiend , or plenipotentiary devil , should prove the author of no-pre-existence a very contradiction to this declaration ? for to be able to hold no-pre-existence , he must desert the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god , and betake himself to the devil-part of him , as he has rudely called it , to avoid this pregnant proof for pre-existence taken from the infinite goodness of god. and indeed he has pickt out the very worst of that black part of god to serve his turn , and that is self will in the worst sence . otherwise goodness making god to be himself , if it were his true and genuine self-will , it were the will of his infinite goodness , and so would necessarily imply pre-existence . but to avoid the dint of this argument , he declares in the very same section for the supremacy of the will over the goodness of the divine nature . which is manifestly to contradict what he said before , that goodness is the head and glory of gods perfect essence . for thus will must have a supremacy over the head of the deity . so that there will be an head over an head , to make the god-head a monster . and what is most insufferable of all , that he has chosen an head out of the devil-part of the deity , to use his own rude expression , to controul and lord it over what is the onely god himself , the rest a fiend separate from this , according to his own acknowledgment . these things are so infinitely absurd , that one would think that he could have no heart to go about to prove them ; and yet he adventures on it , and we shall briefly propose and answer what he produceth . and this supremacy of the will , saith he , over the goodness of the divine nature , may be made out both by scripture and other forcible evidences . the scriptures are three ; the first , psal. 135. 6. whatsoever the lord pleased , that did he in heaven , and in the earth , and in the seas , and in all deep places . now if we remember but who this lord is , viz. he whom goodness makes to be himself , we may easily be assured what pleased him , namely , that which his wisdom discerned to be the best to be done ; and therefore it is very right , that whatsoever he pleased he should do throughout the whole universe . the second place is mat. 20. 15. is it not lawful for me to do what i will with mine own ? yes i trow , every one must acknowledge that god has an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original ) to dispose of what is his own ; and indeed all is his . no one has either a right or power to controul him . but this does not prove that he ever disposes of any thing otherwise than according to his wisdom and goodness . if his goodness be ever limited , it is limited by his wisdom , but so then as discerning such a limitation to be for the best . so that the measure of wisdoms determination is still goodness , the only head in the divine nature , to which all the rest is subordinate . for that there are different degrees of the communication of the divine goodness in the universe , is for the good of the whole . it is sufficient to hint these things ; it would require a volume to enlarge upon them . and then for the last place , exod. 33. 19. i will be gracious to whom i will be gracious . this onely implies that he does pro suo jure , and without any motive from any one but himself , communicate more of his goodness to some men or nations than others . but that his wisdom has not discovered this to be best for the whole constitution of things , i challenge any one to prove . but of this we shall have occasion to speak more afterward . these are the scriptures . the other forcible evidences are these : the first , the late production of the world. the second , the patefaction of the law but to one single people , namely , the jews . the third , the timing the messias's nativity , and bringing it to pass , not in the worlds infancy or adolescence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 1. 2. in its declining age. the fourth , the perpetuity of hell , and interminableness of those tortures which after this life shall incessantly vex the impious . the fifth and last , god 's not perpetuating the station of pre-existent souls , and hindering them from lapsing into these regions of sin and death . these he pretends to be forcible evidences of the soveraignty of gods will over his goodness , forasmuch as if the contrary to all these had been , it had been much more agreeable to the goodness of god. as for the first of these forcible arguments , we have disarmed the strength thereof already , by intimating that the world could not be ab aeterno . and if it could not be ab aeterno , but must commence on this side of eternity , and be of finite years , i leave to the opposer to prove that it has not been created as soon as it could be ; and that is sufficient to prove that its late production is not inconsistent with that principle , that gods goodness always is the measure of his actions . for suppose the world of as little continuance as you will , if it was not ab aeterno , it was once of as little ; and how can we discern but that this is that very time which seems so little to us ? as for the second , which seems to have such force in it , that he appeals to any competent judge , if it had not been infinitely better that god should have apertly dispensed his ordinances to all mankind , than have committed them onely to israel in so private and clancular a manner ; i say , it is impossible for any one to be assured that it is at all better . for first , if this priviledge which was peculiar , had been a favour common to all , it had lost its enforcement that it had upon that lesser number . secondly , it had had also the less surprizing power with it upon others that were not jews , who might after converse with that nation , and set a more high price upon the truths they had travelled for , and were communicated to them from that people . thirdly , the nature of the thing was not fitted for the universality of mankind , who could not be congregated together to see the wonders wrought by moses , and receive the law with those awful circumstances from mount sinai or any mount else . fourthly , all things happened to them in types , and themselves were a type of the true israel of god to be redeemed out of their captivity under sin and satan , which was worse than any aegyptian servitude : wherefore it must be some peculiar people which must be made such a type , not the whole world. fifthly , considering the great load of the ceremonial law which came along with other more proper priviledges of the jews , setting one against another , and considering the freedom of other nations from it , unless they brought any thing like it upon themselves , the difference of their conditions will rather seem several modifications of the communicated goodness of god to his creatures , than the neglecting of any : forasmuch as , sixthly and lastly , though all nations be in a lapsed condition , yet there are the reliques of the eternal law of life in them . and that things are no better with any of them than they are , that is a thousand times more rationally resolved into their demerits in their pre-existent state than into the bare will of god , that he will have things for many ages thus squalid and forlorn , merely because he will. which is a womans reason , and which to conceive to belong to god , the author of no-pre-existence has no reason , unless he will alleadge that he was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancients for this very cause . wherefore the divine nemesis lying upon the lapsed souls of men in this terrestrial state , whose several delinquencies in the other world and the degrees thereof god alone knows , and according to his wisdom and justice disposes of them in this : it is impossible for any one that is not half crazed in his intellectuals , to pretend that any acts of providence that have been since this stage of the earth was erected , might have been infinitely better otherwise than they have been , or indeed better at all . power , wisdom , goodness , sure did frame this universe , and still guide the same ; but thoughts from passion sprung , deceive vain mortals : no man can contrive a better course than what 's been run since the first circuit of the sun. this poetical rapture has more solid truth in it than the dry dreams and distorted fancies , or chimerical metamorphoses of earthly either philosophers or theologs , that prescinding the rest of the godhead from his goodness , make that remaining part a foul fiend or devil ; and yet almost with the same breath pronounce the will of this devil of their own making , which is the most poysonous part of him , to have a supremacy o●…er the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the divine goodness ; which makes god to be himself , that is , to be god , and not a plenipotentiary devil . wherefore we see from these few small hints , ( for it were an infinite argument fully to prosecute ) how feeble or nothing forcible this second evidence is . now for the third evidence , the timing of the messiah's nativity , that it was not in the infancy of the world , but rather in its declining age , or in the latter times . in which times the ancient of days , according to his counsel and purpose , ( which the eternal wisdom that was to be incarnate assented and subscribed to ) sent his son into the world , the promised messiah . this did the ancient of days and the eternal wisdom agree upon . but oh the immense priviledge of tou●…h and confidence ! the author of no-pre existence says , it had been better by far , if they had agreed upon the infancy of the world. as if this young divine were wiser than the ancient of days , or the eternal wisdom itself . i , but he will modestly reply . that he acknowledges that the ancient of days and the eternal wisdom are wiser than he , but that they would not make use of their wisdom . they saw as clearly as could be , that it was far better that the messiah should come in the infancy of the world ; but the father would not send him then , merely because he would not send him : that his will might act freely as mere will prescinded from wisdom and goodness . this is the plain state of the business , and yet admitted by him , who with that open freeness and fulness professes , that 〈◊〉 the divine goodness from the godhead , what remains is a prodigious fiend or devil . what is then mere will and power left alone , but a blind hurricane of hell ? which yet must have the supremacy , and over-power the divine wisdom and goodness itself . his zeal against . pre-existence has thus infatuated and blinded this young writers intellectuals , otherwise he had not been driven to these absurdities , if he had been pleased to admit that hypothesis . as also that wisdom and justice , and fitness and decorum attend the dispensation of divine goodness ; so that it is not to be communicated to every subject after the most ample manner , nor at every time , but at such times , and to such subjects , and in such measures as , respecting the whole compages of things , is for the best . so that goodness ●…ears the soveraignty , and according to that rule , perpetually all things are administred , though there be a different scene of things and particulars in themselves vastly varying in goodness and perfection one from another as the parts of the body do . and so for times and ages , every season of the year yield different commodities : nor are we to expect roses in winter , nor apples and apricocks in spring . now the infinite and incomprehensible wisdom of god comprehending the whole entire scene of his providence , and what references there are of one thing to another , that this must be thus and thus , because such and such things preceded : and because such things are , such and such must be consequent ; which things past and to come lie not under our eye : i say , if this hasty writer had considered this , he need not have been driven to such a rude solution of this present problem , why the messiah came no sooner into the world , viz. merely because god willed it should be so , though it had been far better if it had been otherwise ; but he would have roundly confessed , that undoubtedly this was the best time and the fittest , though it was past his reach to discover the reasons of the fitness thereof . this as it had been the more modest , so it had been the more solid solution of this hard problem . i but then it had not put a bar to this irrefragable argument from the goodness of god , for proving pre-existence : which he is perswaded in his own conscience is no less than a demonstration , unless it be acknowledged that the will of god has a supremacy over his goodness ; and therefore in spight to that abhorred dogma of pre-existence , he had rather broach such wild stuff against the glory of god , than not to purchase to himself the sweet conceit of a glorious victory over such an opinion that he has taken a groundless toy against , and had rather adventure upon gross blasphemies than entertain it . the devout psalmist , psal. 36. speaking of the decrees of god and his providence over the creation , thy righteousness , says he , is as the great mountains , thy judgments are a great deep . and st. paul , rom. 11. after he has treated of intricate and amazing points , cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oh the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! now according to the rudeness of our young writer , there is no such depth of wisdom , or unsearchablen●…ss in the judgments and decrees of god and his providences in the world that most amaze us , but the reasons of them lie very obvious and shallow . where we fancy that things might have been better otherwise , ( though of never so grand import , as the coming of the messiah is ) it is easily resolved into the supremacy of the will of god , which it has over his wisdom and goodness . he willed it should be so , because he would it should be so , though it had been sar better if the messiah had come sooner . but see the difference betwixt an inspired apostle , and a young hot-headed theologist : this latter resolves these unsearchable and unintelligible decrees of god and passag●…s of providence , into the mere will of god , lording it over the divine wisdom and goodness : but the apostle , by how much more unsearchable his judgments and decrees are , and the ways of his providence past finding our , the greater he declares the depth of the richness of his wisdom , which is so ample , that it reaches into ways and methods of doing for the best beyond the understandings of men . for most assuredly , while the depth of the wisdom of god is acknowledged to carry on the ways of providence , it must be also acknowledged that it acts like itself , and chuseth such ways as are best , and most comporting with the divine goodness ; or else it is not an act of wisdom , but of humour or oversight . but it may be the reader may have the curiosity to hear briesly what those g●…at arguments are , that should induce this young writer so confidently to pronounce , that it had been far better that the messiah should have come in the infancy of the world , than in the times he came . the very quintessence of the force of his arguing extracted out of the verbosity of his affected style , is neither more nor less than this : that the world before the coming of christ , who was to be the light of the world , was in very great darkness ; and therefore the sooner he came , the better . but to break the assurance of this arguer for the more early coming of christ , first , we may take notice out of himself , chap. 3. that the light of nature is near akin not onely to the mosaick law , but ●…o the gospel itself ; and that even then there were the assistances of the holy ghost to carry men on to such vertuous accomplishments as might avail them to eternal salvation . this he acknowledges probable , and i have set it down in his own words . whence considering what a various scene of things there was to be from the fall of adam to the end of the world , it became the great and wise dramatist not to bring upon the stage the best things in the first act , but to carry on things pompously and by degrees ; something like that saying of elias , two thousand years under the light of nature , two thousand under the law , and then comes the nativity of the messiah , and after a due space the happy millennium , and then the final judgment , the compleated happiness of the righteous in heaven , and the punishment of the wicked in hell-fire . but to hasten too suddenly to the best , is to expect autumn in spring , and virility or old age in infancy or childhood , or the catastrophe of a comedy in the first act. secondly , we may observe what a weak disprover he is of pre-existence , which like a gyant would break in upon him , were it not that he kept him out by this false sconce of the supremacy of the divine will over his wisdom and goodness ; which conceit , how odious and impious it is , has been often enough hinted already . but letting pre-existence take place , and admitting that there is , according to divine providence , an orderly insemination of lapsed souls into humane bodies , through the several ages of the world , whose lapses had several circumstantial differences , and that men therefore become differently sitted objects of grace and favour ; how easie is it to conceive god according to the fitnesses of the generality of souls in such or such periods of times , as it was more just , agreeable , or needful for them , so and in such measures to have dispensed the gifts of his ever-watchful and all-comprehending providence to them , for both time and place . this one would think were more tolerable than to say , that god wills merely because he wills ; which is the character of a frail woman , rather than of a god , or else , as this writer himself acknowledges , of a fiend or devil . for such , says he , is god in the rest of his attributes , if you seclude his goodness . what then is that action which proceeds onely from that part from which goodness is secluded ? so that himself has dug down the sconce he would entrench himself in , and lets pre-existence come in upon him , whether he will or no , like an armed giant ; whom let him abhor as much as he will , he is utterly unable to resist . and thirdly and lastly , suppose there were no particular probable account to be given by us , by reason of the shortness of our understandings ▪ and the vast fetches of the all-comprehensive providence of god , why the coming of the messiah was no earlier than it was ; yet according to that excellent aphorism in morality and politicks , optimè praesum●…ndum est de magistratu , we should hope , nay ●…e assured it was the best that he came when he did , it being by the appointment of the infinite good and all-wise god ▪ and cry out wi●…h st. paul , oh the depth of the riches of both the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! and in the psalmist , thy judgments are like a great deep , o lord , thou preservest man and beast . and so acknowledge his wisdom and goodness in the ordering his creatures , even there where his ways are to our weak and scant understandings most inexplicable and unsearchable . which wisdom and goodness as we have all reason to acknowledge in all matters , so most of all in matters of the greatest concernment , that there most assuredly god wills not thus or thus merely because he wills , but because his wisdom discerns that it is for the best . and this is sufficient to shew the weakness of this third evidence for proving the supremacy of the divine will over his wisdom an●… goodness . his fourth evidence is , the perpetuity of hell , and interminableness of those tortures which after this life vex the wicked . for , says he , had the penalties of mens sins here been rated by pure goodness , free and 〈◊〉 by any other principle , it is not pro●…able that th●…y should have been punished by an eternal calamity , the pleasures of them being 〈◊〉 and sugitive . thu●… he argues , 〈◊〉 〈◊〉 in the very same ●…ords ; and there 〈◊〉 〈◊〉 , that the ●…thority of gods 〈◊〉 〈◊〉 , and ●…ro suo 〈◊〉 , having the supremacy over his goodness , over-swayed the more benign decree ; and will , because it would have it so , doomed sinners to these eternal torments . but i would ask this sophister , did the will of god in good earnest sentence sinners thus in decree , merely because he willed it , not because it was either good or just ? what a black and dismal reproach is here cast upon the divine majesty ! that he sentences sinners thus because he will , not because it is just . the sence whereof is , so he will do , right or wrong . but the patriarch abraham was of another mind , shall not the judge of the whole earth do right ? this he said even to gods face , as i may so speak . wherefore god doing nothing but what is just , does nothing but what is also good . for justice is nothing but goodness modified . not is it asserted by those that make goodness the measure of gods providence , that the modification and moderation thereof is not by his wisdom and justice . so that this sophister pu●…s [ pure ] to goodness , merely to obscure the s●…nce , and put a fallacy upon his reader . the sins of men here are not rated by pure goodness , but by that modification of goodness which is termed justice ; which is not a distinct principle from goodness , but a branch thereof , or goodness it self under such a modification , not mere will acting because it will , right or wrong , good or evil . wherefore the state of the question is not , whether the eternal torments of hell are consistent with the pure goodness of god , but with his justice . but if they are eternal merely from his will , without any respect to justice , his will does will what is infinitely beyond the bounds of what is just , because endless is infinitely beyond that which has an end . such gross absurdities does this opposer of pre-existence run into , to setch an argument from the supposititious supremacy of the will of god over his wisdom and goodness . but as touching the question rightly proposed , whether the perpetuity of hell to sinners consists with the justice of god , a man ought to be chary and wary how he pronounces in this point , that he slip not into what may prove disadvantageous to the hearer . for there are that will be scandalized , and make it serve to an ill end , whether one declare for eternal torments of hell , or against them . some being ready to conclude from their eternity , that religion itself is a mere scarecrow that frights us with such an incredible mormo ; others to indulge to their pleasures , because the comm●…tion is not frightful enough to deter them from extravagant enjoyments , if hell torments be not eternal . but yet i cannot but deem it a piece of great levity in him that decided the controversie , as the complesant parson did that about the may-pole ; they of his parish that were for a may-pole , let them have a may-pole ; but they that were not for a may-pole , let them have no may-pole . but this in sobriety one may say , that the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripture is indifferent to signifie either that which is properly everlasting , or that which lasts a long time . so that by any immediate infallible oracle , we are not able to pronounce for the eternity or perpetuity of hell-torments . and the creeds use the phrase of scripture , and so some may think that they have the same latitude of interpretation . but it is the safest to adhere to the sence of the catholick church , for those that be bewilder'd in such speculations . but what the writer of no-pre-existence argues from his own private spirit , though it be not inept , yet it is not over-firm and solid . but that the penancies of reprobates are endless , i shall ever thus perswade my self , saith he , either the torments of hell are eternal , or the felicities of heaven are but temporary ( which i am sure they shall never be : ) for the very same word that is used to express the permanence of the one , measures out the continuance of the other ; and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes everlasting life , a blessedness that shall never end , ( mat. 25. ult . ) what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse signifie , but perpetual punishment , a misery that shall never cease ? this is pretty handsomly put together , but as i said , does not conclude firmly what is driven at . for it being undeniably true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well that which onely is of a long continuance , as what is properly everlasting ; and it being altogether rational , that when words have more significations than one , that signification is to be applied that is most agreeable to the subject it is predicated of , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that higher sence of property and absolutely everlasting , not being applicable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but upon this writers monstrous supposition that the will of god has a supremacy over his wisdom , goodness , and justice ( as if the righteous god could act against his own conscience , which no honest man can do ) it is plain , that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie properly everlasting , that there is no necessity that it should signifie so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but have that other signification of long continuance , though not of everlastingness , and that continuance so long , as if considered , would effectually rouze any man out of his sins ; and eternity not considered , will not move him . this one would think were enough to repress the confidence of this young writer . but i will adde something more out of his fellow anti-pre-existentiary . that comminations are not , though promises be obligatory . forasmuch as in comminations the comminator is the creditor , and he that is menaced the debtor that owes the punishment ( with which that latine phrase well agrees , dare poena●… ) but in promises , he that promiseth becomes debtor , and he to whom the promise is made , creditor . whence the promiser is plainly obliged to make good his promise , as being the debtor : but the comminator , as being the creditor , is not obliged to exact the punishment , it being in the power of any creditor to remit the debt owing him if he will. wherefore in this commination of eternal fire , or everlasting punishment , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie here properly everlasting , as well as in everlasting life , yet because this latter is a promise , the other onely a commination , it does not follow , that as surely as the righteous shall be rewarded with everlasting life , so surely shall the wicked be punished with everlasting fire , in the most proper and highest extent of the signification of the word . because god in his comminations to the wicked is onely a creditor , and has still a right and power to remit either part or the whole debt ; but to the righteous , by vertue of his promise , he becomes a debtor , and cannot recede , but must punctually keep his word . to all which i adde this challenge : let this writer , or any else if they can , demonstrate that a soul may not behave herself so perversely , obstinately , and despightfully against the spirit of grace , that she may deserve to be made an everlasting hackstock of the divine nemesis , even for ever and ever . and if she deserve it , it is but just that she have it ; and if it be just , it is likewise good . for justice is nothing else but goodness modified in such fort , as wisdom and sense of decorum sees fittest . but the election of wisdom being always for the best , all things considered , it is plain that justice and the execution thereof , is for the best ; and that so goodness , not mere will upon pretence of having a supremacy over goodness , would be the measure of this sentencing such obdurate sinners to eternal punishment . and this eternal punishment as it is a piece of vindicative justice upon these obdurate sinners , so it naturally contributes to the establishment of the righteous in their celestial happiness . which , this opposer of pre-existence objects somewhere , if souls ever fell from , they may fall from it again . but these eternal torments of hell , if they needed it , would put a sure bar thereto . so that the wisdom and goodness also of god is upon this account concerned in the eternal punishments of hell , as well as his justice . that it be to the unreclaimable , as that orphick hemistichium calls it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the fifth and last forcible argument , as he calls them , for the proving the soveraignty of gods will over his goodness , is this . if gods goodness , saith he , be not under the command of his will , but does always what is best , why did it not perpetuate the station of pre-existent souls , and hinder us ( if ever we were happy in a sublimer state ) from lapsing into these regions of sin and death ? but who does not at first sight discern the weakness of this allegation ? for it is plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an absurd thing , and contrary to reason , to create such a species of being , whose nature is free and mutable , and at the first dash to dam up or stop the exercise of that freedom and capacity of change , by confining it to a fixt station . as ridiculous as to suppose a living creature made with wings and feet , and yet that the maker thereof should take special care it should never flie nor go . and so likewise , that the mere making of such an order of beings as have a freedom of will , and choice of their actions , that this is misbecoming the goodness of god , is as dull and idiotical a conceit , and such as implies that god should have made but one kind of creature , and that the most absolutely and immutably happy that can be , or else did not act according to his goodness , or for the best : which is so obvious a falshood , that i will not confute it . but it is not hard to conceive that he making such a free-willed creature as the souls of men , simul cum mundo condito , and that in an happy condition , and yet not fixing them in that station , may excellently well accord with the soveraignty of his goodness , nor any one be constrained to have recourse to the supremacy of his will over his goodness , as if he did it because he would do it , and not because it was best . for what can this freedom of will consist in so much as in a temptableness by other objects that are of an inseriour nature , not so divine and holy as the other , to which it were the security of the soul to adhere with all due constancy , and therefore her duty . but in that she is temptable by other objects , it is a signe that her present enjoyment of the more divine and heavenly objects , are not received of her according to their excellency , but according to the measure and capacity of her present state , which though very happy , may be improved at the long run , and in an orderly series of times and things , whether the soul lapse into sin or no. for accession of new improvements increaseth happiness and joy. now therefore , i say , suppose several , and that great numbers , even innumerable myriads of pre-existent souls , to lapse into the regions of sin and death , provided that they do not sin perversely and obstinately , nor do despight to the spirit of grace , nor refuse the advantageous offers that divine providence makes them even in these sad regions , why may not their once having descended hither tend to their greater enjoyment , when they shall have returned to their pristine s●…tion ? and why may not the specifical nature of the soul be such , that it be essentially interwoven into our being , that after a certain period of times or ages , whether she sin or no , she may arrive to a fixedness at last in her heavenly station with greater advantage to such a creature , than if she had been fixed in that state at first . the thing may seem least probable in those that descend into these regions of sin and mortality . but in those that are not obstinate and refractorie , but close with the gracious means that is offered them for their recoverie , their having been here in this lower state , and retaining the memorie ( as doubtless they do ) of the transactions of this terrestrial stage , it naturally enhances all the enjoyments of the pristine selicitie they had lost , and makes them for ever have a more deep and vivid resentment of them . so that through the richness of the wisdom and goodness of god , and through the merits and conduct of the captain of their salvation , our saviour jesus christ , they are , after the strong conslicts here with sin and the corruptions of this lower region , made more than conquerours , and greater gainers upon the losses they sustained before from their own solly . and in this most advantageous state of things , they become pillars in the temple of god , there to remain for ever and ever . so that unless straying souls be exceedingly perverse and obstinate , the exitus of things will be but as in a tragick comedy , and their perverseness and obstinacie lies at their own doors for those that finally miscarrie , whose number this confident writer is to prove to be so considerable that the enhanced happiness of the standing part of pre-existent souls and the recovered does not far preponderate the infelicitie of the others condition . which if he cannot do , as i am confident he cannot , he must acknowledge , that god in not forcibly fixing pre-existent souls in the state they were first created , but leaving them to themselves , acted not from the supremacy of his will over his goodness , but did what was best , and according to that soveraign principle of goodness in the deitie . and now for that snitling dilemma of this eager opposer of pre-existence , touching the freedom of acting and mutabilitie in humane souls , whether this mutabilitie be a specifick property and essential to them , or a separable accident . for if it were essential , says he , then how was christ a persect man , his humane nature being ever void of that lapsabilitie which is essential to humanitie ? and how come men to retain their specifick nature still , that are translated to celestial happiness , and made unalterable in the condition they then are ? to this i answer , that the pre-existentiaries will admit , that the soul of the messiah was created as the rest , though in an happie condition , yet in a lapsable ; and that it was his peculiar merit , in that he so faithfully , constantly , and entirely adhered to the divine principle , incomparably above what was done by others of his classis , not withstanding that he might have done otherwise ; and therefore they will be forward to extend that of the author to the hebrews . chap. 1. v. 8. ( thy throne , o god , is for ever and ever , the scepter of righteousness is the scepter of thy kingdom . thou hast loved righteousness , and hated iniquity ; therefore god , even thy god , hath anointed thee with the oyl of gladness above thy fellows ) to his behaviour in his pre-existent state , as well as in this . and whenever the soul of christ did exist , if he was like us in all things , sin onely excepted , he must have a capacitie of sinning , though he would not sin ; that capacitie not put into act being no sin , but an argument of his vertue , and such as if he was always devoid of , he could not be like us in all things , sin onely excepted . for posse peccare non est peccatum . and as ●…or humane souls changing their species in their unalterable heavenly happiness , the species is not then changed , but perfected and compleated ; namely , that facultie or measure of it in their plastick , essentially latitant there , is by the divine grace so awakened , after such a series of time and things , which they have experienced , that now they are sirmly united to an heavenly body or ethereal vehicle for ever . and now we need say little to the other member of the dilemma , but to declare , that free will , or mutability in humane souls , is no separable accident , but of the essential contexture of them ; so as it might have its turn in the series of things . and how consistent it was with the goodness of god and his wisdom , not to suppress it in the beginning , has been sufficiently intimated above . wherefore now forasmuch as there is no pretext that either the wisdom or justice of god should streighten the time of the creation of humane souls , so that their existence may not commence with that of angels , or of the universe , and that this figment of the supremacy of gods mere will over his other attributes is blown away , it is manifest that the argument for the pre-existence of souls drawn from the divine goodness , holds firm and irrefragable against whatever opposers . we have been the more copious on this argument , because the opposer and others look upon it as the strongest proof the pre-existentiaries produce for their opinion . and the other party have nothing to set against it but a fictitious supremacy of the will of god over his goodness and other attributes . which being their onely bulwark , and they taking sanctuary nowhere but here , in my apprehension they plainly herein give up the cause , and establish the opinion which they seem to have such an antipathy against . but it is high time now to pass to the next chapter . chap. 10. p. 75. to have contracted strong and inveterate habits to vice and lewdness , and that in various manners and degrees , &c. to the unbyassed this must needs seem a considerable argument , especially when the parties thus irreclaimably profligate from their youth , some as to one vice , others to another , are found such in equal circumstances with others , and advantages , to be good ; born of the same parents , educated in the same family , and the like . wherefore having the same bodily extraction , and the same advantages of education , what must make this great difference as they grow up in the body , but that their souls were different before they came into it ? and how should they have such a vast difference in the proclivity to vice , but that they lived before in the state of pre-existence , and that some were much deeper in rebellion against god and the divine reason , than others were , and so brought their different conditions with them into these terrestrial bodies ? pag. 75. then how a swallow should return to her old trade of living after her winter sleep , &c. indeed the swallow has the advantages of memory , which the incorporate soul has not in her incorporation into a terrestrial body after her state of silence . but the vital inclinations , which are mainly if not onely ●…ted in the plastick , being not onely revived , but ( signally vitious of themselves ) revived with advantage , by reason of the corruption of this coarse earthly body into which the soul is incorporate , they cannot fail of discovering themselves in a most signal manner , without any help of memory , but from the mere pregnancie of a corrupt body , and formerly more than ordinarily debauched plastick in the state of pre-existence . pag. 76. whenas others are as fatally set against the opinions , &c. and this is done , as the ingenious author takes notice , even where neither education nor custom have interposed to sophisticate their judgments or sentiments . nay , it is most certain , that they sometime have sentiments and entertain opinions quite contrary to their education . so that that is but a slight account , to restore this phaenomenon into education and custom , whenas opinions are entertained and stiffly maintained in despight of them . this i must confess implies that the aerial inhabitants philosophize , but conjecturally onely , as well as the inhabitants of the earth . and it is no wonder that such spirits as are lapsed in their morals , should be at a loss also in their intellectuals ; and though they have a desire to know the truth in speculations , it suiting so well with their pride , that yet they should be subject to various errours and hallucinations as well as we , and that there should be different , yea opposite schools of philosophie among them . and if there be any credit to be given to cardans story of his father facius cardanus , things are thus de facto in the aereal regions . and two of the spirits which facius cardanus saw in that vision ( left upon record by him , and of which he often told his son hieronymus while he was living ) were two professors of philosophie in different academies ; and were of different opinions ; one of them apertly professing himself to be an aven-roist . the story is too long to insert here . see dr. h. moore his immortality of the soul , book 3. chap. 17. so that lapsed souls philosophizing in their aerial state , and being divided into sects , and consequently maintaining their disserent or opposite opinions with heat and affection which reaches the plastick , this may leave a great propension in them to the same opinions here , and make them almost as prone to such and such errours , as to such and such vices . this , i suppose , the ingenious author propounds as an argument credible and plausible , though he does not esteem it of like force with those he produced before . nor does his opposer urge any thing to any purpose against it . the main thing is , that these propensities to some one opinion are not universal , and blended with the constitution of every person , but are thin sown , and grow up sparingly . where there are five , says he , naturally bent to any one opinion , there are many millions that are free to all . if some , says he , descend into this life big with aptnesses and proclivities to peculiar theories , why then should not all , supposing they pre-existed together , do the like ? as if all in the other aereal state were professors of philosophie , or zealous followers of them that were . the solution of this difficulty is so easie , that i need not insist on it . pag. 78. were this difference about sensibles , the influence of the body might then be suspected for a cause , &c. this is very rationally alleadged by our author , and yet his antagonist has the face from the observation of the diversity of mens palates and appetites , of their being differently affected by such and such strains of musick , some being pleased with one kind of melodie , and others with another , some pleased with aromatick odours , others offended with them , to reason thus : if the bodie can thus cause us to love and dislike sensibles , why not as well to approve and dislike opinions and theories ? but the reason is obvious why not ; because the liking or disliking of these sensibles depends upon the grateful or ungrateful motion of the nerves of the bodie , which may be otherwise constituted or qualified in some complexions than in other some . but for philosophical opinions and theories what have they to do with the motion of the nerves ? it is the soul herself that judges of those abstractedly from the senses , or any use of the nerves or corporeal organ . if the difference of our judgment in philosophical theories be resolvible into the mere constitution of our bodie , our understanding itself will hazard to be resolved into the same principle also : and bodie will prove the onely difference betwixt men and brutes . we have more intellectual souls because we have better bodies , which i hope our authors antagonist will not allow . pag. 78. for the soul in her first and pure nature has no idiosyncrasies , &c. whether there may not be certain different characters proper to such and such classes of souls , but all of them natural and without blemish , and this for the better order of things in the universe , i will not rashly decide in the negative . but as the author himself seems to insinuate , if there be any such , they are not such as fatally determine souls to false and erroneous apprehensions . for that would be a corruption and a blemish in the very natural character . wherefore if the soul in philosophical speculations is fatally determined to falshood in this life , it is credible it is the effect of its being inured thereto in the other . pag. 79. now to say that all this variety proceeds primarily from the mere temper of our bodies , &c. this argument is the less valid for pre-existence , i mean that which is drawn from the wonderful variety of our genius's , or natural inclinations to the employments of life , because we cannot be assured but that the divine providence may have essentially , as it were , impressed such classical characters on humane souls , as i noted before . and besides , if that be true which menander says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that every man , as soon as he is born , has a genius appointed him to be his instructer and guide of his life : that some are carried with such an impetus to some things rather than others , may be from the instigations of his assisting genius . and for that objection of the author's antagonist against his opinion touching those inclinations to trades , ( which may equally concern this hypothesis of menander ) that it would then be more universal , every one having such a genius ; this truth may be smothered by the putting young people promiscuously to any trade , without observing their genius . but the chineses suppose this truth , they commonly shewing a child all the employs of the citie , that he may make his own choice before they put him to any . but if the opinion of menander be true , that every man has his guardian genius , under whose conduct he lives ; the merchant , the musician , the plowman , and the rest ; it is manifest that these genii cannot but receive considerable impressions of such things as they guide their clients in . and pre-existent souls in their aereal estate being of the same nature with these daemons or genii , they are capable of the same employment , and so tincture themselves deep enough with the affairs of those parties they preside over . and therefore when they themselves , after the state of silence , ar●… incorporated into earthly bodies , they may have a proneness from their former tincture to such methods of life as they lived over whom they did preside . which quite spoils the best argument our author's antagonist has against this topick ; which is , that there are several things here below which the geniusses of men pursue and follow with the hottest chase , which have no similitude with the things in the other state , as planting , building , husbandrie , the working of manufactures , &c. this best argument of his , by menander's hypothesis , which is hard to confute , is quite defeated . and to deny nothing to this opposer of pre-existence which is his due , himself seems unsatisfied , in resolving these odd phaenomena into the temper of bodie . and therefore at last hath recourse to a secret causality , that is , to he knows not what . but at last he pitches upon some such principle as that whereby the birds build their nest , the spider weaves her webs , the bees make their combs , &c. some such thing he says ( though he cannot think it that prodigious hobgoblin the spirit of nature ) may produce these strange effects , may byass also the fancies of men in making choice of their employments and occupations . if it be not the spirit of nature , then it must be that classical character i spoke of above . but if not this , nor the preponderancies of the pre-existent state , nor menander's hypothesis , the spirit of nature will bid the fairest for it of any besides , for determining the inclinations of all living creatures in these regions of generation , as having in itself vitally , though not intellectually , all the laws of the divine providence implanted into its essence by god the creator of it . and speaking in the ethnick dialect , the same description may belong to it that varro gives to their god genius . genius est deus qui praepositus est , ac vim habet omnium rerum gignendarum , and that is the genius of every creature that is congenit to it in vertue of its generation . and that there is such a spirit of nature ( not a god , as varro vainly makes it , but an unintelligent creature ) to which belongs the nascency or generation of things , and has the management of the whole matter of the universe , is copiously proved to be the opinion of the noblest and ancientest philosophers , by the learned dr. r. cudworth in his system of the intellectual world , and is demonstrated to be a true theorem in philosophie by dr. h. moore in his euchiridion metaphysicum , by many , and those irrefutable arguments ; and yet i dare say both can easily pardon the mistake and bluntness of this rude writer , nor are at all surprized at it as a noveltie , that any ignorant rural hobthurst should call the spirit of nature ( a thing so much beyond his capacitie to judge of ) a prodigious hobgoblin . but to conclude , be it so that there may be other causes besides the pristine inurements of the pre-existent soul , that may something forcibly determine her to one course of life here , yet when she is most forcibly determined , if there be such a thing as pre-existence , this may be rationally supposed to concur in the efficiencie . but that it is not so strong an argument as others to prove pre-existence , i have hinted alreadie . pag. 79. for those that are most like in the temper , air , complexion of their bodies , &c. if this prove true , and i know nothing to the contrarie , this vast difference of genius's , were it not for the hypothesis of their classical character imprinted on souls at their very creation , would be a considerably tight argument . but certainly it is more honest than for the avoiding pre-existence to resolve the phaenomenon into a secret causality , that is to say , into one knows not what . pag. 82. there being now no other way left but pre-existence , &c. this is a just excuse for his bringing in any argument by way of overplus that is not so apodictically concluding . if it be but such as will look like a plausible solution of a phaenomenon ( as this of such a vast difference of genius's ) pre-existence once admitted , or otherwise undeniably demonstrated , the proposing thereof should be accepted with favour . chap. 11. pag. 85. and we know our saviour and his apostles have given credit to that translation , &c. and it was the authentick text with the fathers of the primitive church . and besides this , if we read according to the hebrew text , there being no object of job's knowledge expressed , this is the most easie and natural sence : knowest thou that thou wast then , and that the number of thy days are many ? this therefore was reckoned amongst the rest of his ignorances , that though he was created so early , he now knew nothing of it . and this easie sence of the hebrew text , as well as that version of the septuagint , made the jews draw it in to the countenancing of the tradition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the pre-existence of souls , as grotius has noted of them . pag. 85. as reads a very credible version . r. menasse ben israel reads it so : [ i gave thee wisdom , ] which version , if it were sure and authentick , this place would be fit for the defence of the opinion it is produced for . but no interpreters besides , that i can find , following him , nor any going before him , whom he might follow , i ingenuously confess the place seems not of force enough to me to infer the conclusion . he read , i suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in piel , whence he translated it , indidi ●…ibi sapientiam ; but the rest read it in cal. pag. 86. and methinks that passage of our saviours prayer , father , glorifie me with the glorie i had before the world began , &c. this text , without exceeding great violence , cannot be evaded . as for that of grotius interpreting [ that i had ] that which was intended for me to have , though it make good sence , yet it is such grammar as that there is no school-boy but would be ashamed of it ; nor is there , for all his pretences , any place in scripture to countenance such an extravagant exposition by way of parallelism , as it may appear to any one that will compare the places which he alleadges , with this ; which i leave the reader to do at his leisure . let us consider the context , joh. 17. 4. i have glorified thee upon earth , during this my pilgrimage and absence from thee , being ●…ent hither by thee . i have finished the work which thou gavest me to do , and for the doing of which i was sent , and am thus long absent . and now , o father , glorifie me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud teipsum , in thine own presence , with the glorie which i had before the world was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud te , or in thy presence . what can be more expressive of a glorie which christ had apud patrem , or at his fathers home , or in his presence before the world was , and from which for such a time he had been absent ? now for others that would salve the business by communication of idioms , i will set down the words of an ingenious writer that goes that way : those predicates , says he , that in a strict and ●…igorous acception agreed onely to his divine nature , might by a communication of idioms ( as they phrase it ) be attributed to his humane , or at least to the whole person compounded of them both , than which nothing is more ordinarie in things of a mixt and heterogeneous nature , as the whole man is stiled immortal from the deathlessness of his soul : thus he . and there is the same reason if he had said that man was stiled mortal ( which certainly is far the more ordinarie ) from the real death of his bodie , though his soul be immortal . this is wittily excogitated . but now let us apply it to the text , expounding it according to his communication of idioms , affording to the humane nature what is onely proper to the divine , thus . father , glorifie me [ my humane nature ] with the glorie that i [ my divine nature ] had before the world was . which indeed was to be the eternal , infinite , and omnipotent brightness of the glory of the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the glory which his divine nature had before the world was . but how can his humane nature be glorified with that glory his divine nature had before the world was , unless it should become the divine nature , that it might be said to have pre-existed ? ( but that it cannot be . for there is no confusion of the humane and divine nature in the hypostasis of christ : ) or else because it is hypostatically united with the divine nature ; but if that be the glory , that he then had already , and had it not ( according to the opposers of pre-existence ) before the world was . so we see there is no sence to be made of this text by communication of idioms , and therefore no sence to be made of it without the pre-existence of the humane nature of christ. and if you paraphrase [ me ] thus , my hypostasis consisting of my humane and divine nature , it will be as untoward sence . for if the divine nature be included in [ me ] then christ prays for what he has already , as i noted above . for the glory of the eternal logos from everlasting to everlasting , is the same , as sure as he is the same with himself . pag. 86. by his expressions of coming from the father , descending from heaven , and returning thither again , &c. i suppose these scriptures are alluded to , john 3. 13. 6. 38. 16. 28. i came down from heaven not to do my own will , but the will of him that sent me . i came forth from the father , and am come into the world ; again i leave the world , and go to the father . whereupon his disciples said unto him lo now speakest thou plainly , and speakest no parable . but it were a very great parable , or aenigm , that one should say truly of himself , that he came from heaven , when he never was there . and as impossible a thing is it to conceive how god can properly be said to come down from heaven , who is alwaies present every where . wherefore that in christ which was not god , namely his soul , or humane nature , was in heaven before he appeared on earth , and consequently his soul did pre-exist . nor is there any refuge here in the communication of idioms . for that cannot be attributed to the whole hypostasis , which is competent to neither part that constitutes it . for it was neither true of the humane nature of christ , if you take away pre-existence , nor of the divine , that they descended from heaven , &c. and yet john 3. 13 , 14. where christ prophesying of his crucifixion and ascension , saith , no man hath ascended up to heaven , but he that came down from heaven , even the son of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] who was in heaven . so erasmus saith , it may be rendred a participle of the present tense , having a capacity to signifie the time past , if the sence require it , as it seems to do here . qui erat in coelo , viz. antequam descenderat . so erasmus upon the place . wherefore these places of scripture touching christ being such inexpugnable arguments of the pre-existence of the soul of the messiah ; the writer of no pre-existence , methinks , is no where so civil or discreet as in this point . where , he saies , he will not squabble about this , but readily yield that the soul of christ was long extant before it was incarnate . but then he presently flings dirt upon the pre-existentiaries , as guilty of a shameful presumption and inconsequence , to conclude the pre-existence of all other humane souls from the pre-existence of his . because he was a peculiar favourite of god was to undergo bitter sufferings for mankind ; and therefore should enjoy an happy pre-existence for an anti-praemium . and since he was to purchase a church with his own most precious bloud , it was fit he should pre-exist from the beginning of the world , that he might preside over his church as guide and governour thereof ; which is a thing that cannot be said of any other soul beside . this is a device which , i believe , the pre-existentiaries , good men , never dreamt of , but they took it for granted , that the creation of all humane souls was alike , and that the soul of christ was like ours in all things , sin onely excepted ; as the emperour justinian , in his discourse to menas patriarch of constantinople , argues from this very topick to prove the non-pre-existence of our souls , from the non-pre-existence of christs , he being like us in all things , sin onely excepted . and therefore as to existence and essence there was no difference . thus one would have verily thought to have been most safe and most natural to conclude , as being so punctual according to the declaration of scripture , and order of things . for it seems almost as harsh and repugnant to give angelical existence to a species not angelical , as angelical essence . for according to them , it belongs to angels onely to exist a mundo condito , not to humane souls . let us therefore see what great and urgent occasions there are , that the almighty should break this order . the first is , that he may remonstrate the soul of the messiah to be his most special favourite . why ? that is sufficiently done , and more opportunely , if other souls pre-existed to be his corrivals . but his faithful adhesion above the rest to the law of his maker , as it might make him so great a favourite : so that transcendent priviledge of being hypostatically united with the godhead , or eternal logos , would , i trow , be a sufficient testimony of gods special favour to him above all his fellow pre-existent souls . and then , which is the second thing for his anti-praemial happiness ( though it is but an hysteron proteron , and preposterous conceit , to fancie wages before the work ) had he less of this by the coexistence of other souls with him , or was it not rather the more highly encreased by their coexistencie ? and how oddly does it look , that one solitary individual of a species should exist for god knows how many ages alone ? but suppose the soul of the messiah , and all other souls created together , and several of them fallen , and the soul of the messiah to undertake their recovery by his sufferings , and this declared amongst them ; surely this must hugely inhance his happiness and glory through all the whole order of humane souls , being thus constituted or designed head and prince over them all . an●… thus , though he was rejected by the jews and despised , he could not but be caressed and adored by his fellowsouls above , before his descent to this state of humiliation . and who knows but this might be part at least of that glory which , he says , he had before the world was ? and which this ungrateful world denied him , while he was in it , who crucified the lord of life . and as for the third and last , that the soul of the messiah was to pre-exist , that he might preside over the church all along from the beginning of it : what necessity is there of that ? could not the eternal logos and the ministry of angels sufficiently discharge that province ? but you conceive a congruity therein ; and so may another conceive a congruity that he should not enter upon his office till there were a considerable lapse of humane souls which should be his care to recover ; which implies their pre-existence before this stage of the earth : and if the soul of the messiah , united with the logos , presided so early over the church ; that it was meet that other unlapsed souls , they being of his own tribe , should be his satellitium , and be part of those ministring spirits that watch for the churches good , and zealously endeavour the recovery of their sister-souls , under the conduct of the great soul of the messiah , out of their captivity of sin and death . so that every w●…y pre-existence of other souls will handsomly fall in with the pre-existence of the soul of the messiah , that there may be no breach of order , whenas there is no occasion for it , nor violence done to the holy writ , which expressly declares christ to have been like to us in all things ( as well in existence as essence ) sin onely excepted ; as the emperour earnestly urges to the patriarch menas . wherefore we finding no necessity of his particular pre-existing , nor convenience , but what will be doubled if other souls pre-exist with him ; it is plain , if he pre-exist , it is as he is an humane soul , not as such a particular soul ; and therefore what proves his soul to pre-exist , proves others to pre-exist also . pag. 87. since these places have been more diffusely urged in a late discourse to this purpose . i suppose he means in the letter of resolution concerning origen , where the author opens the sense of philip. 2. 6. learnedly and judiciously , especially when he acknowledges christs being in the form of god , to be understood of his physical union with the divine logos . which is the ancient orthodox exposition of the primitive fathers , they taking this for one notable testimony of scripture , for the divinity of christ. whenas they that understand it politically of christs power and authority onely , take an excellent weapon out of the hands of the church wherewith she used to oppose the impugners of christs divinity . but how can christ being god ( verus deus , as vatablus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) empty himself , or any way deteriorate himself as to his divinity , by being incarnate , and taking upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of the terrestrial adam ? for every earthly man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle seems to intimate , rom. 8. 21. as this ingenious writer has noted ; and the apostle likewise seems so to expound it in the text , by adding presently by way of exegesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was made in the likeness of men ; like that gen. 5. 3. adam begot a son in his own likeness , a terrestrial man as himself was . wherefore the incarnation of christ being no exinanition to his divinity , there was an humanity of christ , viz. his soul , in a glorious state of pre-existence , to which this voluntary exinanition belonged . pag. 87. was it for this mans sin , or his fathers , that he was born blind ? for the avoiding the force of this argument for proving that pre-existence was the opinion of the jews ; and that christ when it was so plainly implied in the question , by his silence , or not reproving it , seemed to admit it , or at least to esteem it no hurtful opinion : they alledge these two things : first , that these enquirers having some notions of the divine prescience , might suppose that god foreknowing what kind of person this blind man would prove , had antedated his punishment . the other is , that the enquirers may be conceived to understand the blind mans original sin . so that when they enquired whether the man was born blind for his own or his parents sin , they might onely ask whether that particular judgment was the effect of his parents , or of his own original pravity . this is camerons . but see what forced conceits learned men will entertain , rather than not to say something on a text. what a distorted and preposterous account is that found , that god should punish men before they sin , because he foresees they will sin ? and he onely produces this example , and a slight one too , that jeroboams hand was dried up as he stretched it forth to give a sign to apprehend the prophet . and the other is as fond an account , that god should send such severe judgments on men for their original pravity , which they cannot help . and original pravity being so common to all , it could be no reason why this particular man should be born blind , more than others . wherefore grotius far more ingenuously writes thus upon the place : quaerunt ergo an ipse peccaverit , quia multi judaeorum credebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum . and as our saviour christ passed it for an innocent opinion , so did the primitive church , the book of wisdom being an allowable book with them , and read in publick , though it plainly declare for pre-existence , chap. 8. 20. chap. 12. p. 93. therefore let the reader , if he please , call it a romantick scheme , or imaginary hypothesis , &c. this is very discreetly and judiciously done of the author , to propose such things as are not necessary members or branches of pre-existence , and are but at the best conjectura●… , as no part of that otherwise-useful theory . for by tacking too fast these unnecessary tufts or tassels to the main truth , it will but give occasion to wanton or wrathful whelps to worry her , and tug her into the dirt by them . and we may easily observe how greedily they catch at such occasions , though it be not much that they can make out of them , as we may observe in the next chapter . chap. 13. pag. 96. pill . 1. to conceive him as an immense and all-glorious sun , that is continually communicating , &c. and this as certainly as the sun does his light , and as restrainedly . for the suns light is not equally imparted to all subjects , but according to the measure of their capacity . and as nature limits here in natural things , so does the wisdom and justice of god in free creatures . he imparts to them as they capacitate themselves by improving or abusing their freedom . pag. 100. pill . 3. be resolved into a principle that is not meerly corporeal . he suspects that the descent of heavy bodies , when all is said and done , must be resolved into such a principle . but i think he that without prejudice peruses the eleventh and thirteenth chapters ( with their scholia ) of dr. mores enchiridion metaphysicum , will find it beyond suspition , that the descent of heavy bodies is to be resolved into some corporeal principle ; and that the spirit of nature , though you should call it with the cabalists by that astartling name of sandalphon , is no such prodigious hobgoblin , as rudeness and presumptuous ignorance has made that buckeram writer in contempt and derision to call it . pag. 101. as naturally as the fire mounts , and a stone descends . and as these do not so ( though naturally ) meerly from their own intrinsick nature , but in vertue of the spirit of the universe ; so the same reason there is in the disposal of spirits . the spirit of nature will range their plasticks as certainly and orderly in the regions of the world , as it does the matter it self in all places . whence that of plotinus may fitly be understood , that a soul enveigled in vitiousness , both here and after death , according to her nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thrust into the state and place she is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if she were drawn thither by certain invisible or magical strings of natures own pulling . thus is he pleased to express this power or vertue of the spirit of nature in the universe . but i think that transposition she makes of them is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transvection of them , rather than pulsion or traction . but these are over-nice curiosities . pag. 101. as likely some things relating to the state of spirits , &c. that is to say , spirits by the ministry of other spirits may be carried into such regions as the spirit of nature would not have transmitted them to , from the place where they were before , whether for good or evil . of the latter kind whereof , i shall have occasion to speak more particularly in my notes on the next chapter . pag. 102. pill . 4. the souls of men are capable of living in other bodies besides terrestrial ; &c. for the pre-existentiaries allow her successively to have lived , first , in an ethereal body , then in an aereal ; and lastly , after the state of silence , to live in a terrestrial . and here i think , though it be something early , it will not be amiss to take notice what the anti-pre-existentiaries alledge against this hypothesis ; for we shall have the less trouble afterwards . first , therefore , they say , that it does not become the goodness of god to make mans soul with a triple vital congruity , that will fit as well an aereal and terrestrial condition , as an aethereal . for from hence it appears , that their will was not so much in fault that they sinned , as the constitution of their essence : and they have the face to quote the account of origen , pag. 49. for to strengthen this their first argument . the words are these : they being originally made with a capacity to joyn with this terrestrial matter , it seems necessary according to the course of nature that they should sink into it , & so appear terrestrialmen . and therefore , say they , there being no descending into these earthly bodies without a lapse or previous sin , their very constitution necessitated them to sin . the second argument is , that this hypothesis is inconsistent with the bodies resurrection . for the aereal bodie immediately succeeding the terrestrial , and the aethereal the aereal , the business is done , there needs no resuscitation of the terrestrial body to be glorified . nor is it the same numerical body or flesh still , as it ought to be , if the resurrection-body be aethereal . the third is touching the aereal body ; that if the soul after death be tyed to an aereal body ( and few or none attain to the aethereal immediately after death ) the souls of very good men will be forced to have their abode amongst the very devils . for their prince is the prince of the air , as the apostle calls him ; and where can his subjects be , but where he is ? so that they will be enforced to endure the companie of these foul fiends ; besides all the incommodious changes in the air , of clouds , of vapours , of rain , hail , thunder , tearing tempests and storms ; and what is an image of hell it self , the darkness of night will overwhelm them every four and twenty hours . the fourth argument is touching the aethereal state of pre-existence . for if souls when they were in so heavenly and happy an estate could lapse from it , what assurance can we have , when we are returned thither , that we shall abide in it ? it being but the same happiness we were in before : and we having the same plastick with its triple vital congruity , as we had before . why therefore may we not lapse as before ? the fifth and last argument is taken from the state of silence . wherein the soul is supposed devoid of perception . and therefore their number being many , and their attraction to the place of conception in the womb being merely magical , and reaching many at a time , there would be many attracted at once ; so that scarce a foetus could be formed which would not be a multiform monster , or a cluster of humane foetus's , not one single foetus . and these are thought such weighty arguments , that pre-existence must sink and perish under their pressure . but , i believe , when we have weighed them in the balance of unprejudiced reason , we shall find them light enough . and truly , for the first ; it is not only weak and slight , but wretchedly disingenuous . the strength of it is nothing but a maimed and fraudulent quotation , which makes ashew as if the author of the account of origen , bluntly affirmed , without any thing more to do , that souls being originally made with a capacity to joyn with this terrestrial matter , it seems necessary , according to the course of nature , that they should sink into it , and so appear terrestrial men : whenas if we take the whole paragraph as it lies , before th●…y cast themselves into this fatal necessity , they are declared to have a freedom of will , whereby they might have so managed their happy estate they were created in , that they need never have faln . his words are these : what then remains , but that through the faulty and negligent use of themselves , whilst they were in some better condition of life , they rendred themselves less pure in the whole extent of their powers , both intellectual and animal ; and so by degrees became disposed for the susception of such a degree of corporeal life , as was less pure , indeed , than the former ; but exactly answerable to their present disposition of spirit . so that after certain periods of time they might become far less fit to actuate any sort of body , than the terrestrial ; and being originally made with a capacity to joyn with this too , and in it to exercise the powers and functions of life , it seems necessary , &c. these are the very words of the author of the account of origen , wherein he plainly affirms , that it was the fault of the souls themselves , that they did not order themselves then right when they might have done so , that cast them into this terrestrial condition . but what an opposer of pre-existence is this , that will thus shamelesly falsifie and corrupt a quotation of an ingenious author , rather than he will seem to want an argument against his opinion ! wherefore briefly to answer to this argument , it does as much become the goodness of god to create souls with a triple vital congruity , as to have created adam in paradise with free will , and a capacity of sinning . to the second , the pre-existentiaries will answer , that it is no more absurd to conceive ( nor so much ) that the soul after death hath an airy body , or it may be some an ethereal one , than to imagine them so highly happy after death without any body at all . for if they can act so fully and beatifically without any body , what need there be any resurrection of the body at all ? and if it be most natural to the soul to act in some body , in what a long unnatural estate has adams soul been , that so many thousand years has been without a body ? but for the soul to have a body , of which she may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certainly is most natural , or else she will be in an unnatural state after the resurrection to all eternitie . whence it is manifest , that it is most natural for the soul , if she act at all , to have a body to act in . and therefore , unless we will be so dull as to fall into the drouzie dream of the pyschopannychites , we are to allow the soul to have some kind of body or other till the very resurrection . but those now that are not psychopannychites , but allow good souls the joys and glories of paradise before the resurrection of the body , let them be demanded to what end the soul should have a resurrection-body ; and what they would answer for themselves , the pre-existentiaries will answer for their position that holds the soul has an aethereal body already , or an aereal one which may be changed into an aethereal body . if they will alledge any concinnity in the business , or the firm promise of more highly compleating our happiness at the union of our terrestrial bodies with our souls at the resurrection ; this , i say , may be done as well supposing them to have bodies in the mean time as if they had none . for those bodies they have made use of in the interval betwixt their death and resurrection , may be so thin and dilute , that they may be no more considerable than an interula is to a royal robe lined with rich furrs , and embroidered with gold. for suppose every mans bodie at the resurrection framed again out of its own dust , bones , sinews and flesh , by the miraculous power of god , were it not as easie for these subtile spirits , as it is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enter these bodies , and by the divine power assisting , so to inactuate them , that that little of their vehicle they brought in with them , shall no more destroy the individuation of the body , than a draught of wine drunk in , does the individuation of our body now , though it were , immediately upon the drinking , actuated by the soul. and the soul at the same instant actuating the whole aggregate , it is exquisitely the same numerical bodie , even to the utmost curiosity of the schoolmen . but the divine assistance working in this , it is not to be thought that the soul will loose by resuming this resurrection-body , but that all will be turned into a more full and saturate brightness and glory , and that the whole will become an heavenly , spiritual , and truly glorified body , immortal and incorruptible . nor does the being thus turned into an heavenly or spiritual body , hinder it from being still the same numerical body , forasmuch as one and the same numerical matter , let it be under what modifications it will , is still the same numerical matter or body ; and it is gross ignorance in philosophie that makes any conceive otherwise . but a rude and ill-natured opposer of pre-existence is not content that it be the same numerical body , but that this same numerical body be still flesh , peevishly and invidiously thereby to expose the author of the account of origen , who , pag. 120. writes thus : that the bodie we now have , is therefore corruptible and mortal , because it is flesh ; and therefore if it put on incorruption and immortality , it must put off it self first , and cease to be flesh . but questionless that ingenious writer understood this of natural flesh and bloud , of which the apostle declares , that flesh and bloud cannot inherit the kingdom of god. but as he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a natural body and there is a spiritual body : so if he had made application of the several kinds of flesh he mentions , of men , of beasts , of fishes , and birds , he would have presently subjoyned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a natural flesh and there is a spiritual flesh . and 't is this spiritual flesh to which belongs incorruption and immortality , and which is capable of the kingdom of heaven . but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural flesh , it must put off it self , and cease to be natural flesh , before it can put on immortality and incorruption . so little inconsistency is there of this hypothesis ( as touching the souls acting in either an aereal of aethereal vehicle , during the interval betwixt the resurrection and her departure hence ) with the resurrection of the bodie . but in the mean time , there is a strong bar thereby put to the dull dream of the psychopanychites , and other harshnesses also eased or smoothed by it . now as for the third argument , which must needs seem a great scare-crow to the illiterate , there is very little weight or none at all in it . for if we take but notice of the whole atmosphere , what is the dimension thereof , and of the three regions into which it is distributed , all these bugbears will vanish . as for the dimension of the whole atmosphere , it is by the skilful reputed about fifty to italick miles high , the convex of the middle region thereof about four such miles , the concave about half a mile . now this distribution of the air into these three regions being thus made , and the hebrew tongue having no other name to call the expansum about us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven , here is according to them a distribution of heaven into three , and the highest region will be part of the third heaven . this therefore premised , i answer , that though the souls of good men after death be detained within the atmosphere of the air , ( and the air it self haply may reach much higher than this atmosphere that is bounded by the mere ascent of exhalations and vapours ) yet there is no necessity at all that they should be put to those inconveniencies , which this argument pretends , from the company of devils , or incommodious changes and disturbances of the air. for suppose such inconveniencies in the middle and lowest region , yet the upper region , which is also part of the third heaven , those parts are ever calm and serene . and the devils principality reaching no further than through the middle and lowest region next the earth , ( not to advertise that his quarters may be restrained there also ) the souls of the departed that are good , are not liable to be pester'd and haunted with the ungrateful presence or occursions of the deformed and grim retinue , or of the vagrant vassals of that foul feind , that is prince of the air , he being onely so of these lower parts thereof , and the good souls having room enough to consociate together in the upper region of it . nor does that promise of our saviour to the thief on the cross , that that very day he should be with him in paradise , at all clash with this hypothesis of aereal bodies , both because christ by his miraculous power might confer that upon the penitent thief his fellow-sufferer , which would not fall to the share of other penitents in a natural course of things ; and also because this third region of the air may be part of paradise it self : ( in my fathers house there are many mansions ) and some learned men have declared paradise to be in the air , but such a part of the air as is free from gross vapours and clouds ; and such is the third region thereof . in the mean time we see the souls of good men departed , freed from those panick fears of being infested either by the unwelcome company of fiends and devils , or incommodated by any dull cloudy obscurations , or violent and tempestuous motions of the air. onely the shadowy vale of the night will be cast over them once in a nycthemeron . but what incommodation is that , after the brisk active heat of the sun in the day-time , to have the variety of the more mild beams of the moon , or gentle , though more quick and chearful , scintillations of the twinkling stars ? this variety may well seem an addition to the felicity of their state . and the shadowyness of the night may help them in the more composing introversions of their contemplative mind , and cast the soul into ineffably pleasing slumbers and divine extasies ; so that the transactions of the night may prove more solacing and beatifick sometimes , than those of the day . such things we may guess at afar off , but in the mean time be sure , that these good and serious souls know how to turn all that god sends to them to the improvement of their happiness . to the fourth argument we answer , that there are not a few reasons from the nature of the thing that may beget in us a strong presumption that souls recovered into their celestial happiness will never again relapse , though they did once . for first , it may be a mistake that the happiness is altogether the same that it was before . for our first paradisiacal bodies from which we lapsed , might be of a more crude and dilute aether , not so full and saturate with heavenly glory and perfection as our resurrection-body is . secondly , the soul was then unexperienced , and lightly coming by that happiness she was in , did the more heedlessly forgo it , before she was well aware ; and her mind roved after new adventures , though she knew not what . thirdly , it is to be considered , whether regeneration be not a stronger tenour for enduring happiness , than the being created happie . for this being wrought so by degrees upon the plastick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with ineffable groans and piercing desires after that divine life , that the spirit of god co-operating exciteth in us ; when regeneration is perfected and wrought to the full by these strong agonies , this may rationally be deemed a deeper tincture in the soul than that she had by mere creation , whereby the soul did indeed become holy , innocent and happie , but not coming to it with any such strong previous conflicts and eager workings and thirstings after that state , it might not be so firmly rooted by far as in regeneration begun and accomplished by the operation of gods spirit , gradually but more deeply renewing the divine image in us . fourthly , it being a renovation of our nature into a pristine state of ours , the strength and depth of impression seems increased upon that account also . fifthly , the remembrance of all the hardships we underwent in our lapsed condition , whether of mortification or cross rancounters , this must likewise help us to persevere when once returned to our former happiness . sixthly , the comparing of the evanid pleasures of our lapsed or terrestrial life , with the fulness of those joys that we find still in our heavenly , will keep us from ever having any hankering after them any more . seventhly , the certain knowledge of everlasting punishment , which if not true , they could not know , must be also another sure bar to any such negligencies as would hazard their setled felicity . which may be one reason why the irreclaimable are eternally punished , namely , that it may the better secure eternal happiness to others . eighthly , though we have our triple vital congruity still , yet the plastick life is so throughly satisfied with the resurrection-body , which is so considerably more full and saturate with all the heavenly richness and glorie than the former , that the plastick of the soul is as entirely taken up with this one bodie , as if she enjoyed the pleasures of all three bodies at once , aethereal , aereal , and terrestrial . and lastly , which will strike all sure , he that is able to save to the utmost , and has promised us eternal life , is as true as able , and therefore cannot fail to perform it . and who can deny but that we in this state i have described , are as capable of being fixed there , and confirmed therein , as the angels were after lucifer and others had faln ? and now to the fifth and last argument against the state of silence , i say it is raised out of mere ignorance of the most rational as well as most platonical way of the souls immediate descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the first mover or stirrer in this matter , i mean in the formation of the foetus , is the spirit of nature , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the universe , to whom plotinus somewhere attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first predelineations and prodrome irradiations into the matter , before the particular soul , it is preparing for , come into it . now the spirit of nature being such a spirit as contains spermatically or vitally all the laws contrived by the divine intellect , for the management of the matter of the world , and of all essences else unperceptive , or quatenus unperceptive , for the good of the universe ; we have all the reason in the world to suppose this vital or spermatical law is amongst the rest , viz. that it transmit but one soul to one prepared conception . which will therefore be as certainly done , unless some rare and odd casualty intervene , as if the divine intellect it self did do it . wherefore one and the same spirit of nature which prepares the matter by some general predelineation , does at the due time transmit some one soul in the state of silence by some particularizing laws ( that fetch in such a soul rather than such , but most sure but one , unless as i said some special casualty happen ) into the prepared matter , acting at two places at once according to its synenergetical vertue or power . hence therefore it is plain , that there will be no such clusters of foetus's and monstrous deformities from this hypothesis of the souls being in a state of silence . but for one to shuffle off so fair a satisfaction to this difficulty , by a precarious supposing there is no such being as the spirit of nature , when it is demonstrable by so many irrefragable arguments that there is , is a symptome of one that philosophizes at random , not as reason guides . for that is no reason against the existence of the spirit of nature , because some define it a substance incorporeal , but without sense and animadversion , &c. as if a spirit without sense and animadversion were a contradiction . for that there is a spirit of nature is demonstrable , though whether it have no sense at all is more dubitable . but through it have no sense or perception , it is no contradiction to its being a spirit , as may appear from dr. h. mores brief discourse of the true notion of a spirit . to which i direct the reader for satisfaction , i having already been more prolix in answering these arguments than i intended . but i hope i have made my presage true , that they would be found to have no force in them to overthrow the hypothesis of a threefold vital congruity in the plastick of the soul. so that this fourth pillar , for any execution they can do , will stand unshaken . pag. 103. for in all sensation there is corporeal motion , &c. and besides , there seems an essential relation of the soul to body , according to aristotles definition thereof , he defining it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actuates the boby . which therefore must be idle when it has nothing to actuate , as a piper must be silent , as to piping , if he have no pipe to play on . chap. 14. pag. 113. the ignobler and lower properties or the life of the body were languid and remiss , v●… as to their proper exercises or acting for themselves , or as to their being regarded much by the soul that is taken up with greater matters , or as to their being much relished , but in subserviency to the enjoyment of those more divine and sublime objects ; as the author intimates towards the end of his last pillar . pag. 114. and the plastick had nothing to do but to move this passive and easie body , &c. it may be added , and keep it in its due form and shape . and it is well added [ accordingly as the concerns of the higher faculties required ] for the plastick by reason of its vital union with the vehicle , is indeed the main instrument of the motion thereof . but it is the imperium of the perceptive that both excites and guides its motion . which is no wonder it can do , they being both but one soul. pag. 114. to pronounce the place to be the sun , &c. which is as rationally guessed by them , as if one should fancy all the fellows and students chambers in a colledge to be contained within the area of the hearth in the hall , and the rest of the colledge uninhabited . for the sun is but a common focus of a vortex , and is less by far to the vortex , than the hearth to the ichnographie of the whole colledge , that i may not say little more than a tennis-ball to the bigness of the earth . pag. 115. yet were we not immuta●…ly so , &c. but this mutability we were placed in , was not without a prospect of a more full confirmation and greater accumulation of happiness at the long run , as i intimated above . pag. 116. we were made on set purpose defatigable , that so all degrees of life , &c. we being such creatures as we are and finite , and taking in the enjoyment of those infinitely perfect and glorious objects onely pro modulo nostro , according to the scantness of our capacity , diversion to other objects may be an ease and relief . from whence the promise of a glorified body in the christian religion , as it is most grateful , so appears most rational . but in the mean time it would appear most irrational to believe we shall have eyes and ears and other organs of external sense , and have no suitable objects to entertain them . pag. 117. yea , methinks 't is but a reasonable reward to the body , &c. this is spoken something popularly and to the sense of the vulgar , that imagine the body to feel pleasure and pain , whenas it is the soul onely that is perceptive and capable of feeling either . but 't is fit the body should be kept in due plight for the lawful and allowable corporeal enjoyments the soul may reap therefrom for seasonable diversion . pag. 117 , that that is executed which he hath so determined , &c. some fancy this may be extended to the enjoying of the fruits of the invigouration of all the three vital congruities of the plastick , and that for a soul orderly and in due time and course to pass through all these dispensations , provided she keep her self sincere towards her maker , is not properly any lapse or sin , but an harmless experiencing all the capacities of enjoying themselves that god has bestowed upon them . which will open a door to a further answer touching the rest of the planets being inhabited , namely , that they may be inhabited by such kind of souls as these , who therefore want not the knowledge and assistance of a redeemer . and so the earth may be the onely nosocomium of sinfully lapsed souls . this may be an answer to such far-fetched objections till they can prove the contrarie . pag. 118. adam cannot withstand the inordinate appetite , &c. namely , after his own remissness and heedlessness in ordering himself , he had brought himself to such a wretched weakness . pag. 121. the plastick faculties begin now fully to awaken , &c. there are three vital congruities belonging to the plastick of the soul , and they are to awake orderly , that is , to operate one after another downward and upward , that is to say , in the lapse , the aereal follows the aethereal , the terrestrial the aereal . but in their recovery or emergency out of the lapse , the aereal follows the terrestrial , and the aethereal the aereal . but however , a more gross turgency to plastick operation may haply arise at the latter end of the aereal period , which may be as it were the disease of the soul in that state , and which may help to turn her out of it into the state of silence , and is it self for the present silenced therewith . for where there is no union with bodie , there is no operation of the soul. pag. 121. for it hath an aptness and propensity to act in a terrestrial body , &c. this aptness and fitness it has in the state of silence , according to that essential order of things interwoven into its own nature and into the nature of the spirit of the world , or great archeus of the universe , according to the eternal counsel of the divine wisdom . by which law and appoyntment the soul will as certainly have a fitness and propensity at its leaving the terrestrial body to actuate an aereal o●…e . pag. 122. either by mere natural congruity , the disposition of the soul of the world , or some more spontaneous agent , &c. natural congruity and the disposal of the plastick soul of the world ( which others call the spirit of nature ) may be joyned well together in this feat , the spirit of nature attracting such a soul as is most congruous to the predelineated matter which it has prepared for her . but as for the spontaneous agent , i suppose , he may understand his ministry in some supernatural birth . unless he thinks that some angels or genii may be imployed in putting souls into bodies , as gardiners are in setting pease and beans in the beds of gardens . but certainly they must be no good genii then that have any hand in assisting or setting souls in such wombs as have had to do with adulterie , incest , and buggery . pag. 123. but some apish shews and imitations of reason , vertue and religion , &c. the reason of the unregenerate in divine things is little better than thus , and vertue and religion which is not from that principle which revives in us in real regeneration , are , though much better than scandalous vice and profaness , mere pictures and shadows of what they pretend to . pag. 123. to its old celestial abode , &c. for we are pilgrims and strangers here on the earth , as the holy patriarchs of old declared . and they that speak such things , saith the apostle , plainly shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they seek their native country , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies . and truly if they had been mindful of that earthly country out of which they came , they might , saith he , have had opportunity of returning . but now they desire a better , to wit , an heavenly , hebr. 11. pag. 124. but that they step forth again into airy vehicles . this is their natural course , as i noted above . but the examples of enoch and elias , and much more of our ever blessed saviour , are extraordinary and supernatural . pag. 125. those therefore that pass out of these bodies before their terrestrial congruity be spoyled , weakened , or orderly unwound , according to the tenour of this hypothesis , &c. by the favour of this ingenious writer , this hypothesis does not need any such obnoxious appendage as this , viz. that souls that are outed these terrestrial bodies before their terrestrial congruity be spoiled , weakned , or orderly unwound , return into the state of inactivity . but this is far more consonant both to reason and experience or storie , that though the terrestrial congruity be still vigorous , as not having run out it may be the half part , no not the tenth part of its period , the soul immediately upon the quitting of this body is invested with a bodie of air , and is in the state of activity not of silence in no sense . for some being murdered have in all likelyhood in their own persons complained of their murderers , as it is in that story of anne walker ; and there are many others of the same nature . and besides , it is far more reasonable , there being such numerous multitudes of silent souls , that their least continuance in these terrestrial bodies should at their departure be as it were a magical kue or tessera forthwith to the aereal congruity of life to begin to act its part upon the ceasing of the other , that more souls may be rid out of the state of silence . which makes it more probable that every soul that is once besmeared with the unctuous moisture of the womb , should as it were by a magick oyntment be carried into the air ( though it be of a still-born infant ) than that any should return into the state of silence or inactivity upon the pretence of the remaining vigour of the terrestrial congruity of life . for these laws are not by any consequential necessity , but by the free counsel of the eternal wisdom of god consulting for the best . and therefore this being so apparently for the best , this law is interwoven into the spirit of the world and every particular soul , that upon the ceasing of her terrestrial union , her aereal congruity of life should immediately operate , and the spirit of nature assisting , she should be drest in aereal robes , and be found among the inhabitants of those regions . if souls should be remanded back into the state of silence that depart before the terrestrial period of vital congruity be orderly unwound , so very few reach the end of that period , that they must in a manner all be turned into the state of inactivity . which would be to weave penelope's web , to do and undo because the day is long enough , as the proverb is , whenas it rather seems too short , by reason of the numerosity of silent souls that expect their turn of recovery into life . pag. 125. but onely follow the clew of this hypothesis . the hypothesis requires no such thing , but it rather clashes with the first and chietest pillar thereof , viz. that all the divine designs and actions are laid and carried on by infinite goodness . and i have already intimated how much better it is to be this way that i am pleading for , than that of this otherwise-ingenious writer . pag. 125. since by long and hard exercise in this body , the plastick life is well ta●…ned and debilitated , &c. but this is not at all necessary , no not in those souls whose plastick may be deemed the most rampant . dis-union from this terrestrial body immediately tames it , i mean , the terrestrial congruity of life ; and its operation is stopt , as surely as a string of a lute never so smartly vibrated is streightways silenced by a gentle touch of the finger , and another single string may be immediately made to sound alone , while the other is mute and silent . for , i say , these are the free laws of the eternal wisdom , but fatally and vitally , not intellectually implanted in the spirit of nature , and in all humane souls or spirits . the whole universe is as it were the automatal harp of that great and true apollo ; and as for the general striking of the strings and stopping their vibrations , they are done with as exquisite art as if a free intellectual agent plaid upon them . but the plastick powers in the world are not such , but onely vital and fatal , as i said before . pag. 126. that an aereal body was not enough for it to display its force upon , &c. it is far more safe and rational to say , that the soul deserts her aereal estate by reason that the period of the vital congruity is expired , which according to those fatal laws i spoke of before is determined by the divine wisdom . but whether a soul may do any thing to abbreviate this period , and excite such symptoms in the plastick as may shorten her continuance in that state , let it be left to the more inquisitive to define . pag. 128. where is then the difference betwixt the just and the wicked , in state , place , and body ? their difference in place i have sufficiently shewn , in my answer to the third argument against the triple congruity of life in the plastick of humane souls , how fitly they may be disposed of in the air. but to the rude buffoonry of that crude opposer of the opinion of pre-existence , i made no answer . it being methinks sufficiently answered in the scholia upon sect. 12. cap. 3. lib. 3. of dr. h. mores immortalitas animae , if the reader think it worth his while to consult the place . now for state and body the difference is obvious . the vehicle is of more pure air , and the conscience more pure of the one than of the other . pag. 130. for according to this hypothesis , the gravity of those bodies is less , because the quantity of the earth that draws them is so , &c. this is an ingenious invention both to salve that phaenomenon , why bodies in mines and other deep subterraneous places should seem not so heavy nor hard to lift there , as they are in the superiour air above the earth ; and also to prove that the crust of the earth is not of so considerable a thickness as men usually conceive it is . i say , it is ingenious , but not so firm and sure . the quick-silver in a torricellian tube will sink deeper in an higher or clearer air , though there be the same magnetism of the earth under it that was before . but this is not altogether so fit an illustration , there being another cause than i drive at conjoyned thereto . but that which i drive at is sufficient of it self to salve this phaenomenon . a bucket of water , while it is in the water comes up with ease to him that draws it at the well ; but so soon as it comes into the air , though there be the same earth under it that there was before , it feels now exceeding more weighty . of which i conceive the genuine reason is , because the spirit of nature , which ranges all things in their due order , acts proportionately strongly to reduce them thereto , as they are more heterogeniously and disproportionately placed as to their consistencies . and therefore by how much more crass and solid a body is above that in which it is placed , by so much the stronger effort the spirit of nature uses to reduce it to its right place ; but the less it exceeds the crassness of the element it is in , the effort is the less or weaker . hence therefore it is , that a stone or such like body in those subterraneous depths seems less heavy , because the air there is so gross and thick , and is not so much disproportionate to the grossness of the stone as our air above the earth here is ; nor do i make any doubt , but if the earth were all cut away to the very bottom of any of these mines , so that the air might be of the same consistency with ours , the stone would then be as heavy as it is usually to us in this superioor surface of the earth . so that this is no certain argument for the proving that the crust of the earth is of such thinness as this author would have it , though i do not question but that it is thin enough . pag. 131. and the mention of the fountains of the great deep in the sacred history , &c. this is a more considerable argument for the thinness of the crust of the earth ; and i must confess i think it not improbable but that there is an aqueous hollow sphaericum , which is the basis of this habitable earth , according to that of psalm 24. 2. for he hath founded it upon the seas , and established it upon the flouds . pag. 131. now i intend not that after a certain distance all is fluid matter to the centre ; that is to say , after a certain distance of earthly matter , that the rest should be fluid matter , namely , water and air , to the centre , &c. but here his intention is directed by that veneration he has for des cartes . otherwise i believe if he had freely examined the thing to the bottom , he would have found it more reasonable to conclude all fluid betwixt the concave of the terrestrial crust and the centre of the earth , as we usually phrase it , though nothing be properly earth but that crust . pag. 131. which for the most part very likely is a gross and foetid kind of air , &c. on this side of the concave of the terrestrial crust there may be several hollows of foetid air and stagnant water , which may be so many particular lodgings for lapsed and unruly spirits . but there is moreover a considerable aqueous sphaericum upon which the earth is founded , and is most properly the abyss ; but in a more comprehensive notion , all from the convex thereof to the centre may be termed the abyss , or the deepest place that touches our imagination . pag. 131. the lowest and central regions may be filled with flame and aether , &c. that there was the reliques of a sun after the incrustation of the earth and aqueous orb , is according to this hypothesis reasonable enough . and a kind of air and aether betwixt this diminished sun and the concave of this aqueous orb , but no crass and opake concamerations of hard matter interposed betwixt . which is an hypothesis the most kind to the ingenious author of telluris theoria sacra , that he could wish . for he holding that there was for almost two thousand years an opake earthy crust over this aqueous orb unbroke till the deluge , which he ascribes to the breaking thereof , it was necessary there should be no opake orb betwixt the central fire and this aqueous orb ; for else the fishes for so long a time had lived in utter darkness , having eyes to no purpose , nor ability to guide their way or hunt their prey . onely it is supposed , which is easie to do , that they then swam with their backs toward the centre , whenas as now they swim with their bellies thitherward ; they then plying near the concave , as now near the convex of this watry abyss . which being admitted , the difference of their posture will necessarilly follow according to the laws of nature , as were easie to make out , but that i intend brevity in these annotations . onely i cannot forbear by the way to advertise how probable it is that this central fire which shone clear enough to give light to the fishes swimming near the concave of this watry orb , might in process of time grow dimmer and dimmer , and exceeding much abate of its light , by that time the crust of the earth broke and let in the light of the sun of this great vortex into this watry region , within which , viz. in the air or aether there , there has been still a decay of light , the air or aether growing more thick as well as that little central fire or sun , being more and more inveloped with fuliginous stuff about it . so that the whole concavity may seem most like a vast duskish vault , and this dwindling over-clouded sun a sepulchral lamp , such as , if i remember right , was found in the monuments of olybius and tulliola . an hideous dismal forlorn place , and sit receptacle for the methim and rephaim . and the latin translation , job 26. 5. excellently well accords with this sad phaenomenon . ecce gigantes gemunt sub aquis , & qui habitant cum eis . here is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as symmachus translates the word . and it follows in the verse , nudus est infernus coram eo , hell is naked before god. and symmachus in other places of the proverbs puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , which therefore is the most proper and the nethermost hell. and it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest sense , whenever this lurid light ( as it seems probable to me it sometime will be ) is quite extinct , and this central fire turned into a terrella , as it may seem to have already happened in saturn . but we must remember , as the author sometimes reminds us , that we are embellishing but a romantick hypothesis , and be sure we admit no more than reason , scripture , and the apostolick faith will allow . pag. 132. are after death committed to those squalid subterraneous habitations , &c. he seems to suppose that all the wicked and degerate souls are committed hither , that they may be less troublesom to better souls in this air above the earth . but considering the devil is call'd the prince of the air , & that he has his clients and subjects in the same place with him ; we may well allow the lower regions of the air to him , and to some wicked or unregenerate souls promiscuously with him , though there be subterraneous receptacles for the worst and most rebellious of them , and not send them all packing thither . pag. 132. that they are driven into those dungeons by the invisible ministers of justice , &c. he speaks of such dungeons as are in the broken caverns of the farth , which may be so many vexatious receptacles for rebellious spirits which these invisible ministers of justice may drive them into , and see them commited ; and being confined there upon far severer penalties if they submit not to that present punishment which they are sentenced to , they will out of fear of greater calamity be in as safe custody as if they were under lock and key . but the most dismal penalty is to be carried into the abyss , the place of the rephaim i above described . this is a most astonishing commination to them , and they extreamly dread that sentence . which makes the devils , luke 8. 31. so earnestly beseech christ that he would not command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pack away into the abyss . this punishment therefore of the abyss where the rephaim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groan , is door and lock that makes them , whether they will or no , submit to all other punishments and confinements on this side of it . michael psellus takes special notice how the daemons are frighted with the menaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the menaces of the sending them away packing into the abyss and subterraneous places . but these may signifie no more than cavities that are in the ruptues of the earth , and they may steal out again if they will adventure , unless they were perpetually watched , which is not so probable . wherefore they are imprisoned through fear of that great horrid abyss above described , and which as i said is an iron lock and door of brass upon them . but then you will say , what is the door and lock to this terrible place ? i answer , the inviolable adamantine laws of the great sandalphon or spirit of the universe . when once a rebellious spirit is carried down by a minister of justice into this abyss , he can no more return of himself , than a man put into a well fortie fathoms deep is able of himself to ascend out of it . the unlapsed spirits , it is their priviledge that their vehicles are wholly obedient to the will of the spirit that inactuates them , and therefore they have free ingress and egress every where ; and being so little passive as they are , and so quick and swift in their motions , can perform any ministries with little or no incommodation to themselves . but the vehicles of lapsed spirits are more passive , and they are the very chains whereby they are tyed to certain regions by the iron laws of the spirit of the universe , or hylarchick principle , that unfailingly ranges the matter everie where according to certain orders . wherefore this serjeant of justice having once deposited his prisoner within the concave of the aqueous orb , he will be as certainly kept there , and never of himself get out again , as the man in the bottom of the well above-mentioned . for the laws of the same spirit of nature that keeps the man at the bottom of the well ( that everie thing may be placed according to the measure of its consistencie ) will inhibit this captive from ever returning to this superiour air again , because his vehicle is , though foul enough , yet much thinner than the water ; and there will be the the same ranging of things on the concave side of the aqueous orb , as there is on the convex . so that if we could suppose the ring about saturn inhabited with any living creatures , they would be born toward the concave of the ring as well as toward the convex , and walk as steadily as we and our antipodes do with our feet on this and that side of the earth one against another . this may serve for a brief intimation of the reason of the thing , and the intelligent will easily make out the rest themselves , and understand what an ineluctable fate and calamity it is to be carried into that duskish place of dread and horrour , when once the angel that has the keys of the abyss or bottomless pit has shut a rebellious spirit up there , & chained him in that hideous dungeon . pag. 133. others to the dungeon , and some to the most intolerable hell the abyss of fire . the dungeon here , if it were understood with an emphasis , would most properly denote the dungeon of the rephaim , of which those parts nearest the centre may be called the abyss of fire more properly than any vulcano's in the crust of the earth . those souls therefore that have been of a more fierce and fiery nature , and the causers of violence and bloodshed , and of furious wars and cruel persecutions of innocent and harmless men , when they are committed to this dungeon of the rephaim , by those inevitable laws of the subteraqueous sandalphon , or demogorgon if you will , they will be ranged nearest the central fire of this hellish vault . for the vehicles of souls symbolizing with the temper of the mind , those who are most haughty , ambitious , fierce , and fiery , and therefore , out of pride and contempt of others in respect of themselves and their own interest , make nothing of shedding innocent bloud , or cruelly handling those that are not for their turn , but are faithful adherers to their maker , the vehicles of these being more thin and fiery than theirs who have transgressed in the concupiscible , they must needs surmount such in order of place , and be most remote from the concave of the aqueous orb under which the rephaim groan , and so be placed at least the nearest to that abyss of fire , which our author terms the most intolerable hell. pag. 133. have a strict and careful eye upon them , to keep them within the confines of their goal , &c. that this , as it is a more tedious province , so a needless one , i have intimated above , by reason that the fear of being carried into the abyss will effectually detain them in their confinements . from whence if they be not released in time , the very place they are in may so change their vehicles , that it may in a manner grow natural to them , and make them as uncapable of the superiour air as bats and owls are , as the ingenious author notes , to bear the suns noon-day-beams , or the fish to live in these thinner regions . pag. 134. under severe penalties prohibit all unlicensed excursions into the upper world , though i confess this seems not so probable , &c. the author seems to reserve all the air above the earth to good souls onely , and that if any bad ones appear , it must be by either stealth or license . but why bad souls may not be in this lower region of the air as well as devils , i understand not . nor do i conceive but that the kingdom of darkness may make such laws amongst themselves , as may tend to the ease and safety of those of the kingdom of light. not out of any good-will to them , but that themselves may not further smart for it if they give license to such and such exorbitancies . for they are capable of pain and punishment , and though they are permitted in the world , yet they are absolutely under the power of the almighty , and of the grand minister of his kingdom , the glorious soul of the messiah . pag. 137. the internal central fire should have got such strength and irresistible vigour , &c. but how or from whence , is very hard to conceive : i should rather suspect , as i noted above , that the fire will more and more decay till it turn at last to a kind of terrella , like that observed within the ring of saturn , and the dungeon become utter darkness , where there will be weeping and wailing and gnashing of teeth , as well as in the furnace of fire . pag. 141. and so following the laws of its proper motion shall fly away out of this vortex , &c. this looks like an heedless mistake of this ingenious writer , who though he speak the language of cartesius , seems here not to have recalled to mind his principles . for the earth according to his principles is never like to become a sun again . nor if it had so become , would it then become a comet . forasmuch as comets according to his philosophie are incrustated suns , and planets or earths in a manner , and so to be deemed so soon as they settle in any vortex , and take their course about the centre thereof . nor if the earth become a sun again , is it like to leave our vortex according to the cartesian principles , but rather be swallowed down into the sun of our vortex , and increase his magnitude ; the ranging of the planets according to des cartes mechanical laws being from the difference of their solidities , and the least solid next to the sun. whither then can this sol redivivus or the earth turned wholly into the materia subtilissima again be carried , but into the sun it self ? this seems most likely , especially if we consider this sol redivivus or the earth turned all into the materia subtilissima , in itself . but if we take into our consideration its particular vortex which carries about the moon , the business may bear a further debate which will require more time than to be entred upon here . but it seems plain at first sight , that though this sol redivivus should by vertue of its particular vortex be kept from being swallowed down into the sun and centre of the great vortex , yet it will never be able to get out of this great vortex , according to the frame of des cartes philosophy . so that there will be two suns in one vortex , a planetary one and a fixt one . which unexpected monstrositie in nature will make any cautious cartesian more wary how he admits of the earths ever being turned into a sun again ; but rather to be content to let its central fire to incrustrate it self into a terrella , there seeming to be an example of this in that little globe in the midst of the ring of saturn ; but of an earth turned into a sun no example at all that i know of . pag. 142. so that the central fire remains unconcerned , &c. and so it well may , it being so considerable a distance from the concave of the aqueous orb , and the aqueous orb it self betwixt the crust of the earth and it . but the prisoners of this gaol of the rephaim will not be a little concerned . this hell of a suddain growing so smothering hot to them all , though the central fire no more than it was . and whatever becomes of those spirits that suffer in the very conflagration it self , yet ab hoc inferno nulla est redemptio . pag. 147. those immediate births of unassisted nature will not be so tender , &c. besides , the air being replenisht with benign daemons or genii , to whom it cannot but be a pleasant spectacle to behold the inchoations and progresses of reviving nature , they having the curiositie to contemplate these births , may also in all likelihood exercise their kindness in helping them in their wants ; and when they are grown up , assist them also in the methods of life , and impart as they shall find fit the arcana of arts and sciences and religion unto them , nor suffer them to symbolize overmuch in their way of living with the rest of their fellow terrestrial creatures . if it be true that some hold , that even now when there is no such need , every one has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his genius or guardian angel , it is much more likely that at such a season as this , every tender foetus of their common mother the earth , would be taken into the care of some good daemon or other , even at their very first budding out into life . pag. 148. but all this is but the frolick exercise of my pen choosing a paradox . and let the same be said of the pen of the annotator , who has bestowed these pains not to gain proselytes to the opinions treated of in this discourse , but to entertain the readers intellectuals with what may something inlarge his thoughts ; and if he be curious and anxious , help him at a pinch to some ease of mind touching the ways of god and his wonderful providence in the world. pag. 149. those other expressions of death , destruction , perdition of the ungodly , &c. how the entring into the state of silence may well be deemed a real death , destruction and perdition , that passage in lucretius does marvelously well set out . nam si tantopere est animi mutata potestas , omnis ut actarum exciderit retinentia rerum , non , ut opinor , ea ab letho jam longiter errat quapropter fateare necesse est , quae fuit ante interiisse , &c. de rerum natura , lib. 3. and again in the same book he says , though we were again just as we were before , yet we having no memory thereof , it is all one as if we were perfectly lost . and yet this is the condition of the soul which the divine nemesis sends into the state of silence , because afterwards she remembers nothing of her former life . his words are these : nec , si materiam nostram collegerit aetas post obitum , rursúmque redegerit ut sita nunc est , atque iterum nobis fuerint data lumina vitae , pertineat quicquam tamen ad nos id quoque factum interrupta semel quom sit retinentia nostri . pag. 150. in those passages which predict new heavens and a new earth , &c. i suppose he alludes especially to that place in the apocalypse , chap. 21. where presently upon the description of the lake of fire in the precedent chapter which answers to the conflagration , it is said , and i saw a new heaven and a new earth . but questionless that passage , as in other places , is politically to be understood , not physically , unless this may be the ingenious authors meaning , that the writer of the apocalypse adorning his style with allusions to the most rouzing and most notable real or physical objects ( which is observable all along the apocalypse ) it may be a sign that a new heaven and a new earth succeeding the conflagration , is one of those noble phaenomena true and real amongst the rest , which he thought fit to adorn his style with by alluding thereto . so that though the chief intended sense of the apocalypse be political , yet by its allusions it may countenance many noble and weighty truths whether physical or metaphysical . as , the existence of angels , which is so perpertually inculcated all along the book from the beginning to the ending : the divine shechina in the celestial regions : the dreadsul abyss in which rebellious spirits are chained , and at the commination whereof they so much tremble : the conflagration of the earth ; and lastly , the renewing and restoring this earth and heaven after the conflagration . pag. 150. the main opinion of pre-existence is not at all concerned , &c. this is very judiciously and soberly noted by him . and therefore it is by no means fairly done by the opposers of pre-existence , while they make such a pudder to confute any passages in this hypothesis , which is acknowledged by the pre-existentiaries themselves to be no necessary or essential part of that dogma . but this they do , that they may seem by their cavils ( for most of them are no better ) against some parts of this unnecessarie appendage of pre-existence , to have done some execution upon the opinion it self ; which how far it extends , may be in some measure discovered by these notes we have made upon it . which stated as they direct , the hypothesis is at least possible ; but that it is absolutely the true one , or should be thought so , is not intended . but as the ingenious author suggests , it is either this way or some better , as the infinite wisdom of god may have ordered . but this possible way shews pre-existence to be neither impossible nor improbable . pag. 151. but submit all that i have written to the authority of the church of england , &c. and this i am perswaded he heartily did , as it is the duty of every one , in things that they cannot confirm by either a plain demonstration , clear authority of scripture , manifestation of their outward senses , or some rouzing miracle , to compromise with the decisions of the national church where providence has cast them , for common peace and settlement , and for the ease and security of governours . but because a fancy has taken a man in the head , that he knows greater arcana than others , or has a more orthodox belief in things not necessarie to salvation than others have , for him to affect to make others proselytes to his opinion , and to wear his badge of wisdom , as of an extraordinarie master in matters of theory , is a mere vanitie of spirit , a ridiculous piece of pride and levitie , and unbeseeming either a sober and stanched man or a good christian. but upon such pretences to gather a sect , or set up a church or independent congregation , is intolerable faction and schism , nor can ever bear a free and strict examination according to the measures of the truest morals and politicks . but because it is the fate of some men to believe opinions , to others but probable , nor it may be so much ( as the motion of the earth suppose , and des cartes his vortices , and the like ) to be certain science , it is the interest of every national church to define the truth of no more theories than are plainly necessary for faith and good manners ; because if they either be really , or seem to be mistaken in their unnecessary decisions or definitions , this with those that are more knowing than ingenuous will certainly lessen the authority and reverence due to the church , and hazard a secret enmity of such against her . but to adventure upon no decisions but what have the authority of scripture ( which they have that were the decisions of general councils before the apostasie ) and plain usefulness as well as reason of their side , this is the greatest conservative of the honour and authority of a church ( especially joyned with an exemplary life ) that the greatest prudence or politicks can ever excogitate . which true politicks the church of rome having a long time ago deserted , has been fain , an horrid thing to think of it ! to support her authority and extort reverence by mere violence and bloud . whenas , if she had followed these more true and christian politicks , she would never have made herself so obnoxious , but for ought one knows , she might have stood and retained her authority for ever . in the mean time , this is suitable enough , and very well worth our noting , that forasmuch as there is no assurance of the holy ghost's assisting unnecessary decisions , though it were of the universal church , much less of any national one , so that if such a point be determined , it is uncertainly determined , and that there may be several ways of holding a necessary point , some more accommodate to one kind of men , others to another , and that the decisions of the church are for the edification of the people , that either their faith may be more firm , or their lives more irreprehensible : these things , i say , being premised , it seems most prudent and christian in a church to decline the decision of the circumstances of any necessary point , forasmuch as by deciding and determining the thing one way , those other handles by which others might take more fast hold on it are thereby cut off , and so their assent made less firm thereto . we need not go far for an example , if we but remember what we have been about all this 〈◊〉 it is necessarie to believe that we have 〈◊〉 〈◊〉 immortal spirit capable of salvation 〈◊〉 〈◊〉 ●…ording as we shall behave 〈◊〉 〈◊〉 〈◊〉 revealed to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but though this opinion or rather article of faith be but one , yet there are several waies of holding it . and it lies more easie in some mens minds , if they suppose it created by god at every conception in the womb ; in othersome , if they conceive it to be ex traduce ; and lastly in others , if it pre-exist . but the waies of holding this article signisie nothing but as they are subservient to the making us the more firmly hold the same . for the more firmly we believe it , the greater influence will it have upon our lives , to cause us to live in the fear of god , and in the waies of righteousness like good christians . wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies , rather than by either of the other two , and thus of any one of the three ; it is manifest , it is much more prudently done of the church not to cut off two of these three handles by a needless , nay , a harmful decision , but let every one choose that handle that he can hold the article fastest by , for his own support and edification . for thus every one laying firm hold on that handle that is best sitted for his own grasp , the article will carry all these three sorts of believers safe up to heaven , they living accordingly ; whenas two sorts of them would have more slippery or uncertain hold , if they had no handle ossered to them but those which are less suitable to their grasp and genius . which shews the prudence , care , and accuracy of judgment in the church of england , that as in other things , so in this , she has made no such needless and indeed hurtful decisions , but left the modes of conceiving things of the greatest moment , to every ones self , to take it that way that he can lay the fastest hold of it , and it will lie the most easily in his mind without doubt and wavering . and therefore there being no one of these handles but what may be useful to some or other for the more easie and undoubted holding that there is in us an immaterial and immortal soul or spirit , my having taken this small pains to wipe off the soil , and further the usefulness of one of them by these annotations , if it may not merit thanks , it must , i hope , at least deserve excuse with all those that are not of too sowre and tetrick a genius , and prefer their own humours and sentiments before the real benefit of others . but now if any one shall invidiously object , that i prefer the christian discretion of my own church the church of england , before the judgment and wisdom of a general council , namely , the fisth oecumenical council held at constantinople in justinians time under the patriarch eutychius , who succeeded menas lately deceased , to whom justinian sent that discourse of his against origen and his errours , amongst which pre-existence is reckoned one : in answer to this , several things are to be considered , that right may be done our mother . first , what number of bishops make a general council , so that from their numerosity we may rely upon their authority and infallibility that they will not conclude what is false . secondly , whether in whatsoever matters of debate , though nothing to the salvation of mens souls , but of curious speculation , fitter for the schools of philosophers than articles of faith for the edification of the people ( whose memory and conscience ought to be charged with no notions that are not subservient to the rightly and duly honouring god and his onely begotten son our lord jesus christ , and to the faithful discharging their duty to man ) the assistance of the spirit of god can rationally be expected ; or onely in such things as are necessary to be professed by the people , and very useful for the promoting of life and godliness . and as moses has circumscribed his narrative of the creation within the limits of mundus plebeiorum , and also the chronology of time according to scripture is bounded from the first adam to the coming again of the second to judgment , and sentencing the wicked to everlasting punishment , and the righteous to life everlasting : so whether the decisions of the church are not the most safely contained within these bounds , and they faithfully discharge themselves in the conduct of souls , if they do but instruct them in such truths only as are within this compass revealed in sacred scripture . and whether it does not make for the interest and dignity of the church to decline the medling with other things , as unprofitable and unnecessary to be decided . thirdly , whether if a general council meet not together in via spiritus sancti , but some stickling imbitter'd grandees of the church out of a pique that they have taken against some persons get through their interest a general council called , whether is the assistance of the holy ghost to be expected in such a meeting , so that they shall conclude nothing against truth . fourthly , whether the authority of such general councils as providence by some notable prodigie may seem to have intimated a dislike of , be not thereby justly suspected , and not easily to be admitted as infallible deciders . fifthly , whether a general council that is found mistaken in one point , anathematizing that for an heresie which is a truth , forfeits not its authority in other points , which then whether falshoods or truths , are not to be deemed so from the authority of that council , but from other topicks . sixthly , since there can be no commerce betwixt god and man , nor he communicate his mind and will to us but by supposition , that our senses rightly circumstantiated are true , that there is skill in us to understand words and grammar , and schemes of speech , as also common notions and clear inferences of reason , whether if a general council conclude any thing plainly repugnant to these , is the conclusion of such a council true and valid ; and whether the indeleble notices of truth in our mind that all mankind is possessed of , whether logical , moral , or metaphysical , be not more the dictates of god , than those of any council that are against them . seventhly , if a council , as general as any has been called , had in the very midnight of the churches apostasie and ignorance met , and concluded all those corruptions that now are obtruded by the church of rome , as transubstantiation , invocation of saints , worshipping of images , and the like , whether the decisions of such a council could be held infallible or valid . what our own excellently well reformed church holds in this case , is evident out of her articles . for , eighthly , the church of england plainly declares , that general councils when they be gathered together , forasmuch as they be an assembly of men whereof all are not governed with the spirit and word of god , they may err , and sometimes have erred even in things pertaining to god. wherefore , saith she , things ordained by them as necessary to salvation have neither strength nor authority , unless it may be declared that they be taken out of holy scripture . artic. 21. ninthly , and again , artic. 20. where she allows the church to have power to decree rites and ceremonies , and authority in controversies of faith , but with this restriction , that it is not lawful for the church to ordain any thing that is contrary to gods word written , neither may it so expound one place of scripture that it be repugnant to another ; she concludes : wherefore although the church be a witness and keeper of holy writ , yet as it ought not to decree any thing against the same , so besides the same ought it not to inforce any thing to be believed for necessity of salvation . what then , does she null the authority of all the general councils , and have no deference for any thing but the mere word of god to convince men of heresie ? no such matter . what her sense of these things is , you will find in 1 eliz. cap. 1. wherefore , tenthly and lastly , what general councils the church of england allows of for the conviction of hereticks you may understand out of these words of the statute : they shall not adjudge any matter or cause to be heresies , but onely such as heretofore have been adjudged to be heresie by the authority of the canonical scriptures , or by the first four general councils or any of them , or by any other general council wherein the same was declared heresie by the express and plain words of the said canonical scriptures , by brief reflections upon some of these ten heads , i shall endeavour to lessen the invidiousness of my seeming to prefer the discretion of the church of england before the judgment of a general council , i mean of such a general council as is so unexceptionable that we may relie on the authority of their decisions , that they will not fail to be true . of which sort whether the fifth reputed general council be , we will briefly first consider . for reflecting on the first head , it seems scarcely numerous enough for a general council . the first general council of nice had above three hundred bishops ; that of chalcedon above six hundred : this fifth council held at constantinople had but an hundred sixty odd . and which still makes it more unlike a general council , in the very same year , viz. 553 , the western bishops held a council at aquileia , and condemned this fifth council held at constantinople . secondly , the pre-existence of souls being a mere philosophical speculation , and indeed held by all philosophers in the affirmative that held the soul incorporeal ; we are to consider whether we may not justly deem this case referrible to the second head , and to look something like pope zacharies appointing a council to condemn virgilius as an heretick , for holding antipodes . thirdly , we may very well doubt whether this council proceeded in via spiritus sancti , this not being the first time that the lovers and admirers of origen for his great piety and knowledge , and singular good service he had done to the church of christ in his time , had foul play plai'd them . witness the story of theophilus bishop of antioch , who to revenge himself on dioscorus and two others that were lovers of origen and anti-anthropomorphites , stickled so , that he caused epiphanius in his see , as he did in his own , to condemn the books of origen in a synod . to which condemnation epiphanius an anthropomorphite , and one of more zeal than knowledge , would have got the subscription of chrysostome the patriarch of constantinople ; but he had more wisdom and honesty than to listen to such an injurious demand . and as it was with those synods called by theophilus and epiphanius , so it seems to be with the fifth council . piques and heart-burnings amongst the grandees of the church seemed to be at the bottom of the business . binius in his history of this fifth council takes notice of the enmity betwixt pelagius , pope vigilius's apocrisiarie , and theodorus bishop of caesarea cappadociae an origenist . and spondanus likewise mentions the same , who says , touching the business of origen , that pelagius the popes apocrisiarie , eam quaestionem in ipsius theodori odium movisse existimabatur . and truly it seems to me altogether incredible , unless there were some hellish spight at the bottom , that they should not have contented themselves to condemn the errours supposed to be origens ( but after so long a time after his death , there being in his writings such choppings and changings and interpolations , hard to prove to be his ) but have spared his name , for that unspeakable good service he did the church in his life-time . see dr. h. mores preface to his collectio philosophica , sect. 18. where origens true character is described out of eusebius . wherefore whether this be to begin or carry on things in via spiritus sancti , so that we may rely on the authority of such a council , i leave to the impartial and judicious to consider . fourthly , in reference to the fourth head , that true wisdom and moderation , and the holy assistance of gods spirit did not guide the affairs of this council , seems to be indicated by the divine providence , who to shew the effect of their unwise proceedings in the self-same year the council sate , sent a most terrible earthquake for forty days together upon the city of constantinople where the council was held , and upon other regions of the east , even upon alexandria it self and other places , so that many cities were levelled to the ground . upon which spondanus writes thus : haea verò praesagia fuisse malorum quae sunt praedictam synodum consecuta , nemo negare poterit quicunque ab eventis facta noverit judicare . this also reminds me of a prodigy as it was thought that happened at the sixth reputed general council , where nigh three hundred fathers were gathered together to decide this nice and subtile point , namely , whether an operation or volition of christ were to be deemed , una operatio sive volitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that axiom of some metaphysicians , that actio est suppositi , and so the humane and divine nature of christ being coalescent into one person , his volition and operation be accounted one as his person is but one ; or because of the two natures , though but one person , there are to be conceived two operations or two volitions . this latter dogma obtained , and the other was condemned by this third constantinopolitan council : whereupon , as paulus diaconus writes , abundance of cobwebs or spiders webs fell or rained , as it were , down upon the heads of the people , to their very great astonishment . some interpret the cobwebs of heresies : others haply more rightfully of troubling the church of christ with over-great niceties and curiosities of subtile speculation , which tend nothing to the corroborating her faith , and promoting a good life ; and are so obscure , subtile , and lubricous , that look on them one way they seem thus , and another way thus . to this sixth general council there seemed two operations and two wills in chri●… , because of his two natures . to a council called after by philippicus the emperour , and john patriarch o●… constantinople , considering christ as one person ●…ere appeared numerosissimo orientalium episcoporum collecto conven●…ui ▪ as spondanus ●…as 〈◊〉 but as binius , innumerle orientalium episcoporum multitudini congregat●…e , but one will and one operation . and ce●…tainly this numerous or innumerable company of bishops must put as fair sor a general council as that of less than three hundred ▪ but that the authority of both these councils are lessened upon the account of the second head , in that the matter they consulted about tended nothing to the corroboration of our faith , or the promotion of a good life , i have already intimat●…d . these things i was tempted to note , in reference to the tenth head. for it seems to me an undeniable argument , that our first reformers , which are the risen witnesses , were either exquisitely well seen in ecclesiastick history , or the good hand of god was upon them that they absolutely admitted onely the four first general councils ; but after them , they knew not where to be , or what to call a general council , and therefore would not adventure of any so called for the adjudging any matters heresie . but if any pretended to be such , their authority should no further prevail , than as they made out things by express and plain words of canonical scripture . and for other synods , whether the seventh , which is the second of nice , or any other that the church of rome would have to be general in defence of their own exorbitant points of faith or practice , they will be found of no validity , if we have recourse to the sixth , seventh , eighth and ninth heads . fifthly , in reference to the fifth head. this fifth council loseth its authority in anathematizing what in origen seems to be true according to that express text of scripture , john 16. 28. ( especially compared with others . see notes on chap. ii. ) i came forth from the father , and am come into the world ; again i leave the world , and go to the father . he came forth from his father which is in heaven , accordingly as he taught us to pray to him ( the divine shechina being in a peculiar manner there ) he leaves the world and goes to the father , which all understand of his ascension into heaven , whence his coming from the father must have the same sense , or else the antithesis will plainly fail . wherefore it is plain he came down from heaven ( as he signifies also in other places ) as well as returns thither . but he can neither be truly said to come from heaven , nor return thither , according to his divine nature . for it never lest heaven , nor removes from one place to another ; and therefore this scripture does plainly imply the pre existence of the soul of the messiah , according to the doctrine of the jews , before it was incarnate . and this stricture of the old cabala may give light to more places of st. johns writings than is fit to recite in this haste ; i will onely name one by the by , 1 john 4. 2. every spirit that confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that jesus is the christ come in the flesh , that is to say , is the christ incarnate , is of god. for the messiah did exist , viz. his soul , before he came into the flesh , according to the doctrine of the jews . which was so well known , that upon the above-cited saying ( john 16. 28. ) of our saviour , they presently answered , lo , now speakest thou plainly , and speakest no parable ; because he clearly discovers himself by this character to be the expected messias incarnate . nor is there any possible evasion out of the clearness of this text from the communication of idioms , because christ cannot be said to come down from heaven according to his humane nature before it was there , therefore his humane nature was there before it was incarnate . and lastly , the authority of the decision of this council ( if it did so decide ) is lessened , in that contrary to the second head ( as was hinted above ) it decides a point that faith and godliness is not at all concerned in . for the divinity of christ , which is the great point of faith , is as firmly held supposing the soul of the messias united with the logos before his incarnation , as in it . so that the spight onely of pelagius against theodorus to multiply anathematisms against origen , no use or necessity of the church required any such thing . whence again their authority is lessened upon the account of the third head. these things may very well suspend a careful mind , and loth to be imposed upon , from relying much upon the authority of this fifth council . but suppose its authority entire , yet the acts against origen are not to be found in the council . and the sixth council in its anathematisms , though it mention theodorets writings , the epistle of ibas and theodorus mopsuestenus who were concerned in the fifth council ; yet i find not there a syllable touching origen . and therefore those that talk of his being condemned by that fifth co●…ncil , have an eye , i suppose , to the anathematisms at the end of that discourse which justinian the emperour sent to menas patriarch of constantinople , according to which form they suppose the errours of origen condemned . which if it were true , yet simple pre-existence will escape well enough . nor do i think that learned and intelligent patriarch photius would have called the simple opinion of pre-existence of souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ●…or those appendages that the injudiciousness and rashness of some had affixed 〈◊〉 it . partly therefore re●…lecting upon that first anathematism in the emperours discou●…se that makes the pre-existent souls of men first to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if their highest felicity consisted in having no body to inactuate ( which plainly clashes with both sound philosophy and christianity , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rephaim were all one , and they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grown cold to the divine love , and onely gathered body as they gathered corruption , and were alienated from the life of god ; which is point-blank against the christian faith , which has promised us , as the highest prize , a glorified body : ) and partly what himself adds , that one soul goes into several bodies ; which are impertinent appendages of the pre-existence of the soul , false , useless and unnecessary ; and therefore those that add these appendages thereto , violate the sincerity of the divine tradition to no good purpose . but this simple doctrine of pre existence is so unexceptionable and harmless , that the third collection of councils in justellus , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it reckon the other errours of origen condemned in the fifth council , omits this of pre-existence . certainly that ecclesiastick that framed that discourse for the emperour , if he did it not himself , had not fully , deliberately and impartially considered the dogma of pre-existence taken in its self , nor does once offer to answer any reasons out of scripture or philosophy that are produced for it . which if it had been done , and this had been the onely errour to be alledged against origen . i cannot think it credible , nay scarce possible , though their spight had been never so much against some lo●…ers of origen , that they could have got any general council to have condemned so holy , so able , so victorious a champion for the christian church in his life-time for an h●…retick , upon so tolerable a punctilio , about three hundred years after his death . what father that wrote before the first four general councils , but might by the malevolent , for some odd passage or other , be doomed an heretick , if such severity were admittable amongst christians ? but i have gone out further than i was aware ; and it is time for me to be think me what i intended . which was the justif●…ing of my self in my seeming to prefer the discretion of our own church in leaving us free to hold the incorporeity and immortality of the soul by any of the three handles that best fitted every mans genius , before the judgment of the fifth general council , that would abridge us of this liberty . from which charge i have endeavoured to free my self , briefly by these two ways : first , by shewing how hard it is to prove the fifth oecumenical council so called , to be a legitimate general or oecumenical council , and such as whose authority we may relie on . and secondly , if it was such , by shewing that it did not condemn simply the pre-existence of souls , but pre-existence with such and such appendages . so that there is no real clashing betwixt our church and that council in this . but however this is , from the eighth and ninth heads it's plain enough that the church of england is no favourer of the conclusions of any general council that are enjoyned as necessary to salvation , that be either repugnant to holy scripture , or are not clearly to be made out from the same ; which non-pre-existence of souls certainly is not , but rather the contrary . but being the point is not sufficiently clear from scripture either way to all , and the immortality of the soul and subsistence after death is the main useful point ; that way which men can hold it with most firmness and ease , her candour and prudence has left it free to them to make use of . and as for general councils , though she does not in a fit of zeal , which theodosius a prior in palestine is said to have done , anathematize from the pulpit all people that do not give as much belief to the four first general councils as to the four gospels themselves ; yet , as you may see in the tenth head , she makes the authority of the first four general councils so great , that nothing is to be adjudged heresie but what may be proved to be so either from the scripture or from these four councils . which encomium might be made with less skill and more confidence by that prior , there having been no more than four general councils in his time . but it was singular learning and judgment , or else a kind of divine sagacity in our first reformers , that they laid so great stress on the first four general councils , and so little on any others pretended so to be . but in all likelihood they being perswaded of the truth of the prediction of the apostasi●… of the church under antichrist how universal in a manner it would be , they had the most confidence in those general councils which were the earliest , and that were held within those times of the church which some call symmetral . and without all question , the two first general councils , that of nice , and that other of constantinople , were within those times , viz. within four hundred years after christ ; and the third and fourth within the time that the ten-horned beast had his horns growing up , according to mr. mede's computation . but the definitions of the third and fourth councils , that of ephesus , and that other of chalcedon ( which are to establish the divinity of christ , which is not to be conceived without the union of both natures into one person ; as also his theanthropy , which cannot consist with the confusion of both natures into one ) were vertually contained in the definitions of the first and second councils . so that in this regard they are all of equal authority , and that unexceptionable . first , because their decisions were concerning points necessary to be decided one way or other , for the settlement of the church in the objects of their divine worship . and therefore they might be the better assured that t●…e assistance of the holy ghost would not be wa●…ing upon so weighty an occasion . and secondly , in that those two first councils were called while the church was symmetral , and before the apostasie came in , according to the testimony of the spirit in the visions of the apocalypse . which visions plainly demonstrate , that the definitions of those councils touching the triunity of the godhead and divinity of christ are not idolatrous , else the apostasie had begun before the time these oracles declare it did ; and if not idolatrous , then they are most certainly true . and all these four councils driving at nothing else but these necessary points to be decided , and their decision being thus plainly approved by the suffrage of the holy ghost in the apocalypse , i appeal to any man of sense and judgment if they have not a peculiar prerogative to be believed above what other pretended general council soever ; and consequently with what special or rather divine sagacity our first reformers have laid so peculiar a stress on these four , and how consistent our mother the church of england is to herself , that the decisions of general councils have neither strength nor authority further than the matter may be cleared out of the holy scriptures . for here we see , that out of the holy scriptures there is a most ample testimony given to the decisions of these four general councils . so that if one should with theodosius the prior of palestine in a fit of zeal anathematize all those that did not believe them as true as the four evangelists , he would not want a fair plea for his religious fury . but for men after the symmetral times of the church , upon piques and private quarrels of parties , to get general councils called as they fancy them , to conclude matters that tend neither to the confirmation of the real articles of the christian faith , or of such a sense of them as are truly useful to life and godliness , and herein to expect the infallible assistances of the holy spirit , either upon such terms as these , or for rank worldly interest , is such a presumption as to a free judgment will look little better than simony , as if they could hire the assistance of the holy ghost for money . thus have i run further into the consideration of general councils , and the measure of their authority , than was requisite upon so small an occasion ; and yet i think there is nothing said , but if seriously weighed may be useful to the intelligent reader , whether he favour pre-existence or not . which is no further to be favoured than is consistent with the known and approved doctrines of the christian faith , nor clashes any thing with the soundest systemes of divinity , as dr. h. more shews his way of exhibiting the theorie does not , in his general preface to his collectio philosophica , sect. 19. whose cautious and castigate method i have imitated as near as i could in these my annotations . and he has indeed been so careful of admitting any thing in the hypothesis that may justly be suspected or excepted against , that his friend mr. glanvil might have enlarged his dedication by one word more , and called him repurgatorem sapientioe orientalis , as well as restauratorem , unless restaurator imply both : it being a piece of restauration , to free an hypothesis from the errours some may have corrupted it with , and to recover it to its primeval purity and sincerity . and yet when the business is reduced to this harmless and unexceptionable state , such is the modesty of that writer , that he declares that if he were as certain of the opinion as of any demonstration in mathematicks , yet he holds not himself bound in conscience to profess it any further than is with the good-liking or permission of his superiours . of which temper if all men were , it would infinitely contribute to the peace of the church . and as for my self , i do freely profess that i am altogether of the self-same opinion and judgment with him . annotations upon the discourse of truth . into which is inserted by way of digression , a brief return to mr. baxter's reply , which he calls a placid collation with the learned dr. henry more , occasioned by the doctors answer to a letter of the learned psychopyrist . whereunto is annexed a devotional hymn , translated for the use of the sincere lovers of true piety . london : printed for j. collins , and s. lownds , over against exeter-change in the strand . 1683. the annotatour to the reader . about a fortnight or three weeks ago , while my annotations upon the two foregoing treatises were a printing , there came to my hands mr. baxter's reply to dr. mores answer to a letter of the learned psychopyrist , printed in the second edition of saducismus triumphatus : which reply he styles a placid collation with the learned dr. henry more . i being fully at leasure , presently fell upon reading this placid collation ; which i must confess is so writ , that i was much surprized in the reading of it , i expecting by the title thereof nothing but fairness and freeness of judgment , and calmness of spirit , and love and desire of truth , and the prosperous success thereof in the world , whether our selves have the luck to light on it , or where ever it is found . but instead of this , i found a magisterial loftiness of spirit , and a studie of obscuring and suppressing of the truth by petty crooked artifices , strange distortions of the sense of the doctors arguments , and falsifications of passages in his answer to the letter of the psychopyrist . which surprize moved me , i confess , to a competent measure of indignation in the behalf of the injured doctor , and of the truth he contends for : and that indignation , according to the idiosyncrasie of my genius , stirred up the merry humour in me , i being more prone to laugh than to be severely angry or surly at those that do things unhandsomely ; and this merry humour stirred up , prevailing so much upon my judgment as to make me think that this placid collation was not to be answered , but by one in a pleasant and jocular humor ; and i finding my self something so disposed , and judging the matter not of that moment as to be buzzed upon long , and that this more light some , brisk and jocular way of answering the placid collation might better besit an unknown annotatour , than the known pen and person of the doctor , i presently betook my self to this little province , thinking at first onely to take notice of mr. baxters disingenuities towards the doctor ; but one thing drawing on another , and that which followed being carefully managed and apparently useful , i mean the answering all mr. baxters pretended objections against the penetrability or indiscerpibility of a spirit , and all his smaller criticisms upon the doctors definition thereof , in finishing these three parts , i quickly completed the whole little work of what i call the digression , ( inserted into my annotations upon bishop rusts ingenious discourse of truth ) which , with my annotations , and the serious hymn annexed at the end ( to recompose thy spirits , if any thing over-ludicrous may chance to have discomposed them ) i offer , courteous reader , to thy candid perusal ; and so in some hast take leave , and rest your humble servant , the annotatour . annotations upon the discourse of truth . sect. 1. pag. 165. and that there are necessary mutual respects , &c. here was a gross mistake in the former impression . for this clause there ran thus : by the first i mean nothing else , but that things necessarily are what they are . by the second , that there are necessary mutual respects and relations of things one unto another . as if these mutual respects and relations of things one to another were truth in the subject , and not truth in the object ; the latter of which he handles from the fourth section to the eighteenth , in which last section alone he treats of truth in the subject or understanding . the former part of the discourse is spent in treating of truth in the object ; that is to say , of truth in the nature of things , and their necessary respects and mutual relations one to another . both which are antecedent in the order of nature to all understandings , and therefore both put together make up the first branch of the division of truth . so grosly had the authours ms. been depraved by passing through the hands of unskilful transcribers , as mr. j. glanvil complains at the end of his letter prefixed to this discourse . and so far as i see , that ms. by which he corrected that according to which the former impression was made , was corrupt it self in this place . and it running glibly , and they expecting so suddainly the proposal of the other member of the division , the errour , though so great , was overseen . but it being now so seasonably corrected , it gives great light to the discourse , and makes things more easie and intelligible . sect. 2. pag. 166. that any thing may be a suitable means to any end , &c. it may seem a monstrous thing to the sober , that any mans understanding should be so depraved as to think so . and yet i have met with one that took himself to be no small philosopher , but to be wiser than both the universities , and the royal society to boot , that did earnestly affirm to me , that there is no natural adaptation of means to ends , but that one means would be as good as another for any end if god would have it so , in whose power alone every thing has that effect it has upon another . whereupon i asked him , whether if god wo●…ld a foot-ball might not be as good an instrument to make or mend a pen withal , as a pen-knife . he was surprized ; but whether he was convinced of his madness and folly , i do not well remember . pag. 167. is it possible there should be such a kind of geometry , wherein any problem should be demonstrated by any principles ? some of the cartesians bid fair towards this freakishness , whenas they do not stick to assert , that , if god would , he could have made that the whole should be lesser than the part , and the part bigger than the whole . which i suppose they were animated to , by a piece of raillery of des cartes , in answering a certain objection ; where , that he may not seem to violate the absolute power of god for making what laws he pleased for the ordering of the matter of the universe ( though himself seems to have framed the world out of certain inevitable and necessary mechanical laws ) does affirm , that those laws that seem so necessary , are by the arbitrarious appointment of god , who , if he would , could have appointed other laws , and indeed framed another geometry than we have , and made the power of the hypotenusa of a right-angled triangle unequal to the powers of the basis and cathetus . this piece of drollery of des cartes some of his followers have very gravely improved to what i said above of the whole and part. as if some superstitious fop , upon the hearing one being demanded , whether he did believe the real and corporeal presence of christ in the sacrament , to answer roundly that he believed him there booted and spurred as he rode in triumph to jerusalem , should become of the same faith that the other seemed to profess , and glory in the improvement thereof by adding that the ass was also in the sacrament , which he spurred and rid upon . but in the mean time , while there is this phrensie amongst them that are no small pretenders to philosophy , this does not a little set off the value and usefulness of this present discourse of truth , to undeceiv●… them if they be not wilfully blind . pag. 167. therefore the three angles of a triangle are equal to two right ones ; namely , because a quadrangle is that which is comprehended of four right lines . it is at least a more operose and ambagious inference , if any at all . the more immediate and expedite is this , that the two internal alternate angles made by a right line cutting two parallels , are equal to one another : therefore the three angles of a triangle are equal to two right ones , p. ram. geom. lib. 6. prop. 9. is the reasoning had been thus : a quadrangle is that which is comprehended of ●…our right lines , therefore the three angles of a triangle are not equal to two right ones ; as the conclusion is grosly salse , so the proof had been egregiously ali●…n and impertinent . and the intention of the author seems to be carried to instances that are most extravagant and surprizing ; which makes me doubt whether [ equal ] was read in the true ms. or [ not equal ] but the sense is well enough either way . sect. 4. pag. 168. the divine understanding cannot be the fountain of the truth of things , &c. this seems at first sight to be a very harsh paradox , and against the current doctrine of metaphysicians , who define transcendental or metaphysical truth to be nothing else but the relation of the conformity of things to the theoretical ( not practical ) intellect of god ; his practical intellect being that by which he knows things as produced or to be produced by him , but his theoretical that , by which he knows things as they are ; but yet in an objective manner , as existent objectively , not really . and hence they make transcendental truth to depend upon the intellectual truth of god , which alone is most properly truth , and indeed the fountain and origine of all truth . this in brief is the sense of the metaphysical schools . with which this passage of our author seems to clash , in denying the divine intellect to be the fountain of the truth of things , and in driving rather at this , that the things themselves in their objective existence , such as they appear there unalterably and unchangeably to the divine intellect , and not at pleasure contrived by it ( for as he says , it is against the nature of all understanding to make its object ) are the measure and fountain of truth . that in these , i say , consists the truth in the object , and that the truth in the subject is a conception conformable to these , or to the truth of them whether in the uncreated or created understanding . so that the niceness of the point is this : whether the transcendental truth of things exhibited in their objective existence to the theoretical intellect of god consists in their conformity to that intellect , or the truth of that intellect in its conformity with the immutable natures and relations or respects of things exhibited in their objective existence , which the divine intellect finds to be unalterably such , not contrives them at its own pleasure . this though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words , yet it seems to be such a contest , that there is no harm done whethersoever side carries the cause , the two seeming sides being but one and the same intellect of god necessarily and immutably representing to it self the natures , respects , and aptitudes of all things such as they appear in their objective existence , and such as they will prove whenever produced into act . as for example , the divine understanding quatenns exhibitive of idea's ( which a platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable idea's of such and such determinate things , as suppose of a cylinder , a globe and a pyramid , which have a setled and unalterable nature , as also immutable properties , references and aptitudes immediately consequential thereto , and not arbitrariously added unto them , which are thus necessarily extant in the divine intellect , as exhibitive of such idea's . so likewise a fish , a fowl , and a four-footed beast , an ox , bear , horse , or the like , they have a setled nature exhibited in their idea's , and the properties and aptitudes immediately flowing therefrom . as also have all the elements , earth , water and air , determinate natures , with properties and aptitudes immediately issuing from them . nor is a whale fitted to fly in the air , nor an eagle to live under the water , nor an ox or bear to do either , nor any of them to live in the fire . but the idea's of those things which we call by those names being unchangeable ( for there are differences indeed of idea's , but no changing of one idea into another state , but their natures are distinctly setled ; and to add or take away any thing from an idea , is not to make an alteration in the same idea , but to constitute a new one ; as aristotle somewhere in his metaphysicks speaks of numbers , where he says , that the adding or taking away of an unite quite varies the species . and therefore as every number , suppose , binary , quinary , ternary , denary , is such a setled number and no other , and has such properties in it self , and references immediately accrewing to it , and aptitudes which no other number besides it self has ; so it is with idea's ) the idea's i say therefore of those things which we call by those names above-recited being unchangeable , the aptitudes and references immediately issuing from their nature represented in the idea , must be also unalterable and necessary . thus it is with mathematical and physical idea's ; and there is the same reason concerning such idea's as may be called moral . forasmuch as they respect the rectitude of will in whatever mind , created or uncreated : and thus , lastly , it is with metaphysical idea's , as for example ; as the physical idea of body , matter or substance material contains in it immediately of its own nature or intimate specifick essence real divisibility or discerpibility , impenetrability and mere passivity or actuability , as the proper fruit of the essential difference and intimate form thereof , unalterably and immutably as in its idea in the divine intellect , so in any body or material substance that does exist : so the idea of a spirit , or of a substance immaterial , the opposite idea to the other , contains in it immediately of its own nature indiscerpibility , penetrability , and self-activity , as the inseparable fruit of the essential difference or intimate form thereof unalterably and immutably , as in its idea in the divine intellect , so in any immaterial substance properly so called that doth exist . so that as it is a contradiction in the idea that it should be the idea of substance immaterial , and yet not include in it indiscerpibility , &c. so it is in the being really existent , that it should be substance immaterial , and yet not be indiscerpible , &c. for were it so , it would not answer to the truth of its idea , nor be what it pretendeth to be , and is indeed , an existent being indiscerpible ; which existent being would not be indiscerpible , if any could discerp it . and so likewise it is with the idea of ens summè & absolutè perfectum , which is a setled determinate and immutable idea in the divine intellect , whereby , were not god himself that ens summè & absolutè perfectum , he would discern there were something better than himself , and consequently that he were not god. but he discerns himself to be this ens summè & absolutè perfectum , and we cannot but discern that to such a being belongs spirituality , which implies indiscerpibility , ( and who but a mad man can imagine the divine essence discerpible into parts ? ) infinity of essence , or essential omnipresence , self-causality , or necessary existence immediately of it self or from it self , resulting from the absolute and peculiar perfection of its own nature , whereby we understand that nothing can exist ab aeterno of it self but he. and lastly , omniscience and omnipotence , whereby it can do any thing that implies no contradiction to be done . whence it necessarily follows , that all things were created by him , and that he were not god , or ens summè perfectum , if it were not so : and that amongst other things he created spirits ( as sure as there are any spirits in the world ) indiscerpible as himself is , though of finite essences and metaphysical amplitudes ; and that it is no derogation to his omnipotence that he cannot discerp a spirit once created , it being a contradiction that he should : nor therefore any argument that he cannot create a spirit , because he would then puzzle his own omnipotence to discerp it . for it would then follow , that he cannot create any thing , no not metaphysical monads , nor matter , unless it be physically divisible in infinitum ; and god himself could never divide it into parts physically indivisible ; whereby yet his omnipotence would be puzzled : and if he can divide matter into physical monads no further divisible , there his omnipotence is puzzled again ; and by such sophistical reasoning , god shall be able to create nothing , neither matter nor spirit , nor consequently be god , or ens summè & absolutè perfectum , the creator and essentiator of all things . this is so mathematically clear and true , that i wonder that mr. rich. baxter should not rather exult , ( in his placid collation ) at the discovery of so plain and useful a truth , than put himself , p. 79. into an histrionical ( as the latin ) or ( as the greek would express it ) hypocritical fit of trembling , to amuze the populacy , as if the doctor in his serious and solid reasoning had verged towards something hugely exorbitant or prophane . the ignorant fear where no fear is , but god is in the generation of the knowing and upright . it 's plain , this reasoning brings not the existence of god into any doubt , ( for it is no repugnance to either his nature or existence , not to be able to do what is a contradiction to be done ) but it puts the indiscerpibility of spirits ( which is a notion mainly useful ) out of all doubt . and yet mr. baxter his phancie stalking upon wooden stilts , and getting more than a spit and a stride before his reason , very magisterially pronounces , it 's a thing so high , as required some shew of proof to intimate that god cannot be god if he be almighty , and cannot conquer his own omnipotency . ans. this is an expression so high and in the clouds , that no sense thereof is to be seen , unless this be it : that god cannot be god , unless he be not almighty ; as he would discover himself not to be , if he could not discerp a spirit of a metaphysical amplitude when he has created it . but it plainly appears from what has been said above , that this discerping of a spirit , which is immediately and essentially of its own nature indiscerpible , as well as a physical monad is , implying a contradiction , it is no derogation to the almightiness of god that he cannot do it ; all philosophers and theologers being agreed on that maxim , that what implies a contradiction to be done , is no object of gods almightiness . nor is he less almighty for not being able to do it . so that the prick-ear'd acuteness of that trim and smug saying , that seemed before to shoot up into the sky , flags now like the slaccid lugs of the over-laden animal old silenus rid on when he had a plot upon the nymph●… by moon-shine . pardon the tediousness of the periphrasis : for though the poet was pleased to put old silenus on the ass , yet i thought it not so civil to put the ass upon old mr. baxter . but he proceeds , pag. 80. your words , says he , like an intended reason , are [ for that cannot be god from whom all other things are not produced and created ] to which he answers , ( 1. ) relatively , says he , ( as a god to us ) it 's true , though quoad existentiam essentiae , he was god before the creation . but , i say , if he had not had the power of creating , he had been so defective a being , that he had not been god. but he says ( 2. ) but did you take this for any shew of a proof ? the sense implyed is this [ all things are not produced and created by god , if a spiritual ample substance be divisible by his omnipotencie that made it : yea ; then he is not god. negatur consequentia . ans. very scholastically disputed ! would one think that reverend mr. baxter , whom dr. more for his function and grandevity sake handles so respectfully , and forbears all such juvenilities as he had used toward eugenius philalethes , should play the doctor such horse-play , having been used so civilly by him before ? what buffoon or antick mime could have distorted their bodies more ill-favour'dly and ridiculously , than he has the doctors solid and well-composed argument ? and then as if he had done it in pure innocency and simplicity , he adds a quaker-like [ yea ] thereunto . and after all , like a bold scholastick champion , or polemick divine , couragiously cries out , negatur consequentia . what a fardle of freaks is there here , and illiberal artifices to hide the doctors sound reasoning in the 28th section of his answer to the psychopyrists letter ? where having plainly proved that god can create an indiscerpible being though of a large metaphysical amplitude , and that there is nothing objected against it , nor indeed can be , but that then he would seem to puzzle his own omnipotency , which could not discerp such a being ; the doctor shews the vanity of that objection in these very words : the same , says he , may be said of the metaphysical monads ( namely , that god cannot discerp them ) and at that rate he shall be allow'd to create nothing , no not so much as matter ( which consists of physical monads ) nor himself indeed to be . for that cannot be god , from whom all other things are not produced and created . what reason can be more clear or more convincing , that god can create a spirit in the proper sense thereof , which includes indiscerpibility ? there being no reason against it but what is false , it plainly implying that he can create nothing , and consequently that he cannot be god. wherefore that objection being thus clearly removed , god , as sure as himself is , can create a spirit , penetrable and indiscerpible , as himself is , and is expresly acknowledged to be so by mr. baxter himself , pag. 51. and he having created spirits or immaterial substances of an opposite species to material , which are impenetrable and discerpible of their immediate nature , how can these immaterial substances be any other than penetrable and indiscerpible ? which is a very useful dogma for assuring the souls personal subsistence after death . and therefore it is a piece of grand disingenuity in mr. baxter , to endeavour thus to slur and obscure so plain and edifying a truth , by mére antick distortions of words and sense , by alterations and mutilations , and by a kind of sophistick buffoonry . this is one specimen of his disingenuity towards the doctor , who in his answer has been so civil to him . and now i have got into this digression , i shall not stick to exemplifie it in several others . as secondly , pag. 4. in those words : and when i presume most , i do but most lose my self , and misuse my understanding . nothing is good for that which it was not made for . our understandings , as our eyes , are made onely for things revealed . in many of your books i take this for an excess . so mr. baxter . let me now interpose a word or two in the behalf of the doctor . is not this a plain piece of disingenuity against the doctor , who has spent so great a part of his time in philosophie ( which the mere letter of the scripture very rarely reveals any thing of ) to reproach him for his having used his understanding so much about things not revealed in scripture ? where should he use his understanding and reason , if not in things unrevealed in scripture ; that is , in philosophical things ? things revealed in scripture are objects rather of faith than of science and understanding . and what a paradox is this , that our understandings , as our eyes , are made onely for things revealed ? when our eyes are shut , all the whole visible world , by the closing of the palpebroe is vailed from us , but it is revealed to us again by the opening of our eyes ; and so it is with the eye of the understanding . if it be shut through pride , prejudice , or sensuality , the mysteries of philosophy are thereby vailed from it ; but if by true vertue and unfeigned sanctity of mind that eye be opened , the mysteries of philosophy are the more clearly discovered to it , especially if points be studied with singular industry , which mr. baxter himself acknowledges of the doctor , pag. 21. onely he would there pin upon his back an humble ignoramus in some things , which the doctor , i dare say , will easily admit in many things , yea in most ; and yet , i believe , this he will stand upon , that in those things which he professes to know , he will challenge all the world to disprove if they can . and for probable opinions , especially if they be useless , which many books are too much stuffed withal , he casts them out as the lumber of the mind , and would willingly give them no room in his thoughts . firmness and soundness of life is much better than the multiplicitie of uncertain conceits . and lastly , whereas mr. baxter speaking of himself , says , and when i presume most , i do but most lofe my self ; he has so bewildered and lo●… him●…elf in the multifarious , and most-what needless points in philosophy or scholastick divinity , that if we can collect the measures of the cause from the amplitude of the effect , he must certainly have been very presumptuous . he had better have set up his staff in his saints everlasting rest , and such other edifying and useful books as those , than to have set up for either a philosopher or polemick divine . but it is the infelicity of too many , that they are ignorant — quid valeant humeri , quid ferre recusent , as the poet speaks , or as the pythagoreans — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so taking upon them a part in a play which they are unfit for , they both neglect that which they are fit for , and miscarry , by reason of their unfitness , in their acting that part they have rashly undertaken ; as epictetus somewhere judiciously observes . but if that passage , and when i presume most , i do but most lose my self , was intended by him as an oblique socratical reproof to the doctor ; let him instance if he can , where the doctor has presumed above his strength . he has medled but with a few things , and therefore he need not envie his success therein , especially they being of manifest use to the serious world , so many as god has fitted for the reception of them . certainly there was some grand occasion for so grave a preliminary monition as he has given the doctor . you have it in the following page , p. 5. this premised , says he , i say , undoubtedly it is utterly unrevealed either as to any certainty or probability , that all spirits are souls , and actuate matter . see what heat and hast , or some worse principle has engaged mr. baxter to do ; to father a down-right falshood upon the doctor , that he may thence take occasion to bestow a grave admonition on him , and so place himself on the higher ground . i am certain it is neither the doctors opinion , that all spirits are souls , and actuate matter , nor has he writ so any where . he onely says in his preface to the reader , that all created spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ souls ] in all probability , and actuate some matter . and his expression herein is both modest and true . for though it is not certain or necessary , yet it is very probable . for if there were of the highest orders of the angels that fell , it is very probable that they had corporeal vehicles , without which it is hard to conceive they could run into disorder . and our saviour christs soul , which actuates a glorified spiritual bodie , being set above all the orders of angels , it is likely that there is none of them is so refined above his humane nature , as to have no bodies at all . not to add , that at the resurrection we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though we have bodies then ; which is a shrewd intimation that the angels have so too , and that there are no created spirits but have so . thirdly , mr. baxter , pag. 6. wrongfully blames the doctor for being so defective in his studies as not to have read over dr. glisson de vita naturae ; and says he has talk'd with diverse high pretenders to philosophie , and askt their judgment of that book , and found that none of them understood it , but neglected it , as too hard for them ; and yet contemned it . his words to dr. more are these : i marvel that when you have dealt with so many sorts of dissenters , you meddle not with so subtile a piece as that of old dr. glissons , de vita naturae . he thinks the subtilty of the book has deterred the doctor from reading it , as something above his capacity , as also of other high pretenders to philosophie . this is a book it seems calculated onely for the elevation of mr. baxters subtile and sublime wit. and indeed by the benefit of reading this book he is most dreadfully armed with the affrightful terms of quoddities and quiddities , of conceptus formalis and fundamentalis , of conceptus adaequatus and inadaequatus , and the like . in vertue of which thwacking expressions he has fancied himself able to play at scholastick or philosophick quarter-staff with the most doughty and best appointed wits that dare enter the lists with him ; and as over-neglectful of his flock , like some conceited shepherds , that think themselves no small fools at the use of the staff or cudgil-play , take vagaries to fairs or wakes to give a specimen of their skill ; so he ever and anon makes his polemick sallies in philosophie or divinity to entertain the spectators , though very oft he is so rapt upon the knuckles , that he is forced to let fall his wooden instrument , and blow his fingers . which is but a just nemesis upon him , and he would do well to interpret it as a seasonable reproof from the great pastor of souls , to whom we are all accountable . but to return to his speech to the doctor ; i will adventure to answer in his behalf , that i marvel that whenas mr. baxter has had the cur●…osity to read so many writers , and some of them sure but of small concern , that he has not read that sound and solid piece of dr. more , viz. his epistola altera ad v. c. with the scholia thereon , where spinozius is confuted . which if he had read he might have seen volum . philosoph . tom. 1. pag. 604 , 605 , &c. that the doctor has not onely read that subtile piece of doctor glissons , but understands so throughly his hypothesis , that he has solidly and substantially confuted it . which he did in a faithful regard to religion . for that hypothesis , if it were true , were as safe , if not a sa●…er refuge for atheists , than the mere mechanick philosophie is : and therefore you may see there , how cuperus , brought up amongst the atheists from his very childhood , does confess , how the atheists now-a-daies explode the mechanick philosophie as not being for their turn , and betake themselves wholly to such an hypothesis as dr. glissons vita naturae . but , god be thanked , dr. h. more in the fore-cited place has perfectly routed that fond and foul hypothesis of dr. glisson , and i dare say is sorry that so good and old a knight errant in theologie and philosophie as mr richard baxter seems to be , should become benighted , as in a wood , at the close of his daies , in this most horrid dark harbour and dismal receptacle or randevouz of wretched atheists . but i dare say for him , it is his ignorance ▪ not choice , that has lodged him there . the fourth disingenuity of mr. baxter towards the doctor is , in complaining of him as if he had wronged him by the title of his answer to his letter , in calling it an answer to a psychopyrist , pag. 2. 82. as if he had asserted that materiality of spirits which belongs to bodies , pag. 94. in complaining also of his inconsistency with himself , pag. 10. as if he one while said that mr. baxter made spirits to be fire or material , and another while said he made them not fire or material . but to the first part of this accusation it may be answered , that if it is mr. baxter that is called the learned psychopyrist , how is the thing known to the world but by himself ? it looks as if he were ambitious of the title , and proud of the civil treating he has had at the hands of the doctor , though he has but ill repai'd his civility in his reply . and besides this , there is no more harshness in calling him psychopyrist , than if he had called him psycho-hylist , there being nothing absurd in psychopyrism but so far forth as it includes psycho-hylism , and makes the soul material . which psycho-hylism that mr. baxter does admit , it is made evident in the doctors answer , sect. 16. and mr. baxter in his placid collation ( as he mis-calls it , for assuredly his mind was turbid when he wrote it ) pag. 2. allows that spirits may be called fire analogicè and eminenter , and the doctor in his preface intimates that the sense is to be no further stretched , than the psychopyrist himself will allow . but now that mr. baxter does assert that materiality in created spirits that belongs to bodies in the common sense of all philosophers , appears sect. 16. where his words are these : but custom having made materia , but especially corpus to signifie onely such grosser substance as the three passive elements are ( he means earth , water , air ) i yield , says he , so to say , that spirits are not corporeal or material . which plainly implies that spirits are in no other sense immaterial , than fire and aether are , viz. than in this , that they are thinner matter . and therefore to the last point it may be answered in the doctors behalf , that he assuredly does nowhere say , that mr. baxter does not say that spirits are material , as material is taken in the common sense of all philosophers for what is impenetrable and discerpible . which is materia physica , and in opposition to which , a spirit is said to be immaterial . and which briefly and distinctly states the question . which if mr. baxter would have taken notice of , he might have saved himself the labour of a great deal of needless verbosity in his placid collation , where he does over-frequently , under the pretence of more distinctness , in the multitude of words obscure knowledge . fifthly , upon sect. 10. pag. 21. where mr. baxters question is , how a man may tell how that god that can make many out of one , cannot make many into one , &c. to which the doctor there answers : if the meaning be of substantial spirits , it has been already noted , that god acting in nature does not make many substances out of one , the substance remaining still entire ; for then generation would be creation . and no sober man believes that god assists any creature so in a natural course , as to enable it to create : and then i suppose that he that believes not this , is not bound to puzzle himself why god may not as well make many substances into one , as many out of one , whenas he holds he does not the latter , &c. these are the doctors own words in that section . in reply to which , mr. baxter : but to my question , saies he , why god cannot make two of one , or one of two , you put me off with this lean answer , that we be not bound to puzzle our selves about it . i think , saies he , that answer might serve to much of your philosophical disputes . here mr. baxter plainly deals very disingenuously with the doctor in perverting his words , which affirm onely , that he that denies that god can make two substances of one in the sense above-declared need not puzzle himself how he may make one of those two again . which is no lean , but full and apposite answer to the question there propounded . and yet in this his placid collation , as if he were wroth , he gives ill language , and insinuates , that much of the doctors philosophical disputes are such as are not worth a mans puzling himself about them ; whenas it is well known to all that know him or his writings , that he concerns himself in no theories but such as are weighty and useful , as this of the indiscerpibility of spirits is , touching which he further slanders the doctor , as if it were his mere assertion without any proof . as if mr. baxter had never read , or forgot the doctors discourse of the true notion of a spirit , or what he has writ in the further defence thereof . see sect. 26 , 28 , 30 , 31. thus to say any thing in an angry mood , verily does not become the title of a placid collation . sixthly , the doctor in sect. 11. of his defence of his notion of a spirit , writes thus : i desire you to consider the nature of light throughly , and you shall find it nothing but a certain motion of a medium , whose parts or particles are so or so qualified , some such way as cartesianism drives at . to this mr. baxter replies against the doctor , pag. 59. really , sa●…es he , when i read how far you have escaped the delusions of cartesianism , i am sorry you yet stick in so gross a part of it as this is ; when he that knoweth no more than motion in the nature of fire , which is the active principle by which mental and sensitive nature operateth on man and brutes and vegetables , and all the passive elements ; and all the visible actions in this lower world are performed , what can that mans philosophie be worth ? i therefore return your counsel , study more throughly the nature of ethereal fire satis pro imperio ! very magisterially spoken ! and in such an igneous rapture , that it is not continuedly sense . does mental and sensitive nature act on brutes and vegetables and all the passive elements ? but to let go that : is all the doctors philosophie worth nothing if he hold with des cartes touching the phaenomenon of light as to the material part thereof ? it is the ignorance of mr. baxter , that he rejects all in des cartes , and judiciousness in the doctor , that he retains some things , and supplies where his philosophie is deficient . he names here onely the mechanical cause of light , viz. motion , and duly modified particles . but in his enchiridium he intimates an higher principle than either fire or aether , or any thing that is material , be it as fine and pure as you please to fancie it . see his enchirid . metaphys . cap. 19. where he shews plainly , that light would not be light , were there not a spiritus mundanus , or spirit of nature , which pervades the whole universe ; mr. baxters ignorance whereof has cast him into so deep a dotage upon fire and light , and fine discerpible corporeities , which he would by his magisterial prerogative dubb spirits , when to nothing that title is due , but what is penetrable and indiscerpible by reason of the immediate oneness of its essence , even as god the father and creator of all spirits is one indiscerpible substance or being . and therefore i would advise mr. baxter to studie more throughly the true nature of a spirit , and to let go these ignes fatui that would seduce him into thick mists and bogs . for that universal spirit of nature is most certainly the mover of the matter of the world , and the modifier thereof , and thence exhibits to us not onely the phaenomena of light and fire , but of earth and water , and frames all vegetables into shape and growth ; and fire of it self is but a dead instrument in its hand , as all is in the hand of god , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as synesius , if i well remember , somewhere calls him in his hymns . seventhly , that is also less ingenuously done of mr. baxter , when the doctor so friendly and faithfully puts him in a way of undeceiving himself , sect. 17. touching the doctrine of atoms , that he puts it off so slightly . and so sect. 18. where he earnestly exhorts him to studie the nature of water , as mr. baxter does others to studie the nature of fire ; he , as if he had been bitten , and thence taken with that disease the physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which signifies the fear of water , has slunk away and quite neglected the doctors friendly monition ; and is so small a proficient in hydrostaticks , that pag. 68. he understands not what greater wonder there is in the rising of the dr.'s rundle , than in the rising of a piece of timber from the bottom of the sea. which is a sign he never read the 13th chapter of the dr.'s enchiridion metaphysicum , much less the scholia thereon . for if he had , he would discern the difference , and the vast usefulness of the one above that of the other to prove a principium hylarchicum distinct from the matter of the universe , against all evasions and tergiversations whatsoever . but these things cannot be insisted on here . eighthly , mr. baxter , pag. 76. charges the doctor with such a strange paradox as to half of it , that i cannot imagine from whence he should fetch it . tou seem , says he , to make all substance atoms , spiritual atoms and material atoms . the latter part of the charge the doctor i doubt not but will acknowledge to be true : but may easily prove out of mr. baxter , pag. 65. that he must hold so too . for his words there are these : that god is able to divide all matter into atoms or indivisible parts i doubt not . and can they be phy●…ically divided into parts of which they don't consist ? but mr. baxter by the same reason making spirits divisible by god , though not by any creature , makes them consist of spiritual atoms , for they cannot but consist of such parts as they are divisible into . and if they be divisible by god into larger shreds onely but not into atoms , then every created spirit , especially particular ones , are so many subtil living puppets made up of spiritual rags and clouts . but if god can divide them neither into spiritual atoms nor larger spiritual parcels , he can't divide them at all . and so according to what the doctor contends for , they will be , as they ought to be , absolutely indiscerpible . i omit here to take notice of another absurdity of mr. baxters , that though the substance of a spirit he will have to be divisible , yet he will have the form indivisible , pag. 50 , 99. and yet both parts to be spirit still ; which implies a contradiction . for then one of the parts will be without the form of a spirit , and consequently be no spirit , and yet be a spirit according to mr. baxter , who makes spirits divisible into parts of the same denomination , as when water is divided into two parts , each part is still water , pag. 53. ninthly . that which occurrs pag. 48. is a gross disingenuity against the doctor , where mr. baxter says , and when you make all spirits to be souls and to animate some matter , you seem to make god to be but anima mundi . how unfair and harsh is this for you mr. baxter , who has been so tenderly and civilly handled by the doctor in his answer to your letter , he constantly hiding or mollifying any thing that occurred therein that might overmuch expose you , to represent him as a savourer of so gross a paradox as this , that there is no god but an anima mundi , which is the position of the vaninian atheists , which himself has expresly confuted in his mystery of godliness , and declared against lately in his advertisements on jos. glanvils letter to himself , in the second edition of saducismus triumphatus ? this looks like the breaking out of unchristian rancour , in a reply which bears the specious title of a placid collation . which is yet exceedingly more aggravable , for that this odious collection is not made from any words of the doctor , but from a siction of mr. baxter . for the doctor has nowhere written , nor ever thought that all spirits , but only all created spirits , might probably be souls , that is to say , actuate some matter or other . and those words are in his preface to his answer to the letter of the psychopyrist , as i noted before . i might reckon up several other disingenuities of mr. baxters towards the doctor in this his placid collation ; but i have enumerated enough already to weary the reader , and i must remember i am but in a digression . i shall onely name one disingenuity more , which was antecedent to them all , and gave occasion both to mr. baxters letter , and to the doctors answer thereto , and to this reply of mr. baxter . and that was , that mr. baxter in his methodus theologiae ( as he has done also in a little pamphlet touching judge hales ) without giving any reasons , which is the worst way of traducing any man or his sentiments , slighted and slurred those two essential attributes of a spirit , penetrability and indiscerpibility , which for their certain truth and usefulness the doctor thought fit to communicate to the world. but forasmuch as mr. baxter has in this his reply produced his reasons against them , i doubt not but the doctor will accept it for an amends . and i , as i must disallow of the disingenuity of the omission before , yet to be just to mr. baxter , i must commend his discretion and judgment in being willing to omit them ; they appearing to me now they are produced , so weak and invalid . but such as they are , i shall gather them out of his reply , and bring them into view . first then , pag. 13. it is alledged , that nothing hath two forms univocally so called . but if penetrabilitie and indiscerpibilitie be added to the virtus vitalis , to the vital power of a spirit , it will have two forms . therefore penetrabilitie and indiscerpibilitie are to be omitted in the notion of a spirit . see also p. 22. secondly , pag. 14. penetrable and indiscerpible can be no otherwise a form to spirits , than impenetrable and discerpible are a form to matter . but impenetrable is onely a modal conceptus of matter , and discerpible a relative notion thereof , and neither one nor both contrary to virtus vitalis in a spirit . thirdly , pag. 14. he sees no reason why quantity , and the trina dimensio , may not as well be part of the form of matter as discerpibilitie and impenetrabilitie . fourthly , pag. 15 , 16. nothing is to be known without the mediation of sense , except the immediate sensation itself , and the acts of intellection and volition or nolition , and what the intellect inferreth of the like , by the perception of these . wherefore as to the modification of the substance of spirits , which is contrary to impenetrabilitie and divisibilitie , i may grope , says he , but i cannot know it positively for want of sensation . fifthly , pag. 16 , 17. if indiscerpibilitie be the essential character of a spirit , then an atom of matter is a spirit , it being acknowledged to be indiscerpible . wherefore indiscerpibilitie is a false character of a spirit . sixthly , pag. 17 , 18. [ penetrable ] whether actively or passively understood , can be no proper character of a spirit , forasmuch as matter can penetrate a spirit , as well as a spirit matter , it possessing the same place . see pag. 23. seventhly , pag. 40 , 41. immaterialitie , says he , penetrabilitie and indiscerpibilitie , in your own judgment i think are none of them proper to spirit . for they are common to diverse accidents in your account , viz. to light , heat , cold. and again in his own words , eighthly , pag. 77. if your penetrabilitie , says he , imply not that all the singular spirits can contract themselves into a punctum , yea that all the spirits of the world may be so contracted , i find it not yet sufficiently explained . see also pag. 52 , 78 , 89 , 90. ninthly , pag. 50. seeing , says he , you ascribe amplitude , q●…antitie , and dimensions and logical materialitie to the substantialitie of spirits , i see not but that you make them intellectually divisible , that is , that one may think of one part as here , and another there . and if so , though man cannot separate and divide them , if it be no contradiction , god can . tenthly , and lastly , pag. 90. the putting of penetrability and indiscerpibility into the notion of a spirit , is needless , and hazardous , it being sufficient to hold that god hath made spirits of no kind of parts but what do naturally abhor separation , and so are inseparable unless god will separate them , and so there is no fear of losing our personality in the other state. but penetrability and indiscerpibility being hard and doubtful words , they are better left out , lest they tempt all to believe that the very being of spirits is as doubtful as those words are . thus have i faithfully though briefly brought into view all mr. baxters arguments against the penetrability and indiscerpibility of spirits , which i shall answer in order as they have been recited . to the first therefore i say , that the doctors definition of a spirit , which is [ a substance immaterial intrinsecally indued with life and a faculty of motion ] where substance is the genus , and the rest of the terms comprize the differentia ( which mr. baxter calls conceptus formalis and forma ) i say , that this difference or form though it consist of many terms , yet these terms are not heterogeneal , as he would insinuate , pag. 22. but congenerous , and one in order to another , and essentially and inseparably united in that one substance which is rightly and properly called spirit , and in vertue of that one substance , though their notions and operations differ , they are really one inseparable specifick disserence or form , as much as mr. baxters virtus vitalis una-trina is ; that is to say , they are specifick knowable terms , succedaneous to the true intimate specifick form that is utterly unknowable ; and therefore i say , in this sense these knowable terms are one inseparable specifick difference or form whereby spirit is distinguished from bodie or matter in a physical acception . which the universality of philosophers hold to consist in impenetrability , and discerpibilitie , and self-inactivitie . which if mr. baxter would have been pleased to take notice of , viz. that a spirit is said to be a substance immaterial in opposition to matter physical , he might have saved himself the labour of a deal of tedious trifling in explication of words to no purpose . but to shew that this pretence of more forms than one in one substance is but a cavil , i will offer really the same definition in a more succinct way , and more to mr. baxters tooth , and say , as corpus is substantia materialis ( where materialis is the specifick difference of corpus comprized in one term : ) so spiritus is substantia immaterialis ( where immaterialis the specifick difference of spiritus is likewise comprized in one term , to please the humour of mr. baxter . ) but now as under that one term [ materialis ] are comprized impenetrabilitie , discerpibilitie , and self-inactivity ; so also under that one term [ immaterialis ] are comprized , as under one head , penetrability , indiscerpibility , and intrinsccal life and motion , that is , an essential facultie of life and motion , which in one word may be called self-activity . whence penetrability , indiscerpibility , and self-activity are as much one form of a spirit , as mr. baxters vita , . perceptio , and appetitus , is one form thereof . for though in both places they are three distinct notions , at least as mr. baxter would have it , yet they are the essential and inseparable attributes of one substance , and the immediate fruit and result of the specifick nature thereof . they are inseparably one in their source and subject . and this i think is more than enough to take off this first little cavil of mr. baxters against the doctors including penetrability and inseparability in the form or specifick difference of a spirit . for all that same is to be called form , by which a thing is that which it is , as far as our cognitive faculties will reach , and by which it is essentially distinguished from other things . and if it were not for penetrabilitie and indiscerpibilitie , spirit would be confounded with body and matter . and body or physical matter might be self-active , sentient , and intelligent . to the second i answer , that whosoever searches things to the bottom , he will sind this a sound principle in philosophie , that there is nothing in the whole universe but what is either substantia or modus . and when a mode or several modes put together are immediately and essentially inseparable from a substance , they are lookt upon as the form , or the onely knowable specifick difference of that substance . so that impenetrability and discerpibility , which are immediately essential to , and inseparable from body or matter , and self-inactivitie , ( as irrational is made the specifick difference of a brute ) may be added also : these , i say , are as truly the form or specifick difference of body or matter , as any thing knowable is of any thing in the world . and self-inactivity at least , is contrary to the virtus vitalis of a spirit , though impenetrability and discerpibility were not . so that according to this oeconomy , you see how plainly and exquisitely body and spirit are made opposite species one to another . and 't is these modal differences of substances which we only know , but the specifick substance of any thing is utterly unknown to us , however mr. baxter is pleased to swagger to the contrarie , p. 44 , 62. where he seems to mis-understand the doctor , as if by essence he did not understand substance , as both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and essentia usually signifie ( especially with the ancients ) but any being at large . but of substance it is most true , we know it onely by its essential modes , but the modes are not the substance it self of which they are modes ; otherwise the substance would want modes , or every substance would be more substances than one . and mr. baxter himself saith , pag. 62. to know an essential attribute , and to know ipsam essentiam scientiâ inadaequatâ , is all one . which inadequate or partial knowledge , say i , is this , the knowing of the essential mode of the substance , and not knowing the substance it self ; otherwise if both the essential modes were known , and also the specifick substance to which the modes belong ( more than that those modes belong to that substance ) the knowledge would be full and adequate , and stretcht through the whole object . so that mr. baxters scientia inadoequata , and the doctors denying the bare substance it self to be known , may very well consist together , and be judged a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which is an exercise more grateful it 's likely to mr. baxter , than to the doctor . to the third i say , any one that considers may find a necessarie reason why quantitie or trina dimensio should be left out in the form of body or matter , especially why the doctor should leave it out , because he does professedly hold , that whatever is , has metaphysical quantitie or metaphysical trina dimensio ; which no man can denie that holds god is essentially present every-where . and no man , i think , that does not dote can denie that . wherefore allowing matter to be substance ; in that generical nature , trina dimensio is comprized , and need not be again repeated in the form. but when in the forma or differentia , discerpible and impenetrable is added , this is that which makes the trina dimensio ( included in the genus , substantia ) of a corporeal kind , and does constitute that species of things , which we call corpora . this is so plain a business , that we need insist no longer upon it . now to the fourth , i answer briefly , that from what knowledge we have by the mediation of the senses and inference of the intellect , we arrive not onely to the knowledge of like things , but of unlike , or rather contrary : as in this very example , we being competently well instructed , indeed assured by our senses , that there is such a kind of thing as body , whose nature is to be impenetrable and discerpible , and our reason certainly informing us , as was noted even now , that whatever is , has a kind of amplitude more or less , or else it would be nothing ; hence we are confirmed , that not extension or trina dimensio , but impenetrabilitie and discerpibilitie is the determinate and adequate nature of what we call body ; and if there be any opposite species to body , our reason tells us it must have opposite modes or attributes , which are penetrability and indiscerpibility . this is a plain truth not to be groped after with our fingers in the dark , but clearly to be discerned by the eye of our understanding in the light of reason . and thus we see ( and many examples more we might accumulate ) that by the help of our senses and inference of our understanding , we are able to conclude not onely concerning like things , but their contraries or opposites . i must confess i look upon this allegation of mr. baxter as very weak and faint . and as for his fifth , i do a little marvel that so grave and grandaevous a person as he should please himself in such little flirts of wit and sophistry as this of the indiscerpibility of an atom or physical monad . as if indiscerpibility could be none of the essential or specifical modes or attributes of a spirit , because a physical monad or atom is indiscerpible also , which is no spirit . but those very indiscerpibilities are specifically different . for that of a spirit is an indiscerpibility that arises from the positive perfection and oneness of the essence , be it never so ample ; that of an atom or physical monad , from imperfection and privativeness , from the mere littleness or smalness thereof , so small that it is impossible to be smaller , and thence onely is indiscerpible . the sixth also is a pretty juvenile ferk of wit for a grave ancient divine to use , that penetrability can be no proper character of a spirit , because matter can penetrate spirit as well as spirit matter , they both possessing the same space . suppose the bodie a. of the same amplitude with the bodie b. and thrust the bodie a. against the bodie b. the bodie a. will not nor can penetrate into the same space that the bodie b. actually occupies . but suppose the bodie a. a spirit of that amplitude , and according to its nature piercing into the same space which the bodie b. occupies , how plain is it that that active piercing into the same space that the bodie b. occupies , is to be attributed to the spirit a. & not to the bodie b ? for the bodie a. could not get in . these are prettie forc'd distortions of wit , but no solid methods of due reason . and besides , it is to be noted , that the main character of a spirit is , as to penetrability , that spirit can penetrate spirit , but not matter matter . and now the seventh is as slight as the fifth . diverse accidents , saith he , penetrate their subjects , as heat , cold , &c. therefore penetrabilitie is no proper character of a spirit . but what a vast difference is there here ! the one pierce the matter , ( or rather are in the matter merely as continued modes thereof ) the other enters into the matter as a distinct substance therefrom . penetration therefore is here understood in this character of a spirit , of penetratio substantialis , when a substance penetrates substance , as a spirit does spirit and matter , which matter cannot do . this is a certain character of a spirit . and his instancing in light as indiscerpible , is as little to the purpose . for the substance of light , viz. the materia sub●…ilissima and globuli , are discerpible . and the motion of them is but a modus , but the point in hand is indiscerpibilitie of substance . to the eighth i answer , that mr. baxter here is hugely unreasonable in his demands , as if penetrabilitie of spirits were not sufficiently explained , unless it can be made out , that all the spirits in the world , universal and particular , may be contracted into one punctum : but this is a theme that he loves to enlarge upon , and to declaim on very tragically , as pag. 52. if spirits have parts which may be extended and contracted , you will hardly so easily prove as say , that god cannot divide them . and when in your writings shall i find satisfaction into how much space one spirit may be extended , and into how little it may be contracted , and whether the whole spirit of the world may be contracted into a nut-shell or a box , and the spirit of a flea may be extended to the convex of all the world ? and again , pag. 78. you never tell into how little parts onely it may be contracted ; and if you put any limits , i will suppose that one spirit hath contracted itself into the least compass possible ; and then i ask , cannot another and another spirit be in the same compass by their penetration ? if not ; spirits may have a contracted spissitude which is not penetrable , and spirits cannot penetrate contracted spirits , but onely dilated ones . if yea ; then quoero , whether all created spirits may not be so contracted . and i should hope that the definition of a spirit excludeth not god , and yet that you do not think that his essence may be contracted and dilated . o that we knew how little we know ! this grave moral epiphonema with a sorrowful shaking of the head is not in good truth much misbecoming the sly insinuating cunning of mr. richard baxter , who here makes a shew , speaking in the first person [ we ] of lamenting and bewailing the ignorance of his own ignorance , but friendly hooks in , by expressing himself in the plural number , the doctor also into the same condemnation . solamen miseris — as if he neither did understand his own ignorance in the things he writes of , but will be strangely surprised at the hard riddles mr. baxter has propounded , as if no oedipus were able to solve them . and i believe the doctor if he be called to an account will freely confess of himself , that in the things he positively pronounces of , so far as he pronounces , that he is indeed altogether ignorant of any ignorance of his own therein ; but that this is by reason that he according to the cautiousness of his genius does not adventure further than he clearly sees ground , and the notion appears useful for the publick . as it is indeed useful to understand that spirits can both penetrate matter and penetrate one another , else god could not be essentially present in all the parts of the corporeal universe , nor the spirits of men and angels be in god. both which notwithstanding are most certainly true , to say nothing of the spirit of nature , which particular spirits also penetrate , and are penetrated by it . but now for the contraction and dilatation of spirits , that is not a propertie of spirits in general as the other are , but of particular created spirits , as the doctor has declared in his treatise of the immortalitie of the soul. so that that hard question is easily answered concerning gods contracting and dilating himself ; that he does neither , he being no created spirit , and being more absolutely perfect than that any such properties should be competible to him . and it is reasonable to conceive that there is little actually of that propertie in the spirit of nature , it being no particular spirit , though created , but an universal one , and having no need thereof . for the corporeal world did not grow from a small embryo into that vast amplitude it is now of , but was produced of the same largeness it now has , though there was a successive delineation and orderly polishing and perfecting the vast distended parts thereof . and to speak compendiously and at once , that god that has created all things in number , weight & measure , has given such measures of spiritual essence and of the facultie of contracting and dilating the same , as also of spiritual subtilty of substance , as serves the ends of his wisdom and goodness in creating such a species of spirit . so that it is fond , unskilful , and ridiculous , to ask if the whole spirit of the world can be contracted into a nut-shell , and the spirit of a flea extended to the convex of the universe . they that talk at this rate err , as aliens from the wisdome of god , and ignorant of the laws of nature , and indeed of the voice of scripture itself . why should god make the spirit of a flea , which was intended for the constituting of such a small animal , large enough to fill the whole world ? or what need of such a contraction in the spirit of nature or plastick soul of the corporeal universe , that it may be contrived into a nut-shell ? that it has such spiritual subtiltie as that particular spirits may contract themselves in it so close together , as to be commensurate to the first inchoations of a foetus , which is but very small , stands to good reason , and effects prove it to be so . as also this smalness of a foetus or embryo that particular spirits are so far contracted at first , and expand themselves leisurely afterwards with the growth of the bodie which they regulate . but into how much lesser space they can or do contract themselves at any time , is needless to know or enquire . and there is no repugnancie at all , but the spirit of nature might be contracted to the like essential spissitude that some particular spirits are ; but there is no reason to conceit that it ever was or ever will be so contracted , while the world stands . nor lastly is there any inconvenience in putting indefinite limits of contraction in a spirit , and to allow that after such a measure of contraction , though we cannot say just what that is , it naturally contracts no further , nor does another so contracted naturally penetrate this thus contracted spirit . for as the usefulness of that measure of self-penetrability and contraction is plain , so it is as plain , that the admitting of it is no incongruitie nor incommoditie to the universe , nor any confusion to the specifick modes of spirit and bodie . for these two spirits , suppose , contracted to the utmost of their natural limits , may naturally avoid the entring one another , not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in bodies or matter , but by a vital saturitie , or natural uneasiness in so doing . besides that , though at such a contracted pitch they are naturally impenetrable to one another , yet they demonstrate still their spirituality , by self-penetration , haply a thousand and a thousand times repeated . and though by a law of life ( not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , they are kept from penetrating one another , yet they both in the mean time necessarily penetrate matter , as undergoing the diverse measures of essential spissitude in the same . so that by the increase of that essential spissitude , they may approach near to a kind of hylopathick disposition of impenetrability , and thence , by the matter of the universe ( out of which they never are ) be curb'd from contracting themselves any further , than to such a degree ; and i noted at first , that spiritual subtilty , as well as amplitude , is given in measure to created spirits . so that penetrabilitie is still a steadie character of a spiritual essence or substance , to the utmost sense thereof . and to argue against impenetrability its being the propertie of matter from this kind of impenetrability of contracted spirits , is like that quibbling sophistrie against indiscerpibility being the propertie of a spirit , because a physical monad is also indiscerpible . the ninth objection is against . the indiscerpibility of spirits , and would infer , that because the doctor makes them intellectually divisible , therefore by divine power , if it imply no contradiction , a spirit is discerpible into physical parts . but this is so fully satisfied already by the doctor in his discourse of the true notion of a spirit , and its defence , to say nothing of what i have said already above to prove it does imply a contradiction , that i will let it go , and proceed . to the tenth and last allegation , which pretends , that these two terms penetrable and indiscerpible are needless and hazardous in the notion of a spirit . but how useful or needful pene●…rability is , is manifest from what we have said to the eighth objection . and the needfulness of indiscerpibility is also susficiently shewn by the doctor in his defence of the true notion of a spirit , sect. 30. but now for the hazardousness of these terms , as if they were so hard , that it would discourage men from the admitting of the existence of spirits ; it appears from what has been said to the eighth objection , that penetrability is not onely intelligible and admittable , but necessarily to be admitted , in the notion of a spirit , as sure as god is a spirit , and that there are spirits of men and angels , and that the souls of men are not made of shreds , but actuate their whole grown bodie , though at first they were contracted into the compass of a very small foetus . and that there is no repugnancie that an essence may be ample , and yet indiscerpible , mr. baxter himself must allow , who , pag. 51. plainly declares , that it is the vilest contradiction to say that god is capable of division . so that i wonder that he will call [ penetrable ] and [ indiscerpible ] hard and doubtful words , and such as might stumble mens belief of the existence of spirits , when they are terms so plain and necessary . nor can that unitie that belongs to a spirit be conceived or understood without them , especially without indiscerpibilitie . and indeed if we do not allow penetrability , the soul of a man will be far from being one , but a thing discontinued , and scatter'd in the pores of his corpcreal consistencie . we will conclude with mr. baxters conceit of the indivisibleness of a spirit , and see how that will corroborate mens faith of their existence , and put all out of hazard . various elements , saith he , pag. 50. vary in divisibility ; earth is most divisible ; water more hardly , the parts more inclining to the closest contact ; air yet more hardly ; and in fire , no doubt the discerpibility is yet harder : and if god have made a creature so stongly inclined to the unitie of all the parts , that no creature can separate them but god onely , as if a soul were such , it is plain that such a being need not fear a dissolution by separation of parts . ans. this is well said for an heedless and credulous multitude ; but this is not to philosophize , but to tell us that god works a perpetual miracle in holding the small tenuious parts of the soul together , more pure and fine than those of fire or aether ; but here is no natural cause from the thing it self offered , unless it be , that in every substance , or rather matter , the parts according to the tenuitie and puritie of the substance , incline to a closer contact and inseparable union one with another ; which is a conceit repugnant to experience , and easily confuted by that ordinarie accident of a spinner hanging by its weak thread from the brim of ones hat ; which seeble line yet is of force enough to divide the air , and for that very reason , because it consists of thinner parts than water or earth . as also , we can more easily run in the air than wade in the water , for the very same reason . these things are so plain , that they are not to be dwelt upon . but mr. baxter is thus pleased to shew his wit in maintaining a weak cause , which i am perswaded he has not so little judgment as that he can have any great confidence in . and therefore in sundry places he intimates that he does allow or at least not deny but that penetrabilitie and indiscerpibilitie is contained in the notion of a spirit ; but not as part of the conceptus formalis , but as dispositio or modus substantiae , but yet withal such a dispositio as is essential to the substance that with the conceptus formalis added , makes up the true notion of a spirit . see pag. 30 , 32 , 61 , 85. and truly if mr. baxter be in good earnest and sincere in this agreement without all equivocation , that penetrabilitie and indiscerpibilitie is essential to the true notion of a spirit , onely they are to be admitted as dispositio substantiae , not as pars formae , i confess , as he declares pag. 94. that the difference betwixt him and the doctor lyeth in a much smaller matter than was thought ; and the doctor i believe will easily allow him to please his own fancy in that . but then he must understand the terms of penetrabilitie and indiscerpibilitie in the doctors sense , viz , of a spirits penetrating not inter partes , but per partes materiae , and possessing the same space with them . and of an indiscerpibleness not arising from thinner and thinner parts of matter , as he imagines air to be more hardly discerpible than earth or water , forasmuch as by reason of its thinness its parts lye closer together , as was above noted ; but from the immediate essential oneness of substance in a spirit , according to the true idea of an indiscerpible being in the divine intellect , which , whether in idea or in actual existence , it would cease to be , or rather never was such , if it were discerpible , and therefore implies a contradiction it should be so . but if a spirit be not penetrable in the doctors sense , it is really impenetrable ; and if not indiscerpible in his sense , it is really discerpible , and consequently divisible into physical monads or atoms , and therefore constituted of them , and the last inference will be that of the epigrammatist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus the sairest and firmest structures of philosophical theorems in the behalf of the providence of god , the existence of spirits , and the immortality of the soul , will become a castle of come-down , and fall quite to the ground . whence it was rightfully done of the doctor to lay such stress upon these two terms penetrabilitie and indiscerpibilitie , they being the essential characteristicks of what is truly a spirit , and which if they were taken out of the world , all would necessarily be matter , i mean physical matter ( to prevent all quibblings and fiddlings about words and phrases ) and this physical matter would be the subject and source of all life whatever , intellective , sensitive and vegetative . and mr. baxter did ill in not onely omitting these terms himself in his notion of a spirit , but in publickly slighting and disgracing of the doctors using of them , and afterwards in so stomaching his vindication of the same in publick , whenas we see that without them there can be nothing but physical matter in the world , and god and angels and the souls of men must be such matter , if they be any thing at all : and therefore in such an errour as this , mr. baxter with christian patience might well have born with the doctors calling it , not onely a mistake , but a mischief . and i hope by this time he is such a proficient in that vertue , that he will chearfully bear the publication of this my answer in the behalf of the doctor to all his objections against these two essential and necessarie characters of a spirit ; and not be offended if i briefly run over his smaller criticisms upon the doctors definition of the same , which do occur , pag. 80 , 81. and elsewhere , as i shall advertise . the doctors definition of a spirit in his discourse of that subject , sect. 29. is this [ a spirit is a substance immaterial intrinsecally indued with life and the facultie of motion ] where he notes that immaterial contains virtually in it penetrability and indiscerpibility . now let us hear how mr. baxter criticizes on this definition . first , saies he , pag. 80. your definition is common , good and true , allowing for its little imperfections , and the common imperfection of mans knowledge of spirits . if by [ immaterial ] you mean not [ without substance ] it signifieth truth , but a negation speaketh not a formal essence . ans. how very little these imperfections are , i shall note by passing through them all ; and for the common imperfection of mans knowledge of spirits , what an unskilful or hypocritical pretence that is , the doctor hath so clearly shewn in his discourse of the true notion of a spirit , sect. 16 , 17 , 18 , 19. that it is enough to send the reader thither for satisfaction . but as for [ immaterial ] how can any one think that thereby is meant [ without substance ] but those that think there is nothing but matter in the physical sense of the word , in the world ? as if [ substance immaterial ] was intended to signifie [ substance without substance ] ! and lastly , the doctor will denie that [ in ] in immaterial signifies negatively here more than in immortal , incorruptible , or infinite , but that it is the indication of opposite properties to those of physical matter , viz. impenetrability and discerpibility , and that therefore immaterial here includes indiscerpibility and penetrability . secondly , pag. 81. spirit it self , saies he , is but a metaphor . ans. though the word first signified other things before it was used in the sense it is here defined , yet use has made it as good as if it were originally proper . with your logicians , in those definitions , materia est causa ex qua res est , forma est causa per quam res est id quod est ; materia and forma are metaphorical words , but use has made them in those definitions as good as proper ; nor does any sober and knowing man move the least scruple touching those definitions on this account . to which you may add , that aristotles caution against metaphors in defining things , is to be understood of the definition it self , not the definitum ; but spirit is the definitum here , not the definition . thirdly , [ intrinsecally indued with life ] tells us not that it is the form. qualities , and proper accidents are intrinsecal . ans. mr. baxter , i suppose , for clearness sake , would have had form written over the head of this part of the definition , as the old bungling painters were wont to write , this is a cock , and this a bull ; or as one wittily perstringed a young preacher that would name the logical topicks he took his arguments from , saying he was like a shoemaker that offered his shoes to sale with the lasts in them . i thought mr. baxter had been a more nimble logician than to need such helps to discern what is the genus in the definition , what the differentia or forma . and for [ intrinsecally indued ] i perceive he is ignorant of the proper force and sense of the word intrinsecùs , which signifies as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , which implies that this life is from the intimate essence of a spirit quatenus a spirit , and therefore can be no common qualitie nor a facultie clarted on , as mr. baxter fancies god may clart on life the specifick form of spirit , as he himself acknowledges , on matter , though materia quatenus materia implies no such thing ; but , i say , spiritus quatenus spiritus does , which is both the source and proper subject of life . but it is the effect of an ill perturbed sight , to fancie flaws where there are really none . and to fancie that a vis vitalis , or power of living can belong to materia physica immediately , which power must necessarily be the result of an essence specifically distinct from physical matter , i think may justly be called clarting of this power on a subject it belongs not to , nor is intrinsecal to it , there being no new specifick essence from whence it should spring . fourthly , the [ facultie of motion ] saies he , is either a tautologie included in life , or else if explicatorie of life , it is defective . ans. it is neither tautological nor exegetical , no more than if a man should define homo , animal rationale risibile . [ risibile ] there , is neither tautological , though included in animal rationale ; nor exegetical , it signifying not the same with rationale . and the definition is as true with risibile added to it , as if omitted . but the addition of risibile being needless , is indeed ridiculous . but it is not ridiculous to add the faculty of motion in this definition of a spirit , because it is not needless , but is added on purpose to instruct such as mr. baxter , that an intrinsecal facultie of motion belongs to spirit quatenus spirit , and indued with life ; whenas yet he , pag. 35. will not admit that self-motion is an indication of life in the subject that moves itself , although it is the very prime argument that his beloved and admired dr. glisson useth to prove , that there is universally life in matter . but it is the symptome of an over polemical fencer , to deny a thing merely because he finds it not for his turn . in the mean time it is plain the doctor has not added [ the facultie of motion ] rashly out of oversight , but for the instructing the ignorant in so important a truth , that there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is life and spirit . this is so great a truth , that the platonists make it to be the main character of soul or spirit , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as you may see in proclus . fifthly , no man , saith he , can understand that the negative [ immaterial ] , by the terms , includeth penetrabilitie and indiscerpibilitie . ans. no man that rightly understands himself but must conceive that [ immaterial ] signifies an opposite or contrary condition to [ material ] : and he knowing ( as who is ignorant of it ? ) that the proper and essential characters of [ material ] in substantia materialis , is to be impenetrable and discerpible , he will necessarily , even whether he will or no , discover that [ immaterial ] which signifies the opposite to these in substantia immaterialis , must denote penetrability and indiscerpibility . sixthly , you do not say here , saith he , that they are the form , but elsewhere you do ; and the form should be exprest , and not onely vertually contained , as you speak . ans. what would you have him in the very definition it self , which is so clear an one , say , this is the genus , this the form , as those bunglers i mentioned above writ the names of the animals they had so badly drawn ? and that the form should be exprest is true , but it is sufficient it be exprest in such a comprehensive term as contains under it all that belongs to such a species . as when we have divided vivens into planta and animal , if we then define animal to be vivens sensu praeditum , that one word sensus , is sufficient , because it reaches any species of animal , and none but animals . and yet here the doctor is not so niggardly as to pinch the expression of all the form or difference , into that one word immaterial , whereby he here onely intimates penetrability and indiscerpibility ; but for fuller explication addeth , intrinsecally induced with life and the facultie of motion . but lastly , for his elsewhere calling penetrability and indiscerpibility the form of a spirit , he nowhere makes them the whole form of a spirit , but makes the logical form or differentia of a spirit , to be all that which he has expressed in this definition , viz. [ immaterial ] which denotes penetrability and indiscerpibility , and [ intrinsecal life and motion ] . and it is evident that when he calls this differentia in his definition , form , that he does not mean the very specifick substance or essence , whereby a spirit is a spirit , but onely essential or inseparable attributes , which onely are known to us , and which are only in an improper sense said to be the form it self , or specifick nature . they are onely the result of the form and notes of an essence or substance specifically distinct from some other substance . it is not so in substantial forms as in geometrical forms or figures , as to visibilitie or perceptibilitie . dic tu formam hujus lapidis , says scaliger to cardan , & phyllida solus habeto . but there are inseparable and essential properties of a substantial form , necessarily resulting from the form it self , as there are in external forms or figures . as for example , from the form of a globe , which is a round form , defined from the equalitie of all lines from one point drawn thence to the superficies . from this form does necessarily and inseparably result the character of an easie rouling mobilitie . that a bodie of this form is the most easily moved upon a plain , of any bodie in the world . and so from the form of a piece of iron made into what we call a sword ; fitness for striking , for cutting , for stabbing , and for defending of the hand , is the necessarie result from this form thereof . and so i say that from the intimate and essential form of a spirit , suppose , essentially and inseparably result such and such properties by which we know that a spirit is a distinct species from other things , though we do not know the very specifick essence thereof . and therefore here i note by the by , that when the doctor saies any such or such attributes are the form of a spirit , he does datâ operâ balbutire cum balbutientibus , and expresses himself in the language of the vulgar , and speaks to mr. baxter in his own dialect . for it is the declared opinion of the doctor , that the intimate form of no essence or substance is knowable , but onely the inseparable fruits or results thereof . which is a principle wants no proof , but an appeal to every mans faculties that has ordinarie wit and sinceritie . seventhly , they are not the form , saith he , but the dispositio vel conditio ad formam . ans. you may understand out of what was said even now , that penetrabilitie and indiscerpibilitie are so far from being dispositio ad formam , that they are the fruits . and results of the intimate and specifick form of a spirit , and that they suppose this specifick form in order of nature to precede them , as the form of a globe precedes the rouling mobilitie thereof . in vertue of a spirits being such a specifick substance , it has such inseparable attributes resulting from it , as a globe has mobilitie . and as the globe is conceived first , and mobilitie inseparably resulting from it ; so the specifick nature of a spirit , which is its true and intimate form , and made such according to the eternal idea thereof in the intellect of god , being one simple specifick substance or essence , has resulting from it those essential or inseparable properties which we attribute to a spirit , itself in the mean time remaining but one simple self-subsistent actus entitativus , whose penetrabilitie and indivisibilitie mr. baxter himself , pag. 99. says is easily defendible . and the doctor , who understands himself , i dare say for him , defends the penetrabilitie and indivisibilitie of no essences but such . eighthly , if such modalities , says he , or consistence were the form , more such should be added which are left out . ans. he should have nominated those which are left out . he means , i suppose , quantity and trina dimensio , which it was his discretion to omit , they being so impertinent as i have shewn above , in my answer to his third objection against the penetrabilitie and indiscerpibilitie of a spirit . ninthly , penetrabilitie and indiscerpibilitie are two notions , and you should not give us , says he , a compound form. ans. this implies that penetrability and indiscerpibility are the form of a spirit ; but i have said again and again , they are but the fruits and result of the form. a spirit is one simple specifick essence or substance , and that true specifickness in its essence , is the real and intimate form , or conceptus formalis thereof , but that which we know not ( as i noted above out of julius scaliger ) though we know the essential and inseparable attributes thereof , which may be many , though in one simple specifick substance , as there are many attributes in god immediately and inseparably resulting from his most simple specifick nature . tenthly , yea you compound , saith he , penetrabilitie and indiscerpibilitie with a quite disserent notion [ life and the faculty of motion ] , which is truly the form , and is one thing , and not compounded of notions so difse●…ent as consistence and vertue or power . ans. i say ag●…in as i said before , that nei●…her penetrability nor indiscerpibility , nor life nor motion , are the specifick form it sel●… of a spirit , which is a simple substance , but the fruits and results of this specifick form ; and all these have a proper cognation with one another , as agreeing in immateriality or spirituality : and how the common sagacitie of mankind has presaged , that the most noble functions of life are performed by that which is most subtile and most one , as penetrability and indiscerpibility makes the consistence of a spirit to be , the doctor has noted in his discourse of the true notion of a spirit . mr. baxter in reading theological systems may observe , that attributes as much dissering among themselves as these , are given to the most simple essence of god. eleventhly , you say , says he , pag. 82. life intrin●…ecally issues from this immaterial substance : but the form is concreated with it , and issues not from it . ans. i grant that the form is concreated with the spirit . for a spirit is nothing else but such a specifick simple substance or essence , the specifickness of whose nature onely is its real intimate form. and if we could reach by our conception that very form it self , it would be but the conceptus inadaequatus of one simple substance , and be the true conceptus formalis thereof ; and the conceptus fundamentalis , to speak in mr. baxters or dr. glissons language , would be substance in general , which is contracted into this species by this real intimate form ; which both considered together , being but one simple essence , they must needs be created together , according to that idea of a spirit which god has conceived in his eternal mind . and life will as naturally and necessarily issue from such a species or specifick essence , or from substance contracted into such a species by the abovesaid form , as mobility does issue from the form of a globe . from whence it is plainly understood how life does intrinsecally issue from immaterial substance , nor is the form it self but the fruit thereof . and as it were but trifling to say that the power of easie rolling every way on a plain were the very form of a globe , the word power or vertue being but a dark , loose , general , dilute term , and which belongs to every thing , and is restrained onely by its operation and object ; but it is the form or figure of the globe that is the immediate cause that that vertue or power in general is so restrained to this easie rolling : so it is in mr. b●…xters pretended form of a spirit , which he makes virtus vitalis , a power of living : power there , is such a dark dilute term , loose and general . but that it is determined to life , it is by that intimate specifick form , which we know not ; but onely this we know , that it is to the power of living as the figure of a globe is to the power of easie rolling , and that in neither , one can be without the other . there must be a specifick essence , which is the root of those powers , properties , or operations from whence we conclude distinct species of things : for 't is too coarse and slovenly to conceit , that these are clarted on them , but the specifick powers arise immediately , and inseparably from the specifick nature of the thing ; else why might they not be other powers as well as these ? twelfthly and lastly , pag. 32. but do you verily believe , saith he , that penetrability or subtility is a sufficient efficient or formal cause of vitalitie , perception and appetite , and so of intellection and volition ? i hope you do not . ans. i hope so of the doctor too ; and before this , i hoped that mr. baxter had more insight into the nature of a formal cause and into the laws of logick , than once to imagine that any one in his wits could take penetrability to be the formal cause of intellection and volition . for then every spirit being penetrable , every spirit even of a plant , at least of the vilest animalculum , would have intellection and volition . nor , for the same reason , can any body think that penetrability is a sussicient esficient cause of intellection and volition . nor is it so much as the essicient cause of vitality , perception , appetite , much less the formal . so infinitely is mr. baxter out in these things . but the case stands thus : the substance of that species of things which we call a spirit , and is so by that intimate specifick form which i named before , this substance is the cause of vitality in such a sense as the round form of a globe , or any matter of that form is , quatenus of that form , the cause of its own rolling mobilitie . i say therefore , that vitality is as immediate and necessarie a fruit or effect of the real and intimate form of a spirit , as that easie mobilitie is of the form of a sphere or globe ; and such a kind of vitality , vegetative , sensitive , intellective of such a species of spirit : these kinds of vitalities are the fruits or effects necessarie and immediate of the abovesaid so specificated substances ; that is to say , they are immediately self-living , and all of them penetrable and indiscerpible of themselves , quatenus spirits , all these essential attributes arising from the simple essence or specificated substance of every spirit , of what classis soever , created according to its own idea eternally shining in the divine intellect . as for example ; in the idea of a plastick spirit onely ; penetrability , indiscerpibility , and plastick vitality , whereby it is able to organize matter thus and thus , are not three essences clarted upon some sourth essence , or glewed together one to another , to make up such an idea : but the divine intellect conceives in itself one simple specifick ess●…nce immediately and intrinsecally of it self , indued with these essential properties or attributes . so that when any thing does exist according to this idea , those three properties are as immediately consequential to it , and as e●…ectually , as mobility to the form o●… a globe . it is the specifick substance that is the necessary source of them , and that acts by them as its own connate or natural instruments , sitted for the ends that the et●…rnal wisdom and goodness of god has conceiv●…d or contrived them for . for it is manifest , that those essential attributes of a spirit contrarie to matter are not in vain . for whenas a plastick spirit is to actuate and organize matter , and inwardly dispose it into certain forms , penetrability is needful , that it may possess the matter , and order it throughout ; as also that oneness o●… essence and indiscerpibility , that it may hold it together . for what should make any mass of matter one , but that which has a special oneness of essence in it self , quite di●…erent fro●… that of matter ? and f●…rasmuch as all s●…uls are indued with the plastick whether of brutes or men , not to add the spirits of angels ; still there holds the same reason in all ranks , that spirits should be as well penetrable and indiscerpible as vital . and if there be any platonick ni●… , that have no plastick , yet penetrability must belong to them , and is of use to them , if they be found to be within the verges of the corporeal universe ( and why not they as well as god himself ? ) and indiscerpibility maintains their supposital unitie , as it does in all spirits that have to do with matter , and are capable of a vital coalescencie therewith . but i have accumulated here more theorie than is needful . and i must remember that i am in a digression . to return therefore to the particular point we have been about all this while . i hope by this time i have made it good , that the dr.'s desinition of a spirit is so clear , so true , so express , and usefully instructive ( and that is the scope of the doctors writings ) that neither he himself , nor any body else , let them consider as much as they can , will ever be able to mend it . and that these affected cavils of mr. baxter argue no defects or flaws in the doctors definition , but the ignorance and impotencie of mr. baxters spirit , and the undue elation of his mind , when notwithstanding this unexceptionableness of the definition , he , pag. 82. out of his magisterial chair of judicature pronounces with a gracious nod , you mean well — but all our conceptions here must have their allowances , and we must confess their weakness . this is the sentence which grave mr. baxter , alto supercilio , gives of the doctors accurate definition of a spirit , to humble him , and exalt himself , in the sight of the populacie . but is it not a great weakness , or worse , to talk of favourable allowances , and not to allow that to be unexceptionable against which no just exception is found ? but to give mr. baxter his due , though the extream or extimate parts of this paragraph , pag. 82. which you may fancie as the skin thereof , may seem to have something of bitterness and toughness in it , yet the belly of the paragraph is full of plums and sweet things . for he saies , and we are all greatly beholden to the doctor for his so industrious calling foolish sensualists to the study and notion of invisible beings , without which , what a carcass or nothing were the world ? but is it not pity then , while the doctor does discharge this province with that faithfulness and industrie , that mr. baxter should disturb him in his work , and hazzard the fruits and efficacie thereof , by eclipsing the clearness of his notions of spiritual beings , ( for bodies may be also invisible ) by the interposition or opposition of his own great name against them , who , as himself tells the world in his church-history , has wrote fourscore books , even as old dr. glisson his patron or rather pattern in philosophy arrived to at least fourscore years of age ? and mr. baxter it seems is sor the common proverb , the older the wiser ; though elihu in job be of another mind , who saies there , i said days should speak , and multitude of years should teach wisdom ; but there is a spirit in man , and the inspiration of the almighty giveth him understanding . but whither am i going ? i would conclude here according to promise , having rescued the doctors definition of a spirit from mr. baxters numerous little criticisms , like so many shrill busie gnats trumpeting about it , and attempting to infix their feeble proboscides into it ; and i hope i have silenced them all . but there is something in the very next paragraph which is so wrongfully charged upon the doctor , that i cannot sorbear standing up in his justification . the charge is this : that he has fathered upon mr. baxter an opinion he never owned , and nick-named him psychopyrist from his own ●…ction . as if , says he , we said that souls are ●…re , and also took fire , as the doctor does , for candles and hot irons , &c. onely . but i answer in behalf of the doctor , as i have a little toucht on this matter before , that he does indeed entitle a certain letter ( which he answers ) to a learned psychopyrist as the author thereof : but mr. baxters name is with all imaginable care concealed . so that he by his needless owning the letter , has notched that nick-name ( as he calls it ) of psychopyrist upon himself , whether out of greediness after that alluring epithet it is baited with , i know not ; but that he hangs thus by the gills like a fish upon the hook , he may thank his own self for it , nor ought to blame the doctor . much less accuse him for saying , that mr. baxter took fire in no other sense than that in candles and hot iron , and the like . for in his preface , he expresly declares on the psychopyrists behalf , that he does not make this crass and visible fire the essence of a spirit , but that his meaning is more subtile and refined . with what conscience then can mr. baxter say , that the doctor affirms that he took fire in no other sense than that in candles and hot iron , and the like , and that he held all souls to be such fire ? whenas the doctor is so modest and cautious , that he does not affirm that mr. baxter thinks any to be such ; though even in this placid collation , he professes his inclination towards the opinion , that ignis and vegetative spirit is all one , pag. 20 , 21. i have oft professed , saith he , that i am ignorant whether ignis and vegetative spirit be all one , ( to which i most incline ) or whether ignis be an active nature made to be the instrument , by which the three spiritual natures , vegetative , sensitive , and mental work on the three passive natures , earth , water , air. and again , pag. 66. if it be the spirit of the world that is the nearest cause of illumination , by way of natural activity , then that which you call the spirit of the world , i call fire ; and so we differ but de nomine . but i have ( saith he as before ) professed my ignorance , whether fire and the vegetative nature be all one , ( which i incline to think ) or whether fire be a middle active nature between the spiritual and the mere passive , by which spirits work on bodie . and , pag. 71. i doubt not but fire is a substance permeant and existent in all mixt bodies on earth . in your bloud it is the prime part of that called the spirits , which are nothing but the igneous principle in a pure aereal vehicle , and is the organ of the sensitive faculties of the soul. and if the soul carry any vehicle with it , it 's like to be some of this . i doubt you take the same thing to be the spirit of the world , though you seem to vilifie it . and , pag. 74. i suppose you will say , the spirit of the world does this . but call it by what name you will , it is a pure active substance , whose form is the virtus motiva , illuminativa & calefactiva , i think the same which when it operateth on due seminal matter is vegetative . and lastly , pag. 86. i still profess my self in this also uncertain , whether natura vegetativa and ignea be all one , or whether ignis be natura organica by which the three superiour ( he means the vegetative , sensitive , and intellective natures ) operate on the passive . but i incline most to think they are all one , when i see what a glorious fire the sun is , and what operation it hath on earth , and how unlikely it is that so glorious a substance should not have as noble a formal nature as a plant. this is more than enough to prove that mr. baxter in the most proper sense is inclined to ' psychopyrism as to the spirit of the world , or vegetative soul of the universe ; that that soul or spirit is fire : and that all created spirits are fire , analogicè and eminenter , i have noted above that he does freely confess . but certainly if it had not been for his ignorance in the atomick philosophie which he so greatly despiseth , he would never have taken the fire it self , a congeries of agitated particles of such figures and dimensions , for the spirit of the world . but without further doubt have concluded it onely the instrument of that spirit in its operations , as also of all other created spirits , accordingly as the doctor has declared a long time since in his immortalitas animae , lib. 2. cap. 8. sect. 6. and finding that there is one such universal vegetative spirit ( properly so called ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world , he could not miss of concluding the whole universe one great plant , or if some obscure degree of sense be given to it , one large zoophyton or plant-animal , whence the sun will be endued or actuated as much by a vegetative nature as any particular plant whatsoever ; whereby mr. baxter might have took away his own disficultie he was entangled in . but the truth is , mr. baxters defectiveness in the right understanding of the atomick philosophy , and his aversness therefrom , as also from the true system of the world , which necessarily includes the motion of the earth , we will cast in also his abhorrence from the pre-existence of souls ( which three theories are hugely nec●…ssary to him that would philosophize with any success in the deepest points of natural religion and divine providence ) makes him utter many things that will by no means bear the test of severer reason . but in the mean time this desectiveness in sound philosophie neither hinders him nor any one else from being able instruments in the gospel-ministrie , if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a due measure ; if they have a firm faith in the revealed truths of the gospel , and skill in history , tongues and criticism , to explain the text to the people , and there be added a sincere zeal to instruct their charge , and ( that they may appear in good earnest to believe what they teach ) they lead a life devoid o●… scandal and osfence , as regulated by those go●…pel-rules they propose to others ; this , though they have little of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called , that reaches to the deepest account of things , ( but instead thereof , prudence and ingenuity ) will sufficiently enable them to be guides to the people , especially by adhering in matters of moment to the ancient apostolick and unapostatized church , and presuming nothing upon their private spirit against the same . such , questionless , will prove able and safe pastors , and will not fail of being approved of by our lord jesus the great shepherd and bishop of our souls . but if any such , as i noted above , for that they conceit themselves also dapper fellows at cudgils or quarter-stafs , shall , leaving their flocks solitary in the fields , out of an itch after applause from the country-fry , gad to wakes and fairs to give a proof of their dexterity at those rural exercises ; if they shall , i say , for their pains return with a bruised knuckle or broken pate , who can help it ? it will learn them more wit another time . thus much by way of digression i thought fit to speak , not out of the least ill-will to mr. baxter , but onely in behalf of the doctor , hoping , though it is far from all that may be said , that yet it is so much , and so much also to the purpose , that it will save the doctor the labour of adding any thing more thereto . so that he may either enjoy his repose , or betake himself to some design of more use and moment . in the mean time , i having dispatcht my digression , i shall return to the main business in hand . i think it may plainly appear from what has been said , that it is no such harsh thing to adventure to conclude , that the truth of the divine intellect quatenus conceptive , speculative , or observative , which a platonist would be apt to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the divine intellect exhibitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for though it be but one and the same intellect , yet for distinctness sake we are fain to speak as of two ) does consist in its conformity with the divine intellect exhibitive , with the immutable idea's , respects and references of things there . in conceiving and observing them ( as i may so speak ) to be such as they are represented in the said intellect quatenus necessarily and unalterably representing such idea's with the immediate respects and references of them . in this consists the truth of the divine intellect speculative . but the transcendental truth of things consists in their conformity to the divine intellect exhibitive . for every thing is true as it answers to the immutable idea of its own nature discovered in the divine intellect exhibitive . to which also the same divine intellect quatenus conceptive , speculative , or observative , gives its suffrage steadily and unalterably , conceiving these immutable idea's of things in their objective existence what their natures will be , with their necessary references , aptitudes or ineptitudes to other things when they are produced into act . from whence we may discern , how that saying of this ingenious author of the discourse of truth is to be understood . where he writes , it is against the nature of all understanding to make its object . which if we will candidly interpret , must be understood of all understanding quatenus merely conceptive , speculative or observative , and of framing of its object at its pleasure . which as it is not done in the setled idea of a sphere , cylinder and pyramid , no more is it in any other idea's with their properties and aptitudes immediately issuing from them , but all the idea's with their inevitable properties , aptitudes , or ineptitudes are necessarily represented in the divine intellect exhibitive , immutably such as they are , a triangle with its three angles equal to two right ones , a right-angled triangle with the power of its hypotenusa equal to the powers of the basis and cathetus both put together : which things seem necessary to every sober man and rightly in his wits , our understanding being an abstract or copy of the divine understanding . but those that say that if god would , he might have made the three angles of a triangle unequal to two right ones , and also the powers of the basis and cathetus of a right-angled triangle unequal to the power of the hypotenusa , are either bussoons and quibblers , or their understandings being but creatural huffiness of mind and an ambition of approving themselves the broachers and maintainers of strange paradoxes , has crazed their intellectuals , and they have already entred the suburbs of down-right phrensie and madness . and to conclude ; out of what has been insinuated , we may reconcile this harsh sounding paradox of our author , that seems so point-blank against the current doctrine of the metaphysical schools , who make transcendental truth to depend upon the intellectual truth of god , which they rightly deem the fountain and origine of all truth , whenas he plainly declares , that the divine understanding cannot be the fountain of the truth of things : but the seeming absurdity will be easily wiped away , if we take notice of our distinction touching the divine understanding quatenus merely conceptive , speculative or observative , and quatenus necessarily ( through its own infinite and immutable pregnancie and foecundity ) exhibitive of the distinct and determinate idea's or natures of things , with their immediate properties , respects or habitudes in their objective existence , representing them such as they certainly will be if reduced into act . his assertion is not to be understood of the divine understanding in this latter sense , but in the former . but being it is one and the same understanding , though considered under this twofold notion , our author , as well as the ordinarie metaphysicians , will agree to this truth in the sense explained ; that the divine understanding is the fountain of the truth of things , and that they are truly what they are , as they answer to their idea's represented in the exhibitive intellect of god. how the author himself comes off in this point , you will better understand when you have read the fifteenth , sixteenth and seventeenth sections of his discourse . let this suffice in the mean time for the removing all stumbling-blocks from before the reader . pag. 168. nor the foundation of the references one to another ; that is to say , the divine understanding quatenus conceptive or speculative , is most certainly not the foundation of the references of things one to another ; but the divine understanding quatenus exhibitive , that represents the idea's or natures of things in their objective existence such as they would be if reduced really into act , represents therewith all the references and habitudes they have one to another . which habitudes are represented not as flowing from or arbitrariously founded in any intellect whatsoever , but as resulting from the natures of the things themselves that respect one another , and are represented in the exhibitive understanding of god. which is the main thing that this ingenious author would be at , and such as will serve all his intents and purposes . pag. 168. it is the nature of understanding ut moveatur , illuminetur , &c. namely , of understanding quatenus conceptive or speculative , not quatenus exhibitive . pag. 169. no idea's or representations either are or make the things they represent , &c. this assertion is most certainly true . but yet they may be such idea's and representations as may be the measure of the truth of those things they represent : and such are all the idea's in the divine intellect exhibitive , their setled distinct natures necessarily exhibited there in vertue of the absolute perfection of the deitie , though onely in their objective existence , are the measures of the truth of those things when they are reduced into act , as i have noted above ; but they are not the things themselves reduced into act , no more than an autographon is the very copy . ibid. all understanding is such ; that is , idea's and representations of the natures of things in their objective existence , the patterns of what and how they are when they exist , and what references and aptitudes they have . i suppose he means here by understanding , not any power of the mind to conceive any thing , but understanding properly so called , viz. that , whose objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the platonists speak , the idea's or representations of such things as are necessarily and unalterably such , not fictions at pleasure . let the intellect speculative be such idea's or representations as these , and then what it perceives , conceives , or observes , it does not make , but it is made to its hand , as not being able to be otherwise , nor it self to think otherwise . and therefore it is rightly inferred as follows : that no speculative understanding in that restrict sense above-named makes at pleasure the natures , respects and relations of its objects represented in the intellect exhibitive in their objective existence , but finds them there . nor does any intellect whatsoever make them at pleasure , but they are necessarily and unalterably represented in the exhibitive intellect of the deitie , both their natures , respects , and habitudes , as inoted above . sect. 5. pag. 169. it remains then that absolute , arbitrarious and independent will must be the fountain of all truth , &c. it being supposed that the divine understanding and the independent will of god are the onely competitours who should be the fountain of all truth , and the former section proving in a sense rightly understood , that the divine understanding cannot be the fountain of truth , it remains that the mere will of god should be the fountain of truth , and that things are true onely because he wills they be so . as if four bore a double proportion to two because god would have it so ; but if he would that two should bear a double proportion to four , it would immediately be so . ibid. which assertion would in the first place destroy the nature of god , &c. nay , if he will , it destroys his very existence . for if all truths depend upon gods will , then this truth , that god exists , does . and if he will the contrary to be true , namely , that he does not exist , what becomes of him then ? ibid. and rob him of all his attributes . that it robs him of science and assured knowledge , whose objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things immutable and necessary , this section makes good . and that it despoils him of his rectitude of nature , the eighth section will shew . pag. 170. any angel or man may as truly be said to know all things as god himself , &c. because this supposition takes away all the steadie and scientifick knowableness in things , it taking away their setled , fixt and necessary habitudes one to another , as if double proportion of four to two did no more belong to it in truth and reality than sub-double , and that four in truth were no more the quaternarie number than the binary , but indifferently either , as the will of god will have it . this plainly pulls up by the roots all pretence of science or knowledge in god , angels , and men. and much more , flatly to assert , that if god will , contradictions may be true . for this plainly implies that there is really no repugnancy nor connection of one thing with another , and that therefore no one thing can be proved or disproved from another . pag. 171. if we distinguish those two attributes in god , &c. namely , of wisdom and knowledge , as if the one were noematical , the other dianoetical ; although that discursiveness is more quick than lightning , or rather an eternal intuitive discernment of the consequence or cohesion of things at once . sect. 6. pag. 172. because they suppose that god is immutable and unchangeable , &c. this can be no allegation against the other arguings , because we cannot be assured of the immutability or unchangeableness of god , but by admitting of what those arguings drive at , namely , that there is an immutable , necessary and unchangeable reference and respect or connection of things one with another . as for example , of immutableness or unchangeableness with perfection , and of perfection with god. for to fancie god an imperfect being is nonsense to all men that are not delirant ; and to fancie him perfect , and yet changeable in such a sense as is here understood , is as arrant a contradiction or repugnancie . wherefore they that would oppose the fore-going arguings by supposing god unchangeable , must acknowledge what is aimed at , that there is a necessary and unchangeable respect and connection betwixt things , or else their opposition is plainly weak and vain . but if they grant this , they grant the cause , and so truth has its just victory and triumph . this section is abundantly clear of it self . sect. 8. pag. 174. will spo●…l god of that universal rectitude which is the greatest perfection of his nature , &c. in the fifth section it was said , that the making the will of god the fountain of all truth robs him of all his attributes . and there it is proved how it robs him of his wisdom and knowledge . here it is shewn how it robs him of his justice , mercy , faithfulness , goodness , &c. pag. 175. for to say they are indispensably so because god understands them so , &c. this , as the author saies , must be extream incogitancy . for the truth of the divine understanding speculative consists in its conformitie with the idea's of things and their respects and habitudes in the divine understanding exhibitive , which necessarily , unchangeably and unalterably represents the natures of things with their respects and habitudes in their objective existence , such as they necessarily are when they do really exist . as of a sphere , pyramid , cube and cylinder . and there is the same reason of all natures else with their respects and habitudes , that they are as necessarily exhibited as the cube and cylinder , and their habitudes and respects one to another , as the proportion that a cylinder bears to a sphere or globe of the same altitude and equal diameter . which archimedes with incomparable clearness and subtiltie of wit has demonstrated in his treatise de sphaera & cylindro , to be ratio sesq●…altera , as also the superficies of the cylinder with its bases to bear the same proportion to the superficies of the sphere . and as these idea's are necessarily and unalterably with their respects and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented , so are all idea's else , physical and moral , as i have noted above . and the nature of justice , mercy , faithfulness and goodness are with their habitudes and respects as fixedly , determinately and unalterably represented in their idea's , as the sphere and cylinder , or any other form or being whatsoever . sect. 9. pag. 178. for we are to know that there is a god , and the will of god , &c. that is to say , if there be no setled natures and respects and habitudes of things in the order of nature antecedent to any will whatever , meditation or contrivance , nor there be any certain nature , respects , habitudes , and connections of things in themselves ; it will be necessary that we first know there is a god , and what his will is touching the natures , respects and habitudes of things . whether these which we seem to discern and do argue from are the same he means and wills , or some other . and so there will be a necessity of knowing god and his will , before we have any means to know him ; or , which is all one , we shall never have any means to know him upon this false and absurd hypothesis . sect. 11. pag. 181. then it infallibly follows that it is all one what i do or how i live , &c. this , as the following words intimate , is to be understood in reference to the pleasing god , and to our own future happiness . but it is manifest it is not all one what i do or how i live ( though i did suppose there were no real distinction betwixt truth and falshood , good and evil in the sense here intended ) in reference to this present condition in this world , where the sense of pain and ease , of imprisonment and liberty , and of the security or safety of a mans own person will oblige him to order his life in such a manner as hath at least the imitation of temperance , faithfulness , and justice . sect. 12. pag. 183. if the opposition of contradictory terms depend upon the arbitrarious resolves of any being whatsoever . the plainness and irrefragableness of this truth , that the opposition of contradictory terms is an affection , habitu●…e or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt those terms that no power in heaven or earth can abolish , methinks should assure any that are not pure sots or crazie fantasticks , that there may be many other such unalterable and immutable habitudes of terms , natures or things that are every jot as unabolishable as this . which is no derogation to the divine perfection , but an argument of it ; unless we should conceit that it is the height of the perfection of divine omnipotence to be able to destroy himself . and truly to fancie an ability in him of destroying or abolishing those eternal , necessary and immutable habitudes or respects of the natures of things represented in their idea's by the divine intellect exhibitive , is little less than the admitting in god an ability of destroying or abolishing the divine nature it self , because ipso facto the divine wisdom and knowledge would be destroyed , as was shewn in the fifth section , and what a god would that be that is destitute thereof ! wherefore it is no wonder that those men that are sober and in their wits , find it so impossible in themselves but to conceive that such and such natures are steadily such and no other , and betwixt such and such natures there are steadily and immutably such habitudes and respects and no others . forasmuch as the intellect of man is as it were a small compendious transcript of the divine intellect , and we feel in a manner in our own intellects the firmness and immutability of the divine , and of the eternal and immutable truths exhibited there . so that those that have their minds so crackt and shatter'd as to be able to fancy that if god would , he could change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common notions into their contradictories , as the whole is less than its part , &c. must have very crazy intellectuals , and have taken their lodging at least in the suburbs of downright dotage or phrensie , as i noted above . pag. 184. if any one should affirm that the terms of common notions have an eternal and indispensable relation to one another , &c. that this priviledge is not confined to the common notions they are abundantly convinced of , that have bestowed any competent study upon mathematicks , where the connection of every link of the demonstration is discerned to be as firmly and indissolubly knit , as the terms of a common notion are the one with the other . and it is our impatience , carelesness or prejudices that we have not more conclusions of such certitude than we have in other studies also . sect. 13. pag. 184. for if there be truth antecedently to the divine understanding , &c. this objection of the adversaries is framed something perversly and invidiously , as if the other party held , that there were truth antecedently to the divine understanding , and as if from thence the divine understanding would be a mere passive principle actuated by something without , as the eye by the sun. but it is a plain case , out of what has been declared , that the divine understanding ( though there be such eternal natures and unchangeable respects and habitudes of them represented in the idea's that are in the exhibitive intellect of the deity ) that it is , i say , before any external object whatever , and yet always had exhibited to it self the eternal and unalterable natures and respects of things in their idea's . and it was noted moreover , that the truth of the external objects , when brought into act , is measured by their conformity to these idea's . besides , the divine understanding being before all things , how could there be any truth before it , there being neither understanding nor things in which this truth might reside ? or the divine understanding be a mere passive principle actuated by something without , as the eye by the sun , whenas questionless the divine intellect quatenus exhibitive is the most active principle conceivable ; nay , indeed actus purissimus , the most pure act , as aristotle has defined god ? it is an eternal , necessary , and immutable energy , whose very essence is a true and fixt ideal representation of the natures of all things , with their respects and habitudes resulting eternally from the divine foecundity at once . how then can this , which is so pure and pregnant an energy , be a mere passive principle , or be actuated by any external object , when it was before any thing was ? but a further answer is to be found of the authour himself in the fifteenth section . pag. 185. which is to take away his independency and self sufficiency . namely , if there be mutual and unalterable congruities and incongruities of things , as if they would determine god in his actions by something without himself . which is a mere mistake . for the pregnant fulness of the divine essence and perfection eternally and necessarily exerting it self into an ideal display of all the natures , properties , respects and habitudes of things , whether congruities or incongruities , and these fixt , immutable , necessary and unchangeable in their ideal or objective existence ; and in time producing things according to these paradigms or patterns into actual existence by his omnipotence , and ever sustaining , supporting and governing them by his unfailing power and steady and unchangeable wisdom and counsel ; i say , when all things are thus from god , sustained by god , and regulated according to the natures he has given them , which answer the patterns and paradigms in him , how can any such determination of his will any way clash with his self-sufficiency or independency , whenas we see thus , that all things are from god and depend of him , and his actions guided by the immutable idea's in his own nature , according to which all external things are what they are , and their truth measured by their conformity with them . but there is a fuller answer of the author's , to this objection , in the sixteenth and seventeenth sections . sect. 14. pag. 187. and to fetter and imprison freedom and liberty it self in the fatal and immutable chains and respects of things , &c. this is a misconceit that savours something of a more refined anthropomorphitism , that is to say , though they do not make the essence of god finite and of an humane figure or shape , yet they imagine him to have two different principles in him , an extravagant and undetermined lust or appetite , as it is in man , and an intellectual or rational principle , whose laws are to correct the luxuriancies and impetuosities of the other , and to bridle and regulate them . but this is a gross mistake ; for there is no such blind and impetuous will in god upon which any intellectual laws were to lay a restraint , but his whole nature being pure and intellectual , and he acting according to his own nature , which contains those idea's and immutable respects , congruities and incongruities of things there eternally and unalterably represented , he acts with all freedom imaginable , nor has any chains of restraint laid upon him , but is at perfect liberty to do as his own nature requires and suggests . which is the most absolute liberty that has any sound or shew of perfection with it , that can be conceived in any being . sect. 15. pag. 189. and does as it were draw them up into its own beams . this is something a sublime and elevate expression . but i suppose the meaning thereof is , that the natures and respects of the things of this lower creation , the divine understanding applies to the bright shining idea's found in his own exalted nature , and observes their conformity therewith , and acknowledges them true and right as they answer to their eternal patterns . sect. 16. pag. 189. to tie up god in his actions to the reason of things , destroys his liberty , absoluteness , and independency . this is said , but it is a very vain and weak allegation , as may appear out of what has been suggested above . for reasons of things and their habitudes and references represented in the eternal idea's in their objective existence , which is the pattern of their natures when they exist actually , is the very life and nature of the divine understanding ; and as i noted above , the most true and perfective libertie that can be conceived in any being is , that without any check or tug , or lubricity and unsteadiness , it act according to its own life and nature . and what greater absoluteness than this ? for that which acts according to its own nature , acts also according to its own will or appetite . and what greater independencie than to have a power upon which there is no restraint , nor any modification of the exercise thereof , but what is taken from that which has this power ? for the eternal and immutable reasons of things are originally and paradigmatically in the divine understanding , of which those in the creatures are but the types and transitorie shadows . the author in this section has spoke so well to this present point , that it is needless to superadd any thing more . sect. 17. pag. 191. in this seventeenth section the author more fully answers that objection , as if gods acting according to the reasons of things inferred a dependency of him upon something without himself ; which he does with that clearness and satisfaction , that it is enough to commend it to the perusal of the reader . sect. 18. pag. 193. truth in the power or faculty is nothing else but a conformity of its conceptions or idea's unto the natures and relations of things which in god we may call , &c. the description which follows is ( though the author nowhere takes notice of that distinction ) a description of the divine understanding quatenus exhibitive , not conceptive or speculative . the truth of which latter does indeed consist in the conformity of its conception unto the natures and relations of things , but not of things ad extra , but unto the natures , habitudes and respects of things as they are necessarily , eternally and immutably represented in the divine understanding exhibitive , which is the intellectual world , which the author here describes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vast champion or boundless field of truth . so that in those words [ unto the natures and relations of things which in god we call an actual , steady , immoveable , eternal omniformity , &c. ] which is to be referred to [ the natures and relations of things ] as is evident to any that well considers the place . and with this sense that which follows the description is very coherent . pag. 194. now all that truth that is in any created being , is by participation and derivation from this first understanding ( that is , from the divine understanding quatenus exhibitive ) and fountain of intellectual light. that is , according to the platonick dialect , of those steady , unalterable and eternal idea's ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the natures and respects of things represented there in the divine understanding exhibitive in their objective existence ; in conformity to which the truth in all created things and understandings doth necessarily consist . pag. 195. antecedently to any understanding or will , &c. that is , antecedently to any understanding conceptive , observative or speculative whatsoever , or to any will ; but not antecedently to the divine understanding exhibitive . for that is antecedent to all created things , and contains the steady , fixt , eternal , and unalterable natures and respects or habitudes , before they had or could have any being . i say it contains the truth and measure of them ; nor can they be said to be truly what they are , any further than they are found conformable to these eternal , immutable idea's , patterns and paradigms , which necessarily and eternally are exerted , and immutably in the divine understanding exhibitive . and of these paradigmatical things there , what follows is most truly affirmed . pag. 195. for things are what they are , and cannot be otherwise without a contradiction , &c. this was true before any external or created things did exist . true of every form in that eternal omniformity , which the platonists call the intellectual world , as the author has observed above in this section . a circle is a circle , and a triangle a triangle there , nor can be otherwise without a contradiction . and so of a globe , cylinder , horse , eagle , whale , fire , water , earth , their ideal fixt and determinate natures , habitudes , aptitudes , and respects necessarily and immutably there exhibited , are such as they are , nor can be otherwise without a contradiction . and because it is thus in the divine nature or essence , which is the root and fountain of the exteriour creation , the same is true in the created beings themselves . things are there also what they are , nor can they be a globe suppose , or a cylinder , and yet not be a globe or a cylinder at once , or be both a globe and cylinder at once ; and so of the rest . as this is a contradiction in the intellectual world , so is it in the exteriour or material world , and so , because it is so in the intellectual . for the steadiness and immutableness of the nature of all things , and of their respects and habitudes , arise from th●… necessity , immutability , and unchangeableness of the divine essence and life , which is that serene , unclouded , undisturbed , and unalterable eternity , where all things with their respects and aptitudes , their order and series , are necessarily , steadily and immutably exhibited at once . p. 195. as they conform & agree with the things themselves , &c. 〈◊〉 the more platonical sense , and more conformable to that we have given of other passages of this learned and ingenious author is , if we understand the things themselves , at least primarily , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of plato , which is the term which he bestows upon his idea's , which are the patterns or paradigms according to which every thing is made , and is truly such so far sorth as it is found to agree with the patterns or originals in which all archetypal truth is immutably lodged . all created things are but the copies of these , these the original , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or writing it self , from whence plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if those archetypal forms were the forms or things themselves , but the numerous created beings here below , only the copies or imitations of them . wherefore no conception or idea's that we frame , or any intellect else as conceptive merely and speculative , can be true , but so far as they agree with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that sense we have declared , or with cre●…ted things so far as they are answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or archetypal things themselves . and from hence is sufficiently understood the nature of truth in the subject . these few cursory notes i thought worth the while to make upon these two lear●…ed and ingenious writers , the subjects they have written on being of no mean importance and use , and the things written in such a time of their age , as if men be born under an auspicious planet , best fits their minds for the relishing and ruminating upon such noble theories . for i dare say , when they wrote these discourses or treatises , they had neither of them reached so much as half the age of man as it is ordinarily computed . which has made them write upon these subjects with that vigour and briskness of spirit that they have . for the constitution of youth , in those that have not an unhappy nativity , is far more heavenly and angelical than that of more grown age , in which the spirit of the world is more usually awakened , and then begins that scene which the poet describes in his de arte poetica , quoerit opes & amicitias , inservit honori . their mind then begins to be wholly intent to get wealth and riches , to enla●…ge their interest by the friendship of great persons , and to hunt after dignities and preferments , honours and imployments in church or state , and ●…o those more heavenly and divine sentiments through disuse and the presence of more strong and filling impressions are laid asleep , and their spirits thickened and clouded with the gross fumes and steams that arise from the desire of earthly things ; and it may so fall out , if there be not special care taken , that this mud they have drawn in by their coarse desires , may come to that opaque hardness and incrustation , that their terrestrial body may prove a real dungeon , & cast them into an utter oblivion of their chiefest concerns in the other state. — nec auras respicient clausi tenebris & carcere coeco . which i thought sit to take notice of , as well for the instruction of others , as for a due appretiation of these two brief treatises of these florid writers , they being as it were the virgin-honey of these two attick bees , the primitioe of their intemerated youth , where an happy natural complexion , and the first rudiments of christian regeneration may seem to have conspired to the writing of two such useful treatises . useful , i say , and not a little grateful to men of refined fancies and gay intellectuals , of benign and philosophical tempers , and lovers of great truths and goodness . which natural constitution were a transcendent priviledge indeed , were there not one great danger in it to those that know not how to use it skilfully . for it does so nearly ape , as i may so speak , the divine benignity it self , and that unself-interessed love that does truly arise from no other seed than that of real regeneration ( which self-mortification and a serious endeavour of abolishing or utterly demolishing our own will , and quitting any thing that would captivate us , and hinder our union with god and his christ , does necessarily precede ) that too hastily setting up our rest in these mere complexional attainments , which is not spirit but flesh , though it appear marvellous sweet and goodly to the owner , if there be not ●…ue care taken to advance higher in that divine and eternal principle of real regeneration , by a constant mortification of our own will there may be a perpetual hazzard of this flesh growing corrupt and fly-blown , and sending up at l●…st no sweet savour into the nostrils of the almighty . that which is born of the flesh is flesh , and that which is born of the spirit is spirit ; and all flesh is grass , and the beauty thereof as the slower of the field ; but that which is born of the eternal seed of the living word , abideth for ever and ever . and therefore there is no safe anchorage for the soul , but in a perpetual endeavour of annihilating of her own will , that we may be one with christ , as christ is with god. otherwise if we follow the sweet enticing counsels of mere nature , though it look never so smugly on it , it will seduce us into a false liberty , and at last so corrupt our judgment , and blind us , that we shall scarce be able to discern him that is that great light that was sent into the world , but become every man an ignis fatuus to himself , or be so silly as to be led about by other ignes fatui , whenas it is most certain that christ is the only way , the truth and the life , and he that does not clearly see that , when he has opportunity to know it , let his pretence to other knowledge be what it will , it is a demonstration that as to divine things he is slark blind . but no man can really adhere to christ , and unwaveringly , but by union to him through his spirit ; nor obtain that spirit of life , but by resolved mortification of his own will , and a deadness to all worldly vanities , that we may be restored at last to our solid happiness which is through christ in god , without whose communion no soul can possibly be happy . and therefore i think it not amiss to close these my theoretical annotations on these two treatises , with that more practical and devotional hymn of a. b. that runs much upon the mortification of our own wills , and of our union and communion with god , translated into english by a lover of the life of our lord jesus . the devotional hymn . 1. o heavenly light ! my spirit to thee draw , with powerful touch my senses smite , thine arrows of love into me throw . with flaming dart deep wound my heart , and wounded seize for ever , as thy right . 2. o sweetest sweet ! descend into my soul , and sink into its low'st abyss , that all false sweets thou mayst controul , or rather kill , so that thy will alone may be my pleasure and my bliss . 3. do thou my faculties all captivate unto thy self with strongest tye ; my will entirely regulate : make me thy slave , nought else i crave , for this i know is perfect liberty , 4. thou art a life the sweetest of all lives , nought sweeter can thy creature taste ; 't is this alone the soul revives . be thou not here , all other chear will turn to dull satiety at last . 5. o limpid fountain of all vertuous leare ! o well-spring of true joy and mirth ! the root of all contentments dear ! o endless good ! break like a floud into my soul , and water my dry earth , 6. that by this mighty power i being reft of every thing that is not one , to thee alone i may be left by a firm will fixt to thee still , and inwardly united into one . 7. and so let all my essence , i thee pray , be wholly fill'd with thy dear son , that thou thy splendour mayst display with blissful rays in these hid ways wherein gods nature by frail man is won . 8. for joyned thus to thee by thy sole aid and working ( whilst all silent stands in mine own soul , nor ought's assay'd from self-desire ) i 'm made entire an instrument fit for thy glorious hands . 9. and thus henceforwards shall all workings cease , unless 't be those thou dost excite to perfect that sabbatick peace which doth arise when self-will dies , and the new creature is restored quite . 10. and so shall i with all thy children dear , while nought debars thy workings free , be closely joyn'd in union near , nay with thy son shall i be one , and with thine own adored deitie . 11. so that at last i being quite releas'd from this strait-lac'd egoity , my soul will vastly be encreas'd into that all which one we call , and one in 't self alone doth all imply . 12. here 's rest here 's peace , here 's joy and holy love , the h●…aven's here of true content , for those that hither sincerely move , here 's the true light of wisdom bright , and prudence pure with no self-seeking mient . 13. here spirit , soul and cleansed body may bathe in this fountain of true bliss of pleasures that will ne're decay , all joyful sights and hid delights ; the sense of these renew'd here daily is . 14. come therefore come , and take an higher flight , things perishing leave here below , mount up with winged soul and spright , quick let 's be gone to him that 's one , but in this one to us can all things show . 15. thus shall you be united with that one , that one where 's no duality ; for from this perfect good alone ever doth spring each pleasant thing , the hungry soul to feed and satisfie . 16. wherefore , o man ! consider well what 's said , to what is best thy soul incline , and leave off every evil trade . do not despise what i advise ; finish thy work before the sun decline . finis . books printed for , or sold hy samuel lownds , over against exeter exchange in the strand . parthenissa , that fam'd romance . written by the right honourable the earl of orrery . clelia , an excellent new romance , the whole work in five books . written in french , by the exquisite pen of monsieur de scudery . the holy court. written by n. cansinus . bishop saundersons sermons . herberts travels , with large additions . the compleat horseman , and expert farrier , in two books : 1. shewing the best manner of breeding good horses , with their choice , nature , riding and dieting , as well for running as hunting ; as also , teaching the groom and keeper his true office. 2. directing the most exact and approved manner how to know and cure all diseases in horses : a work containing the secrets and best skill belonging either to farrier or horse-leach : the cures placed alphabetically , with hundreds of medicines never before imprinted in any author . by thomas de grey . claudius mauger's french and english letters upon all subjects enlarged , with fifty new letters , many of which are on the late great occurrences and revolutions of europe ; all much amended and refined , according to the most quaint and courtly mode ; wherein yet the idiom and elegancy of both tongues are far more exactly suited than formerly . very useful to those who aspire to good language , and would know what addresses become them to all sorts of persons . besides many notes in the end of the book , which are very necessary for commerce . paul festeau's french grammar , being the newest and exactest method now extant , for the attaining to the elegancy and purity of the french tongue . the great law of consideration ; a discourse shewing the nature , usefulness , and absolute necessity of consideration , in order to a truly serious and religious life . the third edition , corrected and much enlarged , by anthony horneck , d. d. the mirror of fortune , or the true characters of fate and destiny , treating of the growth and fall of empires , the misfortunes of kings and great men , and the ill fate of virtuous and handsome ladies . saducismus triumphatus : or full & plain evidence concerning witches and apparitions , in two parts , the first treating of their possibility , the second of their real existence ; by joseph glanvil , late chaplain to his majesty , and fellow of the royal society . the second edition . the advantages whereof above the former , the reader may understand out of dr. henry more 's account prefixt thereunto . with two authentick but wonderful stories of swedish witches , done into english by anthony horneck , d. d. french rogue , being a pleasant history of his life and fortune , adorned with variety of other adventures of no less rarity . of credulity and incredulity in things divine and spiritual , wherein ( among other things ) a true and faithful account is given of platonick philosophy , as it hath reference to christianity . as also the business of witches and witchcraft , against a late writer , fully argued and disputed . by merick causabon , d. d. one of the prebends of canterhury . cicero against catiline , in four invective orations , containing the whole manner of discovering that notorious conspiracy . by christopher wase . 〈◊〉 jests , being witty alarms for melan●… spirits . by a lover of ha , ha , he. finis . notes, typically marginal, from the original text notes for div a51283-e17260 to this sense : all a vain jest , all dust , all nothing deem , for of mere atoms all composed been . an exposition of the seven epistles to the seven churches together with a brief discourse of idolatry, with application to the church of rome / by henry more ... more, henry, 1614-1687. 1669 approx. 415 kb of xml-encoded text transcribed from 206 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a51303 wing m2660 estc r7302 12812581 ocm 12812581 94112 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51303) transcribed from: (early english books online ; image set 94112) images scanned from microfilm: (early english books, 1641-1700 ; 362:11) an exposition of the seven epistles to the seven churches together with a brief discourse of idolatry, with application to the church of rome / by henry more ... more, henry, 1614-1687. [65], 184, [16], 140 p. printed by james flesher, london : 1669. each part has special t.p.: the first with title, "a propheticall exposition of the seven epistles," and the second, "an antidote against idolatry." errata: p. [1] at beginning. reproduction of original in union theological seminary library, new york. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. bible. -n.t. -revelation i-iii -commentaries. idols and images -worship. 2002-12 tcp assigned for keying and markup 2002-12 apex covantage keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion imprimatur . sam. parker . errata . in the pref. to the exposit. pag. 4. l. 2. interims , read , in terms . in the exposit. p. 11. l. 1. r. the church in thyatira . p. 53. l. 21. r. in thyatira . p. 107. l. 26. r. event . in the antidote . p. 11. l. ult . for at , r. all . p. 27. l. 17. r. impossible , or . p. 91. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an exposition of the seven epistles to the seven churches ; together with a brief discourse of idolatry ; with application to the church of rome . by henry more d. d. prov . 12. 19. the lying tongue is but for a moment : but the lip of truth shall be established for ever . london , printed by james flesher . 1669. to the right honourable , john lord robarts , baron of truro , lord privy seal , lord lieutenant of ireland , and one of his majestie 's most honourable privy council . my lord , what things single are usually thought sufficient to determine ones choice of a patron to any publick writing , whether it be private obligation from particular favours , or the desire of leaving to posterity a just and honourable testimony to the parts and vertues of some excellent person , or the design of obtaining the patronage and countenance of such a person , to what we adventure to make publick , as is able by his learning , judgement and publick repute to protect it from injury ; all these do so happily conspire in your lordship , that i should have thought it an omission unpardonable if i had not taken this opportunity of paying your lordship this due respect , and of doing that right to the truth i here professe as to put it under the wings of so fit and able a patron . which still ought to be done with the greater alacrity , there being that providentiall coincidence of things , that i should have a book ready in the presse at that very time that our gracious sovereign did think good to conferre upon your lordship that great honour and trust of being lord lieutenant of ireland . which conjuncture of circumstances could not but excite me with greater readinesse to make your lordship this congratulatory present upon your new honour . which all good christians that know the inflexible uprightnesse of your spirit , and cordiall adherence to the apostolick faith and just interest of reformed christendome , cannot but congratulate . for this it is indeed , my lord , that has begot in me a more special esteem of your lordship , that in this instable and uncertain age you have with that steadinesse of minde and clearnesse of judgement stuck to the truth and purity of the protestant religion , as discerning the vast difference betwixt it and popery , which yet too many now-adays , either because they are removed too great a distance from all religion , or else because their sight is extremely dim in matters of this nature , can not , or will not , discern . but this is spoke with a more particular regard to the second part of this small volume i present your lordship withall . but the first also has its speciall sutablenesse to the circumstances your lordship is placed in . for by how much more power any one is intrusted with by any protestant prince , by so much the more he is concerned to understand how sacred a province he undertakes , and how expresly that religion and profession is owned in the holy prophecies christ has delivered to his church , above and against the barbarous and idolatrous tyrannie of the church of rome . which things are set out with that plainnesse , evidence and easiness in this exposition of the epistles to the seven churches that i hope no impartial reader can fail of being made exceeding sensible of the sacrednesse of the protestant religion and interest by the perusall thereof . besides , that there are some notable hints in these oracles for the more happy and secure management of the affairs of reformed christendome . i shall onely name that passage to the sardian church , remember how thou hast received , and heard , and hold fast , &c. the verse runs out into a dreadfull commination of heavy judgements to the angel of the church of sardis for his loosenesse and slipperinesse in those points of apostolick doctrine which the reformers had recovered into the knowledge of so great a part of the world . and amongst the things that they had heard , that voice of the angel , apoc. 18. come out of her , my people , that ye be not partakers of her sins , &c. was not the least articulate . whereby the church of rome was openly declared to be that babylong the great , the mother of fornications and the abominations of the earth ; as also the pope with his clergie to be that notorious antichrist . this the sardian church had received from their evangelicall predecessours . and it had been their everlasting establishment never to have for got it , never to have let it die , or smothered it . but what mischief the halting betwixt two opinions is apt to doe , and the not taking notice how sacred a thing the protestant religion is in the sight of god , and how rejectaneous that of the church of rome , i believe neither your lordship nor any one else that has his eyes opened either into history or the affairs of the world can be ignorant of , or , if he be a good christian , make the observation without regrett and sorrow . but the prospect of what is to come is more pleasing and comfortable ; which is the state of the church of philadelphia , into which the sardian church , that is to say , reformed christendome or the protestant churches , are to passe , as being the next successive intervall . which therefore cannot but be a note of main importance for all reformed states and kingdomes to stear their affairs by , namely , to bend their course thitherward whither they are pointed to by the finger of god himself in his holy oracles . for they sail as it were with winde and tide whose carriage of affairs approaches the nearest to the purpose of divine fate . which is lively pourtray'd all along in this stupendious book of prophecies written by s. john. the most pleasing and enravishing part whereof is that which is typify'd or prefigured by the church of philadelphia , the church of brotherly love . which is the next scene divine providence has designed to introduce . and which all those do most grosly oppose who for difference in matters not revealed in holy scripture , nor necessary to salvation , think they have pretense enough with all unchristian keennesse and bitternesse of spirit to reproach and inveigh one against another , to nourish the highest animosities , and to watch all opportunities of persecuting , ruining , and trampling one another into the dirt. as this is extremely unchristian in it self , so is it also diametrically opposite to that dispensation that god intends to introduce into his church as the chiefest blessing he has in store for her , and is as it were knocking at the door to enter , if the lovd noise of hot and quarrelsome brawls about matters of smaller moment ( as indeed all things are exceeding small , unlesse of apostolicall institution , if they stand in competition with that royal law of love , ) did not drown the voice thereof , that it cannot so easily be heard . but assuredly , my lord , the letting this philadelphian dispensation in , or the approaching as near unto it as we can , will prove the most effectuall healing and consolidating the interest of reformed christendome , as well in the whole as in the parts thereof , as we can desire or expect . which therefore i humbly conceive , that all persons the more power they are intrusted with in any of the protestant dominions , are the more obliged to consider by how much more they are obliged to endeavour to promote the interest of their prince and countrey whose affairs they administer . and therefore the right understanding of the vision of the seven churches so manifestly giving this aim for the prosperous steering of affairs , i thought this my exposition of the said churches no unsutable present in these circumstances to be made unto your lordship . of the usefulnesse whereof i having spoken more particularly in my preface , i leave the whole to your lordship's judicious and favourable perusall , and wishing you all good successe in the great charge his majesty has intrusted you with , i cease to give you any farther trouble then in subscribing my self , my lord , your lordship 's most humble and affectionate servant , henry more . the preface to the reader , declaring the occasion , solidity and usefulnesse of the ensuing exposition . reader , how unexpected this of mine may prove to thee i know not , but sure i am , it cannot be more then to my self , who , as i have never yet affected to bestow my pains on these kind of subjects , so i thought my self secure , since the edition of the late dialogues touching the kingdome of god , from ever being engaged in them any more . for i made account that what was contained in mr. mede's writings , and in synopsis prophetica , and the above-said dialogues , might afford all usefull satisfaction to any sober enquirer into these mysteries ▪ and i find neither my will nor my abilities to reach to the service of men in needlesse curiosities . and therefore thou maist be sure i did not deem the propheticall exposition of these seven epistles to the seven churches in asia to be such , but rather that there was no such exposition that belonged unto them , and therefore rested in the literal sense , and an usefull moral application of them as they might sute any particular church in any age of the world placed in like circumstances with any of these seven churches . and these things methought were so obvious , that it would have been a needlesse labour to have attempted any thing in so facil a matter , where others have done sufficiently well before . 2. but having sent the above-said dialogues to a gentleman in the countrey , to whom they were not unacceptable , as being curious of subjects of this nature ; after his civil acknowledgements for my sending him the book , and some pertinent reflexions on the main matter , at last he falls upon this business of the seven churches in these words : i find not , saith he , any late writer apply the seven churches mystically , revel . 2. and 3. chapters ; mr. brightman having failed in his application . but i suppose the farther enquiry into that point may be worth your pains . i shall now onely hint , that the seven churches may represent the state of the whole visible church from christ's time to the day of judgement : viz. ephesus , till anno christi 110 ; smyrna , till 306 ; pergamus , declining towards popery , till the waldensian separation , about anno 1160 ; thyatira , emerging from popery , till the pacification at passaw in germany 1552. and king edward the sixth's reformation in england ; sardis , the state of reformed christendome , ( the kingdome of god , ) since whole nations fell from rome , and untill rome shall be totally subdued ; philadelphia , when truth , peace and holinesse shall universally prevail , and the name of the new jerusalem shall be written upon the church , as is expresly promised chap. 3. 12. interims too august for such a poor church as that was literally taken . and this may be a key for all the rest . and lastly , laodicea , when towards the end of the thousand years satan shall be again let loose a little space , and gog and magog shall trouble the church , then luke-warm as in the days of noah . this was the whole ( verbatim ) of what that gentleman writ touching this matter . and this , reader , was the occasion of my undertaking , and the advantage i had for the more easily performing this task of expounding these seven epistles to the seven churches . for the intervalls here suggested , though they are most-what different from what upon due deliberation with my self i thought fittest to pitch upon , yet it is manifest that they could not but give aim toward a more speedy hitting the intended mark , and a more quick dispatch of this exposition which i present thee with . indeed , upon my endeavouring to frame out the same , and my searching into commentatours , i found that p. galatinus interprets these seven churches of seven intervalls of the church from the beginning to the end thereof . this cornelius à lapide notes , but not a word of the limits of these intervalls . and since my compleating this exposition , a learned friend of mine shew'd me a passage in mr. mede , lib. 5. c. 10. where he argues for a mysticall sense of these seven churches , and seems to insinuate that they should prophetically sample unto us a seven-fold successive temper and condition of the whole visible church , according to the severall ages thereof , answering to the pattern of the seven churches here , and that à principio ad finem , and takes notice of the fitly placing of philadelphia partly about the time the beast is falling , and partly after his destruction , accordingly as we had already set down in our exposition . but the bounds of these successive intervalls he has not attempted to define . that advantage therefore i had onely from the party i above mentioned , as well as the first invitation to undertake this present design . 3. but now as to the solidity of the performance , although i must confess the clearnesse of the matter appeared so great to me at last , as that it infinitely exceeded my first expectations of it , and proved satisfactory to my self beyond what i thought possible ; yet i will not here pre-ingage thy judgement or belief , but freely remit thee to the exposition it self , the preparations to it in the first and second chapters , and the brief recapitulation of the strength of it in the last . onely , that thou maist have nothing to stumble at , i will endeavour to prevent thee in some exceptions , the greatest i am aware of , and yet in my own judgement not considerable . 4. as first , i would not have thee , according to the manner of some , let thy minde dwell upon any thing that may seem less strong alone . as that chap. 2. sect. 11. where i intimate , that because , in the * interpreting the seven golden candlesticks , they are not apply'd nominatim to the seven particular churches in asia that are said to be writ to , it is an invitation to the thinking of a more released sense , and that some other seven churches in another kinde of meaning ( as well as they , if not rather then they , ) may be aimed at ; this ought to be no prejudice to the other arguments in the same chapter that are so cogent , but rather those other to afford strength to this , which is added as an easy probability , not a convictive demonstration , and therefore is not considerable but in conjunction with the rest , as is intimated in the very place . and i will onely adde here , that if there were no other sense then the literal to be look'd after , that in all likelihood , for sureness to keep men from errour , and from doing wrong to any church by a false interpretation , the spirit of god would have expresly said , that the seven candlesticks were the seven churches of asia that were there writ to , and that the seven stars were the seven bishops of those very churches . i must confess , in my own judgement , i think there is some such thing hinted at as i have declared , which made me not omit it . but i am also as sensible that it can signifie little to those that are averse , and are given to cavill , who are prone to dwell on what seems weak , that they may ease their minds of what is more strong and stringent . which is a fault that is punishment enough to him that commits it , he usually losing truth by thus indulging to his own ill humour . 5. i know not whether thou mayst mistake me also in the allusion i memtion of ephesus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it sounded like aphesus , which i would warrant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( one of the matres lectionis before the use of points ) standing for both a and e ; whence i would argue the affinity of those two sounds : when as thou maist object , that martinius expresly speaking of these three matres lectionis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith , that the first stands for a , the second for e and i , and the third for o and u. but in hebrew writings without points there is nothing more familiar then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing for e , as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . and in the greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are frequently changed into one another , according to diversity of dialect : so that there can be no difficulty touching this thing . 6. thirdly , it may haply be objected against our interpreting the ten days of affliction predicted to the church in smyrna , of the ten famous persecutions , that some reckon more then ten , adding an eleventh under constantius the arian , a twelfth under julian the apostate , and a thirteenth under the arian emperour valens . but prophecy being an anticipatorie history , it is sufficient that it speak according to the usual language of historians , whose reports run up on these ten so famously and distinctly taken notice of . and there are no more then ten in the intervall we set for the church of smyrna . after which conspicuously comes in the scene of pergamus , christianity having got the conquest over the old persecuting paganism . and julian reigned not two years , and his attempts were most-what of another kinde , and none considerable so as to break this number . besides that it happened in an intervall notoriously of another nature and denomination , and therefore is not to be taken notice of , it bearing no proportion at all to the contrary affairs of that period . indeed the arrian persecutions are very considerable , but they are of another nature from these ten. the church being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became proud , as well as exalted out of the dust , and contentious , as well as proud , according to that of the wise man , prov. 13. 10. onely by pride cometh contention , but with the well-advised is wisedome . christ was therefore faithfull in his promise to the church in smyrna , and procured them the crown of life , and safety from the pagan cruelty and persecution . but that the church afterwards in pergamus fell out amongst themselves , was their own fault , none of his , that taught them expresly , that by this shall all men know ye are my disciples , if ye love one another . 7. fourthly , it may perhaps seem hard to thee , that i interpret the eating of things offered to idols of communicating with the church of rome in their idolatrous masse . for how can that consecrated bread be said to be offered to an idol ? it is true , he that they pretend to offer it to is no idol , but the true god. but by their idolatrous practices , communicating divine worship to what is not god , they debase the nature of the true god so far , as that they seem to lose the true notion of him , and in stead of him to worship an idol of their own brain . for the true god is not so mean a being that any others can partake in his worship . and therefore , according to the cutting and searching strain of the prophetick style , those that mingle idolatry with the worship of the true god are represented as having no true knowledge of him ; and therefore whatever religious worship they doe , they being devoid of the knowledge of the true god , they must necessarily be conceived to doe it to some idol . according to which sense is that of amos , o ye house of israel , have ye offered to me victimes and sacrifices by the space of forty years in the wildernesse ? yea , ye took up the tabernacle of moloch , &c. where the true god , by reason of their idolatry in worshipping other objects , denies they at any time worshipped him , though questionless they thought they did offer victimes and sacrifices unto him . this is express and direct to the scruple propounded . but in our exposition it is onely insinuated , that there is a propheticall diorism , or a synecdoche , whereby idolatry in the general is signify'd by that particular species thereof , the eating things offered unto idols . which is used here with the greater fitness and elegancy , because that the idolatry is committed in that part of their religion that is performed in the eating of what is consecrated . and if we do but consider that the lord's supper is a feast upon a sacrifice , according to that of s. paul , christ our passeover is sacrificed for us ; therefore let us keep the feast , ( which notion is made out with abundant evidence by a late learned and judicious writer on that subject , ) we once supposing the eating of this sacrifice contaminated with idolatry , what can be a more natural and apposite reproach to it , then to parallel it to the feasts upon the pagan idolothyta , the eating of things offered unto idols ? wherefore there is not the least harshnesse imaginable in this interpretation . 8. fifthly , that it may be no prejudice to thy judgement touching the interpretation of antipas , and its signifying as much as one against the pope , because that learned and reverend expositour dr. hammond has styled it a wanton and vain phancy in mr. brightman , who presumed so to interpret it , thou art to consider , that this censure of that passage was not so much built upon any weakness in the passage it self , as that it was found in a farrago of conceits that were not so well managed as to support and countenance one another . and therefore for the general mr. brightman's exposition of these seven epistles being not so convictive , that judicious doctour was the more bold to speak so slightly of this passage thereof . which if it had been accompanied with other parts of his exposition of these epistles that had had the like unexceptionablenesse , it would never have been found fault with by so judicious a writer , as indeed there is no reason it should . for no name can be so fit and significant for this purpose as this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie one and the same thing , as eustathius and others from him usually do affirm . and it is most certainly true that they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesychius speaks . and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have exquisitely the same signification . but to have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this supposed prophecy had been quite against the laws of the apocalyptick style , that is as regardfull of due concealment as of certainty of revealment . so that so plain a passage would have stood out very coursly and harshly above the rest of that smooth and delicate contexture of these visions , and occasioned a too-early intelligence of the meaning of these prophecies . besides that antipapas is no proper name of any man , and that the very literal story requires it should be antipas . wherefore the indication both for sense and for sound in this word antipas is as exquisite as , considering the nature of the apocalyptick style , it either could or ought to have been . so that he that would cavill at this interpretation must of necessity deny the hypothesis , and say there is no propheticall sense at all of these seven epistles . 9. nor needest thou scruple at my applying that passage of the martyr antipas to the albigenses and waldenses , that were slain in the field , as if they were not rightly termed martyrs . for he that can save his life by renouncing the truth , and yet parts with it , ( though it be in the field , ) is rightly deemed a martyr . which was the case of these men . and that is remarkable for this purpose which mr. mede takes notice of , that when simon , earl of monfort , had routed them , and made a great slaughter of them , and that the bishop of tolouse there present took thereupon the opportunity of exhorting them to return to the roman church , they seeing so plainly that the wrath of god was kindled against them for their separation from the church ; they answered in plain terms , that they were the people of god overcome by the beast , ( apoc. 13. 7. ) and knowing this to be their fate , yet would not flinch from the truth : and therefore the army returning upon them , they had all their throats cut in the field . whence it is manifest that they were martyrs properly so called , according to our definition thereof : as there were also severall antipas's in this intervall that suffered martyrdome in that way that thou canst not except against , that is to say , such as were merely passive , and made no resistence . some of them are named by mr. brightman , who if he had done as well on the other five churches as he has on this of pergamus and that of thyatira , his exposition of the seven churches had been considerable . 10. and lastly , to arm thee against the authority of the above-named venerable person touching the reason of the name of thyatira , as if it were as much as thygatira , a young daughter ; for which he perstringes mr. brightman , condemning the conceit for a mere groundless phancy ; i say , it is not evident that he so much reprehends him for the notation of the word , as for the application of it to such a sense as he there expresses : which is much different from that sense we have proposed , and far more dilute . but as for my self , i must confesse i could not but conceit that the notation of the word thyatira was alluded to , after i had read that passage in cornelius à lapide on the text : which , for thy fuller satisfaction , i shall transcribe . verùm strabo , lib. 13. plinius , lib. 5. cap. 9. & alii , passim tradunt eam ( that is , the city thyatira ) primitùs nuncupatam à seleuco , filio nicanoris , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ob laetum nuncium natae sibi filiae , unde nomen thyatirae . thyatira ergò graecè significat filiam ; quod aptè competit jezebeli illici , quae hîc arguitur . this of cornelius made me secure of the authentickness of this notation , he so precisely qùoting strabo and pliny for the same . and therefore i could not but persuade my self that the church of rome was here called thyatira with some allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . had it not been for this , i should have contented my self with the allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely . but these authorities made me search into the state of the church of rome in this intervall : and i found many things abundantly answerable to the title in the sense of this notation . amongst which if thou chance to think my reflexion upon the multitude of monks or friers in those days to bear the least strength with it , consider but what polydore virgil writes of that one order of franciscans , who , as some others , were the peculiarly-devoted to the blessed virgin : totum terrarum orbem , saith he , una haec implevit familia , ut vulgus jam tum stupefactum suspicaretur non tam pietatem , quàm otium & ignaviam interdum multis cordi esse . and to have such swarms of men that had renounced their virility , and led an idle life , and went gadding and gossipping up and down , telling odd stories to the people , as old wives and nurses do to children , having most of them chins as smooth as womens , and their faces mob'd in hoods , and long coats like petticoats , as if they had a greater ambition to appear the pedissequae or handmaids of the virgin mary , ( whom the doctours of that church love to call the daughter of god , ) then the men-servants and souldiers of jesus christ , who in this epistle to the church in thyatira , on purpose , one would think to reproach the roman church for this idolatrous corrivalry , or rather prelation , of the virgin in religious worship before christ , expresly calls himself the son of god ; this , i say , must assuredly be a consider able accession to the womanishnesse or daughterlinesse , if i may so speak , of the church of rome , which is here perstringed in this period by an allusion to thygatira , which signifies a daughter . 11. and although upon search after those places cited out of strabo and pliny i could not find what i sought for , yet i found no reason to recede from this part of my interpretation . first , because this passage cornelius cites may haply be found in some other place in those authours , though it be not in these . secondly , because there need be no such account of the notation of the word , sith paronomasticall allusion is sufficient , and thyatira of it self sounds near enough to thygatira , as must be generally allowed by all those that give their suffrage for the derivation therefrom . and it is not hard to prove it from the easie elision is made of the letter g out of sundry words . those in the english tongue are obvious . it is more pertinent to instance in the greek , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the poets is srequently for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and also in the middle of words , the boeotians pronouncing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . andfrom the latine magis is the french word mais , and from magister maister . and caninius in general pronounces , alia sunt innumerabilia quae deperdunt g : which implies it to be but a weak melting consonant , and such as easily degenerates into y , and , as it may be placed , is easily quite lost . which argues that the sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are near enough for paronomasticall allusion in any indifferent man's judgement whatsoever . and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides that common analogie of making nomina parasyllaba ( as they are called ) from the fifth declension , as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is an example exquisitely answering this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that the word is unexceptionable . and lastly , though we should give it for granted that neither pliny nor strabo has any such passage as cornelius pretends , yet stephanus byzantius expresly has in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose very words i will transcribe for thy better satisfaction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say , thyatira , a city of lydia , was first called pelopea and semiramis ; but seleucus the son of nicanor waging war with lysimachus , and hearing that he had a daughter born to him , called the city thygatira . and it ought to be spoken in the feminine gender , though now they make it of the neuter . all this surely will abundantly warrant and secure a paronomasticall allusion in thygatira , which signifies a daughter . 12. and this may suffice for the making good the solidity of our exposition . and i say solidity , rather then perfection , affirming onely all to be right so far as we have gone , but not denying but that others better versed in history may more fully verifie what we have attempted . nor did all things occurr that my self had read , and should have noted if they had come to my minde . as those notorious ten years of the most bloudy persecution of all under diocletian , which , i think , may in special be alluded to by the ten days mentioned in the church of smyrna , as well as the ten persecutions in general , by a propheticall henopoeia . the notation also of the names of balaam and balac are very accommodate to pergamus ; pergamus signifying what is high , and balaam the lord of the people . which balaam being also the false prophet , and set here for the pope and his clergy , agrees excellently well with the lordlinesse of him in this pergamenian period , wherein he trode upon the necks of emperours , and kicked their crowns off with his feet . and balac , which is here the secular sovereignty , whether it signifie destruction or emptinesse , sutes very well with the state of that time , when the power of the pope had so overmastered all , that the secular magistrate was either but the bloudy executioner of his edicts , or else stood for a mere cypher , the temporal power being quite in a manner evacuated by the rampancy of the spiritual . and seeing all the names in this prophecy are so significant , i leave to the enquiry of the learned whether there may not be some proper significancy in the name of jezebel also ; for it seems not uncapable of a fitting etymologie , and that according to the pattern of a severe critick in the hebrew tongue ; who in his account of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is just such another composition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) says , that it may be compounded of either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vae , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria . so therefore say i may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be compounded of either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies habitaculum ; or else of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the chaldee ( which is but a dialect of the hebrew ) signifies stercus ; or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insula , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stercus . which last is lesse accommodate to our purpose , unlesse insula here signifie symbolically , as mr. mede sometimes interprets it of a church as a place separate , as islands are by the sea , and holy , in that it is separate . and then the reproach will be upon the holy church of rome in this thyatirian intervall , as if it had become an island of filth and dung. which was too true of them , for all their outward gildings and paintings . but the other notations methinks are more simple and easie , and fitly accord with both the history of jezebel and the fate of the roman church at the end of the thyatirian intervall . for if we derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitaculum , it will plainly glance at jezebel's being slung out at the window from her habitation ; but most fitly prefigure the dispossession of the roman priests and friers at the beginning of the reformation , that they would be cast out of their habitations , and that their places should know them no more . so that the very name of jezebel bears in it the fate of that church at the close of that time . but if we derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vae or heu , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stercus , both the fault and the punishment of the roman church will be found written in this name ; her filth and corruptions being compared to dung , and her punishment intimated not unlike that of jezebel's , as it is written , and the carcasse of jezebel shall be as the dung on the face of the earth . so that the notation of the name denotes with what foul reproach the papal power and superstition would be put down in those places out of which it was to be exterminated ; that it should be troden down into the very dirt. so that upon him that was in the pergamenian intervall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord of the people , ( the papal hierarchy domineering over all , ) at the close of this thyatirian intervall this insulting lamentation might be taken up with a paronomasticall allusion , not much unlike the foregoing etymologie in the sense thereof , and near enough to the sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alas the dung or dirt of the papal lordlinesse ! how is it troden down as the mire in the streets ! which was notoriously performed in the actings of martin luther against the pope and roman clergy . but whether this or what else may be alluded to by the sound of the name , i am not very solicitous , the story of the person being sufficient to warrant the meaning i have given of the text , as any one may see by perusing the expolition . and our performance ; i hope , will appear solid enough without descending to such curious niceties . we will therefore now onely adde something briefly touching the usesulnesse thereof , and so conclude . 13. and certainly our exposition of these seven epistles to the seven churches has an equal usefulnesse with any other exposition of the apocalyptick visions , and the more considerable , in that it is a more compendious comprehension of the main drift of them all . first then , it serves for the confirmation of our faith in the particular providence and watchfulnesse of christ over his church , it being so manifest from this exposition with what care and steddiness he hath carried on things hitherto in the first five intervalls , and that they have been no otherwise then he himself has predicted in these propheticall epistles . but then again , in the second place , here is an ample and timely testimony in the behalf of the protestants , i mean such as have declared against and forsaken the communion of the church of rome , from the time of the waldenses to the first reformers usually so called ; the waldenses being acknowledged the faithfull martyrs of christ , and those other that lived within the intervall of the church in thyatira carrying away no lesse encomium , as being thus described in the epistle to that church ; i know thy works , and charity , and service , and faith , and thy patience , and thy works , and the last to be more then the first . so that they approved themselves more and more , even till they broke out at last into a national reformation . and shall not our first reformers then be thought worthy of having the vision of the rising of the witnesses applied to them , who have so ample a testimony from christ himself , whom the father has constituted the judge of the whole world ? and shall not they rightly be said to have ascended into heaven in a politicall sense , to whom was made good that promise to the church in thyatira , to him that overcomes will i give power over the nations , & c ? this therefore of the church in thyatira does farther ratifie what we have * elsewhere delivered touching the rising of the witnesses , that the completion of that prophecy was in that wonderfull reformation god unexpectedly brought about by luther and others . whence it will follow , that the sound of the sixth trumpet is over , and that the forty two months , the one thousand two hundred and sixty days , or the time and times and half a time , are expired as to the fulfilling of prophecy ; and consequently , that it is in vain for any to compute any futurities upon the supposall of their expiration to come ; and that those that doe so will finde themselves confuted by the unsutablenesse of events , and thereby expose the endeavour of interpreting prophecies to reproach and scorn , and weaken mens belief even of those expositions that are true , and give great advantage to the common adversary . but as it is most true in it self , so it is most for the interest of reformed christendome , to take notice , that the protestant reformation is the fulfilling of the vision of the rising of the witnesses , and of their ascending into heaven ; that men may have that value for the reformation that is due thereto , ( it having thereby so plain a ratification from divine testimony of the rightfulnesse thereof against the tyrannies and idolatries of the church of rome , ) and that both magistrate and people may every-where be the better sodered together upon this consideration , and that all sects that keep the foundation may have the better esteem for one another , and not vilifie and hate one another in such sort as usually they do , but be in a readinesse for christian unity and love. for it is this dispensation of spirit that must give antichrist that most deadly blow that is to come , and not a flaming sword out of the mouth of the rider of the white horse literally understood , or large streams of fire spouted out of heaven upon him , or any such miraculous assistence , as some ignorantly expect at the finishing of the 1260 days . which groundlesse supposition is fit for nothing but to engender vain heats and presumptuous conceits , to which no answer will be given but shame and frustration . but the plain truth understood as it is , naturally tends to the begetting in all reformed christendome a mutuall esteem of one another , and the suppressing that vain presumption in parties , as if they were the sole people that the vision of the witnesses belonged to , and so ought to expect marvellous things for themselves conjoined with the destruction or suppression of all the rest that are not of their own party . which fond , or rather unchristian , conceits are quite expunged by the true and faithfull interpretation i have published to the world of the rising of the witnesses ; which puts them in a way rather of duly prizing one another , and of jointly endeavouring in the spirit of sobriety to advance the common interest of whole reformed christendome , then for any one party so vainly to presume of themselves above all the rest . and finally , this groundlesse expectation of any such wonderfull events upon the expiration of the 1260 days being thus wiped away , that time as to any fulfilling of prophecies being already expired , and no set time being defined for the future , but onely the order of things in the vision of the vials , it is left for the protestants to compute the approach of the final ruine of antichrist and the blessed millennium according to their own progresse in the mysterie of real regeneration and indispensable duties of christianity . by how much more holy , by how much more harmlesse , by how much more humble , by how much more heavenly-affected they finde one another , by how much more discreet , by how much more faithfull and obedient to the publick magistrate , by how much more kinde and loving to one another , and by how much more seriously affected for the advancing the publick good and the endeavouring the common welfare of all mankind , ( which will introduce the philadelphian intervall , ) by so much more near they may reckon the approach of the downfall of antichrist , and the glorious reign of christ in his saints at the happy millennium . but what other indications there be besides these in the visions of the prophets , whereby we may compute the nearnesse of those times , i must ingenuously confesse i know not . but this was a sudden excursion . we will return again into the way . 14. but thirdly , in that it is said , notwithstanding , i have a few things against thee , because thou sufferest that woman jezebel , which calleth her self a prophetesse , to teach and seduce my servants to commit fornication , and to eat things sacrificed unto idols , &c. this is a perfect clearing of the protestant reformers from that hainous crime of schism that the church of rome so magisterially lays to their charge , it plainly implying that their separation from the church of rome was not onely no fault , but a vertue , and an indispensable point of obedience to the command of christ , and that it had been disobedience and rebellion against christ not to have separated , and therefore was impossible to be any schism . which is a thing worthy of our notice and consideration . as is also this , ( contrary to the opinion of some , otherwise learned , ) that to depart from the church of rome upon the very account of idolatry is not schism before god , but onely in the sight of men , and those , it is to be feared , of none of the purest minds , but rather such as have a greater sense of the carnal interest of the church then of the glory of god , and the purity of his worship . for christ , who is god blessed for ever , does here blame the church in thyatira , that she suffers the woman jezebel any longer , and does not cast her off , ( as the eunuchs cast her out of the window in the type , ) and that for this very cause , because she is a teacher of idolatry , and an abettour and countenancer of spiritual fornication ; as is manifest in the text. so that before god , or in the sight of god , both the church of rome stands guilty of idolatry , and also the protestants leaving her communion upon that account are acquitted from any the least taint or suspicion of schism . and that the spirit of god does but witnesse with our spirits in the truth of this matter , if thou hast not lost the free use of thy reason , that brief treatise of idolatry added to this present exposition will , i hope , abundantly satisfie thee : which therefore i have adjoined as a sutable appendage thereunto . 15. fourthly , in that reformed christendom ( especially after their remissnesse in life and manners , and contentionsnesse about trifles , ) is represented ( under the type of the church in sardis ) to be in such an imperfect condition , though emerged out of the grossnesse of the popish idolatry , ( for there is no farther complaint of either the doctrine of balaam or of jezebel here , ) this should teach us to be humble , and not over-fierce and confident in our opinions and doctrines , but meekly to bear one with another , and be ready to be instructed by one another for the clearing up the truth . but in the mean time things being no better then they are , sith they are no worse then they were predicted , we are hence to learn , that it is our duty never to suffer our mindes to relapse towards the flesh-pots of aegypt , or think we had as good goe back again to rome , as to be no better then we are . for this sardian state is like the wandring in the wildernesse betwixt aegypt and the promised land , which is the philadelphian state , into which there is no entrance till after the seven vials , that is , till the last of them be poured out , or at least a-pouring . as it is said in the fifteenth of the apocalypse ; and the temple was filled with smoak from the glory of god , and from his power ; and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled . where no man , according to the apocalyptick style , signifies , that that company of men that were to enter into , and make up , that state of the church which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living temple of god , would not appear in that eminent condition till after the vials , the last either current or complete . which agrees admirably with that passage in the epistle to philadelphia , him that overcometh will i make a pillar in the temple of my god. so that these philadelphians shall not onely enter into the temple after the smoak of the vials , but never goe out of it again , according to the sense we have explained it in . wherefore because we are in a kinde of wildernesse-condition , we ought with faith and meeknesse and patience to abide till god shall bring us into that good land , and not to murmur against him , and reproach his providence , who hath thought fit to carry on things with such leisurely steps , nor peevishly and falsly to say that we had as good return to rome again , and that it is a question whether the reformation has done more good or hurt . for such thoughts or speeches are false , injudicious , and ingratefull reproaches against the sacred providence of god , whose ways these bitter , shallow and unsanctify'd spirits understand not , because the spirit of the world has blinded their eyes . and forasmuch as there is no complaint of idolatry in the epistle to this sardian church , nor the least hint to make any separation , as before , all the churches of reformed christendom , and all the particular sects and members thereof , ought to have a tender regard how they divide from one another or break communion for difference of ceremony or opinion ; but holding all the indispensable foundation , and bearing joint testimony against the grosse idolatries and wilde enormities of the church of rome , to study peace and mutuall compliance , that the body of reformed christendome may be more strong and compact to stand against the common enemie . but above all , we are with might and main to endeavour to perfect holinesse in the fear of god , and to purge our selves from all pollution of flesh and spirit , that we may prevent the extremity of that judgement which is threatned as suddenly and unexpectedly to come upon the church of sardis . and these , i think , are main usefulnesses discoverable in the interpretation of the epistle to the sardian church . 16. and fifthly , as for the exposition of the church of philadelphia , it is of main importance for the making of the world good . for it is the ordinary excuse for the reigning of impiety and immorality in the world , that men will be men as long as the world lasts , and that things are more likely ever to grow worse and worse then better : and therefore very few there are that will either attempt the amending of their own lives , or the encouraging others so to doe . when notwithstanding it is plain , according to the propheticall sense of the epistle to the church of philadelphia , that there will be a time when righteousnesse and true holinesse will have a most glorious reign upon earth . but those that are averse from this belief are usually averse also from believing any certitude in the expositions of prophecies . they will not , forsooth , be so presumptuous as to pretend they can understand them , especially such as either chastise the abominable wickednesses of the roman church , or such as promise times transcendently better . which is a piece of hypocrisie much like that of ahaz , when the prophet bid him ask a sign of the lord his god ; but he , good modest hypocrite , would not ask a sign , neither would he tempt the lord. the meaning whereof was , that he would not amuze nor distract his thoughts , nor render himself more obnoxious by taking notice of a supernatural evidence against the natural sentiments and persuasions of his own carnal minde , under whose government he was resolved to be , and not be dissettled by the inlets of any higher light. the application is very easie and obvious . 17. and lastly , admitting the propheticall meaning of the epistle to the church of laodicea , it is of great use for the establishing our faith in that grand point , that this terrestriall scene will have an end , and that at the close of all christ will visibly come in judgement to reward all men according to their works ; that he will judge both the quick and the dead according to the orthodox sense of the apostolick doctrine . to all which we may adde , that as the expositions of these seven epistles to the seven churches in asia are in a manner as convincing as any other visions in the whole apocalypse , so they are far more easie , and reach the main design in a lesse compasse of words , and have not that operosenesse of synchronisms necessarily hanging on them as the other have for the clearing of the sense ; but are onely seven intervalls manifestly succeeding one another , whose bounds so far as things are past are easily determinable . and we know that the intervall of sardis ends where that of philadelphia begins , and laodicea is the close of all . which facility and comprehensiblenesse must needs improve the usefulnesse of these expositions very considerably . and there wanting nothing but the significations of the names to be added for the easie applicability of the events to each intervall , i will , for the satisfaction of the reader , briefly furnish them that have no skill in the original languages with the sense and meaning of the names of all the seven churches aforehand . 18. ephesus therefore , with an allusion to the greek word ephesis , signifies desire , the first moving principle that drives on an activity for the attaining the main scope we aim at . but with an allusion to aphesis , it signisies remissnesse , for which this church of ephesus is blamed : or else , alluding again to aphesis , it signifies the starting or letting loose the racers at the beginning of the race . which agrees very fitly with this ephesine intervall , which is the beginning of the church , and of the whole course of providence concerning the same to the end of the world . smyrna signifies myrrh , intimating the bitter affliction of the primitive church under the ten pagan persecutions . pergamus signifies sublimity or exaltation , intimating the raising of the church out of her former dejected and afflicted condition under the aforesaid persecutions into a glorious triumph over paganism ; as it fell out upon the conquest of constantine the great . it signifies also , or prefigures , the enormous haughtinesse of the church of rome in that intervall . thyatira , in allusion to thygatira a daughter , intimates the more-then-ordinary womanishness of the church of rome in that intervall : but in allusion to thyateria , altars of incense or sweet odours , it signifies the more-then-ordinary frequentness of burning the blessed protestant martyrs with fire and faggot in this period . which cruelty though it was abominable in respect of that bloudy and barbarous church that committed it ; yet the suffering of those holy martyrs in this manner out of fidelity to christ and his truth was a sacrifice of sweet odours to him , and very gratefully accepted of him . sardis , in allusion to sarda or lapis sardius , ( the same that carnalina , ) signifies the imperfect and carnal condition of that intervall of the reformed church that is called sardian . philadelphia , which signifies charity in general , and particularly a more special love to them of the true houshold of faith , intimates the reign of the spirit , which is the spirit of love. for god is love , and he that abideth in love abideth in god , and god in him . this is that illustrious reign of christ in his millenniall empire of love , when the christian life shall take place , and opinions and persecutions shall be done away . and lastly , laodicea signifies a popular politicall or externally-legal righteousnesse , the outward form of the former philadelphian state , but , as in old age , the spirit much decay'd , though the outward figure of the body much-what the same . it signifies also the arraigning and judgeing of the people , that is , the nations of the world , when christ shall come to judge both the quick and the dead ; because this is to be performed at the close of this laodicean intervall . 19. the significancy of the names of these seven churches reckoned always in such an order , as that seven intervalls of the church , from the beginning to the end of all , answer exactly in the affairs of the church both to these names in this order they are reckoned , and to the conditions of the seven churches as they are orderly described in the seven epistles to them , is a plain demonstration to them that are not extremely refractory , ( especially if you adde the certainty that there must be a propheticall meaning of these epistles , as is made good in the first and second chapters of the ensuing book , ) i say , it is a plain demonstration , that our exposition is true , as well as so easie and comprehensible , and therefore of an universal usefulnesse as well to the illiterate as the learned . which i hope , reader , will be a sufficient excuse for the authour , that he has either invited thee to the pains of reading , or given himself the trouble of compiling , this present treatise . farewell . a propheticall exposition of the seven epistles sent to the seven churches in asia , from him that is , and was , and is to come . siracides . ch. 59. he that giveth his minde to the law of the most high , and is occupied in the meditation thereof , will seek out the wisedome of all the ancient , and be occupied in prophecies . a propheticall exposition of the seven epistles sent to the seven churches in asia . chap. i. a preparation toward the mysticall or propheticall interpretation of the seven epistles to the seven churches of asia . 1. we shall first premise , that as those two following prophecies of the seven seals , and of the opened book , reach from the beginning to the end of the church ; so this of the seven churches reaches also from the beginning of the church to the end of all . which seems congruous both from the nature of the vision it self , and from the following examples of the prophecies of the seven seals and the opened book . we shall premise in the second place , that as it is conspicuous that four of the names of these seven churches are directly significant of some state and condition they are in , viz. smyrna , pergamus , philadelphia and laodicea ; so it is exceeding credible that the other three names may allude to some thing that may set out their nature and condition also , viz. ephesus , thyatira and sardis ; as we shall take more express notice in the process of our exposition . lastly , which might as well ( if not better ) have been noted at first , this more mysticall sense , which we are now a-rendring of the seven churches , doth not at all clash with the literal sense of the same , nor exclude that usefull applicability of them for the reproof or praise of any churches particular in any time or age of the christian world , that are for the like things obnoxious or commendable . but the distinct providence of god , and his watchfulness and foresight of the affairs of his church , may haply be more illustrated and display'd by this mystical way of exposition then by that literal or moral . 2. we will therefore distinguish the whole duration of the church of christ , ( especially so far forth as it is within the limits of the roman empire , which also the other prophecies in the apocalyps seem chiefly to regard ) into seven intervalls , and will suppose the first intervall to end where the second begins , viz. in the tenth year of nero , or anno christi 63. 3. which period therefore of the ephesine church ending so early , even about thirty years before st. john's writing the apocalypse , agrees excellently well with that passage ch. 1. v. 18 , 19. where , after christ's declaring himself the first and the last ; ( as before in the same chapter he is called he that was , and is , and is to come ) and his mentioning his own death and resurrection , and how that he will be alive to the end of the world to carry on the affairs of his church ; he presently inferrs , write therefore what things thou hast seen , what things are , and what things shall be hereafter , ( which he expresly and immediately calls the mystery of the seven stars and the seven golden candlesticks , ver . 20. which is worth the noting . ) what things thou hast seen already , in the times of thy life past , namely , the state of the ephesine church : what things are now present , viz. the smyrnian state of the church in which thou art , and tastest of the bitterness of it in this thy exile here in patmos ( for the ten persecutions were then already begun , and john was in the second of them : ) and what things shall be hereafter , namely , to the end of the world , in the residue of the period of the smyrnian church , and in the periods of the remainder of the seven churches succeeding . and questionless the vision of the rider of the * white horse respects what was then past , namely , christ's first warfare upon his conquest of death , and his being mounted into his glorify'd body ; who after from on high sent down succours to his apostles and disciples , and assisted and and managed that illustrious battel in the beginning of the apostolick times so successfully and gloriously , that infinite numbers of men were brought under the obedience of the gospel , even within the space of the ephesine period . 4. so that there can be no scruple of the church of ephesus representing a state of the church past ; but onely that it seems improper to direct an epistle to a church then out of being . but this can be no argument with them that hold the seven churches to be seven successive conditions of the church to the worlds end . for make the exitus of the ephesine church reach beyond s. john's time , suppose to anno christi 100 , or thereabout ; the rest of the epistles will be writ to churches not yet in being , and some many hundreds , nay thousands of years ere they shall be : which yet they must not count absurd . 5. the briefest account therefore of this matter is this , that the spirit of god seems to drive on two main designs in the vision of these seven churches at once . the one , most effectually to animate and encourage the church to doe well , to stick to truth and holiness through all the trials and calamities of this present life ; as also to deterre them from all kind of sin and wickedness of what nature soever , whether apostasie from the faith , idolatry , sensuality , or what-ever remissness in manners : for which design this epistolar way is exceeding accommodate , it bearing the form of personally speaking to people , and so the more forcibly makes them take notice , in a manner whether they will or no , of what is said unto them . the other design , and that so laid as not to foregoe the former advantage , is to instruct the church in the providence of god and his foresight , to shew how all things lie bare before his eyes in such order and succession as they are in time to come to pass . in the literal sense of these epistles to the seven churches , that former design is plainly pursued and attained , understanding them directed to these seven churches in asia then in being ; and in a very great measure in the moral sense . these epistles , i say , being so applicable to any part of the catholick church in any age thereof , placed in the same or like circumstances of condition with these asiatick churches , this epistolar way will have a considerable efficacy and influence upon them , for either animation or reproof . 6. but now the great question is , why the prophetical design discoverable in the mystical interpretation should have been couched in this epistolar way , especially the epistle to ephesus , being writ after the ephesine period was expired . to which i answer , that this propheticall design was not intended for the ephesine church in this mysticall sense , but for future ages ; and therefore , it is taken in onely to make up the entireness of the whole succession of the church in its several distinct states from the beginning to the end of all . but this epistolar way is still retained in this mysticall sense , for the same usefulnesse it had in the literal to the seven churches in asia then really in being . for so soon as any of these letters by this mysticall sense is understood to be directed to any successive part of the church , as now , for example , ( as will appear anon ) the epistle to the church of sardis is directed to the protestant church or reformed christendome , this succession of the church ought to be as much concerned , as that particular church of sardis was in asia minor . and this intention of the holy ghost being once understood , it will be of the like usefulness to the philadelphian church especially , and also to the laodicean . wherefore the objections were but small , considering the usefulness of this epistolar way , though there were no other sense of these seven epistles and the seven churches but the mysticall . for as in an entire vision , where the beginning is touching something past or present , all goes under the title of propheticall , though that part that respects things past is but historicall representation : so in this entire epistolar vision , though the first part be epistolar , yet it is but historicall representation , exhibiting times and persons past ( as if they were present to be writ to ) and that for uniformity sake in the form of an epistle , as what is past in history under the form of propheticall vision , as the rider of the white horse , which is the first in the vision of the seals ; though the representation was of what was partly past , and partly present . but what is to come is the proper object of all vision propheticall . but now besides all this , in the literal sense there being then a church in ephesus when that epistle was wrote to it , and in a moral sense it being applicable to any church that does ephesize in any part of christendome and at any time ; the objection , in my judgment has melted into less then nothing . and therefore , notwithstanding this exception , we will not stick to place the end of the interval of the ephesine succession in the tenth of nero's reign , and in the year of christ 63. till then let the church of christ be represented under the title of ephesus ; from that time , till about three hundred and odd years after christ , under the name of smyrna : from thence , to the latter end of the persecution of the albigenses and waldenses , let her be the church dwelling in pergamus : from that time , till whole nations fell off from the pope , let the same church bear the name of thyatira : from that time protestantisme became the religion of nations , till the last vial , let this church bear the title of the church in sardis : from that time till the fourth thunder , let it wear the name of philadelphia : * from the fourth thunder till christ come visibly to judgement in the clouds , let the church bear the name of laodicea . these are the seven intervals , which how well they will fit with the titles of these distinct successive states of the church and the things spoken of them in the vision , i will anon endeavour to unfold . chap. ii. a farther preparation out of the first chapter of the apocalypse , whereby this propheticall meaning of the vision of the seven churches is more clearly assured . but in the mean time , for the greater assurance of this propheticall or mysticall sense , we will first make some farther remarks upon the first chapter of the apocalypso . where we will make onely this one modest supposition ; that the spirit of god sets down nothing immethodically nor in vain , or at least nothing vainly immethodicall . wherefore upon the very first verse , which bears the title of the whole book ; the revelation of jesus christ , which god gave unto him , to shew unto his servants things which must shortly come to pass , that is , things to come to pass ; some shortly , and other some in succession of time , as all interpreters agree ; i cannot but note this , that if the spirit of god do but respicere titulum , ( as most certainly he will ) he will set down no entire visions , as this of the seven churches is , but they must in the main be of things to come to pass , not of things present merely , and not hid , but obvious to the eyes of men , as the state of the churches here mentioned was to the world at that time . and therefore something farther must be meant by them then can be contained in the literal sense ; which is not of things to come , as the title requires , but onely of things present , or some promises or threatnings that do not properly amount to the nature of prophetical prediction , no more then the law of moses to which they are annexed . 2. blessed is he that readeth , and they that hear the word of this prophecy , for the time is at hand . this again plainly shews that this book is all of it , i mean all the entire visions thereof , a book of prophecies ; which , as i intimated before , mere promises and threatnings cannot make it no more then they do those laws of moses to which they are adjoyned . and though the several states of the seven churches may be applicable to several states of particular churches of after-ages in christendome l yet it cannot properly be in this literal sense by way of prediction , but of example of vertue or vice , of pious or impious actions , which repeatedly happen in all history . whence if there be no more in it then thus , these epistles to the seven churches cannot be deemed any prophecy , and therefore are heterogeneous to the scope and title of the book . 3. but upon the so expresly calling this a book of prophecies for john to salute the seven churches in asia with this salutation , grace be unto you , and peace , from him which is , and which was , and which is to come ; methinks it does even forcibly drive a man to conceive that the vision of the seven churches which he so immediately falls upon , is a prophecy , according to the title immediately mentioned in the foregoing verse . besides that the description of the party in whose name he salutes them , which is , and which was , and which is to come , does very naturally insinuate that he is treating of what reaches from the beginning of the church to the latest ages thereof . which he insists more upon in the seventh verse ; ( after he has spoken of the person of christ ) behold , he cometh with the clouds , ( this reaches the last period of laodicea , when god will judge all people , ) and every eye shall see him , and they also which pierced him ; and all kindreds of the earth shall wail because of him , ( for the earth shall then be burnt up with the works thereof : ) even so , amen . this will certainly come to pass about the seventh thunder , ( in that dark hollow dungeon , where there shall be weeping and wailing and gnashing of teeth , ) let the sons of infidelity or unbelief conceit what they will to the contrary . wherefore the minde and scope of the spirit of prophecy seems here to be carried out even to the utmost ages of the world . 4. according as he declares in the next verse , i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . that wisedome and power that reaches from one end to another mightily and sweetly orders all things . this methinks strongly insinuates that the vision of the seven churches ( as well as the vision of the seven seals and of the opened book ) reaches from the beginning of the church to the end of all things . which consideration is so repeated to us , that certainly it must not stand for nought , but is to give infallible aim at a higher meaning of the seven churches then we are at first aware of . for the summary of the vision , before he descends to the particular churches , begins and ends with this , v. 11. and 18. i am the first and the last , and have the keyes of hell and of death . which undoubtedly respects the execution of the final sentence under the seventh thunder . 5. but there is first this not able to be observed in the tenth verse : i was in the spirit on the lord's day , and heard behind me a great voice as of a trumpet . this pompous entrance with the sound of the trumpet into this vision of the seven churches , and the glorious appearance of the son of man walking in the midst of the seven golden candlesticks with seven stars in his right hand , comes up so near to that splendid preamble to the vision of the seven seals , that any sagacious man cannot but suspect that both the visions be of like extent and importance , and not of such private concern as merely to respect those seven churches in asia . for at the beginning of both these visions there is the glorious appearance of christ in the midst of the church : in the first , standing or walking in the midst of the seven golden candlesticks ; in the latter , sitting in the midst of the four beasts and four and twenty elders : and both these preambles to the future visions ushered in with the sound of the trumpet . wherefore the pomp being equal , the concern of each vision in all likelihood is equal . nor can it be pretended that the pomp before the vision of the seven churches was designed as a fair frontispice to the whole book of prophecies , because at least as splendid a frontispice is again erected before the vision of the seven seals . wherefore that former was entirely intended for the visions of the seven churches , and therefore portends some mighty concerning mysterie therein , and such as the present affairs of those seven particular churches in asia could not reach nor exhaust . but we proceed . 6. saying , i am alpha and omega , the first and the last : and what thou seest write in a book , and send it unto the seven churches which be in asia . here again , immediately before his sending to the seven churches of asia , he displays those titles of himself that least of all suit with the small continuance of those particular churches . but the holy catholick church endures from the beginning to the end of all . upon which therefore i cannot doubt but the spirit of prophecy had his eye at this time , and in the mystery understood by the seven churches in asia the holy catholick church divided into seven successive intervalls , according to the opinion of petrus galatinus . for indeed in all reason , ( if there was not some grand mysterie underneath , ) why should onely seven churches in asia be writ to , when there were others , many others , either there , or at least in other parts of the empire , in all likelihood as notorious for either the faults , the vertues , or the sufferings that are noted in these ? 7. you 'll say haply , that asia minor was the special diocese as it were of s. john. but they that answer thus forget that john was merely passive in these visions , and wrote no otherwise then he was moved by the holy ghost , which is no respecter of persons . besides that there were certainly other churches in asia besides these seven . why therefore just seven ? and why these ? but that seven signifies universality , is obvious in the prophetick style . therefore to the seven churches in asia is as much as to all the churches in asia . but it 's much that all the churches in asia minor should be thus carefully saluted by the holy ghost , and the rest of the churches in the christian world be taken no notice of : as if it were according to the proverb , that kissing goes by favour ; whenas yet it is expresly said in the scripture , that god is no respecter of persons , as i intimated before . 8. but you will farther urge , that we cannot possibly make it any more then all the churches in asia , unlesse asia were turned into an appellative . which consideration will put a bar to all attempts for any mysticall interpretation , so that we must necessarily rest in the literal . but hugo grotius , who interpreteth all the churches also mystically from the reason of their names , yet takes no notice of any allusive signification in the word asia . so that in this learned man's judgement that sequel is not so firm . but besides , though i do not love to play with words more then needs must , i think it not hard to finde out an allusive signification apposite enough in the name of asia to the mysticall sense intended . for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the former signifying fundamentum , the latter actio or effectio ) as to their paronomasticall sound are as near asia as the nicest criticall ear can require in these cases . and for the sense of them both , it is extremely accommodate to the present purpose . for then will this superscription , to the seven churches in asia , either signifie , to all the churches in the foundation , that is , that keep to the apostolick foundation in matter of doctrine and profession ; or else , to all the churches in action , that is to say , these epistles are writ to them with an intended censure of their actions . and it is said expresly by the logician touching the topick of effects and actions , hujus loci sunt laudes & vituperationes : upon which all these epistles altogether run . and , i know thy works , begins every epistle . besides that they are directed to none but such as profess the fundamentals of the christian faith , and nothing repugnant thereunto ; as will appear in our interpretation of them . nor is it strange that s. john , though writing in greek , should ( himself being a jew ) make an allusion to hebrew words ; nor is it without example . for the son of sirach does plainly in that passage in the greek text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allude to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide , as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. these verbal allusions are so frequent in the prophetick style , that there is no need farther to take notice thereof : nor any doubt , i think , but the spirit of god would not in this book of prophecies , where all things are so comprehensive and majestick , salute onely seven particular churches of all the churches of the world , and that with such pompous circumstances ; nor when he had begun so magnificently a book of prophecies , and so expresly intitled it so , that he would immediately afterwards , as if he had forgot what he was about , bring in a large vision consisting of seven parts , wherein there is nothing at all propheticall , but onely the reproof or praises , the comminations or promises to a few particular churches . this is not according to the steddy order and method of divine wisedome , especially in this book , then which there never was nor ever will be any thing more accurately written . 10. and he had in his right hand seven stars . methinks it is extremely harsh to conceit that these seven stars are merely the seven bishops of any seven particular churches of asia , as if the rest were not supported nor guided by the hand of christ , or as if there were but seven in his right hand , but all the rest in his left . such high representations cannot be appropriated to any seven particular churches whatsoever . but seven must signifie all in both coexistence and in succession to the end of the world . which is a sense worthy so sublime a book as this of the apocalypse , and correspondent to the meaning of the rest of the septenaries that occur in this book of prophecy , they signifying an entire succession of some seven things or other which they are brought in to represent . 11. the seven stars are the angels of the seven churches , and the seven candlesticks which thou samest are the seven churches . though according to the literal sense these seven churches and the seven angels are easily applicable to those particular seven churches of asia above specify'd ; yet i cannot but conceive , that he not calling them here the seven churches of asia , but seven churches in general , it is an invitation to the searching out some more large propheticall sense , such as we drive at ; as also , in that he says the angels of the seven churches at large , and not of asia , nor names the churches by name ; but especially in that he calls them angels , in stead of bishops or pastours . for he continuing so in the propheticall style proper to this book , that ascribes all to the ministry of angels , it is a sign that the letters to the seven angels of the churches have also a propheticall sense as well as a literal , or rather that that is the sense that is most chiefly of all intended . 12. all these intimations put togegether out of this first chapter toward the assurance of a propheticall meaning of the seven churches of asia have that force with me , that though i could not my self produce such a continued mysticall or propheticall sense which would be all along easie and natural , yet i could not but vehemently suspect that there is some such sense , though it were not in my power to reach it . but if i have through the divine assistence light on such a sense as is both continually coherent , important , and according to the analogie of the propheticall style , i hope this preparation will even extort the belief thereof from the reader . but such as it is i shall now present to his view . chap. iii. the interpretation of the epistle to the ephesine church . 1. it was intimated out of the last verse of the foregoing chapter , that the omission of the appropriating the seven churches to asia by name was a fair invitation to us to suspect a more large and released sense of this vision of the seven churches . and indeed this releasement is more free in the greek copy then in our english translation . for the original runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the seven candlesticks which thou sawest are seven churches : not the seven churches which in the literal sense one might be prone to imagine to be none other then those situate in asia minor ; but this division of the churches into seven in the mysticall sense is rather distributio ex adjunctis then è subjectis , the whole catholick church in its succession from the beginning to the end being cast into seven intervalls , according to seven notorious qualifications or conditions thereof . for so we say , the primitive church , the apostatized church , the reformed church , &c. denoting not their place , but rather their time and quality ; which the genius of the prophetick style , if it were to express them , would exhibite as so many churches distinctly situate . 2. but besides this , it is farther to be noted , that the omission of the appropriating these seven churches to asia does also fairly quit the mysticall interpreter of giving any account of the signification of that name , it being omitted in the interpretation of the seven golden candlesticks . which i thought worth the noting , t●●● all pretense of cavill might be taken from them that may haply prove lesse satisfy'd with our giving an account of that greek name from an hebrew allusion , though their cavill to the more judicious i hope will seem altogether groundless . 3. nor , lastly , does the returning of the spirit of prophecy to the seven churches by name , in these epistles written to them , determine the vision solely and adequately to those seven churches of asia topically understood ; forasmuch as the names of all those churches at least by an easie allusion have an appellative signification , and manifestly denote their quality and condition ; as we shall see in the process of our exposition . 4. first therefore of the church of ephesus , which christ salutes after this manner : unto the angel of the church of ephesus write ; these things saith he that holdeth the seven stars in his right hand , and who walketh in the midst of the seven golden candlesticks . that by angels , according to the apocalyptick style , all the agents under their presidency are represented or insinuated , i have already noted : and it is so frequent and obvious in the apocalypse , that none that is versed therein can any ways doubt of it . wherefore christ his writing to the angel of the church of ephesus in this mysticall sense , is his writing to all bishops , pastours and christians in this first apostolicall intervall of the church . and that particularly in this epistle to this church ( i mean , in the mysticall sense thereof ) he recommends himself to them under the character of him that holds the seven stars in his right hand , and who walketh in the midst of the seven golden candlesticks , the sense , stripp'd of this propheticall pomp , is , that i am he that supports all my bishops and pastours , and all that labour for the interest of my kingdome , from this time for ever : i am present with them , and uphold them . as he said at the first founding of the church , goe ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost ; teaching them to observe all things whatsoever i have commanded you . and , lo , i am with you alway , even unto the end of the world . he is in the midst of his church where-ever two or three are gathered together in his name : he walks through , in the midst of the successions of the seven intervalls of the church , the seven golden candlesticks , till the end of all . this is to encourage the beginning of his church , and is methodically put in the first place , as being general , and running through all the intervalls thereof till the end of the world . but that the frontispice , as i before called it , to this vision of the seven churches , which was the glorious character of our blessed saviour , is made use of by piece-meal for an entrance into the parts of this vision , as it is in them all ; i cannot but take notice how fitly it answers to the vision of the seals , where the parts of the frontispice are also made use of to usher in four of the seals ; for the four beasts one after another ( and that with apposite significancy , as here , ) at the opening of the four first seals are introduced uttering this voice , come and see . wherefore there being the like contrivance in both visions , it is a shrewd intimation that they are visions of like importance , that is , very reachingly and comprehensively propheticall ; as i endeavoured to evince out of the first chapter . 5. and how accommodate that part of the character of our blessed saviour is to this part of the vision that concerns the ephesine church , is already declared . we shall now confider the fitnesse of the paronomasticall allusion in the name . for that the propheticall style does affect such allusions , both grotius and mr. mede , and all interpreters that i know , are agreed upon . and grotius does particularly give the reason of the names of all these churches in his commentary on the apocalypse . so that there is nothing of levity or indiscretion in the attempting of the same . in ephesus therefore , for ought i know , there may be a double allusion , both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being one of the three matres lectionis , as they are called , contained in it both e and a , it does plainly intimate , that the sound of e and a are not so extremely different one from another . but as for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is hugely well and peculiarly accommodate to this church , it being the first intervall of the seven , as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same , ) the careeres or lists from whence the race begins of the succession of all the seven churches , which ends in the end of the world . and s. paul compares the calling of christians to a race . 6. but as for the other word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which grotius also expresly takes notice of , and pitches upon , the allusion thereto is unexceptionable both as to sound and signification . for it denotes that great servour and zealous desire the church in those first primitive and apostolick times had to the affairs of christ , and to the interest of his kingdome ; that they did sincerely and earnestly , under the conduct of that heros on the white horse , with his bow and arrow in his right hand , aim at and press toward the mark of the prize of the high calling of god in christ jesus ; they were inflamed with the desire of enlarging the kingdome of christ here , and of obtaining that immarcescible crown hereafter , and of eating the fruit of eternall life in the celestiall paradise of god. this was the first love of this church , this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their vehement and sincere desire , and onely scope of their actions , that they might serve christ here , and enjoy him afterwards in his heavenly kingdome . and therefore out of this fervent love to christ , and sense of their own happinesse , they did at first easily devour all difficulties . 7. as it is noted in the two following verses : i know thy works , and thy labour , and thy patience , and how thou canst not bear with such as are evil . for those that are sincerely and fervently good , it cannot but make them have an antipathy against what is evil , and discern them that bear themselves never so apostolically , and yet are not right at the bottome , to be but hypocrites and liers . and thou hast tried them which say they are apostles , and are not . that there were false apostles , deceitfull workers , transforming themselves into the apostles of christ , in the apostles time , ( within which the period of this church is , ) the apostle paul takes notice 2 cor. 11. 13. which therefore is very agreeable to the intervall of this first church . for when should any pretend to be apostles sent from god , but in that age there were apostles sent into the world by him ? and hast born , and hast patience , and for my name 's sake hast laboured , and hast not fainted . what is here is much-what the same sense and words as were in the foregoing verse : but it is not repeated in vain . for these words i suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have a special correspondence to the reward promised in the 7. verse . he that will not labour shall not eat : but he that labours very much , and breaks not off by reason of any lazy fainting or culpable lassitude , is worthy to be fed with the bread of life . but besides , this labour and patience in the highest circumstances is here repeated , the better to set off the present remissness of some in this ephesine church , as it is in the next verse . 8. neverthelesse , i have something against thee , because thou hast left thy first love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grotius and dr. hammond expound it , because thou hast remitted of thy first love , and so allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie relaxation and remission in a contrary sense to intension of degrees : whence there may be another ground of allusion in ephesus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in counter distinction to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that this ephesine church may have its name from its first intense love and its after remission thereof , by this double allusion . but as the allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more perfect then that to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so questionless this first intervall of the church was more famous for their sincere and real love to christ , then for their remissnesse therein . which serves something for the countenancing of the term of this intervall . because thou hast left thy first love : that is to say , because thou hast ceased to be so fervent in spirit as at the first . which first love , being according to the measure of christ's own prescript , was certainly such as made the ephesine church love christ more then father , or mother , or wife , or children , or any worldly interest whatsoever , accordingly as he requires . but towards the end of the intervall of this first succession of the church this love and courage it seems began to abate , and too many began to gnosticize , as it is called , in that point , and think it a small thing to deny the faith in the time of persecution , even those that yet professed themselves of the church , and were believers . that this was within the intervall of the ephesine church ( in our sense ) several reproofs and exhortations in the epistles of the apostles do plainly evince . see dr. hammond's notes on this church , which fully reach our design . and the epistles of paul , and the first of peter , and that to the hebrews , were all writ within that intervall we have set for the ephesine church , and their faults committed before . which defaults this vision rebukes and threatens them for , by way of instruction for future ages , as it is in the following verse . 9. remember therefore from whence thou art fallen , and repent , and doe the first works . he bids them return to their first love , which was more strong then death . and it was fit to give this command and encouragement to the church , because of greater trials to come in her smyrnian condition . for before the ten persecutions martyrdome was more rare . or else i will come unto thee quickly , and will remove thy candlestick out of his place , except thou repent . that is , by an hypallage , i will remove thee from thy candlestick : which therefore is directed more especially to the bishops or pastours of the church at that time , as threatning them for falling into such a remiss degree of love themselves , or suffering their charges so to fall . for the seven candlesticks are the seven churches , ch. 1. v. 20. and the seven stars are the angels of the seven churches , that is to say , the bishops and pastours of the church . wherefore this commination to them may by an hypallage signifie their being removed from the church by some judgement or other , that is , as many of them as were thus carelesse and remisse . but to any members of the church the removing of the candlestick from them may be their amission of their church-membership ; as eripere alicui , or adimere alicui civitatem , is to make him cease to be a citizen any longer . which sense is also competible to the bishops or pastours ; christ may cut them off in foro divino from being any longer members of his church , and consequently from salvation . but there is yet another sense which pleaseth me best of all , in which victorinus , andreas , lyranus and alcazar do all agree , who interpret the removing of the candlestick out of its place , of the commination of some commotion or storm that should overtake this church ; not that this church should be carried quite away , but moved or agitated as in a storm or earthquake . this they understand of the ephesine church in asia literally : which is an argument that the interpretation seemed very easie and genuine unto them . and it is as easily applicable to our mysticall sense . but i would raise the storm a little higher , and make it signifie the storm of that dreadfull persecution that was to befall the church in the smyrnian intervall thereof . for it is look'd upon still as the apostolick church from the beginning to the end , though distinguished into these several intervalls . and it is observable , that there is in every epistle to the respective church some prediction to be fulfilled in the intervall of the following church . which i thought fit here to note at once , and shall particularly , as we proceed , take notice thereof in their proper places . the sense therefore seems to be this ; that unless the church in this ephesine intervall would be raised to an higher pitch of zeal , and love , and activity for the propagating of his kingdome , christ would excite their courage , and exercise it with such hot persecutions ( sanguis martyrum semen ecclesiae ) as would be more effectual for the bringing to pass his design . and it sell out accordingly in the ten persecutions within the smyrnian period of the church . 10. but this thou hast , that thou hatest the deeds of the nicolaitans , which i also hate . the church by this time had grown so soft and remisse , that there was not that zealous painfulnesse as heretofore in several of them , nor that resolved courage in suffering all things for christ's sake : yet they were not grown so corrupt and beastly as to be given up to the impurity of the nicolaitans , which in after-times some exercised from a mistake of an indiscreet act of one nicolas a deacon in these very times of the apostles . and from him were these beastly fellows called nicolaitans . but little or nothing of this impurity appeared within the period of this ephesine church , which yet the spirit of god foresaw would become detestably frequent and notorious in such wretches as , though they called themselves christians , the apostolick church would not own . this is allowed the ephesine church for their comfort and credit , that they are free from nicolaitism : and that they may adde to their purity invincible patience and fortitude , he adds , to him that overcometh will i give to eat of the tree of life which is in the midst of the paradise of god. for their works and labour and pains-taking here is eating and refreshing promised them ; for their patience and hardship , a paradise of pleasure ; for their laying down their lives for the gospel , the enjoyment of eternal life in the kingdome of christ. lord , remember me when thou comest into thy kingdome . verily i say unto thee , this day shalt thou be with me in paradise . but we had almost forgot the former part of the seventh verse : he that hath an ear , let him hear what the spirit saith unto the churches . which being a common epiphonema to all these seven epistles , repeated in them from the first to the last , certainly must bear no small importance with it . two things therefore i conceive driven at by the affixing this epiphonema to each epistle . the one , to give us notice , that though there be a literal sense of these epistles , yet that they are every one of them also a parable ; which is intimated from this repeated form of speech which christ in his life-time usually added at the end of parables , he that has ears to hear , let him hear . besides that the very sense of the epiphonema implies so much ; which is , he that has an understanding to reach the depth of the meaning of these epistles , let him reach it . for it is not within the reach of every man's wit to find out the drift of them . the other thing driven at is , to intimate to us that there is a meaning lodged under these seven parabolicall epistles of exceeding great moment and concernment to the church . from whence i would inferre , that that interpretation of them that is of the greatest consequence is the most likely to prove true . and such i conceive this will approve it self to the judicious which we are now a-framing . and thus much of the first succession of the church , under the title of ephesus . chap. iv. the interpretation of the epistle to the church in smyrna . 1. and unto the angel of the church in smyrna write . we come now to the second succession of the state of the church , whose title is , the church in smyrna , and whose intervall is from the tenth of nero , or anno christi 63. till anno christi 324. when constantine the great , a zealous professour of christianity , had subdued the most potent enemies of it and himself . for then the church was raised out of the dust , or rather out of the mire and bloud that she was troden down into by the ten cruel persecutions , and began to be the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church in sublimity and exaltation , according to the signification of that word . but in this intervall of their afflictions and martyrdome she was the church in smyrna . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one , and signifie myrrh ; which whether you respect the plant it self , which grows in sandy , dry and uncultivated places , and is it self rough and thorny with sharp pricking leaves , or else the gumme of the tree , which is biting and bitter to the taste , and has its very name from thence in the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia amara , as martinius notes , it is very significative of this intervall of the church that succeeds , wherein those horrible pagan persecutions raised against the christians are comprehended . so that smyrna signifies the bitter affliction and persecution of the church , as that lamp named wormwood does the sad calamity of the western caesareate . 2. to which you may add that smyrna , that is to say , myrrh , was a main ingredient in the embalming of the bodies of the dead : which again reflects upon the many funerals , or rather deaths and martyrdoms , of the members of the church which would be caused by the persecutions of those times . besides that , as myrrh keeps the body from corruption , it may be a symbol of the eternizing of the memory of the martyrs to all posterities . not to take notice of their conserving of their very bodies themselves , which they call reliques ; though this allusion can be no countenance to the abuses in those things . and lastly , this allusion to myrrh is still the more emphaticall , in that the body of our saviour , that faithfull witness , as he styles himself , after his martyrdome on the cross is said to be embalmed with myrrh , john 19. 3. these things saith the first and the last , who was dead , and is alive . the titles that christ adorns himself with when he speaks to the church of ephesus are , he that holds the seven stars in his right hand , and who walketh in the midst of the seven golden candlesticks , namely , through all the successions of them ; like that promise , behold , i am with you to the end of the world ; intimating thereby the presence of his spirit , through which he would in all difficulties sustain the bishops and pastours of his church . which general signification seems well enough proportioned or fitted to the condition of the church of ephesus , he expresly requiring of them no more then zeal and courage in the general : but now he speaks to the church in smyrna , and there enters a more bloudy scene and terrible , he seems to encourage them with higher and more palpable and particular animations in the very entrance of his discourse ; these things saith the first and the last , the same that began the war for this kingdome we strive for , and will be the last in the field to assist my friends and discomfit mine enemies , as well as i was the first . and be not afraid of dying for the truth ; for though i was crucify'd my self , yet , behold , i am now alive . and i tell you it for a pledge unto you of the same happinesse , if you lay down your lives ( as the times will shortly require it ) for me and for my gospel . this is very particular and apposite to the condition of the church in this smyrnian intervall , wherein there were to be so many and so bloudy persecutions . 4. i know thy works and tribulation and poverty : that is to say , i know the great affliction and misery thou art oppressed withall , being destitute of all the comforts of this present life , and in danger of death every moment . which is a right smyrnian condition indeed , according to the title of the church in smyrna . but thou art rich : namely , with those spiritual graces of meeknesse , of patience , of christian courage and fortitude , and of sincere and invincible love of the lord jesus even to the death it self . and i know the blasphemy of them that say they are jews , and are not , but are the synagogue of satan . that is , i take notice of the reproach that those men cast upon christianity , who call themselves christians , and yet make nothing of dissembling and denying the faith upon the arising of any persecutions for my name 's sake ; as if a christian could be such a vile , false and abject hypocrite . this is to blaspheme them that are called by my name . the right christian is the true jew , whose heart is circumcised , and therefore he will not lie with his tongue ; and whose faith is so strong in me , and hopes so firm of a better life , that he can , if the cause of my gospel so require , willingly part with this for the love of me and for the interest of my kingdome . these are the true members of my church who are for suffering , the other the synagogue of satan ; as i told peter , when he would have disswaded me from undergoing the death of the cross , get thee behind me , satan , for thou savourest not the things of god. that the jews signifie the christian church , there is nothing more frequent in the apocalyptick style then that . and this mention of these false christians in opposition to these smyrnian sufferers does plainly insinuate that sense which i have given . 5. fear none of those things which thou shalt suffer . do not imitate the base cowardise of this synagogue of satan , these hypocrites and dissemblers . after that sharp reprehension of flinchers from the faith , he returns to encourage and corroborate the church in smyrna : behold , the devil shall cast some of you into prison , that ye may be tried , and ye shall have tribulation ten days . the red dragon , that old serpent , in his fight with michael , ( for the things of that vision are co-incident with this smyrnian intervall of the church , ) i say , the pagans incensed by the old serpent , will cast several of you into prison , that your faith may be tried , and god may receive the glory of your fortitude and constancy . this you shall have for ten days , that is , till the time of consummation that victory and redemption be wrought for you , or that you die . or rather thus , you shall have tribulation for ten days : there will be ten seasons of bloudy persecutions which you must run through ; those ten persecutions so famous in church-history , and so frequent in the mouths of all men . which consideration , among others , does not a little ratifie this our exposition of the church of smyrna , and consequently gives strength to the whole hypothesis of the seven successive intervalls . be ye faithfull unto death , and i will give you the crown of life . that is to say , stand out till the consummation of the ten persecutions wherewith ye will be tried , and ye shall have the crown of life : i will crown you with the imperial crown , which shall prove a crown of life unto you . christianity shall become at length the religion of the empire , which will save you for the future from the deadly persecutions of the red dragon . you shall be no longer subject to the cruelty of roman paganism for the profession of your religion . this therefore will be a crown of life unto you . this is according to that apoc. 21. 4. and there shall be no more death ; that is , there shall be no more persecution and killing for conscience sake : which was the sad case of this smyrnian church under the pagan cruelty in an eminent manner . wherefore when they had wone their freedome , it was a crown of life to them , by the law of contraries . that this is the genuine sense will farther appear from what follows . 6. he that hath an ear to hear , let him hear what the spirit saith unto the churches . this being an usual epiphonema to parables plainly intimates , that what hitherto has been said is a parabolicall prophecy . and the nature of a prophecy is , to foretell such things as are to be transacted here on earth . and therefore where the promise is not divine , or concerning the state after this life , the epiphonema follows : as is very conspicuous in the promise to the church of thyatira , which is the first example of the epiphonema coming last of all ; which is a sign that the whole epistle there is propheticall : verse 26. and he that overcometh and keepeth my words unto the end , to him will i give power over the nations , &c. which therefore concerns the stage of this earth . and therefore this promise here of the crown of life before the epiphonema , i would interpret of a reward in this life on this earth , according as i have expounded the passage . but now that which follows this epiphonema is a promise of another sort , viz. he that overcometh shall not be hurt of the second death : for it is the securing of a blessed immortality after this life ; and seems farther to correspond with that passage in the apocalypse , ch. 20. v. 6. blessed and holy is he that has part in the first resurrection : on such the second death hath no power . wherefore though not according to the inference of rigid syllogism , yet according to those nice and delicate hints in propheticall intimations , i would conclude that the promise of their portion in the first resurrection is here proposed to those afflicted smyrnians , which was the proper portion of martyrs and confessours , according to the opinion of the primitive church , as mr. mede has learnedly and judiciously observed . which granted does hugely corroborate this application of the epistle to the church in smyrna to this intervall which contains the times of all the sufferings in a manner of the primitive martyrs . the promise of a blessed immortality had been very proper and accommodate to this smyrnian state of the church , that were so frequently to lose their lives for profession of the gospel : but for it to be intimated to them that these shall have their portion in the first resurrection , which is proper to martyrs , as appears by the place above quoted , is so characteristicall of this intervall , wherein all the primitive martyrs suffered , viz. in those ten persecutions , that it does marvellously confirm the truth of the exposition of this present epistle in this mysticall way we have gone . and thus much of the church in smyrna , that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the bitternesse of oppression and affliction , as the allusion to that syriack word imports . we proceed to the church in pergamus . chap. v. the interpretation of the epistle to the church in pergamus . 1. and to the angel of the church in pergamus write . the intervall of this church is from the year of christ 324 , when constantine utterly defeated the army of licinius , not above thirty thousand of one hundred and thirty thousand escaping , and so with his own victories made the church also triumphant out of her long and unsupportable miseries , raising her aloft from her sad oppressions and persecutions . from this year , i say , to the year 1242 , when the pope's legate amelin made an end of the albigensian war with trancavel bastard of the earl of beziers , let this be the intervall of the church in pergamus . 2. of the beginning of this intervall there can be no doubt . and for the termination of it , there are these two considerations to countenance it . the first , in that the latter of those numbers in the last of daniel , viz. the number 1335 , does point to the beginning of the affairs of the waldenses and albigenses , who are both one sect and from one authour , waldo of lyons , an holy and good man , whose preaching , and his own and his followers sufferings , were about the term of that number whose epoche is the prophanation of the temple by antiochus epiphanes . so considerable a passage of providence is the appearing of the waldenses in those times betwixt the year of christ 1160 and 1170. for they were condemned for hereticks by pope alexander in the laterane council in the year 1162 , upon which you may be sure persecutions would immediately follow . and mr. mede with great judgement will have this latter number in daniel to point at these times . nor does that expression of daniel at all weaken his opinion , in that he saith , blessed is he that waiteth , and cometh to the thousand three hundred and five and thirty days , because it is said in the apocalypse also , blessed are the dead that die in the lord , that is , that die for the cause of our lord jesus . and of the church of smyrna it is said , i know thy tribulation and poverty , but thou art rich . the judgement of the spirit of god and the judgement of carnal men are quite opposite in these things . what they call poverty , the spirit calls riches ; what they misery , the spirit blessednesse . wherefore the affairs of the waldenses or albigenses is a notable , distinct and conspicuous joint of time , even according to the judgement of the spirit of prophecy . but then , in the second place , i terminate the intervall of this church in pergamus , not in the beginning , but the conclusion , of these waldensian or albigensian affairs , because they being all in a manner one , and so plainly concluded in the year i have mentioned , their sufferings may the more punctually answer to the sufferings of that one martyr antipas , who is here said to be slain in pergamus . but the concinnity of these things we shall better understand after we have descanted upon the name pergamus . 3. that by pergamus is intimated a state of exaltation or sublimity , i intimated before . sublimia omnia dicta asiaticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat hesychius , suidas , & servius , saith grotius upon apoc. 1. 11. whence he would have the church in pergamus to re-mind us of high and heavenly things . but this is a moral , not a propheticall sense . but with him howsoever i acknowledge that the signification of sublimity is alluded to in the general , but here most elegantly and seasonably in reference to the precedent state of the church in smyrna , which was a state of humiliation and bitter affliction . but at the very beginning of this present intervall she so conspicuously emerging out of this low , sad , affictive state into the state of glory , peace and prosperity , what can be more significant then to salute her with the title of the church in pergamus , accordingly as she is here saluted ; which is a kind of congratulation to her fresh emergency out of her late miseries . and this sense will hold good for a time in this intervall , namely , till tho days of her apostasy : but then the apostolick church will be the church in pergamus still , but in another kind of meaning . 4. according therefore to the richnesse of the prophetick style , pergamus has also another sense , such as the city babylon and the city tyrus , which are put for the city of rome . but then not in such a sense as to mean the walls or stones of the roman city , but the roman church , and her power and jurisdiction . and in such a sense is pergamus also here put for rome . so that this epistle written to the church of christ in pergamus , the truly catholick and apostolick church , is directed to this church dwelling under the roman church , or within the roman churche's jurisdiction , understanding old rome especially ; as all such apocalyptick visions perstringe her most . now that rome in this sense is perstringed by this pergamus , is very evident , first , in the easie allusion of pergamus to rome from the signification of the words . for as pergamus signifies sublimity , so ( as martinius notes ) rome is from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltari . besides that her situation is high , and buildings lofty , according to that of the poet , collibus è septem totum circumspicit orbem . and the highest of all is the bishop of rome himself , who exalts himself above all that is called god , or is worshipped . is not this therefore a fit bishop of pergamus , that perks thus above all kings and emperours and princes of the earth ? and our intervall of the church of pergamus reaches the highest times of her exaltation , it taking in both gregory the seventh , who first excommunicated the emperour , and took upon him the power of making emperours himself , and alexander the third , who trode upon the neck of the emperour frederick ; as also caelestine the third , that crowned henry the sixth and his empress with his feet , and in scorn kick'd the emperour's crown off with his foot when he had crowned him . certainly the popes of rome were then the bishops of pergamus with a witnesse . nor after this intervall could they ever hold their crests so high . boniface the eighth indeed was a blusterer , and excommunicated philip the fair of france ; but he called him fool for his pains , and handled him in such sort , that , surprized at anagnia , he was disgracefully mounted on a poor jade , and so carried prisoner to rome , where pride and regret broke his heart , and so he there dy'd ingloriously . but secondly , it is said of this pergamus , that it was the most given to idolatry of all the cities of asia , ( so andreas cesariensis reports of it ; ) which is the notorious character of rome above all cities , and therefore elsewhere in the apocalypse she is called the whore of babylon for her insatiable spiritual fornications . thirdly , these pergamenians were very fierce and diligent accusers of the apostolick christians , to bring them to martyrdome , as dr. hammond upon the place notes out of ancient history . for which also rome is taxed elsewhere in the apocalypse , who is said to be drunk with the bloud of the saints , and with the bloud of the martyrs of jesus . fourthly , it is recorded of the prefect of this city pergamus , that he would persuade the christians to forsake the apostolick faith , and return to heathenism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the elder religion was the more precious and to be preferred : as antiquity is the great pretense of the papal church . that prefect said of christianity , that it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it began but the other day : and so you may be sure the church of rome said of the religion of the waldenses and albigenses . see dr. hammond upon the place . and lastly , that it should be the martyr antipas that was slain in pergamus , can any name more directly and assuredly point at the church of rome or the papal church then this ? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is father , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is papa , ●● but a reduplication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as eustathius has noted : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much as against . and therefore who can be so blind as not to discern how fit a type this antipas is of them that within this intervall of the church should suffer for being against that holy father the pope , as he is called . nothing can sound more congruously or harmoniously , whatever any man by way of cavill can say against it . the main interpretation therefore of this present epistle to the church in pergamus will respect the pure apostolick church abiding within the jurisdiction of the roman , as this sense plainly implies ; the woman in the wildernesse , as the holy ghost elsewhere expresses it . these things saith he that hath the sharp sword with two edges . christ is set out thus in this epistle to the church in pergamns , because this sword of the spirit , which is the word of god , understood and rellished by the divine spirit in us , was the main weapon whereby the church in pergamus defended her self from the pergamenian corruptions , and so kept her self pure from the false glosses and unsound traditions of either superstitious men or crafty deceivers . 5. i know thy works , and where thou dwellest , even where satan's seat is ; and thou holdest fast my name , and hast not denied my faith , even in those days wherein antipas was my faithfull martyr , who was slain among you , where satan dwelleth . that is to say , i know thou doest well for the main , and to thy greater commendation i consider where thou dwellest , even where the first-born of lucifer has his throne , he that exalts himself above all that is called god or that is worshipped . ( so christ compares satan to lucifer or the king of babylon , ( of whom the prophet says , how art thou fallen , lucifer , thou son of the morning ! ) luke 10. 18. i beheld satan as lightning fall from heaven . ) and yet neither the awe nor glory of that church could cause thee to forsake my name , and , in stead of being a true christian , to become a member of antichrist , and so relinquish the pure apostolick faith , no not in those days that my faithfull martyr antipas , that is , those plain-hearted and openly-professed enemies of the pope and his adulterate and idolatrous religion , the waldenses and albigenses , were so cruelly persecuted and murthered , who were slain among you who stood out and yet escaped , though in the very synagogue of satan , that is to say , in that church which is a treacherous adversary to all my true members , and a very bitter censurer and accuser of them for their not complying with the laws of wickednesse which she hath established , and a worse adversary then the pagan dragon before , whom therefore my church overcame in a few ages . this satan , i say , is a more mischievous enemy then that red dragon , by reason of his cunning and hypocrisie , and his pretenses that he is for me , when indeed he is against me , and by reason of the abuse of my authority in pretense , against the members of my true church . wherefore i cannot but take notice where thou dwellest , and how in that regard thou art in a worse condition then the smyrnian church her self , who were onely to grapple with a professed enemy , but thou with both a malicious enemy , and a false and hypocritical friend . it is therefore well done of thee that thou holdest out in such hard and difficult circumstances . 6. this for the sense of that verse in general . but now particularly , why the waldenses and albigenses , that were persecuted in this intervall of the church , should be called antipas , why martyr , why faithfull , and why slain , rather then burnt , we shall briefly give this account . and that a company or successive body of men is represented in the prophetick style under one single person , is so trivial that i need not note it . alcazar makes jezebel , mentioned in the next epistle , to be the church of the jewes ; aretas , the sect of the nicolaitans ; dr. hammond , the gnosticks . but now that this one person should be called antipas , there is nothing more congruous to the doctrine of the waldenses and albigenses , who boldly preached that the pope was antichrist , the mass an abomination , the host an idol , and purgatory a fable . and waldo , the chief beginner of this sect , was of the same mind , denying the pope to be the head of the church , or that he had any authority over the kings and princes of the earth , who depend immediately upon god alone . was not this an antipas indeed then , and exactly opposing the sovereign paternity of his holiness of rome ? but they were faithfull , because they did so plainly declare to the world such concerning truths ; and martyrs , because they suffered death for so doing , it being for the cause of god , and for the interest of the kingdome of christ. and they are said to be slain , ( suppose with the sword or any weapon of war , ) not burnt , because burning was more rare within this intervall of the church ; but they were slain in the field many hundred thousands of them . a great number of the waldenses that took arms in germany were cut in pieces in the year 1220 , ( as matthew paris writes ; ) they being in such a disadvantageous place , betwixt marish ground and the sea , that they could make no escape . and mr. mede , out of petrus perionius in his book of this albigensian war , intimates that near ten hundred thousand of them were slain in battel at times , and that in france alone . wherefore slaying with the sword is very characteristically spoken here in this epistle of the faithfull martyr antipas ; burning as yet being in it self not so frequent , and bearing no proportion at all to this vast number slain in the field . whence this is a considerable note of distinction betwixt this present intervall of the church in pergamus from that of her abode in thyatira , as we shall see in its due place . 7. but i have a few things against thee , because thou hast there them that hold the doctrine of balaam , who taught balac to cast a stumbling-block before the children of israel , to eat things sacrificed unto idols , and to commit fornication . this is spoken to the whole body of those that in their judgements did condemn both the doctrine and practices of the church of rome . but these may be cast into three sorts : such as notwithstanding this judgement still held communion with her , and pretended they did well in so doing ; those that separated from her communion ; and those that not onely separated , but suffered death for so doing . these last were the martyr antipas above named ; the first the balaamites here reproved , that were of a more gnostick-like temper , too much leaning towards the flesh , thinking themselves wiser then the other in not exposing themselves for their judgement in religion . ye do well indeed , saith he , in declaring against the enormities of the papal church , and in condemning them in your own thoughts and consciences : but this i take ill of you , that ye permit ( some of you ) the doctrine of balaam to take effect , that is , by communicating with this church of rome in her idolatrous eucharist , and by eating her deus panaceus , ye commit spiritual fornication , and become guilty of idolatry . ( to eat things sacrificed to idols is one mode of idolatry , but by a propheticall diorism it signifies idolatry in general . ) that ye indulge this liberty to your selves or others , is to cast a stumbling-block before the children of israel , and to occasion and encourage many to adhere to the roman communion , when they ought to separate from her , that there be no prejudice done to my true church , nor dis-interest to my kingdome . 8. so hast thou also them that hold the doctrine of the nicolaitans , which thing i hate . that also is a fault amongst some of you , that you do not possesse your vessels in that holinesse and sanctity ye ought to doe : and though you can discover the spiritual fornications of pergamus and their luciferian pride , yet ye are not so pure and clean as ye ought to be , and free from the lusts of the flesh , ( which vice is here noted by nicolaitism dioristically , as idolatry in general before by eating things sacrificed to idols . ) flesh and bloud is over-prone to think little ill of such things , because they are so natural and pleasing : but i declare a pertly unto you , that it is a thing that i hate . be ye holy even as i am holy . repent , or else i will come unto thee quickly , and will fight against them with the sword of my mouth . amend these faults , left i come to you suddenly in judgement . haply by the more sedulous activity of the lords of the inquisition , whose reign was most chiefly in the following intervall , as also of other judicatures ; the pragmaticalnesse of whose agents will be more then ordinarily ready to discover every one that dissembles his religion ; and the frequent terrour of being burnt alive at the stake will more effectually suppresse the flames of all wantonnesse and lust. and as i will come to you thus in judgement unlesse ye repent ; so i am resolved also farther to fight against your adversaries , the pergamenians or romanists , with the sword of my mouth , till i cut off great branches from the body of that far-spreading tree , and dismember whole nations from the community of that idolatrous church by the power of the word and the preaching of the gospel . this is that which is predictory of some events to happen in the following intervall , according to the genius of these epistles . 9. to him that overcometh will i give to eat of the hidden manna . the promise here following the epiphonema , ( he that hath an ear to hear , let him hear , ) must , according to the rule , signifie theologically or spiritually , not physically or politically . wherefore the sense is , those of pergamus indeed pretend , that when they give that white and sweet consecrated wafer into the mouths of their communicants , they give them the true manna , my very body and bloud which was shed on the crosse , and my very flesh that was there crucified and broken for them ; whenas notwithstanding they order their eucharist so , that they turn my supper into a feast of idolothyta , and make the partakers thereof guilty of idolatry or spiritual fornication , forasmuch as they give divine worship to that which is not god. so that as , in the case of balaam , the israelites were to eat things sacrificed to idols in order to carnal fornication , so they that partake of this perverted eucharist are necessarily ipso facto ( especially since the fourth laterane council ) drawn into spiritual fornication or idolatry . but he that is courageous and abstains from this illicit communion , and through faith overcomes all difficulties , for the quitting that outward white visible wafer , i will give him to eat of the hidden manna , of that true spiritual manna mentioned john 6. for my flesh is meat indeed , and my bloud is drink indeed . but the words i there speak they are spirit , and they are life . or if he die in the cause , i will give him the hidden manna , even the invisible food of angels , and his soul shall passe into the society of the blessed genii and holy souls of saints departed this life . 10. and i will give him a white stone , and in the stone a new name written , which no man knoweth saving he that receiveth it . that is to say , though he be accused and reproached for an heretick and schismatick in the church of pergamus , where satan the accuser dwells , yet i will give him a white stone , and quit him in judgement , and establish the joy and peace of a good conscience unto him . or thus ; i will give him a white stone , in which there is a new name written ; that is , his old man shall be throughly crucified , and he shall attain to the state of the new man in the purity thereof , and enjoy that inestimable jewel of the divine nature pure and permanent , which no man knows the excellency of till he be made partaker thereof . i will consummate regeneration to him either in this life , or upon his passage into the other state , if he be snatched away by a sudden martyrdome . and this will more then countervail all the injuries the lofty church of pergamus can doe to him in life , goods , or good name . chap. vi. the interpretation of the epistle to the church in thyatira . 1. and to the angel of the church in thyatira write . the true church of christ is still in the power and within the jurisdiction of the church of rome : and therefore as rome has been set out by the city of babylon , tyre , and pergamus , so is it here in this intervall necessarily to be understood by the city of thyatira , i mean in such a sense as it was by the city of pergamus . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from whence both strabo and pliny , and others that are criticks , fetch the reason of the name thyatira ) is alluded to , i am inclinable to think from those authorities ; and that the womanishnesse of the church of rome in this period is perstringed . that her softnesse and luxury was more then ordinarily increased in this intervall is not to be doubted , as certainly her covetousnesse , as also her prankings and adornings in the splendour of their altars , and churches , and copes , and the like . which could not be so continuedly and so high in the former intervall . but here all along she may well be looked upon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filia delicatula , a delicate damosel indeed , sitting like a queen , and knowing no sorrow , when a little before she was like to be over-run by the waldenses and albigenses , and was fain to enter the field , and fight manfully for her own safety . a little after the beginning of this intervall did innocent the fourth appoint in the council at lyons , that the cardinals should go in their rosie-coloured hats and robes , and ride upon horses with furniture and trappings sutable to the greatnesse of their order , and delicacy of their condition . and the mitre of paul the second is taken speciall notice of for the exceeding preciousnesse of the jewels therein . and no doubt there was the like encrease of the ecclesiastick bravery every-where . a little before the beginning of this intervall did honorius the third appoint the carmelites to goe in white , that they might look more maiden-like , and decreed that they should be called the family of the virgin. and the franciscans and dominicans are notorious all along this intervall , who had the virgin mary for their peculiar patronesse . and indeed within this intervall the roman church ran so much in the seminine strain , that they generally professed themselves more under the government and providence of our lady then of our lord jesus christ. gregory the ninth , a little before the beginning of this present intervall , ordained that salve regina , an hymn to the blessed virgin , should be sung in all churches . boniface the eighth , in the year 1293 , composed that oraison , ave , virgo gloriosa : and in the year 1470 , the mary psalter and her rosarie were composed by * alanus de rupe . 2. and how feminine this church was in this intervall , the observations of that excellent person sr. edwyn sandys ( though after the expiration thereof , when one would think they should in policy have been more castigate in their religion ) will give us fully to understand . the honour , faith he , which they doe to the virgin mary is double for the most part unto that which they doe unto our saviour . where one professes himself a devoto or peculiar servant of our lord , whole towns are the devoti of our lady . the stateliest churches are hers lightly , and in churches hers the fairest altars . where one prayeth before the crucifix , two before her image : where one voweth to christ , ten vow to her : and for one miracle reported to be wrought by the crucifix , not so sew perhaps as an hundred are voiced upon the images of the virgin . their devils in exorcism are also taught to endure the name of god or the trinity without trouble ; but at the naming of our lady , to tosse and seem much tormented . where one fasts on friday upon the account of the passion of our lord , many fast on saturday upon the account of his mother . and to their beads they string up ten salutations of our lady to one of our lord's prayers . the * bell also which is rung at sun-rise , at noon and sun-set , is called the ave-mary bell , whereby all men every-where at those set times might be engaged to doe their devotions to the virgin mary . and , lastly , their chief preachers do teach in pulpit , whatsoever is found in scripture spoken of christ the son of god , to apply it to our lady also , as being the daughter of god. is not therefore the church of rome rightly called thyatira , as alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which both strabo and pliny would have to be the reason of the name of that city ? 3. i will onely adde one thing more . alsledius calls this intervall of time which we attribute to the church of thyatira regnum locustarum , because of the variety of the orders of monks that started up within this time . therefore when the church of rome swarmed so with monks and friers , that had abjured their virility by an irrevocable vow of caelibate , and went in sculking hoods and long coats like women , and so became petticoat-men at the best , was it not very congruous for the spirit of prophecy , by way of just reproach to this womanishness , so to characterize the church of rome at this time , by calling her thyatira , as if they had become rather the daughters of men then the sons of men by this so general effeminacy in more then those monkish garbs which i now mention ? besides that these petticoat-men , the dominicans especially , managed their opposition against the true church in a right feminine manner , not manly , as before , by meeting their enemy in the field , but sneakingly , by perfidiousness and treachery , to bring them into the inquisition , and then cruelly and insultingly in the upshot ; as it is easie to understand by reading the history of the holy inquisition , as they call it . therefore there being all these symptoms of feminity in the church of rome in this intervall , it is not unreasonable to conceive that this corruption of hers is perstringed by calling her the city of thyatira , alluding to thygatira , which signifies not a son of adam , but a daughter . 4. but were it not for the authority of strabo and pliny , there is another paronomastical allusion which i should prefer before this . wherefore , according to the richnesse of the prophetick style , i should also conceive thyatira to allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , to break or bruise aromatick spices , which makes them give the sweeter savour : or else to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altars for the burning of sweet odours . any of which methinks is lesse forced then either grotius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or strabo's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as to the sense , the paronomasia is very expressive of the persecutions of the true members of christ within this intervall , and agrees exactly with history , wherein there is little talk of flaying with the sword , as is intimated in that expression in the foregoing intervall , where the martyr antipas is said to be slain ; ( which agrees admirably well with that great slaughter of the waldenses and the albigenses , which were martyred in the field by the pontifician forces , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to slay , suppose with the sword or any such weapon of war ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) but the persecutions in the thyatirian intervall were usually burnings , or rackings , and wasting away their lives in miserable imprisonments . but that which was most frequent and most famous in this period was the burning of men alive with fire and faggot . this filled thyatira with so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where though the cruelty of the persecutors was most execrable ; yet the faith , constancy and devout sincerity of our blessed protestant martyrs went up with the flames and globes of smoak , sweeter then any odours or incense , from the altar , into the presence of heaven , and were there accepted for his sake who gave himself for us an offering and a sacrifice to god for a sweet-smelling favour . 5. the frequency of these burnt-offerings in those times is noted by sanderus a papist ; infinitos lolhardos & sacramentarios in tota europa nuper ignibus traditos fuisse . but nothing can be so significative of the change of the scene of the persecution of the church in pergamus , where antipas was slain , to this in thyatira , whereby these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alluded to , as that passage in the history of the albigenses , lib. 2. c. 9. which gave me occasion to terminate the pergamenian intervall in that year , viz. 1242. here you see , saith he , the last attempt which we finde the albigenses to have made , and the last expedition of pilgrims levied against them . all the pursuit against them afterwards was by the monks the inquisitours , ( the dominicans he means , of whose father , dominicus , his mother when she went with child with him dream'd she was big of a dog that vomited fire out of his throat , ) which monks , saith he , now kindled their fires more then ever . and taking these poor people disarmed , and singling them out by retail , it was impossible for them any longer to subsist . and so this suffering church of christ passed out of that state where antipas was slain with the sword , to that of thyatira , where the holy martyrs of our reformed religion were burnt at the stake . and this , i think , will suffice to make us understand why the power and jurisdiction of the roman church in this intervall bears the title of thyatira . 6. these things saith the son of god , who hath his eys like to a flame of fire , and his feet are like fine brasse . the son of god is here christ , either personally , or mystically understood for his body the church . understanding it personally of christ , his flaming eyes denote his piercing and discerning foresight and providence ; it portends also his wrath and vengeance against the persecutors of his church with fire and faggot : but his feet like fine brasse , the peremptory constancy amd purity of his ways . but if we understand these feet like fine brasse of christ's mysticall body , we are to make a supply of the description out of the former chapter , ver . 15. and his feet like fine brass , as if they burned in a furnace ; whereby is insinuated the fiery trial of his church in this intervall of thyatira even in the grossest sense , so many of his servants standing at the stake with their leggs in the midst of flaming fire , kindled by their barbarous persecutors . that the son of god described in the foregoing chapter is also representative of his body mysticall , the description of his voice seems plainly to intimate . his voice being compared to the sound of many waters , that insinuates that this description respects also his body mysticall , which are a multitude . 7. i know thy works , and charity , and service , and faith . the true church then in thyatira being in oppression and affliction stood close to one another , and encouraged and comforted one another , and supported one another as well as they could , and endeavoured after an exemplarity of godlinesse and due proficiency in the power of religion , as being candidates for that deliverance which they by faith saw was not far off . and thy patience , and thy works , and the last to be more then the first . that is , i see the works of thy patience in suffering imprisonment , tortures and death , and particularly in giving up your selves , as an oblation of incense , to the fire and faggot in such numbers for the testimony of my truth . which being toward the latter end of this intervall , it is fitly said , and the last to be more then the first . this is according to what is found in history . 8. notwithstanding i have a few things against thee , because thou sufferest that woman jezebel , which calleth her self a prophetess , &c. viz. the papal hierarchy , that pretends to be infallible , and under colour of this brings in idolatry , which is spiritual fornication , and detains men in the communion of their idolatrous mass , which the spirit of god here parallels to the eating of things sacrificed unto idols . the prophetesse jezebel here therefore answers to the false prophet after mentioned in the revelations ; and this exprobration to the church in thyatira , of permitting jezebel thus to practice her deceits , to that voice of the angel , come out of her , my people , lest ye be partakers of her sins and of her plagues . it is a kind of solicitation of the princes and people in christendome , such as discerned the frauds and idolatries of the roman church , to make a defection from her , and suffer her trumperies no longer . for the time of that defection now drew near , and things were ripe for it , and it was in the power of them that disliked the condition of affairs to amend it : and therefore he saith , because thou sufferest that woman jezebel . for it is no fault in us to suffer those things which it is not in our power to help or redresse . 9. this jezebel is very expressive of the roman hierarchy , if we recurr to the story of the book of the kings : not onely for her painting of her self , ( which is notorious in the roman church , ( and especially in this intervall , ) and such as the homilies of our church in england take especial notice of , comparing all those rich and gorgeous adornings of the church of rome to the painting of the wrinkled face of an harlot , ) but also for her whoredomes and witchcraft , as it is noted 1 kings 9. 22. what peace , so long as the whoredomes of thy mother jezebel and her witchcrafts are so many ? which is exactly parallel to the description of the whore of babylon , who is said to be the mother of fornications and abominations of the earth ; described also by that cup of sorcery in her hand , whereby she intoxicates the kings of the earth , and makes them drunk with the wine of her fornication . and whereas she is said to be drunk with the bloud of the saints , and with the bloud of the martyrs of jesus , jezebel also in her history is famous for murthering the prophets of god. 10. and those grosse wickednesses committed by ahab , who did very abominably in following idols , and in persecuting the servants of the true god , who is said to have sold himself to work wickednesse , are imputed to this subtil murtherous whore and witch , as the text plainly declares . but there was none like unto ahab , who did sell himself to work wickednesse in the sight of the lord , whom jezebel his wife stirred up . that is to say , the roman hierarchy ( according as both the vision of the whore of babylon and of the two-horned beast do plainly signifie , ) was the authour , contriver and instigatour unto all those murtherous and idolatrous practices that the secular magistrate has been guilty of , during their force and tyranny over the true servants of christ. the beast with two horns exercised all this power before the beast with ten horns , or rather made use of the secular power to effect all their devillish designs against the children of god ; as jezebel wrote letters in ahab's name , and sealed them with his seal . the church got the stamp of the imperial authority upon all the wicked dogmata of their religion and idolatrous practices , which they contrived for their own carnal advantages : and then if any naboth would not part with the inheritance of his fathers , the possession of an holy , righteous and rational conscience , nor profess nor act against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against those native truths and notions which god of his infinite mercy and faithfulnesse has implanted in the minds of all men that have not done violence to that innate light , the candle of the lord searching all the parts of the belly , he was through the murtherous contrivances of this strumpet jezebel falsely accused as a blasphemer of god and the king , as an enemy to both the catholick faith and secular magistrate , and so was sentenced to death . and death came by these wicked accusations in this intervall , as in the former intervall , wherein antipas was slain , by openly fighting in the field . thus apposite is the allusion to the history of jezebel , for the setting out the state of this intervall of the church under the tyranny of the church of rome . 11. nor is it all harsh , thus to interpret a vineyard to so spiritual a sense as to make it something within us , whenas both philo and other ancient interpreters have interpreted paradise to that sense , or the garden of eden . and others also cannot but acknowledge that that law of moses ; deut. 22. 9. thou shalt not sow thy vineyard with divers seeds , has also a moral or mysticall meaning , and is a precept of simplicity or sincerity of heart . wherefore the vineyard of naboth may very well signifie the humane will and understanding that is sown onely or planted with such notions or notices of things as are from god , whether they be those innate idea's of the soul , or what is communicated farther by the spirit of god in the holy writings of inspired men , or are more immediately inspired into us by the abode of that spirit in us . all these plants are of our heavenly father 's own planting , and no other seed is to be sown among them repugnant thereunto . and this vineyard is the inheritance of all true christians , descending upon them from the apostles times to this very day . but the roman empire being perverted by the doctrines of the whore or two-horned beast , or by the eorruptions also of their own nature , had a mind to invade this ancient right as ahab had to get into his possession naboth's vineyard , under pretence that men giving up their will and understanding to the supreme power , government might be the more secure . and all that wondred after the beast gave up their vineyards into the hand of the secular power , and professed no otherwise then according to the faith of the empire , and so had their vineyards sown with divers seeds , nay indeed with what was repugnant to the apostolick plantation . their minds were filled with gross lies , foul-idolatries of all sorts , and murderous enmities against the true children of god. 12. but as for the vineyard of naboth , that is the vineyard of the true prophets or prophetesses , as the word naboth seems to intimate ; they were not given up , that is , those that were not christians for fashion-sake , and believed new invented lies and apostolick truth alike , but with a true and living faith acknowledged jesus to be the christ , these would rather lose their lives then quit their vineyards that yielded them that noble wine , that perpetual feast of a good conscience , and of peace and joy in the holy ghost . whence it was that this whore and sorceresse jezebel contrived their death , or persecution and oppression , as the two prophets are said to both mourn in sackcloath , and also to be slain . the vineyard therefore of naboth is that sense , and knowledge , and conscience and life of the spirit in the new birth , whereby a man discerning plainly & livingly betwixt the wayes of christ and of antichrist , does as necessarily loath the one , as adhere to the other . 13. for the true and firm belief in christ is from the new birth , as s. john also witnesses , every one that believeth that jesus is the christ is born of god. and therefore this spirit of life must needs have an antipathy against what is contrary to it self : and is also the spirit of prophecy in the most concerning sense : as john likewise intimates in his general epistle where upon his mentioning many false prophets gone out into the world , he presently adds , in this ye know the spirit of god , every spirit that confesseth that jesus is the christ come in the flesh , is of god. which agrees exactly with that in the apocalypse , where the angel says to john , i am thy fellow-servant , and of thy brethren that have the testimony of jesus , that is to say , of such as whose hearts do witnesse to them firmly and lively that jesus is the christ , and accordingly professe it ; which none can do unlesse he be born of god , and so have the spirit of god. which is implyed in the following words : for the testimony of jesus is the spirit of prophecy : that is to say , the being able in such sort to witnesse that jesus is the christ , is from the spirit and life of god in us which inspireth all holy truth . from whence the angel argues a kind of parity betwixt john and himself , and indeed all such as have the testimony of jesus according to the sense declared , and therefore would not be worshipped by them . 14. but this is something a digression , saving that it may illustrate that passage in the apocalypse , where the two witnesses are also called the two prophets , ( not so much from predicting things to come , as from witnessing to the truth from the spirit of life in the new birth , and being so firm in this faith as to suffer for it even to the death ) and may also facilitate the belief of this mystical sense of the story of naboths vineyard , or this vineyard of prophecy : it not implying any miraculous predictions , but the being inspired with a right sentiment of things from the spirit of life , and having the confidence to speak the truth as it is in jesus . this is all that need to be understood thereby . 15. to teach and to seduce my servants to commit fornication , and to eat things sacrificed unto idols . this woman of thyatira , ( whether the wife of the bishop of thyatira , or some other person of quality , for interpreters of the letter vary in that ) according to the literal sense , is described from her acts , as onely guilty of pretending her self to be a prophetesse , and that thereby she seduced the servants of christ to commit fornication and to eat things sacrificed to idols , which is a chief point of that which was called gnosticisme . and the truth of the supposed history here we do in no wise deny . but we also adde , that it is hugely improbable , that the spirit of prophecy would take notice so particularly of any one woman in so majestick a writing ( which alcazar also very seriously and vehemently urges ) if there were not some greater matter aimed at . wherefore i say , the spirit of god taking the advantage of the significancy of the miscarriages of this woman in thyatira ; which would set out part of the enormities of the church of rome here perstringed , added there to the name of jezebel , that the prophetick prefiguration might be the more complete , the church of rome in this intervall being lively adumbrated by this allusion to jezebel , joyned to what is reported of this woman in thyatira , viz. that she pretends to be a prophetess as the church of rome to be infallible , that she drew the servants of christ to idolatry and uncleannesse , as the church of rome does by engaging them in the masse and other superficial modes of serving god , that leave the minde sensual , and besides necessarily intangle them in idolatrous practices . thus much from the practice of this woman . 16. now in that she has this name given her of jezebel , assuredly the spirit of god points us to her story to make up this parallel betwixt this woman & rome , viz. as she is also a murderer of the prophets and servants of god , and a contriver of false accusations against them , as if by the keeping of the inheritance of their fathers , a pure conscience according to the ancient and apostolick faith and innate notions of truth that god has implanted in the minds of all men , they were blasphemers of god and the king , and obnoxious to both the civil and spiritual magistrate . and lastly , ( which is to be taken special notice of ) the church of rome in this intervall of the succession of the church of christ is called jezebel , because for all her paintings and fine meretricious pranking her self up , she was to be thrown out at the window , and her flesh to be devoured by dogs : which the just wrath of god and the zeal of jehu , ( the noble reformers ) stirred up by the spirit of god brought to passe at the end of this intervall of the church , as it is threatned also in the following parts of this epistle . 17. and i gave her space to repent her of her fornication , and she repented not . she had a fair time to consider of her grosse apostasies from the purity of my worship since the witnesse of the waldenses and albigenses against her , and yet she remains still obdurate and impenitent , and continues her old trade of whoring still . behold , i will cast her into a bed , and them that commit adultery with her into great tribulation , except they repent of their deeds . unlesse she repent i will certainly cast her into a bed of sicknesse and languishment , for that bed of adultery wherein she has entertained the kings of the earth . her strength and glory shall be much diminished , and her paramours shall bewail the calamity i shall bring upon her : for there shall be of the kings that shall hate the whore , shall make her desolate in their dominions , and naked , and shall eat her flesh and burn her with fire . as it fell out in the late defection of whole nations from her . and i will kill her children with death . that is , either slay them with the sword of the spirit , and so make them dead as to her by their conversion to the truth , or else kill them with a natural death , such i mean as come against my true church , whether whole armies or seditious emissaries , as has often happened since the reformation . and all the churches shall know that i am he that searches the reins and hearts , and will give unto every one of you according to his works . that is , it will be notoriously taken notice of in all christendome how just my judgements are , and that i deal not with jezebel according to her fair pretenses and titles , who calls her self holy church , and pretends all her cruelties , and imposturous and idolatrous trumperies to be for my glory , whenas they have run into all this degeneracy for their worldly interest . but mine eyes which are a flaming fire searching into the hearts and reins , clearly see their abominable hypocrisie , and my feet like fine brasse , that never goe out of the way of purity and justice , will be sure to overtake them and doe due vengeance upon them . i will reward every one according to his works . 18. but unto you i say , and unto the rest in thyatira as many as have not this doctrine . to you pastours of my true church in thyatira , and the rest which are your charge , that hold not the idolatrous doctrine or faith of the thyatirian , that is , of the roman church . and which have not known the depths of satan , as they speak , that is , which have not approved the deep mysteries ( as they speak ) of reason of state , or of the roman religion , ( such as murdering innocent men for the interest of holy church ; infallibility , transubstantiation and the like ) but i who search the heart and reins do apertly declare to be the depths of satan , they tending to nothing but to luciferian pride , barbarous persecutions and murders , and grosse imposture and idolatry . i will put upon you no other burden , but that which ye have already , hold fast untill i come : i have already shew'd you my approbation of your wayes , ver . 19. and in that ye do not communicate with the idolatrous jezebel , keep to where you are , and stand out to the last : let no persecutions dismay you till i come in judgement against this jezebel , the same with the little horn in daniel , which in the expiring of the time , and times , and half a time , will certainly be judged . 19. and he that overcometh and keepeth my works unto the end , to him will i give power over the nations . that company of men , those people that keep my works to the end , to the last semi-time of the seven , they shall have power over the pagan christians , they shall get them under and be no more domineered over by them . and he shall rule them with a rod of iron : that is , with sufficient power and strictnesse to keep them in subjection . as the vessels of a potter shall they be broken to shivers . the stone shall smite the image on the feet and break them to pieces . that shall be at the long-run . even as i received of my father . i in you , and you in me ; you in me by vertue of the power of my spirit shall thus reign ; and i in you , according as it is written , i shall give thee the heathen for thine inheritance , the uttermost parts of the earth for thy possession ; thou shalt break them with a rod of iron , thou shalt dash them in pieces as a potters vessel . but this is something further off . 20. and i will give him the morning star . in the mean time , and which is next to succeed , i will give them the morning star ; that is , a considerable dawning towards that greater day of the illustrious reign of christ upon earth , in his saints by his spirit . the phosphorus to the glorious sun-rise of the happy millennium properly so called . this intervall will be the same with that of the vials which are accompanied with such a smoake ; as here the promise , which is to be performed in the next succession of the church , and there continued , is not expressed with that vigour as elsewhere , where christ in reference to his kingdome is said to be the bright morning star , here onely the morning star without the ornament of that epithet : the kingdome of christ therefore under the first thunder may be said to be the morning star , but under the second , the bright morning star . and it is observable , that whereas in that other place he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may also have the signification of more early then was expected , which exquisitely answers to the evert , it falling out toward the fore-part of the last semi-time . but these things are onely by the by . he that hath an ear to hear , let him hear what the spirit saith unto the churches . there is nothing new remarkable in this epiphonema , but the placing of it here after the whole epistle , which is a sign that all the epistle is a parable , and is not onely meant of the church in thyatira in the literal sense ( but that the condition and affairs of some other church , the truely catholick and apostolick church in the intervall defined , are here prefigured and described prophetically . ) and that therefore the promises are to be performed on this stage of the earth , as of their own nature they appear to be such that have a political sense . which therefore therewithall assures us , that such a tenour of interpretation belongs to the three following epistles , because the epiphonema is the close of every one of them . and therefore we shall steer the course of our interpretation accordingly . chap. vii . the interpretation of the epistle to the church in sardis . 1. and unto the angel in the church of sardis write . that sardis was a city in asia is manifest ch. 1. and considered no otherwise then so , does not at all illustrate the condition of this fifth succession of the state of the church . but acknowledging here again a paronomastical allusion to sarda the precious stone , as grotius does : or , taking notice with pliny , that that stone is so called for its first being found about sardis , it may prove very significative of the condition of reformed christendome within that intervall , beginning from the rising of the witnesses , and ending in the last viall , in part of it i mean. after which the intervall of phyladelphia comes in , and takes up also the second and third thunder . some special qualities therefore of the church of sardis are to be read in this stone sarda , and some to her praise , others to her diminution . the virtue of this stone is , that carried about one it makes a man chearfull and couragious , and drives away witchcraft and enchantment , and expells poison rightly administred , which adumbrate some peculiar privileges in this sardian church . their chearfull security in justification by faith in christ's bloud , and their being rid of the poisonous idolatrous doctrines , and bewitching enchantments of the cup of the whore. here 's nothing of jezebel in this church , nor any mention of the eating of things offered to idols , nor in the two following epistles , which is no small ratification of the truth of these successions . both they and she are well and sound touching these points . 2. but this stone sarda , which is also called carnalina , and in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , odem , as representing humane flesh and bloud so lively , seems also to insinuate something to the derogation of the sardian church , as if they were flesh , and not spirit ; which is the special dispensation of the church of philadelphia . and whereas christ's conquest over edom is , by letting out or squeezing out the corrupt bloud of old adam , this odem or carnalina is said to be of that virtue as to stanch bloud and stop it from running out , and therefore seems to be significative of whatever doctrines in the sardian church that hinder the due and requisite mortification of the old man , as loth to weaken him too much , and let too much of his bloud and life run out . 3. the meaning therefore is , that though the sardian church be well rid of the foul idolatries and grosse trumperies of the papal church , yet her state as yet is but carnal most-what . it is not the dispensation of the spirit of life , but the main stir is about external opinion & ceremony : they seem to know christ onely according to the flesh , not according to the power of his spirit , whereby he is able to subdue all things under him . whereas christ after he had said that his flesh was meat indeed , and his bloud was drink indeed , clearly explains himself , in declaring expresly , that the flesh profiteth nothing ; the words that i speak unto you , they are spirit , and they are life ; yet a great part of this sardian church , i mean the lutherans , rack their own wits , and disturb the rest of reformed christendome , to maintain that odd paradox of consubstantiation , that so men may eat and drink that grosse flesh and bloud of christ that was crucify'd upon the crosse in the celebration of their eucharists . what can be more carnaline-like then this ? besides that there are over-many that do as grosly and carnally erre touching the nature of the resurrection-body , they phansying it as terrestrially modify'd ( though it be called a celestial or spiritual body in the scriptures , ) as that body is that we put into the grave , or is capable of the imbraces of the nuptial bed. to say nothing of other such like grosse carnal conceits that this sardian church has not yet expunged out of her mind . but as mischievous a mark as any of her carnality is her dissension and schismaticalnesse even to mutuall persecution , as also the unnatural and unchristian wars of one part of reformed christendome against the other . these things rankly savour of the flesh , and are infinitely contrary to the due dispensation of the spirit ; which when it shall appear will bring in the church of philadelphia , the church of unfeigned love and charity , wherein , according to the prediction of the prophets , there shall not be the noise of this unchristian war any more . these touches may suffice to shew why the spirit of god has denoted this succession of his church by the title of the church in sardis . 4. these things saith he that hath the seven spirits of god. the number seven signifies universality sometimes ; whence the pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sense therefore is , that hath in readinesse to bestow all the spiritual or divine graces to make the man of god perfect to every good word and work . and the seven stars . that is to say , that holds the seven stars in his right hand : so it is in the description before his speech to the ephesine church , which is repeated here for encouragement ; christ hereby declaring his power , and promising his assistence to the renewing of christendome through the reformation , as well as he did to the forming of it at first , and rooting out paganism in the first beginning of the church , which is the ephesine intervall . i know thy works , that thou hast a name that thou livest , and art dead . i discern plainly thy state and condition . thou hast indeed a semblance of life , because thou hast a great deal of heat and zeal , and dost with an externall fervour doe many performances that may raise a fame of thee of being more then ordinarily religious . and many hot disputes there may be for this or that ceremony , for this or that opinion , and against them , much and very vehement discourse about faith and justification , and the like . which heat and activity bears a semblance of life in thee . but assure thy self , unlesse thou hast that faith that worketh by love , all this stir is but the noise of tinkling brasse or of sounding cymbals . and being thus alive , thou art notwithstanding in my sight little better then dead . and although thou dost thus imitate warm flesh and bloud , yet thou art but a cold sardius stone to my touch and discernment . as she that liveth wantonly is dead while she liveth , though she thinks she is then most of all alive : so it is with him that , devoid of christian love and charity , is enlivened with an hot , bitter , ignorant and preposterous zeal : this is not the life of god , but of mere nature and carnality . 5. be watchfull , and strengthen the things that remain that are ready to die . take heed that want of love and life hazard not faith too , and remissnesse in manners bring not in atheism and infidelity over all . for i have not found thy works perfect before me . those things that have life in them goe on to perfection . wherefore if they stop before , and make no progresse , it is a sign there is some deadly distemper at the very heart or root , and such a plant must wither and die . thy works are neither perfect , nor dost thou easily admit of such doctrines as lead most effectually to perfection . remember therefore how thou hast received and heard , and hold fast , and repent . that is to say , you that are my true apostolick church , remember what ye have received from me my self , or my apostles ; stand fast to the infallible word , which will impartially instruct and excite you to all the due measures of godlinesse . and believe not the rotten and corrupt glosses ofdeceitful men , that would sew pillows under mens arm-holes , and frame opinions and precepts to favour the lusts of the flesh . to dote upon men is a piece of carnality ; but to dote on them for their carnal opinions and fleshfavouring documents , is sardian or carnaline of a double dye . repent therefore , for the kingdome of god is at hand ; and he that has the seven spirits of god stands ready to assist and succour with his divine graces all that sincerely endeavour after righteousnesse . so that the fault lies at your own doors . if therefore thou shalt not watch , i will come on thee as a thief , and thou shalt not know what hour i come upon thee . if thou wilt not return to true sobriety and sincerity of manners , i shall bring some signal mischief upon thee before thou beest aware ; i shall suddenly come in judgment against thee when thou least dreamest thereof . god of his infinite mercy avert the ill omen , and change our hearts , that we may amend our lives , and he may be reconciled to us . 6. thou hast a few names even in sardis , which have not defiled their garments . notwithstanding the dispensation of the sardian church be so generally carnal , in the very hew of that carnaline-stone that looks so like mere flesh and bloud , yet there are some few that have not defiled their garments with that colour , but are as it were the primitiae of the dispensation of the spirit , whose inward man is renewed day by day into the image of my self , and are made partakers of the divine nature , and are the children of light. and they shall walk with me in white . these shall not onely enjoy glorious converses with me , and i communicate my spiritual graces abundantly to them , but they shall be very successfull and prosperous in their affairs . for to be cloathed in white signifies so in the onirocriticks , accordingly as you may see in achmetes . for they are worthy . for i doe to every one according to his work . 7. he that overcometh , the same shall be clothed in white raiment . he that overcometh all the lusts of this terrestrial body , to him will i communicate the celestial or divine . this is a more theologicall sense . but the political is most proper , the epiphonema concluding the whole epistle . wherefore to be clothed in white raiment , it being here the promise to him that overcomes , signifies ( and that rather then in the fore-going verse ) successe and prosperity in external affairs , and exemption from grief and affliction , as the onirocriticks do expresly interpret it . see achmetes . and i will not blot his name out of the book of life . the more proper and politicall sense may be , that when the church by overcoming has emerged into the philadelphian condition , it shall never change , at least as to the externall frame , but keep up to the end ; and god will avowedly acknowledge it to be his even to the last , even then when it is passed into the laodicean state , and the state of persecution shall never overwhelm it any more . so the book of life may signifie here as the crown of life before in the epistle to the church of smyrna . but i will confess his name before my father and before his angels . that is to say , i will acknowledge his nature to have become in a manner divine and angelical , and therefore to be a meet associate for their companies in my heavenly kingdome for ever . this may be a moral or theologicall sense . but the politicall is chiefly aimed at , as is intimated by the placing of the epiphonema last of all . the confessing therefore of the names of these few in sardis that are right as they should be , and as many as make up to the measure of their sanctity , ( which therefore are the seed of the philadelphian church , ) christ his confessing of their names before his father and before his holy angels , is the mentioning of their names as of a people more peculiarly his , and extraordinarily dear unto him ; that by thus owning them in such an endearing manner before god and his holy angels , they may be in a more special manner recommended to the favour and protection of god , and to the faithfull and watchfull ministry of his holy angels : which will be the efficient causes of their being cloathed in white , and of their name never being blotted out of the book of life ; that is to say , of the permanency of their outward prosperity and security from misery and oppression ; that thus innocency and outward felicity may goe hand in hand in the blessed millennium , which is in a manner the same with the philadelphian intervall of the church . these few names in sardis will amount to this at last . for salvation is to spring out of sardis , not out of babylon . nor is it any wonder that the ministry of the holy angels will be so extraordinarily exercised about a church which will then have become so angelicall , as is more fully noted in the divine dialogues . 8. these are the rousing motives which christ useth to excite the carnal church of sardis to more hearty endeavours after the dispensation of the spirit , that they may bring on the beginning of those most happy times ; the conduct of which affair is represented by that illustrious heros on his white horse , chap. 19. where his armies follow him on white horses clothed in fine linnen , white and clean . which appertains to the last end of the intervall of this church of sardis , a great part of whom by this time it 's likely may have turned their carnaline-colour into pure white , and be ready to march with him there to that spiritual warfare , as some are said here to walk with him in white , and that with marvellous success and prosperity , as their white cloathing does intimate . he that hath an ear to hear , let him hear what the spirit saith unto the churches . reformed christendome especially , she is so much concerned therein . for she , as i said at first , is this sardian church ; the beginning of whose intervall , being adorned with more true holinesse and sincerity of zeal , the better deserved the title of the rising of the witnesses : and though they be here much reproved for their faults , yet they are acknowledged to be one of the seven churches in asia , chap. 1. 11. that is to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fundamento , and are the true and apostolical church still , and justly witnesse against the idolatries and grosse antichristian practices of the church of rome , such , i mean , as with them have become a law , and thereby are properly antichristian . this i thought fit to adde , to stop the preposterous pronenesse of some toward the roman church from the consideration that all things are not so perfect in the reformed churches as might be desired . for though they be not so well as they should be , yet they must needs appear to any but an humorist exceeding much better then in the church of rome . and thus much of the sardian church . chap. viii . an interpretation of the epistle to the church in philadelphia . 1. and to the angel of the church in philadelphia write . the meaning of philadelphia is plain , and is no riddle . the word signifies brotherly love : which rightly understood is the fulfilling of the law. so that i understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , universal love , ( for we are all brothers in adam ; ) but especially the love of those of the houshold of faith ; that is to say , of christian believers . in the sardian church , the greatest noise and stir there is about faith , but her works were not found perfect before god. but the inscription of this church is love , which is the fulfilling of the law , as i hinted before . and his banner over me was love. this is the ensign of the church of philadelphia , who elsewhere is said to be beautifull and terrible as an army with banners ; who is she that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ? why ? who can it be but this church of philadelphia , as famous for feats of arms as for love , as we shall see in the process ? for the intervall of this church begins in the last vial , and reaches to the fourth thunder . these things saith he that is holy. and speaks to that church that loves to hear those instructions : be ye holy , for i am holy ; and , be ye perfect , as your father which is in heaven is perfect . he that is true . he that will make good all his promises and glorious predictions touching his church in this state thereof which is figured out by the church of philadelphia , and writes to those that believe it , and have a firm faith in the power and spirit of christ and of god. he that hath the key of david , he that openeth and no man shutteth , and shutteth and no man openeth . what eliakim was to hezekias , who was of the stock of david , the same is christ to god the father , whom s. john calls love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is chief minister of state under god , and carries all as he pleases by the authority committed to him ; of which a key is the symbol . ( see grotius upon the place . ) there is nothing so hard and impervious but he can make way through it , and open a door to successe , and again shut it against his enemies . 2. i know thy works . and that so as to approve of them , because they are the fruits of the divine love , then which there is nothing to me more precious . thou actest not out of bitter zeal and strife , or vain ostentation , or any secular respect , but merely out of love to me and my righteousnesse , and out of love to mankinde , whose both present and future happinesse thou dost sincerely endeavour to promote . behold , i have set before thee an open door , and no man can shut it . behold ; i have brought things about so by my providence , and will so effectually second what i have begun by my special assistence , that , maugre all the machinations of men and devils , thou shalt finde opportunities of most gloriously and successfully carrying on the interest of my kingdome . this is performed in the last vial , in that great battel of god almighty , when also the beast and the false prophet are said to be taken . see the divine dialogues . for thou hast a little strength . grotius himself interprets it , a little army : and so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie , & appositely to the present scope , and answerably to the battel i named before . the sense is ; because , though ye be but a few in comparison of the rest of my church and kingdome , ( for the sardian church is his kingdome and church too , out of which the philadelphian church is emerging ) and especially in respect of the infidel and antichristian party , those under the dragon and the beast and the false prophet , yet ye have kept my word , and not denied my name , that is , have both kept to what is holy and true in your hearts , and professed it in your words and works : therefore i will be with you in this glorious manner , and make you so successfull in the promoting of the interest of my kingdome . of this church therefore of philadelphia are those armies seen in heaven , apoc . 19. following christ upon white horses clothed in fine linnen , white and clean ; which implies both the justnesse of their cause , and the certainty of their successe . as also those boanergesses in the last vial , ( synchronal to that other vision ) that thunder and lighten over the city divided into three parts , whereby the cities of the nations fell , and babylon and her daughters were utterly overthrown . 3. behold , i will make them of the synagogue of satan ( which say they are jews , but do lie . ) jews , as i noted before , according to the style of the apocalypse , are christians ; and the jews which professe themselves such , and are not , but do lie , are pseudo-christians , or the antichristian party ; but are judged here to be of the synagogue of satan , because of their abominable lies and bloudy murders . for the devil was a murderer from the beginning ; and he is also in the same place by our saviour termed a liar . besides the luciferian pride of that church , like satans , the prince of the devils . behold , i will make them come and worship before thy feet . even those that before kissed the feet of the pope , that lofty prelate . this answers very patly to that passage in the fore-named vision ; where the beast and false prophet are taken , and put alive into a lake of fire : that is to say , the bestian and pseudoprophetical power , as such , is burnt and destroyed and abolished , and the philadelphian power then appears above all , or rather the lord alone will be exalted in that day ; for to this time especially belongs that saying , not by might , nor by power , but by my spirit , saith the lord of hosts . for , indeed , the struggling of the sardian church hitherto against the city that is called sodom and aegypt , though it has been in its kind laudable , yet it has been in a manner edom against edom , a part something more refined against that which is more impure , i mean as to life and godlinesse ; and the weapons of their warfare have not been so spiritual as they ought , they have not rid upon white horses , nor have been clothed in fine linnen , white and clean ; they have not endeavoured to be that church which is without spot & wrinkle , or any such thing , but the sardian tincture has too much distained them . but as it is true in the natural sense , that flesh and bloud cannot inherit the kingdome of god ; so it is also in the political , that those glorious times of the kingdome of god cannot appear till the church emerge out of the sardian or carnaline state into the philadelphian . against which church christ exhibits no complaint at all , but loves her , and likes her entirely , even as he is cordially loved of her . and without question the state of that church is so lovely , that she will charm even her enemies to a liking of her , and unto a submission to her , all things being so irreprehensible in her . but commonly wicked men are very domineering and ferocient against good men that have any blot or infirmity on them , unless they be of their own faction . and therefore this philadelphian church , if any , must be the church that can mollifie the hearts of the papists , and bring over as many as god pleaseth to the belief of the truth . but for the cities of the nations , their conquests will be unspeakable amongst them . for these are those powerfull thunderers , by whose thundering and lightening the cities of the nations are to fall , as i intimated before . and to know that i have loved thee . the papists themselves shall discern , by the stupendious successe of the philadelphian church , what a value christ puts upon her , and how far he prefers her integrity , simplicity , brotherly-kindnesse , humility , meeknesse and purity of worship , before the roman frauds and impostures , their barbarous persecutions and cruelties , their luciferian pride , and superstitious and idolatrous practices . 4. because thou hast kept the word of my patience ; that is , because thou art both meek-hearted , and hast been faithful and not flitting in the time of trial , but endurest all things for my names sake ; i will keep thee from the hour of temptation that shall come upon all the world . namely , at what time all the world will be in an hurly-burly , and cast into manifold streights and calamities . which is in the last vial , when the three unclean spirits goe forth unto the kings of the earth and of the whole world , to gather them to the battel of that great day of god almighty ; and when there shall be so great an earthquake as has not been since men were upon earth , so mighty an earthquake and so great . in this mighty tempest and hurry of things will i preserve thee from danger , and thou shalt carry it safe through all . thou shalt escape better then any party of men , by reason of thy conspicuous innocency , sincerity , and exemplarity of life , and unexceptionable apostolicalnesse of doctrine , and singular love to me and all mankind . because thou art milde and courteous and benign and beneficent to all ; because thou art a lover of unity , un-self-interessed , a foe to no body , and onely an enemy to the vices and miseries of men : this , with my singular favour to thee , shall protect thee in that great confusion and high fermentation of mens spirits under the last vial. who is he that will harm you , if you be followers of that which is good ? 5. behold , i come quickly . thou art already in that period of time wherein this great judgement will come upon the earth , namely , under the first thunder . or rather , because the philadelphian church is not supposed to be in distinct being or appearance till the last vial , the last vial must be this period . and then this coming in respect of that time will be quickly indeed . hold thou fast what thou hast , that no man take thy crown . thou art a church after my own heart , o philadelphia , and i blame thee for nothing , thou walkest uprightly with me and art perfect : wherefore hold that ground which thou hast got in truth and integrity , that thou mayst not be deprived of that crown i intend thee ; for in thee will i accomplish all the glorious promises touching my kingdome upon earth . 6. him that overcometh will i make a pillar in the temple of my god , and he shall goe no more out . ' o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that overcomes , that is , in the apocalyptick style , all , or the whole company that overcomes , which is here meant of the philadelphians . they shall be as a pillar in the temple of god ; that is , they shall be a steddy and standing holy people , a true holy catholick church that shall never fail , but shall last till i come in the clouds to judgment in the last day . all other forms and denominations shall fail , but this shall keep the sovereignty to the last . and i will write upon him the name of my god. this is in pursuance of the former metaphor of a pillar , with a farther allusion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancients . these philadelphians shall have the name of god written upon them ; that is , their conversation and manners will be so holy and divine , that it will be as conspicuous to all , as if it were writ upon their foreheads that they are the holy church and chosen people of god. or more briefly and in a more political sense ; the name of my god may allude to jehovah shammah , intimating , that these philadelphians shall be that church which is represented by the city jerusalem described by ezekiel , which is called jehovah shammah . of which the following words seem to be a more expresse signification . and the name of the city of my god , which is , new jerusalem , which cometh down out of heaven from my god. the name of the city , the new jerusalem , as well as jehovah shammah , will be written upon them , the city where god dwelleth and ruleth by his spirit ; that is to say , they will be that city of jerusalem formally and actually under the second thunder . for to be called , and to be , are all one in the hebrew idiom . and his name is called the word of god , apo. 19. 3. is as much as , he is the word of god. wherefore this philadelphia under the second thunder passes into the same with the new jerusalem ; but the title of philadelphia begins sooner , and reaches farther to the fourth thunder . this inscription of the philadelphians , that they are called the new jerusalem , &c. in the very words in which it is described afterwards apoc. 21. is a notable indication that by the church of philadelphia is meant that succession of the church that is under the second and third thunder , but was emerging in the last vial. for it is the new jerusalem which cometh out of heaven from god. which therefore having this manifest political sense , would be very hardly attributed to that city of philadelphia in asia literally understood , but with an eye to this successive intervall of the church which we here speak of . and the promise was not performed to the literal church of philadelphia , which has perished ; that was no such lasting pillar . and therefore there is a necessity of a farther sense , mysticall or propheticall . 7. and i will write upon him my new name . it is expresly said , apoc. 10. 16. that christ has a name written upon his vesture and upon his thigh , king of kings , and lord of lords . this name grotius would have understood here . and there is no small reason for it , that name being so particularly and pompously set out for a special name of his . and though he has ever had a right unto it ; yet because the getting into possession of this right will be new and fresh in this philadelphian intervall after the battel of the heros on the white horse , it is rightly termed a new name , and very fittingly writ upon these philadelphians , because they are so instrumental in his atchievements . these are the boanergesses , ( thundering over the great city divided into three parts ) and also those horsemen on white horses , as i intimated before . christ therefore through these becomes king of kings and lord of lords ; or rather , he has made them the greatest kingdome upon earth . the mountain of the lord's house is exalted upon the top of the mountains , and all nations flow unto it ; as it is to come to passe under the third thunder . through which third and second thunder , and seventh vial , is drawn the intervall of the succession of the church of philadelphia , as i have hinted above . he that hath an ear to hear , let him hear , &c. we need not here urge the intimation of this political sense of things from the putting of the epiphonema last , the very nature of the expressions calling for it , though we had no such guide . but we may rather argue , that the things themselves being of so manifest political sense , not moral or spiritual , that it confirms our rule touching the position of this epiphonema . but this by the bye . we proceed to the church of laodicea . chap. ix . the interpretation of the epistle to the church of laodicea . 1. and to the angel of the church of the laodiceans write . the intervall of the succession of the church of laodicea is the fourth and fifth thunders , that is , from the loosing of satan to the appearing of christ coming to judgement under the sixth thunder . in this intervall the scene of philadelphia is past , and laodicea takes place : which is acknowledged a true church as to worship and doctrine , but is represented as a lazy , lethargical church ; in which that former philadelphian zeal is extinguished as to the generality of the church , though it 's likely this degeneracy comes on by degrees in this intervall . 2. thus therefore it is foreseen in the series of divine providence , that after that glorious estate of the church which is synchronal to the second and third thunder ( during which space and a little before the scene of philadelphia adorned the stage ) had well purged the christian world from all foolish opinions and superstitions , and of that accursed custome of persecuting one another for them , and that the truth of the gospel had clearly shined in the simplicity thereof , and so convictively against all the follies and impostures of the former ages , that the church had no great hazard of being again cheated with them ; and that they had seen all prophecies in a manner fulfilled before their eyes , so that there could be no doubt to them , but that the philadelphian church was the true church , nor be in any capacity of any change in faith or worship : after this , i say , as all things are in some sort or other variable under the sun , so it seems this philadelphian church was at last to degenerate into this laodicean state ; and that which was before the reign of the spirit and the living righteousnesse of god , would now become the church of laodicea ; which signifies a more popular or external politicall righteousnesse , or the righteousness of the people . an external profession and performance of that mode that was used by the philadelphians in a living way , and with the power of the spirit , the same will this church of laodicea hold on spiritlesly and lazily , with little life or zeal , and yet applaud themselves by reason of the abundance of knowledge she has , because of the completion of the prophecies , and by reason of the purity of the external worship she still retains , as if all was still well with her , and as if she wanted nothing . 3. this in brief is the condition of this church , as it is significantly intimated in the very name . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much as the righteousnesse of the people . and the people are any multitude of mankind gathered into a body politick ; as is manifest in that notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then again in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and therefore the people , being a body politick , are ruled by such and such laws , which if they observe , it is not regarded quo animo , or out of what principle , they observe them . the new nature , regeneration and the spirit , are quite out of this rode . and a national or oecumenical religion , doctrine or worship , as they are ab extrà , are but as a political law , and the righteousnesse therein but a laodicean righteousnesse , as has been abundantly inculcated already . but besides this meaning of the name laodicea , which i doubt not but is particularly intended , there may , according to the multifarious allusivenesse of the propheticall style , another notable meaning be also intimated , and that very appropriate to this church . for the ratio nominis in laodicea may be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in the intervall of this church god will in that most notorious and terrible manner come to judge the people . because the closure of this church brings in the last judgement properly so called , therefore this last intervall of the church is called laodicea , the judging of the people , all the nations of the world , at the last day . and there is nothing more frequent in the scripture , then the giving of names from some notable externall accident , that respects the thing or person so named . 4. these things saith the amen , the faithfull and true witnesse . paul , in his second epistle to the corinthians , says , that all the promises of god in christ are yea and amen ; that is to say , they are so sure and certain , that no man need doubt but they will be performed . wherefore this attribute of christ is seasonably brought in , as respecting both the completion of the promises already performed , in bringing his church to that admirable glorious condition in the succession of philadelphia , as also the performance of that material promise at the end of this epistle , touching eternal life or a blessed immortality in christ's heavenly kingdome ; which these laodiceans , or degenerated philadelphians , like our modern familists , that pretend to the philadelphian dispensation , may some of them , it 's likely , be prone to distrust . but christ is here also called the faithfull and true witnesse , because he does so impartially witnesse concerning the truth of the condition of the laodiceans , and so faithfully discover to them the danger thereof . and the declaration seeming so paradoxicall to them , it was the more requisite to inculcate into them his own truth and faithfulnesse , that he might gain belief of them against their own false sense and opinion of themselves . the beginning of the creation of god. this hath a more high meaning , like that in the beginning of s. john's gospel , and respects the divinity of christ , by whom all things were made , and in whom all things are . but i believe also that is more particularly insinuated here which is expresly declared of him ( according to the seventy ) by the prophet esay ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginner of that world or age under the messias ; wherein he having , as i intimated before , carried on all things so completely according to promise and prediction , this seems an advantageous repetition of what was intimated before in that attribute of amen : as if he should say , i was the beginner of this marvellous scene of things from the time of my living on this earth in the flesh to this very day , and you see how steddily all things have been carried on , according to predictions and prophecies : wherefore believe me in the rest ( whether comminations or promises ) which i shall now declare unto you . this seems to be the genuine sense of this preface to the epistle . 5. i know thy works , that thou art neither cold nor hot . i see thee to be in a tepid , formal , remisse dispensation : thou holdest still the outside of the philadelphian church for doctrine and worship : but thou art destitute of that spirit of life in the new birth which was the proper character of thy deceased sister of philadelphia . i would thou wert cold or hot . though it be not better in it self , yet it were better for thee thou wert not so externally good as thou art , that thou mightest the sooner be convinced of thine own wants , and get into the state of repentance , of mortification , and finally of regeneration , that so thou mightest partake of my spirit . but now thou art but an externall image of warm flesh out of which life and soul did lately depart , even then when thy sister philadelphia departed out of this world . thou art the external frame of that philadelphia , but the spirit has left thee . 6. so then , because thou art luke-warm , and neither cold nor hot , i will spew thee out of my mouth . that is , i will declare in a torrent of words against thee , how nauseous and distastfull thou art to me , and how my stomack rises against thee . which is done in the following verse , where he pours out those just reproaches against her , that she is wretched , and miserable , and poor , and blind , and naked . or , it may be , there may be a more profound , and yet not less solid , meaning in this commination , and that it may be predictive of her utter extermination ; that the continuance of the church of christ upon earth shall cease in her . for the immenseness of christ's divinity incompassing all things that are , he can vomit nothing out from him but it must therewith be cast into non-entity . and the laodicean church is the last scene of providence , and this church , and indeed the whole scene of affairs on this earth for her sake , is shortly to have an end . for in the next thunder to this laodicean intervall christ comes to judgement , and presently after is the conflagration . and satan is to be let loose but a little time ; so that the time of the laodicean church cannot be long . wherefore the commination , i will spew thee out of my mouth , may well be a prediction of the utter extermination of the church out of being , that is , as to the state of a church upon earth . for as before the coming of the floud god is said to repent him that he had made man upon the earth , and that it grieved him at his heart : so christ here expresseth how nauseous and stomack-sick he is against his church under this intervall and title of laodicea , how his choler and indignation rises against her luke-warmnesse ; and that therefore he will vomit her out in a floud of fire , and overwhelm her in a deluge of hot scalding sulphureous flames : which will come to passe at the conflagration . the state of the church now in its old age naturally growing worse , christ will think fit to put an end to the scene of things , and carry his to his celestial kingdome . 7. because thou sayest , i am rich , and increased with goods , and have need of nothing . and this is one reason of the spiritlesnesse and inactivity of the laodicean church , that she thinks she has all things desirable already , peace , plenty , power and dominion , security from enemies , profession of the truth , purity in externall worship , rid of superstition and idolatry , abundance of knowledge as well natural as theological , the understanding of all prophecies , by reason of their clear completion , and the faithfull and judicious interpretations of her predecessours ; no oppression , no persecution for conscience sake ; every man lives at quiet , and injoys himself under his own vine & under his own fig-tree : what want we therefore ? are we not still the true philadelphian church , and the new jerusalem descended from heaven , in all the riches and glories thereof ? one would think so indeed , according to the judgement of any carnal eye . but let us hear what the amen says , the true and faithfull witnesse . and knowest not that thou art wretched , and miserable , and poor , and blind , and naked . christ saith to the church in smyrna , i know thy works , and tribulation , and poverty ; but thou art rich . the primitive church , while the spirit of life was in them , though in the midst of the want of all externall comforts , and under most dreadfull persecutions , in the judgement of christ are accounted rich : but the laodiceans , in the affluence of all external blessings , because they want that spirit of life , are deemed poor , and miserable , and naked , as if they had not a rag to hang on their backs ; nay , blind also , for all their abundance of knowledge , because they are devoid of the knowledge and experience of the mysteries of the spirit of life in the new birth , and the renovation of the soul into inward living righteousnesse , but take up with the externall laodicean state or condition . 8. i counsel thee to buy of me gold tried in the fire , that thou may est be rich . i advise thee , sincerely to endeavour ( for that is the price thou must pay for this gold ) after the recovery of thy self into the state of the new jerusalem descended from heaven ; which city was of pure gold , so purify'd in the fire , that it was as clear as transparent glasse . this is the new creature in thee , the transformation of thy nature into the image of the heavenly adam . this is solid and durable riches indeed , and such as will go along with thee into the highest heavens , when this earth and the metalls therein shall melt with fire . labour therefore after such a solid treasure as will abide those fatal flames , and will not perish with thee in the general conflagration . and the symbol of this treasure is this purify'd gold. and white rayment , that thou mayst be cloathed , and that the shame of thy nakednesse do not appear . groan then earnestly in this , o thou spiritlesse laodicea , desiring to be cloathed upon with that spiritual house which is from heaven ; that , being so cloathed , thou mayst not be found naked . for while thou art in this earthly tabernacle , thou oughtest to account it a burthen , and not to set up thy staff in the enjoyments of this life , because all things are peacefull and prosperous with thee . not that i would advise thee to shorten thy days here ; but that , being thus cloathed by this spiritual vestment , mortality might be swallowed up of life . and it is the spirit of life and the divine love that worketh in thee this one great thing that thou so greatly wantest , and yet art insensible thereof . and anoint thine eyes with eye-salve , that thou mayst see . that is , cleanse thy self with such a due measure of mortification , and purification of the inward man from all filthinesse of flesh and spirit , that thou mayst attain to the divinely-moral prudence which will enable thee to have a right judgement and discerning in all things . this therefore is the collyrion which i would advise thee to anoint thine eye-sight with , even the purgation of thy self from all the animal corruptions , that thou mayst perfect the inward righteousnesse in my fear : for the outward alone carries none to heaven . the ointment i prescribe will indeed smart ; but without it thou wilt still continue blind , and never finde the way to everlasting salvation . 9. as many as i love , i rebuke . i deal plainly , truly and faithfully with thee ; and not out of any ill will is it that i thus rebuke thee : but it is ex amore benevolentiae , though not ex amore complacentiae . for , as thou art , thou art but a nauseous and irksome spectacle to me . and therefore i thus rebuke thee and instruct thee , that thou mayst amend . and chasten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifies to chastise and scourge , as well as to instruct . which therefore may seem to be the commination of some external calamity and affliction that christ would bring upon the laodiceans , if they did not repent them of their remissness ; and in such a way as themselves may haply be the causes of , through their remissnesse and luke-warmnesse . for that former philadelphian zeal and activity ceasing , which that church exercised in the behalf of the interest of the kingdome of god , their enemies may more then ordinarily encrease upon them , especially the devil being let loose , and being very active to deceive the nations ; whom they should counter-plot , by being as active to convert them to the truth . and this may be the time wherein the prediction of gog and magog is to be fulfilled , who are said to be gathered together to battel , and to encompasse the camp of the saints and the beloved city , which in this state is termed the church of laodicea ; but in that vision , the camp of the saints , because there were not onely many saints amongst them of the old philadelphian strain , but that they were still in their externall frame an holy people and an holy city , not prophaned by the gentiles , that is to say , not polluted by heathenish superstition , and idolatry , and imposture , and cruelty ; nor brought under their power and dominion that were . which yet was once the condition of the holy city for a time and times and half a time , or forty two months , apoc . 11. 2. 10. and it is still called the beloved city also for the same reason : but not the new jerusalem descended from heaven , because so generally that new and heavenly nature was lost amongst them . but this church of laodicea is still beloved of christ , partly for her own sake , and partly for her deceased sister's sake , the lovely philadelphia , whom she so much resembles in all her externall features , that dearest spouse of christ. and therefore the title of the beloved city agrees very well with this passage in the present text , whom i love , i rebuke , yea and scourge too . for these streights that the laodiceans are to be cast into by the siege of gog and magog seems the most probable way to rowze them out of their lukewarmnesse and lazy formality . but that things may not run the hazard of growing worse and worse , nor there be an infinite repetition of the vicissitude of scenes on the stage of this earth , providence will knock off at such a time as that the wicked and prophane rabble of the world shall not again get the dominion over his true church , but he will put a period to the contest by a deluge of fire from heaven , as it is intimated in that vision . but this is more then falls to the share of this present verse . be zealous therefore , and repent . that is , amend thy dead formality and lukewarmnesse , by attaining to the spirit of life through mortification and regeneration , that so thou mayst recover the old philadelphian zeal and love : for this is the onely thing thou wantest . 11. behold , i stand at the door and knock . do not pretend difficulties : i am ready not onely to assist thee , but do also importune thee : i suggest good motions to thee ; do thou but pursue them and improve them . if any man hear my voioe , and open the door ; that is , if any man obey those dictates of conscience and overtures of light and grace that christ ever and anon offers him , and so becomes sincere in all things , and not willingly offends him in any thing , great or small , ( which will not fail to be done where the desire is sincere ; and this sincere desire is the door that lets in christ , for he passes into us through an unfeigned hunger and thirst after righteousness ; ) then , says he , i will come in to him , and sup with him , and he with me . that is , i will communicate my nature and spirit unto him , and he shall eat my flesh , which is meat indeed , and drink my bloud , which is drink indeed : that is to say , he shall partake of my body & bloud , not in symbols onely , ( which ye doe well to keep up till i come , ) but in a true and living way ; whereby that shall be accomplished , i in my father , and ye in me , and i in you . if any man love me , he will keep my words , and my father will love him ; and we will come unto him , and make our aboad with him . wherefore , being thus replenished with the god of life and the father of lights , thou canst not fail of being full of the spirit , and of all alacrity and readinesse to every good work : thy luke-warmnesse and dulnesse will goe away . 12. to him that overcometh will i grant to sit with me in my throne ; even as i also overcame , and am set down with my father in his throne . and that thou mayst be the more effectually rowzed up out of this tepidity and lethargicalnesse , thou shalt not onely enjoy me and my father on this earthly stage , but , if thou strivest so as to get the victory in the way i have instructed thee , i will translate thee to that heavenly kingdome most naturally and properly so called ; where thou shalt sit down , and drink of the fruit of the vine in the kingdome of my father . as i , after i had overcome , ascended up to heaven into those glorious mansions , and there sate down at the right hand of god : so him that overcometh the temptations and incumbrances , the pleasures and enticements of this lower world , will i cause to sit down with me in the heavenly places at the last day . which monition is the more seasonable , by how much more near the approach of that great day is . for i shall come visibly to judgement in the very next thunder to the siege of gog and magog , when i will transform your vile bodies into the similitude of my glorious body , that ye may be fit companions for me in heaven for ever . behold , i shew you a mystery : ye shall not all sleep , yet ye shall all be changed ; that mortality may be swallowed up of life . this is a great and stupendious promise ; but thou art to consider that it is spoken by him that is the amen , the true and faithfull witnesse , and the beginning of the creation of god , and therefore both will and can carry on all his design to the very end , amen . 13. he that hath an ear to hear , let him hear what the spirit saith unto the churches . from the epiphonema coming here last , as in all these four last epistles , one may haply raise this objection , as if this sense of the promise immediately preceding it were not politicall or propheticall enough , but merely theologicall , the promise being to be performed in the other world , and therefore not the proper object of prophecy , which concerns the affairs of the stage of this earth : and that this therefore is against our professed rule . but i answer , that though the promise of obtaining heaven after this life upon the death of the body be merely a theogicall promise , and of a thing more spiritual and invisible , and not to be seen upon the face of this earth ; yet this promise of obtaining heaven at the resurrection and general day of judgement , it being the day of that great and visible assizes wherein the souls of the saints shall appear in glorify'd bodies , may well be ranged in the same order with the rest of the promises immediately preceding the epiphonemata of each epistle , and to be accomplished visibly in this life . for the sense of the promise in brief is this ; that as christ , after his sufferings , his death and passion , ascended visibly into heaven , ( for heaven is said to be the throne of god in the scripture , ) and so heaven became also christ's throne ; so those of laodicea , who upon the mortification of their lusts should attain to the state of life in the new birth , should ascend visibly into christ's throne , that is , into heaven , in the open view of them that should be left here on the earth and in the inferiour regions of the air , sentenced to that everlasting fire prepared for the devil and his angels . this is a plain and obvious sense of this promise , and such as the placing of the epiphonema requires , and is , in my judgement , no mean ratification of the true and literal sense of that article of our faith , touching the visible resurrection and glorification of our bodies , and their ascension into the heavenly regions , against such as would whiffle away all these truths by resolving them into a mere moral allegorie . thus consonant every way are the interpretations of these epistles both to themselves , and to the apostolick truth . chap. x. a recapitulation of the main evidences of the truth of this mysticall or propheticall exposition of the seven epistles to the seven churches of asia , by way of solution of difficulties touching the said epistles and their circumstances , otherwise hardly or not at all to be solved . 1. as in natural hypotheses those are accounted truest that solve the phaenomena of nature the most naturally and easily , and especially if such as are no otherwise solvible then upon the proposed hypothesis : so that meaning of scripture , i mean especially of any considerable portion thereof , ought to be esteemed truest that can solve the most difficulties that may be raised concerning the same , or the contexts precedent or subsequent thereto ; and if all , still the more certain ; and if unsolvible otherwise , there is still the more assurance of undeniable demonstration . now how near this mysticall or propheticall exposition of these epistles approches to the clearnesse of this case , i will leave to the reader to judge , after he has considered the solutions of the questions easily raised out of the epistles themselves , or the precedent chapter , and not easily answered , nor at all satisfactorily , at least most of them , but upon the hypothesis we have gone . 2. as first , if a man enquire why the spirit of prophecy , after he has so expresly given notice that this book of the apocalypse is to shew unto his servants things that are to come , and called it plainly a book of prophecies , should start so unexpectedly from the title and intended subject , as to write no lesse then seven epistles to certain churches , that have nothing considerable of prophecy in them , before he deliver any prophecies properly so called , but onely promises and comminations ; and that he should doe this with as great pomp and as high a preamble as he does when he begins so famous prophecies as those of the seven seals , and the opened book . but according to our hypothesis the answer is easie ; viz. that though these seven epistles to the seven churches of asia have a literal sense , yet they are also a parable or prophecy , and of as high concern for both matter and extent of time ( they reaching from the beginning of the church to the end of the world ) as the prophecy of the seals and opened book ; and that they are ushered in with this great pomp on purpose to give us notice thereof . secondly , a man would be prone to enquire why the spirit dictates letters unto the churches in asia , and not rather to the churches in europe , asia and africk . for certainly the church had disspred it self into all these quarters of the world by that time . as if the spirit of truth were a respecter of persons . for these are not the letters of john , but of the holy ghost . but our answer is ready at hand , that for the significancy of the word asia to comport also with the significancy of the names of the seven churches , asia alone was pitched upon . but , according to the propheticall sense , the true catholick church is writ unto under such distinct conditions as she was to vary into unto the end of the world . so that there is no partiality nor acception of persons in this . thirdly , if a man demand touching the order or precedency of these seven churches that are writ unto : what a plain and manifest account is there to him that compares the epistles in their propheticall sense with the intervalls of the church catholick lying in that order that these churches are ranged ? this is a satisfactory reason , and worthy the spirit that wrote these epistles . but whether they are ranged in this order , because that a letter-carrier going from patmos , his first journey will be to ephesus , and then to smyrna , and so in order till he come to laodicea ; whether the holy spirit of prophecy regarded that in the dictating of his letters , ( though alcazar the jesuite be for it , ) i cannot but suspend my judgement , and that not without a smile . but of this ataxie more particularly anon . 3. fourthly , if it be demanded why just seven churches in asia are writ to , neither more nor lesse , ( especially that in thyatira , according to the acknowledgement of epiphanius , being then not founded , but after the writing of these epistles , ) it is hard to give a satisfactory answer in the literal sense . for to say this book of the apocalypse affects the number seven , and that , because it runs upon the number seven altogether in the insuing part of the book , which is propheticall , it therefore , for conformity sake , chuses this number in writing to the churches though literally understood , seems but a meagre , mean and trifling account , a design unworthy the holy spirit that dictated this book . but the using this number seven all over is rather an intimation that the book is propheticall all over , and that these epistles are also a prophecy , accordingly as we have explained them . and taking them so , the answer is plain and obvious , viz. the number seven is here chosen out as symbolicall , it being the note of universality ; whence the pythagoreans , as i above noted , call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore seven ( and no more then seven ) churches are writ unto , as standing for the seven intervalls of the church from the beginning to the end of all . fifthly , if it be demanded why these seven churches rather then any others , which in all likelihood may have the same vertues and vices that these are commended and taxed for : the reason of this is writ in the very notation of their names , every name being significative of the condition of the church catholick in that successive intervall of time that this or that church so named standeth for , and in such order as they are repeated . sixthly , if one require a reason why christ is described by holding the seven stars in his right hand in the epistles to the churches of ephesus and of sardis , why the same description in both , or why in either : in the literal sense it will be hard to finde any peculiar reason ; but in the propheticall sense already declared it is obvious . for the seven stars signifie all the pastours , whether in present existence , or succession . and ephesus is the beginning-state of the church ; and therefore it is both very seasonable and methodicall to represent the first founder , sustainer and continuer thereof by this emblem ; lo , i am with you to the end of the world . and that this again is hinted at in the epistle to the church of sardis , is with evident proportion and analogy to the affairs of the church there represented . for the church of sardis is as it were the beginning again or the emerging of the true church or kingdome of christ out of the power and kingdome of antichrist . 4. seventhly , why the church of ephesus , of all other churches , should be commended for their trying false apostles . why might not other churches be attaqued by them , and also discover them , as well as the church of ephesus ? the solution of which probleme is easie in this mysticall sense of the epistles , that places the ephesine intervall within the apostles times , but the rest on this side of them . eighthly , if any one demand why it is said to the church of smyrna , more then to any other church , be thou faithfull unto death , and i will give thee the crown of life ; and again , he that overcometh shall not be hurt by the second death : in the literal sense it will be very hard to finde any peculiar reason why this might not as well be said to the church in pergamus , where there was killing for religion , it seems , by the mention of the martyr antipas . i , but there was no obtaining the crown of life there in any peculiar sense ; but the crown of life , that is , the imperial crown , was given to the sufferings of the primitive martyrs under the ten persecutions : to whom also , according to the opinion of the ancient church , the promise of the first resurrection belonged . which is here obliquely glanced at , ( according to the mode of the apocalyptick style , that loves to hint things by ellipses , ) in that promise , he that overcometh shall not be hurt by the second death ; implying thereby , that he shall be made partaker of the first resurrection . ninthly , if any one will again object more particularly against the ataxie of the churches , that they are ranged neither according to the merit nor congeneracy of their conditions , pretending that it had been far better to have joyned the two irreprehensible churches together , smyrna and philadelphia , against whom there is no complaint at all ; and then ephesus , sardis and laodicea , against whom there is no complaint of eating things offered unto idols ; and afterwards pergamus and thyatira , in which churches alone there is : if any one , i say , contend that this method had been more exact ; truly , in the literal sense it will be hard to frame an handsome and satisfactory answer ; especially if he urge that god is the authour of method , as well as the god of order . but in this mysticall or propheticall sense the answer is solid and exquisite , and much-what the same that was given to the like difficulty more generally propounded before , namely , that the churches of asia are named in that order the successive intervalls of the church catholick were to proceed in , of which these asiatick churches are but the symbols or hieroglyphicks . and therefore those two intervalls of time which take in the reign of the beast and the false prophet , viz. the intervalls of the church of pergamus and of thyatira , must come after ephesus and smyrna , because till the expiration of those two intervalls idolatry had not again re-entred the apostatizing church . and the three following intervalls of sardis , philadelphia and laodicea , are the intervalls of the true church elapsed out of the hands of domineering idolatry ; and therefore we hear no more in them of things sacrificed unto idols , nor of any jezabel . and philadelphia , which is the most holy and the most glorious intervall of the church that is to appear on the face of the earth , is not to be named according to her dignity , but according to her succession in time , toward the latter end of the world , as she is here ranged . but of this more then enough , because we had touched of it in the general before . 5. tenthly , why is christ in his description before the epistle to the church in pergamus set out by a two-edged sword , coming , suppose , out of his mouth , ( according to the ellipticalnesse of the apocalyptick style ? ) what reason in the letter can be given of that ? for ( especially if this supplement be made ) it cannot respect the slaying of antipas with the sword . what peculiar thing then in this church of pergamus is there to require this description ? truly nothing at all appears in the letter . but in the propheticall sense it is very proper , the waldenses and albigenses in this intervall assaulting the church of rome , or at least defending themselves and their pure faith , so signally by this weapon , i mean , by the sword of the spirit , which is the word of god ; though themselves died so many thousands of them in the field by the sword for the faith they thus defended . and in the eleventh place , the description of christ before the epistle to the church in thyatira , and his feet like fine brasse , ( as if they burned in a furnace ; ) ( for that supplement is to be understood out of his description in the first chapter , as before : ) but now what peculiar significancy has this description , or what congruity to any thing in the church of thyatira literally understood ? surely none . but in the propheticall sense it is very expressive of those lower members of christ's body , his church here on earth , of their invincible zeal , and patience , and sincerity of affection , such as did abide the most fiery trialls that could be put upon them , and made them stand at the stake amongst burning faggots with the flames about their ears , and never flinch for it : as has been noted in the interpretation of that epistle . this was the state of that intervall of the church . twelfthly , in a book that is so full of aenigmaticall involutions , and coverings upon coverings , where he calls the churches golden candle-sticks , and the bishops or pastours stars and angels , even then when he interprets and offers to be more plain ; that the same authour should so openly and plainly mention any one by name as he does the martyr antipas , if there were not some farther mysterie in it , would be a great difficulty , and hardly to be digested by the more sagacious and curious . i must confesse i have often wondred at this naming antipas by name , till i understood a farther sense thereof , such as we have rendred in the exposition of that epistle . 6. in the thirteenth place , one might well demand why christ expresses a greater disgust against the church of laodicea then that of sardis . for though the former is said to be luke-warm ; yet the other , making a great show of life , is notwithstanding declared to be dead . that christ should be more enraged against luke warmnesse then hypocrisy , and threaten it more deeply then the other , i will spew thee out of my mouth , ( which is quite to cast a thing away , never to be resumed again , ) must seem marvellous to the considerate . certainly , if there were not some greater matter in it , the spirit of christ would not speak so severely onely to follow a metaphor . but in the propheticall sense the solution is easie , that passage being predictive of the extermination of the church from the face of the earth at the close of the world , as i have expounded it . in the fourteenth place , it may be demanded , why so affectedly and repeatedly in every epistle that phrase is used , i know thy works , without any variation or omission . which seems a thing but of small importance in the literal sense of these epistles : but in the propheticall it seems on purpose so repeated , to intimate an allusion in asia to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was intended on purpose to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that asia may also be significant as well as the names of the seven churches : which they all being , it is a shrewd presumption this repetition was for some such design as has been declared . whereas the literal sense can give no account thereof . fifteenthly , alcazar himself is much stumbled , that the spirit of god should be thought to take notice of any one particular woman in the church of thyatira , and so call her by the name of jezabel , as is ordinarily supposed . and indeed these things are too little for the majesty of this writing of the apocalypse . but how can we help it in the literal sense , if we will interpret with constancy and coherency ? but in the propheticall sense there is no such incongruity . the object is worth the spirit 's taking notice of in this kinde ; this jezabel being that painted woman of rome , intoxicating the kings of the earth with the cup of her spiritual fornications , as has been shewn upon the text. 7. sixteenthly , it seems very strange that that promise of ruling over the nations , and receiving the morning-star , ( which doubtlesse are politicall promises , ) should be made to the church in thyatira , more then to that in pergamus , or ephesus , and others . what victories or dominion did the church in thyatira in asia get over the nations more then other churches ? this is an hard knot in the literal sense . but in the propheticall it is loosned at the first sight . for the closure of the intervall of the church of thyatira brings in the time wherein whole nations revolted from the pope and his idolatrous church , and professed the reformed religion , and so in these parts got the pontifician party under them . seventeenthly , in the epistle to the church in philadelphia there is mention made of a mighty temptation that is to come upon all the world , to try them that dwell upon the earth , touching which he saith , behold , i come quickly . why should this be said to the church of philadelphia more then to any other of the churches here specified ? there are not the least footsteps of reason to be found in the literal sense . but in the propheticall sense the thing is plain . for the intervall of philadelphia beginning in the last vial , wherein that mighty and terrible earthquake is to happen , the great temptation , what it is , is plainly thence understood , and how in respect of this philadelphian church it will come quickly , she commencing but in the very same vial that this is to happen under . eighteenthly , why upon this philadelphia , a private asiatick church , should the name of the city of god , the new jerusalem which cometh down out of heaven from god , ( the very same that is expressed apoc. 21. ) be said to be written ? this title were too big and turgent for any private church , were it not a type or symbol of some greater matter . but by the propheticall interpretation this difficulty is quite removed . for the intervall of the philadelphian church is co-incident with the times of the new jerusalem , ( mentioned at the end of the apocalypse , ) and of the millenniall empire of christ upon earth . 8. nineteenthly , the curious may be prone to enquire , why the church of laodicea in those times should account her self so hugely and extraordinarily rich , increased in goods , and to have no want of any thing . and truly why this should be her estate rather then any of the churches specify'd , from the literal ground we can fetch no reason . but admitting the propheticall sense , and that this is the last intervall of the church of christ , it will naturally so come to passe : for this laodicea will be left heir to all the riches of her sister philadelphia , to peace , prosperity , purity in worship , abundance of natural knowledge , universal skill in the interpretations of the prophecies , and what-ever good thing there is belonging to the church , saving the life and spirit which philadelphia carried along with her into the other world . how easily then and naturally , or rather necessarily , does this description of the church of laodicea fall upon the last intervall ? and , lastly , it is a question extremely obvious to demand , why that phrase , he that hath an ear to hear , let him hear , which our saviour so often is found to adde at the end of his parables to the people , should be used here so repeatedly in every epistle , they being no parables , but epistles sent to each of those seven churches in asia respectively : and then , why this epiphonema is sometimes the last close of the epistle , sometimes not . to which probleme there is no tolerable solution in the literal sense of these epistles . but supposing a mysticall or propheticall sense , there was a necessity of affixing this epiphonema , to shew there was a farther sense intended then that of the letter : and also , that sometimes this epiphonema should come last of all , ( as in the four last epistles , ) that the promise to the conquerour , to him that overcomes , might be more certainly understood to be of a proper propheticall or politicall sense , not merely theologicall , moral or spiritual ; as has been abundantly declared in the exposition . 9. we might have drawn many more questions and solutions from the consideration of the letter , and of this hypothesis we go upon , to shew its solidity and fitnesse , but that we hold it needlesse , having produced so many already : which jointly considered , with the perpetuall easinesse and naturalnesse of the whole exposition of all the epistles , and the exact correspondency of the names of the churches to the events of the successive intervalls of the true catholick church which they represent , one would think they should not fail fully to satisfie any unprejudiced peruser of our exposition of these epistles , touching the truth thereof . but i am abundantly taught by experience , that both the finding out , and receiving of divine truths found out by others , is a special gift of god. and therefore to him alone be the glory for ever and ever , amen . the end . an antidote against idolatry : or , a brief discourse containing sundry considerations or conclusions tending to the discovery of what is or ought to be held to be idolatry amongst christians . with application to the doctrine of the council of trent , and for the putting a stop to the romish infection . matth . 4. 10. thou shalt worship the lord thy god , and him onely shalt thou serve . to the reader . reader , 1. i suppose thou wilt expect something should be said of this ensuing discourse also , though it needs not be much . the occasion of writing it , and the fitnesse of joyning it to the foregoing exposition of the seven churches , will discover themselves to thee in the perusing of the treatise it self . i must confess i have treated of this argument elsewhere , namely , in my * mysterie of iniquity . but it is a subject of that great importance , that it deserves an entire treatise apart by it self , and that girt up in the most close and convictive method that may be : that those that are sanable or preservable from this dreadfull sin of idolatry may finde the efficacy of our antidote ; and those whose minds it cannot alter may ( however ) be found without excuse . and there is this considerable here above what i have done already on this subject , that here is such an expresse application made of the theorie to the grosse errours in this point and foul mispractices of the church of rome . 2. those of ours that speak the most favourably of that church cannot but declare them guilty of material idolatry , as they call it . and questionlesse there must be something among them very like that great sin , if there be any truth or sense in the visions of that divine volume of the apocalypse . for the order of things and demonstration of the synchronisms do necessarily cast those visions that represent the concerned as idolatrous ( chap. 13. and 17. ) upon the church of rome , ( as also ch. 2. v. 14 — 20 ; ) and they can belong to none else in the propheticall scope of the visions , time and place and the order of things having so unavoidably fixed them upon her . wherefore even according to divine suffrage they are guilty of idolatry in one sense or other , or come so nigh it , that the spirit of god in a jealousie , to exaggerate their wantonness , speaks to them as such , to deterre them from those suspected ways , and dangerous approches to so horrible a crime . and grant it were but thus , yet both in the vision of the * seven churches , and in that of the * whore of babylon , the people of god are expresly called unto and encouraged and commissioned to forsake the church of rome's communion . so that the protestants have not the least guilt of schism upon them for leaving her , no not upon this more favourable supposition . 3. but , alas ! alas ! this smooth hypothesis is but a pleasing dream arising from the softnesse and sleepinesse of the carnal minde , and the love of those things that must passe away as a dream or phantasm of the night . let god be true , and every man a liar , as the apostle speaks . and truly the spirit of god would scarce speak true , if what is spoken of idolatry so broadly and so expresly in those visions ( insomuch that they have been understood of the heathen idolatry even for this very reason by learned and able interpreters ) should , now we are necessitated to understand them of rome christian in her apostatized condition , not amount to the charge of any proper and formal idolatry at all . 4. but the desperatenesse of their case is , that if they were not represented by these visions as idolatrous , that is to say , if these visions had never been writ , or now they are writ , though they were to be understood of some others , and not of the church of rome ; yet appealing to the nature of the thing , to the true notion of idolatry properly and formally so called , and to the acknowledged doctrine of their church expressed in the council of trent , and their universal practices abetted by publick authority , this alone is sufficient to demonstrate them to be idolaters properly so called . which is the scope of this present treatise . 5. which therefore doth confirm and corroborate , and place beyond all exception , the orthodox protestant interpretations of those visions that concern the church of rome : which in this last age have been made so clear , and every way so natural and congruous , that this one thing granted of their idolatry , there cannot be the least scruple of the truth and congruity of the rest of the applications . 6. and i cannot but adore the faithfulnesse of divine providence , that has furnished his church with these oracles to be the guide of the faithfull in these latter ages , which are as it were the dregs of those times which the spirit of prophecy has set no good character upon ; wherein there is such an inundation of wickednesse and prophanenesse , that there is scarce any faith to be found upon earth . but that church which has deluded the world with so many fictions could never forge those prophecies that are so punctually true , and so cuttingly set out all her grosse miscarriages , and as expresly foretell her ruine , unlesse she will humble her self , and pluck in her horns , lay aside her bold boasts of infallibility , and be content to be taught to cast away her idols , and be cured of her dropsie and unnatural thirst after the bloud of the saints and the bloud of the martyrs of jesus . 7. nor can i on the other side sufficiently admire the stupidity of some of our own , and their grosse ingratitude to divine providence , that have so slight a regard to a book of that mighty weight and moment as the apocalypse is , and think it such a subject , as that any good wit must needs mis-place his time if he meddle with it : which is more then a pagan irreverence to so holy and so important oracles . the romans of old had another esteem for the verses of the sibylls : nihil enim ità custodiebant neque sanctum neque sacrum quemadmodum sibyllina oracula , as dionysius halicarnasseus testifies . and it was an high honour to be the keepers , much more the right expounders , of them . but that which god of his mercy offers to all , such is either the idlenesse , frivolousness or profaneness of the spirits of men , that it is scarce accepted of any . 8. the truth is , most men are loath to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be messengers of ill news to the greatest , that is to say , to the corruptest , part of christendome ; but rather affect the glory and security of being accounted of so humane , of so sweet and ingratiating a temper , as that they can surmize well of all mens religions ; and so think to conciliate to themselves the fame of either civil and good natures , or of highly-raised and released wits , ( though it be indeed but a spice of the old abhorred gnosticism , ) that can comply with any religion , and make a fair tolerable sense of all . 9. but these are such high strains of pretense to wit or knowledge and gentility as i must confess i could never yet arrive to , nor i hope ever shall : though i am not in the mean time so stupid in my way , as to think i can write thus freely without offence . and yet on the contrary , i can deem my self no more uncivil then i do him that wrings his friend by the nose to fetch him out of a swound . 10. i am not insensible how harsh this charge of idolatry against the church of rome will sound in some ears , especially it being seconded with that other of murther , and that the most cruel and barbarous imaginable , and finally so severely rewarded with an impossibility of salvation to any now , so long as they continue in communion with that church . but , i believed , therefore i spake , and have no reason to recall my words , or to have concealed the truth , that their fishing may become lesse successfull in these parts ; and that it may be with my countrey-men according to that in salomon , surely in vain the net is spred in the sight of any bird . and therefore this is to open their eyes , that they may see what snares of destruction are laid for them ; and how those that promise others liberty are themselves the servants of corruption ; and how they that take upon them to be the onely absolvers from sin are themselves held fast in the snares of eternall death , and do as necessarily illaqueate all others therein whom they proselyte to their religion : so far are they from giving them any effectual absolution . 11. i doubt not but many will be prone to cry out , this is a very rude piece of uncharitablenesse to all romanists . but i say , it were a most perfidious kinde of civility , even to them themselves , ( to say nothing of the injury to our church and countrey , ) to declare otherwise . but if this be the main odium that sticks upon so true and usefull a conclusion , that it is so far estranged from the spirit of charity , hear but this brief parable , reader , and then i will leave it to thy self to judge , and conclude . there was a certain knight bravely mounted , as it might seem , and in goodly equippage , in bright armour , a rich scarf about his shoulders , and a large plume of feathers in his helmet , who was bound for the castle of health , seated on an high hill , not unlike to the domicilium salutis in cebes his table , which therefore he easily kept in his eye . but the way he was in being something stony and rough , and leading not so directly as he thought to the desired castle , he diverted out of the way , and descended into a green plain ; but not knowing whether it was all passable to the castle , called to some loyterers there in the field , to enquire of them ; who came right willingly to the knight , scraping many legs to him , and desiring him to tell his demands . 12. there was an old shepherd likewise not far off , who , by that time this idle people had got to the knight , had come down to him also . friends , said he , to those men he called , is the way passable and safe through this green plain to yonder castle ? pointing to the castle of health with his warder . very safe , may it please your worship , said they ; and , shrugging their shoulders , and scraping many legs , asked a largesse of the knight , pretending they had been at common work not far off . whereupon the knight put his hand into his pocket , and gave them liberally . but are there no bogs , said he , nor lakes betwixt this and the castle ? some small inconsiderable sloughs it may be , said they ; but you will meet with the holy society of the wipers every-where , who will be ready to wipe you as clean as a clock before you come at the castle . and being so excellently well mounted as we see you are , namely , upon that famous steed renowned over all the world , the infallible-footed aplanedo , so good an horse as that he never stumbles , your worship need fear no disaster at all : besides , the beast , god blesse him , has a nose like any hound , and by a miraculous sagacity , without any reason or humane literature , with an un-erring certainty he can smell out the right way , and so secure you from all danger . to say nothing how excellent he is at the swimming any water , and how he can tread the very air , he is so high-metall'd and light-footed . onely be sure to keep fast in the saddle . and then , sir knight , said the shepherd , if the wind blow fair , the plumes in your helmet may help to support you both ; but if not , some angel from heaven may take you by the crest of your helmet , as he did the prophet habakuk by the hair of his head , when he carried him through the air from judea into babylon . 13. the knight looking back , ( for he was not aware of the shepherd at this time , ) what con●e●●ed 〈◊〉 man is this , said he , that talks this phancifully ? may it please your worship , he is a shepherd , said they , and has a flock on yonder little hill hard by ; but he is one of the most self-conceited old fools that ever your worship met with in all your days : he thinks that all skill and knowledge lies within the compasse of his baldpate and wrinkled fore-head , though few or none are of the same opinions with himself . sir knight , said the shepherd , i pretend to no skill nor knowledge but what is certainly within mine own ken ; but what i know , i love to speak freely . and i tell you , sir knight , unlesse you be stark staring mad you will never follow these mens counsels , nor venture over this moor to that castle : for you will be swallowed up horse and man into a fathomlesse lake of ill-sented mire , for all the nice nostrills of aplanedo . you was in a more hopefull way before , though something rough ; but it is so streight before you come at the castle , that you could never have got through , unlesse you had left aplanedo behind you . he 's an old cholerick dotard , said those other fellows ; be but sure to keep the saddle , and we dare warrant your worship , ( our lives for yours ) that aplanedo will carry you safe through all dangers . wherefore upon the renewall of the high conceit the knight had before of his steed , and those confident animations of his mercenary counsellers , he set on in a direct line toward the castle over this moor ; the shepherd looking after him to see the event . but the knight had not rid two or three bow-shots from the place , but the shepherd saw them suddenly sink horse and man into the ground , so that they were both buried alive in the mire . 14. whereupon fetching a deep sigh after so tragicall a spectacle , he returned with a sad heart and slow pace towards his sheep on the top of the hill , drailing his sheephook behinde him , as they do their spears at the funeral of a souldier : whom his dog followed with a like soft pace , hanging down his head , and letting his tail flag , as if he had a minde to conform to both the sorrows and postures of his master . but those other false companions had somewhat before this got to a lone alehouse not far off , to spend the knight's largesse merrily with a bonny young hostesse , and in plenty of good ale and cakes to celebrate his funerall . 15. now , reader , i dare appeal to thy judgement which of these parties , the old free-spoken shepherd , or those mercenary flatterers , had the greater share of charity ; and to determine with thy self in what a sad condition those of the church of rome are , who , having the opportunity of being better instructed , as the knight had , are yet led away captive by such cunning deceivers . which is the main state of the controversie . if i had not come and spoken unto them , they had not had sin ; but now they have no excuse for their sin , saith our blessed saviour , in the gospel . the rest of the riddle , reader , i leave to thine own unravelling , and bid thee farewell . an antidote against idolatry . chap. i. what is idolatry according to divine declaration . 1. there are two ways in general of discovering what is or ought to be held to be idolatry amongst christians ; the one , divine declaration , the other , clear & perspicuous reason : which though they may haply reach the one no farther then the other , that is to say , that whatsoever may be concluded to be idolatry by divine declaration , the same may also by unprejudiced reason , and vice vers'd ; yet their joint concurrence of testimony is a greater assurance to us of the truth ; and two cords twisted together are stronger then either single . wherefore we will make use of both , and begin with divine declaration first . 2. the first conclusion therefore shall be , that as in civil governments it is the right of the supreme power to define and declare what shall be or be held to be treason , and punishable as such : so it is most manifestly the right of god almighty , who is also infinitely good and wise , to define and declare to his people what shall be or be held to be idolatry , which is a kind of treason against god , or crimen laesae majestatis divinae . and what is thus declared idolatry by god is to be held by us to be such , though the ludicrousnesse and fugitivenesse of our wanton reason might otherwise find out many starting-holes and fine pretences to excuse this thing or that action from so foul an imputation . but as in civil affairs the declaring such and such things to be treason does in a politicall sense make them so ipso facto : so god's declaring such and such things to be idolatry , they do to us ipso facto become idolatry thereby : though to an ordinary apprehension , perhaps , neither this would have seemed treason , nor that idolatry , without these antecedent declarations . but where the law-giver is infallible , there is all the reason in the world we should submit not onely to his power , but to his judgement in the definitions of things , and rest sure that that is idolatry which he has thought fit to declare so to be . 3. the second conclusion ; that what is declared idolatry by god to the jews ought to be acknowledged idolatry by us christians . the ground of this conclusion is fixed in the nature of the christian religion . for christianity being a far more spiritual religion then that of judaism , and therefore abhorring from all superstition , there cannot be the least relaxation to the most rancid of all superstitions , idolatry it self . wherefore whatsoever was accounted idolatry amongst the jews , and so defined by a divine law , must be reckoned much more such under christianity , there being not the least pretence for any relaxation . besides , there was nothing under the jews ( or can by any people be ) rightly deemed idolatry , but it is carefully enough cautioned against and plainly forbid in the first and second commandments of the decalogue . but the whole decalogue is moral , and so declared by god , in that it is said to be writ by his own finger on the tables of stone , ( which are symbols of the permanent substance of our souls , on which all the general precepts of morality are ingraven as innate notions of our duty . ) and therefore it is hereby intimated that the precepts of the decalogue are just and fitting , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely by an externall law , but engraffed in our very nature and reason ; and that the root and ground of them will easily be fetch'd from thence . to which you may adde , that it were a very immethodicall and heterogeneous botch , unworthy of the wisedome of god and of his servant moses , whenas all the rest of the decalogue is moral , to phansy one or two of the commandments of another nature . this is so rash and gross a reproach to the divine wisedome as truly , in my judgement , seems unexcusable . but besides this , the morality of the decalogue is also acknowledged by the church , it making part of their liturgie every-where , and we begging an ability of obeying the second commandment as well as the rest : and christ also referrs to the decalogue for eternall life . and lastly , it seems as it were singled from all the rest of moses laws , as a lasting and permanent law to the church of god , ( whence it is entred into our very catechisms , ) never to be abolished , or rather vigorously to be kept in force , for the second commandment's sake particularly , that it might strongly bear against those invitations to idolatry that may seem to offer themselves in the nature of our religion , or reclaim the church from it when they were fallen into it , as well as it was to keep back the jews from joyning in worship with their idolatrous neighbors round about them . wherefore all manner of idolatry being cautioned against by the moral decalogue given to the jews , there are no kinds thereof that ought to be entertained or allow'd of by any christians . 4. the third conclusion ; that what-ever was idolatry in the heathen , the same is idolatry in us , if we commit it . the reason of which assertion is this , because the heathen had not so express a declaration from god against all manner of idolatry as the jews and christians have : and therefore where-ever they are guilty of idolatry , the jew and christian , if they doe the like things , are much more . the fourth conclusion ; the idolatry of the pagans consisted in this , viz. in that they either took something to be the supreme god that was not , and worshipped it for such ; or else worshipped the supreme god in an image ; or gave religious worship , that is to say , erected altars , temples and images , offered sacrifice , made vows to , and invoked , such as they themselves knew not to be the supreme god , but either the souls of men departed , or other daemons , or else particular appearances or powers of nature . the fifth ; that both divine daeclaration and the common consent of christendome do avouch to us , that all the aforesaid pagan modes of idolatry practised by them were in those pagans practices of idolatry . and therefore , by the third conclusion , they must be much more so in either the jew or christian. 5. the sixth ; that giving religious worship , that is to say , erecting temples , building altars , invoking , making vows , and the like , to what is not the supreme god , though not as to him , but as to some inferiour helpfull being , is manifest idolatry . this is plain out of the precedent conclusion ; and may be farther confirmed from this consideration , that idolatry was very rare amongst the nations , especially the romans , if this mode of idolatry be not truly idolatry . and scarce any thing will be found idolatry amongst them , but taking that to be the supreme god which is not , and worshipping it for such . but if any being on this side the supreme god may be worshipped with religious worship void of idolatry , all things may , though some more non-sensically and ridiculously then others . wherefore to use any of the abovesaid modes of worship to what is inferiour to the supreme being , though not as to the supreme being , must be idolatry ; or else the roman paganism it self is very rarely , if at all , chargeable therewith , they having a notion accurate enough of the supreme god , and distinct enough from their other deities ; so that unlesse they chance to worship him in an image , they will seldome be found idolaters , or rather never , according to the opinion of some , who say , none that have the knowledge of the one true god can be capable of idolatry . 6. the seventh ; that to sacrifice , burn incense , or make any religious obeisance or incurvation to an image in any wise , as to an object of this worship , is idolatry by divine declaration . this is manifest out of the second conclusion and the first , as may appear at first sight . for it is plainly declared in the second precept of the decalogue touching images , thou shalt not bow to them , nor worship them : of which undoubtedly the sense is , they shall not be in any wise the object of that worship which thou performest in a religious way , whether by bowing down to them , or by what other way soever . for the second commandment certainly is a declaration of the mind of god touching religious worship , let the ceremonies be what they will. the eighth ; that to erect temples , altars , images , or to burn incense , to saints or angels , to invoke them , or make vows to them , and the like , is plain idolatry . this is apparent chiefly out of the third , fourth , fifth and sixth conclusions of this chapter . for the pagans daemons exquisitely answer to the christians saints and angels in this point ; saving that this spiritual fornication is a rape upon our saints and angels , but simple fornication in the heathen with their impure daemons . the ninth ; religious incurvation towards a crucifix , or the host , or any image , as to an object , and not a mere unconsidered accidental circumstance , is idolatry . this is manifest out of the seventh and eighth conclusions . but the worship of latria exhibited to the host upon the opinion of transubstantiation is idolatry by the third and fourth . 7. conclusion the tenth ; to use on set purpose in religious worship any figure or image onely circumstantially , not objectively , but so as to bow towards it , or to be upon a man's knees before it with eyes and hands devoutly lifted up towards it , but with an intention of making it in no sense any object of this religious worship , yet if this were in a country where men usually and professedly do , it were notwithstanding for all this intention a grosse piece of idolatry . but if the whole countrey should conspire to make this more plausible sense of those incurvations and postures ; admit we might hope it were not idolatry , yet it would be certainly a most impious and wicked mocking of god , and eluding his minde in the second commandment , ( that naturally implies the forbidding any worship or incurvation toward images in a way of religion , ) and a crime as scandalous and near to idolatry as the going into bed to another man's wife , with chast pretensions , would be to grosse adultery . nay , indeed , it is very questionable , if he knowingly and deliberately put himself into these postures before an image , whether the image will not be the object of those postures and incurvations whether he will or no. or rather it seems plain , beyond all questioning , that it will be so . for there is a corporeall action significative of honour and respect corporeally ( though not mentally ) directed towards and received by the image , and this at the choice of the religionist , which intitles him to the fact . but we need not labour much touching this last conclusion , the two former abundantly convincing the church of rome of multifarious idolatries , if they will stand to divine definitions , or the declarations of holy scripture touching this point . chap. ii. what is idolatry according to the determination of clear and free reason . 1. we will now try how obnoxious the romanists are out of the plain definitions and determinations of free and clear reason . in which method let us set down for the first conclusion , that idolatry is a kinde of injustice against god. that this is true , may appear from that definition of religion in tully , who defines it justitiam adversùs deum . which is not the sense of tully onely , but the very voice of reason and nature . and therefore idolatry being one kinde of irreligion or impiety , it must needs include in it a kind of injustice against god. 2. the second conclusion ; that idolatry is a very sore and grievous disease of the soul , vilely debasing her and sinking her into sensuality and materiality , keeping her at a distance from the true sense and right knowledge of god , and leaving her more liable to bodily lusts : that the natural tendency of idolatry is this , and yet the souls of men , in this lapsed state , are naturally prone to so mischievous a disease , as both history and daily experience do abundantly witnesse . see the mischiefs of idolatry in my mystery of iniquity , part 1. lib. 1. ch. 16. nor can it infringe the truth of this conclusion , that a man , retaining still the true notion of god according to his divine attributes , may , according to a sense of his own , bow down toward a corporeall object of worship . for he must retain it by force against such a practice as would and does naturally debauch the users of it . and besides , if he had really the life of god in him as well as the notion of him , he would feel such actions grate against his heart , and perceive how they would invade and attempt the abating and extinguishing the more true and pure sense of god and of his worship , and seduce the soul to externall vanity . but suppose a man or two could keep their minds from sinking down from a right notion of the deity ; yet they are as guilty of idolatry , if they give religious worship to corporeall objects , as he is of adultery and fornication that yet uses them so cautiously as neither to impair his bodily health , nor besott his natural parts thereby . and therefore , though there may be some few such , yet the laws against fornication and adultery ought notwithstanding to be very sacred to every one , even to those discreeter transgressours of them , and ever to be obeyed by them , because the observation of them is of such infinite importance to the publick . and what we have said of the worship of god is analogically true of honouring of the saints , who are best honoured by the remembrance and imitation of their vertues , not by scraping legs to or clinging about their images , which are no more like them then an apple is to an oister . 3. the third conclusion ; that those high expressions of the jealousie of god and his severe displeasure against idolatry are very becoming the nature of the thing , and his paternal care of the souls of men . this appears from the foregoing conclusions . for both the prerogatives and rights of the divine majesty himself are concerned , and also the perfection , nobilitation and salvation of the souls of men . this we discover by reason , and our reason is again more strongly ratify'd by divine suffrage . the fourth ; that idolatry , though it be so hainous a sin , yet where it is committed most in good earnest does necessarily involve in it ignorance or mistake , in the act of worship or in the object ; they either taking the object to be god when it is not , or to have some attribute of god when it has not , or to enjoy some prerogative of god which yet it does not , or else the worship not to be divine when it is ; or , lastly , they mistake in the application of the worship , thinking they do not apply divine worship to an object when they do . the fifth ; that to be mistaken in the object of worship , or in the kind of worship , or in the application , cannot excuse any-thing from being downright idolatry ; forasmuch as none are in good earnest idolaters without some of these mistakes . the sixth ; that the peculiar honour or worship which is given to god is given to him not so much as his honour and worship , as his due and right : insomuch that he that does not give it to god , or communicates it to another , does an injury to the divine majesty . this is plain , and consonant to what was said on the first conclusion , that religion is a kinde of justice towards god. and indeed if divine honour was not given to god as his due and right , it were no honour at all , but rather a benevolence . 4. the seventh ; the right of that peculiar honour or worship we doe to god is grounded either in the nature of his incommunicable excellencies , or in his excellencies so far as we know incommunicated to any creature , or , lastly , in divine declaration or prescription of the ways or modes of thus or thus worshipping him , which himself has some-time set down . the eighth ; that any actions , gestures or words directed to any creature as to an object , which naturally imply or signifie either the incommunicable or incommunicated eminencies of god , is the giving that worship that is the right and due of god alone to that creature , and that injury against the divine majesty which is termed idolatry . the evidence of this conclusion may appear from hence , because there is no other way of application of external worship then by directing such significant actions , gestures , or words , toward such a being as to an object . the ninth ; that the using any of those actions or gestures , or doing any of those things that the true and supreme god did chuse and challenge in the setting out the mode of his own worship , towards or in reference to any creature as to an object , this also is that injury against god which we term idolatry . the reason is this , because such a mode of worship does thus manifestly appear to be the peculiar right of god , which none can transferr to another but god himself . wherefore this right having not been communicated by him to any other , when-ever such a kind of worship is used , it must be used to him , and to none else . nor can his dereliction of any such mode of being worshipped warrant the use of it to any creature afterwards , because no creature can be god in those circumstances as he thought fit to institute such a worship for himself in : for no creature can be god at all , and therefore never capable of any of those modes of divine worship which god ever at any time instituted for himself . besides , if this dereliction and disuse of any mode of worship might make it competible to a creature , then might we sacrifice beeves and sheep ( besides other services of the temple ) to any saint or daemon . 5. the tenth ; an omnipercipient omnipresence , which does hear and see what-ever is said or transacted in the world , whether considered in the whole , or as distributed into terrestriall , celestiall , and supercelestiall , not onely all these omnipercipiencies but any one of them is a certain excellency in god , and , for ought we know , incommunicated to any creature . the eleventh ; that this omnipresence or omnipercipience terrestriall is one main ground of that religious worship due to god which we call invocation . this is plain , that upon this very ground that god hears and sees ( though himself be invisible ) what-ever is said or done upon earth , he has the honour of being invoked any-where or every-where , and of having temples built to him ; because he that is omnipresent cannot be absent from his temple , but is alway there to be invoked . the twelfth ; that if omnipresence or omnipercipience , at least terrestriall , ( if not celestiall , ) be not communicated to saints and angels by god , the invocation of either is palpable idolatry . this is manifest from the eighth conclusion . for invocation implies an incommunicated excellency in the saints or angels , and so communicates that right to them that appertains onely to god , and is that injury against god that is called idolatry . so that it is a vain evasion that pretends that we honour god the more in making him so good to the saints and angels , as to bestow this excellency on them ; whenas yet his wisedome has not thought fit so to doe . for we are so far from honoring him hereby , that we injure him in giving his right to another ; and we dishonour him in presuming he had done wiselier or better in doing what he has not done . whenas indeed , if he were so lavish in imparting his proper excellencies to creatures as some would make us believe he is , to palliate their own idolatries , it were the next way to make men forget all applications to god , and to cast him out of their memory , and take up with the more particular patronages of saints and angels . 6. the thirteenth ; that our thinking such a saint or angel can hear us where-ever we invoke him , is no excuse for our invocation of him , nor saves us from idolatry , since all idolatry committed in good earnest implies some mistake , as has been noted in the fourth conclusion . the fourteenth ; that all the modes or ways of the communication of this omnipercipiency to saints or angels are either very incredible , if not impossible , or extremely ridiculous as to any excuse for their invocation . for the usual residence of saints and angels being in sede beatorum , as the roman church holds , and that place on the coelum empyreum above all the stars , that the angels and saints should upon the account of the exaltednesse of their natures see and hear from thence what is done or said from one side of the earth to the other , is extremely incredible , if not impossible ; yea , sufficiently incredible , or rather impossible , though they had their abode on this side of the moon . and that they should see all things and transactions , hear all prayers and orations , in speculo divinitatis , is alike incredible ; a thing which the humanity of christ himself , though hypostatically united to the divinity , did not pretend to . but that god should either in this speculum or any otherwise advertise them that such a one prays to them that they would pray to him for that party , is it not at first sight above all measure ridiculous ? and alike ridiculous it is to pray to saint or angel , as if they were present and heard our prayers , when indeed they are absent , and cannot tell that we did pray , unlesse by some intelligencers . this devotion is an improper and unnatural act , and shews that we doe that to an invisible creature which is onely proper to be done to the invisible god ; and that therefore it is idolatry , as giving that right of worship to others which is onely congruous to him . 7. the fifteenth ; that though there were communicated by god to saints and angels at least a terrestriall omnipercipiency , yet if he have not communicated the knowledge thereof to us , as most certainly he has not , the invocation of them is notwithstanding a very presumptuous invasion of the indubitable rights of god , and the intrenching upon his prerogatives , and therefore as to the internall act no lesse then the sin of idolatry . the reasons of this conclusion are , first , that god concealing from us the knowledge of the communication of this excellency , does naturally thereby intimate that he would not have them invoked , but reserves the honour of our invocation of an invisible power unto himself onely . secondly , that whatsoever is not of saith is sin : and therefore the ground of invocation of saints or angels being at least dubitable , their invocation is sin ; and it being about the rights of god in his worship , what can it be better esteemed then idolatry ? thirdly , this principle of feigning or groundlesly coneeiting , without any revelation from god , that any creatures are capable of such honours as are god's indubitable right and prerogative , is the forge and shop , the palliation and pretense , for infinite sorts and odly-excogitated varieties of idolatrous objects : and therefore so presumptuous and so abominable a principle , which is the mother and nurse of such infinite ways of idolatry and injustice against god , even according to humane reason ought to be declared against as idolatrous ; and , consequently , all the practices thereupon are also to be declared idolatry , because they spring from a principle taken up which is such a fundamental piece of idolatry and injustice against god , and exposes him to all manner of idolatrous injuries . fourthly , to dare to doe an act we know not whether it may be idolatry or no , and this needlesly , our conscience not at all compelling us thereto , this is to dare to commit idolatry ; and the daring to commit idolatry , and so to doe defiance to the majesty of god , what is it less then to be an idolater ? for according to his inward man and the main morality of the action he is so : as he is morally a murtherer that , doubting or not knowing but that it is his own friend , by luck killed his intended enemy : for the sense is , that rather then not be revenged of his enemy , he will not stick to kill his dearest friend . and finally , this idolatry is the more discernible and aggravable in the invocation of saints or angels , their omnipercipiency being so extremely incredible , if not impossible or ridiculous , upon any ground , as appears by the foregoing conclusion . 8. the sixteenth ; that the erecting of a symbolicall presence with incurvations thitherward , the consecrating of temples and altars , the making of oblations , the burning of incense , and the like , were declared by the supreme god , the god of israel , the manner of worship due to him , and therefore , without his concession , this mode of worship is not to be given to any else ; as appears by conclusion the ninth . the seventeenth ; that the pagans worshipping their daemons , though not as the supreme god , by symbolicall presences , temples , altars , sacrifices , and the like , become ipso facto idolaters . this is manifest from the ninth , the fifteenth , and the foregoing conclusion . the eighteenth ; though it were admitted that there is communicated to saints and angels at least a terrestriall omnipercipiency , and that we had the knowledge of this communication , and so might speak to them in a civil way , though unseen ; yet to invoke them in such circumstances as at an altar and in a temple dedicated to them , or at their symbolicall presence , this were palpable idolatry . the truth is manifest agian from the ninth and sixteenth conclusions . 9. the nineteenth ; incurvation in way of religion towards any open or bare symbolicall presence , be it what-ever figure or image , as to an object , is flat idolatry : in the worship of saints , angels and daemons , double idolatry ; in the worship of the true god , single . the reason hereof is resolved partly into the ninth and sixteenth conclusions , and partly into the nature of application of worship . for externall worship is not any otherwise to be conceived to be apply'd to a symbolicall presence , but by being directed towards it as towards an object . wherefore if religious incurvation be directed towards any figure or image as to an object , this figure or image necessarily receives this religious incurvation , and partakes with god ( if the image be to him , ) in it ; which is manifest idolatry . for the direction of our intention here is but a jesuiticall juggle . and therefore i will set down for conclusion the twentieth , that religious incurvation toward a bare symbolicall presence , wittingly and conscienciously directed thither , though with a mental reserve , that they intend to use it merely as a circumstance of worship , is notwithstanding real idolatry . the reason is , because an externall action toward such a thing as is look'd upon as receptive of such an action , ( and has frequently received it , ) if it be thus or thus directed , will naturally conciliate the notions or respects of action and object betwixt these two , whether we intend it or no. and it is as ridiculous to pretend that their motions or actions toward or about such a symbolicall presence are not directed to it or conversant about it as an object , as it were for an archer to contend that the butt he shoots at is not the scope or object , but a circumstance , of his shooting ; and he that embraces his friend , that his friend is not an object , but a circumstance , of his embracing . which are conceits quite out of the rode of all logick . see the last conclusion of the foregoing chapter . 10. the twenty-first ; that the adoration of any object which we , out of mistake , conceive to be the true god made visible by hypostatical union therewith , is manifest idolatry . the reason is , because mistake does not excuse from idolatry , by conclusion the fourth and the fifth . and in this supposition we misse of one part of the object , and the onely part that single is capable of divine honour . for god to be disunited from this adored object is in this case all one as to be absent : for god is not considered nor intended in this act of adoration but as united with this visible object . which respect of union if it fail , that consideration or intention also fails , and the worship falls upon a mere creature . in brief , if out of mistake i salute some lively statue or dead body for such or such a living man , though this man or his soul were present , and saw and heard the salutation , yet i play the fool , and make my self ridiculous , and am conceived not to have saluted him i would : so if i doe adoration to any object , suppose the sun or some magicall statue , for the true deity visible , whenas neither of them are so , i play the idolater , and make my self impious , and have missed of the due object of my adoration . 11. the twenty-second ; that the adoration of the host upon the presumption that it is transubstantiated into the living body of christ is rank idolatry . this appears from the precedent conclusion . to which you may adde , that the romanists , making transubstantiation the true ground of their adoration of the host , do themselves imply , that without it were so their adoration thereof would be idolatry . but that it is not so , and that their ground is false , any body may be as well assured of as he can of any thing in the world : and no lesse assured that they are idolaters according to their own supposition and implication , as costerus indeed does most emphatically and expresly acknowledge it , if they be mistaken in their doctrine of transubstantiation ; as we shall hear anon . the twenty-third conclusion ; that adoration given to the host by protestants or any else that hold not transubstantiation is manifest idolatry . the reason is to be fetch'd from the nineteenth and twentieth conclusions . for it is religious veneration towards a bare corporeall symbol of the divine presence , and , to make the action more aggravable , towards a symbol that has imagery upon it , and that of the person that is pretended to be worshipped thereby . what can be idolatry if this be not ? the twenty-fourth ; that the invocation of saints and angels , though attended with these considerations , that both that excellency we suppose in them , and which makes them capable of that honour , is deemed finite , and also ( be it as great as it will ) wholly derived to them from god , yet it cannot for all this be excused from grosse idolatry . this is clear from the seventh , eighth , tenth , and so on till the sixteenth conclusion . for though this excellency be supposed finite , yet if it be so great as that it is no-where to be found but in god , it is his right onely to have such honours as suppose it . and though it be deemed or conceived to be derived from god , yet if it be not , we give an uncommunicate excellency to the creature , and rob god of his right and honour . and , lastly , though this excellency were communicated , but yet the communication of it unreveal'd to us , it were a treasonable presumption against the majesty of god , thus of our own head to divulge such things as may violate the peculiar rights of his godhead , and ( for ought we know ) fill the world with infinite bold examples of the grossest idolatry : and therefore all our practices upon this principle must be idolatrous , and treasonable against the divine majesty . consider well the fifteenth conclusion . 12. the last conclusion ; that this pretended consideration , that where christ is corporeally present , divine worship is not done to his humanity , but to his divinity , and that therefore , though the bread should not prove transubstantiated , the divine worship will still be done to the same object as before , viz. to the divinity , which is every-where , and therefore in the bread ; this will not excuse the adoration of the host from palpable idolatry . for first , that part of the pretense that supposes divine worship in no sense due or to be done to christ's humanity is false . for it is no greater presumption to say , that in some sense divine worship is communicable to the humanity of christ , then , that the divinity is communicated thereto . in such sense then as the divinity is communicated to the humanity , which are one by hypostaticall union , may divine worship also be communicated to it ; namely , as an acknowledgement that the divinity with all its adorable attributes is hypostatically , vitally and transplendently residing in this humanity of christ. which is a kinde of divine worship of christ's humanity , and peculiar to him alone , and due to him , i mean , to his humanity , though it be not god essentially , but onely hypostatically united with him that is ; and does as naturally partake of religious or divine worship in our addresses to the divinity , as the body of an eminently-vertuous , holy and wise man does of that great reverence and civil honour done to him for those excellencies that are more immediately lodged in his soul. which honour indistinctly passes upon the whole man : and as the very bodily presence of this vertuous person receives the civil honour , so in an easie analogy doth the humanity of christ receive the divine ; but both as partial objects of what they do receive , and with signification of the state of the whole case , viz. that they are united , the one with the divinity , the other with so vertuous a soul. hence they both become due objects of that entire externall worship done towards them , to the one civil , to the other divine . and therefore , in the second place , it is plain , that there is not one and the same due object capable of religious worship in either supposition , as well in that which supposes the bread transubstantiated , as in that which supposes it not transubstantiated . for in the former it is the true and living corporeall presence of christ , whose whole suppositum is , as has been declared , capable of divine honour ; but in the latter there is onely , at the most , but his symbolicall presence , whose adoration is idolatry , by the nineteenth , twentieth and twenty-first conclusions . and lastly , the pretending that though the bread be not transubstantiated , yet the divinity of christ is there , and so we do not misse of the due object of our worship ; this is so laxe an excuse , that it will plead for the warrantableness of the laplanders worshipping their red cloth , or the americans the devil , let them but pretend they worship god in them . for god is also in that red cloth and in the devil in that notion that he is said to be every-where . nay , there is not any object in which the ancient pagans were mistaken , in taking the divine attributes to be lodged there , whether sun , heaven , or any other creature , but by this sophistry the worshipping thereof may be excused from idolatry . for the divine attributes , as god himself , are every-where . to direct our adoration toward a supernatural and unimitable transplendency of the divine presence , or to any visible corporeall nature that is hypostatically united with the divinity , most assuredly is not that sunk and sottish , that dull and dotardly sin of idolatry . for , as touching this latter , to what-ever the divinity is hypostatically united , or ( to avoid all cavill about terms ) so specially and mysteriously communicated as it is to christ , the right of divine worship is proportionably communicated therewith , as i have already intimated . and as for the former , that through which the divine transplendency appears is no more the object of our adoration , then the diaphanous air is through which the visible humanity of christ appears when he is worshipped . but the eucharistick bread being neither hypostatically united with the divinity , nor being the medium through which any such supernatural transplendency of the divine presence appears to us , adoration directed toward it cannot fail of being palpable idolatry . for the eucharistick bread will receive this adoration as the object thereof , by conclusion the nineteenth and twentieth . but the adoration or any divine worship of an object in which the divine attributes do not personally reside , ( in such a sense as is intimated in those words of s. john , and the word was made flesh , ) but onely locally , as i may so speak , this , according to sound reason and the sense of the christian church , must be downright idolatry . chap. iii. that the romanists worship the host with the highest kinde of worship , even that of latria , according to the injunction of the council of trent ; and that it is most grosse idolatry so to doe . 1. and having thus clearly and distinctly evinced and declared what is or ought to be held idolatry amongst christians ; let us at length take more full notice of some particulars wherein , according to these determinations , the church of rome will be manifestly found guilty of idolatry , and that according to the very definitions of their own council of trent . as first , in the point of the adoration of the host , touching which the very words of the council are , latriae cultum , qui vero deo debetur , huic sanctissimo sacramento in veneratione esse adhibendum : and again , siquis dixerit , in sancto eucharistiae sacramento christum non esse cultu latriae etiam externo adorandum , & sole●●iter circumgestandum popul●que proponendum publicè ut adoretur , anathema sit . 2. this confident injunction of grosse idolatry , as it is certainly such , is built upon their confidence of the truth of their doctrine of transubstantiation . for the chapter of the adoration of the host succeeds that of transubstantiation , as a natural , or rather necessary , inference therefrom . nullus itaque dubitandi locus relinquitur , &c. that is to say , the doctrine of transubstantiation being established , there is no scruple left touching the adoration of the host , or giving divine worship to the sacrament ( or christ , as it is there called , ) when it is carried about , and exposed publickly in prócessions to the view of the people . but the doctrine of transubstantiation being false , it must needs follow , that the giving of divine worship to the host is as grosse a piece of idolatry as ever was committed by any of the heathens . for then their divine worship , even their cultus latriae , which is onely due to the onely-true god , is exhibited to a mere creature , and that a very sorry one too ; and therefore must be gross idolatry , by the twenty-first and twenty-second conclusions of the second chapter . 3. but now , that their doctrine of transubstantiation is false , after we have proposed it in the very words of the council , we shall evince by undeniable demonstration . per consecrationem panis & vini conversionem fieri totius substantiae panis in substantiam corporis christi , & totius substantiae vini in substantiam sanguinis ejus ; quae conversio convenienter & propriè à sancta catholica ecclesia transubstantiatio est appellata . and a little before , cap. 3. si quis negaverit in venerabili sacramento eucharistiae sub unaquaque specie , & sub singulis cujusque speciei partibus , separatione factâ , totum christum contineri , anathema sit . in which passages it is plainly affirmed , that not onely the bread is turned into the whole body of christ , and the wine into his bloud , but that each of them are turned into the whole body of christ , and every part of each , as often as division or separation is made , is also turned into his whole body . which is such a contradictious figment , that there is nothing so repugnant to the faculties of the humane soul. 4. for thus the body of christ will be in god knows how many thousand places at once , and how many thousand miles distant one from another . whenas amphitruo rightly expostulates with his servant sosia , and rates him for a mad-man or impostour , that he would go about to make him believe that he was at home , though but a little way off , while yet he was with him at that distance from home . quo id ( malúm ! ) pacto potest fieri nunc utî tu hîc sis , & domi ? and a little before , in the same colloquie with his servant , nemo unquam homo vidit , saith he , nec potest fieri , tempore uno homo idem duobus locis ut simul sit . wherein amphitruo speaks but according to the common sense and apprehension of all men , even of the meanest idiots . 5. but now let us examine it according to the principles of the learned , and of all their arts and sciences , physicks , metaphysicks , mathematicks and logick . it is a principle in physicks , that that internall space that a body occupies at one time is equal to the body that occupies it . now let us suppose one and the same body occupy two such internall places or spaces at once ; this body is therefore equal to those two spaces , which are double to one single space ; wherefore the body is double to that body in one single space , and therefore one and the same body double to it self . which is an enormous contradiction . again , in metaphysicks ; the body of christ is acknowledged one , and that as much as any one body else in the world . now the metaphysicall notion of one is , to be indivisum à se , ( both quo ad partes and quo ad totum , ) as well as divisum à quolibet alio . but the body of christ being both in heaven , and , without any continuance of that body , here upon earth also , the whole body is divided from the whole body , and therefore is entirely both unum and multa : which is a perfect contradiction . 6. thirdly , in mathematicks ; the council saying that in the separation of the parts of the species , ( that which bears the outward show of bread or wine , ) that from this division there is a parting of the whole , divided into so many entire bodies of christ , the body of christ being always at the same time equal to it self , it follows , that a part of the division is equal to the whole , against that common notion in euclide , that the whole is bigger then the part. and , lastly , in logick it is a maxime , that the parts agree indeed with the whole , but disagree one with another . but in the abovesaid division of the host or sacrament the parts do so well agree , that they are entirely the very same individuall thing . and whereas any division , whether logicall or physicall , is the division of some one into many ; this is but the division of one into one and itself , like him that for brevity sake divided his text into one part. to all which you may adde , that , unlesse we will admit of two sosia's and two amphitruo's in that sense that the mirth is made with it in plautus his comedy , neither the bread nor the wine can be transubstantiated into the intire body of christ. for this implies that the same thing is , and is not , at the same time . for that individual thing that can be , and is to be made of any thing , is not . now the individual body of christ is to be made of the wafer consecrated , for it is turned into his individual body . but his individual body was before this consecration . wherefore it was , and it was not , at the same time . which is against that fundamental principle in logick and metaphysicks , that both parts of a contradiction cannot be true ; or , that the same thing cannot both be , and not be , at once . thus fully and intirely contradictious and repugnant to all sense and reason , to all indubitable principles of all art and science , is this figment of transubstantiation ; and therefore most certainly false . reade the ten first conclusions of the brief discourse of the true grounds of faith , added to the divine dialogues . 7. and from scripture it has not the least support . all is , hoc est corpus meum , when christ held the bread in his hand , and after put part into his * own mouth , ( as well as distributed it to his disciples : ) in doing whereof he swallow'd his whole body down his throat at once , according to the doctrine of this council , or at least might have done so , if he would . and so all the body of christ , flesh , bones , mouth , teeth , hair , head , heels , thighs , arms , shoulders , belly , back , and all , went through his mouth into his stomach ; and thus all were in his stomach , though all his body intirely , his stomach excepted , was still without it . which let any one judge whether it be more likely , then that this saying of christ , this is my body , is to be understood figuratively ; the using the verb substantive in this sense being not unusual in scripture ; as in , i am the vine ; the seven lean kine are the seven years of famine ; and the like : and more particularly , since our saviour , speaking elsewhere of eating his flesh and drinking his bloud , says plainly , that the words he spake , they were spirit , and they were truth , that is to say , a spiritual or aenigmaticall truth , not carnally and literally to be understood . and for the trusting of the judgement of the roman church herein that makes it self so sacrosanct & infallible , the pride , worldliness , policy & multifarious impostures of that church , so often and so shamelesly repeated and practised , must needs make their authority seem nothing in a point that is so much for their own interest , especially set against the undeniable principles of common sense and reason , and of all the arts and sciences god has illuminated the mind of man withall . consider the twelfth conclusion of the above-named treatise , together with the other ten before cited . wherefore any one that is not a mere bigott may be as assured that transubstantiation is a mere figment or enormous falsehood , as of any thing else in the whole world . 8. from whence it will unavoidably follow , and themselves cannot deny it , that they are most grosse and palpable idolaters , and consequently most barbarous murtherers , in killing the innocent servants of god for not submitting to the same idolatries with themselves . costerus the jesuite speaks expresly to this point , ( and consonantly , i think , to the suppositions of the council ; ) viz. that if their church be mistaken in the doctrine of transubstantiation , they ipso facto stand guilty of such a piece of idolatry as never was before seen or known of in the world . for the errours of those , saith he , were more tolerable who worship some golden or silver statue , or some image of any other materials , for their god , as the heathen worshipped their gods ; or a red cloth hung upon the top of a spear , as is reported of the laplanders ; or some live animal , as of old the aegyptians did ; then of these that worship a bit of bread , as hitherto the christians have done all over the world for so many hundred years , if the doctrine of transubstantiation be not true . what can be a more full and expresse acknowledgement of the gross idolatry of the church of rome then this , if transubstantiation prove an errour ? then which notwithstanding there is nothing in the world more certain to all the faculties of a man ; as is manifest out of what has been here said . and therefore the romanists must be grosse idolaters , from the second , third , fourth , seventh and ninth conclusions of the first chapter , and from the fourth , fifth , eighth , ninth , twenty-first , twenty-second and twenty-fifth of the second chapter . all these conclusions will give evidence against them , that they are very notorious idolaters . 9. and therefore this being so high and so palpable a strain of idolatry in them touching the eucharist , or the eating the body and drinking the bloud of christ , wherein christ is offered by the priest as an oblation , and the people feed upon him as in a feast upon a sacrifice , which is not done without divine adoration done to the host , according to the precept of their church ; this does hugely confirm our sense of the eating of things offered unto idols in the epistles to the churches in pergamus and in thyatira , this worshipping of the host being so expresly acknowledged by the pope and his clergy , and in that high sense of cultus latriae , which is due to god alone . and therefore it is very choicely and judiciously perstringed by the spirit of prophecy above any other modes of their idolatry , it being such a grosse and confessed specimen thereof , and such as there is no evasion for or excuse . hoc teneas vultus mutantem protea ●odo . chap. iv. the grosse idolatry of the romanists in the invocation of the saints , even according to the allowance of the council of trent , and the authorized practice of that church . 1. but we will fall also upon those modes of idolatry wherein the church of rome may seem less bold ; though indeed this one , that is so grosse , is so often and so universally repeated every-where in the roman church , that by this alone , though we should take notice of nothing farther , idolatry may seem quite to have overspred her like a noisome leprosy . but , how-ever , we shall proceed ; and first to their invocation of saints . touching which the council of trent declares this doctrine expresly : sanctos utique unà cum christo regnantes orationes suas pro hominibus offerre , bonúmque atque utile esse suppliciter eos invocare ; & ob beneficia impetranda à deo per filium ejus jesum christum , ad eorum orationes , operam auxiliúmque confugere . where invocation of saints is plainly allow'd and recommended : and besides their praying for us , or offering up our prayers to god , it is plainly imply'd that there are other aids and succours they can afford , if they be supplicated , that is , invoked with most humble and prostrate devotion . and the pretending that this is all but the way of procuring those good things we want from god , the first fountain , and that through his son christ ; that makes the saints the more exactly like the pagans dii medioxumi , and the daemons that negotiated the affairs of men with the highest deity . 2. i say then that , though they went no farther then thus , even this is down-right idolatry which the council of trent thus openly owns , ( and consequently the whole church of rome , ) as appears from the third , fourth , fifth , sixth and eighth conclusions of the first chapter ; as also by the fifth , seventh , eighth , tenth , eleventh , twelfth , thirteenth , fourteenth , fifteenth and twenty-fourth of the second . but if we examine those prayers that are put up to the saints , their invocation is still the more unexcusable . 3. wherefore looking to the publick practice of the church of rome , authorized by the popes themselves , the invocation of a saint does not consist in a mere ora pro nobis , as people are too forward to phansy that the state of the question , ( though the mere invoking of them to pray for us would be idolatry , as is already proved : ) but , which is insinuated in the council it self , there are other more particular aids and succours that they implore of them , and some such as it is proper for none but god or christ to give : such as protection from the devil , divine graces , and the joys of paradise . but as the things they ask of the saints are too big for them to be the disposers of ; so the compellations , of the virgin mary especially , are above the nature of any creature . whence this invocation of saints will appear a most grosse and palpable mode of idolatry in that church . as i shall make manifest out of the following examples , taken out of such pieces of devotion as are not mutter'd in the corners of their closets , but are publickly read or sung with stentorian voices in their very churches . i will onely give the reader a tast of this kinde of their idolatry ; for it were infinite to produce all we might . 4. and first , to begin with the smaller saints , ( as indeed they are all to be reckoned in comparison of the blessed virgin , to whom therefore they give that worship which they call hyperdulia , as they give dulia to the rest of the saints , and latria to god alone , and to christ as being god : ) that prayer to s. cosmas and s. damian is plainly a petition to them to keep us from all diseases , as well of soul as of body , that we may attain to the life of the spirit , and live in grace here , and be made partakers of heaven hereafter . o medici piissimi , qui meritis clarissimi in coelis refulgetis , a peste , clade corporum praeservetis , & operum , moribus nè langueamus : nec moriamur spiritu , sed animae ab obitu velociter surgamus ; et vivamus in gratia , sacra coeli palatia donec regrediamur . 5. such a piece of devotion as this is that to s. francis : sancte francisce , properè veni ; pater , accelera ad populum , qui premitur & teritur sub o●ere , palea , luto , latere , & sepultos aegyptio sub sabulo nos libera , carnis extincto vitio . which is plainly a prayer to this saint that he would deliver us from the bondage and drudgery of sin , which is onely in the power of our great saviour and redeemer christ for to doe . that invocation of s. andrew is also for that spiritual grace of duly bearing the crosse here , that we may obtain heaven afterwards . jam nas foveto languidos , curámque nostrî suscipe , quò per crucis victoriam coeli petamus gratiam . but that to s. nicolas is against the assaults of the devil : ergò piè nos exaudi assistentes tuae laudi , nè subdamur hostis sraudi , nobis fer auxilia . nos ab omni malo ducas , vitâ rectâ nos conducas , post hanc vitam nos inducas ad aeterna gaudia . the like devotion is done to s. martin , s. andrew , s. james , s. bartholomew , and others , though not in the same words . 6. when i have given an example or two of their prayers put up to their she-saints , i shall a little more copiously insist on those to the blessed virgin. they beg of s. agnes the greatest grace that god is able to impart to the soul of man , that is to say , to serve god in perfect love. and this gift this one poor single she-saint is solicited to bestow on all men . ave , agnes gloriosa , me in fide serves recta , dulcis virgo & dilecta , te exoro precibus : charitate da perfectâ deum , per quem es electa , colere piè omnibus . that devotion put up to s. brigitt is , that she would play the skilfull pilot , and lead us through all the tempests and hazzards of this world so safely , that at last , by her good conduct , we may attain to everlasting life . the rhyme runs thus : o bregitta , mater bona , dulcis ductrix & matrona , nobis fer suffragia ; naufragantes in hoc mari tuo ductu salutari duc ad vitae bravia . 7. but that to s. catharine is a piece of devotion something of an higher strain , or rather more copious and expresse : but so great a boon they beg of her as is in the power of none to give but god alone . ave , virgo dei digna , christo prece me consigna , audi preces , praesta votum ; cor in bono fac immotum . confer mibi cor contritum ; rege visum & auditum ; rege gustum & olfactum , virgo sancta , rege tactum . ut in cunctis te regente , vivam deo purâ mente . christum pro me interpella , salva mortis de procella . superare fac me mundum , nè demergar in profundum . nè me sinas naufragari per peccata in hoc mari. visita tu me infirmum , et in bonis fac me firmum . agonista dei fortis , praestò sis in hora mortis . decumbentem fove ▪ leva , et de morte solve saeva ; ut resurgam novus homo civis in coelesti dome . 8. now it is observable in this devotionall rhyme to s. catharine , that whereas the council of trent advises men , ad sanctorum orationes , opem auxiliumque confugere , that in these many . verses there are not passing two or three that are an entreating of the saint to pray for us , but to aid and succour us in such a way as the story of the saint and the allusion to her name most naturally leads the phancy of the devotionist to think sutable for her : as if she were the giver of courage , of patience , and of purity of minde , and was to comfort and support us in the very agonie of death by her presence , which petition is very frequent to other saints also . so plain a thing is it , that this invocation of the saints is not a mere desiring of them to pray for us . but here the devotionist commits the whole regimen of both his soul and body unto this saint , to rule all his faculties and senses , and begs so high vertues and graces , as that none but god can supply us with them ; as i intimated at first . whence the invocation upon that very account also must appear most grosly idolatrous , as grotius , who yet is no such foe to the papists , does expresly acknowledge and declare . chap. v. forms of invocation of the blessed virgin used by the church of rome egregiously idolatrous . 1. and if they can contain themselves no better in their devotions towards these lesser saints , to whom their church-men will allow onely the worship they call dulia , how wilde and extravagant will they shew themselves in their addresses to the virgin marie , the mother of god , to whom they allow the worship they call hyperdulia ? and that is the thing i will now take notice of , though not according to the copiousnesse of the subject ; for it would even fill a volume . but some instances i will produce , and those such as are publick and authentick , as i intimated at first . in the rosarie of the blessed virgin she is saluted thus : reparatrix & salvatrix desperantis animae , irroratrix & largitrix spiritualis gratiae , quod requiro , quod suspiro , mea sana vulnera , et da menti te poscenti gratiarum munera ; ut sim castus , & modestus , dulcis , fortis , sobrius , pius , rectus , circumspectus , simultatis nescius , eruditus , & munitus divinis eloquiis , constans , gravis , & süavis , benignus , amabilis , corde prudens , ore studens veritatem dicere , malum nolens , deum volens pio semper opere . a very excellent prayer , if it had been directed to a due object . but such things are asked as are in the power of none but of jesus christ himself , as he is god , to give . 2. for the virgin mary is here made no lesse then a saviour and giver of all spiritual graces ; as she is also a giver of eternall life in what follows in prose . peccatorum causolatrix , infirmorum curatrix , errantium revocatrix , justorum confirmatrix , desolatorum spes & auxiliatrix , atque mea promptissima adjutrix , tibi , domina gloriosa , commendo bodie & quotidie animam meam ; ut me in custodiam tuam commendatum ab omnibus malis & sraudibus diaboli custodias , atque in hora mortis constanter mihi assistas , ac animam ad aeterna gaudia perducas . here is the commending of the soul of the devotionist into the protection of the virgin , that he may be kept from all evil , and from the frauds of the devil , and that she would assist at the hour of death to convey his soul to the eternall joys of heaven . 3. like that at the end of the rosarie ; cor meum illumina , fulgens stella maris , et ab hostis machina semper tuearis . o gloriosa virgo maria , mater regis aeterni , libera nos ab omni malo , & à poenis inferni . which is a petition for illumination of heart , for security from the devil and from eternall death : which is onely the privilege of the son of god , the eternall wisedome of the father , to grant , who is said also to have the keys of hell and of death . 4. but the thing which is very observable , and which i mainly drive at , is this , that the roman church toward the latter end , before the reformation broke out , had run so mad after the patronage of the virgin , that they had almost forgot the son of god , and spent all their devotions on her , whom they do at least equallize to christ , and so really make her , as well as some love to call her , the daughter of god , in as high a sense as christ is his son : as will farther appear in the process of our quotations . as in that prayer to the blessed virgin that follows in chemnitius : te , mater illuminationis cordis mei , te , nutrix salutis meae mentis , te obsecrant quantum possunt cuncta praecordia mea . exaudi , domina , adesto propitia , adjuva potentissima , ut mundentur sordes mentis meae , ut illuminentur tenebrae meae . o gloriosa domina , porta vitae , janua salutis , via reconciliationis , aditus recuperationis , obsecro te per salvatricem tuam foecunditatem , fac ut peccatorum meorum venia & vivendi gratia concedatur , & usque in finem hic servus tuus sub tua protectione custodiatur . which petition and compellations , saving what belongs to the sex , are most proper and natural to be used towards christ. but the virgin is here made our saviour and mediatour in the feminine gender . 5. as she is again most expresly in that prayer to her in her feast of visitation : veni , praecelsa domina maria ; tu nos visita : aegras mentes illumina per sacrae vitae munera . veni , salvatrix seculi ; sordes aufer piaculi ; in visitando populum poenae tollas periculum . veni , regina gentium ; dele flammas reatuum ; dele quodcunque devium ; da vitam innocentium . in which invocation the virgin mary is plainly called the saviour of the world , and pray'd unto for spiritual illumination of the soul , and for the purgation thereof from the filth both of sin and guilt : whereby she is plainly equallized to the son of god , and made as it were a she-christ , or daughter of god. to this sense also are those prayers put up to her in her feast of the conception and of the annunciation : but it were infinite to produce all . reade that prayer in chemnitius sung to her by the council of constance : it is a perfect imitation of the ancient prayer of the church to the holy ghost . chap. vi. more forms of invocation of the blessed virgin out of the mary-psalter , so called , extremely idolatrous and blasphemous . 1. we will now onely note some passages in the mary-psalter , as it is called , wherein how much at that time the church of rome had thrust themselves under the protection and patronage of the virgin , and made her the daughter of god , in stead of approving themselves faithfull touching the rights and prerogatives of the son and his worship , will be most notoriously evident . i will begin with the thirtieth psalm : in te , domina , speravi ; non confundar in aeternum . in gratiam tuam suscipe me ; inclina ad me aurem tuam , & in moerore meolaetifica me . tu es fortitudo mea & refugium meum , consolatio mea & protectio mea : ad te clamavi cùm tribularetur cor meum , & exaudîsti de vertice collium aeternorum . in manus tuas , domina , commendo spiritum meum , meam totam vitam , diem ultimum . this is that whole psalm to the virgin : jusr in such a form and with such a repose of spirit as david prays in to god himself . 2. but we will content our selves with transcribing onely some select pieces . as psalm 71. resperge , domina , cor meum dulcedine tuâ . fac me oblivisci miserias hujus vitae : concupiscentias aeternas excita in anima mea , & de gaudio paradiss inebria mentem meam . and again , psalm 104. salus sempiterna in manu tua est , domina ; qui te dignè honoraverint suscipient illam . clementia tua non deficiet à seculis aeternis , & misericordia tua à generatione in generationem . and psalm 117. dispositione tuâ mundus perseverat , quem tu , domina , cum deo fundâsti ab initio . tuus totus ego sum , domina ; salvum me fac , quoniam desiderabiles sunt laudes tuae in tempore peregrinationis meae . no man can say more to , or expect more from , the eternall god himself . whence they make the eternall godhead as hypostatically united with the virgin as with christ himself , and carry themselves to her as if she were as properly the daughter of god as he the son. for else how could she be said to have everlasting salvation in her power , and to have laid the foundations of the world from the beginning with the eternall deity ? 3. there are also other passages in this psalter whereby they make the virgin mary a she-christ , the daughter of god , as he is the son of god ; and that is by the applying of the very phrases spoken of him in the scripture , unto her . as in psalm 2. venite ad eam omnes qui laboratis & tribulati estis , & refrigerium & solatium dabit animabus vestris . and psalm 81. terge foeditatem me am , domina , quae semper rutilas puritate . fons vitae , influe in os meum , ex quo viventes aquae profluunt & emanant . omnes sitientes venite ad illam , & de fonte suo gratanter vos potabit . this is the gift of the spirit , belonging onely to christ to give to them that believe on him . and he is also said to be the ease and rest of all them that are weary and heavy laden . and again , psalm 46. omnes gentes , plaudite manibus , psallite in jubilo virgini gloriosae . quoniam ipsa est porta vitae , janua salutis , & via nostrae reconciliationis , spes poenitentium , solamen lugentium , pax beata cordium atque salus . this is attributed to the virgin , whenas it is christ alone that is the way of salvation and reconciliation with god. 4. this is a foul and tedious subject , and therefore to make an end at length , let us consider the blasphemy of the 41. psalm . quemadmodum desiderat cervus ad fontes aquarum , ità ad amorem tuum anhelat anima mea , virgo sancta . quia tu es genitrix vitae meae , & altrix reparationis carnis meae : quia tu lactatrix salvationis animae meae , initium & finis totius salutis meae . here is that attributed to the virgin which is said of christ , that he is the authour and finisher of our faith and salvation . nay , the creation or generation of our life and flesh , as well as our salvation , is here ascribed to the virgin. which can have no sense or truth , unless she were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god-woman , in that sense that christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god-man , and , as i said , were as properly the daughter of god as he is the son of god. 5. as she is expresly called in her litanie , filia dei , the daughter of god. which , considering what high titles they give her both in that litanie and elsewhere , as , illuminatrix cordium , fons misericordiae , flumen sapientiae , mater dei , regina coeli , domina mundi , domina coeli & terrae , would be but a dwindling title , ( it belonging to all women that are believers , ) if there was not some such raised and sublime sense of it as i have intimated . and therefore their addresses to her being as if she were , as i said , a she-christ , and the daughter of god in as high a sense at least as christ is the son of god , and she being called the daughter of god in the litania mariae , in her litanie or publick supplication to her , it is plain , that in that intervall of the church wherein this most conspicuously and notoriously happened , the church of rome , by reason also of the abundance of their devotions then to the virgin , might be said to be rather the worshippers of the daughter of god then of the son of god. and that therefore the spirit of prophecy foreseeing these times , whenas for such a space he called rome pergamus , this succeeding scene coming on , he might very well change the title of pergamus into that of thyatira , with a derisorious allusion to the occasion of the name of that city , from the news of a daughter being born to nicanor . as if god almighty had the like occasion of changing the name of pergamus into thyatira , from the romanists turning the virgin mary into the daughter of god. 6. for a stop to which insolency christ seems on purpose in the epistle to the church in thyatira to resume to himself the title of the son of god , notwithstanding that he is called the son of man in the vision in the foregoing chapter , out of which he ever draws a description of himself for an entrance before each epistle to the churches . which , in my judgement , is a thing specially well worth the marking ; and that this making the virgin mary the daughter of god in this intervall , might alone be a sufficient occasion of changing the name of the church of rome from pergamus to thyatira . but other things that are apposite are also comprehended by a propheticall henopoeïa . 7. but this is an overplus to our present purpose , which was mainly to discover the grosse idolatry of the church of rome in the invocation of their saints , and especially of the virgin mary ; and how both the definition of the council of trent is idolatrous in this point , and much more the practice of the church countenanced by publick authority . 8. for this mary-psalter it self , that has the most enormous and blasphemous forms of idolatrous invocation of any , is not the private contrivance of some single , obscure , superstitious monk , but bears the title of that seraphick doctour s. bonaventure , once cardinal of rome : which is no small publick countenance thereto . and that nothing might be wanting to the grace and furtherance of so devotionall a piece of idolatry , there was instituted a peculiar society , entitled the fraternity of the many-psalter , confirmed afterward by sixtus the fourth , many indulgences being added anno 1470. and innocent the eighth added to these indulgences plenarie remission à poena & culpa once in their life , and once in articulo mortis , to as many as entred into that fraternity . 9. and in such case stands the church of rome at this very day , that is to say , she is still thyatira , notorious for her idolatrous worship of the virgin mary . but the intervall of the true church in thyatira ceased upon the reformation , when we cast off the pope , or suffered jezebel to delude the servants of god no longer , nor to debauch them with idolatrous modes of worship . but this is onely by the bye . in the mean time it is abundantly manifest , that the invocation of saints in the roman church is not onely the praying to them that they would pray to god for us , but the asking aids of them , and such frequently as are in the power of none but of god , and of christ as he is god , for to give ; and therefore is still the grosser idolatry . chap. vii . that the doctrine of the council of trent touching the worshipping of images is idolatrous , and the reason of the doctrine weak and unsound . 1. and thus much for their idolatry in the invocation of saints . let us now consider what the sense of the council of trent is touching the worshipping of images . imagines porrò christi , deiparae virginis , & aliorum sanctorum , in templis praesertim , habendas & retinendas esse , eisque debitum honorem & reverentiam impertiendam . quoniam honos qui eis exhibetur refertur ad prototypa , quae illae repraesentant ; ità ut per imagines quas osculamur , & coram quibus caput aperimus & procumbimus , christum adoremus , & sanctos , quorum illae similitudinem gerunt , veneremur . id quod conciliorum , praesertim verò secundae nicaenae synodi , decretis contra imaginum oppugnatores est sancitum . the meaning of which in brief is this , that the images of christ , of the blessed virgin and other saints , are to be had and retain'd in churches , and that due honour and reverence is to be done to them . for which are produced two reasons . the first , in that the honour that is done to the images is referred to the prototypes . the second , in that this injunction is but what the second nicene council had of old decreed . 2. to which i answer , that thus much as the council of trent has declared touching images is plain and open idolatry by the seventh conclusion of the first chapter , and expresly against the commandment of god , who forbids us to make any graven image to bow down to or worship . but the council of trent says , yes , ye may make graven images of the saints , and set them up in their temples , and give them their due honour and worship ; nay , ye ought to doe so ; and instances in the very act of bowing or kneeling and prostrating our selves before them . this definition of the council is so palpably against the commandment of god , that they are fain to leave the second commandment out of the decalogue , that the people may not discern how grosly they goe against the express precepts of god in their so frequent practices of idolatry . see the first , ninth and tenth conclusions of the first chapter ; as also the third , fourth , fifth , eighteenth , nineteenth and twentieth of the second . 3. nor can all their tricks and tergiversations and subtil elusions serve their turn . for undoubtedly the decalogue was writ to the easie capacity of the people , and therefore their hearts and consciences are the best interpreters . not the foolish evasions and subterfuges of perfidious sophisters , who , to the betraying of weak souls to idolatry and damnation , and for the opening their purses , would make them believe that the council of trent's enjoyning of images in churches , and the honouring them or worshipping them and bowing down before them , can consist with god's forbidding to make any graven image , and to bow down to it and worship it . so that i say , the council it self does appoint flat idolatry to the christian world to be practised . and it being so monstrous a thing , i pray you now let us consider the reasons why they do so . 4. the first is , because the honour done to the image is referr'd to the prototype . but i answer , that this reference is either in virtue of that similitude the images have with those persons they represent , which the words of the council seem to imply , at least touching the saints , quorum illae similitudinem gerunt ; as when we praise a picture of such or such a person , that it is a very comely and lovely picture , this praise naturally has a reference to the person whose picture it is , in virtue of the similitude betwixt the picture and the party . or else this reference , without any regard to personal similitude , is from the direction of the intention of the devotionist , that he intends upon the seeing and bowing , suppose , to the image of christ , the blessed virgin , or any saint , to take this occasion to worship christ , the blessed virgin or the saint thereby , the image being but at large a symbolicall presence of them , it being not regarded whether the symbol or image have any personal similitude with the party it represents or no. 5. but now as for the former it is evident , that it is infinitely uncertain whether any image of christ , the blessed virgin , or of this or that saint , be like the carnal figure of these persons while they were alive upon earth , or no. nay , it is in a manner certain to the contrary , none of these holy souls being given to such follies as to have their pictures drawn while they were alive . see my * mysterie of iniquity . but being it is extremely improbable but an image should be like some or other , that are either now alive , or have lived on the earth since the beginning of the world , according to this first supposition , this honour or religious worship intended to christ , the blessed virgin , or any other saint , will not onely misse them , but certainly fall on some other who , in stead of being saints , haply are or have been very vile and wicked persons . 6. but besides , no saints are worshipped before they be in heaven , nor indeed are properly saints till then ; and the glories in their pictures that are about their heads shew plainly that they intend to represent the saints in their present condition of glory in heaven . whence it is plain that the images are nothing like them they are made for . for how can these images of brasse or stone or wood , or any other materials , bear the image of a separate soul , which all the saints are for the present ? and what likenesse can there be betwixt the glorious body of christ heavenly and spiritual , and an image of any terrestriall matter ? no more then betwixt a piece of dirt or soot and the sun or bright morning-star . and , which is most of all to be considered , what terrestriall image can possibly represent him that is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god-man , and is not the object of our adoration but as he is this divine complexum as well of the divinity as the humanity ? but what statuarie can carve out the effigies of the deity ? so that the pretense of this reference of the honour to the prototype in this first sense thereof is very weak and vain . nor , though there were this natural reference , would it follow that we are to honour them this way , it being so plainly forbid , and there being better ways then this , viz. the commemorating and imitating their vertues . 7. and for that second sense , it is indeed disinvolved of those former difficulties ; but greater here occurr . for as touching our saviour christ , forasmuch as his pretended image is but his symbolicall presence , the doing of divine worship towards it is again plain idolatry , as appears by that example of the israelites , who worshipped the golden calf in reference to jehovah , as appears plainly in the story . and for the blessed virgin and the rest of the saints , that incurvation toward their symbolicall presences is flat idolatry , is manifest from the eighth , ninth and tenth conclusions of the first chapter , and the fifth , nineteenth and twentieth of the second of this treatise . and indeed thus to make the images of the saints so called onely their symbolicall presences , and so to worship them before these images , is an attributing divine honour to them . for this naturally does declare that they have at least a terrestriall omnipresency , which no invisible power which we know has but onely god. but to make a low obeisance to an absent person god knows how many millions of miles off , is still a more forced and ridiculous thing . and therefore the saluting of the saints thus at their symbolicall presences or images , and in the mean time acknowledging them to be in sede beatorum , ( which they do , and must do , unlesse they exclude them heaven , ) is to acknowledge one soul to fill heaven and earth with its presence , which is that vast privilege of god almighty onely ; and therefore this worship to them is gross idolatry , as supposing such a perfection in them as is no-where but in god. besides what was intimated before , that let this reference be what it will , there being an incurvation or prostration before images , whether they be mere symbols or exact representations , it must be ipso facto idolatry by the seventh conclusion of the first chapter . from whence it follows , that the saints are not honoured by this worshipping of their images , but hideously reproched , it supposing them to be pleased and gratify'd with that which is an abomination to the lord , and a grofs transgression of his express commands . it implies , i say , that they are ambitious , vain-glorious and rebellious against god. and therefore they that the most vehemently oppose this way of honouring of them by images and invocation are the most true and faithfull honourers of them , they so zealously vindicating them from the great reproches these others cast upon them . so far are they from being guilty herein of any rudenesse or clownishnesse against the saints of god. chap. viii . the doctrine of the second council of nice touching the worship of images , ( to which the council of trent refers , ) that it is grosly idolatrous also . 1. but now as for the other reason of these tridentine fathers , whereby they would support their determination in this point , viz. the authority of the second council of nice held about the year 780 , ( to omit , that long before this time the church had become asymmetral , which yet is a very substantial consideration ) i shall onely return this brief answer . the god of israel , which is the father of our lord jesus christ , has given this expresse command to his church for ever , thou shalt not make to thy self any graven image , thou shalt not bow down to it , nor worship it . but the second council of nice says , thou mayst and shalt bow down to the image of christ , of the blessed virgin , and of the rest of the saints . now whether it be fit to believe and obey god , or men , judge ye : i might adde farther , men so silly and frivolous in the defense of their opinion , so false and fabulous in the allegation of their authorities and the recitall of miraculous stories , as chemnitius has proved at large in his examen of the council of trent . 2. i will give an instance or two . no man lighteth a candle , and putteth it under a bushell ; therefore the images of the saints are to be placed on the altars , and wax-candles lighted up before them , in due honour to them . again , psalm 16. but to the saints that are on the earth : but the saints are in heaven , say they , therefore their images ought to be on the earth , &c. as for the miracles done by images , as their speaking , the healing of the sick , the revenging of the wrong done to them , the distilling of rorid drops of balsame to heal the wounded , sick or lame , their recovering water into a dry well , and the like , it were too tedious to recite these figments . but that of the image of the virgin , to whom her devotionist spake when he took leave of her , and was to take a long journey , intreating her to look to her candle , which he had lighted up for her , till his return , i cannot conceal . for the story says , the same candle was burning six months after , at the return of her devoto . an example of the most miraculous prolonger that ever i met withall before in all my days . such an image of the virgin would save poor students a great deal in the expense of candles , if the thing were but lawfull and feasible . 3. from these small hints a man may easily discover of what authority this second council of nice ought to be , though they had not concluded so point-blank against the word of god. but because that clause in this paragraph of the council i have recited , id quod conciliorum , praesertim verò secundae nicaenae synodi , &c. may as well aim at the determination of what these fathers mean by that debitus honor & reverentia which they declare to be due to the images of christ and the saints , as confirm their own conclusion by the authority of that nicene council , we will take notice also what a kinde of honour and reverence to images the nicene council did declare for , and in short it is this ; that they are to be worshipped and adored and to be honoured with wax-candles , and by the smoaking of incense or perfumes , and the like . which smells rankly enough in all conscience of idolatry , as grotius himself upon the decalogue cannot but acknowledge . but this is not all . the invocation of saints , their mediation and propitiating god for us for adoring their images , healing of diseases , and other aids and helps , besides ora pro nobis , are manifestly involved in the worship of these images , according to that nicene council . 4. and truly , according to the collections of photius in justellus , one would think that they meant the cultus latriae to the image of christ , they using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if that worship which was done to the image passed through to christ himself , which would not be sutable to him , if it were not divine worship . and where that word is not used , yet the sense makes hugely for it . as in this paragraph touching the second council of nice according to photius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this seventh synod , saith he , ( that is to say , the second of nice ) with joint suffrages hath established and ratify'd the worshipping of the image of christ , for the honour and reverence of him that is expressed by it ; this worship and honour being done in such manner as when we approach the holy symbols or types of our most holy and divine worship : ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) for we do not stop at them , nor restrain our worship and devotion to them , nor are we divided toward heterogeneous and different scopes or objects ; but by that service and worship of them that appears divided are we carried up devoutly and undividedly unto the one and indivisible deity . whereby it is plainly declared , that that very worship which passes to the deity is done towards the image of christ first or jointly , as being one and the same undivided worship in truth and reality ; as also that this worship is that worship which is called latria , and is due to the highest god onely . 5. but that religious worship is done to the images of all the saints seems imply'd in what comes afterwards , where it is said , that this second council of nice , ( which photius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that this council has not onely established and appointed that the image of christ should be honoured and worshipped , but the holy images of the virgin mary and of all the saints , according to the excellency and venerability of their prototypes . for even by these are we carried up into a certain unitive and conjunctive vision , and thereby are vouchsafed that divine and supernatural conjunction or contact with the highest of all desirables , that is , god himself . 6. can any thing more inflame the souls of men with that mysticall lust after idols then the doctrines of this nicene synod ? for as for the image of christ , the same devotion and worship is done to that which is done to god himself . and for the images of the virgin mary and the rest of the saints , though that worship is allotted them onely that is proportionable to their prototypes , yet they are worshipped such a way as that thereby , while we adhere to their images or statues , we are declared to be made fit for and to be vouchsafed a tactual union with god himself . what philtrum more effectual to raise up that idolomania , that being mad and love-sick after images and idols , then this ? what can inrage their affections more towards idolatry , then to phansie that while they worship idols , and cling about dead statues , that very individual act ( and therefore it cannot be too intense ) is that wherewith they are united to , and lie in the very embraces of , the ever-living and true god ? 7. the sense of the synod is , according to the representation of photius , that we worship and unite our selves with god as well in the worshipping the images of the virgin and of other saints , as in the worshipping of the image of christ. so that all is religious worship , and consequently grosse idolatry , it being done to stocks and stones and such like senslesse objects . for the drift of all idolatry is , when it is questioned , and craftily defended , that through the worship of daemons and images they reach at the worship of , and the joyning their devotion to , the first and highest godhead . wherefore the council of trent declaring with the second council of nice , that is to say , the blinde leading the blinde , they have both fallen into this dreadfull pit of idolatry . chap. ix . the meaning of the doctrine of the council of trent touching the worship of images more determinately illustrated from the general practice of the roman church and suffrage of their popes , whereby it is deprehended to be still more coursly and paganically idolatrous . 1. but it may be it may give more satisfaction to some , to know what is the church of rome's own sense of this honor debitus she declares ought to be done to the images of christ and the saints . putting off a man's hat , and lying prostrate before them , the council does not stick to instance in by the bye . but because the council calls this neither dulia , nor hyperdulia , nor latria , some will , it may be , be ready to shuffle it off with the interpretation of but a civil complement to these images or their prototypes . but since the council of trent has declared nothing farther , what can be a more certain interpreter of their meaning then the continued custome of their church , and the sense of such doctours as have been even sainted for their eminency , as thomas aquinas and bonaventure , who both of them have declared that the image of christ is to be worshipped with the worship of latria , the same that christ is worshipped with ? 2. and azorius the jesuite affirms that it is the constant opinion of the theologers , ( their own , he means , you may be sure , ) that the image is to be honoured and worshipped with the same honour and worship that he is whose image it is . which is not unlike that in the council of nice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the foregoing citation . but that they are all capable of religious worship , the council of trent it self ( as well as bellarmine and others , if not all the theologers of that church , ) does plainly acknowledge , in that it determines for their invocation , which is competible to no invisible power but the godhead it self . wherefore it is manifest that their images are worshipped with religious worship also . 3. but we shall make still the clearer judgement thereof , if we consider the consecration of these images which the council of trent declares are to be worshipped . for the consecration and worshipping of them makes them perfectly as the idol-gods of the heathen , as octavius jearingly speaks of the heathen gods , that is , their idols , in minucius felix : ecce funditur , fabricatur , scalpitur ; nondum deus est . ecce plumbatur , construitur , erigitur ; nec adhuc deus est . ecce ornatur , consecratur , oratur ; tunc postremò deus est . behold it is clothed or adorned , it is consecrated and prayed unto ; then at length it becomes a god. and if this will doe it , the church of rome's images will prove as good idol-gods as any of them all . 4. chemnitius recites some forms of consecration : i will cull out onely those of the images of the blessed virgin and of s. john. that of the virgin is this : sanctify , o god , this image of the blessed virgin , that it may aid and keep safe thy faithfull people ; that thundrings and lightnings , if they grow too terrible and dangerous , may be quickly expelled thereby ; and that the inundations of rain , the commotions of civil war , and devastations by pagans , may be suppressed by the presence thereof . which is most effectual to make all men come and hurcle under the protection of the virgin 's image in such dangers , as under the wings of the great jehovah . this is hugely like the consecrated telesms of the pagans . but let us hear the form of the consecration of the image of s. john also : grant , o god , that all those that behold this image with reverence , and pray before it , may be heard in whatsoever streights they are . let this image be the holy expulsion of devils , the conciliating the presence and assistence of angels , the protection of the faithfull ; and that the intercession of this saint may be very powerfull and effectuall in this place . what a mighty charm is this to make the souls of the feeble to hang about these images as if their presence were the divine protection it self ? 5. these chemnitius recites out of the pontificall he perused . but the rituale romanum , published first by the command of paulus quintus , and again authorized by pope urban the eighth , will doe our businesse sufficiently , they being both since the council of trent ; and therefore by the exposition of these popes we may know what that debitus honor is which the tridentine fathers mention as that which ought to be done to the images of christ , the blessed virgin , or any other saint . for the consecration of their images runs thus : grant , o god , that whosoever before this image shall diligently and humbly upon his knees worship and honour thy onely-begotten son , or the blessed virgin , ( according as the image is that is a-consecrating , or this glorious apostle , or martyr , or confessor , or virgin , that he may obtain by his or her merits and intercession grace in this present life , and eternall glory hereafter . so that the virgin and other saints are fellow-distributers of grace and glory with christ himself to their supplicants before their images , and that upon their own merits , and for this service done to them in kneeling and pouring out their prayers before their statues or symbolicall presences . what greater blasphemy and idolatry can be imagined ? ornatur , consecratur , oratur , tunc postremò fit deus : that is to say , the image is pray'd before , but the daemon pray'd unto . there is no more in paganism it self . and yet by the pope's own exposition this is the debitus honor that is owing to the images of the saints . consider the latter end of the last conclusion of the first chapter , and the forms of invocation in the fourth and fifth , as also the eighteenth conclusion of the second chapter . 6. this is all plain and expresse according to the authority of their church . and that , besides their adoration and praying before th●se images , ( which , considering the postures of the supplicant and the image , is as much praying to them as the heathens will acknowledge done to theirs , ) there are also wax-candles burning before them , and the oblation of incense or perfuming them , feasts likewise , temples and altars to the same saints , and the carrying them in procession , ( which was the guize of ancient paganism , ) is so well known , that i need not quote any authours . and that this is the practice of the roman church jointly and coherently with their worship of images , is manifest to all the world ; and that therefore it is as arrant idolatry as paganism it self , and consequently real idolatry by the third conclusion of the first chapter . and lastly , it is to be noted that the council of trent , naming the debitus honor of images , and not excepting these in known practice then amongst them , must of all reason be conceived to mean these very circumstances , as paganicall as they are , of the worshipping of them . 7. and the rather , because they do pretend to rectify some miscarriages in the business of images , as any unlawfull or dishonest gain by them , all lascivious dresses of the images , all drunkenness and disorderly riot at their feasts , and the like . which methinks is done with as grave caution against idolatry , as if they had decreed that all the whores in rome should forbear to goe in so garish apparell , that they should be sure to wear clean linen , to be favourable to poor younger brothers in the price of a night's lodging , that they keep themselves wholsome and clean from the pox , and the like ; which were not the putting down , but the establishing , of whores and whoredome in the papacy . and so are these cautions touching images . exceptio firmat regulam in non exceptis . wherefore these circumstances of idolatry being not named by the tridentine fathers in their exception , they are thereby ratify'd . which yet are so like the old pagan idolatry , that ludovicus vives , one of their own church , could not abstain from professing , non posse aliquid discrimen ostendi , nisi quòd nomina tantùm & titulos mutaverint ; that onely the names and objects were changed , not the modes , of the ancient idolatry of the heathen . 8. if the council of trent would have really and in good earnest rectify'd their church in the point of images , they should have followed the example of that skilfull and famous physician dr. butler , they should have imitated his prescript touching the safe eating of a pear , viz. that we should first pare it very carefully , and then be sure to cut out or scoup out all the coar of it , and after that fill the hollow with salt , and when this is done , cast it forthwith into the kennell . this is the safest way of dealing with those things that have any intrinsick poison or danger in them . see those most wholesome and judicious homilies of our church of england against the perill of idolatry . 9. and thus much shall serve for the setting out the idolatry of the church of rome so far as it seems to be allow'd by the church it self . but for those more grosse extravagancies , which , though they have connived at , yet they would be loath to own upon publick authority , i will neither weary my self nor my reader by meddling with them . such as the making the images to sweat , their eyes to move , the making them to smile , or lour and look sad , to feel heavy or light , or the like . which does necessarily tend to the engaging of the people to believe and have ●●fiance in the very images themselves , as those consecrations also imply which i cited out of chemnitius , and which that rhyme seems to acknowledge which they say to that face of christ which they call the veronica . which rhyme runs thus : nos perduc ad patriam , felix ô figura , ad videndam faciem quae est christi pura . nos ab omni macula purga vitiorum , et tandem consortio junge beatorum . and with such like blinde devotion do they likewise speak to the crosse : o crux , spes unica , hoc passionis tempore auge piis justitiam , reisque dona veniam . this must sound very wildly and extravagantly to any sensible ear . and yet the invoking any saint before his image for aid and succour , ( the image bearing the name and representation of the saint , ) with eyes and hands lift up to it , is as arrant talking with a senslesse stock or a stone as this , and as gross a piece of * idolatry , though approved of by the authority of the roman church . but i intended to break off before . chap. x. severall important consectaries from this clear discovery of the gross idolatry of the church of rome ; with an hearty and vehement exhortation to all men , that have any serious regard to their salvation , to beware how they be drawn into the communion of that church . 1. thus have we abundantly demonstrated that the church of rome stands guilty of gross idolatry according to the concessions and definitions of their own council of trent ; that is to say , though we charge them with no more then with what the council it self doth own , touching the adoration of the host , the invocation of saints , and the worshipping of images . but we must not forget , in the mean time , that the crime grows still more course and palpable looking upon the particular forms of their invocation of the saints , and the circumstances of their worshipping their images , and yet ratify'd by the popes , and corroborated by the uncontrolled practice of their whole church : which therefore must in all reason be the interpreter of the minde of the council . so that there is no evasion left for them , but that they are guilty of as gross and palpable idolatry as ever was committed by the sons of men , no lesse grosse then roman paganism it self . 2. from whence , in the next place , it necessarily follows , that they are the most barbarous murtherers of the servants of god that ever appeared on the face of the earth . for indeed if they had had truth on their side so far , as that the things they required at the hands of the dissenters had been lawfull , ( though not at all necessary ; ) yet considering the expresse voice of scripture , which must be so exceeding effectual to raise consciencious scruples , and indeed to fix a man in the contrary opinions , besides the irrefragable votes of common sense and reason , and the principles of all arts and sciences that can pretend any usefulnesse to religion in any of its theoreticall disquisitions ; i say , when it is so easie from hence , if not necessary , for some men to be born into a contrary consciencious persuasion , it had undoubtedly even in this case been notorious murther in the pontifician party , to have killed men for dissenting from the doctrine and practice of their church . but now the murtherers themselves being in so palpable an errour , and requiring of the dissenters to profess blasphemies and commit gross idolatries with them , which is openly to rebell against god under pretense of obeying holy church , as they love to be called , they murthering so many hundred thousands of them for this fidelity to their maker , and their indispensable obedience to the lord jesus christ , this is murther of a double dye , and not to be parallel'd by all the barbarous persecutions under the red dragon , the pagan emperours themselves . 3. from which two main considerations it follows in the third place , that , considering the fit and easie congruity of the names of the seven churches and of the events of the seven intervalls ( denoted by them ) to the prefigurations in the visions , there can be no doubt but that by balaam mentioned in the epistle to the church in pergamus , wherein antipas , that is , the opposers of the pope , are murthered , the papal hierarchy is understood ; as it is also by the prophetesse jezebel in the epistle to the church in thyatira , who was also a murtheresse of the prophets of god , and both of them expresly patrons of idolatry , as is manifest in the very text. nor is it at all wonderfull that balaam and jezebel , the one a man , the other a woman , should signifie the same thing . for the false prophet and the whore of babylon in the following visions of the apocalypse signifie both one and the same thing , viz. the hierarchy of rome , from the pope to the rest of their ecclesiastick body . 4. and what i have said of the vision of those seven churches , the same i say of all those expositions of the thirteenth and seventeenth chapters of the apocalypse , and that of the little horn in daniel ; namely , the words of the prophecies being so naturally applicable to the affairs of that church , besides the demonstration of synchronism , that the weight of those two foregoing conclusions being added thereto , there cannot be the least doubt or scruple left , but that those interpretations are true ; and that the church of rome is that body of antichrist , that mother of fornications and abominations of the earth , that is , of multifarious modes of grosse idolatries , or that scarlet whore on the seven hills , that is also drunk with the bloud of the saints , and with the bloud of the martyrs of jesus . 5. and that therefore , in the fourth place , in the church of rome the poison exceeding the antidote , there can be no reason that salvation should be hoped for there . it is a sad and lamentable truth , but being a truth , and of such huge moment , it is by no means to be concealed . what god may doe in his more hidden ways of providence , he alone knows . and therefore we cannot say that every idolatrous heathen must perish eternally : but to speak no farther then we have commission , and according to the easy tenour of the holy scriptures , we must pronounce , though with great sadnesse of heart , that we have no warrant therefrom to think or declare any of the popish religion , so long as they continue so , to be in the state of salvation ; and especially , since that voice of the angel which sounded in the intervall of thyatira , saying expresly , come out of her , my people , that ye be not partakers of her sins , and receive not of her plagues ; and the apostle in his first epistle to the corinthians , be not deceived , neither fornicatours , nor idolaters , nor adulterers , &c. shall inherit the kingdome of god. and those of the church of rome are bound to continue idolaters as long as they live , or else to renounce their church ; and therefore they are bound to be damned by adhering to the roman church , unless they could live in it for ever . for he that dies in such a capital sin as idolatry without repentance , nay , in a blinde , obstinate perseverance in it , how can he escape eternal damnation ? 6. but though we had kept our selves to the apocalypse , the thing is clear in that book alone , ch . 22. ver . 14 , 15. where all idolaters are expresly excluded from the tree of life : blessed are they that doe his commandments , ( and one of them , though expunged by rome , is , thou shalt not worship any graven image , ) that they may have right to the tree of life , &c. for without are dogs , and sorcerers , and whoremongers , and murtherers , and idolaters , and whoso loveth and maketh a lie. all these are excluded the heavenly jerusalem , and from eating the tree of life . of which who eateth not is most assuredly detain'd in eternall death . as it is written in the foregoing chapter , that murtherers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake which burneth with fire and brimstone ; which is the second death . what sentence can be more expresse then this ? 7. but besides this divine sentence against them , they are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are self-condemned , or at least give sentence against themselves , while they so freely pronounce that no idolaters are to be saved ; which they frequently doe , to save their own church from the reproach of idolatry . for , because some protestants have declared for the possibility of salvation in the romish church , they farther improve the favour to the quitting themselves of the guilt , from others hopefull presages that by an hearty implicit repentance of all their sins ( even of those that are the proper crimes of that church , ) they may , through god's mercy in christ , be delivered from the punishment . this piece of charity in some of our party they turn to the fencing off all imputation of idolatry from themselves , arguing thus ; that no idolaters can be saved : but those in the romish church may be saved , according to those protestants opinion : therefore those in the romish church are no idolaters . but most assuredly while they thus abuse the charity of some , even by their own proposition they must bring the sentence of condemnation from all the rest upon their own heads , as they have herein given it against themselves , in saying that all idolaters are damned , or that no idolater can be saved . for it is demonstrated as clear as the noon-light , in this present discourse , that the church of rome are idolaters . 8. and in that of those of our church that say they may be saved upon a sincere and hearty implicit repentance of all their sins , ( wherein they include the idolatries and all other miscarriages which they know not themselves guilty of , by reason of the blinde mis-instructions of their church , ) no more is given them by this then thus , viz. that they are saved by disowning of and dismembring themselves from the roman church , as much as it is in their power so to doe , and by bitterly repenting them that they were ever of that church as such , and by being so minded , that if they did know what a corrupt church it is , they would forthwith separate from it . so that in effect those of the roman church that some of ours conceit may be saved , are no otherwise saved , if at all , then by an implicit renouncing communion with it , which in foro divino must goe for an actual and formal separation from it . in which position if there were any truth , it will reach the honest-minded pagans as well ; but it can shelter neither , unless in such circumstances , that they had not the opportunity to learn the truth , which since the reformation , and especially this last age , by the mercy of god , is abundantly revealed to the world . so that all men , especially those that live in protestant nations or kingdoms , are without all excuse ; and therefore become obnoxious to god's eternall wrath and damnation , if they relinquish not that false prophetesse jezebel , as she is called in the epistle to the church in thyatira , who by her corrupt doctrines deceives the people , and inveigles them into gross idolatrous practices . 9. thus little is conceded by those of our reformed churches that speak most favourably of those in the church of rome . and yet this little must be retracted , unless we can make it out , that any of that church are capable of sincere and unfeigned repentance while they are of it . for to repent as a thief , because he is afraid to be hanged , is not that saving repentance . but to repent as a true christian none can doe , unlesse he has the spirit of god , and be in the state of regeneration . for true repentance arises out of the detestation of the uglinesse of sin it self , and out of the love to the pulchritude and amiablenesse of the divine life and of true vertue , which none can be touched with but those that are regenerate or born of god. now those holy and divine sentiments of the new birth are so contrary to the frauds and impostures , to the grosse idolatries and bloudy murthers of the church of rome , which they from time to time have perpetrated upon the dear servants of christ , that it is impossible for any one that has this holy sense , but that he should incontinently fly from that church with as much horrour and affrightment as any countrey-man would from some evil spectre , or at the approach of the devil . 10. he that is born of god sinneth not , saith s. john : how then can they be so born whose very religion is a trade of sin , and that of the highest nature , they ever and anon exercising grosse acts of idolatry ? besides that they are consenting ( by giving up their belief and suffrage to the murtherous conclusions of that church ) to all the barbarous and bloudy persecutions of the saints that either have happened or may happen in their own times , or ever shall happen , by that church ; they become , i say , guilty thereof by adjoyning themselves to this bloud-thirsty body of men , with whom the murther of those that will not commit idolatry with them , and so rebell against god , is become an holy papal law and statute . and therefore , i say , how can any man conceive that those men are born of god who are thus deeply defiled with murtherous and idolatrous impurities , but rather that they are in a mere blinde carnal condition , and uncapable , while they are thus , of any true and sincere repentance , and consequently of repenting of their daily idolatries which they commit , and ordinarily ( to make all sure ) in ipso articulo mortis , and therefore are out of all capacity of salvation while they are members of that church ? as plainly appears both by this present reason fetch'd from the nature of regeneration , as also from the judgement of the romanists themselves touching the state of idolaters after this life , and chiefly from the expresse sentence of the spirit of god in scripture , as i intimated before . 11. and therefore , in the fifth and last place , it is exceeding manifest how stupid and regardless those souls are of their own salvation , that continue in the communion of the church of rome ; and how desperately wilde and extravagant they are who , never having been of it , but having had the advantage of better principles , yet can finde in their hearts to be reconciled to it . this must be a sign of some great defect in judgement , or else in their sincerity , that they ever can be allured to a religion that is so far removed from god and heaven . 12. but this church , as the woman in the proverbs , is , i must confess , both very fair of speech and subtil of heart , and knows how to tamper with the simple ones right skilfully . she knows how to overcome all their carnal senses by her luxurious enticements . she has deck'd her bed with coverings of tapestry , with carved works , with fine linens of aegypt . she has perfumed her bed with myrrh , aloes and cinnamon . she entertains her paramours with the most delicious strains of musick , and chants out the most sweet and pleasing rhymes , to lull them secure in her lap : such as those idolatrous forms of the invocation of the virgin marie , and of other saints , which i have produced , of which she has a numerous store . unto which i conceive the prophet isay to allude in that passage touching the city of tyre , representing there mystically the relapsing church of rome : take an harp , goe about the city , thou harlot that hast been forgotten , make sweet melody , sing many songs , that thou mayst be remembred . see synopsis prophetica , book 2. ch . 16. 13. she gilds her self over also with the goodly and specious titles of unity , antiquity , universality , the power of working miracles , of sanctity likewise , and of infallibility ; and boasts highly of her self , that she has the power of the keys , and can give safe conduct to heaven by sacerdotal absolution ; and , if need be , out of the treasury of the merits of holy men of their church , which she has the keeping and disposing of , can adde oyl to the lamps of the unprovided virgins , and so piece out their deficiency in the works of righteousnesse . such fair speeches and fine glozing words she has to befool the judgements of the simple . 14. but as to the first , it is plain that that unity that is by force is no fruit of the spirit , and therefore no sign of the true church : nor that which is from free agreement , if it be not to good ends. for salomon describes an agreement of thieves or robbers , heartening one another to spoil and bloudshed , and to enter so strict a society as to have but one purse . and therefore for a company of men , under the pretense of spirituality , to agree in the inventing or upholding such doctrines or fictions as are most serviceable for a worldly design , and for the more easily riding and abusing the credulous and carnal-minded , thereby to be masters of their persons and wealth , this is no holy unity , but an horrid and unrighteous conspiracy against the deluded sons of adam . 15. and for antiquity and universality , they are both plainly on the protestants side , who make no fundamentals of faith but such as are manifestly contained in the scripture ; which is much more ancient , and more universally received , then any of those things upon whose account we separate from the church of rome , which are but the fruits of that apostasie which , * after four hundred years or thereabout , the church was to fall into according to divine prediction . so that we are as ancient and universal as the apostolick church it self , nor do we desire to appear to be the members of any church that is not apostolicall . and for their boast of miracles , which are produced to ratifie their crafty figments , they are but fictions themselves framed by their priests , or delusions of the devil , according as is foretold concerning the coming of antichrist , that man of sin , ( which the pope and his clergy most assuredly is , ) namely , that his coming is after the working of satan , with all power , and signs , and lying wonders . so that they glory in their own shame , and boast themselves in the known character of antichrist , and would prove themselves to be holy church by pretending to the privileges of that man of sin , and by appealing to the palpable signs of the assistence of the devil . for from thence are all miracles that are produced in favour of practices that are plainly repugnant to the doctrines of the holy scriptures . 16. but now , as for their sanctity , what an holy church they are , any one may judge upon the reading of the lives of their popes and history of their cardinals , and other religious orders of that church of rome ; how rankly all things smell of fraud and imposture , of pride and covetousnesse , of ostentation and hypocrisy ; what monstrous examples of sensuality their holinesses themselves have ordinarily been , of fornication and adultery , of incest and sodomie ; to say nothing of simonie , and that infernall sin of necromancy . but for murther and idolatry , those horrid crimes are not onely made familiar to them , but have passed into a law with them , and are interwoven into the very essence of their religion . judge then how holy that church must be , whose religion is the establishment of idolatry and murther . of the latter of which crimes the holy inquisition is an instance with a witness . and yet that den of murtherers , whose office it is to kill men for not committing idolatry , with the church of rome must needs bear the title of holy. 17. and for their pretense of infallibility , it is expresly predicted in the apocalypse of s. john , as well as their laying claim to miracles . for as the two-horned beast is said to doe great wonders , and to bring fire from heaven , which two-horned beast is the pope and his clergy ; so jezebel , which is the same hierarchy , is called the woman that gives to her self the title of a prophetesse , whose oracles you know must be infallible . for she does not mean that she is a false prophetesse , though indeed and in truth she is so . and the pope with his clergy is judged to be so by the spirit of god , in that he is called the false prophet , as well as the two-horned beast , in those visions of s. john. and while he pretends himself to be a prophet , even without divine revelation , one may plainly demonstrate that he is a false one from this one notorious . instance of transubstantiation ; which is a doctrine repugnant to common sense and reason , and all the faculties of the mind of man , and bears a contradiction to the most plain and indubitable principles of all arts and sciences , as i have proved above . so that we may be more sure that this is false , then that we feel our own bodies , or can tell our toes and fingers on our hands and feet . judge then therefore whether is more likely , that the church of rome should be infallible , or transubstantiation a mere figment , especially it being so serviceable for their worldly advantages , and they being taken tardy in so many impostures and deceits . so that infallibility is a mere boast . 18. and now for their sacerdotal absolution , that they can so safely dismisse men to heaven or secure them from hell thereby , this power of their priest is such another vain boast as that of transubstantiation . except a man be born again , he cannot enter into the kingdome of god. and the form of words upon one's death-bed can no more regenerate any one , then their quinqueverbiall charm can transubstantiate the bread and wine into the body and bloud of christ. where the form of absolution has any effect , it must be on such persons as are already really regenerate and unfeignedly and sincerely penitent : which i have shewn to be incompetible to any one so long and so far forth as he adheres to the roman church . so that in this case one aethiopian does but wash another , which is labour spent in vain . there must be a change of nature , or no externall ceremonie nor words can doe any thing . for the form of absolution is not a charm , as i said , to change the nature of things , but onely a ticket to passe guards and scouts , and to procure safe conduct to the heavenly regions . but if by regeneration and due repentance one has not contracted an alliance and affinity with the saints and angels , but is really still involved in the impure and hellish nature , the grim officers of that dark kingdome will most certainly challenge their own , and they will be sure to carry that soul captive into a sutable place , let the flattering priest have dismissed her hence with the fairest and most hopefull circumstances he could . this is the most hideous , the most dangerous and the most perfidious cheat of that church of rome that ever she could light on for the damning of poor credulous souls , that thus superstitiously depend on the vain breath of their priest for the security of their salvation . 19. and yet they are not content with this device alone to lull men secure in wickednesse , but besides their pretense of singing them out of purgatory by mercenary masses , and pecuniarie redemptions by pardons and indulgences , and i know not what trumperies , they allure men to come into their church as having that great store and treasury of the merits of holy men and women , their works of supererogation , which they pretend to have the keeping and disposing of . so that a poor soul that is bankrupt of her self , and has no stock of good works of her own , may sufficiently be furnished for love or money by the merchants of this store-house . which , besides that it is a blasphemous derogation to the merits of christ , is the grossest falshood that ever was uttered . for these holy men , as they are called , and virgins , were , god wot , themselves most miserable sinners , and died in most horrid idolatries , as dying in the practices of that church ; and he that comes to that church does necessarily become a grosse idolater himself ; besides that he sets to his seal and makes himself accessory to all that innocent bloud , the bloud of those many hundred thousands of martyrs for the protestant truth , which that woman of bloud that sits on the seven hills has with the most execrable circumstances imaginable so frequently murthered . so that a soul otherwise passable of her self would be necessarily drown'd in this one foul deluge of guilt : so far is she from having any relief or advantage by reconciling her self to the church of rome . 20. wherefore who-ever thou art that hast any sense or solicitude for thy future state and salvation , believe not this woman of subtil lips and a deceitfull heart , and give no credit to her fictions and high pretensions ; but the more she goes about to magnifie her self , do thou humble her the more , by shewing her her ugly hue in the glasse of the holy scriptures . if she boast that she is that holy jerusalem , a city at unity within it self , whenas the rest of the world are so full of sects and factions ; tell her that she is that carnal jerusalem , wherein christ in his true members hath been so barbarously persecuted and murthered , and that the stones of her buildings are no living stones , but held together by a mere iron violence , and the cement of her walls tempered with the large effusion of innocent bloud ; forasmuch as she is that two-horned beast that gave life to the image of the beast , and caused him to decree that as many as would not obey his idolatrous edicts should be slain . this is the power of your unity , which is not from the spirit of god , but from the spirit of the devil , who was a murtherer from the beginning . but the division of us protestants is both a sign of our sincere search after the truth , and a more strong testimony against you of rome , in that we being so divided amongst our selves , yet we so unanimously give sentence against you : your miscarriages and crimes being so exceeding grosse , that no free eye but must needs discern them . 21. if she vaunts of her antiquity ; give her enough of it , and tell her she derives her pedigree from that great dragon , the old serpent , that is called the devil and satan , that murtherer of mankinde . ye are of your father the devil , saith our saviour , and the works of your father will ye doe . we grant that the visage and lineage of your church reaches even beyond the times of the apostles , the two-horned beast reviving the image of the pagan beast , the great red dragon , by bringing up again his old bloudy persecutions and idolatries . it suffices us , that our church began with the apostles . if she glories in her universality , and in her large territories ; tell her , she is that great city which spiritually is called sodom and aegypt , where our lord was crucified : and that she is babylon the great , the mother of fornications and the abominations of the earth . if she boast of the power of the keys , and of sacerdotal absolution ; tell her that he that is holy , he that is true , he that has the key of david , he that openeth and no man shutteth , and shutteth and no man openeth , that is to say , our lord jesus christ , will never part with these keys to his inveterate enemy , that notorious man of sin , or antichrist . if she spread before thee her goodly wares of mercenary masses , of pardons and indulgences , of the mutuatitious good works of their pretended holy men and women ; or the wealth and externall glories of their church , and varieties of rich preferments and dignities ; say unto her ; that she is that city of trade of whom it is written , that no man buieth her merchandise any more ; and again , alas , alas ! that great city that was cloathed in fine linnen and purple and scarlet , and decked with gold and precious stones and pearls : for in one hour so great riches are come to nought . for her merchants were the great men of the earth , and by her sorceries were all nations deceived . and in her was found the bloud of prophets , and of saints , and of all that were slain upon the earth . 22. if she would amaze thee with the stories of the wonderfull miracles done by her ; tell her that she is that two-horned beast that doth great wonders , and that deceiveth them that dwell on the earth by means of those miracles which he had power to doe in the sight of the ten-horn'd beast ; or that false prophet working miracles , and deceiving them that receive the mark of the beast , and worship his image , who together with the beast is to be taken , and cast alive into a lake of fire burning with brimstone ; or lastly , that man of sin and son of perdition , whose coming is after the working of satan , with all power , and signs , and lying wonders . if she would inveagle thee with her pretenses of infallibility ; tell her that she is that woman jezebel , that calleth her self a prophetesse ; or the prophet balaam , that insnared the israelites in idolatry ; and that very false prophet that together with the beast is to be cast alive into the lake of burning brimstone . 23. and lastly , if she would gull thee with that specious and much-affected title of holy church ; tell her that the spirit of truth in the divine oracles , let her commend her self as much as she pleases , gives no such character of her , but quite contrary , declaring the see of rome to be the * seat of satan , and their church a his synagogue ; the pope and his clergy to be b balaam the son of bozor , who loved the wages of unrighteousnesse , and who was the murtherer of christ's faithfull martyr antipas ; to be that c woman jezebel who calls her self a prophetesse , but was indeed a sorceresse , and a murtherer of the true prophets of the lord ; to be also that d false prophet , that is to be taken alive , and cast into the lake of fire and brimstone ; to be that e great city that spiritually is called sodom and aegypt , where our lord was crucified ; to be f the beast that has the horns of a lamb , but the voice of the dragon , decreeing idolatries and cruel persecutions against god's people ; to be that g babylon the great , the mother of harlots and abominations of the earth ; the woman on the seven hills , that is drunk with the bloud of the saints and with the bloud of the martyrs of jesus ; and , lastly , to be that h man of sin , that notorious antichrist , that opposeth and exalteth himself above all that is called god or is worshipped , whose coming is with all deceivableness of unrighteousnesse in them that perish , because they receive not the love of the truth that they may be saved . for which cause god sends them strong delusion , that they believe a lie . that they all might be damned that believe not the truth , but have pleasure in unrighteousnesse . as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well all they that love the romish lies and impostures , as all they that invent them , are here plainly declared in the state of damnation . with this nosegay of rue and wormwood antidote thy self against the idolatrous infection of that strange woman 's breath , whose lips yet drop as an hony-comb , and her mouth is more smooth then oyl . and be assured that that cannot be the true holy church wherein salvation is to be expected , which the spirit of god has marked with such unholy and hellish characters , let her boast of her own holiness as much as she will. 24. and if she return this answer to thee , that this is not to argue , but to rail in phrases of scripture ; do thou make this short reply , that whiles she accuses thee of railing against sinfull and obnoxious men , she must take heed that she be not found guilty of blaspheming the holy spirit of god. i confesse these propheticall passages apply'd to such persons as to whom they do not belong were an high and rude strain of railing indeed , and quite out of the road of christianity and common humanity : but to call them railings when they are apply'd to that very party to whom they are really meant by that spirit that dictated them , is indeed to pretend to a sense of civility towards men , but in the mean time to become a down-right blasphemer against the holy ghost that dictated these oracles . and that they are not mis-apply'd , any impartial man of but an ordinary patience and comprehension of wit may have all assurance desirable from that demonstration of the truth compriz'd in the eight last chapters of the first book of synopsis prophetica ; to say nothing of the present exposition of the seven epistles to the seven churches in asia . 25. wherefore , o serious soul , whoever thou art , be not complemented out of the truth and an earnest pursuance of thine own salvation from a vain sense of the applauses or reproaches of men , or from any consideration what they may think of thee for attesting or standing to such verities as are so unwelcome to many ears , but of such huge importance to all to hear . for no lesse a game is at stake in our choice of what church we adhere to , that of rome or the reformed , then the possession of heaven and eternall life . wherefore stand stoutly upon thy guard , and whensoever thou art accosted by the fair words and sugar'd speeches of that cunning woman , ( who will make semblance of great solicitude for thy future happinesse , most passionately inviting thee to return into the bosome of holy church , ) be sure to remember what an holy church she is according to divine description ; and that if thou assentest to her smooth persuasions and crafty importunities , thou dost ipso facto ( pardon the vehemence of expression ) adventure thy self into the jaws of hell , and cast thy self into the arms of the devil . god of his mercy give us all grace to consider what has been spoken , that we may evermore escape these snares of death . amen . the end . notes, typically marginal, from the original text notes for div a51303-e880 * apoc. 1. 20. john 13 , 35. apoc. 2. 14 , 20. chap. 5. 25. 1 cor. 5. 7. see dr. cudworth's discourse of the lord's supper . de rerum invent. lib. 17. cap. 4. ap●c . 2. 18. greg●r . ●ranc . ●xic . ●anct . t●t . 07. 2 kings 9. 37. apoc. 2. 19. apoc. 11. 11 , 12. apoc. 2. 26. * synops. prophet . book 2. c. 22. sect . 12. apoc. 2. 20. apoc. 3. 12. apoc. 3. 3. isa. 7. 12. apoc. 2. 4. 1 john 4. 16. notes for div a51303-e6900 * apoc. 6. ●● * see divine dialogues , dialogue 5. sect . 38. apoc. 1. 1. verse 3. verse 4. verse 7. verse 8. verse 10. verse 11. pet. ram. lib. 1. c. 9. eccles. 6. 22. verse 16. verse 20. chap. 1. v. 20. apoc. 2. 1. matth. 28. 19 , 20. apoc. 6. verse 2 , 3. verse 4. verse 5. verse 6. verse 7. luke 23. 42 , 43. apoc. ch . 2. v. 8. verse 9. matt. 16. 23. verse 10. verse 11. apoc. ch . 2. v. 12. dan. 12. 12. verse 13. verse 14. verse 15. verse 16. verse 17. apoc. 2. 18. * see if there was not a marie's psalter before , antidote against idolat . chap. 6. sect . 8. * this was the institute of pope john 22. and within the fore-part of the intervall of thyatira . see polydore virgil. de rerum invent . lib. 6. c. 12. downham de antichrist . lib. 6. cap. 5. verse 19. verse 20. apoc. 19. 20. apoc. 18. 4. apoc. 17. 1 kings 18. 4. 1 king. 21. 25. apoc. 13. 1 kings 21. 8. prov. 20. 27. 1 kings 21. 10. apoc. 13. apoc. 11. 1 john 5. 1. 1 john 4. 12. apoc. 19. 10. apoc. 11. 3 , 10. 1 kings 18. 4. 1 kings 21. 10. verse 21. verse 22. verse 23. verse 24. verse 25. verse 26. verse 27. psalm 2. verse 28. apoc. 22. 10. verse 29. apoc. 3. 1. john. 6. 55. john 6. 63. verse 2. verse 3. verse 4. verse 5. verse 6. apoc 3. ver . 7. cant. 2. 4. cant. 6. 10. verse 8. apoc. 16. and 19. apoc. 16. apoc. 16. 18 , 19. verse 9. joh. 8. 44. apoc. 19. 20. verse 10. 1 pet. 3. v. 13. verse 11. verse 12. verse 13. apoc. 3. 14. isa. 9. 6. verse 15. verse 16. gen. 6. 6. verse 17. verse 18. 9. verse 20. john 14. 20. ver . 23. verse 21. matt. 26. 29. 1 cor. 15 , 51 , 54. verse 22. apoc. 1. 1 , 3. apoc. 2. 10 , 11. apoc. 20. 6. apoc. 2. 12. apoc. 2. 18. notes for div a51303-e27090 * part 1. book 1. ch. 5. to the 17. chap. * apoc. 2. 20. * apoc. 18. 4. rom. 3. 4. 2 cor. 4. 13. prov. 1. 17. 2 pet. 2. 19. john 15. 22. notes for div a51303-e27960 exod. 31. 18. mark 10. 18 , 19. joh. 1. 14. concil . trident. sess. 3. cap. 5. ca● . 6. concil . trident. sess. 3. cap. 4. cap. 3. can . 3. * see paul. fag . upon deut. 8. 10. john 15. 5. gen. 41. 27. joh. 6. 63. francise . coster . enchirid. controvers . cap. 12. concil . trident. sess. 9. apoc. 1. 18. john 7. 37 , 38. matth. 11. 28. apoc. 2. 18. apoc. 1. 13. concil . trid. sess. 9. * part 1. book 1. chap. 14. exod. 32. 4 , 5. mat. 5. 15. * see ch. 1. conclus . 10. chap. 6. 9. apoc. 21. 8. 1 john 5. 18. prov. 7. 16 , 17. isa. 23. 16. prov. 1. 14. * synops. prophet . lib. 2. c. 5. 2 thess. 2. 9. apoc. 13. 13. apoc. 2. 20. apoc. 16. 13. john 3. 3. psal. 122. 3. apoc. 13. apoc. 12. 9. john 8. 44 apoc. 11. apoc. 3. a●●c . 18. apoc. 13. 13 , 14. apoc. 19. 20. 2 thess. 2. 9. apoc. ● . 20. apoc. 2. 14. apoc. 19. 20. * apoc. 2. 13. a apoc. 3. 9. b apoc. 2. 13 , 14. c apoc. 2. 20. d apoc. 19. 20. e apoc. 11. 8. f apoc. 13. 11. g apoc. 17. h 2 thess. 2. prov. 5. 3. matth. 23. 15. psychodia platonica, or, a platonicall song of the soul consisting of foure severall poems ... : hereto is added a paraphrasticall interpretation of the answer of apollo consulted by amelius, about plotinus soul departed this life / by h.m., master of arts and fellow at christs colledge in cambridge. more, henry, 1614-1687. 1642 approx. 465 kb of xml-encoded text transcribed from 126 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a51312 wing m2674 estc r7962 12090111 ocm 12090111 53830 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51312) transcribed from: (early english books online ; image set 53830) images scanned from microfilm: (early english books, 1641-1700 ; 75:8) psychodia platonica, or, a platonicall song of the soul consisting of foure severall poems ... : hereto is added a paraphrasticall interpretation of the answer of apollo consulted by amelius, about plotinus soul departed this life / by h.m., master of arts and fellow at christs colledge in cambridge. more, henry, 1614-1687. [12], 54, [7], 109, [8], 45, [16] p. printed by roger daniel ..., cambridge : 1642. first word in title, "psychodia" transliterated from greek. each poem has special t.p. and separate paging. first ed. cf. bm. errata: p. [16] at end. cf. hoe, r. catalogue of books by english authors ... before the year 1700, 1903-1905, v. 3, p. 196-197. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng plotinus. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 judith siefring sampled and proofread 2003-03 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion ψυξωδια platonica : or a platonicall song of the soul , consisting of foure severall poems ; viz. ψυξοζωια ψυξαθανασια αντιψυξοπαννυξια αντιμονοψυξια hereto is added a paraphrasticall interpretation of the answer of apollo consulted by amelius , about plotinus soul departed this life . by h. m. master of arts , and fellow of christs colledge in cambridge . nullam majorem afferre solet ignaris inscitia voluptatem 〈◊〉 expeditum factidiosúmque contemptum . scal. cambridge printed by roger daniel , printer to the universitie . 1642. to the reader . but whom lust , wrath , and fear controul , scarce know their body from their soul , if any such chance heare my verse , dark numerous nothings i rehearse to them , measure out an idle sound in which no inward sense is found . thus sing i to cragg'd clifts and hills , to sighing winds , to murmuring rills , to wastefull woods , to empty groves , such things as my dear mind most loves . but they heed not my heavenly passion , fast fixt on their own operation . on chalky rocks hard by the sea , safe guided by fair cynthia , i strike my silver-sounded lyre , first struck my self by some strong fire ; and all the while her wavering ray reflected from fluid glasse doth play on the white banks . but all are deaf unto my muse , that is most lief to mine own self . so they nor blame my pleasant notes , nor praise the same . nor do thou , reader , rashly brand my rhymes 'fore thou them understand . h. m. ψυξοζωια , or a christiano-platonicall display of life , written in the beginning of the year of our lord 1640. and now published for all free phisophers and well-willers to the true christian life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trismeg . cambridge printed by roger daniel , printer to the universitie , 1642. to the reader , upon the first book of psychozoia . this first book , as you may judge by the names therein , was intended for a mere platonicall description of universall life , or life that is omnipresent , though not alike omnipresent . as in noahs deluge , the water that overflowed the earth was present in every part thereof , but every part of the water was not in every part of the earth , or all in every part ; so the low spirit of the universe , though it go quite through the world , yet it is not totally in every part of the world ; else we should heare our antipodes , if they did but whisper : because our lower man is a part of the inferiour spirit of the universe . ahad , aeon , and psyche are all omnipresent in the world , after the most perfect way that humane reason can conceive of . for they are in the world all totally and at once every where . this is the famous platonicall triad : which though they that slight the christian trinity do take for a figment ; yet i think it is no contemptible argument , that the platonists , the best and divinest of philosophers , and the christians , the best of all that do professe religion , do both concur that there is a trinity . in what they differ , i leave to be found out , according to the safe direction of that infallible rule of faith , the holy word . in the mean time i shall not be blamed by any thing but ignorance and malignity , for being invited to sing of the second unity of the platonicall triad , in a christian strain and poeticall scheme , that which the holy scripture witnesseth of the second person of the christian trinity . as that his patrimony is the possession of the whole earth . for if it be not all one with christ , according to his divinity ( although their attributes sute exceeding well : for that second unity in the platonicall triad , is called filius boni , the son of the good ; the christian second person , the sonne of god ; he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first beauty or lustre ; he , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that , the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as in trismeg : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he , the truth ; that , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or true platform according to which every thing was made and ought to be made : that aeon ; he , eternall life : he , the wisdome of god ; that the intellect : he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) yet the platonists placing him in the same order , and giving him the like attributes , with the person of the sonne in christianity , it is nothing harsh for me to take occasion from hence to sing a while the true christian autocalon , whose beauty shall adorn the whole earth in good time ; if we believe the prophets . for that hath not as yet happened . for christ is not where ever his name is : * but as he is the truth , so will he be truly displayed upon the face of the whole earth . for god doth not fill the world with his glory by words and sounds , but by spirit , and life , and realtie . now this eternall life i sing of , even in the midst of my platonisme : for i cannot conceal from whence i am , viz. of christ ; but yet acknowledging , that god hath not left the heathen , plato especially , without witnesse of himself . whose doctrine might strike our adulterate christian professours with shame and astonishment ; their lives falling so exceeding short of the better heathen . how far short are they then of that admirable and transcendent high mystery of true christianisme ? to which plato is a very good subservient minister ; whose philosophy i singing here in a full heat , why may it not be free for me to break out into an higher strain , and under it to touch upon some points of christianitie ; as well as all-approved spencer sings of christs under the name of pan ? saint paul also transfers those things that be spoken of jupiter , to god himself , arat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those latter words he gives to the christian god , whom he himself preached . i will omit the usual course of the spirit of god in holy writ , to take occasion from things that have some resemblance of divine things , under them to speak of the true things themselves . all this out of a tendernesse of mind , being exceeding loth to give any man offence by my writings . for though knowledge and theory be better then any thing but honesty and true piety , yet it is not so good , as that i should willingly offend my neighbour by it . thus much by way of preparation to the first piece of this poem . i will now leave thee to thine own discretion and judgement . upon the second book . this second book , before we descend to particular lives , exhibits to our apprehension , by as fit a similitude as i could light upon , the universe as one simple uniform being , from ahad to hyle : no particular straitned being as yet being made ; no earth or any other orb as yet kned together . all homogeneall , simple , single , pure , pervious , unknotted , uncoacted , nothing existing but those eight universall orders , there god hath full command , builds and destroyes what he lists . that all our souls are free effluxes from his essence , what followes is so plain that the reader wants no direction . upon the third book . there is no knot at all in this last book if men do not seek one . i plainly and positive●…y declare no opinion , but show the abuse of ●…ose opinions there touched , crouding a number ●…f enormities together , that safely shroud themselves there , where all sinfulnesse surely may easi●…y get harbour , if we be not well aware of the ●…evil , that makes even true opinions oftentimes ●…rve for mischief . nothing else can be now expected for the easy ●…nd profitable understanding of this poem , but ●…e interpretation of the names that frequently ●…ccur in it . which i will interpret at the end of ●…ese books , ( as also the hard terms of the other ●…oems ) for their sakes whose reall worth and ●…nderstanding is many times equall with the ●…est , onely they have not fed of husks and shels , ●…s others have been forced to do , the superficiary ●…nowledge of tongues . but it would be well , that ●…either the linguist would contemne the illiterate ●…r his ignorance , nor the ignorant condemne the ●…arned for his knowledge , for it is not unlearndnesse that god is so pleased withall , or sillines ●…f mind , but singlenesse and simplicity of heart . h. m. the argument of psychozoia . lib. 1. this song great psyches parentage with her fourefold array , and that mysterious marriage , to th' reader doth display . 1 nor ladies loves , nor knights brave martiall deeds , ywrapt in rolls of hid antiquity ; but th' inward fountain , and the unseen seeds , from whence are these and what so under eye doth fall , or is record in memory , psyche , i 'll sing , psyche ! from thee they spreng . o life of time , and all alterity ! the life of lives instill his nectar strong , and psych ' inebriate , while i sing psyches song . 2 but thou , who e're thou art that hear'st this strain , or read'st these rimes which from platonick rage do powerfully flow forth , dare not to blame my forward pen of foul miscarriage ; if all that 's spoke , with thoughts more sadly sage doth not agree . my task is not to try what 's simply true . i onely do engage my self to make a fit discovery , give some fair glimps of plato's hid philosophie . 3 what man alive that hath but common wit ( when skilfull limmer ' suing his intent shall fairly well pourtray and wisely hit the true proportion of each lineament , and in right colours to the life depaint the fulvid eagle with her sun-bright eye ) would woxen wroth with inward cholar brent cause 't is no buzard or discolour'd pye ? why man ? i meant it not : cease thy fond obloquie . 4 so if what 's consonant to plato's school , ( which well agrees with learned pythagore , aegyptian trismegist and th' antique roll of chaldee wisedome all which time hath tore but plato and deep plotin do restore ) which is my scope , i sing out lustily . if any twitten me for such strange lore , and me all blamelesse brand with infamy , god purge that man from fault of foul malignity . 5 th' ancient of dayes , sire of aeternitie , sprung of himself , or rather nowise sprong . father of lights and everlasting glee , who puts to silence every daring tongue and flies mans sight , shrouding himself among his glorious rayes , good hattove , from whom came all good that penia spies in thickest throng of most desired things , all 's from that same , that same , that hattove hight and sweet abinoam . 6 now can i not with flowring phantasie to drowsie sensuall souls such words impart , which in their sprights may cause sweet agony , and thrill their bodies through with pleasing dart , and spread in flowing sire their close-twist heart , all-chearing fire , that nothing wont to burn that hattove lists to save : and his good art is all to save that will to him return , that all to him return , nought of him is sorlorn . 7 for what can be forlorn , when his good hands hold all in life , that of life do partake ? o surest confidence of loves strong bands ! love loveth all that 's made ; love all did make and when false life doth fail , it 's for the sake of better being . riving tortures spight , that life disjoints , and makes the heart to quake , to good the soul doth nearer reunite : so ancient hattove hence all-joyning ahad hight . 8 this ahad of himself the aeon fair begot , the brightnesse of his fathers grace : no living wight in heaven to him compare , ne work his goodly honour such disgrace , nor lose thy time in telling of his race . his beauty and his race no man can tell : his glory darkeneth the suns bright face ; or if ought else the suns bright face excell , ●…is splendour would it dim , and all that glory quell . 9 this is that ancient eidos omniform , fount of all beauty , root of flowring glee . hyle old hag , foul , filthy and deform , can not come near . joyfull eternity admits no change or mutability , no shade of change , no imminution , no nor increase ; for what increase can be to that that 's all ? and where hyl ' hath no throne ●…n ought decay ? such is the state of great aeon . 10 farre otherwise it fares in this same lond of truth and beauty , then in mortall brood of earthly lovers , who impassion'd with outward formes ( not rightly understood , from whence proceeds this amorous sweet flood , and choise delight which in their spright they feel : can outward idol yield so heavenly mood ? ) this inward beauty unto that they deel ●…at little beauteous is : thus into th' dirt they reel . 11 like to narcissus , on the grassie shore , viewing his outward face in watery glasse ; still as he looks , his looks adde evermore new fire , new light , new love , new comely grace to 's inward form ; and it displayes apace it's hidden rayes , and so new lustre sends to that vain shadow : but the boy , alas ! unhappy boy ! the inward nought attends , 〈◊〉 in foul filthy mire , love , life and form he blends . 12 and this i wote is the souls excellence , that from the hint of every painted glance of shadows sensible , it doth from hence it s radiant life and lovely hue advance to higher pitch , and by good governance may wained be from love of fading light in outward formes , having true cognisance , that those vain shows are not the beauty bright that takes men so , but that they cause in humane spright . 13 farre otherwise it fares in aeons realm . o happy close of sight and that there 's seen ! that there is seen is good abinoam , who hattove hight : and hattubus i ween , cannot be lesse then he that sets his eyen on that abysse of good eternally , the youthfull aeon , whose faire face doth shine while he his fathers glory doth espy , which waters his fine flowring forms with light from hi●… 14 not that his forms increase , or that they die . for aeon land , which men idea call , is nought but life in full serenitie , vigour of life is root , stock , branch , and all ; nought here increaseth , nought here hath its fall : for aeons kingdomes alwaies perfect stand , birds , beasts , fields , springs , plants , men and minerall , to perfectnesse nought added be there can . this aeon also hight autocalon and on. 15 this is the eldest sonne of hattove hore : but th' eldest daughter of this aged sire , that virgin wife of aeon , uranore . she uranora hight , because the fire of aethers essence she with bright attire , and inward unseen golden hew doth dight , and life of sense and phancie doth inspire . aether's the vehicle of touch , smell , sight , of taste and hearing too , and of the plastick might . 16 whylom me chanced ( o my happy chance ! ) to spie this spotlesse pure fair uranore . i spi'd her , but , alas ! with slighter glance beheld her on the hattubaean shore , she stood the last : for her did stand before the lovely autocal . but first of all was mighty hattove , deeply covered o're with unseen light . no might imaginall ●…ay reach that vast profunditie . 17 whiles thus they stood by that good lucid spring of living blisse , her fourefold ornament i there observ'd ; and that 's the onely thing that i dare write with due advisement . fool-hardy man that purposeth intent far 'bove his reach , like the proud phaeton , who clomb the fiery car and was yshent through his fond juvenile ambition : ●…h ' unruly flundring steeds wrought his confusion . 18 now rise , my muse , and straight thy self addresse to write the pourtraiture of th' outward vest , and to display its perfect comlinesse : begin and leave where it shall please thee best . nor do assay to tell all , let the rest be understood . for no man can unfold the many plicatures so closely prest at lowest verge . things 'fore our feet yrold , ●…they be hard , how shall the highest things be told ? 19 it s unseen figure i must here omit : for thing so mighty vast no mortall eye can compasse ; and if eye not compasse it , the extreme parts , at lest some , hidden lye : and if that they lie hid , who can descry the truth of figure ? bodies figured receive their shape from each extremity . but if conjecture may stand in truths stead ●…he garment round or circular i do aread . 20 as for its colour and materiall , it silken seems , and of an azur hew , if hew it have or colour naturall : for much it may amaze mans erring view . those parts the eye is near give not the shew of any colour : but the rurall swains , o easie ignorance ! would swear 't is blew , such as their phyllis would , when as she plains their sunday-cloths , and the washt white with azur sta●… 21 but this fair azur colour 's fouly stain'd by base comparison with that blew dust . but you of uranore are not disdain'd , o silly shepherds , if you hit not just in your conceits , so that you 're put in trust you duly do attend . if simple deed accord with simple life , then needs you must from the great urauore of favour speed , though you can not unfold the nature of her weed . 22 for who can it unfold , and reade aright the divers colours , and the tinctures fair , which in this various vesture changes write of light , of duskishnesse , of thick , of rare consistences : ever new changes marre former impressions . the dubious shine of changeable silk stuffs this passeth farre . farre more variety , and farre more fine , then interwoven silk with gold or silver twine . 23 lo what delightfull immutations on her soft flowing vest we contemplate ! the glory of the court , their fashions , and brave agguize with all their princely state , which poets or historians relate this farre excels , farther then pompous cour●… : excels the homeliest garb of country rate : unspeakable it is how great a sort . of glorious glistring showes in it themselves disport . 24 there you may see the eyelids of the morn with lofty silver arch displaid i th' east , and in the midst the burnisht gold doth burn ; a lucid purple mantle in the west doth close the day , and hap the sun at rest . nor doe these lamping shewes the azur quell , or other colours : where 't beseemeth best there they themselves dispose ; so seemly well ●…th light and changing tinctures deck this goodly veil . 25 but 'mongst these glaring glittering rows of light , and flaming circles , and the grisell gray , and crudled clouds with silver tippings dight , and many other deckings wondrous gay , as iris and the halo , there doth play still-pac'd euphrona in her conique tire ; by stealth her steeple-cap she doth assay to whelm on th' earth : so school-boyes do aspire ●…ith coppell'd hat to quelm the bee all arm'd with ire . 26 i saw pourtray'd on this sky-coloured silk two lovely lads , with wings fully dispread of silver plumes , their skin more white then milk , their lilly limbs i greatly admired , their cheary looks and lustie livelyhed : athwart their snowy breast a scarf they wore of azur hew , fairly bespangoled was the gold fringe . like doves so forth they fore : ●…me message they , i ween , to monocardia bore . 27 o gentle sprights , whose carefull oversight tends humane actions , sons of solyma ! o heavenly salems sons ! you send the right , you violence resist , and fraud bewray ; the ill with ill , the good with good you pay . and if you list to mortall eye appear , you thick that veil , and so your selves array with visibility : o mystery rare ▪ that thickned veil should maken things appear more bare ▪ 28 but well i wote that nothing's bare to sense ; for sense cannot arrive to th' inwardnesse of things , nor penetrate the crusty fence of constipated matter close compresse : or that were laid aside , yet nathelesse things thus unbar'd , to sense be more obscure . therefore those sonnes of love when they them dre●… for sight , they thick the vest of uranure , and from their centre overflow't with beauty pure . 29 thus many goodly things have been unfold of uranures fair changing ornament : yet far more hiddenly , as yet untold ; for all to tell was never my intent , neither all could i tell if i so ment . for her large robe all the wide world doth fill : it s various largenesse no man can depaint : my pen's from thence , my books , my ink ; but skill from uranures own self down gently doth distill . 30 but yet one thing i saw that i 'll not passe , at the low hem of this large garment gay number of goodly balls there pendent was , some like the sun , some like the moons white ray , some like discoloured tellus , when the day discries her painted coat : in wond'rous wise these coloured ones do circle , float and play , as those far-shining rounds in open skies : their course the best astronomer might well aggrize . 31 these danc'd about : but some i did espie that steddy stood , 'mongst which there shined one , more fairly shineth not the worlds great eye , which from his plenteous store unto the moon kindly imparteth light , that when he 's gone , she might supply his place , and well abate the irksome uglinesse of that foul drone , sad heavie night , yet quick to work the fate of murdered travellers , when they themselves belate . 32 o gladsome life of sense that doth adore the outward shape of the worlds curious frame ! the proudest prince that ever sceptre bore ( though he perhaps observeth not the same ) the lowest hem doth kisse of that we name the stole of uranore , these parts that won to drag in dirty earth ( nor do him blame ) these doth he kisse : why should he be fordonne ? 〈◊〉 sweet it is to live ! what joy to see the sunne ! 33 but o what joy it is to see the sunne of aeons kingdomes , and th' eternall day that never night o'retakes ▪ the radiant throne of the great queen , the queen uranura ! then she gan first the sceptre for to sway , and rule with wisdome , when hattubus old , hence ahad we him call , did tie them tway with nuptiall charm and wedding-ring of gold : ●…n sagely he the case gan to them thus unfold : 34 my first born sonne , and thou my ' daughter dear , look on your aged sire , the deep abysse , 〈◊〉 which and out of which you first appear ; 〈◊〉 ahad hight , and ahad onenesse is : therefore be one ; ( his words do never misse ) they one became . i hattove also hight , ●…id he ; and hattove goodnesse is and blisse : ●…herefore in goodnesse be ye fast unite : ●…nitie , love , good , be measures of your might . 35 ●…hey straight accord : then he put on the ring , ●…he ring of lasting gold on uranure ; ●…en gan the youthfull lads aloud to sing , ●…men ! o hymen ! o the virgin pure ! ●…holy bride ! long may this joy indure . ●…er the song hattove his speech again ●…news . my son , i unto thee assure 〈◊〉 judgement and authoritie soveraign ▪ ●…ake as unto one : for one became those twain . 36 to thee each knee in heaven and earth shall bow , and whatsoever wons in darker cell under the earth : if thou thy awfull brow contract , those of the aethiopian hell shall lout , and do thee homage ; they that dwell in tharsis , tritons fry , the ocean-god , iam and ziim , all the satyres fell that in empse ilands maken their abode : all those and all things else shall tremble at thy rod. 37 thy rod thou shalt extend from sea to sea , and thy dominion to the worlds end ; all kings shall vow thee faithfull fealtie , then peace and truth on all the earth i 'll send : nor moody mars my metalls may mispend , of warlike instruments they plow-shares shall and pruning-hooks efform . all things shall wend for th' best , and thou the head shalt be o're all . have i not sworn thee king ? true king catholicall ! 38 thus farre he spake , and then again respired ; and all this time he held their hands in one ; then they with chearfull look one thing desired , that he nould break this happy union . i happy union break ? quoth he anon : i ahad ? father of community ? then they : that you nould let your hand be gone off from our hands . he grants with smiling glee : so each stroke struck on earth is struck frō these same 〈◊〉 39 these three are ahad , aeon , uranore : ahad these three in one doth counite . what so is done on earth , the self-same power ( which is exert upon each mortall wight ) is joyntly from all these . but she that hight fair uranore , men also psyche call . great psyche men and angels dear delight , invested in her stole ethereall , which though so high it be , down to earth doth fall . 40 the externall form of this large flowing stole , my muse so as she might above displaid : but th' inward triple golden film to unroll , ah! he me teach that triple film hath made , and brought out light out of the deadly shade of darkest chaos , and things that are seen made to appear out of the gloomy glade of unseen beings : them we call unseen , not that they 're so indeed , but so to mortall eyen . 41 the first of these fair films , we physis name . nothing in nature did you ever spy but there 's pourtraid : all beasts both wild and tame , each bird is here , and every buzzing fly ; all forrest work is in this tapestry : the oke , the holm , the ash , the aspin tree , the lonesome buzzard , th' eagle , and the py , the buck , the bear , the boar , the hare , the bee , the brize , the black-arm'd clock , the gnat , the butterflie ; 42 snakes , adders , hydraes , dragons , toads , and frogs , th' own-litter-loving ape , the worm and snail , th' undaunted lion , horses , men and dogs ; their number 's infinite , nought doth 't avail to reckon all : the time would surely fail : and all besprinkeled with centrall spots , dark little spots , is this hid inward veil : but when the hot bright dart doth pierce these knots , each one dispreads it self according to their lots . 43 when they dispread themselves , then gins to swell , dame psyches outward vest , as th' inward wind softly gives forth , full softly doth it well forth from the centrall spot ; yet as confin●…d to certain shape , according to the mind of the first centre , not perfect circlar wise , it shoots it self : for so the outward kind of things were lost , and natures good devise of different forms would hiddenly in one agguize . 44 but it according to the imprest art ( that arts impression's from idea lond ) so drives it forth before it every part according to true symmetry : the bond and just precinct ( unlesse it be withstond ) it alwayes keeps . but that old hag that hight foul hyle mistresse of the miry strond , oft her withstands , and taketh great delight to hinder physis work , and work her all despight . 45 the self same envious witch with poyson'd dew , from her foul eben-box , all tinctures stains which farely good be in hid physis hew : that film all tinctures fair in it contains ; but she their goodly glory much restrains ; she colours dims ; clogs tastes ; and damps the sounds of sweetest musick ; touch to skorching pains she turns , or baser tumults ; smels confounds . o horrid womb of hell , that with such ill abounds . 46 from this first film all bulk in quantity doth bougen out , and figure thence obtain . here eke begins the life of sympathy , and hidden virtue of magnetick vein , where unknown spirits beat , and psyche's trane drag as they list , upon pursuit or flight ; one part into another they constrain through strong desire , and then again remit . each outward form 's a shrine of its magnetick spright . 47 the ripen'd child breaks through his mothers womb , the raving billows closely undermine the ragged rocks , and then the seas intombe their heavie corse , and they their heads recline on working sand : the sun and moon combine , then they 're at ods in site diametrall : the former age to th' present place resigne : and what 's all this but wafts of winds centrall that ruffle , touze , and tosse dame psyche's wrimpled ve●… 48 so physis . next is arachnea thin , the thinner of these two , but thinn'st of all is semele , that 's next to psyches skin . the second we thin arachnea call , because the spider , that in princes hall takes hold with her industrious hand , and weaves her daintie tender web ; far short doth fall of this soft yielding vest ; this vest deceives the spiders curious touch , and of her praise bereaves . 49 in midst of this fine web doth haphe sit : she is the centre from whence all the light dispreads , and goodly glorious forms do flit hither and thither . of this miroir bright haphe's the life and representing might haphe's the mother of sense-sympathy ; hence are both hearing , smelling , taste and sight : haphe's the root of felt vitality ; ●…ut haphe's mother hight all-spread community . 50 in this clear shining miroir psyche sees all that falls under sense , what ere is done upon the earth ; the deserts shaken trees , the mournfull winds , the solitary wonne of dreaded beasts , the lybian lions moan , when their hot entrals skorch with hunger keen , and they to god for mea●… do deeply groan ; he hears their crie , he sees of them unseen ; ●…is eyelids compasse all that in the wide world been . 51 he sees the weary traveller sit down in the waste field ofttimes with carefull chear : his chafed feet , and the long way to town , his burning thirst , faintnesse , and panick fear , because he sees not him that stands so near , fetch from his soul deep sighs with count'nance sad , but he looks on to whom nought doth dispear : o happy man that full perswasion had of this ! if right at home , nought of him were ydrad . 51 a many sparrows for small price be sold , yet none of them his wings on earth doth close lighting full soft , but that eye doth behold , their jets , their jumps , that miroir doth disclose . thrice happy he that putteth his repose in his all-present god. that africk rock but touch'd with heedlesse hand , auster arose with blust'ring rage , that with his irefull shock and moody might he made the worlds frame nigh to roc●… 53 and shall not he , when his anointed be ill handled , rise , and in his wrathfull stour disperse and quell the haughty enemie , make their brisk sprights to lout and lowly lour ? or else confound them quite with mighty power ? touch not my kings , my prophets let alone , harm not my priests ; or you shall ill indure your works sad payment and that deadly lone ; keep off your hand from that high holy rock of stone . 54 do not i see ? i slumber not nor sleep . do not i heare ? each noise by shady night my miroir represents : when mortals sleep their languid limbs in morpheus dull delight , i hear such sounds as adams brood would fright . the dolefull echoes from the hollow hill mock houling wolves : the woods with black bedight answer rough pan , his pipe and eke his skill , and all the satyr-routs rude whoops and shoutings shrill . 55 the night 's no night to me : what ? shall the owl and nimble cat their courses truly steer , and guide their feet and wings to every hole so right , this on the ground , that in the aire ? and shall not i by night see full as clear ? all sense doth in proportion consist , arachnea doth all proportions bear : all sensible proportions that fine twist contains : all life of sense is in great haphes list . 56 sense and concent , and all abhorrency , be variously divided in each one partic'lar creature : but antipathy cannot be there where fit proportion strikes in with all things in harmonious tone . thus haphe feels nought to her self cont raire : in her there 's tun'd a just diapason for every outward stroke : withouten jar thus each thing doth she feel , and each thing easly bear . 57 but haphe and arachne i 'll dismisse , and that fourth vest , rich semele display : the largest of all foure and loosest is this floting flouring changeable array . how fairly doth it shine , and nimbly play , whiles gentle winds of paradise do blow , and that bright sun of the eternall day upon it glorious light and forms doth strow , and ahad it with love and joy doth overflow ! 58 this all-spread semele doth bacchus bear , impregn'd of iove or on. he is the wine that sad down-drouping senses wont to rear , and cheerlesse hearts to comfort in ill tine . he ' flames chaste poets brains with fire divine ; the stronger spright the weaker spright doth sway : no wonder then each phansie doth incline to their great mother semel , and obey the vigorous impresse of her enforcing ray . 59 she is the mother of each semele : the daughters be divided one from one ; but she grasps all . how can she then but see each semels shadows by this union ? she sees and swayes imagination as she thinks good ; and if that she think good she lets it play by 't self , yet looketh on , while she keeps in that large strong-beating flood that gars the poet write , and rave as he were wood . 60 prophets and poets have their life from hence ; like fire into their marrow it searcheth deep . this flaming fiery flake doth choak all sense , and binds the lower man with brasen sleep : corruption through all his bones doth creep , and raging raptures do his soul outsnatch : round-turning whirlwinds on olympus steep do cast the soul , that earst they out did catch : then stiller whispering winds dark visions unlatch . 61 but not too farre , thou bold platonick swain ! strive not at once all myst'ries to discover of that strange school : more and more hard remain as yet untold . but let us now recover strength to our selves by rest in duly hower . great psyches parentage marriage and weeds we having song according to our power , that we may rise more fresh for morning deeds , let 's here take inne and rest our weary sweating steeds . the argument of psychozoia . lib. 2. here 's taught how into psychanie souls from their centrall sourse go forth . here beirons ingeny old mnemon doth discourse . 1 i sang great psyche in my former song , old hattoves daughter , sister unto on , mother of all that nimble atom-throng of winged lives , and generation . when psyche wedded to autocalon , they both to ahad forthwith straight were wed : for as you heard , all these became but one , and so conjoyn'd they lie all in one bed , and with that foure-fold vest they be all overspred . 2 here lies the inmost centre of creation , from whence all inward forms and life proceed : here 's that aereall stole , that to each fashion of sensibles is matter for their weed . this is the ground where god doth sow his seed , and whilest he sowes with whispering charms doth bid this flourish long , and that to make more speed , and all in order by his word doth rid : so in their fatall round they 'pear and then are hid . 3 beginning , end , form and continuance th' impression of his word to them doth deal . occurrences he sees , and mindeth chance : but chance hath bounds . the sea cannot ●…'reswell its just precincts ; or rocky shores repell its foming force ; or else its inward life and centrall rains do fairly it compell within it self , and gently ' pease the strife , or makes it gnaw the bit with rore and rage full rife . 4 so fluid chance is set its certain bound , although with circling winds it be ytost ; and so the pilots skill doth quite confound with unexpected storms , and men have lost their time , their labour , and their precious cost . yet there 's a neptune sovereigne of this sea , which those that in themselves put not their trust to rude mischance did never yet betray : it s he , whom both the winds and stormy seas obay . 5 now sith my wandring bark so far is gone , and flitten forth upon the occan main , i thee beseech that just dominion hast of the sea , and art true sovereigne of working phansie when it floats amain with full impregned billows and strong rage enforceth way upon the boyling plain , that thou wouldst steer my ship with wisdome sage , that i with happy course may run my watery stage . 6 my mind is mov'd dark parables to sing of psyche's progeny that from her came , when she was married to that great king , great aeon , who just title well may claim of every soul , and brand them with his name . it s he that made us , and not our own might : but who , alas ! this work can well proclaim ? we silly sheep cannot bleat out aright the manner how : but that that giveth light is light . 7 then let us borrow from the glorious sun a little light to illustrate this act , such as he is in his solstitiall noon , when in the welkin there 's no cloudy tract for to make grosse his beams , and light refract . then sweep by all those globes that by reflection his long small shafts do rudely beaten back , and let his rayes have undenied projection , and so we will pursue this mysteries retection . 8 now think upon that gay discoloured bow : that part that is remotest from the light doth duskish hew to the beholder show ; the nearer parts have colours far more bright , and next the brightest is the subtle light ; then colours seem but a distinct degree of light now failing , such let be the sight of his far spreaden beams that shines on high : ●…et vast discoloured orbs close his extremity . 9 the last extreme , the fardest off from light , that 's natures deadly shadow , hyle's cell . o horrid cave , and womb of dredded night ! mother of witchcraft and the cursed spell , which nothing can avail 'gainst israel . no magick can him hurt ; his portion is not divided nature ; he doth dwell in light , in holy love , in union : not fast to this or that , but free communion . 10 dependence of this all hence doth appear , and severall degrees subordinate . but phansie's so unfit such things to clear , that oft it makes them seem more intricate : and now gods work it doth disterminate too far from his own reach : but he withall more inward is , and far more intimate then things are with themselves . his ideall and centrall presence is in every atom-ball . 11 therefore those different hews through all extend so far as light : let light be every where : and every where with light distinctly blend those different colours which i nam'd whilere the extremities of that far shining sphere . and that far shining sphere , which centre was of all those different colours , and bright chear , you must unfasten ; so o'respred it has , or rather deeply fill'd , with centrall sand each place . 12 now sith that this withouten penetrance of bodies may be done : we clearly see ( as well as that pendent subordinance ) the nearly couching of each realtie , and the creatours close propinquitie , to ev'ry creature . this be understood of differentiall profundity . but for the overspreading latitude ; why may 't not equally be stretch'd with th' ocean floud ▪ 13 there proteus wonnes and fleet idothea , where the low'st step of that profunditie is pight ; next that is psyche's out array : it tasis hight : physis is next degree : there psyche's feet impart a smaller fee of gentle warmth . physis is the great womb from whence all things in th' universitie yclad in diverse forms do gaily bloom , and after fade away , as psyche gives the doom . 14 next physis is the tender arachne ; there in her subtile loom doth haphe sit : but the last vest is changing semele : and next is psyches self . these garments fit her sacred limbs full well , and are so knit one part to other , that the strongest sway of sharpest axe , them no'te asunder smite . the seventh is aeon with eternall ray : the eighth hattove , steddy cube , allpropping adonai . 15. upon this universall ogdoas is founded every particularment : from this same universall diapase each harmony is fram'd and sweet consent . but that i swerve not farre from my intent , this ogdoas let be an unitie one mighty quickned orb of vast extent , throughly possest of lifes community , and so those vests be seats of gods vitality . 16 now deem this universall round alone , and rayes no rayes but a first all-spread light , and centrick all like one pellucid sun ; a sun that 's free , not bound by natures might , that where it lists exerts his rayes outright , both when it lists , and what , and eke how long , and then retracts so as it thinketh meet . these rayes be that particular creature-throng : their number none can tell but that all-making tongue . 17 now blundring naturalist behold the spring of thy deep-searching soul , that fain would know whether a mortall or immortall thing it be , and whence at first it gan to flow ; and that which chiefest is where it must go . some fixt necessity thou fain wouldst find : but no necessity , where there 's no law , but the good pleasure of an unty'd mind : therefore thy god seek out , and leave nature behind . 18 he kills , he makes alive ; the keys of hell and death he hath . he can keep souls to wo when cruell hands of fate them hence expell : or he in lethe's lake can drench them so , that they no act of life or sense can show . they march out at his word , and they retreat ; march out with joy , retreat with footing slow in gloomy shade , benumm'd with pallid sweat , and with their feeble wings their fainting breasts they beat . 19 but souls that of his own good life partake he loves as his own self ; dear as his eye they are to him : he 'll never them forsake : when they shall dye , then god himself shall dye . they live , they live in blest eternity . the wicked are not so ; but like the dirt ; trampled by man and beast , in grave they ly : filth and corruption is their rufull sort : themselves with death and worms in darknesse they disport 20 their rotten relicks lurk close under ground : with living wight no sense or sympathy they have at all ; nor hollow thundring sound of roring winds , that cold mortality can wake , ywrapt in sad fatality . to horses hoof that beats his grassie dore he answers not : the moon in silency , doth passe by night , and all bedew him o're with her cold humid rayes ; but he feels not heavens po●… 21 o dolefull lot of disobedience ! if god should souls thus drench in lethe lake . but o unspeakable torture of sense , when sinfull souls do life and sense partake , that those damn'd spirits may the anvils make of their fell cruelty , that lay such blow●… that very ruth doth make my heart to quake when i consider of the drery woes , and tearing torment that each soul then undergoes . 22 hence the souls nature we may plainly see : a beam it is of th' intellectuall sun , a ray indeed of that eternity ; but such a ray as when it first out shone , from a free light its shining date begun . and that same light when 't list can call it in ; yet that free light hath given a free wonne to this dependent ray : hence cometh sin ; from sin drad death and hell : these wages doth it win . 23 each life a severall ray is from that sphere that sphere doth every life in it contain . arachne , semel , and the rest do bear their proper virtue , and with one joynt strain and powerful sway they make impression plain , and all their rayes be joyned into one by ahad : so this womb withouten pain doth flocks of souls send out that have their won where they list most to graze●… as i shall tell anon . 24 the country where they live psychania hight , great psychany , that hath so mighty bounds , if bounds it have at all : so infinite it is of bignesse , that it me confounds to think to what a vastnesse it amounds ; the sun saturnus , saturn the earth exceeds the earth the moon ; but all , those fixed rounds ; but psychany those fixed rounds exceeds , 〈◊〉 farre as those fix'd rounds excell small mustard-seeds . 25 two mighty kingdomes hath this psychany , the one self-feeling autaesthesia ; the other hight god-like theoprepy . autaesthesy's divided into tway : one province cleeped is great adamah , which also hight beirah of brutish fashion ; the other province is dizoia : there you may see much mungrill transformation , ●…h monstrous shapes proceed from niles foul inundation . 26 great michael ruleth theoprepia , a mighty prince . king of autaesthesy is that great giant who bears mighty sway , father of discord , falshood , tyranny , his name is daemon , not from sciency , although he boasteth much in skilfull pride ; but he 's the fount of foul duality , that wicked witch duessa is his bride : ●…m his dividing force this name to him betide . 27 or for that he himself is quite divided down to the belly ; there 's some unity : but head and tongue and heart be quite discided ; two heads , two tongues , and eke two hearts there be . this head doth mischief plot , that head doth see wrong fairly to o'reguild . one tongue doth pray , the other curse . the hearts do ne're agree but felly one another do upbray : 〈◊〉 uggly clo●…en foot this monster doth upstay . 28 two sons great daemon of duessa hath : autophilus the one ycleeped is ; in dizoie he worketh wond'rous scath : he is the cause what so there goes amisse , in psyches stronger plumed progenies . but philosomatus rules beirah . this proud puft giant whilom did arise , born of the slime of autaesthesia , and bred up these two sons yborn of duessa . 29 duessa first invented magick lore , and great skill hath to joyn and disunite : this herb makes love , that herb makes hatred sore ; and much she can against an edomite ; but nought she can against an israelite , whose heart 's upright and doth himself forsake . for he that 's one with god no magick might can draw or here or there through blind mistake . magick can onely quell natures daemoniake . 30 but that i may in time my self betake to straighter course , few things i will relate , of which old mnemon mention once did make . a jolly swain he was in youthfull state , when he mens natures gan to contemplate , and kingdomes view : but he was aged then when i him saw : his years bore a great date ; he numbred had full te●… times ten times ten : there 's no pythagorist but knows well what i mean. 31 old mnemons head and beard was hoary white ; but yet a chearfull countenance he had : his vigorous eyes did shine like starres bright , and in good decent freez he was yclad , as blith and buxom as was any lad of one and twenty cloth'd in forrest green ; both blith he was , and eke of counsell sad : like winter morn bedight with snow and rine and sunny rayes , so did his goodly eldship shine . 32 of many famous towns in beirah , and many famous laws and uncouth rites he spake : but vain it is for to assay to reckon up such numbers infinite . and much he spake where i had no insight ; but well i wote that some there present had ; for words to speak to uncapable wight of foolishnesse proceeds or phrensie mad . 〈◊〉 alwayes some , i wis , could trace his speeches pad . 33 but that which i do now remember best , is that which he of psittacusa lond did speak . this psittacuse is not the least , or the most obscure country that is found in wastefull beiron : it is renownd for famous clerks yclad in greenish cloak , like turkish priests : if amorilish ground we call 't , no cause that title to revoke . ●…t of this land to this effect old mnemon spoke . 34 i travelled in psittacusa lond : th' inhabitants the lesser adamah do call it ; but then adam i have found it ancienter , if so i safely may unfold th'antiquity they by one day are elder then old adam , and by one at least are younger then arcadia ; o'th'sixth day adam had 's creation ; ●…ose on the fifth , the arcades before the moon . 35 in this same land as i was on the rode , a nimble traveller me overtook : fairly together on the way we yode . tho i gan closely on his person look , and eye his garb , and straight occasion sook to entertain discourse : he likewise saught , though none could find ; yet first me undertook : ●…o sone as he gan talk , then straight i laught : ●…e sage himself represt , but thought me nigh distraught . 36 his concave nose , great head , and grave aspect , affected tone , words without inward sense , my inly tickled spright made me detect by outward laughter ; but by best pretence i pur'gd my self , and gave due reverence . then he gan gravely treat of codicils , and of book readings passing excellence , and tri'd his wit in praysing gooses quills : o happy age ! quoth he , the world minerva fills . 37 i gave the talk to him , which pleas'd him well : for then he seem'd a learned cleark to been , when none contrayr'd his uncontrolled spell , but i alas ! though unto him unseen , did flow with tears , as if that onyons keen had pierc'd mine eyen . strange virtue of fond joy : they ought to weep that be in evil teen . but nought my lightsome heart did then annoy : so light it lay , it mov'd at every windy toy . 38 as we yode softly on , a youngster gent , with bever cockt and arm set on one side ( his youthfull fire quickly our pace out-went ) full fiercely pricked on in madcap pride , the mettle of his horses heels he tri'd . he hasted to his country pithecuse . most hast worst speed : still on our way we ride , and him o'retake halting through haplesse bruse ; we help him up again , our help he nould refuse . 39 then gan the learn'd and ag'd don psittaco , when he another auditour had got , to spruse his plumes , and wisdome sage to show , and with his sacred lore to wash the spot of youthfull blemishes ; but frequent jot of his hard setting jade did so confound the words that he by papyr-stealth had got , that their lost sense the youngster could not sound , though he with mimicall attention did abound . 40 yet some of those faint-winged words came near , of god , of adam , and the shape divine , which adams children have ; ( these pierc'd his ear ) and how that man is lord of every kind of beasts , of birds , and of each hidden mine of natures treasures . he to adams sonne the wide world for his kingdome doth designe : and ever naming god , he look'd aboven : ●…thecus straight plac'd god a thought above the moon . 41 pithecus , so they call this gentile wight , the docible young man eas'ly could trace his masters steps , most quick and expedite . when psittaco look'd up to holy place , pithecus straight with sanctimonious grace cast up his eyes ; and when the shape divine , which adam had from god , he gan to praise , pithecus drawes himself straight from that line , ●…nd phansies his sweet face with heavenly hew to shine . 42 he pinch't his hat , and from his horses side stretcht forth his russet legs , himself inclin'd now here , now there , and most exactly eyed his comely lineaments , that he might find what ever beauty else he had not mind as yet in his fair corse . but that full right and vast prerogative did so unbind his straited sprights , that with tyrannick might ●…e forct his feeble beast , and straight fled out of sight . 43 then i and psittaco were left alone ; and which was strange , he deeply silent was : whether some inward grief he from that fone conceiv'd , and deemed it no small disgrace , that that bold youngster should so little passe his learned speech ; or whether nought to sayn he had then left ; or whether a wild chase of flitting inconsistent thoughts he than ●…rsu'd , which turn'd and toy'd in his confused brain : 44 or whether he was woxen so discreet , as not to speak till fit occasion . ( to judge the best , that charity counts meet ) therefore that senior sad i gan anon thus to bespeak , good sr , i crave pardon if so i chance to break that golden twist you spin , by rude interpellation , that twist of choisest thoughts . no whit i miss'd the mark i aimed at ; to speak he had great list . 45 so then his spirits gan to come again , and to enact his corps and impart might unto his languid tongue , and every vein received heat , when due conceived right i did to him ; and weend he plainly see 't that i was toucht with admiration of his deep learning , and quick shifting sight : then i gan quire of the wide behiron . behiron , quoth that sage , that hight anthropion . 46 anthropion we call 't ; but th' holy tongue ( his learning lay in words ) that behiron , which we anthropion , calls , as i among the rabbins read : but sooth to say no tone , nor tongue , or speech , so sweet as is our own , or so significant . for mark the sense : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anthropion ; and we are all of an upright presence ; nor i 'll be drawn from this conceit by no pretence . 47 i prais'd his steddy faith and confidence , that stood as fast as trunk or rock of stone ; yet nathelesse , said i , the excellence of stedfastnesse is not to yield to none , but stiff to stand till mov'd by right reason ; and then by yielding , part of victory to gain . what fitnesse in anthropion ? baboons and apes , as well as th' anthropi do go upright , and beasts grown mad do view the sky . 48 then marken well what great affinity there is twixt ape , mad beast , and satyrs wild , and the inhabitants of anthropie , when they are destitute of manners mild ; and th' inward man with brutishnesse defil'd hath life and love and lust and cogitation fixt in foul sense , or moving in false guile ; that holy tongue the better nomination , ●…arre i know , may give : 't is ghesse not full perswasion . 49 therefore , o learned sr , aread aright , what may this word beiron signifie ? he wond'rous glad to shew his grammer might , this same word behiron doth signifie the brutish nature , or brutality , said he : and with his voyce lift up his front . then i his skill did gayly magnifie , and blest me , i an idiot should light on 't ●…happily , that never was a scholar count ; 50 and said , then holy tongue is on my side ; and holy tongue is better then profane . he angry at his courtesie , reply'd that learned men ought for to entertain discourse of learned tongues , and country swain of country fairs . but for to answer thee , this i dare warrant surely to maintain , ●…f to contrair the holy tongue should be ●…urd , i find enough such contrariety . 51 then i in simple sort him answered thus , 〈◊〉 ken not the strange guize of learned schools , but if gods thoughts be contrair unto us , let not deep wonderment possesse our souls , if he call fools wisemen , and wisemen fools . if rich he poore men term , if poore men rich , if craftie states-men silly country gulls , beasts men , men beasts , with many other such : 〈◊〉 seeth not as man seeth , god speaks not in mans speech . 52 straight he to higher pearch , like bird in cage , did skip , and sang of etern destiny , of sight and foresight he with count'nance sage did speak , and did unfold gods secresie , and left untoucht no hidden mystery . i lowly louting held my cap in hand : he askt what ment that so sudden coursie . i pardon crave , said i , for manners fond ; you are heavens privie counsellour i understand , 53 which i wist not before : so deep insight into the hidden things of god who can attain unto without that quickning spright of the true god ? who knows the mind of man but that same spright that in his breast doth won ? therefore the key of gods hid secresie is his own spright , that 's proper to his son , and those of that second nativitie , which holy temples are of the divinity . 54 therefore as th' sacred seat o' th' deity , i unto you seemly behaviour make , if you be such as you may seem to be ( it is mans nature easily to mistake ) my words his mind did quite asunder break : for he full forward was all to assume that might him gild with glory , and partake with god ; and joyed greatly in vain fume , and prided much himself in his purloined plume , 55 so that full loth he was for to undo my fairly winded up conclusion ; yet inwardly did not assent unto my premises : for foul presumption he thought , if that a private idiot man by his new birth should either equalize , or else outstrip the bookish nation . perhaps some foul deformities disguise their life : pshah ! that to knowledge is no prejudice , 56 but he nould say so : for why ? he was bent to keep the credit which he then had got , as he conceiv'd : for it had been yblent ; it might have hazarded half of his lot , to wit his godlike hew withouten spot , if so be such deep knowledge could consist with wicked life : but he nould lose one jot of his so high esteem , nor me resist . ●… i escap'd the souse of his contracted fist . 57 by this we came into a way that did divide it self into three parts : the one to leontopolis ; that in the mid did lead straight forth out of wide beiron , that was the way that i mote take alone ; the third way led unto onepolis : and thitherward don psittaco put on . with both these towns , alopecopolis ●…in firm league , and golden myrmecopolis . 58 for nothing they attempt without the aid of these two cities . they 'll not wagen war , nor peace conclude , nor permit any trade , nor make dec●…ees , nor slake the civil jar , nor take up private wrongs , nor plead at bar , nor temples consecrate , nor mattins say ; they nought begin divine or secular , but they advisen with those cities tway . 〈◊〉 potent citizens that bear so great a sway ! 59 no truth of justice in beirah lond : no sincere faith void of sly subtlety , that alwayes seeks it self , is to be found : but law-delusion and false policy , false policy that into tyranny would quickly wend , did not stern fear restrain and keep in aw . th' onites democracie is nought but a large hungry tyrant-train : ●…ppression from the poore is an all-sweeping rain . 60 a sweeping torrent that beats down the corn , and wasts the oxens labour , headlong throws the tallest trees up by the root ytorn , its ranging force in all the land it shows ; wood rent from hence its rowling rage bestows in other places that were bare before , with muddied arms of trees the earth it strows : the list'ning shepherd is amazed sore , while it with swift descent so hideously doth rore . 61 such is the outrage of democracy , when fearlesse it doth rule in beirah : and little better is false monarchy , when it in this same country bears the sway . ( is 't not a part of autaesthesia ? ) so to an inward sucking whirlpools close they change this swelling torrents surquedry much treasure it draws in , and doth inclose in'ts winding mouth , but whether then , there 's no mā kno●… 62 o falsest beironites , what gars you plain one of another , and vainly accuse of foul offence ? when you all entertain tyrannick thoughts . you all alike do muse of your own private good , though with abuse of those you can tread down with safety , no way to wealth or honour you refuse . faise onople doth grudge , and grone , and cry , because she is denied a greater tyranny . 63 two of that city whilom on the way , with languid lugs , and count'nance gravely sad , did deeply sigh , and rudely rough did bray gainst leontopolis . the equall pad of justice now , alas ! is seldome trad , said they ; the lions might is law and right . where 's love or mercy now ? with that out strad a little dog , his dames onely delight , and ran near to their tails , and bark'd with all his might . 64 the sourly irefull onopolitan without all mercy kickt with iron heel the little bawling curre , that at him ran ; it made his feeble corse to th' earth to reel , that was so pierc'd with the imprinted steel , that it might grieve an heart of flinty stone : no herbs , no salves the breach could ever heal ; the good old wife did then keep house alone . ●…alse hearted carles , is this your great compassion ? 65 there 's no society in behirah , but beastlike grazing in one pasture ground : no love but of the animated clay with beauties fading flowers trimly crownd , or from strong sympathies heart-striking stound : no order but what riches strength and wit prescribe . so bad the good eas'ly confound . is honesty in such unruly fit that it 's held in no rank ? they ' steem it not a whit . 66 but i am weary of this uncouth place ; if any man their bad condition and brutish manners listeth for to trace , we may them reade in the creation of this wide sensible : where every passion of birds and beasts distinctly do display , to but an ord'nary imagination the life and soul of them in behirah : this beirah that hight the greater adamah . 67 the swelling hatefull toad , industrious ant , lascivious goat , parrot , or prating pye , the kingly lion , docil elephant , all-imitating ape , gay butterflie , the crafty fox famous for subtilty , majestick horse , the beast that twixt two trees ( a fit resemblance of full gluttony ) when he hath fill'd his gorge , himself doth squeeze to feed afresh , court spaniels , and politick bees ; 68 with many more which i list not repeat ; some foul , some fair : to th' fair the name they give of holy virtues ; but 't is but deceit , none in beiron virtuously do live ; none in that land so much as ever strive for truth of virtue , though sometimes they wont , as swine do swine , their own blood to relieve . beiron's all bruits , the true manhood they want , if outward form you pierce with phansie fulminant . 69 so having got experience enough of this ill land , for nothing there was new , my purpose i held on , and rode quite through that middle way , and did th' extremes eschew . when i came near the end there was in view no passage : for the wall was very high , but there no doore to me it self did shew : looking about at length i did espy a lively youth , to whom i presently gan cry . 70 more willing he 's to come then i to call : simon he hight , who also's call'd a rock : simon is that obedientiall nature , who boysterous seas and winds doth mock ; no tempest can him move with fiercest shock ; the house that 's thereon built doth surely stand : nor blustring storm , nor rapid torrents stroke can make it fall ; it easily doth withstand the gates of death and hell , and all the stygian band . 71 when i gan call , forthwith in seemly sort he me approch'd in decent russet clad , more fit for labour then the flaunting court : when he came near , in chearfull wise he bad tell what i would : then i unto the lad gan thus reply , alas ! too long astray here have i trampled foul behirons pad : out of this land i thought this the next way , but i no gate can find , so vain is mine assay . 72 then the wise youth , good s r , you look too high : the wall aloft is raised ; but that same dore where you must passe in deep descent doth lie : but he bad follow , he would go before . hard by there was a place , all covered o're with stinging nettles and such weedery , the pricking thistle the hard'st legs would gore , under the wall a strait dore we descry : the wall hight self-conceit ; the doore humility . 73 when we came at the doore fast lockt it was , and simon had the key , but he nould grant that i into that other land should passe , without i made him my concomitant . it pleas'd me well , i mus'd not much upon 't , but straight accord : for why ? a jolly swain methought he was ; meek , cheerfull and pleasant . when he saw this , he thus to me again , 〈◊〉 , see you that sad couple ? then i , i see those twain . 74 a sorry couple certainly they be . the man a bloody knife holds at his heart with cheerlesse countenance , as sad is she . or eld , or else intolerable smart , which she cannot decline by any art , doth thus distort and writhe her wrinkled face ; a leaden quadrate swayes hard on that part that 's fit for burdens ; foulnesse doth deface ●…er aged looks ; with a straight staff her steps she stayes . 75 right well you say , then said that iusty swain : yet this poore couple be my parents dear : nor i can hence depart without these twain : these twain give life to me , though void of chear they be themselves . then let 's all go ▪ yfere . the young mans speech caus'd sad perplexity within my breast , but yet i did forbear , and fairly ask'd their names . he answered me , ●…c autaparnes hight ; but she hypomene . 76 i simon am the sonne of this sad pair , who though full harsh they seem to outward sight ; yet when to dizoie men forth do fare , no company in all the land so meet they find as these ; their pacefull well i weet is very slow , and so to youthfull haste displeasing , and their counsells nothing sweet to any beironite : but sweetest taste doth bitterst choler breed , and haste doth maken waste . 77 nor let that breast impierc'd with dropping wound , an uncouth spectacle , disturb your mind . his blood 's my food : if he his life effund to utmost death , the high god hath design'd that we both live . he in my heart shall find a seat for his transfused soul to dwell : and when that 's done , this death doth eke unbind that heavie weight that doth hypom'ne quell , then i anaut aesthetus hight , which seems me well . 78 so both their lives do vanish into mine , and mine into hattubus life doth melt : which fading flux of time doth not define , nor is by any autaesthesian felt . this life to on the good hattubus delt : in it's all joy , truth , knowledge , love and force ; such force no wight created can repel't . all strength and livelyhood is from this sourse , all lives to this first spring have circular recourse . 79 a lecture strange he seemd to reade to me ; and though i did not rightly understand his meaning , yet i deemed it to be some goodly thing , and weary of that land where then i stood , i did not him withstand in his request , although full loth i were slow-footed eld the journey should command ; yet we were guided by that sory pair , and so to dizoie full softly we do fare . the argument of psychozoia . lib. 3. strange state of dizoie mnemons skill here wisely doth explain , ida's strong charms , and eloim-hill , with the drad dale of ain . 1 but now new stories i 'gin to relate , which aged mnemon unto us did tell , whiles we on graffie bed did lie prostrate under a shady beach , which did repell the fiery skorching shafts which uriel from southern quarter datted with strong hand . no other help we had ; for gabriel his wholesome cooling blasts then quite restrain'd . ●…e lions flaming breath with heat parcht all the land . 2 here seemly sitting down thus gan that sage , last time we were together here ymet , beirah wall , that was the utmost stage of our discourse , if i do not forget : when we departed thence the sun was set , yet nathelesse we past that lofty wall that very evening . the nights nimble net that doth encompasse every opake ball , ●…hat swims in liquid aire , did simon nought apall . 3 when we that stately wall had undercrept , we straightway found our selves in dizoie : the melting clouds chill drizzeling tears then wept ; the misty aire swet for deep agony , swet a cold sweat , and loose frigidity fill'd all with a white smoke ; pale cynthia did foul her silver limbs with filthy die , whiles wading on she measured out her way , ●…nd cut the muddy heavens defil'd with whitish clay . 4 no light to guide but the moons pallid ray , and that even lost in misty troubled aire : no tract to take , there was no beaten way ; no chearing strength , but that which might appear from dians face : her face then shin'd not clear , and when it shineth clearest , little might she yieldeth , yet the goddesse is severe . hence wrathfull dogs do bark at her dead light : christ help the man thus clos'd and prison'd in drad nig●… ▪ 5 o'rewhelm'd with irksome toil of strange annoyes in stony stound like senselesse stake i stood , till the vast thumps of massie hammers noise , that on the groning steel laid on such load , empierc'd mine ears in that sad stupid mood . i weening then some harbour to be nie , in sory pace thitherward slowly yode , by eare directed more then by mine eye , but there , alas ! i found small hospitality . 6 foure grisly black-smiths stoutly did their task upon an anvile form'd in conick wise : they neither minded who , nor what i ask , but with stern grimy look do still avise upon their works ; but i my first emprise would not forsake , and therefore venture in . or none hath list to speak , or none espies , or hears : the heavie hammers never lin ; and but a blew faint light in this black shop did shi●… . 7 there i into a darksome corner creep , and lay my weary limbs on dusty flore , expecting still when soft down-sliding sleep should seize mine eyes , and strength to me restore : but when with hovering wings she proch'd , e'rmore the mighty souses those foul knaves laid on , and those huge bellows that aloud did rore , chac'd her away that she was ever gone before she came , on pitchy plumes , for fear , yflone . 8 the first of those rude rascalls lypon hight , a foul great stooping slouch with heavie eyes , and hanging lip : the second ugly sight pale phobon , with his hedgehog-haires disguise : ●…elpon is the third , he the false skies no longer trusts : the fourth of furious fashion ●…hrenition hight , fraught with impatiencies , the bellows be ycleep'd deep suspiration : ●…h kanve these bellows blow in mutuall circulation . 9 there is a number of these lonesome forges ●…n bacha vale ( this was in bacha vale ) there be no innes but these , and these but scourges ; in stead of ease they work much deadly bale to those that in this lowly trench do trale their feeble loins . ah me ! who here would fare ? ●…ad ghosts oft crosse the way with visage pale , ●…harp thorns and thistles wound their feeten bare ; ●…happy is the man that here doth bear a share . 10 when i in this sad vale no little time had measured , and oft had taken inne , and by long penance paid for mine ill crime methought the sun it self began to shine , and that i had past dians discipline . ●…ut day was not yet come , 't was perfect night : phoebus head from ida hill had seen ; ●…or ida hill doth give to men the sight , phoebus form , before aurora's silver light . 11 ●…ut phoebus form from that high hill's not clear nor figure perfect . it 's inveloped 〈◊〉 purple cloudy veil ; and if 't appear 〈◊〉 rounder shape with skouling dreary head 〈◊〉 glowing face it shows , ne rayes doth shed of lights serenity , yet duller eyes with gazing on this irefull sight be fed : ●…est to their pleasing , small things they will prize , 〈◊〉 never better saw , nor better can devise . 12 on ida hill their stands a castle strong , they that it built call it pantheothen . hither resort a rascall rabble throng of miscreant wights : but if that wiser men may name that fort , pandaemoniothen they would it cleep . it is the strong'st delusion that ever daemon wrought ; the safest pen that e're held silly sheep for their confusion . ill life and want of love , hence springs each false concl●… 13 that rabble rout that in this castle won , is irefull-ignorance , unseemly-zeal , strong-self-conceit , rotten-religion , contentious-reproch-'gainst-michael if-he-of-moses-body-ought-reveal which-their-dull-skonses-cannot eas'ly-reach , love-of-the-carkas , an inept-appeal t' uncertain papyrs , a-false-formall-fetch of-seigned-sighes , contempt-of poore-and-sinfull-wretch . 14 a deep self-love , want of true sympathy with all mankind , th' admiring their own heard , fond pride , a sanctimonious crueltie 'gainst those , by whom their wrathfull minds be stirr'd ▪ by strangling reason , and are so aseard to lose their credit with the vulgar sort ; opinion and long speech 'fore life preferr'd , lesse reverence of god then of the court , fear and despair , evil surmises , false report . 15 oppression-of-the-poore , fell rigourousnesse , contempt-of-government , fiercenes , fleshly lust , the-measuring-of all-true righteousnesse by-their own-model , cleaving unto-dust , rash-censure , and despising-of-the-just that-are-not-of-their-sect , false-reasoning concerning-god , vain-hope , needlesse mistrust , strutting-in knowledge , egre slavering after hid-skill , with every inward fulsome thing . 16 these and such like be that rude regiment , that from the glitering sword of michael fly : they fly his outstretch'd arm , else were they shent if they unto this castle did not hie , strongly within its wals to fortifie themselves . great daemon hath no stronger hold then this high tower. when the good majesty shines forth in love and light , a vapour cold ●…d a black hellish smoke from hence doth all infold . 17 and all that love and light and offer'd might is thus chok'd up in that foul stygian steem : if hells dark jawes should open in despight , and breathe its inmost breath which foul'st i deem ; yet this more deadly foul i do esteem ; and more contagious , which this charmed tower ever spues forth , like that fell dragons steem which he from poyson'd mouth in rage did poure 〈◊〉 her , whose first-born child his chaps might not devour . 18 but lest the rasher wit my muse should blame , as if she did those faults appropriate ( which i even now in that black list did name ) unto pantheothen ; the self same state i dare a vouch you 'll find , where ever hate backd with rough zeal , and bold through want of skill , all sects besides its own doth execrate . this peevish spright with wo the world doth fill , ●…hile each man all would bind to his fierce furious will. 19 o hate ! the fulsome daughter of fell pride , sister to surly superstition , that clean out-shining truth cannot abide , that loves it self and large dominion , and in false show of a fair union would all encroch to 't self , would purchase all at a cheap rate , for slight opinion . thus cram they their wide-gaping crumenall : ●…t now to ida hill me lists my feer recall . 20 no such inchantment in all dizoie as on this hill ; nor sadder sight was seen then you may in this rufull place espy . 'twixt two huge walls on solitary green , of funerall cypresse many groves there been , and eke of ewe , eben , and poppy trees : and in their gloomy shade foul grisly fiend use to resort , and busily to seize the darker phansied souls that live in ill disease . 21 hence you may see , if that you dare to mind , upon the side of this accursed hill , many a dreadfull corse ytost in wind , which with hard halter their loathd life did spil . there lies another which himself did kill with rusty knife , all roll'd in his own bloud , and ever and anon a dolefull knill comes from the fatall owl , that in sad mood with drery sound doth pierce through the death-shadow●… 〈◊〉 22 who can expresse with pen the irksome state of those that be in this strong castle thrall ? yet hard it is this fort to ruinate , it is so strongly fenc'd with double wall . the fiercest but of ram no'te make them fall : the first inevitable destiny of gods decree ; the other we do call invincible fleshly infirmity : but keeper of the tower , unfelt hypocrisie . 23 what poets phansies fain'd to be in hell are truly here . a vultur tityus heart still gnaws , yet death doth never tityus quell : sad sisyphus a stone with toylsome smart doth roul up hill , but it transcends his art , to get it to the top , where it may lye . on steddy plain , and never backward start : his course is stopt by strong infirmity : his roul comes to this wall , but then back it doth fly . 24 here fifty sisters in a sieve do draw through-sipping water : tantalus is here , who though the glory of the lord oreflow the earth , and doth incompasse him so near , yet waters he in waters doth requere . stoop tantalus and take those waters in . what strength of witchcraft thus blinds all yfere twixt these two massie walls , this hold of sinne ? ●…ye me ! who shall this fort so strongly fenced win ! 25 i heare the clattering of an armed troup : my ears do ring with the strong pransers heels . ( my soul get up out of thy drousie droop , and look unto the everlasting hills ) the hollow ground , ah ! how my sense it fills with sound of solid horses hoofs . a wonder it is to think how cold my spirit thrills with strange amaze . who can this strength dissunder ? ●…rk how the warlik steeds do neigh their necks do thunder 26 all milkwhite steeds in trappings goodly gay , on which in golden letters be ywrit these words ( even he that runs it readen may ) true righteousnesse unto the lord of might . o comely spectacle ! o glorious sight ! 't would easily ravish the beholders eye to see such beasts , so fair , so full of spright , all in due ranks to pranse so gallantly , ●…aring their riders arm'd with perfect panoply . 27 in perfect silver glistring panoply they ride , the army of the highest god : ten thousands of his saints approchen nie to judge the world , and rule it with his rod : they leave all plain where ever they have trod . each rider on his shield doth bear the sun with golden shining beam dispread abroad , the sun of righteousnesse at high day noon , 〈◊〉 this same strength , i wene , this fort is easly wonne . 28 they that but heare thereof shall straight obey ; but the strange children shall false semblance make , but all hypocrisie shall soon decay , all wickednesse into that deadly lake , all darknesse thither shall it self betake : that false brood shall in their close places fade . the glory of the lord shall ne're forsake the earth again , nor shall deaths dreadfull shade return again . him praise that this great day hath made . 29 this is the mighty warlick michaels hoste , that easily shall wade through that foul spue which the false dragon casts in every coste , that the moon-trampling woman much doth rue his deadly spaul ; but no hurt doth accrew to this strong army from this filthy steam : nor horse nor man doth fear its lutid hew , they safely both can swim in this foul stream : this stream the earth sups up cleft ope by michaels beam ▪ 30 but whiles it beareth sway , this poysons might is to make sterill or prolong the birth , to cause cold palsies , and to dull the sight by sleepy sloth ; the melancholick earth it doth increase that hinders all good mirth . yet this dead liquor dull pantheothen before the nectar of the gods preferr'th : but it so weakens and disables men , that they of manhood give no goodly specimen . 31 here one of us began to interpeal old mnemon . tharrhon that young ladkin hight , he prayed this aged sire for to reveal what way this dragons poysonous despight , and strong pantheothens inwalling might , we may escape . then mnemon thus gan say , some strange devise , i know each youthfull wight would here expect , or lofty brave assay : but i 'll the simple truth , in simple wise convay . 32 good conscience , kept with all the strength and might that god already unto us hath given ; a presse pursuit of that foregoing light that egs us on ' cording to what we have liven , and helps us on ' cording to what we have striven , to shaken off the bonds of prejudice , nor dote to much of that we have first conceiven ; by hearty prayer to beg the sweet delice 〈◊〉 gods all-loving spright : such things i you aduise . 34 can pity move the heart of parents dear , when that their haplesse child in heavy plight doth grieve and moan ? whiles pinching tortures tear his fainting life , and doth not that sad sight of gods own sonne empassion his good spright with deeper sorrow ? the tender babe lies torn in us by cruell wounds from hostile might : is gods own life of god himself forlorn ? 〈◊〉 was he to continuall pain of god yborn ? 34 or will you say if this be gods own sonne , let him descend the crosse : for well we ween that he 'll not suffer him to be fordonne by wicked hand , if gods own sonne he been . but you have not those sacred misteries seen , true-crucifying jews ! the weaker thing is held in great contempt in worldly eyen : but time may come when deep impierced sting ●…all prick your heart , and it shall melt with sorrowing . 35 then you shall view him whom with cruell spear you had transfix'd , true crucified sonne of the true god , unto his father dear , and dear to you , nought dearer under sun . through this strong love and deep compassion , how vastly god his kingdome would enlarge you 'll easly see , and how with strong iron he 'll quite subdue the utmost earthly verge . ●…foolish men ! the heavens why do you fondly charge ? 36 subtimidus , when tharrhon sped so well , took courage to himself , and thus 'gan say to mnemon , pray you sr. vouchsafe to tell what antaparnes and hypomene and simon do this while in dizoe . with that his face shone like the rosy morn with maiden blush from inward modesty , which wicked wights do holden in such scorn , sweet harmles modesty a rose withouten thorn . 37 old mnemon lov'd the lad even from his face , which blamelesse blush with sanguin light had dyed ; his harmlesse lucid spright with flouring grace his outward form so seemly beautifyed . so the old man him highly magnified for his so fit enquiry of those three ; and to his question thus anon replyed , there 's small recourse ( till that fort passed be ) to simon autaparnes or hypomene . 38 for all that space from behirons high wall unto pantheothen , none dares arise from his base dunghill warmth ; such magicall attraction his flagging soul down ties ▪ to his foul flesh : 'mongst which , alas ! there lyes a litle spark of gods vitality , but smoreing filth so close it doth comprize that it cannot flame out nor get on high : this province hence is hight earth-groveling aptery . 39 but yet fair semblances these apterites do make of good , and sighen very sore , that god no stronger is . false hypocrites ! you make no use of that great plenteous store of gods good strength which he doth on you poure : but you fast friends of foul carnality , and false to god , his tender sonne do gore , and plaud your selves , is 't be not mortally ; nor let you him live in ease , nor let you him fairly die . 40 like faithlesse wife that by her frampard guize , peevish demeanour , sullen sad disdain doth inly deep the spright melancholize of her aggrieved husband , and long pain at last to some sharpe sicknesse doth constrain his weakned nature to yield victory : his skorching torture then count death a gain . but when death comes , in womanish phrensy ●…at froward femal wretch doth shreek and loudly cry . 41 so through her moody importunity from downright death she rescues the poore man : self-favouring sense ; not that due loyalty doth wring from her this false compassion , compassion that no cruelty can well equalize . her husband lies agast ; death on his horrid face so pale and wan doth creep with ashy wings . he thus embrac'd ●…rforce too many dayes in deadly woe doth wast . 42 this is the love that 's found in aptery to gods dear life . if they his sonne present halfe live , halfe dead , handled despightfully , or sunk in sicknesse or with deep wound rent , so be he 's not quite dead they 'r well content . and hope sure favour of his sire to have . they have the signes how can they then be shent ? the god of love for his dear life us save ●…om such conceits , which men to sinne do thus inslave . 43 but when from aptery we were ygone , and past pantheothens inthralling power ; then from the east chearfull eous shone , and drave away the nights dead lumpish stour : he took by th' hand aurora's vernall houre ; these freshly tripp'd it on the silver'd hills , and thorow all the fields sweet life did shower : then gan the joyfull birds to try their skills ; ●…hey skipt , they chirpt amain , they pip'd they danc'd their fills . 44 this other province of dizoia hight pteroessa ; on the flowry side of a green bank , as i went on my way strong youthfull gabriel i there espide , courting a nymph all in her maiden pride , not for himself : his strife was her to win to michael in wedlock to be tide . he promised she should be michaels queen , and greater things then care hath heard or eye hath seen ▪ 45 this lovely maid to gabriel thus replide , thanks , sr , for your good news ; but may i know who michael is that would have me his bride . it s michael , said he , that works such wo to all that fry of hell ; and on his foe those fiends of da●…knesse such great triumphs hath : the powers of sinne and death he down doth mow . in this strong arm of god have thou but faith , that in great daemons troups doth work so wondrous 〈◊〉 46 the simple girl believed every word , nor did by subtle querks elude the might and profer'd strength of the soul-loving lord ; but answered thus , good sr , but reade aright when shall i then appear in michaels sight ? when gabriel had won her full assent , and well observ'd how he had flam'd her spright , he answered , after the complishment of his behests , and so her told what hests he ment . 47 she willingly took the condition , and pliable she promised to be : and gabriel sware he would wait upon her virginship , whiles in simplicity his masters will with all good industry she would fulfill . so here the simple maid strove for her self in all fidelity , nor took her self for nothing ; but sh●… plaid her part , she thought , as if indentures had been made . 48 for she did not with her own self ginthink so curiously , that it is god alone that gives both strengths whe●… ever we do swink : graces and natures might be both from one , who is our lifes strong sustentation . impossible it is therefore to merit , when we poore men have nothing of our own : certes by him alone she stands upright ; and surely falls without his help in per'lous fight . 49 but we went on in pteroessa lond . the fresh bright morning was no small repast after the toil in aptery we found , so that with merry chear we went full-fast : but i observed well that in this haste simon wax'd faint , and feeble , and decay'd in strength and life before we far had past : and by how much his youthfull flower did fade , so much more vigour to his parents was repay'd . 50 for that old crumpled wight gan go upstraight , and autaparnes face recovered blood ; but simon looked pale withouten might , withouten chear , or joy , or livelyhood : cause of all this at last i understood . for autaparn that knife had from him cast , and almost clos'd the passage of that flood . that flood , that blood , was that which simons taste alone could fit : if that were gone the lad did waste . 51 and his old mother , call'd hypomene , did ease her back from that down-swaying weight , that leaden quadrate , which did miserably annoy her crazy corse ; but that more light she might fare on , she in her husbands sight threw down her load , where he threw down his blade . and from that time began the pitious plight of sickly simon : so we ●…m perswade back to retreat , and do th●… dying son some aid . 52 though loth , yet at the length they do assent : so we return unto the place where lay the heavy quadrate , and that instrument of bleeding smart : it would a man dismay to think how that square lead her back did sway ; and how the halfeclos'd wound was open tore with that sharpe-pointed knife : and sooth to say simon himself was inly grieved sore , seeing the deadly smart that his dear parents bore . 53 so we remeasure the way we had gone , still faring on toward theoprepy . great strength and comfort 't was to think upon our good escape from listlesse aptery , and from the thraldome of infirmity . now nought perplex'd our stronger plumed spright , but what may be the blamelesse verity : oft we conceiv'd things were peracted right ; and oft we found ourselves guld with strong passions might ▪ 54 but now more feeble farre we find their force then erst it was , when as in aptery to strong pantheothen they had recourse : for then a plain impossibility it was to overcome their cruelty . but here encouraged by gabriel we strongly trust to have the victory . and if by chance they do our forces quell ; it 's not by strength of armes but by some misty spell . 55 so bravely we went on withouten dread , till at the last we came whereas a hill with steep ascent highly lift up his head : to th' aged foot it worken would much ill to cl●…mb this cliffe ; with weary ache 't would ●…ill his drier bones . but yet it 's smooth and plain upon the top . it passeth farre my skill the springs , the bowers , the walks , the goodly train of fair chaste nymphes that haunt that place for to explain 56 i saw three sisters there in seemly wise together walking on the flowry green , yclad in snowy stoles of fair agguize . the glistring streams of silver waving shine , skillfully interwove with silken line , so variously did play in that fair vest , that much it did delight my wondring eyne : their face with love and vigour was ydrest , ●…ith modesty and joy , their tongue with just behest . 57 their locks hung loose . a triple coronet , of flaming gold and star-like twinkling stone of highest price , was on their temples set : the amethyst , the radiant diamond , the jasper , enemy to spirits wonne , with many other glorious for to see . these three enameld rimmes of that fair crown be these : the first hight dicaeosyne , ●…ilosophy the next , the last stiff apathy . 58 i gaz'd , and mus'd , and was well nigh distraught with admiration of those three maids , and could no further get , ne further saught ; down on the hill my weary limbes i laid , and fed my feeble eyes , which me betray'd unto loves bondage : simon lik'd it not to see me so bewitchd , and thus assay'd by wisest speech to loose this magick knot : great pity things so fair should have so foul a spot . 59 what spot , said i , can in these fair be found ? both spot in those white vests , and eke a flaw in those bright gems wherewith these maids be crown'd , if you 'll but list to see i 'll easly show . then i , both love of man and holy law exactly 's kept upon this sacred hill ; true fortitude that truest foes doth awe , justice and abstinence from sweetest ill , and wisdome like the sun doth all with light o'respill . 60 thanks be to god we are so well ariv'd to the long-sought for land , theoprepy . nay soft good sr , said simon , you 'r deceiv'd , you are not yet past through autaesthesy : with that the spot and flaw he bad me see which he descry'd in that goodly array . the spot and flaw self-sens'd autopathy was hight , the eldest nymph pythagerissa , next platonissa hight , the last hight stoicissa . 61 but this high mount where these three sisters wonne , said simon , cleeped is , har-eloim . to these it s said , do worship to my sonne : it s right , that all the gods do worship him , there 's none exempt : those that the highest climbe are but his ministers , their turns they take to serve as well as those of lower slime . what so is not of christ but doth partake of th' autaesthesian soil , is life daemoniake . 62 his words did strangely work upon my spright , and wean'd my mind from that i dearly lov'd ; so i nould dwell on this so pleasing sight , but down descended , as it me behov'd , and as my trusty guide me friendly mov'd . so when we down had come , and thence did passe on the low plain , simon more clearly prov'd , that though much beauty there and goodnesse was , yet that in theoprepia did far surpasse . 63 so forward on we fare , and leave that hill , and presse still further ; the further we go , simon more strength , more life and godly will , more vigour he and livelyhood did show ; but autaparnes wox more wan and wo : he faints , he sinks , ready to give up ghost , and ag'd hypomne trod with footing slow , and staggerd with her load ; so ill dispos'd their fading spirits were , that life was well nigh lost . 53 by this in sight of that black wall we came , a wall by stone-artificer not made : for it is nought but smoke from duskish flame , which in that low deep valleys pitchy shade doth fiercely th' autopathian life invade , with glowing heat , and eateth out that spot . this dreadfull triall many hath dismaid : when autaparnes saw this was his lot , ●…ear did his sense benumme , he wox like earthly clot . 54 in solemn silency this vapour rose from this dread dale , and hid the eastern sky with its deep darknesse , and the evening close forestall'd with stygian obscurity , yet was 't not thick , nor thin , nor moist , nor dey ; nor stank it ill , nor yet gave fragrant smell , nor did't take in through pellucidity the penetrating light , nor did't repell through grosse opacity the beams of michael . 55 yet terrible it is to psyche's brood , that still retain the life daemoniake ; constraining fear calls in their vitall flood , when the drad magus once doth mention make of the deep dark abysse ; for fear they quake at that strong-awing word : but they that die unto self-feeling life , naught shall them shake : base fear proceeds from weak autopathy . this dale hight ain , the fumes hight anautaesthesy . 56 into this dismall dale we all descend : here autaeparnes and hypomene their languid life with that dark vapour blend . thus perished fading vitality , but nought did fade of lifes reality . when these two old ones their last gasp had fer , in this drad valley their dead corps did lie ; but what could well be sav'd to simon flet . here simon first became spotlesse anautaesthet . 68 when we had waded quite through this deep shade , we then appeard in bright theoprepy : here phoebus ray in straightest line was laid , that earst lay broke in grosse consistency of cloudy substance . for strong sympathy of the divided natures magick band was burnt to dust in anautaesthesie : now there 's no fear of deaths dart-holding hand : fast love , fixt life , firm peace in theoprepia land . 69 when mnemon hither came , he leaned back upon his seat , and a long time respired . when i perceiv'd this holy sage so slack to speak ( well as i might ) i him desired still to hold on , if so he were not tired , and tell what fell in blest theoprepy ; but he nould do the thing that i required , too hard it is , said he , that kingdomes glee to show ; who list to know himself must come and see . 70 this story under the cool shaddowing beach old mnemon told of famous dizoie : to set down all he said passeth my reach , that all would reach even to infinity . strange things he spake of the biformity of the dizoians ; what mongrill sort of living wights ; how monstrous shap'd they be , and how that man and beast in one consort ; goats britch , mans tongue , goose head , with monki's mouth disto●… ▪ 71 of centaures , cynocephals , walking trees , tritons and mermaydes , and such uncouth things ; or weeping serpents with fair womens eyes , mad making waters , sex trans-forming springs ; of foul circean swine with golden rings , with many such like falshoods ; but the straight will easly judge all crooked wandrings , suffice it then we have taught that ruling-right ▪ the good is uniform , the evil infinite . ψυξαθανασια platonica : or platonicall poem of the immortality of souls , especially mans soul. by h. m. master of arts , and fellow of christs colledge in cambridge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empedocles . omnia mutantur , nihil interit , ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trismegist . cambridge printed by roger daniel , printer to the universitie : 1642. the preface to the reader . the very nerves and sinews of religion is hope of immortality . what greater incitement to virtue and justice then eternall happinesse ? what greater terriculament from wickednesse , then a full perswasion of after-judgement and continuall torture of spirit ? but my labour is superfluous . men from their very childhood are perswaded of these things . verily , i fear how they are perswaded of them when they become men . else would not they , vvhom the fear of hell doth not affright , die so unvvillingly , nor vvicked men so securely ; nor vvould so many be vvicked . for even naturall-providence vvould bid them look forvvard . beside , some men of a melancholick temper ( vvhich commonly distrust and suspicion do accompany ) though othervvise pious , yet out of an exceeding desire of eternall being , think they can never have security enough for this so pleasing hope and expectation , and so even vvith anxiety of mind busie themselves to prove the truth of that strongly , vvhich they desire vehemently to be true . and this body , vvhich dissolution vvaits upon , helpeth our infidelity exceedingly . for the soul not seeing it self , judgeth it self of such a nature , as those things are to which she is nearest united : falsly saith , but yet ordinarily , i am sick , i am weak , i faint , i die ; when it is nough : but the perishing life of the body that is in such plight , to which she is so close tied in most intimate love and sympathy . so a tender mother , if she see a knife struck to her childs heart , would shreek and swound as if her self had been smit ; whenas if her eye had not beheld that spectacle , she had not been moved though the thing were surely done . so i do verily think that the mind being taken up in some higher contemplation , if it should please god to keep it in that ecstasie , the body might be destroyed without any disturbance to the soul. for how can there be or sense or pain without animadversion ? but while we have such continuall commerce with this frail body , it is not to be expected but that we shall be assaulted with the fear of death and darknesse . for alas ! how few are there that do not make this visible world , their adonai , their stay and sustentation of life , the prop of their soul , their god ? how many christians are not prone to whisper that of the heathen poet , soles occidere & redire possunt ; nobis cùm semel occidit brevis lux nox est perpetua una dormienda . the sunne may set and rise again ; if once sets our short light , deep sleep us binds with iron chain , wrapt in eternall night . but i would not be so injurious , as to make men worse then they are , that my little work may seem of greater use and worth then it is . admit then that men are most what perswaded of the souls immortality , yet here they may reade reasons to confirm that perswasion , and be put in mind , as they reade , of their end , and future condition , which cannot be but profitable at least . for the pleasure they 'll reap from this poem , it will be according as their genius is fitted for it . for as plato speaks in his io , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or according to the more usuall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the spirit of every poet is not alike , nor his writings alike suteable to all dispositions . as io , the reciter of homers verses , professeth himself to be snatcht away with an extraordinary fury or ecstacie at the repeating of homers poesie , but others so little to move him that he could even fall asleep . so that no man is rashly to condemn another mans labour in this kind , because he is not taken with it . as wise or wiser then himself may . but this is a main piece of idolatry and injustice in the world , that every man would make his private genius an universall god ; and would devour all mens apprehensions by his own fire , that glowes so hot in him , and ( as he thinks ) shines so clear . as for this present song of the immortality of the soul , it is not unlikely but that it will prove sung montibus & sylvis to the waste woods and solitary mountains . for all men are so full of their own phansies and idiopathyes , that they scarce have the civility to interchange any words with a stranger . if they do chance to heare his exotick tone , they entertain it with laughter , a passion very incident upon that occasion to children and clowns . but it were much better neither to embosome nor reject any thing , though strange , till we were well acquainted with it . exquisite disquisition begets diffidence ; diffidence in knowledge , humility ; humility , good manners and meek conversation . for mine own part , i desire no man to take any thing . i write upon trust , vvithout canvasing ; and vvould be thought rather to propound then to assert vvhat i have here or elsevvhere vvritten . but continually to have exprest my diffidence in the very tractates themselves , had been languid and ridiculous . it vvere a piece of injustice to expect of others , that vvhich i could never indure to stoup to my self . that knovvledge vvhich is built upon humane authority is no better then a castle in the aire . for vvhat man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at least can be prov'd to us to be so ? wherefore the foundation of that argument will but prove precarious , that is so built . and we have rather a sound of words signifiing the thing is so , then any true understanding that the thing is so indeed . what ever may seem strange in this poem , condemne it not , till thou findest it dissonant to plato's school , or not deducible from it . but there be many arguments , that have no strangenesse at all to prove the soules immortality ; so that no man that is not utterly illiterate shall lose his labour in reading this short treatise . i must confesse i intended to spin it out to a greater length ; but things of greater importance then curious theory , take me off ; beside the hazard of speaking hard things to a multitude . i make no question , but those that are rightly acquainted with platonisme , will accept of that small pains , and make a good construction of my poetry . for i will assure thee ( reader ) that it will be nothing but igorance of my scope , that shall make any do othervvise i fly too high to take notice of lesser flaws . if thou seest them , i give thee free liberty to mend them . but if thou regardest not lesser trifles , we be well met . farewell . h. m. the argument of psychathanasia . book 1. cant. 1. struck with strong sense of gods good will the immortalitie of souls i sing ; praise with my quill plato's philosophie . 1 vvhatever-man he be that dares to deem true poets skill do spring of earthly race , i must him tell , that he doth misesteem their strange estate , and eke himself disgrace by his rude ignorance . for there 's no place for forced labour , or slow industry of flagging wits , in that high fiery chace , so soon as of the muse they quickned be , at once they rise , and lively sing like lark in skie . 2 like to a meteor , whose materiall is low unwieldy earth , base unetuous slime , whose inward hidden parts ethereall ly close upwrapt in that dull sluggish fime , ly fast asleep , till at some fatall time great phoebus lamp has fir'd its inward spright , and then even of it self on high doth climb ; that earst was dark becomes all eye , all sight , bright starre , that to the wise of future things gives light : 3 even so the weaker mind , that languid lies knit up in rags of dirt , dark cold and blind , so soon that purer flame of love unties its clogging chains , and doth its spright unbind , it sores aloft ; for it it self doth find well plum'd ; so rais'd upon its spreaden wing , it softly playes , and warbles in the wind , and carols out its inward life and spring of over-flowing joy , and of pure love dothsing . 4 it sings of purest love , not that base passion that fouls the soul with filth of lawles lust , and circe-like its shape doth all misfashion ; but that bright slame that 's proper to the just , and eats away all drosse and cankred rust with its refining heat , unites the mind with gods own spright , who raiseth from the dust the slumb'ring soul , and with his usage kind makes't breath after that life that time hath not desin'd . 5 so hath he rais'd my soul , and so possest my inward spright , with that unfeigned will he bears to psyche's brood , that i ne're rest but ruth or ragefull indignation fill my troubled veins , that i my life near spill with sorrow and disdain , for that foul lore that crept from dismall shades of night , and quill steep'd in sad styx , and fed with stinking gore suckt from corrupted corse , that god and men abhorr●… . 6 such is thy putid muse , lucretius , that fain would teach that souls all mortall be : the dusty atoms of democritus certes have fall'n into thy feeble eye , and thee bereft of perspicacity . others through the strong steem of their dull bloud , without the help of that philosophy , have with more ease the truth not understood , and the same thing conclude in some sad drooping mood . 7 but most of all my soul doth them refuse that have extinguish'd natures awfull light by evil custome , and unkind abuse of gods young tender work , that in their spright he first gins frame . but they with heddy might of over-whelming liquour that life drownd , and reasons eye swell up or put out quite . hence horrid darknesse doth their souls confound , and foul blasphemous belch from their furd mouth resounds 8 thus while false way they take to large their spirit by vaster cups of bacchus , they get fire without true light , and ' cording to demerit infernall blasts blind confidence inspire : bold heat to uncouth thoughts is their bad hire . which they then dearly hug , and ween their feet have clombe , whither vulgar men dare not aspire . but it s the fruit of their burnt sootie spright : thus dream they of drad death , and an eternall night . 9 now in the covert of dame natures cell they think they 'r shrowded , and the mysterie of her deep secrets they can wisely spell ; and ' pprove that art above true pretie ; laugh at religion as a mockerie , a thing found out to aw the simpler sort : but they , brave sparks , have broke from this dark tie : the light of nature yields more sure comfort . alas ! too many souls in this fond thought consort . 10 like men new made contriv'd into a cave that ner'e saw light , but in that shadowing pit , some uncouth might them hoodwink hither drave , now with their backs to the dens mouth they sit , yet shoulder not all light from the dern pit , so much gets in as optick art counts meet to shew the forms that hard without do flit . with learned quaere each other here they greet : true moving substances they deem each shadow slight : 11 when fowls flie by , and with their swapping wings beat the inconstant aire , and mournfull noise stirre up with their continuall chastisings in the soft yielding penitent ; the voice these solemn sages nought at all accoyes . 't is common ; onely they philosophize , busying their brains in the mysterious toyes of flittie motion , warie well advize on'●… inward principles the hid entelechyes . 12 and whereabout that inward life is seated , that moves the living creature , they espie passing in their dim world . so they 'r defeated , calling thin shadows true realitie , and deeply doubt if corporalitie , ( for so they term those visibles ) were stroy'd whether that inward first vitalitie could then subsist . but they are ill accloy'd with cloddie earth , and with blind duskishnesse annoy'd . 13 if roaring lion or the neighing horse , with frisking tail to brush off busie flies , approch their den , then haply they discourse from what part of these creatures may arise those greater sounds . together they advise , and gravely do conclude that from the thing that we would term the tail , those thund'ring neyes do issue forth : tail of that shadovving they see then moved most , while he is whinneying . 14 and so the lions huge and hideous roat they think proceeds from his rugg'd flowing mane , which the fierce winds do tosse and tousell sore ; unlesse perhaps he stirre his bushie train : for then the tail will carrie it again . thus upon each occasion their frail wit bestirres it self to find out errours vain and uselesse theories in this dark pit : fond reasoning they have , seldome or never hit . 15 so soon new shadows enter in the cave , new entelechias they then conceive brought forth of nature ; when they passed have their gloomy orb ( false shades eas'ly deceive ) not onely they that visible bereave of life and being , but the hidden might and root of motion unliv'd unbeen'd they leave in their vain thoughts : for they those shadows light do deem sole prop and stay of th' hidden motive spright . 16 this is that awfull cell where naturalists brood deep opinion , as themselves conceit ; this errours den where in a magick mist men hatch their own delusion and deceit , and grasp vain shows . here their bold brains they beat and dig full deep , as deep as hyle's hell , unbare the root of life ( o searching wit ! ) but root of life in hyles shade no'te dwell . for god's the root of all , as i elsewhere shall tell . 17 this is the stupid state of drooping soul , that loves the bodie and false forms admires ; slave to base sense , fierce 'gainst reasons controul , that still it self with lower lust bemites ; that nought believeth and much lesse desires things of that unseen world and inward life , nor unto height of purer truth aspires : but cowardly declines the noble strife 'gainst vice and ignorance ; so gets it no relief . 18 from this default , the lustfull epicure democrite , or th' unthankfull stagirite , most men preferre 'fore holy pythagore , divinest plato , and grave epictete : but i am so inflam'd with the sweet sight and goodly beautie seen on eloim-hill , that maugre all mens clamours in despight i 'll praise my platonissa with loud quill ; my strong intended voice all the wide world shall fill . 19 o sacred nymph begot of highest jove ! queen of philosophie and virtuous lear ! that firest the nobler heart with spotlesse love , and sadder minds with nectar drops dost chear , that oft bedrencht with sorrows while we 're here exil'd from our dear home , that heavenly soil . through wandring wayes thou safely dost us bear into the land of truth , from dirtie foil thou keepst our slipping feet oft wearied with long toil . 20 when i with other beauties thine compare , o lovely maid , all others i must scorn . for why ? they all rude and deform'd appear : certes they be ill thew'd and baser born : yet thou , alas ! of men art more forlorn . for like will to its like : but few can see thy worth ; so night-birds flie the glorious morn thou art a beam shot from the deitie , and nearest art ally'd to christianitie . 21 but they be sprung of sturdie giants race , ally'd to night and the foul earthie clay , love of the carcase , envie , spight , disgrace , centention , pride , that unto th' highest doth bray , rash labour , a titanicall assay to pluck down wisdome from her radiant seat , with mirie arms to bear her quite away . but thy dear mother thorough-cleansing virtue hight : here will true wisdome lodge , here will the deigne to light . 22 come , gentle virgin , take me by the hand , to yonder grove with speedie pace wee 'll hie : ( it s not farre off from alethea land ) swift as the levin from the sneezing skie , so swift wee 'll go , before an envious eye can reach us . there i 'll purge out the strong steem of prepossessing prejudice , that i perhaps may have contract in common stream , and warie well wash out my old conceived dream . 23 and when i 've breath'd awhile in that free aire , and clear'd my self from tinctures took before , then deigne thou to thy novice to declare thy secret skill , and hid mysterious lore , and i due thanks shall plenteously down poure . but well i wote thou 'lt not envaffall me : that law were rudenesse . i may not adore ought but the lasting spotlesse veritie . well thewed minds the mind doth alwayes setten free . 24 free to that inward awfull majestie hight logos , whom they term great son of god , who fram'd the world by his deep sciency , the greater world . al 's makes his near abode in the lesse world : so he can trace the trod of that hid ancient path , when as he made this stately fabrick of the world so broad . he plainly doth unfold his skilfull trade , when he doth harmlesse hearts by his good spright invade . 25 o thou eternall spright , cleave ope the sky , and take thy flight into my feeble breast , enlarge my thoughts , enlight my dimmer eye that wisely of that burthen closely prest in my straight mind , i may be dispossest : my muse must sing of things of mickle weight ; the souls eternity is my great quest : do thou me guide , that art the souls sure light , grant that i never erre , but ever wend aright . the argument of psychathanasia . book 1. cant. 2. what a soul is here i define , after i have compared all powers of life : that stamp divine show that brutes never shared . 1 now i 'll addresse me to my mighty task , so mighty task that makes my heart to shrink , while i compute the labour it will ask , and on my own frail weaknesse i gin think . like tender lad that on the rivers brink , that fain would wash him , while the evening ●…een with sharper aire doth make his pores to wink , shakes all his body , nips his naked skin , at first makes some delay but after skippeth in : 2 so i upon a wary due debate with my perplexed mind , after perswade my softer heart . i need no longer wait . lo ! now new strength my vitalls doth invade and rear again , that earst began to fade , my life , my light , my senses all revive that fearfull doubts before had ill apaid . leap in , my soul , and strongly fore thee drive the fleeting waves , and when thee list to th' bottome dive . 3 for thou canst dive full well , and flote aloft , dive down as deep as the old hyle's shade , through that slight darknesse glid'st thou sly and soft , through pitchy cumbring fogs strongly canst wade , nor in thy flight could'st thou be ever staid , if in thy flight thou flewedst not from him , that for himself thine excellent might hath made . contract desire , repulse strong magick steem , then even in foul cocytus thou mayest fearlesse swim . 4 like that strange uncouth fish lucerna hight , whose wonne is in the brackish seas , yet fire she easily carries and clear native light in her close mouth : and the more to admire , in darkest night when she lists to aspire to th' utmost surface of the watery main , and opes her jawes that light doth not expire , but lively shines till she shut up again : nor liquid sea , nor moistned aire this light restrain . 5 or like a lamp arm'd with pellucid horn , which ruffling winds about do rudely tosse , and felly lash with injury and scorn , but her mild light they cannot easly crosse ; she shines to her own foes withouten losse : even so the soul into its self collected , or in her native hew withouten drosse , in midst of bitter storms in no●… ejected , nor her eternall state is any whit suspected . 6 as cynthia in her stouping perigee , that deeper wades in the earths duskish cone , yet safely wallows through in silency till she again her silver face hath shown , and tells the world that she 's the self-same moon , not now more listlesse then i was whileare when i was hid in my apogeon , for i my self alike do alwayes bear in every circling race : blind ignorance breeds fear . 7 nor being hid after my monthly wane , long keppen back from your expecting sight , dull damps and darknesse do my beauty stain ; when none i show then have i the most light , nearer to phoebus more i am bedight with his fair rayes . and better to confute , all vain suspicion of my worser plight , mark aye my face , after my close salute with that sharp-witted god , seem i not more acute ? 8 this is the state of th' ever-moving soul , whirling about upon its circling wheel ; certes to sight it variously doth roll , and as men deem full dangerously doth reel , but oft when men fear most , it self doth feel in happiest plight conjoin'd with that great sun of lasting blisse , that doth himself reveal more fully then , by that close union , though men , that misse her here , do think her quite undone . 9 but lest we rashly wander out too farre , and be yblown about with wanton wind , withouten stern , or card , or polar starre , in its round little list so close confin'd : let the souls nature first be well defin'd ; then we 'll proceed . but all the while i crave when e'r i speak ' cording to plato's mind , that you my faultlesse drift do not deprave . for i the free-born soul to no sect would inslave . 10 divers conceipts the wizards of old time have had concerning that we here inquire , and would set forth in an eternall rhyme ; but we list not our dainty muse to tire . in such foul wayes , and plunge her in the mire . strange dreams their drowsie scholars they have taught , the heart , the heart-blood , brains , fleet aire , hot fire to be the thing that they so presly sought , some have defin'd , some temper , some a●…omes , some nought . 11 but i must needs decline this wandring path ; for well i wote errour is infinite , but he that simple truth once reached hath needs not with every single shade to fight : one stroke will put all falsities to flight . so soon as sol his fiery head doth rear above the eastern waves his glowing sight as angry darknesse so long rule did bear , straight all night trifling sprights doth chace away with fear . 12 long have i swonk with anxious assay to finden out what this hid soul may be , that doth herself so variously bewray in different motions . other we her see when she so fairly spreads the branching tree ; other when as sh' hath loos'd her self from ground , and opes her root , and breaths in heaven free , and doth her wants in the wide air resound , speaks out her joy , no longer whispers under-ground . 13 such is the noise of chearfull chirping birds , that tell the sweet impressions of the spring ; or 'fore some storm , when their quick sprights be stird with nearer strong appulse and hid heaving , that fills their little souls , and makes them sing , puft up with joy and o'rflowing delight : eftsoons with ratling winds the air doth ring . the sturdy storm doth make them take their flight into thick bush or hedge to save them from heavens spight . 14 from this same sourse of sense are murmuring moans of bellowing bullocks , when sharp hunger bites ; hence whining dog so pittifully groans when as with knotted whip his lord him smites ; and every beast when with death pangs he fights . but senslesse trees nor feel the bleaker wind , that nip their sides , nor the suns scorching might , nor the sharp ax piercing their ruggid rind ; yet have they soul , whose life in their sweet growth we find . 15 so plants spring up flourish and fade away , not marking their own state : they never found themselves , when first they ' pear'd in sunny day ; nor never sought themselves , though in the ground they search full deep : nor are they wak'd by wound of biting iron , to nought they are attent that them befalls , when cold humours abound and clog their vitall heat , or when they 're brent with sirius flame , or when through eld they waxen faint . 16 or whatsoever diseases them betide that hasten death , they nought at all regard : but when to plantall life quick sense is ti'd , and progging phansie , then upon her guard she gins to stand , and well her self to ward from foes she plainly feels , pursues her joy , remembers where she well or ill hath ●…r'd , or swiftly flies from that that doth annoy , or stoutly strives her fierce destroyer to destroy . 17 thus have we run thorow these two degrees of the souls working seen in beast and plant ; the third hight reason , of common energies the best : of this the humane race doth vaunt as proper to themselves . but if we ska●…'t sa●…s prejudice , it 's not in them alone ; the dog , the horse , the ape , the elephant , will all rush in striving to make up one , and sternly claim their share in use of right reason . 18 but whether brutes do reason and reflect upon their reasoning , i 'll not dispute ; nor care i what brisk boyes will here object long task it were all fondlings to confute . but i 'll lay down that which will better sute with that high heavenly spark , the soul of man ; his proper character ( i would he knew 't ) is that which adam lost by wily train of th' old sly snake that eve beguil'd with speeches vain . 19 this was the image of the highest god , which brutes partake not of . this image hight true justice , that keeps ever the even trod , true piety that yields to man the sight of heavenly beauty , those fair beams so brigat of th' everlasting deity , that shed their sacred fire within the purer spright , the fruit of ●…den wherewith souls be sed , mans awfull majesty of eyery beast ydred . 20 nor is that radiant force in humane kind extinguisht quite , he that did them create can those dull rusty chains of sleep unbind , and rear the soul unto her priftin state : he can them so inlarge and elevate aud spreaden out , that they can compasse all , when they no longer be incarcerate in this dark dungeon , this foul fleshy wall , nor be no longer wedg'd in things corporeall : 21 but rais'd aloft into their proper sphere , that sphere that hight th' orb intellectuall , they quiet sit , as when the flitting fire that natures mighty magick down did call into the oyly wood , at its own fall grows full of wrath and rage , and gins to fume , and roars and strives 'gainst its disquietall , like troubled ghost forc'd some shape to assume ; but it its holding foe at doth last quite consume . 22 and then like gliding spright doth straight dispear , that earst was forc'd to take a fiery form : full lightly it ascends into the clear and subtile aire devoid of cloudy storm , where it doth steddy stand , all-uniform , pure , pervious , immixt , innocuous , mild , nought scorching , nought glowing , nought enorm , nought destroying , not destroy'd , not defil'd ; foul fume being spent , just 'fore its flight it fairly smil'd . 23 thus have i trac'd the soul in all its works , and severall conditions have displaid , and show'd all places where so e'r she lurks , even her own lurkings of her self bewray'd , in plants , in beasts , in men , while here she staid ▪ and freed from earth how then she spreads on high her heavenly rayes , that also hath been said . look now , my muse , and cast thy piercing eye on every kind , and tell wherein all souls agree . 24 here dare i not define't , th' entelechy of organized bodies . for this life , this centrall life , which men take souls to be , is not among the beings relative ; and sure some souls at least are self-active withouten body having energie . many put out their force informative in their ethereall corporeity , devoid of heterogeneall organity . 25 self-moving substance , that be th' definition of souls , that longs to them , in generall : this well expresseth that common condition of every vitall centre creaturall . for why ? both that hight form spermaticall hath here a share , as also that we term soul sensitive , i 'll call 't form bestiall , it makes a beast added to plantall sperin ; adde rationall form , it makes a man as men affirm . 26 all these be substances self-moveable : and that we call virtue magneticall ( that what 's defin'd be irreproveable ) i comprehend it in the life plantall : mongst trees there 's found life sympatheticall ; though trees have not animadversive sense . therefore the soul 's autocinelicall alone . what ere 's in this defining sense is soul , what ere 's not soul is driven far from heace . 27 but that each soul 's autocineticall , is easly shown by sitting all degrees of souls . the first are forms spermaticall , that best be seen in shaping armed trees , which if they want their fixt centreities , by which they fairly every part extend , and gently inact with spred vitalities the flowring boughs . how natures work doth wend who knows ? or from what inward stay it doth depend ? 28 forthy let first an inward centre hid be put . that 's nought but natures fancie ti'd in closer knot , shut up into the mid of its own self : so our own spirits gride with piercing wind in storming winter tide contract themselves and shrivell up together , like snake the countrey man in snow espi'd , whose spright was quite shrunk in by nipping weather . from whence things come , by foman forc'd they backward thither 29 the rigid cold had forc'd into its centre this serpents life ; but when the rurall swain plac'd her upon warm hearth , and heat did enter into her ●…ummed corps , she gan to strain and stretch herself , and her host entertain with scornfull hisse , shooting her anchor'd tongue , threatning her venom'd teeth ; so straight again she prov'd a living snake , when she along her corse free life had drove from centre steddie strong . 30 so doth the gentle warmth of solar heat eas'ly awake the centre seminall , that makes it softly streak on its own seat , and fairly forward force its life internall . that inward life 's th' impresse imaginall of natures art , which sweetly flowreth out from that is cleep'd the sphere spermaticall : for there is plac'd the never fading root of every flower or herb that into th' aire doth shoot . 31 fairly invited by sols piercing ray and inward tickled with his chearing spright , all plants break thorough into open day , rend the thick curtain of cold cloying night , the earths opakenes enemie to light , and crown themselves in signe of victorie with shining leaves ; and goodly blossomes bright . thus called out by friendly sympathie their souls move of themselves on their centreitie . 32 but it's more plain in animalitie , when fierie coursers strike the grassie ground with swift tempestuous feet , that farre and nigh they fill mens eares with a broad thundring sound ( from hollow hoof so strongly it doth rebound ) what 's that that twitcheth up their legs so fast , and fiercely jerks them forth , that many wound they give to their own mother in their hast ? with eager steps they quickly mete the forrest wast . 34 that outward form is but a neurospast ; the soul it is that on her subtile ray , that she shoots out , the limbs of moving beast doth stretch straight forth , so straightly as she may . bones joynts and sinews shap'd of stubborn clay cannot so eas'ly lie in one straight line with her projected might , much lesse obey direct retractions of these beames fine : so straight retreat they must of necessitie decline . 35 but yet they follow in a course oblique , with angular doublings , as the joints permit : so go they up together , not unlike an iron candle-stick the smith hath fit with many junctures , whom in studious sit some scholar set a work : but to return , lest what we aim'd at we unwares omit ; if souls of beasts their bodies move and turn , and wield at phansies beck , as we describ'd beforn ; 36 then be the souls of beasts self-moving forms , bearing their bodies as themselves think meet , invited or provok'd , so they transform at first themselves within , then straight in sight those motions come , which suddenly do light upon the bodies visible , which move according to the will of th' inward spright . in th' inward spright be anger , hate and love : hence claws , horns , hoofs they use the pinching ill t' amove . 37 thus have i plainly prov'd that souls of beasts and plants do move themselves . that souls of men should be more stupid , and farre lesse releast from matters bondage , surely there 's none can admit of , though but slightly they do scan the cause . but for to put all out of doubt , let 's take again the same way we have ran , break down all obstacles that hinder mought our future course to make all plain all clear throughout . 38 if there be no self-motion in mans soul , that it nor this nor that way can propend of its owe self , nor can no whit controll nor will of its own self , who can offend ? for no man●…self ( if you do well perpend ) guiltie's of ought when nought doth from him flow . whither do learning , laws , grave speeches tend ? speaks the rude carter to the waggon slow with threat'ning words , or to the beasts that do it draw ? 39 surely unto the beasts that eas'ly go : for there 's the principle of motion , such principle as can it self foreslow , or forward presse by incitation : which though it moves by commination , so stifly strives , yet from it self it strives , bears it self forth with stout contention , and ever and anon the whip revives that inward life , so bravely on the rustick drives . 40 again , all that sweet labour would be lost that gods good spirit takes in humane mind , so oft we courted be so often cross'd : but nor that tender amorous courtship kind hath any place , where we no place can find for a self-yielding love ; or if self-will be not in us , how eas'ly were declin'd all crosses ? none could happen us untill , how will i want , and want no crosse passeth my skill . 41 pesides when reason works with fantasie , and changeable conceits we do contrive , purging and pruning with all industrie , what 's dead or uselesse , lesse demonstrative , what 's dull or flaccid , nought illustrative , quenching unfitted phantasmes in our brain , and for our better choice new flames revive ; the busie soul thus doth her reason strain to write or speak what envious tong ●…e may never stain : 42 or when quite heedlesse of this earthie world she lifts her self unto the azure ski●… , and with those wheeling gyres around is hurld , turns in herself in a due distancie the erring seven ; or a stretch'd line doth t●…e o' th' silver-bowed moon from horn to horn ; or finds out phoebus vast soliditie by his diametre , measures the morn , girds the swoln earth with linear list , though earth she scorn . 43 all this is done , though bodie never move : the soul about it self circumgyrates her various forms , and what she most doth love she oft before her self stabilitates ; she stifly stayes't and wistly contemplates , or lets it somewhat slowlier descend down to the nether night ; she temperates her starrie orb , makes her bright forms to wend even as she list : anon she 'll all with darknesse blend . 44 thus variously she doth herself invest with rising forms , and reasoneth all the way ; and by right reason doth herself devest of falser phancies . who then can gainsay but she 's self-mov'd when she doth with self-sway thus change herself , as inward life doth feel ? if not , then some inspiring sprights bewray each reasoning . yet though to them we deal first motion , yet our selves ought know what they reveal . 45 but if nor of our selves we moved be at first , without any invasion of stirring forms that into energie awake the soul ; nor after-motion from its own centre by occasion doth issue forth ; then it 's not conscious of ought : for so 't will want adversion . but nothing can animadvert for us : therefore all humane souls be self-vivacious . 46 thus have i prov'd all souls have centrallmotion springing from their own selves . but they 'll object gainst th' universalnesse of this clear notion , that whiles self-flowing sourse i here detect in plants , in brutes , in men , i ought reject no soul from wished immortalitie , but give them durance when they are resect from organized corporeitie : thus brutes and plants shall gain lasting eternitie . 47 't is true , a never fading durancie belongs to all hid principles of life ; but that full grasp of vast eternitie longs not to beings simply vegetive , nor yet to creatures merely sensitive : reason alone cannot arrive to it . onely souls deiform intellective unto that height of happinesse can get ; yet immortalitie with other souls may fit . 48 no force of nature can their strength annoy . for they be subtiler then the silken aire , which fatall fire from heaven cannot destroy . all grossenesse its devo●…ing teeth may sheare , and present state of visibles empare ; but the fine curtains of the lasting skie , though not of love , yet it perforce must spare ▪ if they could burn , each spark from flint would trie , and a bright broad-spread flame to either pole would hi●… 49 but if all souls survive their bulks decay , another difficultie will straight arise , concerning their estate when they 're away flit from this grosser world . shall paradise receive the sprights of beasts ? or wants it trees , that their sweet verdant souls should thither take ? who shall conduct those stragling colonies ? or be they straightway drench'd in lethe lake ? so that cold sleep their shriveld life from work doth slake . 50 or if that all or some of them awake , what is their miserie ? what their delight●… how come they that refined state forsake ? or had they their first being in our sight ? whither to serve ? what is the usefull might of these spirituall trees ? doth fearfull hare flie the pursuing dog ? doth soaring kite prey upon silly chickins ? is there jarre , or be those sprights agreed , none to other contraire ? 51 if some contraire ; then tell me , how 's their fight ? what is the spoil ? what the stout victors meed ? no flesh , no bloud whereon to spend their spight , or whereupon these hungry souls may feed . or doth the stronger suck the aierie weed wherewith the other did it self invest ? and so more freshly deck it self at need ? an aierie prey for aierie spright is best ; or do they want no food , but be still full and rest ? 52 die they again ? draw they in any breath ? or be they sterill ? or bring forth their young ? beat their light feet on the soft aierie heath ? expresse they joy or sorrow with their tongue ? enough ! who ere thou art that thus dost throng my tender muse with rough objections stout , give me but leave to tell thee thou●…rt wrong , if being of a thing thou call'st in doubt cause its more hid conditions shine not clearly out . 53 who questions but there is a quantitie of things corporeall , a trinall dimension , of solid bodies ? yet to satisfie all doubts that may be made about extension would plunge the wisest clerk. i 'll onely mention that quaere , of what parts it doth consist , whether of atoms ; or what strange retention still keepeth so much back , that if god list he could not count the parts of a small linear twist . 54 for his division never could exhaust the particles , say they , of quantitie . o daring wit of man that thus doth boast it self , and in pursuit of sciencie forget the reverend laws of pietie . what thing is hid from that all-seeing light ? what thing not done by his all-potencie ? he can discern by his clear-piercing might the close-couch'd number of each bignesse comes in sight : 55 and so can count them out even part by part ; in number , measure , weight , he all things made ; each unite he dissevets by his art ; but here this searching reason to evade , each quantum's infinite , straight will be said , that 's against sense . if it be infinite of parts , then tell me , be those parts out-spread ? or not extent ? if extended outright each flie in summer even is higher then heavens hight . 56 if not extended , then that quantum's nought . some be extended , others not extent already ( answers a vain shifting thought ) but those potentiall parts , how be they meint with those that now be actually distent ? even thus you grant , that those that actuall be be plainly finite , against your intent , grant me but that , and we shall well agree . so must sleight atoms be sole parts of quantitie . 57 but if 't consist of points : then a scalene i 'll prove all one with an isosceles : with as much ease i 'll evince clear and clean that the crosse lines of a rhomboides that from their meeting to all angles presse be of one length , though one from earth to heaven would reach , and that the other were much lesse then a small digit of the lowest of seven so as she'pears to us , yet i could prove them even . 58 and that the moon ( though her circumference be farre more straight then is the earthie ball ) sometime the earth illumineth at once and with her grasping rayes enlights it all ; and that the sunnes great bodie sphericall greater then th' earth , farre greater then the moon , even at midday illumines not at all this earthie globe in his apogeon ; so that we in deep darknesse sit , though at high noon . 59 of will , of motion , of divine foresight , here might i treat with like perplexitie . but it 's already clear that 't is not right to reason down the firm subsistencie of things from ignorance of their propertie . therefore not requisite for to determ the hid conditions of vitaliti●… or shrunk or sever'd ; onely i 'll affirm it is , which my next song shall further yet confirm . the argument of psychathanasia . book 1. cant. 3. ore whelm'd with grief and pitious wo for fading lifes decayes ; how no souls die , from lunar how , a nymph to me displayes . 1 in silent night , when mortalls be at rest , and bathe their molten limbs in slothfull sleep , my troubled ghost strange cares did straight molest , and plung'd my heavie soul in sorrow deep : large floods of tears my moistned cheeks did steep , my heart was wounded with compassionate love of all the creatures : sadly out i creep from mens close mansions , the more to improve my mournfull plight , so softly on i forward move . 2 aye me ! said i , within my wearied breast , and fighed sad , wherefore did god erect this stage of misery ? thrice , fouretimes blest whom churlish nature never did eject from her dark womb , and cruelly object by sense and life unto such balefull smart ; every slight entrance into joy is checkt by that soure step-dames threats , and visage tart : our pleasure of our pain is not the thousandth part . 3 thus vex'd i was 'cause of mortality : her curst remembrance cast me in this plight , that i grew sick of the worlds vanity . ne ought recomfort could my sunken spright , what so i hate may do me no delight . few things ( alas ) i hate , the more my wo , the things i love by mine own sad foresight make me the greater torments undergo , because i know at last they 're gone like idle show . 4 each goodly sight my sense doth captivate when vernall flowers their silken leaves display , and ope their fragrant bosomes , i that stare would not have changed but indure for aye ; nor care to mind that that fatall decay is still recured by faithfull succession . but why should ought that 's good thus fade away ? should steddy spring exclude summers accession ? or summer spoil the spring with furious hot oppression ? 5 you chearfull chaunters of the flowring woods , that feed your carelesse souls with pleasant layes , o silly birds ! cease from your merry moods : ill suits such mirth when dreary deaths assayes so closely presse your sory carkases : to mournfull note turn your light verilayes , death be your song , and winters hoary sprayes , spend your vain sprights in sighing elegies : i 'll help you to lament your wofull miseryes . 6 when we lay cover'd in the shady night of senselesse matter , we were well content with that estate , nought pierc'd our anxious spright , no harm we suffered , no harm we ment ; our rest not with light dream of ill was blent : but when rough nature , with her iron ho●…d , pull'd us from our soft ease , and hither hent , disturbing fear and pinching pain we fou●…d , full many a bitter blast , full many a dreadfull stound . 7 yet life 's strong love doth so intoxicate our misty minds , that we do fear ●…o dy . what did dame nature brood all things of hate ? and onely give them life for misery ? sense for an undeserved penalty ? and show that if she list , that she could make them happy ? but with spightfull cruelty doth force their groaning ghosts this house forsake ? and to their ancient nought their empty selves betake ! 8 thus in deep sorrow and restlesse disdain against the cankered doom of envious fate , i clove my very heart with riving pain , while i in sullen rage did ruminate the creatures vanity and wofull state ; and night that ought to yield us timely rest , my swelling griefs did much more aggravate : the sighs and groans of weary sleeping beast seem'd as if sleep it self their spirits did molest : 9 or as constrain'd perforce that boon to wrest from envious nature . all things did augment my heavy plight , that fouly i blam'd the hest of stubborn destiny cause of this wayment . even sleep that 's for our restauration ment , as execrable thing i did abhorre , cause ugly death to th' life it did depeint : what good came to my mind i did deplore , because it perish must and not live evermore . 10 thus wrapt in rufull thought through the waste field i staggred on , and scattered my woe , bedew'd the grasse with tears mine eyes did yield , at last i am ariv'd with footing slow near a black pitchy wood , that strongest throw of starry beam no'te easly penetrate : on the north side i walked to and fro in solitary shade . the moons sly gate had cross'd the middle line : it was at least so late . 11 when th' other part of night in painfull grief was almost spent , out of that solemn grove there issued forth for my timely relief , the fairest wight that ever sight did prove , so fair a wight as might command the love of best of mortall race ; her count'nance shee●… the pensive shade gently before her drove , a milde sweet light shone from her lovely eyne : she seem'd no earthly branch but sprung of stock divine . 12 a silken mantle , colour'd like the skie with silver starres in a due distance set , was cast about her somewhat carelesly , and her bright flowing hair was not ylet by arts device ; onely a chappelet of chiefest flowers , which from far and near the nymphe in their pure lilly hands had set , upon her temples she did seemly wear ; her own fair beams madd all her ornaments appear . 13 what wilfull wight doth thus his kindly rest forsake ? said she , approching me unto . what rage , what sorrow boils thus in thy chest that thou thus spend'st the night in wasting wo ? oft help he gets that his hid ill doth show . ay me ! said i , my grief 's not all mine own ; for all mens griefs into my heart do flow , nor mens alone , but every mourn full grone of dying beast , or what so else that grief hath shown . 14 from fading plants my sorrows frshly spring : and thou thy self that com'st to comfort me , wouldst strongst occasion of deep sorrow bring , if thou wert subject to mortality : but i no mortall wight thee deem to be , thy face thy voice immortall thee proclaim . do i not well to wail the vanity of fading life , and churlish fates to blame that with cold frozen death lifs chearfull motions tame ? 15 thou dost not well , said she to me again , thou hurt'st thy self , and dost to them no good . the sighs thou sendest out cannot regain life to the dead , thou canst not change the mood of stedfast destiny . that man is wood that weetingly hastes on the thing he hates : dull sorrow chokes the sprights , congeals the blood , the bodies fabrick quickly ruinates . yet foolish men do fondly blame the hasty fates . 16 come , hasty fates , said i , come take away my weary life , the fountain of my wo : when that 's extinct or shrunk into cold clay , then well i wore that i shall undergo no longer pain . o! why are you so slow ! fond speech , said she , nor chang'd her countenance , no signe of grief or anger she did show ; full well she knew passions misgovernance , though her clear brest fond passion never yet did lance . 17 but thus spake on , sith friendly sympathy with all the creatures thus invades thy brest , and strikes thine heart with so deep agony for their decay , cording to that behest which the pure sourse of sympathy hath prest on all that of those lovely streams have drunk , i 'll tell thee that that needs must please thee best , all life 's immortall ; though the outward trunk may changed be , yet life to nothing never shrunk . 18 with that she bad me rear my heavy eye up toward heaven . i rear'd them toward th' east , wherein a roscid cloud i did espy a lunar rainbow in her painted vest ; the heavenly maid in the meanwhile surceast from further speech while i the bow did view : but mine old malady was more increas'd , the bow gan break , and all the gawdy hew dispeared , that my heart the sight did inly rue . 19 thus life doth vanish as this bow is gone , said i : that sacred nymph forthwith reply'd , vain showes may vanish that have gayly shone to feeble sense ; but if the truth be try'd , life cannot perish or to nothing slide : it is not life that falleth under sight ; none but vain flitting qualities are ey'd by wondring ignorance . the vitall spright as surely doth remain as the suns lasting light . 20 this bow , whose breaking struck thy troubled heart , of causelesse grief , i hope shall thee recure , when i have well explain'd with skilfull art by its resemblance what things must indure , what things decay and cannot standen sure . the higher causes of that coloured ark , what e're becomes of it , do sit secure . that so ( the body failing ) lifes fair spark is safe , i 'll clearly show if you but list to mark . 21 there be six orders 'fore you do descend to this gay painted bow : sols centrall spright to the first place , to th' next we must commend his hid spread form , then his inherent light , the fourth his rayes wherewith he is bedight , the fifth that glistring circle of the moon , that goodly round full face all silver bright , the sixth be beams that from her visage shone ; the seventh that gawdy bow that was so quickly gone . 22 the fluid matter was that dewy cloud , that faild as faithlesse hyle wont to sail : new guest being come , the old she out doth croud ; but see how little hyle did prevail , or sad destruction in this deemed bale ! sols spright , had form , fair light and out-gone rayes , the moons round silver face withouten veil do still remain , her beams she still displayes , the cloud but melt , not lost , the bow onely decayes . 23 this number saits well with the universe : the number 's eight of the orbs generall , from whence things flow or wherein they converse , the first we name nature monadicall , the second hight life intellectuall , third psychicall , the fourth imaginative , fifth sensitive , the sixth spermaticall , the seventh be fading forms quantitative , the eighth hyle or ananke perverse , coactive . 24 that last is nought but potentiality , which in the lower creature causeth strife , destruction by incompossibility in some , as in the forms quantitative . all here depend on the orb unitive , which also hight nature monadicall ; as all those lights and colours did derive themselves from lively phoebus life centrall . nought therefore but vain sensibles we see caducall . 25 and that the first every-where-unitie is the true root of all the living creatures , as they descend in each distinct degree , that god's the sustentacle of all natures ; and though those outward forms and gawdy features may quail like rainbowes in the roscid sky , or glistring parelies or other meteors ; yet the clear light doth not to nothing fly : those six degrees of life stand sure , and never dy . 26 so now we plainly see that the dark matter is not that needfull prop to hold up life ; and though deaths engines this grosse bulk do shatter , we have not lost our orb conservative , of which we are a ray derivative . the body sensible so garnished with outward forms these inward do relieve , keep up in fashion and fresh lively-hed ; but this grosse bulk those inward lives stands in no sted . 27 nor can one inward form another slay , though they may quell their present energy , and make them close contract their yielding ray and hide themselves in their centreity till some friendly appulse doth set them free , and call them out again into broad day . hence lives gush not in superfluity into this world , but their due time do stay , though their strong centrall essence never can decay . 28 in earth , in aire , in the vast flowing plain , in that high region hight aethereall , in every place these atom-lives remain , even those that cleeped are form●… seminall . but souls of men by force imaginall easly supply their place , when so they list appear in thickned aire with shape externall display their light and form in cloudy mist , that much it doth amaze the musing naturalist . 29 wherefore sith life so strongly sealed is , purge out fond thoughts out of thy weary mind , and rather strive that thou do nought amisse , then god to blame and nature as unkind when nought in them we blamable can find . when groaning ghosts of beasts or men depart , their tender mother doth but them u●…ind from grosser setters , and more to ●…some smart . bless'd is the man that hath true knowledge of her art. 30 and more for to confirm this mystery , she vanish'd in my presence into aire , she spread her self with the thin liquid sky ; but i thereat fell not into despair of her return , nor wail'd her visage fair , that so was gone . for i was wo●…en strong in this belief , that nothing can empair the inward life , or its hid effenc●… wrong . o the prevailing might of a sweet learned tongue ! 31 by this the suns bright waggon gan ascend the eastern hill , and draw on chearfull day ; so i full fraught with joy do homeward wend , and fed my self with that that nymph did say , and did so cunningly to me convey , resolving for to teach all willing men lifes mystery , and quite to chase away mind-mudding mist sprung from low fulsome fen : praise my good will , but pardon my weak faultring pen. the argument of psychathanasia . book 1. cant. 4. that hyle or first matter 's nought but potentialitie ; that god's the never-fading root of all vitalitie . 1 vvhat i was wisely taught in that still night , that hyle is the potentialitie of gods dear creatures , i embrace as right , and them nigh blame of deep idolatrie that give so much to that slight nullitie , that they should make it root substantiall of nimble life , and that quick entitie that doth so strongly move things naturall , . that life from hence should spring , that hither life should fall 2 that all that springs from hence should be resolv'd into this mirksome sourse , first matter hight , this muddie myst'rie they no'to well unfold . if it be onely a bare passive might with gods and natures goodly dowries dight , bringing hid noughts into existencie , or sleeping something 's into wide day-light , then hyle's plainly potentialitie , which doth not straight inferre certain mortalitic . 3 for the immortall angels do consist of outgone act and possibilitie ; nor any other creature doth exist , releast from dreary deaths necessitie , if it potent●…alnesse so certainly ensuen must . if substance actuall they will avo●…ch this first matter to be , fountain of forms , and prop fiduciall of all those lives and beings cleeped naturall ; 4 then may it prove the sphere spermaticall , or sensitive ( if they would yield it life ) or that is next , the orb imaginall , or rather all these orbs ; withouten strife so mought we all conclude that their ●…elief and first existence from this sphere they drew : and so our adversaries , loath or lief , must needs confesse that all the lore was true concerning life , that that fair nymph so clearly shew ; 5 and that particular lives that beyborn into this world , when their act doth dispear , do cease to be no more then the snails ●…orn , that she shrinks in because she cannot bear the wanton boys rude touch , or heavy chear of stormi●… winds . the secundarie light as su●…ely shineth in the heavens clear , as do the first fair beams of phoebus bright , lasting they are as they , though not of so great might . 6 so be the efs●…uxes of those six orders , unfading lives from fount of live●…ihood : onely what next to strifefull hyle borders , particular visibles deaths dreary●…ood can seize upon . they passe like sliding flood . for when to this worlds dregs lives downward hie , they stroy one th' other in fell cankred mood , beat back their rayes by strong antipathie , or some more broad-spread cause do choke their energie . 7 but to go on to that common conceit of the first matter : what can substance do , poore , naked substance , megre , drie , dull slight , inert , unactive , that no might can show of good or ill to either friend or soe , all livelesse , all formlesse ? she doth sustain . and hath no strength that task to undergo ? besides that work is needlesse all in vain ▪ each centrall form its rayes with ease can well up-stayen . 8 what holds the earth in the thin fluid aire ? can matter void of fix'd soliditie ? but she like kindly nurse her forms doth chear . what can be suck'd from her dark dugges drie ? nor warmth , nor moistnesse , nor fast densitie belong to her . therefore ill nurse i ween she 'll make , that neither hath to satisfie young-craving life , nor firmnesse to susteen the burden that upon her arms should safely leen . 9 therefore an uselesse superfluitie it is to make hyle substantiall : onely let 's term 't the possibilitie of all created beings . lives centrall can frame themselves a right compositall , while as they sitten soft in the sweet rayes or vitall vest of the lives generall , as those that out of the earths covert raise themselves , fairly provok'd by warmth of sunnie dayes . 10 and thus all accidents will prove the beams of inward forms , their flowing energie ; and quantitie the extension of such streams , that goes along even with each qualitie . thus have we div'd to the profunditie of darkest matter , and have found it nought but all this worlds bare possibilitie . nought therefore ' gainst lifes durance can be brought from hyles pit , that quenchen may that pleasant thought . the argument of psychathanasia . book 2. cant. 1. mans soul with beasts and plants i here compare ; tell my chief end his immortality's to clear ; show whence grosse errours wend. 1 but hitherto i have with fluttering wings but lightly hover'd in the generall , and taught the lasting durance of all springs of hidden life . that life hight seminall doth issue forth from its deep root cent all , one onely form entire , and no't●… advert what steals from it . beasts life phantasticall lets out more forms , and eke themselves convert to view the various frie from their dark wombs exert . 2 but mans vast soul , the image of its maker , like god that made it , with its mighty sway and inward fiat ( if he nould forsake he●… ) can turn sad darknesse into lightsome day , and the whole creature 'fore it self display : bid them come forth and stand before its sight , they straight slush out and her drad voice obey : each shape each life doth leapen out full light , and at her beck return into their usuall night . 3 of god himself here listeth to appear , though not perforce yet of his own frank will sheds his sweet life , dispreads his beauty clear , and like the sunne this lesser world doth sill , and like the sunne doth the foul python kill with his bright darts , but cheareth each good spright . this is the soul that i with presser quill must now pursue and fall upon down-right , not to destroy but prove it of immortall might . 4 nor let blind momus dare my muse backbite , as wanton or superfluously wise for what is past . she is but justly quit with lucrece , who all souls doth mortalize : wherefore she did them all immortalize . besides in beasts and men th' affinitie doth seem so great , that without prejudice to many proofs for th' immortalitie of humane souls , the same to beasts we no'te denie . 5 but i herein no longer list contend . the two first kinds of souls i 'll quite omit , and ' cording as at first i did intend bestirre me stifly , force my feeble wit to rescue humane souls from deaths deep pit ; which i shall do with reasons as subtile as i can find : slight proofs cannot well fit in so great cause , nor phansies florid wile ; i 'll win no mans assent by a false specious guile . 6 i onely wish that arguments exile may not seem nought unto the duller eye ; nor that the fatter phansie my lean style do blame : it 's fittest for philosophie . and give me leave from any energie that springs from humane soul my cause to prove , and in that order as they list to flie of their own selves , so let them freely rove . that naturally doth come doth oft the stronger move . 7 self-motion and centrall stabilitie i have already urg'd in generall ; al 's did right presly to our soul applie those properties , who list it to recall unto their minds ; but now we 'll let it fall as needlesse . onely that vitalitie , that doth extend this great universall , and move th' inert materialitie of great and little worlds , that keep in memorie . 8 and how the mixture of their rayes may breed th' opinion of uncertain qualitie , when they from certain roots of life do spreed ; but their pure beams must needs ychanged be when that those rayes or not be setten free thinly dispers'd , or else be closely meint with other beams of plain diversitie , that causeth oft a strong impediment : so doth this bodies life to the souls high intent . 9 the lower man is nought but a fair plant , whose grosser matter is from the base ground ; the plastick might thus finely did him paint , and fill'd him with the life that doth a●…ound in all the places of the world around . this spirit of life is in each shapen'd thing , suck'd in and changed and strangely confound , as we conceive : this is the nourishing of all ; but spermall form , the certain shapening . 10 this is that strange-form'd statue magicall , that hovering souls unto it can allure when it 's right fitted ; down those spirits fall like eagle to her prey , and so endure while that low life be in good temperature . that a dead bodie without vitall spright and friendly temper should a guest procure of so great worth , without the dear delight of joyous sympathie , no man can reckon right . 11 but here unlucky souls do waxen sick of an ill surfeit from the poison'd bait of this sweet tree , yet here perforce they stick in weak condition , in a languid state . many through ignorance do fondly hate to be releas'd from this imprisonmen●… , and grieve the walls be so nigh ruinate . they be bewitch'd so with the blandishment of that fresh strumpet , when in love they first were ment . 12 others disdain this so near unitie , so farre they be from thinking they be born of such low parentage , so base degree , and fleshes foul attraction they do scorn , they be th' outgoings of the eastern morn , alli'd to god and his vitalitie , and pray to their first spring , that thus forlorn and left in mud , that he would set them free , and them again possesse of pristine puritie . 13 but seemeth not my muse too hastily to soare aloft , that better by degrees unto the vulgar mans capacitie mought show the souls so high excellencies , and softly from all corporeities it heaven up unto its proper seat , when we have drove away grosse falsities , that do assault the weaker mens conceit , and free the simple mind from phansies foul deceit . 14 the drooping soul so strongly's coloured with the long commerce of corporealls , that she from her own self awide is led , knows not herself , but by false name she calls her own high being , and what ere befalls her grosser bodie , she that miserie doth deem her own : for she herself miscalls or some thin bodie , or spread qualitie , or point of qualitie , or fixt or setten free . 29 but whether thin spread body she doth deem her self , dispersed through this grosser frame ; or doth herself a qualitie esteem , or queint complexion , streaming through the same ; or else some lucid point herself doth name of such a qualitie , in chiefest part strongly fix'd down ; or whether she doth clame more freedome for that point , in head nor heart fast seated ; yet , saith she , the bodies brat thou art . 16 thence thou arose , thence thou canst not depart : there die thou must , when thy dear nurse decayes : but these false phansies i with reason smart shall eas'ly chace away , and the mind raise to higher pitch . o listen to my layes , and when you have seen fas●… seald eternitie of humane souls , then your great maker praise for his never fading benignitie , and feed your selves with thought of immortalitie . the argument of psychathanasia . book 2 : cant. 2. sense no good judge of truth : what 's spright , what body we descrie : prove from the souls inferiour might her incorp'reitie . 1 while i do purpose with my self to sing the souls incorporeitie , i fear that it a worse perplexitie may bring unto the weaker mind and duller eare ; for she may deem herself ' stroyd quite and clear while all corporealls from her we expell : for she has yet not mark'd that higher sphere where her own essence doth in safetie dwell , but views her lower shade , like boy at brink of well ; 2 dotes upon sense , and its base energie , busied about vain forms corporeall ; contemnes as nought unseen exilities , objects of virtue intellectuall , though these of substances be principall . but i to better hope would fainly lead the sunken mind , and cunningly recall again to life that long hath liggen dead . awake ye drooping souls ! shake off that drousi head ! 3 why do you thus confide in sleepy sense , ill judge of her own objects ? who 'll believe the eye contracting phoebus orb immense into the compasse of a common sieve ? if solid reason did not us relieve , the host of heaven alwayes would idle stand in our conceit , nor could the sun revive the nether world , nor do his lords command . things near seem further off ; farst off , the nearst at hand . 4 the touch acknowledgeth no gustables ; the tast no fragrant smell or stinking sent ; the smell doth not once dream of audibles ; the hearing never knew the verdant peint of springs gay mantle , nor light from heaven sent that doth discover all that goodly pride : so that the senses would with zeal fervent condemne each other , and their voyce deride if mutually they heard such things they never try'd . 5 but reason , that above the sense doth sit , doth comprehend all their impressions , and tells the touch it s no fanatick sit that makes the sight of illustrations so stifly talk upon occasions , but judgeth all their voyces to be true concerning their straight operations , and doth by nimble consequences shew to her own self what those wise five yet never knew . 6 they never knew ought but corporealls : but see how reason doth their verdict rude confute , by loosening materialls into their principles , as latitude profundity of bodies to conclude . the term of latitude is breadthlesse line ; a point the line doth manfully retrude from infinite processe ; site doth confine this point ; take site away it s straight a spark divine . 7 and thus unloos'd it equally respects the bodyes parts , not fixt to any one . let 't be diffused through all . thus it detects the soul's strange nature , operation , its independency , loose union with this frail b●… . so is this unity great , but without that grosse extension , exceeding great in her high energie , extended farre and wide from her non-quantity . 8 if yet you understand not , let the soul , which you suppose extended with this masse , be all contract and close together roll into the centre of the hearts compasse : as the suns beams that by a concave glasse be strangely strengthned with their strait constraint into one point , that thence they stoutly passe , fire all before them withouten restraint , the high arch'd roof of heaven with smouldry smoke they taint . 9 but now that grosnesse , which we call the heart , quite take away , and leave that spark alone without that sensible corporeall part of humane body : so when that is gone , one nimble point of life , that 's all at one in its own self , doth wonderfully move , indispers'd , quick , close with selfe-union , hot , sparkling , active , mounting high above , in bignesse nought , in virtue like to thundring jove . 10 thus maugre all th●… obmur●…urings of sense we have found an essence incorporeall , a shifting centre with circumference , but she not onely sits in midst of all , but is also in a manner centrall in her outflowing lines . for the extension ▪ of th' outshot rayes circumferentiall be not gone from her by distrought distension , her point is at each point of all that spread dimension . 11 this is a substance truly spiritall , that reason by her glistring lamp hath shown : no such the sense in things corporeall can ere find out . may this perswasion , o sunken souls , slaves of sensation , rear up your heads and chase away all fear how ( when by strong argumentation i shall you strip of what so doth appear corporeall ) that you to nought should vanish clear . 12 the naked essence of the body 's this matter extent in three dimensions ( hardnesse or softnesse be but qualities ) withouten self reduplications or outspread circling propagations of its own presence . this being's corporall , and what with this in such extension singly's stretch'd out , is form materiall . whether our soul be such we 'll now bring unto triall . 13 if souls be bodies , or inanimate they be , or else endowed with life . if they be livelesse , give they life ? if animate , then tell me what doth life to them convey ? some other body ? here can be no stay . straight we must ask whether that livelesse be or living . then , what ' lives it . thus we 'll play till we have fore'd you to infinity , and make your cheeks wax red at your philosophy , 14 again , pray tell me , is this body grosse or fluid , and thin you deem the soul to be ? if grosse , then either strongly it is cross'd from entring some parts of th' outward body , and so they want their due vitality ; or if it penetrate this bulk throughout , it breaks and tears and puts to penalty this sory carcas if 't thin and fluid be thought , how pulls it up those limbs and again jerks them out ? 15 besides , if stretchen corporeity longs to the soul , then augmentation must likewise thereto appertain . but see th' absurdities that this opinion will drag on with it : for effluxion of parts will spoil the steddy memory , and wash away all intellection , deface the beauty of that imagery that once was fairly graven in her phantasie . 16 but oft when the weak bodie 's worn and wasted and far shrunk in , the nimble phantasie ( so far shee 's from being withered & blasted ) more largely worketh , and more gli●…terandly displayes her spreaden forms , and chearfully pursues her sports . again , the greater corse would most be fill'd with magnanimity : but oft we see the lesse hath greater force , to fight , or talk ; the greater oft we se●… the worse . 17 all which if weighed well , must ill agree with bodyes natures , which merely consist in a dull , silent , stupid quantity , stretching forth mirksome matter , in what list or precincts no man knows . no natura list can it define , unlesse they adde a form that easly curbs the thing that no'●…e resist , and after its own will can it inform . it still and stupid stands and thinks nor good nor harm . 18 the man is mad , that will at all agree that this is soul : or if forme bodily non-replicate , extent , not setten free , but straight stretch'd out in corporeity ( betwixt these two there 's that affinity ) as little wit that man will seem to have . which i shall plainly prove by th' energic of sense , though that same force seem not so brave , yet for the present i 'll not climbe to higher stave . 19 if souls be substances corporeall , be they as big just as the body is ? or shoot they out to th' height aethereall ? ( of such extent are the sights energies ) if they shoot out , be they equally transmisse around this body ? or onely upward start ? if round the body , nature did amis to lose her paines in half of the soules part , . that part can finden nought that through the earth doth dart 20 or will you say she is an hemisphere ? but a ridiculous experiment will soon confute it : list you but to rear your agill heels towards the firmament , and stand upon your head ; that part is bent down through the earth , that earst did threat the skie : so that your soul now upward is extent no higher then your heels , yet with your eye the heavens great vastnesse as before you now discry . 21 you 'll say , this souls thin spread exility turns not at all . how doth it then depend upon this body ? it has no unity therewith , but onely doth of cur'sy lend it life , as doth the worlds great lamp down send both light and warmth unto each living wight ; and if they chance to fail and make an end , it s nought to him , he shineth yet as bright as ere he did . this showes the soul immortall quite . 22 but if the soul be justly coextent with this straight body , nought can bigger be●… then is our body , that she doth present ; ' cording to laws of corporeity so must she represent each realty . thus tallest gyants would be oft defyed by groveling pygmees : for they could not see the difference , nor mete his manly stride , nor ween what matchlesse strength did in his armes reside . 23 for they must judge him just as their own selves of the same stature , of the self-same might ; all men would seem to them their fellow elves ; nor little curs would tremble at the sight of greater dogs ; nor hawks would put to slight the lesser birds . th' impression of a seal can be no larger then the wax ; or right as big , or lesse it is . therefore repeal this grosse conceit , and hold as reason doth reveal . 24 again , if souls corporeall you ween ; do the light images of things appear upon the surface , slick , bright , smooth and sheen as in a lookingglasse ? or whether dare they passe the outside and venture so farre as into the depth of the souls substance ? if this ; then they together blended are that nought we see with right discriminance : if that ; the object gone , away those forms do glance . 25 thus should we be devoid of memory , and be all darknesse , till the good presence of outward objects put in energie our sleeping soul. but this experience plainly confutes for even in their absence we do retain their true similitude : so lovers wont to maken dalliance with the fair shade their minds do still include , and wistly view the grace wherewith she is endude . 26 but now new reasons i will set on foot , drawn from the common sense , that 's not extense but like a centre that around doth shoot its rayes ; those rayes should be the outward sense as some resemble them . but by no pretence would i the outward senses should be thought to act so in a spread circumference that the seat of their forms should be distrought , or that by reach of quantities dead arms they wrought . 27 for see how little share hath quantitie in act of seeing , when we comprehend the heavens vast compasse in our straitend eye ; nor may the ox with the eagle contend , because a larger circle doth extend his slower lights . so that if outward sense in its low acts doth not at all depend on quantity , how shall the common-sense , that 's farre more spiritall , have thence l●…s dependence ? 28 but still more presly this point to pursue ; by th' smelling , odours ; voyces by the eare ; by th' eye we apprehend the coloured hew of bodies visible . but what shall steer the erring senses ? where shall they compear in controversie ? what the difference of all their objects can with judgement clear distinguish and discern ? one common-sense ; for one alone must have this great preeminence . 29 and all this one must know , though still but one ; else't could not judge of all . but make it two ; then tell me , doth the soul by this alone apprend this object that the sense doth show , and that by that ; or doth it by both know both objects ? suppose this colour and that sound . if both knew both , then nature did bestow in vain one faculty , it doth redound : but if this that , that this , what shall them both compound , 30 and by comparison judge of them both ? therefore that judge is one . but whether one without division , le●…s now try that troth . if it be any wise extent , you 're gone by the same reason that afore was shown . suppose't a line the least of quantity . or sound is here , there colour , or each one of the lines parts receive them both . if we grant that , again we find a superfluity . 31 if this part this , and that part that receive , we are at the same losse we were afore , for one to judge them both , or we bereave our souls of judgement . for who can judge more than what he knowes ? it is above his power . therefore it 's plain the common sense is one , one individed faculty . but store of parts would breed infinite confusion , when every part mought claim proper sensation . 32 if not , nor all could exercise the act of any sense . for could a power of sense arise from stupid parts that plainly lack'd that might themselves . thus with great confidence we may conclude that th' humane souls essence is indivisible , yet every where in this her body . cause th' intelligence she hath of whatsoever happens here : the aking foot the eye doth view , the hand doth cheere . 34 what tells the hand or head the toes great grief , when it alone is pinch'd with galling shooes ? do other parts not hurt call for relief for theirown fellow ? ill messenger of woes that grieveth not himself . can they disclose that misery without impression upon themselves ? therefore one spirit goes through all this bulk , not by extension but by a totall self-reduplication . 35 which neither body , nor dispersed form , nor point of form dispersed e'r could do : and bodies life or spright for to transform into our soul , though that might this undo , but yet so rash conceit to yield unto cannot be safe : for if it propagate . it 's self and 'ts passions , yet they free may go unmark'd , if sense would not them contemplate . so doth the mundane spright not heeded circulate . 35 besides , if from that spirit naturall the nurse of plants , you should dare to assert that lively inward animadversall to springen out , it would surely invert the order of the orbs from whence do stert all severall beings and of them depend . therefore the orb phantastick must exert all life phantasticall ; sensitive send the life of sense ; so of the rest unto each end . 36 there 's nought from its own self can senden forth ought better then it self . so nought gives sense that hath not sense it self , nor greater worth then sense , nor sense , nor better springs from thence . nor that which higher is can have essence lesse active , lesse reduplicate , lesse free , lesse spiritall , then that 's amov'd from hence , and is an orb of a more low degree . wherefore that centrall life hath more activitie , 37 and present is in each part totally of this her body . nor we ought diffide , although some creatures have vitalitie , and stirre and move when we have them divide and cut in twain . thus worms in sturdie pride do wrigge and wrest their parts divorc'd by knife ; but we must know that natures womb doth hide innumerable treasures of all life ; and how to breaken out upon each hint they strive . 38 so when the present actuall centrall life of sense and motion is gone with one part to manage it , straight for the due relief of th' other particle there up doth start another centrall life , and tries its art : but it cannot raigne long , nor yet recure that deadly wound . the plantall lifes depare , and flitten or shrunk spright , that did procure her company , being lost , make her she 'll not endure . 39 and so at last is gone , from whence she came , for soon did fade that sweet allurement , the plantall life , which for a while d●…d flame with sympathetick fire , but that being spent straight she is flowne . or may you this content ? that some impression of that very soul that 's gone , if gone , with plantall spirit meint the broken corse thus busily may roll . long 't is till water boild doth stranger heat controul . 40 thus have we prov'd ' cording to our insight that humane souls be not corporcall ( with reasons drawn from the sensitive might ) nor bodies , nor spread forms materiall , whether you substances list them to call or qualities , or point of these . i 'll bring hereafter proofs from power rational in humane souls , to prove the self same-thing . mount up aloft , my muse , and now more shrilly sing . the argument of psychathanasia . book 2 : cant. 3. the souls incorporeitie from powers rationall we prove ; discern true pietie from bitternesse and gall . 1 like carpenter entred into a wood to cut down timber for some edifice of stately structure , whiles he casts abroad his curious eye , he much perplexed ●…s ( there stand in view so many goodly trees ) where to make choice to enter his rugg'd saw : my muse is plung'd in like perplexities , so many arguments themselves do show , that where to pitch my wavering raind doth yet scarce know . 2 one taller then the rest my circling eye hath hit upon , which if 't be sound at heart will prove a goodly piece to raise on high the heavenly structure of that deemed part of man , his soul , and by unerring art set his foundation 'bove the bodies frame on its own wheels , that it may thence depart intire , unhurt . so doth the scythian swain drive his light moving house on the waste verdant plain . 3 i 'll sing of pietie , that now i mean that trismegist thus wisely doth define , knowledge of god. that 's pietie i ween , the highest of virtues , a bright beam divine which to the purer soul doth sweetly shine . but what 's this beam ? and how doth it enlight ? what doth it teach ? it teacheth to decline self-love , and frampard wayes the hypocrite doth trample in , accloy'd with dirt and dismall night . 4 not rage , nor mischief , nor love of a sect , nor eating irefulnesse , harsh crueltie contracting gods good will , nor conscience checkt or chok'd continually with impietie , fauster'd and fed with hid hypocrisie ; nor tyranny against perplexed minds , nor forc'd conceit , nor man-idolatrie , all which the eye of searching reason blinds , and the souls heavenly flame in dungeon darknesse binds . 5 can warres and jarres and fierce contention , swoln hatred , and consuming envy spring from pietie ? no. 't is opinion that makes the riven heavens with trumpets ring , and thundring engine murd'rous balls out-sling , and send mens groning ghosts to lower shade of horrid hell . this the wide world doth bring to devastation , makes mankind to fade : such direfull things doth false religion perswade . 6 but true religion sprong from god above is like its fountain full of charity , embracing all things with a tender love , full of good will and meek expectancy , full of true justice and sure verity , in heart and voice ; free , large , even in finite , not wedg'd in straight particularity , but grasping all in its vast , active spright , bright lamp of god! that men would joy in thy pure light ! 7 can souls that be thus universalis'd , begot into the life of god e're die ? ( his light is like the sunne that doth arise upon the just and unjust ) can they sly into a nothing ? and hath god an eye to see himself thus wasted and decay in his true members ? can mortality seize upon that that doth it self display above the laws of matter , or the bodies sway ? 8 for both the bodie and the bodies spright doth things unto particulars confine , teaching them partiall friendship and fell spight . but those pure souls full of the life divine look upon all things with mild friendly cyne ready to do them good . thus is their will sweetly spread out , and ever doth incline the bent of the first goodnesse to fulfill . ay me ! that dreary death such lovely life should spill ! 9 besides this largenesse in the will of man and winged freenesse , now let 's think upon his understanding , and how it doth scan gods being , unto whom religion is consecrate . imagination that takes its rise from sense so high ascent can never reach , yet intellection or higher gets , or at least hath some sent of god , vaticinates , or is parturi●…nt . 10 for ask it whether god be this or that , a body infinite , or some mighty spright , yet not almighty , it condemnes such chat ; whether all present , or in some place pight , whether part here part there , or every whit in every point , it likes that latter well : so that its plain that some kind of insight of gods own being in the soul doth dwell , though what god is we cannot yet so plainly tell . 11 as when a name lodg'd in the memory , but yet through time almost obliterate , confusely hovers near the phantasie : the man that 's thus affected bids relate a catologue of names . it is not that , saith he , nor that ; that 's something like to it , that nothing like , that 's lik'st of all i wot , this last you nam'd it 's not like that a whit ; o that 's the very name , now we have rightly hit . 12 thus if 't be lawfull least things to compare with greatest , so our selves affected be concerning gods high essence : for we are not ignorant quite of this mystery , nor clearly apprehend the deity , but in mid state , i call 't parturient , and should bring forth that live divinity within our selves , if once god would consent to shew his specious form and nature eminent : 13 for here it lies like colours in the night unseen and unregarded , but the sunne displayes the beauty and the gladsome plight of the adorned earth , while he doth runne his upper stage . but this high prize is wonne by curbing sense and the self-seeking life ( true christian mortification ) thus god will his own self in us revive , if we to mortifie our straightned selves do strive . 14 but can ought bodily gods form receive ? or have it in its self potentially ? or can ought sprung of this base body heve it self so high as to the deitie to clamber ? strive to reach infinitie ? can ought born of this carcase be so free as to grasp all things in large sympathie ? can lives corporeall quite loosened be from their own selves , casheering their centreitie ? 15 these all ill suit with corporeitie : but do we not amisse with stroke so strong all to dispatch at once ? needed we flie so high at first ? we might have chose among the many arguments that close do throng and tender their own selves this cause to prove , some of a meaner rank , and then along fairly and softly by degrees to move . my muse kens no such pomp , she must with freedome rove 16 and now as chance her guides , compendiously the heads of many proofs she will repeat , which she lists not pursue so curiously , but leaves the reader his own brains ●…o beat , to find their fuller strength . as the souls meat , of which she feeds , if that she feed at all ; she is immortall if she need not eat ; but if her food prove to be spiritall , then can we deem herself to be corporeall ? 17 the souls most proper food is veritie got and digest by contemplation . hence strength , enlargement , and activitie she finds , as doth this bulk by infusion of grosser meats and drinks ( concoction well perfected ) the body is strong by these ; the soul by reasons right perswasion : but that truth's spiritall we may with ease find out : for truth the soul from bodies doth release . 18 next argument let be abstraction , when as the soul with notion precise keeps off the corporall condition , and a nak'd simple essence doth devise against the law of corporeities , it doth devest them both of time and place , and of all individualities , and matter doth of all her forms uncase . corporeall wight such subtile virtue never has . 19 now shall the indivisibilitie of the souls virtues make an argument . for certainly there 's no such qualitie resideth in a body that 's extent : for , tell me , is that qualitie strait pent within a point of that corporeall ? or is it with some spreaden part distent ? if in a point , then longs it not at all to th'body : in spread part ? then 't is extentionall . 20 but that some virtue 's not extentionall may thus be proved . is there no science of numbers ? yes . but what is principall and root of all : have we intelligence of unities ? or else what 's sprong from thence we could not know : what doth the soul then frame within her self ? is that idea extense ? or indivisible ? if not : we 'll blame the soul of falshood , and continuall lying shame . 21 again , if we suppose our intellect corporeall , then must we all things know by a swift touch : what ? do we then detect the truth of bignesse , when one point doth go of our quick mind ? ( it need not be o'reslow for infinite parts be found in quantitie ) or doth it use its latitude ? if so remember that some things unspreaden be , how shall it find them out ? or if 't use both we 'll see . 22 that both be unsufficient i prove . a point cannot discern loos●… unity freed from all site . that latitude must move on all the body that it doth descry . so must it be upstretch'd unto the skie and rubbe against the starres , surround the sunne and her own parts to every part apply , then swiftly fridge about the pallid moon : thus both their quantities the mind hath strangely wonne . 23 adde unto these , that the soul would take pains for its destruction while it doth aspire to reach at things ( that were her wofull gains ) that be not corporall , but seated higher above the bodyes sphere . thus should she tire her self to ' stroy her self . again , the mind receives contrary forms . the feverish fire makes her cool brooks and shadowing groves to find within her thoughts , thus hot and cold in one she binds . 24 nor is she chang'd by the susception of any forms : for thus her self contraire would be unto her self . but union she then possesseth , when heat and cold are together met : they meet withouten jarre , within our souls . such forms they be not true you 'll say . but of their truth lest you despair , each form in purer minds more perfect hew obtains , then those in matter we do daily view . 25 for there , they 're mixt , soild and contaminate , but truth doth clear , unweave , and simplifie , search , sever , pierce , open , and disgregate all ascititious cloggings ; then doth eye the naked essence and its property . or you must grant the soul cannot define ought right in things ; or you must not deny these forms be true that in her self d●… shine : these be her rule of truth , these her unerring line . 26 bodies have no such properties . again , see in one cluster many arguments compris'd : she multitudes can close constrain into one nature . things that be fluent , as flitting time , by her be straight retent unto one point ; she joyns future and past , and makes them steddy stand as if present : things distant she can into one place cast : calls kinds immortall , though their singulars do waste . 27 upon her self she strangely operates , and from her self and by her self returns into her self ; thus the soul circulates . do bodies so ? her axle-tree it burns with heat of motion . this low world she spurns , raiseth her self to catch infinity . unspeakable great numbers how she turns within her mind , like evening mist the eye discerns , whose muddy atomes 'fore the wind do fly . 28 stretcheth out time at both ends without end , makes place still higher swell , often creates what god nere made , nor doth at all intend to make , free phantasms , laughs at future fates , foresees her own condition , she relates th' all comprehension of eternity , complains she 's thirsty still in all estates , that all she sees or has no'te satisfie her hungry self , nor fill her vast capacity . 29 but i 'll break off ; my muse her self forgot , her own great strength and her foes feeblenesse , that she her name by her own pains may blot , while she so many strokes heaps in excesse , that fond grosse phansie quite for to suppresse of the souls corporal'ty . for men may think her adversaries strength doth thus her presse to multitude of reasons , makes her swink with weary toil , and sweat out thus much forced ink : 30 or that she loves with trampling insultations to domineere in easie victory . but let not men dare cast such accusations against the blamelesse . for no mastery , nor fruitlesse pomp , nor any verity of that opinion that she here destroyes made her so large . no , 't is her jealousie 'gainst witching falshood that weak souls annoyes , and oft doth choke those chearing ho●…es of lasting joyes . the argument of psychathanasia . book 3. cant. 1. the souls free independency ; it s drery dreadfull state in hell ; its tricentreity : what brings to heavens gate . 1 well said that man , whatever man that was , that said , what things we would we straight believe upon each slight report to have come to passe : but better he , that said , slow faith we give to things we long for most ▪ hope and fear rive distracted minds , as when nigh equall weights cast on the trembling scales , each ●…ug and strive to pull the other up . but the same sleights by turns do urge them both in their descents and heights : 2 thus waves the mind in things of greatest weight ; for things we value most are companied with fear as well as hope : these stifly fight . the stronger hope , the stronger fear is fed ; one mother both and the like livelyhead , one object both , from whence they both do spring , the greater she , the greater these she bred , the greater these , the greater wavering and longer time to end their sturdy struggeling . 3 but is there any thing of more import then the souls immortality ? hence fear and hope we striving feel with strong effort against each other ; that nor reason clear nor sacred oracles can straight down bear that sturdy rascall , with black phantasies yclad , and clouded with drad dismall chear ; but still new mists he casts before our eyes , and now derides our prov'd incorporeities , 4 and grinning saith , that labour 's all in vain . for though the soul were incorporeall , yet its existence to this bulk restrain , they be so nearly link'd , that if one fall the other fails . the eare nor hears our call in stouping age , nor eye can see ought clear ; benumming palfies shake the bodies wall , the soul hath lost its strength and cannot steer its crasie corse , but staggering on reels here and there . 5 so plain it is ( that though the soul 's a spright , not corporall ) that it must needs depend upon this body , and must perish quite when her foundation falls . but now attend and see what false conceits vain fears do send . 't is true , i cannot write without a quill , nor ride without an horse . if chance that rend or use make blunt , o're-labouring this kill , then can i walk not ride , not write but think my sill 6 our body is but the souls instrument ; and when it fails , onely these actions cease that thence depend . but if new eyes were sent unto the aged man with as much ease and accuratenesse , as when his youth did please the wanton lasse , he now could all things see . old age is but this fading bulks disease : the soul from death and sicknesse standeth free : my hackney fails , not i ; my pen , not sciencie . 7 but as i said , of things we do desire so vehemently we never can be sure enough . therefore , my muse , thou must aspire to higher pitch , and fearfull hearts secure not with slight phansie but with reason pure , evincing the souls independency upon this body that doth her imn ure , that when from this dark prison she shall fly all men may judge her rest in immortality . 8 therefore i 'll sing the tricentreity of humane souls , and how they wake from sleep , in which ywrapt of old they long do ly contract with cold , and drench'd in lethe deep , hugging their plantall point . it makes me weep now i so clearly view the solemn spring of silent night , whose magick dew doth steep these drousie souls of men , whose dropping wing keeps off the light of life , and blunts each siery sting . 9 three centres hath the soul ; one plantall hight : our parents this revive in nuptiall bed . this is the principle that hales o●… night , subjects the mind unto dull drow siehead : if we this follow , thus we shall be led to that dark straitnesse that did bind before our sluggish life : when that is s●… rivelled into its sunken centre , we no more are conscious of life : what can us then restore ? 10 unlesse with fiery whips fell nemesis do lash our sprights , and cruelly do gore our groning ghosts ; this is the way , i wisse , the onely way to keep 's from morpheus power . both these so dismall are that i do showr uncessant tears from my compassionate eyes : alas ! ye souls ! why should or s●…eep devour sweet functions of life ? or hellist cries to tender heart resound your just calamities ? 11 thus may you all from your dead drow sinesse be wak'd by inward sting and pinching wo , that you could wish that that same heavinesse might ever you o'represse , and lethe flow upon your drowned life . but you shall glow with urging fire , that doth resuscitate your middle point , and makes it self to gnaw it self with madnesse , while't doth ruminatc on its deformity and sterill vexing state . 12 continuall desire that nought effects , perfect hot glowing fervour out to spring in some good world : with fury it affects to reach the land of life , then struck with sting of wounding memory , despairs the thing , and further off it sees it self , the more it rageth to obtain : thus doth she bring more fewell to her flame that scorched sore with searching fire , she 's forc'd to yell and loudly rore . 13 thus she devours her self , not satisfies her self , nought hath she but what 's dearly spun from her own bowells , jejune exilties : her body 's gone , therefore the rising sun she sees no more , nor what in day is done , the sporting aire no longer cools her bloud , pleasures of youth and manhood quite are gone , nor songs her eare , nor mouth delicious food doth fill . but i 'll have this more fully understood . 14 three centres hath mans soul in unity together joynd ; or if you will , but one . those three are one , with a triplicity of power or rayes . th' high'st intellection , which being wak'd the soul's in union with god. if perfectly regenerate into that better world , corruption hath then no force her blisse to perturbate . the low'st do make us subject to disturbing fate . 15 but low'st gins first to work , the soul doth frame this bodies fabrick , imploy'd in one long thought so wholy taken up , that she the same observeth not , till she quite hath wrought . so men asleep some work ●…o end have brought not knowing of it , yet have found it done : or we may say the matter that she taught and suck'd unto her self to work upon is of one warmth with her own spright , and feels as one . 16 and thus the body being the souls work from her own centre so entirely ●…ade , seated i' th' heart , for there this spright doth lurk , it is no wonder 't is so easly sway'd a●… its command . but when this work shall fade , the soul dismisseth it as an old thought . 't is but one form ; but many be display'd amid her higher rayes , dismist , and brought back as she list , and many come that ne're were sought . 17 the soul by making this strange edifice makes way unto it self to exercise functions of life , and still more waked is the more she has perfected her fine devise , hath wrought her self into sure sympathies with this great world . her ears like hollow caves resound to her own spright the energies of the worlds spright . if it ought suffered have , then presentifick circles to her straight notice gave . 18 we know this world , because our soul hath made our body of this sensible worlds spright and body . therefore in the glassie shade of our own eyes ( they having the same might that glasse or water hath ) we have the sight of what the mundane spirit suffereth by colours , figures , or inherent light : sun , stars , and all on earth it hur●…eth to each point of it self so far as 't circuleth . 19 and where it lighteth on advantages , its circulings grow sensible . so hills that hollow be do audible voices resound . the soul doth imitate that skill in framing of the eare , that sounds may swell in that concavitie . the crystall springs reflect the light of heaven , if they be still and clear ; the soul doth imitate and bring the eye to such a temper in her shapening . 20 so eyes and eares be not mere perforations , but a due temper of the mundane spright and ours together ; else the circulations of sounds would be well known by outward sight , and th' eare would colours know , figures and light . so that it 's plain that when this bodie 's gone , this world to us is clos'd in darknesse quite , and all to us is in dead silence drown . thus in one point of time is this worlds glory flowne . 21 but if 't be so , how doth psyche heare or see that hath nor eyes nor eares ? she sees more clear then we that see but secundarily . we see at distance by a circular diffusion of that spright of this great sphere of th' universe : her sight is tactuall . the sunne and all the starres that do appear she feels them in herself , can distance all , for she is at each one purely presentiall . 22 to us what doth diffusion circular , and our pure shadowed eyes , bright , crystalline , but vigorously our spright particular . affect , while things in it so clearly shine ? that 's done continually in the heavens sheen . the sunne , the moon , the earth , blew-glimmering hell , scorch'd aetna's bowels , each bulk you can divine to be in nature , every dern cell with fire-eyed dragons , or what else therein doth dweil : 23 these be all parts of the wide worlds excesse , they be all seated in the mundane spright , and shew just as they are in their bignesse to her . but circulation shews not right the magnitude of things : for distant site makes a deficience in these circulings . but all things lie ope-right unto the sight of heavens great eye ; their thin shot shadowings and lightned sides . all this we find in natures springs . 24 the worlds great soul knows by protopathie all what befalls this lower spright ; but we can onely know 't by de●…eropathie , at least in sight and hearing . she doth see in our own eyes , by the close unitie of ours and the worlds life , our passion , plainly perceives our idiopathie , as we do hers , by the same union ; but we cannot see hers in that perfection . 25 fresh varnish'd groves , tall hills , and gilded clouds arching an eielid for the gloring morn , fair clustred buildings which our sight so crouds at distance , with high spires to heaven yborn , vast plains with lowly cottages forlorn rounded about with the low wayering skie , cragg'd vapours , like to ragged rocks ytorn , she views those prospects in our distant eye : these and such like be the first centres mysterie . 26 or if you will the first low energie of that one centre , which the soul is hight , which knows this world by the close unitie concorporation with the mundane spright , unloos'd from this she wants a certain light , unlesse by true regeneration she be incorporate with god , unite with his own spright ; so a new mansion sh' has got , oft sook with deepest suspiration . 27 but robb'd of her first clothing by hard fate , if she fall short of this , wo's mel what pains she undergoes ? when this lost former state so kindled hath lifes thirst , that still remains . thus her eternitie her nothing gains but hungry flames , raging voracitie feeding on its own self . the heavens she stains with execrations and foul blasphemie . thus in foul discontent and smoth'ring fire they frie. 28 vain man that striv'st to have all things at will ! what wilt thou do in this sterilitie ? whom canst thou then command ? or what shall fill thy gaping soul ? o depth of miserie ! prepare thy self by deep humilitie : destroy that fretting fire while thou art here , forsake this worlds bewitching vanitie , nor death nor hell then shalt thou need to fear . kill and cast down thy self , to heaven god shall thee rear . 29 this middle centrall essence of the soul is that which still survives asleep or waking : the life she shed in this grosse earthly moul is quite shrunk up , lost in the bodies breaking , now with slight phantasms of her own fond making she 's clad ( so is her life drie and jejune ) but all flit souls be not in the same taking : that state this lifes proportion doth tune , so as thou livest here , such measure must ensuen . 30 but they whose souls deiform summitie is waken'd in this life , and so to god are nearly joynd in a firm unitie ( this outward bodie is but earthie clod digested , having life transfus'd abroad , the worlds life and our lower vitalitie unite in one ) their souls have their aboad in christs own body , are eternally one with our god , by true and strong communitie . 31 when we are clothed with this outward world , feel the soft aire , behold the glorious sunne , all this we have from meat that 's daily hurld into these mouthes . but first of all we wunne this priviledge by our first union with this worlds body and diffused spright . i' th' higher world there 's such communion : christ is the sunne that by his c●…earing might awakes our higher rayes to joyn with his pure light . 32 and when he hath that life elici●…ed , he gives his own dear body and his bloud to drink and eat . thus dayly we are fed unto eternall life . thus do we bud , true heavenly plants , suck in our lasting food from the first spring of life , incorporate into the higher world ( as erst i show'd our lower rayes the soul to subjugate to this low world ) we fearlesse sit above all fate , 33 safely that kingdomes glory contemplate , o'reflow with joy by a full sympathie with that worlds spright , and blesse our own estate , praising the fount of all felicitie , the lovely light of the blest deitie . vain mortalls think on this , and raise your mind above the bodies life ; strike through the skie with piercing throbs and sighs , that you may find his face . base fleshly fumes your drowsie eyes thus blind . 34 so hath my muse according to her skill discovered the soul in all her rayes , the lowest may occasionate much ill , but is indifferent . who may dispraise dame natures work ? but yet you ought to raise your selves to higher state . eternitie is the souls rest , and everlasting dayes : aspire to this , and hope for victorie . i further yet shall prove her immortalitie . the argument of psychathanasia . book 3. cant. 2. from many arguments we show the independencie of humane souls : that all lives flow from a free deitie . 1 three apprehensions do my mind divide concerning the souls preexistencie , before into this outward world she glide , so hath my mule with much uncertaintie exprest herself , so as her phantasie strongly inacted guides her easie pen ; i nought obtrude with sowr anxietie , but freely offer hints to wiser men . the wise from rash assent in darksome things abstein . 2 or souls be well awake but hovering , not fixt to ought , but by a magick might drawable here and there , and so their wing struck with the steem of this low mundane spright may lower flag and take its stooping flight into some plantall man , new edified by its own plastick point . or else ( deep night drawn on by drooping phansie ) it doth slide into this world , and by its self that skill is tried ; 3 makes to it self this fleshly habitation ; for this worlds spirit hath provok'd these rayes : then drown in sleep it works that efformation of its own body , all its parts displayes , as doth the senselesse plant . the two next wayes are these : a reall tricentreitie . first centre ever wakes , unmoved stayes , hight intellect . the next in sleep doth lie till the last centre burst into this open skie . 4 and then the middle wakes . but the last way makes but one centre , which doth sleep likewise till its low life hath reach'd this worlds glad day . a fourth we 'll adde that we may all comprise . take quite away all preexistencies of humane souls , and grant they 're then first made when they begin this bodies edifice , and actually this outward world invade . none of these wayes do show that they must ever fade . 5 the first way might be well occasioned by what we feel in the souls energies . she works sometime as though she quite had fled all commerce with this bulks vitalities , yet falls she down at last and lowly lies in this base mansion , is so close contract that sleep doth seise her actualities , retains no memorie of that strange fact , nor of her self that soar'd in that high heavenly tract . 6 the second way that makes the soul tricentrall , the highest awake , the other with sleep drownd , may spring from hence . none would vouchsafe the entrall into this life , if they were but once bound to that vast cintre where all things are found , hight intellect . the lowest is not awake , therefore the midst lies close in sleep upwound . three centres made , that souls may quite forsake this baser world when union with the lowest they break . 7 again , because this bodie 's fashioned without our knowledge , reason doth suggest that it could no wise be thus figured from our own centre , and yet we not prest to any adversion . therefore we are drest with this grosse clothing by some plantall spright centred in nature . so that glorious vest the deiform intellect not by our own might is made , but we have rayes which each of these will fit . 8 ardent desire , strong breathing after god , at length may work us to that better place , body or clothing , that high sure aboad that searching weather nor time can deface . but to go on in our proposed race , the third and fourth way have the same foundation , not multiplying beings to surpasse their use . what needs that numerous clos'd centration , like wastefull sand ytost with boisterous inundation ? 9 let wiser clerks the truth dare to define i leave it loose for men to muse upon view at their leasure : but yet this call mine ; though we should grant the souls condition before its deep incorporation into dull matter to be nothing more but bare potentiality , yet none can prove from thence that it must fade therefore , when to its earth this earth the trusty fates restore . 10 for though she and her body be at once , yet of her bodie she doth not depend but it of her : she doth its members branch , pierce , bind , digest , and after makes it wend at her own will , when she hath brought to end her curious work , and hath consolidate its tender limbs which earst did feebly bend through weaknesse ; then this world she contemplates , and life still blazing higher seeks an heavenly state . 11 breaths after the first fountain of all life , her sweet creatour , thither doth aspire , would see his face , nor will she cease this strife till he fulfill her thirsty fierce desire : nothing can quench this so deep rooted fire but his own presence . so she gins despise this bodies pleasures , ceaseth to admire ought fair or comely to these outward eyes : or if she do , from hence she higher doth arise . 12 but can she higher rise then her own head ? therefore her spring is god : thence doth she pend , thence did she flow , thither again she 's fled . when she this life hath lost , and made an end of this low earthly course , she doth ascend , unto her circles ancient apogie lifted aloft , not again to descend , nor stoups nor sets that sunne , but standeth free on never shaken pillars of aeternity . 13 but still this truth more clearly to evince , remember how all things are from one light , it shall thy reason forceably convince that nought but god destroyes a centrall spright . if he sucks in his beams , eternall night seiseth upon that life , that it no'te flow in energie , and hath no being quite but gods own power . he lets his breath out go , the self-same things again so eas'ly doth he show . 14 let be noon day , the welk in clear , the moon i' th' nether world , reflecting the sunnes rayes to cheer the irksome night . well! that being done , call out some wondrous might , that listlesse stayes in slower phansies . bid't break all delayes ; surround with solid dark opacity the utmost beams that phoebus light displayes , softly steal on with equall distancy , till they have close clapt up all his explendency . 15 all 's now in darknesse : tell me , what 's become of that infinity of rayes that shone ? were second centres from whence out did come other faint beams ? what be they all quite flone ? all perish'd quite ? you stiflers now be gone . let fall that smoring mantle . do not straight all things return ? the nether world the moon , the sunne enlightens us . the self fame light now shines , that shone before this deep and dismall night . 16 if not the same . then like to flowing stream you deem the light that passeth still away , new parts ever succeeding . the sunne-beam hath no reflection then , if it decay so fast as it comes forth : nor were there day ; for it would vanish 'fore it could arrive at us . but in a moment sol doth ray . one end of his long shafts then we conceive at once both touch himself and down to us do dive . 17 beside , this aire is not the sustentation of spreaden light ; for then as it did move the light would move . and sturdy conflictation of struggling winds , when they have fiercely strove , phoebus fair golden locks would rudely move out of their place ; and eastern winds at morn would make more glorious dayes , while light is drove from that bright quarter : southern blasts do burn from midday sun , but yet northwinds like light have born . 18 what then must be the channell of this river , if we 'll have light to flow as passing stream ? so plain it is that nature doth dissever the light and th' aire , that those bright sunny beams be not upheld by it , as the warm gleems or heat that lodgeth there . from this firm might nought leaning on the aire , well may we 'r deem some subtile body , or some grosser spright depending of fair phoebus , of no other wight . 19 and when these rayes were forced to retire into their fountain , they were not so gone but that the same sprong out from their first fire . so fine spunne glittering silk crumpled in one changeth not ' ●…s individuation from what it was , when it was gaily spread in fluttering winds to th' admiration of the beholder . thus is nought so dead but god can it restore to its old livelyhead . 20 for all the creature 's but the out gone-rayes of a free sunne , and what i meaned most of him alone depend . hee deads their blaze by calling in his breath . though things be tost and strangely chang'd , yet nought at all is lost unlesse he list . nor then so lost but he can them return . in every thing compost each part of th' essence its centreity keeps to it self , it shrinks not to a nullity . 21 when that compounded nature is dissolv'd , each centre 's safe , as safe as second light or drove into the sunne , or thence out-rol'd . so all depend on th' universall spright from hight to depth , as they are ranked right in their due orders . lifes full pregnancy breaks out when friendly sympathy doth smite . the higher rank the higher enegie , from natures lowly lap to gods sublimity : 22 but well may man be call'd the epitome of all things . therefore no low life him made . the highest holds all in his capacity . therefore mans soul from gods own life outray'd , his outgone centre 's on that centre staid . what disadvantage then can the decay of this poore carcase do , when it doth fade ? the soul no more depends on this frail clay , then on our eye depends bright phoebus glist'ring ray . 23 but in this argument we 'll no longer stay , consider now the souls conversion into it self . nought divisible may close with it self by revolution . for then or part in this reflexion is drove into a part , or part to th' whole , or whole to part , or near compression the whole into the whole doth closely roll . but easly all these wayes right reason will controll . 24 if part turn into part , part into whole , whole into part , the thing doth not convert into it self ; the thing it self is all not part of 't self : if all to all revert , each part then into each part is insert . but tell me then how is their quantity if every part with each part is refert ? thus swallowed up , they 'll have no distancy ; so you destroy suppos'd divirsibilitie . 25 wherefore that thing is individuous what ever can into it self reflect , such is the soul as hath been prov'd by us before , and further now we do detect by its foure wheels : the first hight intellect , wherewith she drives into her nature deep and finds it out ; next will , this doth affect her self found out . her self then out doth peep into these acts , she into both doth easly creep . 26 but this conversion's from the body free ; begins not thence , nor thither doth return : nor is the soul worse then its energie , if in its acts it be far higher born then they should pend on this base bulk forlorn : then also she hath no dependency upon this body , but may safely scorn that low condition of servility , and blame all that averre that false necessity . 27 if she should issue from this nether spring , nearer she kept to her originall she were the stronger , and her works would bring to more perfection ; but alas ! they fall they fail by near approch . the best of all wax weak and faint by too close union with this foul fount . might intellectuall grows misty by this strait conjunction ; the will is woxen weak , its vigour quite is gone . 28 but o! how oft when she her self doth cut from nearer commerce with the low delight of things corporeall , and her eyes doth shut to those false fading lights , she feels her spright fill'd with excessive pleasure , such a plight she finds that it doth fully satisfie her thirsty life . then reason shines out bright , and holy love with mild serenity doth hug her harmlesse self in this her purity . 29 what grave monitions and sure prophesie have men in sicknesse left ? a true testation of the souls utter independency on this poore crasie corse . may that narration of aristotles move easie perswasion of his eudemus , to whom sic●… at phere while sleep his senses bound , this revelation a gentle youth did bring with goodly cheer , and jolly blith deportment , chacing needlesse fear . 30 told him that sicknesse would not mortall prove , he should grow well e'r long , but deaths drad power on that towns tyrant should be shortly drove , swift vengeance on his cursed head should showr : both proved true . i could in plenty poure such like examples , as of pherecyde , calanus , him of rhodes , and others more ; but it is needlesse , 't is a truth well tried , the higher works the soul the more it is untied . 31 then quite set loose from this bulks heavy chain she is in happiest plight , so far she is from being nought or perishing . again , we find such utter contrarieties betwixt the bodies and her energies , that we can no wayes think she pends at all of that with which she has such repugnancies . what thing doth fight with its originall ? the spring and stream be alwayes homogeneall . 32 but the high heaven-born soul sprung out from jove ever is clashing with the foolery of this dull body , which the sense doth love , and erring phansie . it were long to trie in every thing : o how 't would magnifie the height of pleasures that fall under sense . this well describ'd would-prove its deity . a vast round body cloth'd with th' excellence of glorious glistring light through the wide aire extense , 33 bravely adorn'd with diverse colours gay , even infinite varieties that shine with wond'rous brightnesse , varnish'd with the ray of that clear light , with motion circuline let turn about and stir up sounds divine , that sweetly may affect th' attentive eare . adde fragrant odours wast with gentle wind , adde pleasant taste , soft touch to venus dear ; this is the bodies god , this is its highest sphere . 34 but from far higher place and brighter light our reason checks us for this vanity , calls to us , warns us that that empty sight lead not our soul unto idolatry , make us not rest in easie falsitie . if thou be stirred up by working sire to search out god , to find the deity . take to thy self not what thine eyes admire or any outward sense , or what sense can desire . 35 behold a light far brighter then the sunne ! the sun 's a shadow if you them compare , or grosse cimmerian mist ; the fairest noon exceeds not the meridian night so far as that light doth the sun. so perfect clear so perfect pure it is , that outward eye cannot behold this inward subtile starre , but indisperst is this bright majesty , yet every where out shining in in finitie ; 36 unplac'd , unparted , one close unity , yet omnipresent ; all things , yet but one ; not streak'd with gaudy multiplicity , pure light without discolouration , stable without circumvolution , eternall rest , joy without passing sound : what sound is made without collision ? smell , taste , and touch make god a grosse compound ; yet truth of all that 's good is perfectly here found . 37 this is a riddle unto outward sense : and heavie phansie , that can rise no higher then outward senses , knows no excellence but what those five do faithfully inspire from their great god , this world ; nor do desire more then they know : wherefore to consopite or quench this false light of bold phansies fire , surely must be an act contrary quite unto this bodies life , and its low groveling spright . 38 wherefore the body 's not originall of humane soul when it doth thus resist that principle : which still more clearly shall be proved . oft when either drowsie mists provoke to sleep , or worst of senses lists to ease its swelling veins , or stomach craves its wonted food , that it too long hath mist , or our dry lungs cool liquor fain would have , or when in warre our heart suggests the fear of grave : 39 yet high desire of truth , and deep insight into gods mystery makes us command these low attractions ; and our countries right bids march on bravely , stout and stifly stand in bloudy fight , and try 't by strength of hand . thus truth and honesty so sway our will , that we no longer doubt to break the band of lower nature , and this body kill or vex , so we the laws of reason may fulfill . 40 this proves the soul to sit at liberty , not wedg'd into this masse of earth , but free unloos'd from any strong necessity to do the bodies dictates , while we see clear reason shining in serenity , calling above unto us , pointing to what 's right and decent , what doth best agree with those sweet lovely ideas that do show some glimps of their pure light . so sol through clouds doth flow . 41 how oft do we neglect this bodies life , and outward comely plight , for to adorn our soul with virtuous ornaments ? and strive to fat our mind with truth , while it 's forlorn , squallid , half-nasty , pallid , wan , deform ? can this desire from the base body spring ? no sure such brave atchievements be yborn within the soul , tend to her perfecting , see th' independent mind in her self circuling ! 42 best plight of body hinders such like acts . how doth she then upon the body pend ? to do those subtle , high , pure , heavenly facts ? what ? doth the sun his rayes that he out-sends smother or choke ? though clouds that upward wend may raised be by him , yet of those clouds that he doth congregate he no'te depend . nor doth the soul that in this flesh doth croud her self rely on that thick vapour where she 's shroud . 43 but still to prove it clearer : if the mind without the bodyes help can operate of its own self , then nothing can we find to scruple at , but that souls separate safely exist , not subject unto fate , nothing depending on their carcases , that they should fade when those be ruinate : but first perpend well both their energies , that we may better see their independencies . 44 the living body where the soul doth ' bide these functions hath , phansie , sense , memory . how into sense these outward forms do glide i have already told . vitality and presentisick circularity is spread through all : there is one mundane spright and body , vitall corporality we have from hence . our souls be counite with the worlds spright and body , with these herself she has dight . 45 our body struck by evolution of outward forms spread in the worlds vast spright , our listning mind by its adversion doth notice take , but nothing is empight in it . of old gods hand did all forms write in humane souls , which waken at the knock of mundane shapes . if they were naked quite of innate forms , though heaven and earth should rock with roring winds , they 'd heare no more then sensles stock . 46 phansy's th' impression of those forms that flit in this low life : they oft continue long , when as our spright more potently is hit by their incursions and appulses strong . like heated water , though a while but hung on fiercer fire , an hot impression long time retains ; so forms more stoutly flung against our spright make deep insculption ; long time it is till their clear abolition . 47 hence springeth that which men call memory , when outward object doth characterize our inward common spright ; of when that we from our own soul stir up clear phantasies which be our own elicited idees , springing from our own contrall life , by might of our strong fiat as oft as we please , with these we seal that under grosser spright , make that our note-book , there our choisest notions write . 48 but sith it is not any part of us , but longeth unto the great world , it must be chang'd ; for course of time voraginous with rapid force is violently just , makes each thing pay with what it was intrust . the common life sucks back the common spright , the body backward falls into the dust ; it doth it by degrees . hence phancie , sight , and memorie in age do not their functions right . 49 often disease , or some hard casualtie doth hurt this spirit , that a man doth lose the use of sense , wit , phansie , memorie ; that hence rash men our souls mortall suppose through their rude ignorance ; but to disclose the very truth , our soul 's in safetie in that distemper , that doth ill dispose her under spright . but her sad miserie is that so close she 's tied in a prone unitie . 50 leans on this bodies false vitalitie , seeks for things there , not in herself nor higher , extremely loves this bodies company , trusts in its life , thither bends her desire . but when it gins to fail , she 's left i' th' mire . yet hard upon us hangs th' eternall light the ever-live idees , the lamping fire of lasting intellect , whose nearnesse might illumine , were our minds not lost in that frail spright . 51 that spright and we are plain another thing : which now i 'll clearly show that we may see our independence on its existing , which i must prove by eithers energie . that spright hath no preceptibilitie of her impressions : phantasie nor sense perceive themselves ; often with open eye we look upon a man in our presence , and yet of that near object have no cognoscence . 52 and so of phansies that be fresh enough , even deeply seald upon that lower spright , unlesse we seek them out and pierce them through with aiming animadversion , they in night do lurk unknown to us , though they be bright in their own selves . again , some object may in its great vigour , lustre , sweying might this spirit wound by its fierce riving ray ; our sight is hurt by th' eye of the broad blasing day . 53 beside the senses each one are restraind to its own object : so ●…s phantasie . that in the spirits compasse is containd ; as likewise the low naturall memorie . but sooth to say , by a strong sympathie we both are mov'd by these , and these do move . as the light spider that makes at a flie , her self now moves the web she subt'ly wove , mov'd first by her own web , when here the flie did rove . 54 like spider in her web , so do we sit within this spirit , and if ought do shake this subtil loom we feel as it doth hit ; most part into adversion we awake , unlesse we chance into our selves betake our selves , or listen to the lucid voice of th'intellect , which these low tumults slake : but our own selves judge of what ere accloyes our muddied mind , or what lifts up to heavenly joyes . 55 all the five senses , phansie , memorie , we feel their work , distinguish and compare , find out their natures by the subtiltie of sifting reason . then they objects are of th' understanding , bear no greater share in this same act then objects wont to do . they are two realties distinguish'd clear ▪ one from the other , as i erst did show . she knows that spright , that sprigh ▪ our soul can never know . 56 sense , phansie , memorie , as afore was said be hurt by stronger objects , or be spoild by longer exercise : our soul ne're fades , but doth its spright commiserate long toild with agitation , when it feels it moild descends to comfort it , and gives it rest ; but she grows quicker , vaster , never foild with contemplations that this spright molest : the inward soul 's renew'd as cannot be exprest . 57 how soul and spright be severed we see , but how 't works by it self is not yet shown ; i mean without this sprights assistencie , though not quite by its self . high light doth crown its summitie , when sleep that spright doth drown wrapt into highest heavens in ecstasie it sees such things as would low life confound , enrage with a tumultuous agonie , burst this pent spright for want of fit capacitie . 58 then it is joynd with the eternall idees , which move our souls as sights do here below : joynd with the spright of god we gaze on these , as by the mundane spright th' out-world we know . our soul hangs twixt them both , and there doth go where either spright doth snatch her . either raise her inward forms , which leap out nothing-slow when sympathie them calls . thus she displayes her inward life , gods light views with her wakened rayes . 59 when we confute a pregnant falsitie cloth'd with strong phantasms in our snared mind , as this suppose , the earths stabilitie , what help can we in our low phansie find , possest of this impression ? what shall bind this stubborn falshood so inveterate ? that spright so stifly set can't be inclin'd by ought but by the soul that contemplates truth by her self , brings out her forms that be innate ? 60 flies she to sense ? sense pleads for ptolemee ? flies she to her low phansie ? that 's so swayd by sense , and fore-imprest astronomie by botch'd inculcate paradigmes made by senses dictate , that they 'll both perswade that philolaus and wise heraclide be frantick both , copernicus twice mad . she cannot then this question well decide by ought but her own forms that in her self reside . 61 which she calls out unto her faithfull aid , commands deep silence to fond phantasie , whose odious prating truth i ath oft betraid , and in its stead brought in rash falsitie , seated in sowr inert stupiditie . then farewell sense , and what from sense hath sprong , saith she , i 'll contemplate in puritie , and quit my self of that tumultuous throng : what then she finds shall be unfold in my next song . the argument of psychathanasia . book 3. cant. 3. that th' earth doth move , proofs physicall unto us do descrie ; adde reasons theosophicall , al 's ' adde astronomie . 1 blest souls first authours of astronomie ! who clomb the heavens with your high reaching mind , s●…al'd the high battlements of the lofty skie , to whom compar'd this earth a point you find ; your bodies lesse , what measure hath defin'd ? what art that mighty vastnesse ? such high facts the ancient giants swoln with raging wind could not effect . a subtile parallax , a dark eclipse do quite obscure their braving acts . 2 o the great might of mans high phantasie ! that with a shade or a divided line , that nought , this but a thin exilitie , can do farre more then strength enrag'd with tine , hoysted with haughty pride . that brood combine to clamber up to heaven . hill upon hill , ossa upon olympus doth recline : their brawnie arms redoubled force doth fill , while they their spirits summon t' effect their furious will ? 3 but all in vain they want the inward skill ▪ what comes from heaven onely can there ascend . not rage nor tempest that this bulk doth fill can profit ought , but gently to attend the souls still working , patiently to bend our mind to sifting reason , and clear light , that strangely figur'd in our soul doth wend shifting its forms , still playing in our sight , till something it present that we shall take for right . 4 the busie soul it is that thither hent by strength of reason , the true distancies of the erring planets , and the vast extent of their round bodies , without outward eyes hath view'd , told their proportionalities , confounded sense by reasons strange report ( but wiser he that on reason relies then stupid sense low-sunken into dirt ) this weapon i have got none from me may extort ▪ 5 o you stiff-standers for ag'd ptolemee , i heartly praise your humble reverence if willingly given to antiquitie ; but when of him in whom's your confidence , or your own reason and experience in those same arts , you find those things are true that utterly oppugne our outward sense , then are you forc'd to sense to bid adieu , not what your sense gainsayes to holden straight untrue . 6 though contraire unto sense , though it be new ( but sooth to sayen th' earth●… motion is of tri'd antiquitie , as i above did shew : in philolaus and in heraclide those subtile thoughts of old did close reside ) yet reason ought to bear away the bell . but irefull ignorance cannot abide to be outtopd , reprochfully 't will yell , call's mad , when it s own self doth with foul furie swell . 7 but let them bark like band-dogs at the moon , that mindlesse passeth on in silencie : i 'll take my flight above this outward sunne , regardlesse of such fond malignitie , life my self up in the theologie of heavenly plato . there i 'll contemplate the archtype of this sunne , that bright idee of steddie good , that doth its beams dilate through all the worlds all lives and beings propagate . 8 but yet in words to tride i will deigne a while : they may our mind fitly prepare for higher flight ; we larger breath may gain by a low hovering . these words they are all found in that old oracle of clare . that heavenly power which iao hight the highest of all the gods thou mayst declare , in spring named zeus , in summer helios bright , in autumne call'd iao , aides in brumall night . 9 these names do plainly denotate the sunne , in spring call'd zeus , from life or kindly heat ; in winter , 'cause the dayes so quickly done , he aides hight , he is not long in sight ; in summer , 'cause he strongly doth us smite with his hot darts , then helios we him name from eloim or eloah so hight ; in autumne jao , jehovah is the same : so is the word deprav'd by an uncertain fame . 10 so great similitude twixt phoebus light and god , that god himself the nations deem the sun . the learned seventy have boldly pight a tent therein for the true eloim , the sensible deity you 'll reckon him , if hermes words bear with you any sway , or if you christian clerks do ought esteem , in davids odes they make gods christ a day ; his father 's then the sunne from whence this light doth ray . 11 then by all the wide worlds acknowledgement , the sunne's a type of that eternall light which we call god , a fair delineament of that which good in plato's school is hight , his t'agathon with beauteous rayes be dight , let 's now consult with their theologie , and that idea with our inward sight behold , casheering sensibility then in clear reason view this correspondency . 12 one steddy good , centre of essencies , unmoved monad , that apollo hight , the intellectuall sunne whose energies are all things that appear in vitall light , whose brightnesse passeth every creatures sight , yet round about him stird with gentle fire all things do dance ; their being , action , might , they thither do direct with strong desire , to embosome him with close embracements they aspire . 13 unseen , incomprehensible he moves about himself each seeking entity that never yet shall find that which it loves . no finite thing shall reach infinity , no thing dispers'd comprend that unity , yet in their ranks they seemly foot it round , trip it with joy at the worlds harmony struck with the pleasure of an amorous stound , so dance they with fair flowers from unknown root ycrownd . 14 still falling short they never fail to seek , nor find they nothing by their diligence ; they find repast , their lively longings eke kindled , continued , by timely influence . thus all things in distinct circumference move about him that satisfies them all . nor be they thus stird up by wary sense or foresight , or election rationall , but blindly reel about the heart of lives centrall . 15 so doth the earth one of the erring seven wheel round the fixed sunne , that is the shade of steddy good , shining in this out-heaven with the rest of those stars that god hath made of baser matter , all which be array'd with his far-shining light . they sing for joy , they frisque about in circulings unstay'd , dance through the liquid aire , and nimbly toy cloy . while sol keeps clear their spright , consumes what may ac 16 better the indigent be mov'd , then he that wanteth nought : he fills all things with light and kindly heat : through his fecundity peoples the world ; by his exciting spright wakens the plants , calls them out of deep night . they thrust themselves into his fostring rayes , stretch themselves forth stird by his quickning might . and all the while their merry roundelayes ( as lightsome phansies deem ) each planet sprightly playes . 17 but sooth to say that sound so subtile is made by percussion of th' ethereall fire against our aire ( if it be not transmisse by its exility , ) that none ought admire that we no'te heare what well we mought desire heavens harmony . ' cording to others lear the sound 's so big that it cannot retire into the windings of a mortall eare ; so cannot the egyptian niles catadupa bear . 18 there ought to be certain proportion betwixt the object and the outward sense . rash man that dost inferre negation from thy dead eare , or non-experience . then let them dance and sing , raise influence from lively motion , that preserves their spright from foul corruption : motion 's the best fense to keep off filth in children of cold night , whose life is in dull matter ; but the sunne's all light. 19 therefore full safely he may steddy stond , unmov'd , at least not remov'd out of place . i 'll not deny but that he may turn round on his own centre . so the steps we 'll trace of essence , plato's on , which steddy stayes and moves at once , that same iao hight in that old clarian oracle , that sayes it is the sunne . this answer will aright to iehova or first essence , as plato school desery't . 20 that same first being , beauty , intellect , turns to his father ( of whom he was born ) in a brief instant . but who can detect such hidden mysteries ? back mine eyes i 'll turn , lest in this light like fluttering moth i burn . enough is shown of correspondency twixt this worlds sunne and centre of hid morn , the radiant light of the deep deity . thus have i fairly prov'd the sunnes stability . 21 then must the earth turn round , or we want day , or never be in night . now i 'll descend cloth'd with this truth . as wrathfull dogs do bay at spectres solemn cynthia doth send ; so now i backward to the senses wend : they 'll bark at th' shape of my disguised mind , as stranger wights , they wrathfully will rend this uncouth habit . they no such thing find 'mongst their domestick forms , to whom they are more kind . 22 and weaker reason which they wont misguide will deem all this nothing mysterious , but my strong-winged muse feebly to slide into false thoughts and dreams vertiginous , and plainly judge us woxen furious , thus in our rage to shake the stable earth , whirling it round with turns prodigious ; for it doth stedfast stand as it appear'th from the unshaken buildings it so safely bear'th . 23 if it should move about , then would it sting from of it self those fair extructed loads of carved stone : the aire aloud would sing with brushing trees : beasts in their dark aboads would brained be by their own caves ; th' earth strowd with strange destruction . all would shatter'd lye in broken shivers what mad frantick mood doth thus invade wary philosophy , that it so dotes on such a furious falsity ? 24 but still more subt'lie this cause to pursue , the clouds would alwayes seem to rise from th' east , which sense and oft-experience proves untrue ; they rise from all the quarters , south , north , west , from every part , as aeolus thinketh best . again the earths sad stupid gravity unfit for motion shows its quiet rest . lastly an arrow shot unto the sky would not return unto his foot that let it fly . 25 adde unto these that contrariety of motion , when as the self same things at the same time do back and forward hie : as when for speed the rider fiercely dings his horse with iron heel , layes the loose strings upon his neck , westward they swiftly scoure , when as the earth , finishing her dayly rings , doth eastward make with all her might and power , she quite hath run her stage at end of twice twelve houres . 26 these and like phansies do so strongly tye the slower mind to ancient ptolemee , that shamefull madnesse't were for to deny so plain a truth as they deem this to be . but yet , alas ! if they could standen free from prejudice , and heavie swaying sense that dims our reason that it cannot see what 's the pure truth , enough in just defense of pythagore we find though with small diligence , 27 one single truth concerning unity of sprights and bodies , how one spirit may inact a various corporeity , keep 't up together and its might display through all the bulk , make 't constantly obey the powerfull dictates of that centrall spright , which being one can variously play : this lore if we but once had learnd aright , all what was brought against us would vanish at first sight . 28 for that magnetick might doth so combine earth , water , aire , into one animate , whose soul or life so sweetly't doth incline , so surely , easly , as none can relate but he that 's exercis'd in every state of moving life . what ? can the plastick spright so variously it and its bulk dilate , downward to hell upward to heaven bright , and strangely figur'd leaves and flowers send into sight ? 29 can one poore single centre do all this in a base weed that suddenly decayes ? and shall not the earths life that is transmisse through sea and aire , and with its potent rayes informs all this ( all this on that life stayes ) shall 't not obtain the like variety of inward ruling motion ? your minds raise , o sluggish men ! single centrality you 'l find shall do , what ere 's admit by phantasy . 30 now see if this clear apprehension will not with ease repell each argument which we rehers'd with an intention for to refute . the earths swift movement , because 't is naturall not violent , will never shatter buildings . with straight line it binds down strongly each partic'larment of every edifice . all stones incline unto that centre ; this doth stoutly all combine . 31 nor is lesse naturall that circular motion , then this that each part to the centre drives : so every stone on earth with one commotion goes round , and yet with all right stifly strives to reach the centre , though it never dives so deep . who then so blind but plainly sees how for our safety nature well contrives , binding all close with down-propensities ? but now we 'll frame an answer to the loud-singing trees . 32 walls , towers , trees , would stirre up a strange noise , if th' aire stood still , while the earth is hurled round . as doth the switch oft shak'd by idle boyes that please themselves in varying of the sound . but this objection we with reason sound have well prevented , while we plainly taught earth , water , aire in one to be fast bound by one spermatick spright , which easly raught to each part : earth , sea , aire so powerfully hath it caught . 33 all these as one round entire body move upon their common poles ; that difficulty of stirring sounds , so clearly we remove . that of the clouds with like facility we straight shall chace away . in th' aire they ly and whirl about with it , and when some wind with violence afore him makes them fly , then in them double motion we find , eastward they move , and whither by those blasts they 're inclin'd . 34 what they pretend of the earths gravity , is nought but a long taken up conceit : a stone that downward to the earth doth hy is not more heavy then dry straws that jet up to a ring made of black shining jeat . each thing doth tend to the loud-calling might of sympathy . so 't is a misconceit that deems the earth the onely heavy weight . they ken not the strange power of the strong centrall spright 35 were there a shiver cut from off the moon and cast quite off from that round entire masse , would 't fall into our mouths ? no , it would soon make back to th' centre from whence forc'd it was : the same in mars and sol would come to passe , and all the stars that have their proper centres . so gravity is nought but close to presse unto one magick point , there near to enter ; each sympathetick part doth boldly it adventure . 36 thus in each starry globe all parts may tend unto one point , and mean time turn around ; nor doth that sway its circling ought offend : these motions do not at all confound one th' others course . the earth 's not heavy found , but from that strong down-pulling centrall sway , which hinders not but that it may turn round , sith that it moves not a contrary way . which answer i will bend against the fifth assay : 37 an arrow shot into the empty aire , which straight returning to the bowmans foot , the earths stability must proven clear . thus these bad archers do at random shoot , whose easie errour i do thus confute . the arrow hath one spirit with this sphere , forc'd upward turns with it , mov'd by the root of naturall motion . so when back't doth bear it self , still eastward turns with motion circular . 38 so 't is no wonder when it hath descended it falleth back to th' place from whence itflew , sith all this while its circular course hath bended toward the east , and in proportion due that arcuall eastern motion did pursue : nearer the earth the slower it must go ; these arks be lesse , but in the heavens blew those arks increase , it must not be so slow . thus must it needs return unto its idle bow . 39 nor ought we wonder that it doth conform its motion to the circles of the aire , sith water in a woden bucket born doth fit it self unto each periphere , by hight or depth , as you shall change the sphere . so lowly set more water 't will contain , 'cause its round tumour higher then doth bea●… it self up from the brims . so may 't be sayen the lowlier man the larger graces doth obtain . 40 but now to answer to the last objection , t is not impossible one thing to move contrary wayes , which by a fit retection i strongly will evince and clearly prove . take but the pains higher for to remove a clock with hanging plummet . it goes down at that same time you heave it high above its former place . thus fairly have we won the field 'gainst stupid sense , that reason fain would drown . 41 now let 's go on ( we have well cleard the way ) more plainly prove this seeming paradox and make this truth shine brighter then midday , neglect dull sconses mowes and idle mocks . o constant hearts , as stark as thracian rocks , well grounded in grave ignorance , that scorn reasons sly force , its light slight subtile strokes . sing we to these wast hills , dern , deaf , forlorn , or to the cheerfull children of the quick-ey'd morn ? 42 to you we sing that live in purer light , escap'd the thraldome of down-drooping sense , whose nimble spirit and clear piercing sight can easly judge of every conference withouten prejudice , with patience can weigh the moments of each reason brought while others in tempestuous vehemence blow all away with bitter blasts . untought in subtilties , they shew themselves in jangling stout . 43 i have the barking of bold sense confuted , it s clamorous tongue thus being consopite , with reasons easie shall i be well suited , to show that pythagore's position's right . copernicks , or whosoever dogma't hight . the first is that that 's wisely signifi'd by moses maymons son , a learned wight , who saith each good astronomer is ty'd to lessen the heavens motions vainly multiply'd , 44 and the foul botches of false feigned orbs : whose uselesse number reason must restrain , that oft the loose luxuriant phansie curbs , and in just bounds doth warily contain : to use more means then needs is all in vain . why then , o busie sonnes of ptolemee ! do you that vast star-bearing sphere constrain to hurl about with such celerity , when th' earth may move without such strange velocity ? 45 what needlesse phansy's this that that huge sphere in one short moment must thus whirl around , that it must fly six hundred thousand sheere of germane miles . if that will not confound , for pomp adde fourty thousand more , that ' bound ; three thousand more , if it were requisite , you might annex , and more , if they have found the measure right ; when as the earth's flow flight in that time , of a mile goes but the sixteenth bit . 46 but if this all be liquid , pervious , one fine ethereall ( which reason right will soon admit : for 't is ridiculous thus for to stud the heaven with nails bright , the stars in fluid sky will standen tight , as men do feigne the earth in the soft aire to be unmov'd ) how will proportion fit ? so vast a difference there doth appear of motions in those stars that the same bignesse bear . 47 besides that difficulty will remain of unconceivable swift motion in the equinoctiall stars , where some contain this earthy globes mighty dimension , ten thousand times twise told . they hurry o●… with the same swiftnesse i set down before , and with more pains . a globes extension , the bigger that it growes , groweth still more nigh to a flat fac'd figure , and finds resistance sore . 48 but now that all the heavens be liquid , hence i 'll fetch an argument . those higher stars they may as well hang in fluid essence , as do the planets . venus orb debars not mars , nor enters he with knock and jars ; the soft fine yielding aether gives admission : so gentle venus to marcurius dares descend , and finds an easie intromission , casts ope that azur curtain by a swift discission . 49 that famous star nail'd down in cassiopee , how was it hammer'd in your solid sky ? what pinsers pull'd it out again , that we no longer see it , whither did it fly ? astronomers say 't was at least as high as the eighth sphere . it gave no parallax , no more then those light lamps that there we spy . but prejudic'd minds before themselves they 'll tax of holy writ and the heavens they 'll make a nose of wax . 50 what man will now that 's not vertiginous hurrie about his head these severall lights , so mighty vast with so voracious and rapid course whirling them day and night about the earth , when the earths motion might save that so monstrous labour , with lesse pains , even infinitely lesse ? but thoughts empight once in the mind do so possesse the brains , that hard it is to wash out those deep ancient stains . 51 two things there be whose reason 's nothing clear : those cool continuall breathings of east wind under the line ; the next high comets are , in which three motions philosophers do find , concerning which men hitherto are blind , that have not mov'd the earth unto their aid ; diurnall and an annuall course they have mind like to the sunnes , beside , by what they 're sway'd to north or south . this myst'ry's easly thus display'd . 52 the ecliptick course , and that diurnall moving , is but apparent as the sunnes , not true : but that the earth doth move , that still wants proving , you 'll say . then if you will , these comets shew one proof for her two motions . whence issue those meteors turnings ? what shall hale them on , and guide their steps , that in proportion due they dance sols measure ? what occasion or fruit can be of that strange double motion ? 53 nought but the earths circumvolution doth cause this sight , and but in outward show this sight of double sunlike motion seen in the comets . for the winds that blow under the aequinoctiall , who doth know any other cause , that still they breathe from th' east ? that strange effect from whence else can it flow , then from the earths swift hurring from the west ? mid partis strongliest rouz'd , the poles do sleep in rest . 54 wherefore men under th' aequinoctiall , where the earths course most rapid is and swift , sensibly 're dash'd 'gainst that aereall pure liquid essence . that clear aire is left not snatch'd away so fast , not quite bereft of its own nature , nor like th' other skie unmoved quite ; but slow pac'd is yclef : and driven close together ; sensibly so feel we that fine aire that seems from east to flie . 55 those parts be in farre greater puritie devoid of earthy vapours . thence it is they 're not so easly turn'd by sympathie , the aire there having lesse of earthinesse ; so that they move not with one speedinesse , the earth and it . yet curious men have fun something like this , even in the mid-land sea ; ships foure times sooner the same stages run , when westward they do slie , then when they there begun . 56 but that disgracement of philosophie from flux and reflux of the ocean main with its spread arms , we by this theorie might take 't away and shew the causes plain . some parts of th' earth do much more swiftnesse gain , when as their course goes whirling on one way with th' annuall motion , which must needs constrain the sluid sea with unexpected sway . long time it were this mysterie fully to display . 57 wherefore i 'll let it passe , my self betake unto some reasons astronomicall , to which if 't please the nimble mind t' awake and shake off prejudice , that wont forestall the ablest wit , i fear not but he 'll fall into the same opinion , magnifie that subtile spirit that hath made this all , and hath half-hid his work from mortall eye , to sport and play with souls in sweet philosophie . 58 but with crabb'd mind wisdome will nere consort , make its abode with a sowr ingenie ; that harmlesse spright it self will nere disport with bloudie zeal , currish malignitie , with wrathfull ignorance , grave hypocrisie . mirth , and free mindednesse , simplicitie , patience , discreetnesse , and benignitie , faithfulnesse , heart-struck teneritie ; these be the lovely play-mates of pure veritie . 59 the eternall sonne of god , who logos hight , made all things in a fit proportion ; wherefore , i wote , no man that judgeth right in heaven will make such a confusion , that courses of unlike extension , infinitely unlike , in like time shall be run by the flight starres . such vast distension of place shews that their time is not all one ; saturn his ring no'te finish as quick as the moon . 60 yet if the earth stand stupid and unmov'd , this needs must come to passe . for they go round in every twise twelve houres , as is prov'd by dayly experience . but it would confound the worlds right order , if 't were surely found a reall motion . wherefore let it be in them but seeming , but a reall round in th' earth it self . the world so 's setten free from that untoward disproportionalitie . 61 for so the courses of the erring seven with their own orbs will fitly well agree ; their annuall periods in the liquid heaven they onely finish then : which as they be or lesse or greater , so the time they flie in their own circlings hath its difference . the moon a moneth , saturn years ten times three ; those have the least and bigg'st circumference . so all their times and orbs have mutuall reference . 62 next light 's , the planets dark opacitie , which long time hath been found in the low moon : hills , valleys , and such like asperitie through optick glasses thence have plainly shone : by the same trick it hath been clearly shown that venus moon-like grows corniculate what time her face with flusher light is blown : some such like things others have contemplate in mercurie , about the sunne both circulate . 63 when venus is the furthest off from us , then is she in her full . when in her full , she seemeth least ; which proves she's exterous beyond the sunne , and further off doth roll . but when her circling nearer down doth pull , then gins she swell , and waxen bug with horn , but loose her light , parts clad with darknesse dull she shows to us . she and mercury ne're born farre from the sunne , proves that about him both do turn . 64 they both opake , as also is the moon that turns about the earth ( so turn those foure 'bout jupiter , tend him as he doth run his annuall course ) then tellus so may scoure th' ethereall plain , and have the self saine power to run her circuits in the liquid skie about the sunne , the mind that doth not lour , drooping in carthie dregs , will not denie , sith we so well have prov'd the starres opacitie . 65 about the great the lesser lamps do dance , the medicean foure reel about jove ; two round old saturn without nominance , luna about the earth doth nimbly move : then all as it doth seemly well behove , about the bigg'st of all great phoebus hight , with joy and jollitie needs round must rove , tickled with pleasure of his heat and light . what tumbling tricks they play in his farre piercing sight ! 66 but my next argument ( could i't well expresse with poets pen ) it hath so mighty force , that an ingenious man 't would stoutly presse to give assent unto the annuall course of this our earth . but prejudice the nurse of ignorance stoppeth all free confession , al 's keeps the way that souls have not recourse to purer reason , chok'd with that oppression . this argument is drawn from the stars retrocession . 67 planets go back , stand still , and forward flie with unexpected swiftnesse : what 's the cause that they thus stagger in the plain-pav'd skie ? or stupid stand , as if some dull repose did numb their spirits and their sinews lose ? here'gins the wheel-work of the epicycle ; thus patch they heaven more botch'dly then old cloths . this prettie sport doth make my heart to tickle with laughter , and mine eyes with merry tears to trickle . 68 o daring phansie ! that dost thus compile the heavens from hasty thoughts , such as fall next ; warie philosophers cannot but smile at such feat gear , at thy rude rash context . an heap of orbs disorderly perplext , thrust in on every hint of motion , must be the wondrous art of nature , next here working under god. thus , thus vain man intitles alwayes god to his opinion ; 69 thinks every thing is done as he conceives ; would bind all men to his religion ; all the world else of freedome he bereaves , he and his god must have dominion , the truth must have her propagation : that is his thought , which he hath made a god , that furious hot inust impression doth so disturb his veins , that all abroad with rage he roves , and all gainsayers down hath trod . 32 but to return from whence my muse hath flown , all this disordred superfluitie of epicycles , or what else is shown to salve the strange absurd enormitie of staggering motions in the azure skie ; both epicycles and those turns enorm would all prove nought , if you would but let slie the earth in the ecliptick line yborn , as i could well describe in mathematick form . 71 so could i ( that 's another argument ) from this same principle most clearly prove in regresse and in progresse different of the free planets : why saturn should rove with shorter startings , give back lesse then jove ; jove lesse then mars ; why venus flincheth out more then mercurius ; why saturn doth move ofter in those back jets then jove doth shoot ; but mercury more oft then venus and mars stout : 72 and why the sunne escap'd an epicycle , when as th' old prodigall astronomie on the other six bestowed that needlesse cycle ; why saturn , jove , and mars be very nigh unto the earth , show bigger in our eye at eventide when they rise acronycall ; why farre remov'd with so vast distancie when they go down with setting kronycall : all these will plain appear from th' earths course annuall . 73 many other reasons from those heavenly motions might well be drawn , but with exilitie of subtile mathematicks obscure notions , a poets pen so fitly no'te agree ; and curious men will judge't a vagrancy to start thus from my scope . my pitched end was for to prove the immortalitie of humane souls : but if you well attend , my ship to the right port by this bow'd course did bend . 74 for i have clearly show'd that stout resistence of the pure soul against the mundane spright and bulk , whereof's the lower mans consistence ; how it doth quell by force of reason right those grosse impressions which our outward sight seald in our lower life : from whence we see that we have proper independent might , in our own mind , behold our own idee , which needs must prove the souls sure immortality . the argument of psychathanasia . book 3. cant. 4. iustice , true faith in the first good , our best perswasion of blest eternity unmov'd , th' earths conflagration . 1 it doth me good to think what things will follow that well prov'd thesis in my former song ; how we in liquid heavens more swift then swallow do sail on tellus lap . that doth among the other starres of right not rudely throng , we have vvhat highest thoughts of man desire : but highest thoughts of man are vain and vvrong . in outvvard heaven vve burn vvith hellish fire , hate , envy , covetise , revenge , lust , pride and ire . 2 in the eighth sphere andromeda from chains is not releast ; fearfull orion flyes the dreaded scorpion . alas ! vvhat gains then is't to live in the bright starrie skyes ? it no man can exeem from miseries . all you that seek for true felicity , rend your ovvn hearts : there god himself descryes himself ; there dvvells his beauteous majesty ; there shines the sunne of righteousnesse in goodly glee . 3 and you who boldly all gods providence confine to this small ball , that tell us hight , and dream not of a mutuall influence , and how that she may shine with beamsbright at a farre distance clad with sols lent light , as venus and the moon ; o you that make this earth gods onely darling dear delight , all th' other orbs merely for this orbs sake so swiftly for to runne with labour never slack , 4 to dance attendance on their princesse earth in their quick circuits , and with anger keen would bite him , that or serious or in mirth doubts the prerogative of your great queen ! best use of that your theory , i ween , in this , that as your selves monopolize all the whole world , so your selves back again you wholy give to god. who can devise a better way ? mans soul to god this closely tyes . 5 but if the earth doth thankfully reflect both light and influence to other starres , as well as they to it , where 's the defect ? that sweet subordination it mars ; gods love to us then not so plain appears : for then the starres be mutually made one for another : each all the good then bears of the universe , for 'ts single labour paid with the joint pains of all that in the heavens wade . 6 rare reason ! why ! then god would be too good what judgeth so but envy , and vain pride , and base contract self-love ? which that free floud of bounty hath so confidently tied unto it self alone . large hearts deride this pent hypocrisie . is he good to me ? that grace i would not ere should be deny'd unto my fellow : my felicity is multiply'd , when others i like happy see . 7 but if the rolling starres with mutuall rayes serve one another ; sweet fraternity and humble love , with such like lore we 'll raise , while we do see gods great benignity thus mutually reflected in the skie , and , these round-moving worlds communicate one with another by spread sympathie : this all things friendly will concatenate ; but let more hardy wits that truth determinate . 8 it me behoves t' hold forward on my way , leaving this uncouth strange philosophy , in which my lightsome pen too long did play , as rigid men in sad severity may deem ; but we right carelesse leave that free unto their censure . now more weighty thought doth sway our mind , thinking how all doth flee whatever we have painfully ytaught . so little fruit remains of all my skill hath wraught . 9 o th' emptinesse of vain philosophy ! when thin-spunne reason and exile discourse make the soul creep through a strait theory , whither the blunter mind can never force it self ; yet oft , alas ! the case is worse of this so subtile wight , when dangers deep approch his life , then his who learnings sourse did never drink of , nere his lips did steep in plato's springs , nor with low gown the dust did sweep . 10 certes such knowledge is a vanity , and hath no strength t' abide a stormy stoure ; such thin slight clothing will not keep us dry , when the grim heavens , all black and sadly soure with rage and tempest , plenteously dovvn shovver great floods of rain . dispread exility of slyer reasons fails : some greater povver found in a lively vigorous unity with god , must free the soul from this perplexity . 11 say now the dagger touch'd thy trembling breast , couldst thou recall the reasons i have shown to prove th' immortall state of men deceast ? evolved reason cannot stand at one stoutly to guard thy soul from passion . they passe successively like sand i' th' glasse ; while thou look'st upon this the other's gone but there 's a plight of soul such virtue has which reasons weak assistance strangely doth surpasse . 12 the just and constant man , a multitude set upon mischief cannot him constrain to do amisse by all their uprores rude , not for a tyrants threat will he ere stain his inward honour . the rough adrian tost with unquiet winds doth nothing move his steddy heart . much pleasure he doth gain to see the glory of his master jove , when his drad darts with hurrying light through all do rove . 13 if heaven and earth should rush with a great noise , he fearlesse stands , he knows whom he doth trust , is confident of his souls after joyes , though this vain bulk were grinded into dust . strange strength resideth in the soul that 's just : it feels the power how 't commands the spright of the low man , vigorously finds it must be independent of such feeble might whose motions dare not 'pear before its awfull sight . 14 but yet , my muse , still take an higher flight , sing of platonick faith in the first good , that faith that doth our souls to god unite so strongly , tightly , that the rapid floud of this swift flux of things , nor with foul mud can stain , nor strike us off from th' unity , wherein we stedfast stand , unshak'd , unmov'd , engrafted by a deep vitality . the prop and stay of things is gods benignity . 15 al 's is the rule of his oeconomie . no other cause the creature brought to light but the first goods pregnant fecundity : he to himself is perfect full delight ; he wanteth nought , with his own beams bedight he glory has enough . o blasphemy ! that envy gives to god or soure despight ! harsh hearts ! that feigne in god a tyranny , under pretense t' encrease his sovereigne majesty . 16 when nothing can to gods own self accrew , who 's infinitely happy ; sure the end of this creation simply was to shew his flowing goodnesse , which he doth out send not for himself ; for nought can him amend ; but to his creature doth his good impart , this infinite good through all the world doth wend to fill with heavenly blisse each willing heart . so the free sunne doth ' light and ' liven every part . 17 this is the measure of gods providence , the key of knowledge , the first fair idee , the eye of truth , the spring of living sense , whence sprout gods secrets , the sweet mystery of lasting life , eternall charity . but you o bitter men and soure of spright ! which brand gods name with such foul infamy as though poore humane race he did or slight , or curiously view to do them some despight ; 18 and all to shew his mighty excellency , his uncontrolled strength : fond men ! areed , is 't not as great an act from misery to keep the feeble , as his life to speed with fatall stroke ? the weak shak'd whisling reed shows boreas wondrous strong ! but ignorance and false conceit is the foul spirits meed ; gods lovely life hath there no enterance ; hence their fond thoughts for truth they vainly do advance . 19 if god do all things simply at his pleasure because he will , and not because its good , so that his actions shall have no set measure ; is 't possible it should be understood what he intends ? i feel that he is lov'd of my dear soul , and know that i have born much for his sake ; yet is it not hence prov'd that i shall live , though i do sigh and mourn to find his face ; his creatures wish he 'll slight and scorn . 02 when i breath out my utmost vitall breath , and my dear spirit to my god commend , yet some foul feigne close lurking underneath my serious humble soul from me may rend : so to the lower shades down we shall wend , though i in hearts simplicity expected a better doom ; sith i my steps did bend toward the will of god , and had detected strong hope of lasting life , but now i am rejected . 21 nor of well being , nor subsistency of our poore souls , when they do hence depart , can any be assur'd , if liberty we give to such odde thoughts , that thus pervert the laws of god , and rashly do assert that will rules god , but good rules not gods will. what ere from right , love , equity , doth start , for ought we know then god may act that ill , onely to show his might , and his free mind fulfill . 22 o belch of hell ! o horrid blasphemy ! that heavens unblemish'd beauty thus dost stain , and brand gods nature with such infamy : can wise , iust , good , do ought that 's harsh or vain ? all what he doth is for the creatures gain , not seeking ought from us for his content : what is a drop unto the ocean main ? all he intends is our accomplishment . his being is self-full , self-joy'd , self-excellent . 23 he his fair beams through all has freely sent : purge but thy soul that thou mayst take them in . with froward hypocrite he never went , that finds pretexts to keep his darling sinne . through all the earth this spright takes pains to winne unto it self such as be simply true , and with malignant pride resist not him , but strive to do what he for right doth shew ; so still a greater light he brings into their view . 24 all lives in severall circumference look up unto him and expect their food ; he opes his hand , showrs down their sustinence : so all things be yfild with their wish'd good , all drink , are satisfi'd from this free flood . but circling life that yet unsettled is grows straight , as it is further still remov'd from the first simple good , obtains lesse blisse , sustains sharp pains inflicted by just nemesis . 24 but why do i my soul loose and disperse with mouldring reason , that like sand doth flow . life close united with that good , a verse cannot declare , nor its strange virtue show . that 's it holds up the soul in all its wo , that death , nor hell , nor any change doth fray . who walks in light knows whither he doth go ; our god is light , we children of the day . god is our strength and hope , what can us then dismay ? 25 goodnesse it self will do to us this good , that godly souls may dwell with him for aye . will god forsake what of himself 's belov'd ? what ever lives may shrink into cold clay ; yet good mens souls death hests shall not obey . where there 's no incompossibility of things , gods goodnesse needs must bear the sway you virtuous brood take 't for sure verity , your souls shalt not fall short of blest eternity . 26 but yet bold men with much perplexity will here object against this principle , heaping up reasons ( strange fecundity of ignorance ! ) that goodly might to quell of my last argument , so fairly well set down , right strongly the unsettled spright to have confirmed at my last far-well : but contraire forces they bring into sight , and proudly do provoke me with that rout to sight . 27 whence was 't , say they , that god the creature made no sooner ? why did infinite delay precede his work ? should god his goodnesse staid so long a time ? why did he not display from infinite years this out-created ray ? the mighty starres why not inhabited , when god may souls proportion to their clay as well as to this earth ? why not dispred the world withouten bounds , endlesse , uncompassed ? 28 poore souls ! why were they put into this cave of misery , if they can well exist without the body ? why will not god save all mankind ? his great wisdome if it list could so contrive that they 'd at last desist from sinning , fallen into some providence that sternly might rebuke them that have mist their way , and work in them true penitence : thus might they turn to god with double diligence . 29 why be not damned souls devoyd of sense , if nothing can from wickednesse reclame , rather then fry in pain and vehemence of searching agony ? or why not frame . another form , so with new shape and name again to turn to life ? one centrall spright why may 't not many forms in it contain , which may be wak'd by some magnetick might , cording as is the matter upon which they light ? 30 for when two severall kinds by venus knit do cause a birth , from both the soul doth take a tincture ; but if free it were transmit uncloth'd with th' others seed , then it would make one simple form ; for then they could not slake one th' others energie . why 's the world still stark nought , through malice , or through blind mistake ? why had the first-made-man such a loose will , that his innumerous of-spring he should fouly spill . 31 why was not this unlucky world dissolv'd as soon as that unhappy adam fell ? i itch till of this knot i be resolv'd : so many myriads tumble down to hell , although partakers of gods holy spell . beside , 't is said , they that do not partake of christian lore , for ever they must dwell with cursed fiends , and burn in brimstone lake . such drery drad designes do make my heart to quake . 32 one of a multitude of myriads shall not be sav'd , but broyl in scorching wo ; innumerous mischiefs then to mischiefs addes this worlds continuance if that be so ; ill infinitely more then good doth grow . so god would show much more benignity if he the ribs of heaven about would strow , powder the earth , choke all vitality , call back the creature to its ancient nullity . 33 but thou , who ere thou art , that thus dost strive with fierce assault my ground-work to subvert , and boldly dost into gods secrets drive , base fear my manly face no'te make m'avert . in that odde question which thou first did stert , i 'll plainly prove thine incapacity , and force thy feeble feet back to revert , that cannot climb so high a mystery : i 'll show thee strang perplexed inconsistency . 34 why was this world from all infinity not made ? saist thou : why ? could it be so made ? say i. for well observe the sequency : if this out world continually hath wade through a long long-spun time that never had beginning , then there as few circulings have been in the quick moon as saturn sad ; and still more plainly this clear truth to sing , as many years as dayes or flitting houres have been . 35 for things that we conceive are infinite , one th' other no'te surpasse in quantity . so i have prov'd with clear convincing light , this world could never from infinity been made . certain deficiency doth alwayes follow evolution : nought's infinite but tight eternity close thrust into it self : extension that 's infinite implyes a contradiction . 36 so then for ought we know this world was made so soon as such a nature could exist ; and though that it continue , never fade , yet never will it be that that long twist of time prove infinite , though nere desist from running still . but we may safely say time past compar'd with this long future list doth show as if the world but yesterday were made , and in due time gods glory out may ray . 37 then this short night and ignorant dull ages will quite be swallowed in oblivion ; and though this hope by many surly sages be now derided , yet they 'll all be gone in a short time , like bats and owls yflone at dayes approch . this will hap certainly at this worlds shining conflagration . fayes , satyrs , goblins the night merrily may spend , but ruddy sol shall make them all to fly . 38 the roring lions and drad beasts of prey rule in the dark with pittious cruelty ; but harmlesse man is master of the day , which doth his work in pure simplicity . god blesse his honest usefull industry . but pride and covetize , ambition , riot , revenge , self-love , hypocrisie , contempt of goodnesse , forc'd opinion ; these and such like do breed the worlds confusion . 39 but whither am i gone ? the eagre mind impatiently expects i should proceed unto the next objection ; that defin'd , then thorough on . his vote it must not speed , danger of plenteous speech is the sure meed , and cynthius pulls me by my tender care , such signes i will observe with wary heed . therefore my restlesse muse at length forbear , thy silver sounded lute hang up in silence here . αντιψυξοπαννυξια , or a confutation of the sleep of the soul after death ; αντιμονοψυξια , or that all souls are not one ; a paraphrase on apollo's answer concerning plotinus soul . by h. m. master of arts , and fellow of christs colledge in cambridge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plotin . ennead . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john 11. cambridge printed by roger daniel , printer to the universitie . 1642. the preface to the reader . to preface much concerning these little after-pieces of poetry , i hold needlesse , having spoke my mind so fully before . the motives that drevv me to adde them to the former are exprest in the poems themselves . my drift is one in them all : vvhich is to raise a certain number of vvell ordered phantasms , fitly shaped out and vvarily contrived , vvhich i set to skirmish and conflict vvith all the furious phansies of epicurisine and atheisme . but here 's my disadvantage , that victory vvill be no victory , unlesse the adversary acknovvledge himself overcome . none can acknovvledge himself overcome , unlesse he perceive the strength , and feel the stroke of the more povverfull arguments . but the exility and subtletie of many , and that not of the meanest , is such ( nor can they be othervvise ) that they vvill ( as that kind of thunder vvhich the poets do commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from it s over quick and penetrating energie ) go through their more porous and spongie minds vvithout any sensible impression . sure i am that sensuality is alvvayes an enemy to subtilty of reason , vvhich hath its rise from subtilty of phansie : so that the life of the body , being vigorous and radiant in the soul , hinders us of the sight of more attenuate phantasms . but that being supprest or very much castigate and kept under , our inward apprehension grows clearer and larger . few men can imagine any thing so clearly awake , as they did when they were asleep . and what 's the reason , but that the sense of the body is then bound up or dead in a manner ? the dark glasse-windows will afford us a further illustration for this purpose . why is it that we see our ovvn faces there by night ? what can reflect the species ( as they phrase it ) when the glasse is pervious and transparent ? surely reflection in the ordinary apprehension is but a conceit . the darknesse behind the glasse is enough to exhibit visibly the forms of things within , by hiding stronger objects from the eye , which would burie these weak idola in their ●…ore orient lustre . the starres shine and fill the aire with their species by day , but are to be seen onely in a deep pit , which may fence the sunnes light from striking our sight so strongly . every contemptible candle conquers the beams of the moon , by the same advantage that the sunnes doth the starres , viz. propinquitie . but put out the candle , and you will presently find the moon-light in the room ; exclude the moon , and then the feeblest of all species will step out into energie , we shall behold the night . all this is but to shew , how the stronger or nearer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth obscure the weaker or further off ; and how that one being removed , the energie ' of the other will easily appear . now that our comparison may be the fitter , let us consider what aristotle saith of phansie , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus much i will take of him , that phansie is sense ; and adde to it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what i have intimated in some passages of these poems , that the soul doth alwayes feel it self , it s own actuall idea , by its omniform centrall self . so that the immediate sense of the soul is nothing else but to perceive its own energie . now sith that , that which we call outward sense , is indeed the very energie of the soul , and inward sense which is phansie can be but the very energie of the soul , there seems to be no reall and intrinsecall difference betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any form ; no more then there is betwixt a frog born by the sunne and mere slime , and one born by copulation : for these are but extrinsecall relations . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the soul it self is all one . but now sith it is the same nature , why is there not the same degree of energie in both ? i say there is , as appears plainly in sleep , where we find all as clear and energeticall as when we wake . but here these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for i have prov'd them all one ) do as greater and lesser lights dim one another ; or that which is nearest worketh strongliest . hence it is that the light or life of this low spirit or body of ours , stirring the soul into a perpetuall sensuall energie , if we foster this and unite our minds , will , and animadversion with it , will by its close nearnesse with the soul dim and obscure those more subtil and exile phantasms or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 risen from the soul it self , or occasioned by other mens writings . for they will be in the flaring light or life of the body as the stars in the beams of the sunne , scarce to be seen , unlesse we withdraw our selves out of the flush vigour of that light , into the profunditie of our own souls , as into some deep pit . wherefore men of the most tam'd and castigate spirits are of the best and most profound judgement , because they can so easily withdraw themselves from the life and impulse of the lower spirit of this body . thus being quit of passion , they have upon any occasion a clear though still and quiet representation of every thing in their minds , upon which pure bright sydereall phantasms unprejudiced reason may safely work , and clearly discern what is true or probable . if my vvritings fall into the hands of men othervvise qualified , i shall gain the lesse approbation . but if they vvill endeavour to compose themselves as near as they can to this temper ; though they vvere of another opinion then vvhat my writings intend to prove , i doubt not but they vvill have the happinesse to be overcome , and to prove gainers by my victorie . to say any thing more particularly concerning these last i hold it needlesse . onely let me excuse my self , if any chance to blame me for my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as confuting that which no man will assert . for it hath been asserted by some ; as those mauri whom ficinus speaks of ; and the question is also discussed by plotinus in his fourth ennead , where he distinguisheth of , all souls being one , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the latter member is that , vvhich my arguments conclude against . though they vvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet vvere vve safe enough ; as safe as the beams of the sunne the sunne existing . but the similitude of praxiteles broken glasse is brought in , according to the apprehension of such , as make the image to vanish into nothing , the glasse being taken away : and that as there is but one face , though there be the appearances of many ; so though there be the appearances of many souls , by reason of that ones vvorking in divers bodies , yet there is but one soul ; and understanding sense and motion to be the acts of this one soul informing severall bodies . this is that which both plotinus and i endeavour to destroy , vvhich is of great moment : for if one onely soul act in every body , vvhat ever vve are novv , surely this body laid in the dust vve shall be nothing . as for the oracles ansvver to amelius , if any vulgar conceited man think it came from a devil with bats vvings and a long tail , the seventies translation of the eighth verse of 32 chapter of deuteronomie may make it at least doubtfull . when the most high divided to the nations their inheritance , when he separated the sonnes of adam he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he did not then deliver them into the hand and jurisdiction of devils , nor to be instructed and taught by them . but if apollo who gave so good a testimony of socrates vvhile he vvas living , and of plotinus after his death , vvas some foul fiend , yet t is no prejudice to their esteem , since our saviour christ vvas acknovvledged by the devil . but i have broke my vvord , by not breaking off my speech before this . reader , t is time novv to leave thee to the perusall of my vvritings , vvhich if they chance to please thee , i repent me not of my pains ; if they chance not to please , that shall not displease me much , for i consider that i also with small content and pleasure have read the vvritings of other men . yours h. m. the argument of antipsychopannychia . cant. i. adams long sleep , will , mind compar'd with low vitality , the fondnesse plainly have unbar'd of psychopannychie . 1 the souls ever durancy i sung before , ystruck with mighty rage . a powerfull sire held up my lively muse and made her soar so high that mortall wit , i fear , she 'll tire to trace her . then a while i did respire . but now my beating veins new force again invades , and holy fury doth inspire . thus stirred up i 'll adde a second strain , lest , what afore was said may seem all spoke in vain . 2 for sure in vain do humane souls exist after this life , if lull'd in listles sleep they senselesse lie wrapt in eternall mist , bound up in foggy clouds , that ever weep benumming tears , and the souls centre steep with deading liquour , that she never minds or feeleth ought . thus drench'd in lethe deep , nor misseth she her self , nor seeks nor finds her self . this mirksome state all the souls actions binds . 3 desire , fear , love , joy , sorrow , pleasure , pain , sense , phancy , wit , forecasting providence , delight in god , and what with sleepy brain might sute , slight dreams , all banish'd far from hence . nor pricking nor applauding conscience can wake the soul from this dull lethargie ; that 'twixt this sleepy state small difference you 'll find and that men call mortality . plain death 's as good as such a psychopannychie . 4 what profiteth this bare existency , if i perceive not that i do exist ? nought longs to such , nor mirth nor misery , such stupid beings write into one list with stocks and stones . but they do not persist , you 'll say , in this dull dead condition . but must revive , shake off this drow sie mist at that last shrill loud-sounding clarion which cleaves the trembling earth , rives monuments of stone . 5 has then old adam snorted all this time under some senselesse sod with sleep ydead ? and have those flames , that steep olympus climbe , right nimbly wheeled o're his heedlesse head so oft , in heaps of years low-buried : and yet can ken himself when he shall rise wakend by piercing trump , that farre doth shed its searching sound ? if we our memories and wit do lose by sicknesse , falls , sloth , lethargies ; 6 if all our childhood quite be waste away with its impressions , so that we forget what once we were , so soon as age doth sway our bowed backs , sure when base worms have eat his mouldring brains , and spirits have retreat from whence they came , spread in the common fire , and many thousand sloping sunnes have set since his last fall into his ancient mire , how he will ken himself reason may well admire : 7 for he must know himself by some impression left in his ancient body unwash'd out : which seemeth strange . for can so long succession of sliding years that great colosses mought well moulder into dust , spare things ywrought so slightly as light phantasms in our brain , which oft one yeare or moneth have wrenched out and left no footsteps of that former stain , no more then 's of a cloud quite melted into rain ? 8 and shall not such long series of time , when nature hath dispread our vitall spright and turn'd our body to its ancient slime , quite wash away what ever was empight in that our spirit ? if bulk and soul unite lose such impressions , as were once deep seald and fairly glisterd like to comets bright in our blew chaos , if the soul congeald with her own body lose these forms as i reveald , 9 then so long time of their disjunction ( the body being into dust confract , the spright diffus'd , spread by dispersion ) and such lethean sleep that doth contract the souls hid rayes that it doth nothing act must certainly wipe all those forms away that sense or phansie ever had impact . so that old adam will in vain assay to find who here he was , he 'll have no memorie . 10 nor can he tell that ere he was before : and if not tell , he 's as if then first born . if as first born , his former life's no store . yet when men wake they find themselves at morn . but if their memory away were worn with one nights sleep , as much as doth respect themselves , these men they never were beforn , this day 's their birth day : they cannot conject they ever liv'd till now , much lesse the same detect . 13 so when a man goes hence , thus may he say , as much as me concerns i die now quite . adiew , good self ! for now thou goest away , nor can i possibly thee ever meet again , not ken thy face , nor kindly greet . sleep and dispersion spoyls our memory . so my dear self hence forth i cannot weet . wherefore to me it 's perfectly to die , though subtiler wits do call 't but psychopannychie . 12 go now you psychopannychites ! perswade to comely virtues and pure piety from hope of joy , or fear of penance sad . men promptly may make answer , who shall try that pain or pleasure ? when death my dim eye shall close , i sleep not sensible of ought : and tract of time at least all memory will quite debarre , that reacquainten mought my self with mine own self , if so my self i sought . 13 but i shall neither seek my self , nor find my self unsought : therefore not deprehend my self in joy or wo. men ought to mind what longs unto them . but when once an end is put unto this life , and fate doth rend our retinence ; what follows nought at all belongs to us : what need i to contend , and my frail spright with present pain to gall for what i nere shall judge my self did ere befall ? 14 this is the uncouth state of sleeping soul , thus weak of its own self without the prop of the base body , that it no'te out-roll its vitall raies : those raies death down doth lop , and all its goodly beauty quite doth crop with its black claws . wisdome , love , piety , are straight dried up : death doth their fountain stop . this is those sleepers dull philosophy , which fairly men invites to foul impiety . 15 but if we grant , which in my former song i plainly prov'd , that the souls energic pends not on this base corse , but that self-strong she by her self can work , then when we sly the bodies commerce , no man can deny but that there is no interruption of life ; where will puts on , there doth she hie . or if she 's carried by coaction , that force yet she observes by presse adversion . 16 and with most lively touch doth feel and find her self . for either what she most doth love she then obtains ; or else with crosse , unkind contrary life since her decease she hath strove , that keeps her wake , and with like might doth move to think upon her self , and in what plight she 's fallen . and nothing able to remove deep searching vengeance , groans in this sad night , and rores , and raves , and storms , & with her self doth fight . 17 but hearty love of that great vitall spright , the sacred fount of holy sympathy , prepares the soul with its deep quickning might to leave the bodyes vain mortality . away she flies into eternity , finds full accomplishment of her strong desire ; each thing would reach its own centrality : so earth with earth , and moon with moon conspire . our selves live most , when most we feed our centrall fire . 18 thus is the soul continually in life withouten interruption . if that she can operate after the fatall knife hath cut the cords of this bulks sympathy : which she can do , if that some energy she exercise ( immur'd in this base clay ) which on this bulk hath no dependency . for then the like she 'll do , that done away , these independent acts , its time now to display . 19 all comprehending will , proportionate to whatsoever shall fall by gods decree or prudent sufferance , sweetly spread , dilate , stretch'd out to embrace each act or entity that creep from hidden cause that none can see with outward eyes . next intellect , whose hight of working 's then , when as it stands most free from sense and grosser phansie , deep empight in this vild corse , which to purg'd minds yields small delight . 20 both will and intellect-then worketh best , when sense and appetite be consopite , and grosser phansie lull'd in silent test : then will grown full with a mild heavenly light shines forth with goodly mentall rayes bedight , and finds and feels such things as never pen can setten down , so that unexpert wight may reade and understand . experienc'd men do onely know who like impressions sustain . 21 so far 's the soul from a dependency ( in these high actions ) on the body base . and further signe is want of memory of these impressions wrought in heavenly place , i mean the holy intellect : they passe leaving no footsteps of their former light , when as the soul from thence descended has . which is a signe those forms be not empight in our low proper chaos or corporeall spright . 22 for then when we our mind do downward bend like things we here should find : but all is gone soon as our flagging souls so low descend as that straight spright . like torch that droppeth down from some high tower , hold steddy clearly shone , but in its fall leaves all its light behind , lies now in darknesse on the grail , or stone , or dirty earth : that erst so fully shin'd , within a glowing coal hath now its light confin'd . 23 so doth the soul when from high intellect to groveling sense she takes her stooping flight , falling into her body , quite neglect , forget , forgo her former glorious sight , grosse glowing fire for that wide shining light ; for purest love , foul fury and base passion ; for clearest knowledge , fell contentious fight sprong from some scorching false inust impression which she 'll call truth , she gains . o witlesse commutation ! 24 but still more clear her independent might in understanding and pure subtile will to prove : i will assay t' explain aright the difference ( ' cording to my best skill ) 'twixt these and those base faculties that well from union with the low vitality of this out-world , that when my curious quill , hath well describ'd their great disparity , to th' highest we may give an independency . 25 the faculties we deem corporeall , and bound unto this earthy instrument ( so bound that they no'te operate at all without the body there immerse and meint ) be hearing , feeling , tasting , sight , and sent . adde lower phansie , mundane memory : those powers be all or more or lesse ypent in this grosse life : we 'll first their property set down , and then the others contrariety . 26 this might perceives not its own instrument . the taste discovers not the spungy tongue ; nor is the mundane spright ( through all extent ) from whence are sense and lower phansie sprong , perceived by the best of all among these learned five , nor yet by phantasie : nor doth or this or those so nearly throng unto themselves as by propinquity to apprehend themselves . they no'te themselves descry ; 27 nor ever learnd they their own energie . the mind held somewhere else in open sight , what ever lies , unknown unto the eye it lies , though there its image be empight , till that our soul look on that image right . wherefore themselves the senses do not know , nor doth our phansie ; for each furious wight hath phansie full enough , so full't doth show as sense ; nor he , nor 's phansie doth that phansie know . 28 age , potent objects , too long exercise do weaken , hurt , and much debilitate those lower faculties . the sun our eyes confounds with dazeling beams of light so that for a good while we cannot contemplate ought visible : thus thunder deafs the eare and age hurts both , that doth quite ruinate our sense and phansie : so if long we heare or see , 't sounds not so sweet , nor can we see so clear . 29 lastly , the senses reach but to one kind of things . the eye sees colours , so the eare hears sounds , the nostrills snuff perfumed wind ; what grosse impressions the out-senses bear the phansie represents , sometimes it dare make unseen shapes , with uncouth transformation , such things as never in true nature are . but all this while the phansies operation is bound to law of bodies : such is her figurat on . 30 this is the nature of those faculties that of the lower mundane spright depend . but in our intellect farre otherwise we'st see it , if we pressely will attend and trace the parallels unto the end . there 's no self-knowledge . here the soul doth find her self . if so , then without instrument . for what more fit to show our inward mind then our own mind ? but if 't be otherwise defind ; 31 then tell me , knows she that fit instrument ? if the kens not that instrument , how can she judge , whether truly it doth represent her self ? there may be foul delusion . but if she kens this organ ; straight upon this grant , i 'll ask how kens she this same tole ? what ? by another ? by what that ? so go on till to infinity you forward roll , an horrid monster count in philosophick school . 32 the soul then works by it self , and is self-liv'd , sith that it acts without an instrument : free energies from her own self deriv'd flow round . but to go on . the eyes yblent do blink even blind with objects vehement , so that till they themselves do well recure lesse matters they no'te see . but rayes down sent from higher sourse the mind do maken pure , do clear , do subtilise , do fix , do settle sure . 33 that if so be she list to bend her will to lesser matters , she would it perform more excellently with more art and skill : nor by long exercise her strength is worn ; witnesse wise socrates , from morn to morn that stood as stiff as any trunck of tree : what eye could bear in contemplation so long a fix'dnesse , none so long could see , it s watery tears would wail its frail infirmity . 34 nor feeble eld , sure harbenger of death , doth hinder the free work of th' intellect . when th' eye growes dim and dark that it unneath can see through age , the mind then close collect into it self , such misteries doth detest by its far-piercing beams , that youthfull heat doth count them folly and with scorn neglect , his ignorance concludes them but deceit ; he hears not that still voyce , his pulse so loud doth beat . 35 lastly sense , phansie , though they be confin'd to certain objects , which to severall belong ; yet sure the intellect or mind apprehends all objects , both corporeall , as colours , sounds ; and incorporeall , as virtue , wisdome , and the higher spright , gods love and beauty intellectuall ; so that its plain that she is higher pight then in all acts to pend on any earthly might . 36 if will and appetite we list compare , like difference we easly there discover , this pent , contract , yfraught with furious jar and fierce antipathy . it boyleth over with fell revenge ; or if new chance to cover the former passion . suppose lust or fear . yet all are tumults , but the will doth hover no whit enslav'd to what she findeth here , but in a free suspense her self doth nimbly bear . 37 mild , gentle , calm , quick , large , subtill , serene , these be her properties which do increase the more that vigour in the bodies vein doth waste and waxen faint . desires decrease when age the mundane spright doth more release from this strait mansion . but the will doth flower and fairly spread , near to our last decease embraceth god with much more life and power then ever it could do in its fresh vernall hower . 38. wherefore i think we safely may conclude that will and intellect do not rely upon the body , sith they are indew'd with such apparent contrariety of qualities to sense and phantasie , which plainly on the body do depend : so that departed souls free energie may well exert , when they have made an end of this vain life , nor need to lethe lake descend . the argument of antipsychop annychia . cant. 2. bondage and freedom's here set out by an inverted cone : the self-formd soul may work without incorporation . 1 fountain of beings ! the vast deep abysse of life and love and penetrating will , that breaks through narrow night , and so transmisse at last doth find it self ! what mortall skill can reach this mysterie ? my trembling quill much lesse may set it forth ; yet as i may i must attempt this task for to fulfill . he guide my pen while i this work assay who all , through all himself doth infinitely display . 2 my end 's loose largenesse and full libertie to finden out . most precious thing i ween . when centrall life it s outgone energie doth spreaden forth , unsneep'd by foe-man keen , and like unclouded sunne doth freely shine . this is right libertie , whose first idee and measure is that holy root divine of all free life , hight ahad , unitie : in all things he at once is present totally . 3 each totall presence must be infinite : so is he infinite infinitie . those infinites you must not disunite : so is he one all-spreaden unitie . nor must you so out-spread this deitie , but that infinitie so infinite must be in every infinite : so we must multiplie this infinite single sight above all apprehension of a mortall wit. 4 what is not infinitely infinite , it is not simply infinite and free : for straitnesse ( if you do conceive aright is the true daughter of deficiencie . but sith there 's no defect in unitie , or ahad , ahad this first centre hight in poetrie as yet to vulgar eye unpublish'd ) him first freedome infinite we may well style . and next is that eternall light ; 5 sonne unto ahad , aeon we him name ( in that same poeme ) like his father free , even infinitely free i him proclaim every where all at once . and so is she which psyche hight : for perfect unitie makes all those one . so hitherto we have unmeasurable freedome . semele is next , whom though fair fluttering forms embrave , yet motion and defect her libertie deprave . 6 imagination's not infinite , yet freer farre then sense ; and sense more free then vegetation or spermatick spright . even absent things be seen by phantasie ; by sense things present at a distancie ; but that spermatick spright is close consin'd within the compasse of a stupid tree , imprison'd quite in the hard rugged rind , yet there defective reduplication we find : 7 farre more defective then in phantasie or sense ; yet freer is the plastick spright then quantitie , or single qualitie , like quantitie it self out stretched right devoid of all reduplicative might : if any such like qualities there were so dull , so dead , so all devoid of light as no communicative rayes to bear ; if there be such to hyle they do verge most near . 8 but hyle's self is perfect penurie , and infinite straitnesse : here we finden nought , nor can do ought . if curiously we prie into this mirksome corner quite distraught from our own life and being , we have brought our selves to nothing or the sooth to sayen the subtilest soul herself hath never wrought into so strait a place , could nere constrain herself to enter , or that hagge to entertain . 9 lo ! here 's the figure of that mighty cone , from the strait cuspis to the wide-spread base , which is even all in comprehension . what 's infinitely nothing here hath place ; what 's infinitely all things steddie stayes at the wide basis of this cone inverse , yet it s own essence doth it swiftly chace , oretakes at once ; so swiftly doth it pierce that motion here 's no motion . 10 suppose the sunne so much to mend his pace , that in a moment he did round the skie , the nimble night how swiftly would he chace about the earth ? so swift that scarce thine eye could ought but light discern . but let him hie so fast , that swiftnesse hath grown infinite , in a pure point of time so must he flie around this ball , and the vast shade of night quite swallow up , ever steddie stand in open sight . 11 for that which from its place is not away one point of time , how can you say it moves ? wherefore the sunne doth alwayes steddie stay in our meridian , as this reason proves . and sith that in an instant round he roves , the same doth hap in each meridian line ; for in his instantaneous removes he in them all at once doth fairly shine , nor that large stretchen space his freenesse can confine . 12 the sunne himself at once stands ●…n each point of his diurnall circle . thus we see that rest and motion cannot be disjoynt , when motion 's swift even to infinitie . here contrarieties do well agree , eternall shade and everlasting light with one another here do well complie ; instant returns of night make one long night . wherefore infinitie is freedome infinite . 13 no hinderance to ought that doth arrive to this free camp of fair elysium : but nearer that to hyle things do dive , they are more pent , and find much lesser room . thus sensuall souls do find their righteous doom which nemesis inflicts , when they descend from heavenly thoughts that from above do come to lower life , which wrath and grief attend , and scorching lust , that do the souls high honour blend . 14 wherefore the soul cut off from lowly sense by harmlesse fate , far greater libertie must gain : for when it hath departed hence ( as all things else ) should it not backward hie from whence it came ? but such divinitie is in our souls that nothing lesse then god could send them forth ( as plato's schools descrie ) wherefore when they retreat a free abode they 'll find , unlesse kept off by nemesis just rod. 15 but if kept off from thence , where is she then ? she dwells in her own self , there doth reside , is her own world , and more or lesse doth pen her self , as more or lesse she erst did side with sense and vice , while here she did abide . steril defect and nere obtaind desire create a cone , whose cusp is not more wide then this worlds cone . here close-contracted fire doth vex , doth burn , doth scorch with searching heat & ire . 16 nor easly can she here fall fast asleep to slake her anguish and tormenting pain : what drisling mists may here her senses steep ? what foggie fumes benumb her moistned brain ? the flitten soul no sense doth then retain . and sleep ariseth from a sympathie with these low sprights that in this bulk remain . but when from these the soul is setten free , what sleep may bind her from continuall energie ? 17 here they 'll replie , it is not a grosse sleep that binds the soul from operation . but sith that death all phantasms clean doth wipe out of the soul , she no occasion can have of will or intellection . the corpse do rot , the spirit wide is spread , and with the mundane life fallen into one : so then the soul from these quite being fled , unmov'd of ought must lie , sunk in deep drowsihead . 18 nought then she hath whereon to contemplate , her ancient phantasms melt and glide away , her spright suck'd back by all-devouring fate and spread abroad , those forms must needs decay that were therein imprinted . if they stay , yet sith the soul from them is disunite , into her knowledge they can never ray . so wants she objects the mind to excite : wherefore asleep she lies wrapt in eternall night . 19 to which i answer , though she corporate vvith no world yet , by a just nemesis kept off from all ; yet she thus separate may oft be struck with potent rayes transmisse from divers worlds , that with such mockeries kindling an hungry fire and eagre will , they do the wretched soul but tantalize , and with fierce choking flames and furie fill , so vext , that if she could in rage herself she 'd kill . 20 if any doubt of this perplexitie , and think so subtil thing can suffer nought : what 's gnawing conscience from impietie by highest parts of humane soul ywrought ? for so our very soul with pain is fraught , the body being in an easie plight . through all the senses when you have presly sought , in none of them you 'll find this sting empight : so may we deem this dart the soul it self to hit . 21 again , when all the senses beybound in sluggish sloth , the soul doth oft create so mighty pain , so cruelly doth wound it self with tearing torture , such a state brings on herself , that none could tolerate . which must be in herself ; for once return'd unto her body new resuscitate from sleep , remembring well how erst she mourn'd , marvels how all so soon to peace and ease is turn'd . 22 wherefore the soul it self receiveth pain from her own self , withouten sympathie with something else , whose miserie must constrain to deep compassion . so if struck she be with secret ray , or some strong energie of any world , or lives that there remain , she 's kept awake . besides fecunditie of her own nature surely doth contain innate idees ; this truth more fully i 'll explain . 23 strong forward bearing will or appetite , a never wearied importunitie , is the first life of this deep centrall spright : thus thrusts she forth before her some idee whereby herself now actuall she doth see . her mighty fiat doth command each form t' appear : as did that ancient majestie this world of old by his drad word ●…form , and made the soul of man thus divine deiform . 24 thus in a manner the humane soul creates the image of her will : when from her centre her pregnant mind she fairly explicates by actuall forms , and so doth safely enter to knowledge of her self . flush light she sendeth forth , and live idees : those be the glasse whereby the soul doth paint her . sweet centrall love sends out such forms as please ; but centrall hate or fear foul shapes with evill ease . 25 the manner of her life on earth may cause diversity of those eruptions , for will , desire , or custome do dispose the soul to such like figurations . propension brings imaginations , unto their birth . and oft the soul le ts fly such unexpected eructations , that she her self cannot devisen why , unlesse she do ascribe it to her pregnancy . 26 it is an argument of her forms innate which blazen out , perchance when none descry this light is lost , sense doth so radiate with mundane life , till this poore carcase die . as when a lamp , that men do sitten by , in some wide hall in a clear winter night , being blown out or wasted utterly , unwares they find a sly still silver light ; the moon the wall or pavement with mild raies hath dight . 27 so when the oyl of this low life is spent , which like a burning lamp doth waste away ; or if blown out by fate more violent ; the soul may find an unexpected ray of light ; not from full faced cynthia , but her own fulnesse and quick pregnancy : unthought of life her nature may display unto her self ; not by forc'd industry , but naturally it sprouts from her fecundity . 28 now sith adversion is a property so deeply essentiall to the rationall soul ? this light or life from her doth not so fly , but she goes with it as it out doth roll . all spirits that arround their raies extoll possesse each point of their circumference presentially . wherefore the soul so full of life , when it raies out with presse presence , oretakes each outgone beam ; apprends it by advertence . 29 thus plainly we perceive the energie of the departed soul : if we could find strong reason to confirm th' innate idee , essentiall forms created with the mind . but things obscure no'te easly be defind , yet some few reasons i will venture at , to show that god's so liberall and kind as , when an humane soul he doth create , to fill it with hid forms and deep idees innate . 30 well sang the wise empedocles of old , that earth by earth , and sea by sea we see , and heaven by heaven , and fire more bright than gold by flaming fire , so gentle love descry by love , and hate by hate . and all agree that like is known by like . hence they confesse that some externall species strikes the eye like to its object , in the self-same dresse . but my first argument hence i 'll begin to presse . 31 if like be known by like , then must the mind innate idolums in it self contain , to judge the forms she doth imprinted find upon occasions . if she doth not ken these shapes that flow from distant objects , then how can she know those objects ? a dead glasse ( that light and various forms do gaily stain ) set out in open streets , shapes as they passe as well may see ; lutes heare each foaming diapase . 32 but if she know those species outsent from distant objects ; tell me how she knows these species . by some other ? you nere ment to answer so . for straight the question goes unto another , and still forward flows even to infinity . doth the object serve its image to the mind for to disclose ? this answer hath as little sense or nerve : now reel you in a circle if you well observe . 33 wherefore no ascititious form alone can make us see or hear ; but when this spright that is one with the mundane's hit upon ( sith all forms in our soul be counite and centrally lie there ) she doth beget like shapes in her own self ; that energie by her own centrall self who forth it let , is view'd . her centrall omniformity thus easly keepeth off needlesse infinity . 34 for the quick soul by it self doth all things know . and sith withouten apt similitude nought's known , upon her we must needs bestow essentiall centrall forms , that thus endew'd with universall likenesse ever transmew'd into a representing energie of this or that , she may have each thing view'd by her own centrall self-vitality which is her self-essentiall omniformity . 35 if plantall souls in their own selves contain that vitall formative fecundity , that they a tree with different colour stain , and divers shapes , smoothnesse , asperity , straightnesse , acutenesse , and rotundity , a golden yellow , or a crimson red , a varnish'd green , with such like gallantry ? how dull then is the sensitive ? how dead , if forms from its own centre it can never spread ? 36 again , an universall notion , what object ever did that form impresse upon the soul ? what makes us venture on so rash a matter , as ere to confesse ought generally true ? when neverthelesse we cannot ever runne through all singulars . wherefore in our own souls we do possesse free forms and immateriall characters . hence 't is the soul so boldly generall truth declares . 37 what man that is not dull or mad would doubt whether that truth ( for which pythagoras , when he by subtile studdy found it out , unto the muses for their helping grace an hecatomb did sacrifice ) may passe in all such figures wheresoever they be ▪ yet all rectangle triangles none has viewed as yet , none all shall ever see . wherefore this free assent is from th' innate idee . 38 adde unto these incorporeity apprehended by the soul , when sense nere saw ought incorporeall . wherefore must she from her own self such subtile idols draw . again , this truth more clearly still to know , let 's turn again to our geometry . what body ever yet could figure show perfectly perfect , as rotundity exactly round , or blamelesse angularity ? 39 yet doth the soul of such like forms discourse , and finden fault at this deficiency , and rightly term this better and that worse ; wherefore the measure is our own idee , which th' humane soul in her own self doth see . and sooth to saye●… when ever she doth strive to find pure truth , her own profundity she enters , in her self doth deeply dive ; from thence attempts each essence rightly to descrive . 40 last argument , which yet is not the least , wise socrates dispute with theaetete concerning learning fitly doth suggest . a midwifes sonne ycleeped phenarete , he calls himself : then makes a quaint conceit , that he his mothers trade did exercise . all witlesse his own self yet well did weet by his fit questions to make others wise ; a midwife that no'te bear anothers birth unties . 41 thus jestingly he flung out what was true , that humane souls be swoln with pregnancy of hidden knowledge , if with usage due they were well handled , they each verity would bringen forth from their fecunditie , wise framed questions would facilitate this precious birth , stirre up th' inward idee , and make it streme with light from forms innate . thus may a skilfull man hid truth clicitate . 42 what doth the teacher in his action but put slight hints into his scholars mind ? which breed a solemn contemplation whether such things be so ; but he doth find the truth himself . but if truth be not sign'd in his own soul before , and the right measure of things propos'd , in vain the youth doth wind into himself , and all that anxious leasure in answering proves uselesse without that hid treasure . 43 nor is his masters knowledge from him flit into his scholars head : for so his brain in time would be exhaust and void of wit , so would the sory man but little gain though richly paid . nor is 't more safe to sain as fire breeds fire , art art doth generate , the soul with corporeity 't would stain : such qualities outwardly operate , the soul within ; her acts there closely circulate . 44 wherefore the soul it self by her idee , which is her self , doth every thing discover ; by her own centrall omniformity brings forth in her own self when ought doth move her ; till mov'd a dark indifferency doth hover . but fierce desire , and a strong piercing will makes her those hidden characters uncover . wherefore when death this lower life shall spill , or fear or love the soul with actuall forms shall fill . the argument of antipsychopannychia . cant. 3. departed souls by living night suckt in , for pinching wo no'te sleep ; or if with god unite , for joyes with which they flow . 1 my hardest task is gone , which was to prove that when the soul by death's cut off from all , yet she within her self might live and move , be her own world , by life imaginall . but sooth to sain , 't seems not so naturall . for though a starre , part of the mundane spright , shine out with rayes circumferentiall so long as with this world it is unite ; yet what 't would do cut off , so well we cannot weet . 2 but sith our soul with god himself may meet , ●…nacted by his life , i cannot see what scruple then remains that moven might least doubt , but that she wakes with open eye , when fate her from this body doth untie . wherefore her choisest forms do then arise , rowz'd up by union and large sympathy with gods own spright ; she plainly then descries such plenitude of life , as she could nere devise . 3 if god even on this body operate , and shakes this temple when he doth descend , or with sweet vigour doth irradiate , and lovely light and heavenly beauty lend . such rayes from moses face did once extend themselves on sinai hill , where he did get those laws from gods own mouth , mans life to mend ; and from messias on mount saron set farre greater beauty shone in his disciples sight . 4 al 's socrates , when ( his large intellect being fill'd with streaming light from god above ) to that fair sight his soul did close collect , that inward lustre through the body drove bright beams of beauty . these examples prove that our low being the great deity invades , and powerfully doth change and move . which if you grant , the souls divinity more fitly doth receive so high an energy . 5 and that god doth illuminate the mind , is well approv'd by all antiquity ; with them philosophers and priests we find all one : or else at least philosophy link'd with gods worship and pure piety : witnesse pythagoras , aglaophemus , zoroaster , thrice-mighty mercury , wise socrates , nothing injurious , religious plato , and vice-taming orpheus . 6 all these , addicted to religion , acknowledg'd god the fount of verity , from whence flows out illumination upon purg'd souls . but now , o misery ! to seek to god is held a phantasie , but men hug close their loved lust and vice , and deem that thraldome a sweet liberty ; wherefore reproch and shame they do devise against the braver souls that better things emprise . 7 but lo ! a proof more strong and manifest : few men but will confesse that prophesie proceeds from god , when as our soul 's possest by his all-seeing spright ; al 's ecstasie wherein the soul snatch'd by the deity , and for a time into high heaven hent doth contemplate that blest divinity . so paul and john that into patmos went , heard and saw things inestimably excellent . 8 such things as these men jointly do confesse to be from gods immediate energie , but if that god ought on the soul impresse before it be at perfect liberty , quite rent from this base body ; when that she is utterly releast , she 'll be more fit to be inform'd by that divine idee hight logos , that doth every man enlight that enters into life , as speaks the sacred writ . 9 behold a fit resemblance of this truth , the sunne begetteth both colours and s●…ght , each living thing with life his heat indew'th , he kindles into act each plastick spright : thus he the world with various forms doth dight , and when his vigour hath fram'd out an eye in any living wight , he fills with light that organ , which can plainly then descry the forms that under his far-shining beams do ly . 10 even so it is with th' intellectuall sunne , fountain of life , and all-discovering light , he frames our souls by his creation , al 's he indews them with internall sight , then shines into them by his lucid spright . but corporall life doth so obnubilate our inward eyes that they be nothing bright . while in this muddy world 〈◊〉 they lie , and with blind passions be intoxicate . 11 fear , anger , hope , fierce vengeance , and swoln hate , tumultuous joy , envy and discontent , self-love , vain-glory , strife and fell debate , unsatiate covetise , desire impotent , low-sinking grief , pleasure , lust violent , fond emulation , all these dim the mind that with foul filth the inward eye yblent , that light that is so near it cannot find . so shines the sunne unseen on a trees rugged rind . 12 but the clean soul by virtue purifi'd collecting its own self from the foul steem , of earthly life , is often dignify'd , with that pure pleasure that from god doth streem , often's enlighten'd by that radiant beam , that issues forth from his divinity , then feelingly immortall she doth deem her self , conjoynd by so near unity with god , and nothing doubts of her eternity . 13 nor death nor sleep nor any dismall shade of low contracting life she then doth fear , no troubled thoughts her settled mind invade , th' immortall root of life she seeth clear , wisheth she were for ever grafted here : no cloud , no darknesse , no deficiency in this high heavenly life doth ere appear ; redundant fulnesse , and free liberty , easie flowing knowledge , never weary energy , 14 broad open sight , eternall wake fulnesse , withouten labour or consuming pain : the soul all these in god must needs possesse when there deep-rooted life she doth obtain , as i in a few words shall maken plain . this bodies life by powerfull sympathy the soul to sleep and labour doth constrain , to grief , to wearinesse and anxiety , in fine , to hideous sense of dread mortality . 15 but sith no such things in the deity are to be found ; she once incorporate with that quick essence , she is setten free from ought that may her life obnubilate , what then can her contract or maken strait ? for ever mov'd by lively sympathy with gods own spright , an ever-waking state she doth obtain . doth heavens bright blazing eye ever close , ywrapt in sleep and dead obscurity ? 16 but now how full and strong a sympathy is caused by the souls conjunction vvith the high god , i 'll to you thus descry . all men will grant that spread dispersion must be some hinderance to close union : al 's must confesse that closer unity more certainly doth breed compassion ; not that there 's passion in the deity , but something like to what all men call sympathy . 17 now sith the soul is of such subtlety , and close collectednesse , indispersion , full by her centrall omniformity , pregnant and big without distension , she once drawn in by strong attraction should be more perfectly there counite in this her high and holy union then with the body , where dispersion's pight . ( but such hard things i leave to some more learned wight ) 18 the first pure being's perfect unity , and therefore must all things more strongly bind then lives corporeall , which dispersed be . he also the first goodnesse is defin'd wherefore the soul most powerfully's ●…nclin'd , and strongly drawn to god. but life that 's here , when into it the soul doth closely wind , is often sneep'd by anguish and by fear , with vexing pain and rage that she no'●… easly bear . 19 farre otherwise it fares in that pure life that doth result in the souls unitie with god : for there the faster she doth strive to tie herself , the greater libertie and freer welcome , brighter puritie she finds , and more enlargement , joy and pleasure overflowing , yet without satietie , sight without end , and love withouten measure : this needs must close unite the heart to that hid treasure . 20 this plainly's seen in that mysterious cone which i above did fairly well descrive : there freenesse and incarceration were plainly setten forth . what down doth dive into the straitned cuspis needs must strive with stringent bitternesse , vexation , anxious unrest ; in this ill plight they live : but they that do ascend to th' top yflown be free , yet fast unite to that fair vision . 21 thus purged souls be close conjoynd to god , and closer union surer sympathie ; wherefore so long as they make their abode in him , incorporate by due unitie they liven in eternall energie . for israels god nor slumbers , nor doth sleep ; nor israel lost in dull lethargie must listlesse lie , while numbing streams do steep his heavy head , overwhelmed in oblivion deep . 22 but here more curious men will straight enquire , whither after death the wicked soul doth go , that long hath wallowed in the sinfull mire . before this question i shall answer to , again the nature of the soul i 'll show . she all things in herself doth centrally contain ; what ever she doth feel or know , she feels or knows it by th' innate idee : she 's allproportion'd by her omniformitie . 23 god , heaven , this middle world , deep-glimmering hell with all the lives and shapes that there remain , the forms of all in humane souls do dwell ; she likewise all proportions doth contain that sits her for all sprights . so they constrain by a strong pulling sympathie to come , and straight possesse that fitting vitall vein that 'longs unto her , so her proper roon she takes as mighty nemesis doth give the doom . 24 now ( which i would you presly should observe ) though oft i have with tongue balbutient prattled to th' weaker care ( lest i should sterve my style with too much subtiltie ) i nere ment to grant there 's any such thing existent as a mere body : for all 's life , all spright , though lives and sprights be very different . three generall sprights there be , ●…ternall light is one , the next our world , the last infernall night . 26 this last lies next unto old nothingnesse hight hyle , whom i term'd point of the cone : her daughter night is full of bitternesse , and strait constraint , and pent privation : her sturdie ray's scarce conquer'd by the moon . the earths great shade breaks out from this hid spright , and active is ; so soon the sunne is gone , doth repossesse the aire shotten forth right from its hid centrall life , ycleep'd infernall night . 26 in this drad world is scorching phlegel●…n , hot without flame , burning the vexed sense ; there hatefull styx and sad cocytus run , and silent acheron . all drink from hence , from this damn'd spright receiven influence , that in our world or poyson do outspue or have an uggly shape and foul presence : that deadly poison and that direfull hue from this nocturnall spright these uggly creatures drew . 27 this is the seat of gods eternall ire , when unmixt vengeance he doth fully powre upon foul souls fit for consuming fire : fierce storms and tempests strongly doth he showre upon their heads : his rage doth still devoure the never-dying soul. here satanas hath his full swing to torture every houre the grisly ghosts of men , when they have passe from this mid world to that most direfull dismall place . 28 did nature but compile one mighty sphere of this dark stygian spright , and close collect its scatter'd being , that it might appear aloft in the wide heaven , it would project dark powerfull beams , that solar life ycheckt with these dull choking rayes , all things would die , infernall poyson the earth would infect , incessant showrs of pitchie shafts let flie against the sunne with darknesse would involve the skie . 29 nor is my muse wox mad , that thus gives life to night or darknesse , sith all things do live . but night is nothing ( straight i 'll end that strife ) doth nought impressions to the sense derive ? if without prejudice you 'll deigne to dive into the matter , as much realtie to darknesse as to coldnesse you will give . both night and coldnesse have their energie , both strike the sense , they both have reall entitie . 30 again , 't is plain that that nocturnall spright sends forth black eben-beams and mirksome rayes , because her darknesse as the sunne his light more clearly doth reflect on solid place . as when a wall , a shade empighten has upon it , sure that shade farre darker is then is the aire that lies in the mid space . what is the reason ? but that rayes emisse from centrall night the walls reflection multiplies . 31 the light 's more light that strikes upon the wall , and much more strongly there affects the eye , then what 's spread in the space aereall : so 't is with shadows that amid do lie in the slight aire ; there scarce we them descrie , but when they fall upon the wall or ground , they gain a perfect sensibilitie . scarce ought in outgone light is to be found but this nocturnall ray's with like indowments crown'd . 32 but why doth my half-wearied mind pursue dim sculking darknesse , a fleet nimble shade ? if moses and wise solomon speak true , what we assert may safely well be said . did not a palpable thick night invade the land of egypt , such as men might feel and handle with their hands ? that darknesse ray'd from nether hell , and silently did steal on th' enemies of god , as scripture doth reveal . 33 the womb of night then fully flowred cut : for that all-swaying endlesse majestie which penetrateth those wide worlds throughout , this thin spread darknesse that dispers'd doth lie summon'd by his drad voice , and strong decree . much therefore of that spirit close u●…te into one place did strike the troubled eye with horrid blacknesse , and the hand did smite with a clam pitchie ray shot from that centrall night . 34 this centrall night or universall spright of wo , of want , of balefull bitternesse , of hatred , envy , wrath , and fell despight , of lust , of care , wasting disquietnesse , of warre , contention , and bloud-thirstinesse , of zeal , of vengeance , of suspicion of hovering horrour , and sad pensivenesse , this stygian stream through all the world doth run , and many wicked souls unto it self hath wonne . 35 lo ! here 's the portion of the hypocrite , that serveth god but in an outward show . but his drad doom must passe upon his spright , where it propends there surely must he go . due vengeance neither sleepeth nor is slow . hell will suck in by a strong sympathie what 's like unto it self : so down they flow , devouring anguish and anxietie do vex their souls , in piteous pains , alas ! they lie . 36 thus with live hell be they concorporate , united close with that self-gnawing spright : and this i wote will breed no sleeping state ; who here descends finds one long restlesse night may this the dreaming psychopannychite awake , and make him seriously prepare and purge his heart , lest this infernall might suck in his soul 'fore he be well aware . kill but the seeds of sinne then are you past this fear . 37 thus have i prov'd by the souls union with heaven and hell , that she will be awake when she from this mid nature is ygone . but still more curious task to undertake ; and spenden time to speak of lethe lake , and whether at least some souls fall not a sleep . ( which if they do of hell they do partake ) whether who liv'd like plant or grazing sheep , who of nought else but sloth and growth doth taken keep ; 38 whose drooping phansie never flowred out , who relish'd nought but this grosse bodies food , who never entertaind an active thought , but like down-looking beasts was onely mov'd to feed themselves , whither this drousie mood so drench the lowring soul and inly sleep that she lies senselesse drownd in lethe floud ; who will let dive into this mysterie deep : into such narrow subtilties i list not creep . 39 but well i wote that wicked crueltie , hate , envie , malice , and ambition , bloud-sucking zeal , and lawlesse tyrannie , in that nocturnall spright shall have their wonne , which like this world admits distinction . but like will like unto it strongly draw : so every soul shall have a righteous doom . according to our deeds god will bestow rewards : unto the cruell he 'll no mercie show . 40 where 's nimrod now , and dreadfull hannibal ? where 's that ambitious pert pellean lad , whose pride sweld bigger then this earthly ball ? where 's cruel nero , with the rest that had command , and vex'd the world with usage bad ? they 're all sunk down into this nether hell ; who erst upon the nations stoutly strad are now the devils footstool . his drad spell those vassals doth command , though they with furie swell . 41 consuming anguish , styptick bitternesse , doth now so strangle their imperious will , that in perpetuall disquietnesse they roll and rave , and roar and rage their fill , like a mad bull that the slie hunters skill hath caught in a strong net . but more they strive the more they kindle that tormenting ill . woe 's me ! in what great miserie they live ! yet wote i not what may these wretched thralls relieve . 42 the safest way for us that still survive is this , even our own lust to mortifie ; so gods own will will certainly revive thus shall we gain a perfect libertie , and everlasting life . but if so be we seek our selves with ardent hot desire , from that infernall night we are not free ; but living hell will kindle a fierce fire . and with uncessant pains our vexed soul will tire . 43 then the wild phansie from its horrid wombe will senden forth foul shapes . o horrid sight . overgrown toads fierce serpents thence will come , red-scaled dragons with deep burning light in their hollow eye-pits : with these she must fight ; then thinks her self ill wounded , sorely stung . old fulsome hags with scabs and skurf bedight , foul tarry spittle tumbling with their tongue on their raw lether lips , these near will to her clung , 44 and lovingly salute against her will , closely embrace , and make her mad with wo ; she 'd lever thousand times they did her kill , then force her such vile basenesse undergo . anon some giant his huge self will show , gaping with mouth as vast as any cave , with stony staring eyes , and footing slow : she surely deems him her live-walking grave , from that dern hollow pit knows not her self to save . 45 after a while , tost on the ocean main a boundlesse sea she finds of misery ; the fiery snorts of the leviathan ( that makes the boyling waves before him fly ) she hears , she sees his blazing morn-bright eye : if here she scape , deep gulfs and threatning rocks her frighted self do straightway terrifie ; steel-coloured clouds with rattling thunder knocks , with these she is amaz'd , and thousand such like mocks . 46 all which afflict her even like perfect sense : for waxen mad with her sore searching pain she cannot easly find the difference , but toils and tears and tugs , 〈◊〉 all in vain ; her self from her own self she cannot strain . nocturnall life hath now let ope th' idee of innate darknesse , from this fulsome vein the soul is fill'd with all deformity . but night doth stirre her up to this dread energie . 47 but here some man more curious then wise perhaps will ask , where night or hell may be : for he by his own self cannot devise , sith chearfull light doth fill the open sky . and what 's the earth to the souls subtilty ? such men i 'd carry to some standing pool , down to the water bid them bend their eye , they then shall see the earth possest and full of heaven , dight with the sunne , or starres that there do roll . 48 or to an hill where 's some deep hollow cave dreadfull for darknesse ; let them take a glasse , when to the pitchie hole they turned have their instrument , that darknesse will find place even in the open sunne-beams , at a space which measures twice the glasses distancy from the caves mouth . this well discovered has how hell and heaven may both together lie , sith darknesse safely raies even in the sunnie skie . 49 but cease , my restlesse muse , be not so free ; thy chiefest end thou hadst accomplished long since , shak'd of the psychopannychie ; and rouz'd the soul from her dull drousiehead ; so nothing now in death is to be dred of him that wakes to truth and righteousnesse : the bulk lies here , the soul aloft is fled unto the fount of perfect happinesse . full freedome , joy , and peace she lively doth possesse . the argument of antimonops yc hia. the all-devouring unity of souls i here disprove ; show how they bear their memory with them when they remove . 1 who yields himself to learning and the muse , is like a man that leaves the steddy shore , and skims the sea . he nought then can refuse what ever is design'd by neptunes power , is fiercely drove in every stormy stoure , slave to the water and the whisling wind : even so am i , that whylom meant recover the wished land , but now against my mind am driven fiercely back , and so new work do find . 2 what though the rationall soul immortall be , and safely doth exist this bulk being gone , and then existing hath full energie perfectly wake , if all souls be but one ? or , though a number , if oblivion of all things past , put them in such a state that they can no-wise guesse that ere upon this earth they trode , even this seems to abate their happinesse . they 'll deem themselves then first create . 3 wherefore to ease us of this double doubt , with mighty force great phoebus doth inspire my raving mind . he 'll bear me strongly out , till i have perfected his own desire ; nor will he suffer me once to respire till i have brought this song unto an end . o may it be but short though a quick fire ! such rage and rapture makes the body bend , doth waste its fading strength and fainting spirits spend . 4 now comes the story of praxitele : into my mind , whom looking in a glasse , with surly countenance , it did much displease , that any should so sourely him outface ; yet whom he saw his dogged self it was : tho he with angry fist struck his own shade . thus he the harmlesse miroir shattered has to many shivers ; the same shapes invade each piece , so he a many surly sad faces made . 5 these shapes appeard from the division of the broke glasse : so rasher phansies deem the rationall soul ( whom they suppose but one ) by the divided matter many to seem : disjoined bulks broke glasses they esteem : which if they did into one substance flow , one single soul in that one glasse would sheen ; if that one substance also were ygo , one onely soul is left , the rest were but a show . 6 well is their mind by this similitude explaind . but now le ts sift the verity of this opinion , and with reason rude rub , crush , touze , rifle this fine phantasie , as light and thin as cob-webs that do fly in the blew aire , caus'd by th' antumnall sun , that boils the dew that on the earth doth lie . may seem this whitish rag then is the scum , unlesse that wiser men make 't the field-spiders loom . 7 but such deep secrets willingly i leave to grand philosophers . i 'll forward go in my proposed way . if they conceive there 's but one soul ( though many seem in show ) which in these living bodies here below doth operate ( some such opinion that learned arab held hight aven-roe ) how comes't to passe that she 's so seldome known in her own self ? in few she thinks her self but one . 8 seems not this soul or intellect very dull , that in so few she can her self discover to be but one in all , though all be full of her alone ? besides , no soul doth love her because she sucks up all : but what would move her thus to detest her self , if one she be in all mens bodies ? right reason surely dtove her thus to condemne this lonesome unitie of mind or soul : which reason 's her own energy . 9 thoughts good and bad that universall mind must take upon it self ; and every ill , that is committed by all humane kind , they are that souls . alas , we have no will , no free election , nor yet any skill , but are a number of dull stalking trees that the universall intellect doth fill with its own life and motion : what it please that there it acts . what strange absurdities are these ? 10 all plotted mischief that sly reason wrought , all subtill falsities that nimbly fly about the world , that soul them all hath brought ; then upon better thoughts with penalty doth sore afflict her self , doth laugh and cry at the same time . here aristophanes doth maken sport with some spruse comedie ; there with some tragick strain sad sophocles strikes the spectatours hearts , makes many weeping eyes . 11 such grief this soul must in her self conceive and pleasure at one time . but here you 'll say we ought not grief nor pleasure for to give unto the soul. to what then ? this live clay ? it feels no grief if she were gone away : therefore the soul at once doth laugh and cry . but in this argument i 'll no longer stay , but forward on with swifter course will hie , and finden out some grosser incongruity . 12 let now two men conceiven any form within their selves , suppose of flaming fire ; if but one soul doth both their corpse inform , there 's but one onely species intire . for what should make it two ? the idee of fire , that is but one , the subject is but one , one onely soul that all men doth inspire . let one man quench that form he thought upon , that form is now extinct and utterly ygone ; 13 so that the other man can think no longer , which all experience doth prove untrue . but yet i 'll further urge with reason stronger , and still more clearly this fond falshood shew . can contraries the same subject imbew ? yes ; black and white , heat , cold may both possesse the mind at once ; but they a nature new do there obtain , they 're not grosse qualities , but subtill sprights that mutually themselves no●…e presse : 14 but contradiction , can that have place in any soul ? plato affirms idees ; but aristotle with his pugnacious race as idle figments stifly them denies . one soul in both doth thus philosophise , concludes at once contradictoriously to her own self . what man can here devise a fit escape , if ( what 's sure verity ) he do but grant the souls indivisibility ? 15 which stifly is maintaind in that same song which is ycleeped psychathanasie , and safely well confirmd by reasons strong : wherefore i list not here that truth to trie , but wish the reader to turn back his eye , and view what there was faithfully displaid . now if there be but one centrality of th' universall soul which doth invade all humane shapes ; how come these contradictions made ? 16 for that one soul is judge of every thing , and heareth all philosophers dispute ; it self disputes in all that jangling , in reasoning fiercely doth it self confute , and contradictions confidently conclude : that is so monstrous that no man can think to have least shew of truth . so this pursuit i well might now leave off : what need i swink to prove what 's clearly true , and force out needlesse ink . 17 again , she would the same thing will and nill at the same time . besides , all men would have the self-same knowledge , art , experience , skill ; the frugall parent might his money save , the pedagoge his pains : if he engrave his grammer precepts but in one boyes mind , or decent manners : he doth thus embrave vvith single labour all the youth you 'll find under the hollow heavens , they 'll be alike enclin'd . 18 and every man is skill'd in every trade , and every silent thought that up doth spring in one mans breast , doth every man invade ; no counsel-keeper , nor no secret thing vvill then be found ; they 'll need no whispering nor louder voice . let orators be dumb , nor need the eager auditours make a ring ; though every one keep himself close at home , the silent preachers thoughts through all the world will roam , 19 find each man out , and in a moment hit vvith unavoyded force : or sooth to sain they all begin at once to think what 's sit , and all at once anon leave off again . a thousand such incongruities vain vvill follow from that first absurdity , vvhich doth all souls into one centre strain , and make them void of self-centrality . strange soul from whence first sprong so uncouth falsity . 20 now all the arguments that i have brought for to disprove the souls strange solitude , that there is not one onely soul , well mought be urg'd ( and will with equall strength conclude ) to prove that god his creature hath indewd with a self centrall essence , which from his doth issue forth , with proper rayes embewd , and that not all the very godhead is : for that would straight beget the like absurdities . 21 for he is indivisibly one being , at once in every place , and knoweth all ; he is omnipotent , infinite in seeing : wherefore if creatures intellectuall ( and in that order humane souls will fall ) were god himself , they would be alike wise , know one anothers thoughts imaginall , which no man doth : such falshoods would arise with many more , which any idiot might well despise . 22 nor will mens souls that now be different be god himself hereafter , and all one : for thus they were quite lost ; their life ylent and subtill being quite away are flone . this is a perfect contradiction , they are all one with god , and yet they are . if they be one with god , then they alone did make themselves , and every rolling starre : for god alone made these , and god himself they are . 23 before the sunne and all the host of heaven , the earth , the sea , and mans deep centrall spright ; before all these were made , was not god even with his own self ? what then him moven might to waste his words and say , let there be light , if the accomplishment of all things be , that all be god himself . this is not right . no more perfection , no more energie there will be then , then at the former nullity . 24 or will you say , that god himself delights to do and undo ? but how can this stand with self-sufficiency ? there 's nought that might adde to his happinesse ( if i understand his nature right . ) but he with open hand doth easly feed the creature that he made as easly . wherefore if the truth be scand this goodnesse would that nought should be decay'd ; his mind is all should live ; no life he would should fade . 25 but if the finall consummation of all things make the creature deiform , as plato's school doth phrase it ; there is none that thence need fear to come to any harm : for god himself will then inact , inform , and quicken humane souls at the last day ; and though the devill rore , and rage , and storm , yet deaths drad power shall be done away , nor living night on men its poysonous beams shall ray . 26 he hasten it that makes that glorious day ! for certainly it is no fearfull thing but unto pride , and love of this base clay : it 's their destruction , but the perfecting of the just souls . it unto them doth bring their full desire , to be more close unite with god , and utter cleans'd from all their sin . long was the world involv'd in cloudy night , but at the last will shine the perfect christian light . 27 thus the souls numerous plurality i have prov'd , and shew'd she is not very god ; but yet a decent deiformity have given her : thus in the middle trod i safely went , and fairly well have row'd as yet . part of my voyage is to come , which is to prove that the souls new aboad in heaven or hell ( what ever is her doom ) nought hinders but past forms even there again may bloom . 28 which if they did not , she could never tell why she were thus rewarded , wherefore ●…ll or good she doth enjoy , whether ill or well she lived here . remembrance death did spill . but otherwise it fares ; as was her will and inclination of her thirsty spright , impressions of like nature then doth fill her lively mind , whether with sad affright disturb'd , which she long feard ; or in hop'd-for delight . 29 the life that here most strongly kindled was ( sith she awakes in death ) must needs betray the soul to what nearest affinity has with her own self ; and likenesses do sway the mind to think of what ever did play in her own self with a like shape or form ; and contraries do help the memory : so if the soul be left in case forlorn , remembrance of past joy makes her more deeply mourn . 30 't is also worth our observation , that higher life doth ever comprehend the lower energie : sensation the soul some fitten hint doth promptly lend to find out plantall life ; sense is retaind in subtiller manner in the phantasie ; al 's reason phantasies doth well perpend : then must the highest of all vitality contain all under life . thus is there memory . 31 this faculty is very intimate and near the centre , very large and free , extends it self to whatsoever that the soul peracts there is no subtilty of intellect , of will , no energy of sense , nor uncouth strange impression from damned night , or the blest deity , but of all these she hath retention , and of their former being makes a prompt agnition . 32 this memorie the very bond of life you may well deem . if it were cut away our being truly then you might contrive into a point of time . the former day were nought at all to us : when once we lay our selves to sleep , we should not know at morn that e're we were before ; nor could we say a whit of sense : so soon as off we turn one word , that 's quite forgot . coherence thus is torn . 33 now sith it is of such necessitie , and is the bundle of the souls duration , the watchman of the soul , lest it should flie or steal from its own self , a sure fixation and centrall depth it hath , and free dilation , that it takes notice of each energie of intellect , sense , or imagination : wherefore this virtue no dependencie hath of this body , must be safe when it doth die . 34 but if dispersed lifes collection , which is our memorie , safely survive ( which well it may , sith it depends not on the mundane spirit ) what can fitly drive it into action ? in heaven it doth live so full of one great light , it hath no time to such low trifles , as past sights , to dive , such as she gathered up in earthly slime : foreknowledge of herself is lost in light divine . 35 but can she here forget our radiant sunne ? of which its maker is the bright idee , this is her shadow ; or what she hath done now she 's rewarded with the deitie ? suppose it : yet her lifes centralitie so sprightly's quickned with near union with god , that now wish'd-for vitalitie is so encreas'd , that infinitely sh' has fun herself , her deep'st desire unspeakably hath wonne . 36 and deep desire is the deepest act , the most profound and centrall energie , the very selfnesse of the soul , which backt with piercing might , she breaks out , forth doth flie from dark contracting death , and doth descrie herself unto herself ; so thus unfold that actuall life she straightwayes saith , is i. thus while she were in this live bulk infold , of this low life , as of herself oft tales she ●…old . 37 in dangerous sicknesse often saith , i die ; when nought doth die but the low plantall man , that falls asleep : and while nature ●…oth tie the soul unto the body ; she nere can avoid it , but must feel the self-same pain , the same decay , if hereto she her mind do bend . when stupid cold her corse ●…reran , she felt that cold ; but when death quite doth bind the sense , then she herself doth dead and senselesse find . 38 or else at least just at the enterance of death she feels that slie privation , how now it spreads ore all : so living sense perceives how sleep creeps on , till quite o'recome with drousinesse , animadversion doth cease : but ( lower sense then fast ybound ) the soul bestoweth her adversion on something else : so oft strange things hath found in sleep , from this dull carcase while she was unbound . 39 so though the soul , the time she doth advert the bodies passions takes her self to die ; yet death now finish'd , she can well convert herself to other thoughts . and if the eye of her adversion were fast sixt on high . in midst of death 't were no more fear or pain , then 't was unto elias to let flie his uselesse mantle to that hebrew swain , while he rode up to heaven in a bright fierie wain . 40 thus naved stoutly rescued the soul from centrall death or pure mortalitie , and from the listlesse flouds of lethe dull , and from the swallow of drad unitie , and from an all-consuming deitie . what now remains , but since we are so sure of endlesse life , that to true pietie we give our minds , and make our conscience pure , lest living night in bitter darknesse us inmure . finis . a paraphrasticall interpretation of the answer of apollo , when he was consulted by amelius whither plotinus soul went when he departed this life . i tune my strings to sing some sacred verse of my dear friend ; in an immortall strein his mighty praise i loudly will reherse with hony-dewed words : some golden vein the strucken chords right sweetly shall resound . come , blessed muses , let 's with one joint noise , with strong impulse , and full harmonious sound , speak out his excellent worth . advance your voice , as once you did for great aeacides , wrapt with an heavenly rage , in decent dance , mov'd at the measures of meonides . go to , you holy quire , let 's all at once begin , and to the end hold up the song . into one heavenly harmonie conspire ; i phoebus with my lovely locks y●…ong the midst of you shall sit , and life inspire . divine plotinus ! yet now more divine then when thy noble soul so stoutly strove in that dark prison , where strong chains confine , keep down the active mind it cannot move to what it loveth most . those fleshly bands thou now hast loos'd , broke from necessitie . from bodies storms , and frothie working sands of this low restlesse life now setten free , thy feet do safely stand upon a shore , which foaming waves beat not in swelling rage , nor angry seas do threat with fell uprore ; well hast thou swommen out , and left that stage of wicked actours , that tumultuous rout of ignorant men . now thy pure steps thou stay'st in that high path , where gods light shines about , and perfect right its beauteous beams displayes . how oft , when bitter wave of troubled flesh , and whirl-pool-turnings of the lower spright , thou stoutly strov'st with , heaven did thee refresh , held out a mark to guide thy wandring flight , while thou in tumbling seas didst strongly toyl to reach the steddie land , struckst with thy arms the deafing surges , that with rage do boyl ; stear'd by that signe thou shunn'st those common harms . how oft , when rasher cast of thy souls eye had thee misguided into crooked wayes , wast thou directed by the deitie ? they held out to thee their bright lamping rayes : dispers'd the mistie darknesse , safely set thy feeble feet in the right path again . nor easie sleep so closely ere beset thy eyelids , nor did dimnesse ere so stain thy radiant sight , but thou such things didst see even in that tumult , that few can arrive of all are named from philosophie to that high pitch , or to such secrets dive . but sith this body thy pure soul divine hath left , quite risen from her rotten grave , thou now among those heavenly wights dost shine , whose wonne this glorious lustre doth embrave : there lovely friendship , mild-smiling cupid's there , with lively looks and amorous suavitie , full of pure pleasure , and fresh flowring cheer ; ambrosian streams sprung from the deitie do frankly flow , and soft love-kindling winds do strike with a delicious sympathie those tender spirits , and sill up their minds with satisfying joy . the puritie of holy fire their heart doth then invade , and sweet perswasion , meek tranquillitie , the gentle-breathing aire , the heavens nought sad , do maken up this great felicitie . here rhadamanthus , and just aeacus , here minos wonnes , with those that liv'd of yore i' th' golden age ; here plato vigorous in holy virtue , and fair pythagore . these been the goodly of spring of great jove , and liven here , and whoso fill'd the quire and sweet assembly of immortall love , purging their spirits with refining fire ; these with the happie angels live in blisse , full fraught with joy , and lasting pure delight , in friendly feasts , and life-outfetching kisse . but , ah ! dear plotin , what smart did thy spright indure , before thou reach'st this high degree of happinesse ? what agonies , what pains thou underwent'st to set thy soul so free from baser life ? it now in heaven remains mongst the pure angels . o thrice-happy wight ! that now art got into the land of life , fast plac'd in view of that eternall light , and fitt'st secure from the foul bodies strife . but now , you comely virgins , make an end , break off this musick , and deft seemly round , leave off your dance : for plotin my dear friend thus much i meant my golden harp should sound . the interpretation of the more unusuall names or words that occurre in the foregoing poems . if any man conceive i have done amisse in using such obscure words in my writings , i answer , that it is sometime fit for poeticall pomp sake , as in my psychozoia : othersome time necessitie requires it , propter egestatem linguae , & rerum novitatem , as lucretius pleads for himself in like case . again , there is that significancie in some of the barbarous words ( for the greeks are barbarians to us ) that , although not out of superstition , yet upon due reason i was easily drawn to follow the counsel of the chaldee oracle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to change those barbarous terms into our english tongue . lastly , if i have offended in using such hard names or words , i shall make amends now by interpreting them . a ahad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one , or , the one. the platonists call the first originall of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these reasons : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one , because the multitude or pluralitie of beings is from this one , as all numbers from an unite : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all things are driven drawn or make haste to partake of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , procl . theolog. plat. lib. 2. cap 4. abinoam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pater amoenitatis , father of delight . autocalon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very beauty . arachnea hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spider . adonai . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the lord , or the sustainer of all things , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the basis or foot of a pillar . autaestthesid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self sensednesse . adamah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth , the earthly or naturall 〈◊〉 abode . autophilus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover of himself . anthropion , the same with adamah : onely adamah signifies earthlinesse ; anthropion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uprightnesse of body or looking up . alopecopolis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the fo●…es citie or politie . autaparnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simon , autaparnes and hypomene are but the soul , thrice told over . autaparnes is the soul denying it self ; hypomone the soul bearing the anguish and agonie of this deniall of it self : from these two results simon , the soul obedient to the spirit of christ. now there is no self-deniall where there is no corrupt or evil life to be supprest and unsatisfied ; nor any patience or hypomone , where there is no agonie from the vexation of self-deniall . so that the soul , so long as it is autaparnes or hypomone , is a thing complex or concrete , necessarily including the corruption of that evil life or spirit , which is the souls self for a time . hence is that riddle easily opened , how the strength of autaparnes is the weakning of simon ; and the destruction of him and hypomone in the valley of ain simons consummation and perfection , or rather his translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anautaesthetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that feels not himself , or at least relisheth not himself . aelpon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not hoping , or without hope . apterie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a negative , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wing . it signifies the want of wings . apathie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be without passion . autopathie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotates ●…he being self-strucken , to be sensible of what harms us , rather then what is absolutely evil . ain , not to be , to be nothing ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non , nihil , 〈◊〉 nemo . anautaestthesie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without self-sensednesse , or relishing ones self . aeon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eternitie . aether , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn . the fluid fier●… nature of heaven , the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie as much . viz. a fierie fluour , or a fluid fire . aides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it ordinarily signifies o●…cus or pluto ; here the ▪ winter sunne : the etymon fits both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hell is dark , and the sunne in winter leaves us to long nights . apogee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that absis or ark of the circle of a planet , in which the planet is further off from the earth , as the word it self intimates . autocineticall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which moves it self . africk rock . see pompon . mel. lib. 1. cap. 8. rom. 9. 33. 1. cor. 10. 4. 1. pet. 2. 5. revel . 5. 10. psal. 105. 15. ananke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same that hyle is . but the proper signification of the word is necessitie . see hyle . alethea-land , that is , the land of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the platonists call it . acronychall . see cronychall . b beirah or beiron , the brutish life , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . brutum . bacha , weeping . bacha vale is the valley of tears ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flevit . c chaos . in our blew chaos , that is , in our corporeall spirit . for that is the matter that the soul raiseth her phantasmaticall forms in , as the life of the world doth bodily shapes in the heavens or aire . cronychall or acronychall , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vespertine , or at the beginning of night . so a starre is said to rise or set acronychall when it riseth or setteth at the sunne-setting ; for then is the beginning of night . clare . claros a citie of ionia , famous for apollo's temple and answers , amongst which was this , which i have interpreted in psychathanasia : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , macrob. saturnal . lib. 1. cap. 18. d dizoia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , double-livednesse . daemon , any particular life , any divided spirit ; or rather the power ruling in these . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ivido . duessa , division or dualitie . daemoniake , that which is according to that divided life or particular spirit , that rules for it self . dicaeosyne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justice or morall righteousnesse . diana , the moon , by which is set out the dead light or letter of the law . deuteropathie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a being affected at second rebound , as i may so say . we see the sunne not so properly by sympathie as deuteropathie . as the mundane spirit is affected where the sunne is , so am i in some manner ; but not presently , because it is so affected , but because in my eye the sunne is vigorously represented . otherwise a man might see the sunne if he had but a body of thin aire . e eidos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , form or beautie . eloim . or eloah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , properly the strong god. entelechia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is nothing else but forma , or actus , and belongs even to the most contemptible forms , as for example to motion , which is defined by arist ▪ in the third of his physicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . scaliger in his 307 exercitation against cardan descants very curiously upon this word : cùm igitur formam dixeris ( that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) intelliges immaterialitatem , simplicitatem , potestatem , perfectionem , informationem . hoc enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quod innuit maximus poetarum , totósque infusa per artus . hoc est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quia est ultima forma sub coelestibus , & princeps inferiorum , finis & perfectio . hoc'est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , posse . this goodly mysterie and fit significancie seems plainly forced or fictitious , if you compare it with what was cited out of arist , about motion , so that when we have made the best of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is but the form of any thing in an ordinary and usuall sense . if we stood much upon words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would prove more significant of the nature of the soul , even according to scaligers own etymon , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : from its permeation and colligation or keeping together the bodie from defluxion into its ancient principles , which properties be included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moves forward the body thus kept together : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the possession or retention of the body thus mov'd , that it is rather promov'd by the soul then amov'd from the soul. but of these words enough , or rather too much . energie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the operation , efflux or activity of any being : as the light of the sunne is the energie of the sunne , and every phantasm of the soul is the energie of the soul. euphro●…a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the night . g gabriel , the strength of god ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus fuit , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus . h hyle , materia prima , or that dark fluid potentiality of the creature ; the straitnesse , repugnancy and incapacity of the creature : as when its being this , destroyes or debilitates the capability of being something else , or after some other manner . this is all that any wary platonist will understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in plutarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hattove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good , or that eminent good or first good from whence all good is derived . see ahad . haphe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the touch . hypomone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , patience . see autaparnes . har-eloim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the mount of angels , genii , or particular spirits . helios , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sunne . heterogeneall , is that which consists of parts of a diverse nature or form : as for example , a mans body of flesh , bones , nerves , &c. homogeneall , that whose nature is of one kind . i idea-lond , the intellectuall world . idothea , the fleet passage of fading forms ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forma , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , curro . ida. see pompon . mel. lib. 1. cap. 17. isosceles , a triangle with two sides equall . idiopathie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ones proper peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mine or thine , being affected thus or so upon this or that occasion ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is this or that mans proper temper . but this property of affection may also belong unto kinds . as an elephant hath his idiopathy and a man his , at the hearing of a pipe ; a cat and an eagle at the sight of the sunne ; a dogge and a circopithecus at the sight of the moon , &c. iao. a corruption of the tetragrammaton . greek writers have strangely mash'd this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is very likely that from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came bacchus his appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the maenades acclamations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his orgia . which sutes well with the clarian oracle , which saith that in autumne , the sun is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the time of vintage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see fullers miscel. 2. book . l logos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the appellation of the sonne of god. it is ordinarily translated , the word , but hath an ample signification . it signifieth reason , proportion , form , essence , any inward single thought or apprehension ; is any thing but matter , and matter is nothing . leontopolis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lions city or politie . lypon , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sorrow . m monocardia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , single-heartednesse . myrmecopolis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the city or polity of pismires . michael , who like unto god ? from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudinis , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus . monad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is unitas , the principle of all numbers , an emblem of the deity ; and so the pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god. it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stable and immoveable , a firm cube of it self . one time one time one remains still one . see ahad . n neurospast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a puppet or any machina that's moved by an unseen string or nerve . o on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beeing . ogdoas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numerus octonarius , the number of ●…ight . onopolis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the asses city or politie . p psyche , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soul or spirit . penia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , want , or poverty . physis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nature vegetative . proteus , vertumnus , changeablenesse . psychania , the land of souls . philosomatus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover of his body . psittacusa , the land of parots . pithecusa , the land of apes . pithecus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ape . phobon , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fear . phrenition , anger , impatiency , fury ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phrensie or madnesse . ira furor brevis est . pantheothen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all from god. which is true in one sense , false in another . you 'll easly discern the sense in the place you find the word . this passage of panthcothen contains a very savory & hearty reproof of all , be they what they will , that do make use of that intricate mystery of fate and infirmity , safely to guard themselves from the due reprehensions and just expostulations of the earnest messengers of god , who would rouse them out of this sleep of sin , and stirre them up seriously to seek after the might and spirit of christ , that may work wonderfully in their souls to a glorious conquest and triumph against the devil , death and corruption . pandemoniothen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all from the devil ; viz. all false perswasions and ill effects of them . panoply , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , armour for the whole body . pteroessa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the land of winged souls ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wing . perigee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that absis or ark of a planets circle , in which it comes nearer the earth . psychicall , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a generall name and belongs to the souls of beasts and plants , yet i understand by life psychicall , such centrall life as is capable of aeon and ahad . parelies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rorid clouds which bear the image of the sunne . psittaco , don psittaco , from psittacus a parot , a bird that speaks significant words , whose sense notwithstanding it self is ignorant of . the dialogue betwixt this parot and mnemon sets out the vanity of all superficiall conceited theologasters , of what sect soever , having but the surface and thin imagination of divinity , but truly devoid of the spirit and in ward power of christ , the living well-spring of knowledge and virtue , and yet do pride themselves in pratling and discoursing of the most hidden and abstruse mysteries of god , and take all occasions to shew forth their goodly skill and wonderfull insight into holy truth , when as they have indeed scarce licked the out-side of the glasse wherein it lies . plastick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that 〈◊〉 might in the seed that shapes the body in its growth phantasme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any thing that the soul conceives in it self , without any present externall object . parallax , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the distance betwixt the true and seeming place of a starre ; proceeding from the sensible difference of the centre , and the height of the superficies of the earth in reference to the starre , and from the stars declining from the zenith . protopathy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is a suffering or being affected at first , that is , without circulation . if any man strike me i feel immediately ; because my soul is united with this body that is struck : and this is protopat●…y . if the aire be struck aloof off , i am sensible also of that , but by circulation or propagation of that impression unto my eare ; and this is deuteropathy . see , deuteropathy . periphere , peripheria , it is the line that terminates a circle . q quadiate , a figure with foure equall sides and foure right angles . the rightnesse of the ●…ngles , is a plain embleme of erectnesse or uprightnesse of mind : the number of the sides , as also of the angles , being pariter par , that is equally divisible to the utmost unities ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in aristotle ) intimates equity or ●…ustice . the sides are equall one with another and so are 〈◊〉 angles ; and the number of the sides and angles equall one with another . both the numbers put together are a number pariter par again , and constitute the first cube which is eight : that addes steddinesse and perseverance in true justice and uprightnesse toward god and man. hypomone bears all this , that is , all that dolour and vexation that comes from the keeping our perverse heart to so strait and streight a rule . r rhomboides , is a parallelogrammicall figure with unequall sides , and oblique angles . s sperm . it signifies ordinarily seed . i put it for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ratio seminalis , or the invisible plasticall form that shapes every visible creature . solyma , or salem from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , peace . simon , intimates obedience from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obedivit . semele , imagination ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imago . scalen , a triangle with all sides unequall . t tasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extension . tagathon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good ; the same with hattove . u uranore , the light or beauty of heaven , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritudo . z zeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jupiter , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ferveo , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vivo . thus have i briefly run through the more obscure terms in my poems , which i shall god willing hereafter , if mens acceptance of these my first endeavours invite me to it , and mine own occasions permit , expound more sully , and speak more determinately of those speculations , which i now have but propos'd to mens more serious considerations , to weigh freely and warily , not so little a moment as the inconsiderable assent of the authour cast in , to prejudice their judgements . the drift of the whole book is this , to stirre men up to take into their thoughts , these two main points ; the heartie good will of god to mankind , even in the life of this world , made of the commixture of light and darknesse , that he will through his power rescue those souls , that are faithfull in this their triall , and preferre the light before the dark ; that he will , i say , deliver them from the power of living death , and hell , by that strong arm of their salvation , jesus christ , the living god enthron'd in the heart of man , to whom all the geni●… of the universe , be they never so goodly and glorious shall serve . they and all their curious devices and inventions shall be a spoil , prey , and a possession to him that is most just , and shall govern the nations in righteousnesse and equitie . and that , beside this happinesse on earth , every holy soul hereafter shall enjoy a never-fading felicitie in the invisible and eternall heaven , the intellectuall world . which if it be not true , i must needs confesse , it seems almost indifferent whether any creature be or no. for what is it to have lived suppose 70 years , wherein we have been dead or worse above two third parts of them ? sleep , youth , age and diseases , with a number of poore and contemptible employments , swallow up at least so great a portion : that as good , if not better , is he that never was , then he is , that hath but such a glance or glimps of passing life to mock him . and although the succession of ●…ighteousnesse upon earth may rightly seem a goodly great and full spread thing , and a matter that may bear an ample correspondencie even to the larger thoughts of a good and upright man ; yet , to say the truth , no man is capable of any large inheritance , whose life and existence is so scant that he shall not be able so much as to dream of the least happinesse once seised on by death . but there are continually on earth such numbers of men alive , that if they liv'd well it would be an heaven or paradise . but still a scant one to every particular man , whose dayes are even as nothing . so that the work of god seems not considerable , in the making of this world , if humane souls be extinguished when they go out of it . you will say that those small particles of time that is thus scattered and lost among men in their successions , a●…e comprehended and collected in god who is a continuall witnesse of all things . but , alas ! what doth the perpetuall repetition of the same life or deiform image throughout all ages adde to him , that is at once infinitely himself , viz. good , and happy ? so that there is nothing considerable in the creation if the rationall creature be mortall . for neither is god at all profited by it , nor man considerably . and were not the angels a great deal better employed in the beholding the worth of their creatour , then to diminish their own happinesse , by attending those , whom nothing can make happie ? looking on this troubled passing stream of the perishing generations of men , to as little purpose almost , as idle boyes do on dancing blebs and bubbles in the water . what designe therefore can there be in god in the making of this world that will prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of so excellent a goodnesse and wisdome ; but the triall of the immortall spirit of man ? it seems the deepest reach of his counsel in the creation ; and the life of this world but a prelude to one of longer durance and larger circumference hereafter . and surely it is nothing else but the heavy load of this bodie , that keeps down our mind from the reaching to those so high hopes , that i may not say from a certain sense and feeling of that clear and undisturbd state of immortalitie . i will close all with the praise of those two main indowments of the mind , viz. charitie and humilitie , which certainly will make us meet eternall mansions for the ever-living deitie . but without these , mans soul after this life becomes but a den of devils , a dungeon of dark and restlesse phantasms , being incorporate into the ever-gnawing and corroding spirit of hell. an hymne in the honour of those two despised virtues , charitie and humilitie . farre have i clambred in my mind but nought so great as love●… find : deep-searching wit , mount moving might are nought compar'd to that good spright . life of delight and soul of blisse ! sure source of lasting happinesse ! higher then heaven ! lower then hell ! what is thy tent ? where maist thou dwell ? my mansion hight humilitie , heavens vastest capabilitie . the further it doth downward tend the higher up it doth ascend ; if it go down to utmost nought it shall return with that it sought . lord stretch thy tent in my stra●… breast , enlarge it downward , that sure rest may there be pight ; for that pure fire wherewith thou wontost to inspire all self-dead souls . my life is gone sad solitude is my irksome wonne . cut off from men and all this world in lethes lonesome ditch i am hurld . nor might nor sight doth ought me move , nor do i care to be above . o feeble rayes of mentall light ! that 〈◊〉 be seen in this dark night , what are you ? what is any strength if it be not laid in one length with pride or love ? i nought desire but a new life or quite t' expire . could i demolish with mine eye strong towers , stop the fleet starres in skie , bring down to earth the pale-fac'd moon , or turn black midnight to bright noon : though all things were put in my hand , as parch'd as dry as th' libyan sand would be my life if charity were wanting . but humility is more then my poore soul durst crave that lies intombd in lowly grave . but if 't were lawfull up to send my voice to heaven , this should it rend . lord thrust me deeper into dust that thou ●…ayst raise me with the just . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . errata . psychozoia . p. 5. l. 16. reade ybrent . p. 17. l. 36. rage full rise . p. 19. l. 24. with all . p. 39d . 31. drearyhead . p. 47. l. 7. counts . psychathanasia . p. 1. l. 11. to spring . p. 6. l. 36. do . p. 17. l. 23. mov'd . p. 27. l. 291. where in . p. 63. l. 9. fell discontent . p. 71. l. 9. divisibilitie . p. 9. l. 22. lap , that . p. 100. l. 15. is . antipsychopannychia . p. 5. l. 20 . -ruption , if . p. 9. l. 23. detect . antimonopsychia . p. 43. l. 30. his. notes, typically marginal, from the original text notes for div a51312-e630 * this opinion , though it have its moments of reason , yet every mans judgement is left free , and will ever be , where there is no demonstration to bind it to assent . conjectura cabbalistica or, a conjectural essay of interpreting the minde of moses, according to a threefold cabbala: viz. literal, philosophical, mystical, or, divinely moral. by henry more fellow of christs college in cambridge. more, henry, 1614-1687. 1653 approx. 477 kb of xml-encoded text transcribed from 145 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a89280 wing m2647 thomason e1462_2 estc r202930 99863054 99863054 115236 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89280) transcribed from: (early english books online ; image set 115236) images scanned from microfilm: (thomason tracts ; 187:e1462[2]) conjectura cabbalistica or, a conjectural essay of interpreting the minde of moses, according to a threefold cabbala: viz. literal, philosophical, mystical, or, divinely moral. by henry more fellow of christs college in cambridge. more, henry, 1614-1687. [20], 251, [17] p. printed by james flesher, and are to be sold by william morden bookseller in cambridge, london : 1653. the words "literal, .. moral." are bracketed together on title page. "the defence of the threefold cabbala" has separate dated title page; pagination and register are continuous. with eight final contents leaves. annotation on thomason copy: "nou. 29". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -genesis i-iii -commentaries -early works to 1800. creation -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 emma (leeson) huber sampled and proofread 2007-03 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion conjectura cabbalistica . or , a conjectural essay of interpreting the minde of moses , according to a threefold cabbala : viz. literal , philosophical , mystical , or , divinely moral . by henry more fellow of christs college in cambridge . exod. 34. and when aaron and all the people of israel saw moses , behold , the skin of his face shones and they were afraid to come nigh him . wherefore moses while he spake unto them , put a veil on his face . matth . 10. there is nothing covered , that shall not be revealed ; and hid , that shall not be known . what i tell you in darknesse , speak you in light ; and what you hear in the ear , that preach you on the house-tops . london , printed by james flesher , and are to be sold by william morden bookseller in cambridge . 1653. to his eminently learned , and truly religious friend , dr cudworth , master of clare hall , and hebrew professor in the university of cambridge . sir , concerning the choice of the subject matter of my present pains , i have , i think , spoke enough in the insuing preface . concerning the choice of my patron , i shall say no more , then that the sole inducement thereto , was his singular learning and piety . the former of which , is so conspicuous to the world , that it is universally acknowledged of all ; and for the latter , there is none that can be ignorant thereof , who has ever had the happiness , though but in a smaller measure , of his more free and intimate converse . as for my own part , i cannot but publickly profess , i never met with any yet so truly and becomingly religious , where the right knowledge of god and christ bears the inlightned minde so even , that it is as far removed from superstition as irreligion it self . and my present labours cannot finde better welcome or more judicious acceptance with any , then with such as these . for such free and unprejudiced spirits will neither antiquate truth for the oldnesse of the notion , nor slight her for looking young , or bearing the face of novelty . besides , there are none that can be better assured of the sincerity and efficacy of my present designe . for as many as are born of the spirit , and are not meer sons of the letter , know very well how much the more inward and mysterious meaning of the text makes for the reverence of the holy scripture , and advantage of godlinesse , when as the urging of the bare literal sense , has either made or confirmed many an atheist . and assuredly those men see very little in the affairs of religion , that do not plainly discover , that it is the atheists highest interest , to have it taken for granted , that there is no spiritual meaning , either in scripture or sacrament , that extends further then the meer grammatical sense in the one , or the sensible , grosse , external performance in the other . as for example , that to be regenerated , and become a true and real christian , is nothing else , but to receive the outward baptisme of visible water : and , that the mosaical philosophy concerning god , and the nature of things , is none other , then that which most obviously offers it self in the meer letter of moses . which if the atheist could have fully granted to him on all sides , and get but this in also to the bargain , that there is no knowledge of god , but what moses his text set on foot in the world , or what is traditional , he cannot but think , that religion in this dresse , is so empty , exceptionable , and contemptible , that it is but just with as many as are not meer fools , to look upon it as some melancholick conceit , or cunning fiction brought into the world , to awe the simpler sort , but behinde the hangings to be freely laughed at , and derided by those that are more wise ; and that it were an easie thing in a short time to raze the memory of it out of the mindes of men , it having so little root in the humane faculties . which for my own part i think as hopeful , as that posterity will be born without eyes and ears , and lose the use of speech . for i think the knowledge of god , and a sense of religion is as natural and essential to mankinde , as any other property in them whatsoever : and that the generations of men shall as soon become utterly irrational , as plainly irreligious . which , i think , my late treatise against atheisme wil make good to any one , that with care and judgement will peruse it . nor does it at all follow , because a truth is delivered by way of tradition , that it is unconcludable by reason . for i do not know any one theorem in all natural philosophy , that has more sufficient reasons for it , then the motion of the earth , which notwithstanding is part of the philosophick cabbala or tradition of moses , as i shall plainly shew in its due place . so likewise for the prae-existency of the soul , which seems to have been part of the same tradition , it is abundantly consentaneous to reason : and as we can give a genuine account of all those seeming irregularities of motion in the planets , supposing , they & the earth move round about the sun : so we may open the causes of all those astonishing paradoxes of providence , from this other hypothesis , and show that there is nothing here unsutable to the precious attributes of god , if we could place the eye of our understanding in that center of all free motions , that steady eternal good , & were not our selves carried aloof off from him , amongst other wandring planets , ( as s. jude calls them ) that at several distances play about him , & yet all of them in some measure or other , not onely pretending to him , but whether they pretend or not , really receiving something from him . for of this first , is all , both wisdome , pleasure , and power . but it is enough to have but hinted these things briefly and enigmatically , the wrath and ignorance of all ages receiving the most generous truths , with the greatest offence . but for my own part , i know no reason but that all wel-willers to truth & godliness , should heartily thank me for my present cabbalistical enterprise , i having so plainly therein vindicated the holy mystery of the trinity from being ( as a very bold sect would have it ) a meer pagan invention . for it is plainly shown here , that it is from moses originally , not from pythagoras , or plato . and seeing that christ is nothing but moses unveiled , i think it was a special act of providence that this hidden cabbala came so seasonably to the knowledge of the gentiles , that it might afore-hand fit them for the easier entertainment of the whole mystery of christianity , when in the fulness of time it should be more clearly revealed unto the world . besides this , we have also shown , that according to moses his philosophy , the soul is secure both from death , and from sleep after death , which those drowsie nodders over the letter of the scripture have very oscitantly collected , and yet as boldly afterwards maintained , pretending that the contrary , is more platonical , then christian , or scriptural . wherefore my designe being so pious as it proves , i could do nothing more fit then to make choice of so true a lover of piety as your self for a patron of my present labours . especially you being so well able to do the most proper office of a patron ; to defend the truth that is presented to you in them , & to make up out of your rich treasury of learning , what our penury could not reach to , or inadvertency may have omitted . and truly , if i may not hope this from you , i know not whence to expect it . for i do not know where to meet with any so universally and fully accomplished in all parts of learning as your self , as well in the oriental tongues and history , as in all the choicest kindes of philosophy ; any one of which acquisitions is enough to fill , if not swell , an ordinary man with great conceit and pride , when as it is your sole privilege , to have them all , and yet not to take upon you , nor to be any thing more imperious , or censorious of others , then they ought to be that know the least . these were the true considerations that directed me in the dedication of this book ; which if you accordingly please to take into your favourable patronage , and accept as a monument or remembrance of our mutual friendship , you shall much oblige your affectionate friend and servant h. more . the preface to the reader . what is meant by the tearm cabbala , and how warrantably the literal exposition of the text may be so called . that dispensable speculations are best propounded in a sceptical manner . a clear description of the nature and dignity of reason , and what the divine logos is . the general probabilities of the truth of this present cabbala . the design of the author in publishing of it . reader , i present thee here with a triple interpretation of the three first chapters of genesis , which in my title page i have tearmed a threefold cabbala ; concerning which , for thy better direction and satisfaction , i hold it not amisse to speak some few things by way of preface , such as thou thy self in all likelihood wouldst be forward to ask of me . as ; why , for example , i call this interpretation of mine a cabbala , and from whom i received it ; what may be the prohabilities of the truth of it ; and what my purpose is in publishing of it . to the first i answer ; that the jewish cabbala is conceived to be a traditional doctrine or exposition of the pentateuch which moses received from the mouth of god , while he was on the mount with him . and this sense or interpretation of the law or pentateuch , as it is a doctrine received by moses first , and then from him by joshua , and from joshua by the seventy elders , and so on , it was called cabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kibbel to receive : but as it was delivered as well as received , it was also called massora , which signifies a tradition ; though this latter more properly respects that critical and grammatical skill of the learned among the jews , and therefore was profitable for the explaining the literal sense as well as that more mysterious meaning of the text where it was intended . whence without any boldnesse or abuse of the word i may call the literal interpretation which i have light upon cabbala , as well as the philosophical or moral ; the literal sense it self being not so plain and determinate , but that it may seem to require some traditional doctrine or exposition to settle it , as well as those other senses that are more mystical . and therefore i thought fit to call this threefold interpretation that i have hit upon , cabbala's , as if i had indeed light upon the true cabbala of moses in all the three senses of the text , such as might have become his own mouth to have uttered for the instruction of a willing and well prepared disciple . and therefore for the greater comelinesse and solemnity of the matter , i bring in moses speaking his own minde in all the three several expositions . and yet i call the whole interpretation but a conjecture , having no desire to seem more definitively wise then others can bear or approve of . for though in such things as are necessary and essential to the happinesse of a man , as the belief that there is a god , and the like ; it is not sufficient for a man only to bring undeniable reasons for what he would prove , but also to professe plainly and dogmatically , that himself gives full assent to the conclusion he hath demonstrated : so that those that do not so well understand the power of reason , may notwithstanding thereby be encouraged to be of the same faith with them that do , it being of so great consequence to them to believe the thing propounded : yet i conceive that speculative and dispensable truths a man not onely may , but ought rather to propound them sceptically to the world , there being more prudence and modesty in offering the strongest arguments he can without dogmatizing at all , or seeming to dote upon the conclusion , or more earnestly to affect the winning of proselytes to his own opinion . for where the force of the arguments is perceived , assent will naturally follow according to the proportion of the discovery of the force of the arguments . and an assent to opinions meerly speculative , without the reasons of them , is neither any pleasure nor accomplishment of a rational creature . to your second demand , i answer ; that though i call this interpretation of mine cabbala , yet i must confesse i received it neither from man nor angel. nor came it to me by divine inspiration , unlesse you will be so wise as to call the seasonable suggestions of that divine life and sense that vigorously resides in the rational spirit of free and well meaning christians , by the name of inspiration . but such inspiration as this is no distracter from , but an accomplisher and an enlarger of humane faculties . and i may adde , that this is the great mystery of christianity , that we are called to partake of , viz. the perfecting of the humane nature by participation of the divine . which cannot be understood so properly of this grosse flesh and external senses , as of the inward humanity , viz. our intellect , reason , and fancie . but to exclude the use of reason in the search of divine truth , is no dictate of the spirit ▪ but of headstrong melancholy and blinde enthusiasme , that religious frensie men run into , by lying passive for the reception of such impresses as have no proportion with their faculties . which mistake and irregularity , if they can once away with , they put themselves in a posture of promiscuously admitting any thing , and so in due time of growing either moped or mad , and under pretence of being highly christians , ( the right mystery whereof they understand not ) of working themselves lower then the lowest of men . but for mine own part , reason seems to me to be so far from being any contemptible principle in man , that it must be acknowledged in some sort to be in god himself . for what is the divine wisdome , but that steady comprehension of the ideas of all things , with their mutual respects one to another , congruities and incongruities , dependences and independences ; which respects do necessarily arise from the natures of the ideas themselves , both which the divine intellect looks through at once , discerning thus the order and coherence of all things . and what is this but ratio stabilis , a kinde of steady and immovable reason discovering the connexion of all things at once ? but that in us is ratio mobilis , or reason in evolution , we being able to apprehend things onely in a successive manner one after another . but so many as we can comprehend at a time , while we plainly perceive and carefully view their ideas , we know how well they fit , or how much they disagree one with another , and so prove or disprove one thing by another ; which is really a participation of that divine reason in god , and is a true and faithful principle in man , when it is perfected and polished by the holy spirit . but before , very earthly and obscure , especially in spiritual things . but now seeing the logos or steady comprehensive wisdom of god , in which all ideas and their respects are contained , is but universal stable reason , how can there be any pretence of being so highly inspired as to be blown above reason it self , unlesse men will fancie themselves wiser then god , or their understandings above the natures and reasons of things themselves . wherefore to frame a brief answer to your second demand ; i say , this threefold cabbala you enquire after , is the dictate of the free reason of my minde ▪ heedfully considering the written text of moses , and carefully canvasing the expositions of such interpreters as are ordinarily to be had upon him . and i know nothing to the contrary , but that i have been so successeful as to have light upon the old true cabbala indeed . of which in the third place i will set down some general probabilities , referring you for the rest to the defence of the cabbala's themselves , and the introduction thereunto . and first that the literal cabbala is true , it is no contemptible argument , in that it is carried on so evenly and consistently one part with another , every thing also being represented so accommodately to the capacity of the people , and so advantageously for the keeping of their mindes in the fear of god , and obedience to his law , as shall be particularly shown in the defence of that cabbala . so that according to the sense of this literal cabbala , moses is discovered to be a man of the highest political accomplishments , and true and warrantable prudence that may be . nor is he to fall short in philosophy ; and therefore the philosophical cabbala contains the noblest truths , as well theological as natural , that the minde of man can entertain her self with ; insomuch that moses seems to have been aforehand , and prevented the subtilest and abstrusest inventions of the choicest philosophers that ever appeared after him to this very day . and further presumption of the truth of this philosophical cabbala is ; that the grand mysteries therein contained are most-what the same that those two eximious philosophers pythagoras and plato brought out of egypt , and the parts of asia into europe . and it is generally acknowledged by christians , that they both had their philosophy from moses . and numenius the platonist speaks out plainly concerning his master ; what is plato but moses atticus ? and for pythagoras it is a thing incredible that he and his followers should make such a deal of doe with the mystery of numbers , had he not been favoured with a sight of moses his creation of the world in six days , and had the philosophick cabbala thereof communicated to him , which mainly consists in numbers , as i shall in the defence of this cabbala more particularly declare . and the pythagoreans oath swearing by him that taught them the mystery of the tetractys , or the number four , what a ridiculous thing had it been if it had been in reference meerly to dry numbers ? but it is exceeding probable that under that mystery of four , pythagoras was first himself taught the meaning of the fourth days work in the creation , and after delivered it to his disciples . in which cabbala of the fourth day pythagoras was instructed , amongst other things , that the earth was a planet , and moved about the sun ; and it is notoriously well known , that this was ever the opinion of the pythagoreans , and so in all likelihood a part of the philosophick cabbala of moses . which you will more fully understand in my defence thereof . in brief , all those conclusions that are comprised in the philosophick cabbala , they being such as may best become that sublime and comprehensive understanding of moses , and being also so plainly answerable to the phaenomena of nature and attributes of god , as wel as continuedly agreeable without any force or distortion to the historical text ; this i conceive is no small probability that this cabbala is true : for what can be the properties of the true philosophick cabbala of moses , if these be not which i have named ? now for the moral cabbala it bears its own evidence with it all the way , representing moses as well experienced in all godlinesse and honesty , as he was skilful in politicks and philosophy . and the edifying usefulnesse of this mystical or moral cabbala , to answer to your last demand , was no small invitation amongst the rest to publish this present exposition . for moral and spiritual truth that so neerly concerns us being so strangely and unexpectedly , and yet so fitly and appositely represented in this history of moses , it will in all likelihood make the more forcible impresse upon the minde , and more powerfully carry away our affections toward what is good and warrantable , pre-instructing us with delight concerning the true way to virtue and godlinesse . nor are the philosophick nor literal cabbala's destitute of their honest uses . for in the former to the amazement of the meer naturalist ( who commonly conceits that pious men and patrons of religion have no ornaments of minde but scrupulosities about virtue , and melancholy fancies concerning a deity ) moses is found to have been master of the most sublime and generous speculations that are in all natural philosophy : besides that he places the soul of man many degrees out of the reach of fate and mortality . and by the latter there is a very charitable provision made for them that are so prone to expect rigid precepts of philosophy in moses his outward text. for this literal cabbala will steer them off from that toil of endevouring to make the bare letter speak consonantly to the true frame of nature : which while they attempt with more zeal then knowledge , they both disgrace themselves and wrong moses . for there are unalterable and indeleble idea's and notions in the minde of man , into which when we are awakened and apply to the known course and order of nature , we can no more forsake the use of them then we can the use of our own eyes , nor misbelieve their dictates no more , nor so much , as we may those of our outward senses . wherefore to men recovered into a due command of their reason , and well-skill'd in the contemplation and experience of the nature of things , to propound to them such kinde of mosaical philosophy , as the boldnesse and superstition of some has adventured to do for want of a right literal cabbala to guide them , is as much as in them lies , to hazard the making not only of moses , but of religion it self contemptible and ridiculous . whence it is apparent enough , i think , to what good purpose it is thus carefully to distinguish betwixt the literal and philosophick cabbala , and so plainly and fully to set out the sense of either , apart by themselves , that there may hereafter be no confusion or mistake . for beside that the discovering of these weighty truths , and high , but irrefutable paradoxes , in moses his text , does assert religion , and vindicate her from that vile imputation of ignorance in philosophy and the knowledge of things , so does it also justifie those more noble results of free reason and philosophy from that vulgar suspicion of impiety and irreligion . the literal cabbala . chap. i. 2 the earth at first a deep miry abysse , covered over with waters , over which was a fierce wind , and through all darknesse . 3 day made at first without a sun. 6 the earth a floor , the heavens a transparent canopy , or strong tent over it , to keep off the upper waters or blew conspicuous sea from drowning the world . 8 why this tent or canopy was not said to be good . 9 the lower waters commanded into one place . 11 herbs , flowers , and fruits of trees , before either sun or seasons of the year to ripen them . 14 the sun created and added to the day , as a peculiar ornament thereof , as the moon and stars to the night . 20 the creation of fish and fowl . 24 the creation of beasts & creeping things . 27 man created in the very shape and figure of god , but yet so , that there were made females as well as males . 28 how man came to be lord over the rest of living creatures . 30 how it came to passe that man feeds on the better sort of the fruits of the earth , and the beasts on the worse . 1 wee are to recount to you in this book the generations and genealogies of the patriarchs from adam to noah , from noah to abraham , from abraham to joseph , and to continue the history to our own times . but it will not be amisse first to inform you concerning the creation of the world , and the original and beginning of things ; how god made heaven and earth , and all the garnishings of them , before he made man. 2 but the earth at first was but a rude and desolate heap , devoid of herbs , flowers , and trees , and all living creatures , being nothing but a deep miry abysse , covered all over with waters , and there was a very fierce and strong wind that blew upon the waters ; and what made it still more horrid and comfortless , there was as yet no light , but all was inveloped with thick darknesse , and bore the face of a pitchy black and wet tempestuous night . 3 but god let not his work lie long in this sad condition , but commanded light to appear , and the morning brake out upon the face of the abyss , and wheel'd about from east to west , being clearest in the middle of its course about noon , and then abating of its brightnesse towards the west , at last quite dis-appear'd , after such sort as you may often observe the day-light to break forth in the east , and ripen to greater clearnesse , but at last to leave the skie in the west , no sun appearing all the while . 4. and god saw the light , ( for it is a thing very visible ) that it was good , and so separated the darknesse from the light , that they could not both of them be upon the face of the earth together , but had their vicissitudes , and took their turns one after another . 5 and he called the return of the light day , and the return of darkness he called night ; and the evening and the morning made up the first natural day . 6. now after god had made this basis or floor of this greater edifice of the world , the earth , he sets upon the higher parts of the fabrick . he commands therefore that there should be a hollow expansion , firm and transparent , which by its strength should bear up against the waters which are above , and keep them from falling upon the earth in excess . 7. and so it became a partition betwixt the upper & the lower waters ; so that by virtue of this hollow firmament , man might live safe from the violence of such destructive inundations , as one sheltred in a well-pitch'd tent from storm of rain : for the danger of these waters is apparent to the eye , this ceruleous or blew-coloured sea , that over-spreads the diaphanous firmament , being easily discern'd through the body thereof ; and there are very frequent and copious showers of rain descend from above , when as there is no water espyed ascending up thither ; wherefore it must all come from that upper sea , if we do but appeal to our outward sense . 8 now therefore this diaphanous canopy or firmly stretched tent over the whole pavement of the earth , though i cannot say properly that god saw it was good , it being indeed of a nature invisible , yet the use of it shows it to be exceeding good and necessary . and god called the whole capacity of this hollow firmament , heaven . and the evening and the morning made up the second natural day . 9 and now so sure a defence being made against the inundation of the upper waters , that they might not fall upon the earth , god betook himself the next day to order the lower waters , that as yet were spread over the whole face thereof ; at his command therefore the waters fled into one place , and the dry land did appear . 10 and god called the dry land earth ; and the gathering together of the waters he called sea : and i may now properly say , that god saw that it was good , for the sea and the land are things visible enough , and fit objects of our sight . 11 and forthwith before he made either sun , moon ▪ or stars , did god command the earth to bring forth grasse , herbs and flowers , in their full beauty , and fruit-trees , yeilding delicious fruit , though there had as yet been no vicissitude of spring , summer , or autumn , nor any approach of the sun to ripen and concoct the fruit of those trees . whence you may easily discern the foolishnesse of the idolatrous nations , that dote so much on second causes , as that they forget the first , ascribing that to the sun and moon , that was caus'd at first by the immediate command of god. 12 for at his command it was , before there was either sun or moon in the firmament , that the earth brought forth grasse , and herb yeilding seed after his kind , and the tree yeilding fruit , whose seed was in it self , after his kinde ; so that the several sorts of plants might by this means be conserv'd upon the earth . and god saw that it was good . 13 and the evening and the morning made up the third natural day . 14 there have three days past without a sun , as well as three nights without either moon or stars , as you your selves may happily have observ'd some number of moonless and starlesse nights , as well as of sunlesse days , to have succeeded one another : and so it might have been always , had not god said , let there be lights within the firmament of heaven , to make a difference betwixt day and night , and to be peculiar garnishings of either . let them be also for signes of weather ▪ for seasons of the year , and also for periods of days , months , and years . 15 moreover , let them be as lights hung up within the hollow roof or firmament of heaven , to give light to men walking upon the pavement of the earth : and it was so . 16 and god made two great lights ; the greater one , the most glorious & princely object we can see by day , to be as it were the governor and monarch of the day ; the lesser , the most resplendent and illustrious sight we can cast our eyes on by night , to be governesse and queen of the night . and he made , though for their smalnesse they be not so considerable , the stars also . 17 and he placed them all in the firmament of heaven , to give light upon the earth . 18 and to shew their preheminence for external lustre , above what ever else appears by either day or night , and to be peculiar garnishings or ornaments to make a notable difference betwixt the light and the darknesse , the superaddition of the sun to adorn the day , and to invigorate the light thereof , the moon and the stars to garnish the night , and to mitigate the dulnesse and darknesse thereof . and god saw that it was good . 19 and the evening and the morning was the fourth natural day . 20 after this , god commanded the waters to bring forth fish and fowl , which they did in abundance , and the fowl flew above the earth in the open firmament of heaven . 21 and god created great whales also as well as other fishes , that move in the waters ; and god saw that it was good . 22 and god blessed them , saying , be fruitful and multiply , and fill the waters in the seas , and let the fowl multiply on the earth . 23 and the evening and the morning made up the fifth natural day . 24 then god commanded the earth to bring forth all creeping things , and four footed beasts , as before he commanded the waters to send forth fish and fowl ; and it was so . 25 and when god had made the beast of the earth after his kinde , and cattel , and every creeping thing after his kinde , he saw that it was good . 26 and coming at last to his highest master-piece , man , he encouraged himself , saying , go to , let us now make man , and i will make him after the same image and shape that i bear my self ; and he shall have dominion over the fish of the sea , and over the fowls of the air , and over the cattel , and over all the earth , and over every creeping thing , that creepeth upon the earth . 27 so god created man in his own shape and figure , with an upright stature , with legs , hands , arms , with a face and mouth , to speak , and command , as god himself hath : i say , in the image of god did he thus create him . but mistake me not , whereas you conceive of god as masculine , and more perfect , yet you must not understand me , as if god made mankinde so exactly after his own image , that he made none but males ; for i tell you , he made females as well as males , as you shall hear more particularly hereafter . 28 and having made them thus male and female , he bad them make use of the distinction of sexes that he had given them ; and blessing them , god said unto them , be fruitful and multiply , and fill the earth with your off-spring , and be lords thereof , and have dominion also over the fish of the sea , and over the fowls of the air , as well as over beasts and cattel , and every creeping thing that moves upon the earth . 29 and god said , behold , i give you every frugiferous herb which is upon the face of the earth , such as the straw-berry , the several sorts of corn , as rye , wheat , and rice , as also the delicious fruits of trees , to you they shall be for meat . 30 but for the beasts of the earth , and the fowls of the air , and for every living thing that creepeth upon the earth , the worser kind of herbs , and ordinary grasse , i have assign'd for them : and so it came to passe that mankinde are made lords and possessors of the choicest fruits of the earth , and the beasts of the field are to be contented with baser herbage , and the common grasse . 31 and god viewed all the works that he had made , and behold , they were exceeding good ; and the evening and the morning was the sixt natural day . chap. ii. 3 the original of the jewish sabbaths , from gods resting himself from his six days labours . 5 herbs and plants before either rain , gardning or husbandry , and the reason why it was so . 7 adam made of the dust of the ground , and his soul breathed in at his nostrils . 8 the planting of paradise . 9 a wonderful tree there , that would continue youth , and make a man immortal upon earth : another strange tree , viz. the tree of knowledge of good and evil . 11 the rivers of paradise , phasis , gihon , tigris , euphrates . 18 the high commendation of matrimony . 19 adam gives names to all kinde of creatures , except fishes . 21 woman is made of a rib of adam , a deep sleep falling upon him , his minde then also being in a trance . 24 the first institution of marriage . 1 thus the heavens and the earth were finisht , and all the creatures , wherewith they were garnisht and replenisht . 2 and god having within six days perfected all his work , on the seventh day he rested himself . 3 and so made the seventh day an holy day , a festival of rest , because himself then first rested from his works . whence you plainly see the reason and original of your sabbaths . 4 these are the generations of the heavens and of the earth , which i have so compendiously recounted to you , as they were created in the days that the lord made heaven and earth , and the several garnishings of them . 5 but there are some things that i would a little more fully touch upon , and give you notice of , to the praise of god , and the manifesting of his power unto you . as that the herbs and plants of the field did not come up of their own accords out of the earth , before god made them , but that god created them before there were any seeds of any such thing in the earth , and before there was any rain , or men to use gardning or husbandry , for the procuring their growth : so that hereafter you may have the more firm faith in god , for the blessings and fruits of the earth , when the ordinary course of nature shall threaten dearth and scarcity for want of rain and seasonable showers . 6 for there had been no showers when god caused the plants , and herbs of the field to spring up out of the earth ; onely as i told you at the first of all , there was a mighty torrent of water , that rose every where above the earth , and cover'd the universal face of the ground , which yet , god afterward by his almighty power , commanded so into certain bounds , that the residue of the earth was meer dry land . 7 and that you farther may understand how the power of god is exalted above the course of natural causes , god taking of the the dust of his dry ground , wrought it with his hands into such a temper , that it was matter fit to make the body of a man : which when he first had fram'd , was as yet but like a senslesse statue , till coming near unto it with his mouth , he breath'd into the nostrils thereof the breath of life ; as you may observe to this day , that men breath through their nostrils , though their mouths be clos'd . and thus man became a living creature , and his name was called adam , because he was made of the earth . 8 but i should have told you first more at large , how the lord god planted a garden eastward of judea in the countrey of eden , about mesopotamia , where afterwards he put the man adam , whom he after this wise had form'd . 9 and the description of this garden is this : out of the ground made the lord god to grow every tree that is pleasant to the sight , and good for food . but amongst these several sorts of trees , there were two of singular notice , that stood planted in the midst of the garden ; the one of which had fruit of that wonderful virtue , as to continue youth and strength , and to make a man immortal upon earth , wherefore it was call'd the tree of life . there was also another tree planted there , of whose fruit if a man ate , it had this strange effect , that it would make a man know the difference betwixt good and evil ; for the lord god had so ordain'd , that if adam touched the forbidden fruit thereof , he should by his disobedience feel the sense of evil as well as good ; wherefore by way of anticipation it was called the tree of knowledge of good and evil . 10 and there was a river went out of eden to water the garden , and from thence it was parted , and became into four heads . 11 the name of the first was phasis , or phasi-tigris , which compasses the whole land of the chaulateans , where there is gold. 12 and the gold of that land is excellent ; there is also found bdellium and the onyx-stone . 13 and the name of the second river is gihon , the same is it that compasseth the whole land of the arabian-aethiopia . 14 and the name of the third river is tigris , that is that which goeth towards the east of assyria , and the fourth river is euphrates . 15 and the lord god took the man adam by the hand , and led him into the garden of eden , and laid commands upon him to dresse it , and look to it , and to keep things handsome and in order in it , and that it should not be any wise spoil'd or misus'd by incursions or careless ramblings of the heedlesse beasts . 16 and the lord god recommended unto adam all the trees of the garden for very wholesome and delightful food , bidding him freely eat thereof . 17 only he excepted the tree of knowledge of good and evil , which he strictly charg'd him to forbear , for if he ever tasted thereof , he should assuredly die . 18 but to the high commendation of matrimony be it spoken , though god had placed adam in so delightful a paradise , yet his happinesse was but maimed and imperfect , till he had the society of a woman : for the lord god said , it is not good that man should be alone , i will make him an help meet for him . 19 now out of the ground the lord god had form'd every beast of the field , and every fowl of the air , and these brought he unto adam , to see what he would call them , and whatsoever adam called every living creature , that was the name thereof . 20 and adam gave names to all cattel , and to the fowls of the air , and to every beast of the field , but he could not so kindly take acquaintance with any of these , or so fully enjoy their society , but there was still some considerable matter wanting to make up adams full felicity , and there was a meet help to be found out for him . 21 wherefore the lord god caus'd a deep sleep to fall upon adam ; & lo , as he slept upon the ground , he fell into a dream , how god had put his hand into his side , and pulled out one of his ribs , closing up the flesh in stead thereof : 22 and how the rib , which the lord god had taken from him , was made into a woman , and how god when he had thus made her , took her by the hand , and brought her unto him . and he had no sooner awakened , but he found his dream to be true , for god stood by him with the woman in his hand which he had brought . 23 wherefore adam being pre-advertised by the vision , was presently able to pronounce , this is now bone of my bone , and flesh of my flesh : what are the rest of the creatures to this ? and he bestowed upon her also a fitting name , calling her woman , because she was taken out of man. 24 and the lord god said , thou hast spoken well , adam : and for this cause shall a man leave his father and mother , and shall cleave unto his wife , and they two shall be one flesh : so strict and sacred a tie is the band of wedlock . 25 and they were both naked , adam and his wife , and were not ashamed ; but how the shame of being seen naked came into the world , i shall declare unto you hereafter . chap. iii. 1 a subtile serpent in paradise , indued with both reason , and the power of speech , deceives the woman . 2 the dialogue betwixt the woman and the serpent . 7 how the shame of nakednesse came into the world . 8 god walks in the garden ; and calls to adam . 10 the dialogue betwixt adam and god. 14 the reasons why serpents want feet , and creep upon the ground . 15 the reason of the antipathy betwixt men and serpents . 16 as also of womens pangs in child-bearing , and of their being bound in subjection to their husbands . 18 also of the barrennesse of the earth , and of mans toil and drudgery . 21 god teacheth adam and eve the use of leathern clothing . 24 paradise haunted with apparitions : adam frighted from daring to taste of the tree of life , whence his posterity became mortal to this very day . 1 and truly it cannot but be very obvious for you to consider often with your selves , not onely how this shame of nakedness came into the world , but the toil and drudgery of tillage and husbandry ; the grievous pangs of childe-bearing ; and lastly , what is most terrible of all , death it self : of all which , as of some other things also , i shall give you such plain and intelligible reasons , that your own hearts could not wish more plain and more intelligible . to what an happy condition adam was created , you have already heard ; how he was placed by god in a garden of delight , where all his senses were gratified with the most pleasing objects imaginable ; his eyes with the beautie of trees and flowers , and various delightsome forms of living creatures , his ears with the sweet musical accents of the canorous birds , his smell with the fragrant odours of aromatick herbs , his taste with variety of delicious fruit , and his touch with the soft breathings of the air in the flowry alleys of this ever-springing paradise . adde unto all this , that pleasure of pleasures , the delectable conversation of his beautiful bride , the enjoyments of whose love neither created care to himself , nor pangs of childe-bearing to her : for all the functions of life were performed with ease and delight ; and there had been no need for man to sweat for the provision of his family , for in this garden of eden there was a perpetual spring , and the vigour of the soil prevented mans industry ; and youth and jollity had never left the bodies of adam and his posterity , because old age and death were perpetually to be kept off by that soveraign virtue of the tree of life . and i know , as you heartily could wish , this state might have ever continued to adam and his seed , so you eagerly expect to hear the reason why he was depriv'd of it ; and in short it is this , his disobedience to a commandement which god had given him ; the circumstances whereof i shall declare unto you , as followeth . amongst those several living creatures which were in paradise , there was the serpent also , whom you know to this very day to be full of subtilty , & therefore you will lesse wonder , if when he was in his perfection , he had not onely the use of reason , but the power of speech . it was therefore this serpent that was the first occasion of all this mischief to adam and his posterity ; for he cunningly came unto the woman , and said unto her , is it so indeed , that god has commanded you that you shall not eat of any of the trees of the garden ? 2 and the woman answered unto the serpent , you are mistaken , god hath not forbid us to eat of all the fruit of the trees of the garden . 3 but indeed of the fruit of the tree in the midst of the garden , god hath strictly charged us , ye shall not eat of it , neither shall ye touch it , lest ye die . 4 but the serpent said unto the woman , tush , i warrant you , this is only but to terrifie you , and abridge you of that liberty and happinesse you are capable of , you shall not so certainly die . 5 but god knows the virtue of that tree full well , that so soon as you eat thereof , your eyes shall be opened , and you shall become as gods , knowing good and evil . 6 and when the woman saw , that the tree was good for food , and that it was pleasant to the eye , and a tree to be desired to make one wise , she took of the fruit and did eat , and gave also to her husband with her , and he did eat . 7 and the eyes of them both were opened , and they knew they were naked , and were ashamed , and therefore they sewed fig-leaves together , and made themselves aprons to cover their parts of shame . 8 and the lord god came into the garden toward the cool of the evening , and walking in the garden , call'd for adam ; but adam had no sooner heard his voice , but he and his wife ran away into the thickest of the trees of the garden , to hide themselves from his presence . 9 but the lord god called unto adam the second time , and said unto him , adam where art thou ? 10 then adam was forc't to make answer , and said , i heard thy voice in the garden , and i was afraid , because i was naked , and so i hid my self . 11 then god said unto him , who hath made thee so wise , that thou shouldst know that thou art naked , or wantest any covering ? hast thou eaten of the forbidden fruit ? 12 and adam excus'd himself , saying , the woman whom thou recommendedst to me for a meet help , she gave me of the fruit , and i did eat . 13 and the lord god said unto the woman , what is this that thou hast done ? and the woman excus'd her self , saying , the serpent beguiled me , and i did eat . 14 then the lord god gave sentence upon all three ; and to the serpent he said , because thou hast done this , thou art cursed above all cattel , and above every beast of the field ; and whereas hitherto thou hast been able to bear thy body aloft , and go upright , thou shalt henceforth creep upon thy belly , like a worm , and dust shalt thou eat all the days of thy life . 15 and there shall be a perpetual antipathy betwixt not only the woman and thee , but betwixt her seed and thy seed : for universal mankind shall abhorre thee , and hate all the cursed generations that come of thee . they indeed shall busily lie in wait to sting mens feet , which their skill in herbs however shall be able to cure ; but they shall knock all serpents on the head , and kill them without pity or remorse , deservedly using thy seed as their deadly enemy . 16 and the doom of the woman was , her sorrow and pangs in childe-bearing , and her subjection to her husband . which law of subjection is generally observed in the nations of the world unto this very day . 17 and the doom of adam was , the toil of husbandry upon barren ground . 18 for the earth was cursed for his sake , which is the reason that it brings forth thorns , and thistles , and other weeds , that husbandmen could wish would not cumber the ground , upon which they bestow their toilsome labor . 19 thus in the sweat of his face was adam to eat his bread , till he return to the dust out of which he was taken . 20 and adam called his wife eve , because she was the mother of all men that ever were born into the world , and lived upon the face of the earth . 21 and the generations of men were clothed at first with the skins of wilde beasts , the use of which god taught adam and eve in paradise . 22 and when they were thus accoutred for their journey , and armed for greater hardship , god turns them both out : and the lord god said concerning adam , deriding him for his disobedience , behold , adam is become as one of us , to know good and evil : let us look to him now , lest he put his hand to the tree of life , and so make himself immortal . 23 therefore the lord god sent him forth from the garden of eden , to till the ground , from whence he was taken . 24 so he drove out adam , and his wife was forced to follow him : for there was no longer staying in paradise , because the place was terribly haunted with spirits , and fearful apparitions appeared at the entrance thereof , winged men with fiery flaming swords in their hands , brandished every way , so that adam durst never adventure to go back to taste of the fruit of the tree of life : whence it is that mankinde hath continued mortal to this very day . the philosophick cabbala . chap. i. 1 the world of life or forms , and the potentiality of the visible vniverse created by the tri-une god , and referr'd to a monad or unite . 6 the vniversal immense matter of the visible world created out of nothing , and referr'd to the number two. 7 why it was not said of this matter that it was good . 9 the ordering of an earth or planet for making it conveniently habitable , referr'd to the number three . 14 the immense aethereal matter , or heaven , contriv'd into suns or planets , as well primary as secondary , viz. as well earths as moons , and referr'd to the number four. 20 the replenishing of an earth with fish and fowl , referr'd to the number five . 24 the creation of beasts and cattel , but more chiefly of man himself , referr'd to the number six . 1 our designe being to set out the more conspicuous parts of the external creation , before we descend to the genealogies and successions of mankinde ; there are two notable objects present themselves to our understanding , which we must first take notice of , as having an universal influence upon all that follows : and these i do symbolically decypher , the one by the name of heaven and light ; for i mean the same thing by both these tearms ; the other by the name of earth . by heaven or light , you are to understand the whole comprehension of intellectual spirits , souls of men and beasts , and the seminal forms of all things which you may call , if you please , the world of life . by earth , you are to understand the potentiality , or capability of the existence of the outward creation : this possibility being exhibited to our mindes as the result of the omnipotence of god , without whom nothing would be , and is indeed the utmost shadow and darkest projection thereof . the tri-une god therefore by his eternall wisdome first created this symbolical heaven and earth . 2 and this earth was nothing but solitude and emptinesse , and it was a deep bottomless capacity of being what ever god thought good to make out of it , that implyed no contradiction to be made . and there being a possibility of creating things after sundry and manifold manners , nothing was yet determined , but this vast capability of things was unsettled , fluid , and of it self undeterminable as water : but the spirit of god , who was the vehicle of the eternal wisdome , and of the super-essential goodnesse , by a swift forecast of counsel and discourse of reason truly divine , such as at once strikes through all things , and discerns what is best to be done , having hover'd a while over all the capacities of this fluid possibilitie , forthwith settled upon what was the most perfect and exact . 3 wherefore the intire deity by an inward word , which is nothing but wisdome and power , edg'd with actual will , with more ease then we can present any notion or idea to our own mindes , exhibited really to their own view the whole creation of spiritual substances , such as angels are in their inward natures , the souls of men , and other animals , and the seminal forms of all things , so that all those , as many as ever were to be of them , did really and actually exist without any dependency on corporeall matter . 4 and god approved of , and pleased himself in all this as good ; but yet though in designe there was a settlement of the fluid darknesse or obscure possibility of the outward creation , yet it remained as yet but a dark possibility : and a notorious distinction indeed there was betwixt this actual spiritual creation , and the dimme possibility of the material or outward world . 5. insomuch that the one might very well be called day , and the other night : because the night does deface and obliterate all the distinct figures and colours of things ; but the day exhibits them all orderly and clearly to our sight . thus therefore was the immateriall creature perfectly finisht , being an inexhaustible treasury of light and form , for the garnishing and consummating the material world , to afford a morning or active principle to every passive one , in the future parts of the corporeal creation . but in this first days work , as we will call it , the morning and evening are purely metaphysical ; for the active and passive principles here are not two distinct substances , the one material , the other spiritual . but the passive principle is matter meerly metaphysical , and indeed no real or actual entity ; and , as hath been already said , is quite divided from the light or spiritual substance , not belonging to it , but to the outward world , whose shadowy possibility it is . but be they how they will , this passive and active principle are the first days work : a monad or unite being so fit a symbole of the immaterial nature . 6 and god thought again , and invigorating his thought with his will and power , created an immense deal of reall and corporeall matter , a substance which you must conceive to lie betwixt the foresaid fluid possibility of natural things , and the region of seminall forms ; not that these things are distinguisht locally , but according to a more intellectual order . 7 and the thought of god arm'd with his omnipotent will took effect , and this immensely diffused matter was made . but he was not very forward to say it was good , or to please himself much in it , because he foresaw what mischief straying souls , if they were not very cautious , might bring to themselves , by sinking themselves too deep therein . besides it was little worth , till greater polishings were bestowed upon it , and his wisdome had contrived it to fitting uses , being nothing as yet , but a boundlesse ocean of rude invisible matter . 8 wherefore this matter was actuated and agitated forthwith by some universal spirit , yet part of the world of life , whence it became very subtile and ethereal ; so that this matter was rightly called heaven , and the union of the passive and active principle in the creation of this material heaven , is the second days work , and the binarie denotes the nature thereof . 9 i shall also declare unto you , how god orders a reall materiall earth , when once it is made , to make it pleasant and delightful for both man and beast . but for the very making of the earth , it is to be referred to the following day . for the stars and planets belong to that number ; and as a primary planet in respect of its reflexion of light is rightly called a planet , so in respect of its habitablenesse , it is as rightly tearmed an earth . these earths therefore god orders in such sort , that they neither want water to lie upon them , nor be covered over with water , though they be invironed round with the fluid air . 10 but he makes it partly dry land , and partly sea , rivers , and springs , whose convenience is obvious for every one to conceive . 11 he adorns the ground also with grasse , herbs , and flowers , and hath made a wise provision of seed , that they bring forth , for the perpetuation of such useful commodities upon the face of the earth . 12 for indeed these things are very good and necessary both for man and beast . 13 therefore god prepared the matter of the earth so , as that there was a vital congruity of the parts thereof , with sundry sorts of seminall forms of trees , herbs , and choicest kinds of flowers ; and so the body of the earth drew in sundry principles of plantall life , from the world of life , that is at hand every where ; and the passive and active principle thus put together , made up the third days work , and the ternary denotes the nature thereof . 14 the ternary had allotted to it , the garnishing of an earth with trees , flowers , and herbs , after the distinction of land and sea : as the quinary hath allotted to it , the replenishing of an earth with fish and fowl ; the senary with man and beast . but this fourth day comprehends the garnishing of the body of the whole world , viz. that vast and immense ethereal matter , which is called the fluid heaven , with infinite numbers of sundry sorts of lights , which gods wisdome and power , by union of fit and active principles drawn from the world of life , made of this ethereal matter , whose usefulnesse is plain in nature , that they are for prognostick signes , and seasons , and days , and years . 15 as also for administring of light to all the inhabitants of the world ; that the planets may receive light from their fountains of light , and reflect light one to another . 16 and there are two sorts of these lights that all the inhabitants of the world must acknowledge great every where , consulting with the outward sight , from their proper stations . and the dominion of the greater of these kinde of lights is conspicuous by day ; the dominion of the lesser by night : the former we ordinarily call a sun , the other a moon ; which moon is truly a planet and opake , but reflecting light very plentifully to the beholders sight , and yet is but a secondary or lesser kind of planet ; but he made the primary and more eminent planets also , and such an one is this earth we live upon . 17 and god placed all these sorts of lights in the thin and liquid heaven , that they might reflect their rayes one upon another , and shine upon the inhabitants of the world . 18 and that their beauty and resplendency might be conspicuous to the beholders of them , whether by day or by night , which is mainly to be understood of the suns , that supply also the place of stars at a far distance , but whose chiefe office it is to make vicissitudes of day and night : and the universal dark aether being thus adorn'd with the goodly and glorious furniture of those several kindes of lights , god approved of it as good . 19 and the union of the passive and active principle was the fourth days work , and the number denotes the nature thereof . 20 and now you have heard of a verdant earth , and a bounded sea , and lights to shine through the air and water , and to gratifie the eyes of all living creatures , whereby they may see one another , and be able to seek their food , you may seasonably expect the mention of sundry animals proper to their elements . wherefore god by his inward word and power , prepared the matter in the waters , and near the waters with several vital congruities , so that it drew in sundry souls from the world of life , which actuating the parts of the matter , caus'd great plenty of fish to swim in the waters , and fowls to flye above the earth in the open air . 21 and after this manner he created great whales also , as well as the lesser kindes of fishes , and he approved of them all as good . 22 and the blessing of his inward word or wisdome was upon them for their multiplication ; for according to the preparation of the matter , the plastical power of the souls that descend from the world of life , did faithfully and effectually work those wise contrivances of male and female , they being once rightly united with the matter , so that by this means the fish filled the waters in the seas , and the fowls multiplyed upon the earth . 23 and the union of the passive and active principle was the fift days work , and the quinary denotes the nature thereof . 24 and god persisted farther in the creation of living creatures , and by espousing new souls from the world of life to the more mediterraneous parts of the matter , created land-serpents , cattel , and the beasts of the field . 25 and when he had thus made them , he approved of them for good . 26 then god reflecting upon his own nature , and viewing himself , consulting with the super-essential goodnesse , the eternal intellect , and unextinguishable love-flame of his omnipotent spirit , concluded to make a far higher kinde of living creature , then was as yet brought into the world ; he made therefore man in his own image , after his own likenesse . for after he had prepared the matter fit for so noble a guest as an humane soul , the world of life was forced to let go what the rightly prepared matter so justly called for . and man appeared upon the stage of the earth , lord of all living creatures . for it was just that he that bears the image of the invisible god , should be supreme monarch of this visible world . and what can be more like god then the soul of man , that is so free , so rational , and so intellectual as it is ? and he is not the lesse like him now he is united to the terrestrial body , his soul or spirit possessing and striking through a compendious collection of all kinde of corporeal matter , and managing it , with his understanding free to think of other things , even as god vivificates and actuates the whole world , being yet wholly free to contemplate himself . wherefore god gave man dominion over the fowls of the air , the fish of the sea , and the beasts of the earth : for it is reasonable the worser should be in subserviency to the better . 27 thus god created man in his own image , he consisting of an intellectual soul , & a terrestrial body actuated thereby . wherefore mankinde became male and female , as other terrestrial animals are . 28 and the benediction of the divine wisdome for the propagation of their kinde , was manifest in the contrivance of the parts that were framed for that purpose : and as they grew in multitudes , they lorded it over the earth , and over-mastered by their power and policy the beasts of the field ; and fed themselves with fish and fowl , and what else pleased them , and made for their content , for all was given to them by right of their creation . 29 and that nothing might be wanting to their delight , behold also divine providence hath prepared for their palate all precious and pleasant herbs for sallads , and made them banquets of the most delicate fruit of the fruit-bearing trees . 30 but for the courser grasse , and worser kinde of herbs , they are intended for the worser and baser kinde of creatures : wherefore it is free for man to seek out his own , and make use of it . 31 and god considering every thing that he had made , approved of it as very good ; and the union of the passive and active principle was the sixt days work : and the senary denotes the nature thereof . chap. ii. 2 gods full and absolute rest from creating any thing of anew , adumbrated by the number seven . 4 suns and planets not only the furniture , but effects of the ethereal matter or heaven . 6 the manner of man and other animals rising out of the earth by the power of god in nature . 8 how it was with adam before he descended into flesh , and became a terrestrial animal . 10 that the four cardinall virtues were in adam in his ethereal or paradisiacal condition . 17 adam in paradise forbidden to taste or relish his own will under pain of descending into the region of death . 18 the masculine and feminine faculties in adam . 20 the great pleasure and solace of the feminine faculties . 21 the masculine faculties laid asleep , the feminine appear and act , viz. the grateful sense of the life of the vehicle . 25 that this sense and joy of the life of the vehicle is in it self without either blame or shame . 1 thus the heavens and the earth were finisht , and all the garnishings of them , such as are trees , flowers , and herbs ; suns , moons , and stars ; fishes , fowls , and beasts of the field , and the chiefest of all , man himself . 2 wherfore god having thus compleated his work in the senary , comprehending the whole creation in six orders of things , he ceased from ever creating any thing more , either in this outward material world , or in the world of life : but his creative power retiring into himself , he enjoyed his own eternal rest , which is his immutable and indefatigable nature , that with ease oversees all the whole compasse of beings , and continues essence , life , and activity to them ; and the better rectifies the worse , and all are guided by his eternal word and spirit ; but no new substance hath been ever created since the six days production of things , nor shall ever be hereafter . 3 for this seventh day god hath made an eternal holy day , or festival of rest to himself , wherein he will only please himself , to behold the exquisite order , and motion , and right nature of things , his wisdome , justice , and mercy unavoidably insinuating themselves , according to the set frame of the world , into all the parts of the creation , he having ministers of his goodnesse and wrath prepared every where : so that himself need but to look on , and see the effects of that nemesis that is necessarily interwoven in the nature of the things themselves which he hath made . this therefore is that sabbath or festival of rest which god himself is said to celebrate in the seventh day , and indeed the number declares the nature thereof . 4 and now to open my minde more fully and plainly unto you , i must tell you that those things which before i tearm'd the garnishings of the heaven and of the earth , they are not only so , but the generations of them : i say , plants and animals were the generations , effects , and productions of the earth , the seminal forms and souls of animals insinuating themselves into the prepared matter thereof , and suns , planets , or earths were the generations or productions of the heavens , vigour and motion being imparted from the world of life to the immense body of the universe , so that what i before called meer garnishings , are indeed the productions or generations of the heavens and of the earth so soon as they were made ; though i do not take upon me to define the time wherein god made the heavens and the earth : for he might do it at once by his absolute omnipotency , or he might , when he had created all substance as well material as immaterial , let them act one upon the other , so , and in such periods of time , as the nature of the production of the things themselves requir'd . 5 but it was for pious purposes that i cast the creation into that order of six dayes , and for the more firmly rooting in the hearts of the people this grand and useful truth , that the omnipotency of god is such , that he can act above and contrary to natural causes , that i mention'd herbs and plants of the field , before i take notice of either rain or man to exercise gardning and husbandry : for indeed according to my former narration there had been no such kinde of rain , as ordinarily nowadays waters the labours of the husbandman . 6 but yet there went up a moist vapour from the earth , which being matur'd and concocted by the spirit of the world , which is very active in the heavens or air , became a precious balmy liquour , and fit vehicle of life , which descending down in some sort like dewy showers upon the face of the earth , moistned the ground , so that the warmth of the sun gently playing upon the surface thereof , prepared matter variously for sundry sorts , not only of seminal forms of plants , but souls of animals also . 7 and man himself rose out of the earth after this manner ; the dust thereof being rightly prepar'd and attemper'd by these unctuous showers and balmy droppings of heaven . for god had so contriv'd by his infinite wisdome , that matter thus or thus prepar'd , should by a vital congruity attract proportional forms from the world of life , which is every where nigh at hand , and does very throngly inequitate the moist and unctuous air . wherefore after this manner was the aereal or ethereal adam conveyed into an earthly body , having his most conspicuous residence in the head or brain : and thus adam became the soul of a terrestrial living creature . 8 but how it is with adam before he descends into this lower condition of life , i shall declare unto you in the aenigmatical narration that follows , which is this ; that the lord god planted a garden eastward in eden , where he had put the man , which afterward he formed into a terrestrial animal : for adam was first wholly ethereal , and placed in paradise , that is , in an happy and joyful condition of the spirit ; for he was placed under the invigorating beams of the divine intellect , and the sun of righteousnesse then shone fairly upon him . 9 and his soul was as the ground which god hath blest , & so brought forth every pleasant tree , and every goodly plant of her heavenly fathers own planting ; for the holy spirit of life had inriched the soil , that it brought forth all manner of pleasant and profitable fruits : and the tree of life was in the midst of this garden of mans soul , to wit , the essential will of god , which is the true root of regeneration ; but to so high a pitch adam as yet had not reacht unto , and the fruit of this tree in this ethereal state of the soul , had been immortality or life everlasting : and the tree of the knowledge of good and evil was there also , viz. his own will. 10 and there was a very pleasant river that water'd this garden , distinguishable into four streams , which are the four cardinal virtues , which are in several degrees in the soul , according to the several degrees of the purity of her vehicle . 11 and the name of the first is pison , which is prudence and experience in things that are comely to be done : for the soul of man is never idle , neither in this world , nor in any state else , but hath some province to make good , and is to promote his interest whose she is : for what greater gratification can there be of a good soul , then to be a dispenser of some portion of that universal good , that god lets out upon the world ? and there can be no external conversation nor society of persons , be they terrestrial , aereab , or ethereal , but forthwith it implies an use of prudence : wherefore prudence is an inseparable accomplishment of the soul : so that pison is rightly deemed one of the rivers even of that celestial paradise . and this is that wisdome which god himself doth shew to the soul by communication of the divine light ; for it is said to compasse the land of havilah . 12. where also idle and uselesse speculations are not regarded , as is plainly declared by the pure and approved gold , bdellium , and onyx , the commodities thereof . 13 and the name of the second river is gihon , which is justice , as is intimated from the fame of the aethiopians , whose land it is said to compasse , as also from the notation of the name thereof . 14 and the name of the third river is hiddekel , which is fortitude , that like a rapid stream bears all down before it , and stoutly resists all the powers of darknesse , running forcibly against assyria , which is situated westward of it . and the fourth river is perath , which is temperance , the nourisher and cherisher of all the plants of paradise ; whereas intemperance , or too much addicting the minde to the pleasure of the vehicle , or life of the matter , be it in what state soever , drowns and choaks those sacret vegetables . as the earth you know , was not at all fruitfull till the waters were removed into one place , and the dry land appeared , when as before it was drowned and slocken with overmuch moisture . 15 in this paradise thus described , had the lord god placed man to dresse it , and to keep it in such good order as he found it . 16 and the divine word or light in man charged him , saying , of every tree of paradise thou mayest freely eat . for all things here are wholesome as well as pleasant , if thou hast a right care of thy self , and beest obedient to my commands . 17 but of the luscious and poisonous fruit of the tree of knowledge of good and evil , that is , of thine own will , thou shalt not by any means eat : for at what time thou eatest thereof , thy soul shall contract that languor , debility , and unsettlednesse , that in processe of time thou shalt slide into the earth , and be buried in humane flesh , and become an inhabitant of the region of mortality and death . 18 hitherto i have not taken much notice in the ethereal adam of any other faculties , but such as carried him upwards towards virtue and the holy intellect ; and indeed this is the more perfect and masculine adam , which consists in pure subtile intellectual knowledge : but we will now inform you of another faculty of the soul of man , which though it seem inferiour , yet is far from being contemptible , it being both good for himself , and convenient for the terrestrial world ; for this makes him in a capacity of being the head of all the living creatures in the earth , as that faculty indeed is the mother of all mankinde . 19 those higher and more intellectual accomplishments i must confesse , made adam very wise , and of a quick perception . for he knew very well the natures of the beasts of the field , and fowls of the air : i mean not only of the visible and terrestrial creatures , but also of the fallen and unfallen angels , or good and bad genii , and was able to judge aright of them , according to the principles they consisted of , and the properties they had . 20 and his reason and understanding was not mistaken , but he pronounced aright in all . but however , he could take no such pleasure in the external creation of god , and his various works , without having some principle of life , congruously joyning with , and joyfully actuating the like matter themselves consisted of : wherefore god indued the soul of man with a faculty of being united with vital joy and complacency to the matter , as well as of aspiring to an union with god himself , whose divine essence is too highly disproportioned to our poor substances . but the divine life is communicable in some sort to both soul and body , whether it be ethereal , or of grosser consistence : and those wonderful grateful pleasures that we feel , are nothing but the kindely motions of the souls vehicle ; from whence divine joys themselves are by a kinde of reflexion strengthned and advanced . of so great consequence is that vital principle that joyns the soul to the matter of the universe . 21 wherefore god to gratifie adam , made him not indefatigable in his aspirings towards intellectual things , but lassitude of contemplation , & of affectation of immateriality , ( he being not able to receive those things as they are , but according to his poor capacity , which is very small in respect of the object it is exercis'd about ) brought upon himself remisnesse and drowsinesse to such like exercises , till by degrees he fell into a more profound sleep ; at what time divine providence having laid the plot aforehand , that lower vivificative principle of his soul did grow so strong , and did so vigorously and with such exultant sympathy and joy actuate his vehicle , that in virtue of his integrity which he yet retain'd , this became more dear to him , and of greater contentment , then any thing he yet had experience of . 22 i say , when divine providence had so lively and warmly stirr'd up this new sense of his vehicle in him , 23 he straightway acknowledg'd that all the sense and knowledge of any thing he had hitherto , was more lifelesse and evanid , and seemed lesse congruous and grateful unto him , and more estranged from his nature : but this was so agreeable & consentaneous to his soul , that he looked upon it as a necessary part of himself , and called it after his own name . 24 and he thought thus within himself , for this cause will any one leave his over-tedious aspires to unite with the eternal intellect , and universal soul of the world , the immensenesse of whose excellencies are too highly rais'd for us to continue long in their embracements , and will cleave to the joyous and chearful life of his vehicle , and account this living vehicle and his soul one person . 25 thus adam with his new-wedded joy stood naked before god , but was not as yet at all ashamed , by reason of his innocency and simplicity ; for adam neither in his reason nor affection as yet had transgressed in any thing . chap. iii. 1 satan tempts adam , taking advantage upon the invigoration of the life of his vehicle . 2 the dialogue betwixt adam and satan . 6 the masculine faculties in adam , swayed by the feminine ; assent to sin against god. 7 adam excuses the use of that wilde liberty he gave himself , discerning the plastick power somewhat awakened in him . 8 a dispute betwixt adam and the divine light , arraigning him at the tribunal of his own conscience . 14 satan strucken down into the lower regions of the air. 15 a prophecy of the incarnation of the soul of the messias , and of his triumph over the head and highest powers of the rebellious angels . 16 a decree of god to sowre and disturb all the pleasures and contentments of the terrestrial life . 20 adam again excuses his fall , from the usefulnesse of his presence and government upon earth . 21 adam is fully incorporated into flesh , and appears in the true shape of a terrestrial animal . 24 that immortality is incompetible to the earthly adam , nor can his soul reach it , till she return into her ethereal vehicle . 1 now the life of the vehicle being so highly invigorated in adam , by the remission of exercise in his more subtile and immaterial faculties , he was fit with all alacrity and chearfulnesse to pursue any game set before him ; and wanted nothing but fair external opportunity to call him out into action . which one of the evil genii or faln angels observing , which had no small skill in doing mischief , having in all likelihood practised the same villany upon some of his own orders , and was the very ring leader of rebellion against god , and the divine light ; for he was more perversely subtile then all the rest of the evil genii or beasts of the field , which god had mad● angels ; but their beastiality they contract●● by their own rebellion . for every thing 〈◊〉 hath sense and understanding , and wants the divine life in it , in the judgement of all wise and good men is truly a beast . this old serpent therefore the subtilest of all the beasts of the field , cunningly assaulted adam with such conference as would surely please his feminine part , which was now so invigorated with life , that the best news to her would be the tidings of a commission to do any thing : wherefore the serpent said to the feminized adam , why are you so demure , and what makes you so bound up in spirit ? is it so indeed that god has confined you , taken away your liberty , and forbidden you all things that you may take pleasure in ? 2 and adam answered him , saying , no ; we are not forbidden any thing that the divine life in us approves as good and pleasant . 3 we are only forbidden to feed on our own will , and to seek pleasures apart and without out the approbation of the will of god. for if our own will get head in us , we shall assuredly descend into the region of mortality , and be cast into a state of death . 4 but the serpent said unto adam , tush , this is but a panick fear in you , adam , you shall not so surely die as you conceit . 5 the only matter is this ; god indeed ●●ves to keep his creatures in awe , and to hold them in from ranging too farre , and reaching too high ; but he knows very well , that if you take but your liberty with us , and satiate your selves freely with your own will , your eyes will be wonderfully opened , and you will meet with a world of variety of experiments in things , so that you will grow abundantly wise , and like gods know all things whatsoever , whether good or evil . 6 now the feminine part in adam was so tickled with this doctrine of the old deceiver , that the concupiscible began to be so immoderate , as to resolve to do any thing that may promote pleasure and experience in things , & snatcht away with it adams will and reason by his heedlesnesse and inadvertency . so that adam was wholly set upon doing things at randome ; according as the various toyings and titillations of the lascivient life of the vehicle suggested to him , no longer consulting with the voice of god , or taking any farther aim by the inlet of the divine light. 7 and when he had tired himself with a rabble of toyes , and unfruitful or unsatisfactory devices , rising from the multifarious workings of the particles of his vehicle , at last the eyes of his faculties were opened , and they perceived how naked they were ; he having as yet neither the covering of the heavenly nature , nor the terrestrial body . only they sewed fig-leaves together , and made some pretences of excuse , from the vigour of the plantal life that now in a thinner maner might manifest it self in adam , and predispose him for a more perfect exercise of his plastick power , when the prepared matter of the earth shall drink him in . 8 in the mean time the voice of god , or the divine wisdome spake to them in the cool of the day , when the hurry of this mad carreer had well slaked . but adam now with his wife was grown so out of order , and so much estranged from the life of god , that they hid themselves at the sensible approach thereof , as wilde beasts run away into the wood at the sight of a man. 9 but the divine light in the conscience of adam pursued him , and upbraided unto him the case he was in . 10 and adam acknowledged within himself how naked he was , having no power , nor ornaments , nor abilities of his own , and yet that he had left his obedience and dependence upon god : wherefore he was ashamed , and hid himself at the approach of the divine light manifesting it self unto him to the reprehension and rebuke of him . 11 and the divine light charg'd all this misery and confusion that had thus overtaken him , upon the eating of the forbidden fruit , the luscious dictates of his own will. 12 but adam again excus'd himself within himself , that it was the vigour and impetuosity of that life in the vehicle which god himself implanted in it , whereby he miscarried : the woman that god had given him . 13 and the divine light spake in adam concerning the woman ; what work hath she made here ? but the woman in adam excused her self ; for she was beguiled by that grand deceiver the serpent . in this confusion of mind was adam by forsaking the divine light , and letting his own will get head against it . for it so changed the nature of his vehicle , that ( whereas he might have continued in an angelical and ethereal condition , and his feminine part been brought into perfect obedience to the divine light , and had joyes multiplyed upon the whole man beyond all expression and imagination for ever ) he now sunk more and more towards a mortal and terrestrial estate , himself not being unsensible thereof , as you shall hear , when i have told you the doom of the eternal god concerning the serpent and him . 14 things therefore having been carried on in this wise , the eternal lord god decreed thus with himself concerning the serpent and adam : that this old serpent , the prince of the rebellious angels , should be more accursed then all the rest ; and , ( whereas he lorded it aloft in the higher parts of the air , and could glide in the very ethereal region , amongst the innocent and unflan souls of men , and the good angels before ) that he should now sweep the dust with his belly , being cast lower towards the surface of the earth . 15 and that there should be a general enmity and abhorrency betwixt this old serpent , as also all of his fellow-rebels , and betwixt mankinde . and that in processe of time the ever faithful and obedient soul of the messias should take a body , and should trample over the power of the devil , very notoriously here upon earth , and after his death should be constituted prince of all the angelical orders whatever in heaven . 16 and concerning adam , the eternal lord god decreed that he should descend down to be an inhabitant of the earth , and that he should not there indulge to himself the pleasures of the body , without the concomitants of pain and sorrow , and that his feminine part , his affections should be under the chastisement and correction of his reason . 17 that he should have a wearisome and toilsome travail in this world , 18 the earth bringing forth thorns and thistles , though he must subsist by the corn of the field . 19 wherefore in the sweat of his browes he should eat his bread , till he returned unto the ground , of which his terrestrial body is made . this was the counsel of god concerning adam and the serpent . 20 now , as i was a telling you , adam though he was sinking apace into those lower functions of life , yet his minde was not as yet grown so fully stupid , but he had the knowledge of his own condition , and added to all his former apologies , that the feminine part in him , though it had seduced him , yet there was some use of this mis-carriage , for the earth would hence be inhabited by intellectual animals : wherefore he call'd the life of his vehicle , eve , because she is indeed the mother of all the generations of men that live upon the earth . 21 at last the plastick power being fully awakened , adams soul descended into the prepared matter of the earth , and in due processe of time adam appear'd cloth'd in the skin of beasts ; that is , he became a down-right terrestrial animal , and a mortal creature upon earth . 22 for the eternal god had so decreed , and his wisdome , mercy , and justice did but , if i may so speak , play and sport together in the businesse . and the rather , because adam had but precipitated himself into that condition , which in due time might have faln to his share by course ; for it is fitting there should be some such head among the living creatures of the earth , as a terrestrial adam , but to live always here were his disadvantage . 23 wherefore when god remov'd him from that higher condition , 24 he made sure he should not be immortal , nor is he in any capacity of reaching unto the tree of life , without passing through his fiery vehicle , and becoming a pure and defecate ethereal spirit : then he may be admitted to taste the fruit of the tree of life and immortality , and so live for ever . the moral cabbala . chap. i. 1 man a microcosme or little world , in whom there are two principles , spirit and flesh . 2 the earthly or fleshly nature appears first . 4 the light of conscience unlistned to . 6 the spirit of savory and affectionate discernment betwixt good and evil . 10 the inordinate desires of the flesh driven aside and limited . 11 hereupon the plants of righteousnesse bear fruit and flourish . 16 the hearty and sincere love of god , and a mans neighbour , is as the sun in the soul of man. notionality and opinions the weak and faint light of the dispersed stars . 18 those that walk in sincere love , walk in the day : they that are guided by notionality , travel in the night . 22 the natural concupiscible brings forth by the command of god , and is corrected by devotion . 24 the irascible also brings forth . 26 christ the image of god is created , being a perfect ruler over all the motions of the irascible and concupiscible . 29 the food of the divine life . 30 the food of the animal life . 31 the divine wisdome approves of whatsoever is simply natural , as good . 1 wee shall set before you in this history of genesis , several eminent examples of good and perfect men , such as abel , seth , enoch , abraham , and the like : wherefore we thought fit , though aenigmatically , and in a dark parable , to shadow out in general the manner of progresse to this divine perfection ; looking upon man as a microcosm or a little world , who if he hold out the whole progresse of the spiritual creation , the processe thereof will be figuratively understood as follows wherefore first of all , i say , that by the will of god every man living on the face of the earth hath these two principles in him , heaven and earth , divinity and animality , spirit and flesh . 2 but that which is animal or natural operates first , the spiritual or heavenly life lying for a while closed up at rest in its own principle . during which time , and indeed some while afterwards too , the animal or fleshly life domineers in darknesse and deformity ; the mighty tempestuous passions of the flesh contending and strugling over that abysse of unsatiable desire which has no bottome , and which in this case carries the minde to nothing but emptinesse and unprofitablenesse . 3 but by the will of god it is , that afterwards the day-light appears , though not in so vigorous measure , out of the heavenly or spiritual principle . 4 and conscience being thus enlightned , offers her self a guide to a better condition ; and god has fram'd the nature of man so , that he cannot but say , that this light is good , and distinguish betwixt the dark tumultuous motions of the flesh and it : 5 and say , that there is as true a difference , as betwixt the natural day and night . and thus ignorance and enquiry was the first days progresse . 6 but though there be this principle of light set up in the conscience of man , and he cannot say any thing against it , but that it is good and true , yet has he not presently so lively and savoury a relish in his distinction betwixt the evil and the good : for the evil as yet wholly holds his affections , though his fancy and reason be toucht a little with the theoretical apprehensions of what is good ; wherefore by the will of god the heavenly principle in due time becomes a spirit of savoury and affectionate discernment betwixt the evil and the good ; betwixt the pure waters that flow from the holy spirit , and the muddy and tumultuous suggestions of the flesh . 7 and thus is man enabled in a living manner to distinguish betwixt the earthly and heavenly life . 8 for the heavenly principle is now made to him a spirit of savoury discernment , and being taught by god after this manner , he will not fail to pronounce , that this principle , whereby he has so quick and lively a sense of what is good and evil , is heavenly indeed : and thus ignorance and enquiry is made the second days progresse . 9 now the sweetnesse of the upper waters being so well relisht by man , he has a great nauseating against the lower feculent waters of the unbounded desires of the flesh ; so that god adding power to his will , the inordinate desires of the flesh are driven within set limits , and he has a command over himself to become more stayed and steady . 10 and this steadinesse and command he gets over himself , he is taught by the divine principle in him to compare to the earth or dry land for safenesse and stability ; but the desires of the flesh , he looks upon as a dangerous and turbulent sea : wherefore the bounding of them thus , and arriving to a state of command over a mans self , and freedome from such colluctations and collisions as are found in the working seas , the divine nature in him could not but approve as good . 11 for so it comes to passe by the will of god , and according to the nature of things , that this state of sobriety in man , ( he being in so good a measure rid of the boisterousnesse of evil concupiscence ) gives him leisure so to cultivate his minde with principles of virtue and honesty , that he is as a fruitful field whom the lord hath blessed , 12 sending forth out of himself sundry sorts of fruit-bearing trees , herbs , and flowers ; that is , various kindes of good works , to the praise of god , and the help of his neighbour ; and god and his own conscience witnesse to him , that this is good . 13 and thus ignorance and inquiry is made the third days progresse . 14 now when god has proceeded so far in the spiritual creation , as to raise the heavenly principle in man to that power and efficacy that it takes hold on his affections , and brings forth laudable works of righteousnesse , he thereupon adds a very eminent accession of light and strength , setting before his eyes sundry sorts of luminaries in the heavenly or intellectual nature , whereby he may be able more notoriously to distinguish betwixt the day and the night ; that is , betwixt the condition of a truly illuminated soul , and one that is as yet much benighted in ignorance , and estranged from the true knowledge of god. for according to the difference of these lights , it is signified to a man in what condition himself or others are in , whether it be indeed day or night with them , summer or winter , spring time or harvest , or what period or progresse they have made in the divine life . 15 and though there be so great a difference betwixt these lights , yet the meanest are better then meer darknesse , and serve in some measure or other to give light to the earthly man. 16 but among these many lights which god makes to appear to man , there are two more eminent by far then the rest . the greater of which two has his dominion by day , and is a faithful guide to those which walk in the day ; that is , that work the works of righteousnesse . and this greater light is but one , but does being added , mightily invigorate the former day-light man walked by , and it is a more full appearance of the sun of righteousnesse , which is an hearty and sincere love of god , and a mans neighbour . the lesser of these two great lights has dominion by night , and is a rule to those whose inward mindes are held as yet too strongly in the works of darknesse : and it is a principle weak , and variable as the moon , and is called inconstancy of life and knowledge . there are alsoan abundance of other little lights thickly dispersed over the whole understanding of man , as the stars in the firmament , which you may call notionality or multiplicity of ineffectual opinions . 17 but the worst of all these are better then down-right sensuality and brutishnesse , and therefore god may well be said to set them up in the heavenly part of man , his understanding , to give what light they are able to his earthly parts , his corrupt and inordinate affections . 18 and as the sun of righteousnesse , that is , the hearty and sincere love of god , and a mans neighbour , by his single light and warmth with chearfulnesse and safety guides them that are in the day : so that more uneven and changeable principle , and the numerous light of notionality , may conduct them , as well as they are able , that are benighted in darknesse : and what is most of all considerable , a man by the wide difference of these latter lights from that of the day , may discern , when himself or another is benighted in the state of unrighteousnesse . for multifarious notionality and inconstancy of life and knowledge , are certain signs that a man is in the night : but the sticking to this one , single , but vigorous and effectual light , of the hearty and sincere love of god , and a mans neighbour , is a signe that a man walks in the day . and he that is arrived to this condition , plainly discerns in the light of god , that all this is very good . 19 and thus ignorance and inquiry is made the fourth days progresse . 20 and now so noble , so warm , and so vigorous a principle or light as the sun of righteousnesse , being set up in the heavenly part of the soul of man , the unskilful may unwarily expect that the next news will be , that even the seas themselves are dried up with the heat thereof , that is , that the concupiscible in man is quite destroyed : but god doth appoint far otherwise ; for the waters bring forth abundance of fish as well as fowl innumerable . 21 thoughts therefore of natural delights do swim to and fro in the concupiscible of man , and the fervent love he bears to god causes not a many faint ineffectual notions , but an abundance of holy affectionate meditations , and winged ejaculations that fly up heaven-ward , which returning back again , and falling upon the numerous fry of natural concupiscence , help to lessen their numbers , as those fowls that frequent the waters devour the fish thereof . and god and good men do see nothing but good in all this . 22 wherefore god multiplies the thoughts of natural delight in the lower concupiscible , as well as he does those heavenly thoughts and holy meditations , that the entire humanity might be filled with all the degrees of good it is capable of ; and that the divine life might have something to order and overcome . 23 and thus ignorance and inquiry made the fift days progresse . 24 nor does god only cause the waters to bring forth , but the dry land also , several living creatures after their kinde , and makes the irascible fruitful , as well as the concupiscible . 25 for god saw that they were both good , and that they were a fit subject for the heavenly man to exercise his rule and dominion over . 26 for god multiplies strength as well as occasions to employ it upon . and the divine life that hath been under the several degrees of the advancement thereof , so variously represented in the five fore-going progresses , god at last works up to the height , and being compleat in all things , styles it by the name of his own image ; the divine life arrived to this pitch being the right image of him indeed . thus it is therefore , that at last god in our nature fully manifests the true and perfect man , whereby we our selves become good and perfect , who does not only see and affect what is good , but has full power to effect it in all things : for he has full dominion over the fish of the sea , can rule and guide the fowls of the air , and with ease command the beasts of the field , and what ever moveth upon the earth . 27 thus god creates man in his own image , making him as powerful a commander in his little world , over all the thoughts and motions of the concupiscible and irascible , as himself is over the natural frame of the universe or greater world. and this image is male and female , consisting of a clear and free understanding , and divine affection , which are now arrived to that height , that no lower life is able to rebel against them , and to bring them under . 28 for god blesses them and makes them fruitful , and multiplies their noble off-spring in so great and wonderful a measure that they replenish the cultivated nature of man with such an abundance of real truth and equity , that there is no living figure , imagination , or motion of the irascible or concupiscible , no extravagant or ignorant irregularity in religious meditations and devotions , but they are presently moderated and rectified . for the whole territories of the humane nature is every where so well peopled with the several beautiful shapes or idea's of truth and goodnesse , the glorious off-spring of the heavenly adam , christ , that no animal figure can offer to move or wagge amisse , but it meets with a proper corrector and re-composer of its motions . 29 and the divine life in man being thus perfected , he is therewith instructed by god , what is his food , as divine , and what is the food of the animal life in him , viz. the most virtuous , most truly pious , and divine actions he has given to the heavenly adam to feed upon , fulfilling the will of god in all things , which is more pleasant then the choicest sallads , or most delicate fruit the taste can relish . 30 nor is the animal life quite to be starved and pin'd , but regulated and kept in subjection , and therefore they are to have their worser sort of herbs to feed on ; that is , natural actions consentaneous to the principle from whence they flow ; that that principle may also enjoy it self in the liberty of prosecuting what its nature prompts it unto . and thus the sundry modifications of the irascible and concupiscible , as also the various figurations of religious melancholy , and natural devotions , ( which are the fishes , beasts , and fowls in the animal nature of man ) are permitted to feed and refresh themselves in those lower kindes of operations they incline us to ; provided all be approved and rightly regulated by the heavenly adam . 31 for the divine wisdome in man sees and approves all things which god hath created in us , to be very good in their kinde . and thus ignorance and inquiry was the sixt days progresse . chap. ii. 3 the true sabbatisme of the sons of god. 5 a description of men taught by god. 7 the mysterie of that adam that comes by water and the spirit . 9 obedience the tree of life : disobedience the tree of the knowledg of good & evil . 10 the rivers of paradise ; the four cardinal virtues in the soul of man. 17 the life of righteousnesse lost by disobedience . 19 the meer contemplative and spiritual man sees the motions of the animal life , and rigidly enough censures them . 21 that it is incompetible to man perpetually to dwell in spiritual contemplations . 22 that upon the slaking of those , the kindly joy of the life of the body springs out , which is our eve. 23 that this kindly joy of the body is more grateful to man in innocency , then any thing else whatsoever . 25 nor is man mistaken in his judgement thereof . 1 thus the heavenly and earthly nature in man were finisht , and fully replenisht with all the garnishings belonging to them . 2 so the divine wisdome in the humane nature celebrated her sabbath , having now wrought through the toil of all the six days travel . 3 and the divine wisdome looked upon this seventh day as blessed and sacred ; a day of righteousnesse , rest and joy in the holy ghost . 4 these were the generations or pullulations of the heavenly and earthly nature , of the divine and animal life in man , when god created them . 5 i mean those fruitful plants , and pleasant and useful herbs which he himself planted : for i have describ'd unto you the condition of a man taught of god , and instructed and cherisht up by his inward light , where there is no external doctrine to distil as the rain , nor outward gardener to intermeddle in gods husbandry . 6 only there is a fountain of water , which is repentance from dead works , and bubbles up in the earthly adam , so as universally to wash all the ground . 7 and thus the nature of man being prepar'd for further accomplishments , god shapes him into his own image , which is righteousnesse and true holinesse , and breathes into him the spirit of life : and this is that adam which is born of water and the spirit . 8 hitherto i have shewed unto you how mankinde is raised up from one degree of spiritual light and righteousnesse unto another , till we come at last to that full command and perfection in the divine life , that a man may be said in some sort thus to have attain'd to the kingdome of heaven , or found a paradise upon earth . the narration that follows shall instruct you and forewarn you of those evil courses , whereby man loses that measure of paradisiacal happinesse god estates him in , even while he is in this world . i say therefore , that the lord god planted a garden eastward in eden , and there he put the man whom he had made ; that is , man living under the intellectual rayes of the spirit , and being guided by the morning light of the sun of righteousnesse , is led into a very pleasant and sweet contentment of minde , and the testimony of a good conscience is his great delight . 9 and that the sundry germinations and springings up of the works of righteousnesse in him is a delectable paradise to him , pleasing both the sight and taste of that measure of divine life that is manifested in him : but of all the plants that grow in him , there is none of so soveraign virtue , as that in the midst of this garden ; to wit , the tree of life , which is , a sincere obedience to the will of god : nor any that bears so lethiferous and poisonous fruit , as the tree of the knowledge of good and evil , which is , disobedience to the will of god , as it is manifested in man. for the pleasure of the soul consists in conforming her self faithfully to what she is perswaded in her own conscience is the will of god , what ever others would insinuate to the contrary . 10 and all the fruit-bearing trees of righteousnesse are watered by these four rivers , which winde along this garden of pleasure , which indeed are the four cardinal virtues . 11 the name of the first is pison , which is prudence , not the suggestions of fleshly craft and over-reaching subtilty , but the indications of the spirit or divine intellect , what is fit and profitable and decorous to be done . 12 here is well tryed and certain approved experience , healthful industry , and alacrity to honest labour . 13 and the name of the second river is gihon , which is justice . 14 and the name of the third river is hiddekel , which is fortitude ; and the fourth river is euphrates , which is temperance . 15 this is the paradise where the lord god had placed the man , that he might further cultivate it and improve it . 16 and the divine light manifested in the man , encourag'd the man to eat of the fruits of paradise freely , and to delight himself in all manner of holy understanding and righteousnesse . 17 but withall he bade him have a speciall care how he relisht his own will or power in any thing , but that he should be obedient to the manifest will of god in things great and small , or else assuredly he would lose the life he now lived , and become dead to all righteousnesse and truth . so the man had a special care , and his soul wrought wholly towards heavenly and divine things , and heeded nothing but these , his more noble and masculine faculties being after a manner solely set on work , but the natural life ( in which notwithstanding , if it were rightly guided , there is no sin ) being almost quite forgot and dis-regarded . 18 but the wisdome of god saw that it was not good for the soul of man , that the masculine powers thereof should thus operate alone , but that all the faculties of life should be set a float , that the whole humane nature might be accomplisht with the divine . 19 now the powers of the soul working so wholly upwards towards divine things , the several modifications or figurations of the animal life ( which god acting in the frame of the humane nature , represented to the man , whence he had occasion to view them and judge of them ) by the quick understanding of man was indeed easily discern'd what they were , and he had a determinate apprehension of every particular figuration of the animall life , 20 and did censure them , or pronounce of them , though truly , yet rigidly enough and severely ; but as yet was not in a capacity of taking any delight in them , there was not any of them fit for his turn to please himself in . 21 wherefore divine providence brought it so to passe , for the good of the man , and that he might more vigorously and fully be enrich'd with delight , that the operations of the masculine faculties of the soul were for a while well slaked and consopited ; during which time the faculties themselves were something lessened or weakned , yet in such a due measure and proportion , that considering the future advantage that was expected , that was not miss'd that was taken away , but all as handsome and compleat as before . 22 for what was thus abated in the masculine faculties , was compensated abundantly in exhibiting to the man the grateful sense of the feminine ; for there was no way but this to create the woman , which is to elicite that kindly flowring joy or harmlesse delight of the natural life , and health of the body ; which once exhibited and joyned with simplicity and innocency of spirit , it is the greatest part of that paradise a man is capable of upon earth . 23 and the actuating of the matter being the most proper and essential operation of a soul , man presently acknowledg'd this kindly flowring joy of the body , of nearer cognation and affinity with himself then any thing else he ever had yet experience of , and he loved it as his own life . 24 and the man was so mightily taken with his new spouse , which is , the kindly joy of the life of the body , that he concluded with himself , that any one may with a safe conscience forgoe those more earnest attempts towards the knowledge of the eternal god that created him , as also the performance of those more scrupulous injunctious of his mother the church , so far forth as they are incompetible with the health and ioy of the life of his natural body , and might in such a case rather cleave to his spouse , and become one with her ; provided he still lived in obedience to the indispensable precepts of that superiour light and power that begot him . 25 nor had adam's reason or affection transgressed at all in this ; concluding nothing but what the divine wisdome and equity would approve as true . wherefore adam and his wife as yet sought no corners , nor covering places to shelter them from the divine light ; but having done nothing amisse , appeared naked in the presence of it without any shame or blushing . chap. iii. 1 adam is tempted by inordinate pleasure from the springing up of the joy of the invigorated life of his body . 2 a dialogue or dispute in the minde of adam betwixt the inordinate desire of pleasure , and the natural joy of the body . 6 the will of adam is drawn away to assent to inordinate pleasure . 8 adam having transgressed , is impatient of the presence of the divine light. 10 a long conflict of conscience , or dispute betwixt adams earthly minde , and the divine light , examining him , and setting before him both his present and future condition , if he persisted in rebellion . 20 he adheres to the joy of his body , without reason or measure , notwithstanding all the castigations and monitions of the divine light. 21 the divine light takes leave of adam therefore for the present , with deserved scorn and reproach . 22 the doom of the eternal god concerning laps'd man , that will not suffer them to settle in wickednesse , according to their own depraved wills and desires . 1 but so it came to passe that the life of the body being thus invigorated in man , straightway the slyest and subtilest of all the animal figurations , the serpent , which is the inordinate desire of pleasure , craftily insinuated it self into the feminine part of adam , viz. the kindely joy of the body ; and thus assaulting man , whisper'd such suggestions as these unto him . what a rigid and severe thing is this businesse of religion , and the law of god , as they call it , that deprives a man of all manner of pleasure , and cuts him short of all the contentments of life ? 2 but the womanish part in adam ; to wit , the natural and kindly joy of the body , could witnesse against this , and answered , we may delight our selves with the operations of all the faculties both of soul and body , which god and nature hath bestow'd upon us . 3. only we are to take heed of disobedience , and of promiscuously following our own will ; but we are ever to consult with the will of god , and the divine light manifested in our understandings , and so doe all things orderly and measurably : for if we transgresse against this , we shall die the death , and lose the life of virtue and righteousness , which now is awake in us . 4 but the serpent , which is the inordinate desire of pleasure , befooled adam , through the frailty of his womanish faculties , and made him believe he should not die ; but with safety might serve the free dictates of pleasure or his own will and the will of god , that flesh and spirit might both rule in him , and be no such prejudice the one to the other : 5 but that his skill and experience in things will be more enlarg'd , and so come nearer to divine perfection indeed , and imitate that fulnesse of wisdome which is in god , who knows all things whatsoever , whether good or evil . 6 this crafty suggestion so insinuated it self into adams feminine faculties , that his fleshly concupiscence began to be so strong , that it carried the assent of his will away with it , and the whole man became a lawlesse and unruly creature : for it seem'd a very pleasant thing at first sight to put in execution what ever our own lusts suggest unto us without controll ; and very desirable to try all conclusions to gain experience and knowledge of things . but this brought in nothing but the wisdome of the flesh , and made adam earthly minded . 7 but he had not rambled very far in these dissolute courses , but his eyes were opened , and he saw the difference , how naked now he was , and bare of all strength and power to divine and holy things ; and began to meditate with himself some slight pretences for his notorious folly and disobedience . 8 for the voice of the divine light had come unto him in the cool of the day , when the fury and heat of his inordinate passions was something slaked : but adam could not endure the presence of it , but hid himself from it , meditating what he should answer by way of apology or excuse . 9 but the divine light persisted , and came up closer to him , and upbraided unto him , that he was grown so wilde and estranged from her self , demanding of him in what condition he was , and wherefore he fled . 10 then adam ingenuously confessed that he found himself in such a pitiful poor naked condition , that he was ashamed to appear in the presence of the divine light ; and that was the reason he hid himself from it , because it would so manifestly upbraid to him his nakednesse and deformity . 11 and the divine light farther examined him , how he fell into this sensible beggerly nakednesse he was in , charging the sad event upon his disobedience , that he had fed upon , and taken a surfeit of the fruit of his own will. 12 but adam excused his rational faculties , and said , they did but follow the natural dictate of the joy of the body , the woman that god himself bestowed upon him for an help and delight . 13 but the divine light again blamed adam , that he kept his feminine faculties in no better order nor subjection , that they should so boldly and overcomingly dictate to him such things as are not fit . to which he had nothing to say , but that the subtile serpent , the inordinate desire of pleasure , had beguiled both his faculties , as well masculine as feminine , his will and affection was quite carried away therewith . 14 then the divine light began to chastise the serpent , in the hearing of adam , pronouncing of it , that it was more accursed , then all the animal figurations beside ; and that it crept basely upon the belly , tempting to riot and venery , and relishing nothing but earth and dirt . this will always be the guise of it , so long as it lives in a man. 15 but might i once descend so far into the man , as to take possession of his feminine faculties , i would set the natural joy of the body at defiance with the serpent ; and though the subtilty of the serpent may a little wound and disorder the woman for a while , yet her warrantable and free operations , she being actuated by divine vigour , should afterward quite destroy and extinguish the seed of the serpent ; to wit , the operations of the inordinate desire of pleasure . 16 and she added farther in the hearing of adam concerning the woman , as she thus stood dis-joyn'd from the heavenly life , and was not obedient to right reason , that by a divine nemesis , she should conceive with sorrow , and bring forth vanity ; and that her husband , the earthly minded adam , should tyrannize over her , and weary her out , and foil her ; so that the kindly joy of the health and life of the body , should be much depraved , or made faint and languid , by the unbridled humours , and impetuous luxury and intemperance of the earthly minded adam . 17 and to adam he said , who had become so earthly minded , by listening to the voice of his deceived woman , and so acting disobediently to the will of god ; that his flesh or earth was accursed for his sake , with labour and toil should he reap the fruits thereof all the while he continued in this earthly mindednesse . 18 cares also and anxieties shall it bring forth unto him , and his thoughts shall be as base as those of the beasts in the field ; he shall ruminate of nothing but what is earthly and sensual . 19 with sweat and anguish should he labour to satisfie his hunger and insatiablenesse , till he returned to the principle out of which he was taken ; for the earthly mindednesse came from this animated earth , the body ; and is to shrinke up againe into its owne principle , and to perish . 20 after all these castigations and premonitions of the divine light , adam was not sufficiently awakened to the sense of what was good , but his minde was straightway taken up againe with the delights of the flesh , and dearly embracing the joy of his body , for all she was grown so inordinate , called her my life , professing she was the noursing mother and chiefe comfort of all men living , and none could subsist without her . 21 then the divine wisdome put hairy coates made of the skins of wilde beasts upon adam and his wife , and deservedly reproached them , saying , now get you gone for a couple of brutes . and adam would have very gladly escaped so , if he might , and set up his rest for ever in the beastiall nature . 22 but the eternall god of heaven , whose providence reaches to all things , and whose mercy is over all his workes , looking upon adam , perceived in what a pitifull ridiculous case he was ; who seeking to be like unto god for knowledge and freedome , made himselfe no better then a beast , and could willingly have lived for ever in that baser kinde of nature ; wherefore the eternall lord god , in compassion to adam , designed the contrary , and deriding his boldnesse and curiosity that made him transgresse , behold , sayes he , adam is become like one of us , knowing good and evill : and can of himselfe enlarge his pleasure , and create new paradises of his owne , which forsooth must have also their tree of life or immortality : and adam would for ever live in this foolish state he hath plac'd himselfe in . 23 but the eternall lord god would not suffer adam to take up his rest in the beastial delight , which he had chosen , but drove him out of this false paradise , which he would have made to himself , and set him to cultivate his fleshly members , out of which his earthly mindednesse was taken . 24 i say , he forcibly drove out adam from this paradise of luxury ; nor could he settle perpetually in the brutish life , because the cherubim with the flaming sword that turned every way , beat him off ; that is , the manly faculties of reason and conscience met him ever and anon in his brutish purposes , and convinced him so of his folly , that he could not set up his rest for ever in this bestial condition . the defence of the threefold cabbala . philo jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , that the whole law of moses is like to a living creature , whose body is the literal sense ; but the soul the more inward and hidden meaning , covered under the sense of the letter . r. moses aegypt . non omnia secundum literam intelligenda & accipienda esse quae dicuntur in opere bereschith seu creationis , sicut vulgus hominum existimat . sensum enim illorum literales vel gignunt pravas opiniones de natura dei opt. max. vel certè fundamenta legis evertunt , heresínque aliquam introducunt . london , printed by james flesher . 1653. the preface to the reader . reader . the cabbala's thou hast read being in all likelihood so strange and unexpected , especially the philosophical , that the defence it self , which should cure and cese thy amazement , may not occasion in any passage thereof , any further scruple or offence , i thought fit a while to interrupt thee , that whatever i conjecture may lesse satisfie , may afore-hand be strengthned by this short preface . and for my own part i cannot presage what may be in any shew of reason alledged by any man , unlesse it be , the unusual mysterie of numbers ; the using of the authority of the heathen in explication of scripture ; the adding also of miracles done by them for the further confirming their authority ; and lastly , the strangeness of the philosophical conclusions themselves . now for the mysterie of numbers , that this ancient philosophy of moses should be wrapped up in it , will not seem improbable , if we consider that the cabbala of the creation was conserved in the hands of abraham , and his family , who was famous for mathematicks , ( of which arithmetick is a necessary part ) first amongst the chaldeans , and that after he taught the aegyptians the same arts , as historians write . besides prophetical and aenigmatical writings , that it is usual with them to hide their secrets , as under the allusions of names and etymologies , so also under the adumbrations of numbers , it is so notoriously known , and that in the very scriptures themselves , that it needs no proof ; i will instance but in that one eminent example of the number of the beast 666. as for citing the heathen writers so frequently ; you are to consider that they are the wisest and the most virtuous of them , and either such as the fathers say , had their philosophy from moses and the prophets , as pythagoras and plato , or else the disciples or friends of these philosophers . and therefore i thought it very proper to use their testimony in a thing that they seem'd to be so fit witnesses of for the main , as having receiv'd the cabbala from the ancient prophets ; though i will not deny , but they have mingled their own fooleries with it , either out of the wantonnesse of their fancy , or mistake of judgement ; such as are the transmigration of humane souls into brutes ; an utter abstinence from flesh ; too severe reproaches against the pleasures of the body ; vilification of marriage , and the like ; which is no more argument against the main drift of the cabbala , then unwarrantable superstitious opinions , and practises of some deceived churches are against the solid grounds of christianity . again , i do not alledge philosophers alone , but as occasion requires , fathers , and which i conceive as valid in this case , the jewish rabbins , who in things where prejudice need not blinde them , i should think as fit as any , to confirm a cabbalistical sense , especially if there be a general consent of them , and that they do not write their private fancy , but the minde of their whole church . now if any shall take offence at pythagoras his scholars , swearing as is conceived by their master that taught them the mystery of the tetractys , ( as you shall understand more at large in the explication of the fourth days work ) i must profess that i my self am not a little offended with it . but that high reverence they bore to pythagoras , as it is a sign of vanity , and some kind of superstition in them ; so is it also no lesse an argument of a stupendious measure of knowledge and sanctity in pythagoras himself , that he should extort from them so great honour , and that his memory should be so sacred to them . which profound knowledge and sanctity he having got by conversing with the jewish prophets , it ultimately tends to the renown of that church , and consequently to the christian , which inherits those holy oracles which were first peculiar to the jews . but what the followers of pythagoras transgressed in , is no more to be imputed to him , then the superstitions exhibited to the virgin mary can be laid to her charge . besides it may be a question whether in that pythagorick oath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. they did not swear by god the first author of the cabbala , and that mysterious explication of the tetrctys , that is indeed , of all knowledge divine and natural , who first gave it to adam , and then revived or confirmed it again to moses . or if it must be understood of pythagoras , why may it not be look'd upon as a civill oath , or asseveration , such as joseph's swearing by the life of pharaoh , and noblemen by their honours ? neither of which notwithstanding for my own part i can allow or assure my self that they are meerly civill , but touch upon religion , or rather idolatrous superstition . as for the miracles pythagoras did , though i do not believe all that are recorded of him are true , yet those that i have recited i hold probable enough , they being not unbecoming the worth of the person : but those that suppose the transmigration of humane souls into the bodies of beasts , i look upon as fables , and his whispering into the ear of an oxe to forbear to eat beans , as a loudly . but it seems very consonant unto divine providence , that pythagoras having got the knowledge of the holy cabbala , which god imparted to adam and moses , that he should countenance it before the nations by enabling him to do miracles . for so those noble and ancient truths were more firmly radicated amongst the philosophers of greece , and happily preserved to this very day . nor can his being carried in the air make him suspected to be a meer magician or conjurer , sith the holy prophets and apostles themselves have been transported after that manner , as habakkuk from jewry to babylon , and philip after he had baptiz'd the eunuch to azotus . but for my own part , i think working of miracles is one of the least perfections of a man , and is nothing at all to the happinesse of him that does them , or rather seems to do them : for if they be miracles , he does them not , but some other power or person distinct from him . and yet here magicians and witches are greatly delighted in that this power is in some sort attributed to themselves , and that they are admired of the people , as is manifest in simon magus . but thus to lord it and domineer in the attribute of power with the prince of the air , what is it but meer pride , the most irrational and provoking vice that is ? and with what grosse folly is it here conjoin'd , they priding and pleasing themselves in that they sometimes do that , or rather suffer that , which herns and wlde geese , and every ordinary fowl can do of it self ; that is , mount aloft and glide through the fleeting air ? but holy and good men know that the greatest sweet and perfection of a virtuous soul , is the kindly accomplishment of her own nature in true wisdom and divine love. and if any thing miraculous happen to them , or be done by them , it is , that that worth & knowledg that is in them may be taken notice of , and that god thereby may be glorified , whose witnesses they are . but no other accession of happinesse accrues to them from this , but that hereby they may be in a better capacity of making others happy , which i confesse i conceive here pythagoras his case . and that men may not indulge too much to their own melancholy and fancy , which they ordinarily call inspiration , if they be so great lights to the world as they pretend , and so high that they will not condescend to the examination of humane reason , it were desirable that such persons would keep in their heat to concoct the crudities of their own conceptions , till the warrant of a miracle call them out ; and so they might more rightfully challenge an attention from the people , as being authorised from above to tell us something we knew not before , nor can so well know , as believe , the main argument being not reason but miracle . lastly , for the strangeness of the philosophical conclusions themselves , it were the strangest thing of all , if at first sight they did not seem very paradoxical and strange ; else why should they be hid and conceal'd from the vulgar , but that they did transcend their capacity , and were overmuch disproportioned to their belief ? but in the behalf of these cabbalistical conclusions , i will only note thus much , that they are such that supposing them true ( which i shall no longer assert , then till such time as some able philosopher or theologer shall convince me of their falshood ) there is nothing of any grand consideration in theology or nature , that will not easily be extricated by this hypothesis , an eminent part whereof is the motion of the earth , and the prae-existency of souls . the evidence of the former of which truths is such , that it has wonne the assent of the most famous mathematicians of our later ages ; and the reasonablenesse of the latter is no lesse : there having never been any philosopher that held the soul of man immortal , but he held that it did also prae-exist . but religion not being curious to expose the full view of truth to the people , but only what was most necessary to keep them in the fear of a deity and obedience to the law , contented her self with what meerly concerned the state of the soul after the dissolution of the body , concealing what ever was conceivable concerning her condition before . now i say , it is a pretty priviledge of falshood , ( if this hypothesis be false ) and very remarkable , that it should better sute with the attributes of god , the visible events of providence , the phaenomena of nature , the reason of man , and the holy text it self , where men acknowledge a mysterious cabbala , then that which by all means must be accounted true , viz. that there is no such motion of the earth about the sun , nor any prae-existency of humane souls . reader , i have done what lies on my part , that thou maist peruse this defence of mine without any rub or stumbling ; let me now request but one thing which thou art bound to grant , which is , that thou read my defence without prejudice , and that all along as thou goest , thou make not thy recourse to the customary conceits of thy fancy , but consult with thy free reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle somewhere speaks in his metaphysicks . for custome is another nature ; and therefore those conceits that are accustomary and familiar , we unawares appeal to , as if they were indeed the natural light of the minde , and her first common notions . and he gives an instance not altogether unsutable to our present purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the philosopher may be as bold as he pleases with the ritual laws and religious stories of the heathens , but i do not know that he ever was acquainted with the law of moses . but i think i may speak it not without due reverence , that there is something of aristotles saying analogically true in the very history of the creation , and that the first impressions of the literal text , which is so plainly accommodated to the capacity of meer children and idiots , by reason of custome have so strongly rooted themselves in the minds of some , that they take that sense to be more true , then the true meaning of the text indeed . which is plain in no meaner a person then one of the fathers ; namely , lactantius ; who looking upon the world as a tent according to the description in the literal cabbala , did very stoutly and confidently deny antipodes ; so much did a customary fancy prevail over the free use of his reason . thus much for better caution i thought fit to preface . the rest the introduction to the defence , and the very frame and nature of the defence it self , i hope will make good to the judicious and ingenuous reader . the introduction to the defence . diodorus his mistake concerning moses , and other law-givers that have professed themselves to have received their laws from either god or some good angel. reasons why moses began his history with the creation of the world . the sun and moon the same with the aegyptians osiris and isis , and how they came to be worshipped for gods. the apotheosis of mortal men , such as bacchus and ceres , how it first came into the world . that the letter of the scripture speaks ordinarily in philosophical things according to the sense and imagination of the vulgar . that there is a philosophical sense that lies hid in the letter of the three first chapters of genesis . that there is a moral or mystical sense not only in these three chapters , but in several other places of the scripture . not to stay you with too tedious a prologue to the matter in hand concerning the author of this book of genesis , to wit , moses ; i shall look upon him mainly in reference to that publick induement , in which at the very first sight he will appear admirable , viz. as a politician or a law-giver . in which his skill was so great , that even in the judgement of heathen writers he had the preheminence above all the rest . diodorus has placed him in the head of his catalogue of the most famous law-givers under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if iustin martin be not mistaken , or if he be , at least he bears them company that are reputed the best , reserv'd for the last and most notable instance of those that entituled their laws divine , and made themselves spokesmen betwixt god and the people . this mneves is said to receive his laws from mercury , as minos from iupiter , lycurgus from apollo , zathraustes from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his good genius , zamolxis from vesta , and moses from iao ; that is , iehovah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he speaks like a meer historian in the business . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word which he boldly abuses to the diminution of all their authorities promiscuously . for he says they feigned they received laws from these deities ; and addes the reason of it too , but like an errant statesman , or an incredulous philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whether it be , sayes he , that they judged it an admirable and plainly divine project that redounded unto the profit of a multitude , or whether they conceived that hereby the people looking upon the greatnesse , and supereminence of their law-givers , would be more obedient to their laws . that saying in the schools is not so trivial as true . quicquid recipitur , recipitur ad modum recipientis , every thing is as it is taken , or at least appears to be so . the tincture of our own natures stains the appearance of all objects . so that i wonder not that diodorus siculus , a man of a meer political spirit , ( as it is very plain how neer history and policy are akin ) should count the receiving of laws from some deity rather a piece of prudential fraud and political forgery , then reality and truth . but to leave diodorus to his ethnicisme and incredulity ; as for us that ought to believe scripture , if we will not gain-say the authority of the greek text , we shall not only be fully perswaded of moses his receiving of laws from gods own mouth , but have some hints to believe that something analogical to it may have come to passe in other law-givers , deut. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when the most high divided the nations , when he separated the sons of adam , he set the bounds of the nations according to the number of the angels of god , but jacob was the portion of iehovah , that is , iao , &c. so that it is not improbable but that as the great angel of the covenant , ( he whom philo calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the eldest of the angels , the archangel , the word , the beginning , the name of god , which is iehovah ) i say , that as he gave laws to his charge , so the tutelar angels of other nations might be the instructers of those that they rais'd up to be law-givers to their charge ; though in processe of time the nations that were at first under the government of good angels , by their lewdnesse and disobedience might make themselves obnoxious to the power and delusion of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are called , deceitful and tyrannical devils . but this is but a digression ; that which i would briefly have intimated is this , that moses the great law-giver of the jews , was a man instructed of god himself to prudence and true policy . and therefore i make account if we will but with diligence search , we may surely finde the foot-steps of unsophisticate policy in all the passages of the whole pentateuch . and here in the very entrance it will offer it self unto our view : where moses shews himself such as that noble spirit of plato desires all governors of commonwealths should be , who has in his epistle to dion and his friends foretold , that mankinde will never cease to be miserable , till such time as either true and right philosophers rule in the commonwealth , or those that do rule , apply themselves to true and sound philosophy . and what is moses his bereshith , but a fair invitation thereto , it comprehending at least the whole fabrick of nature and conspicuous furniture of the visible world ? as if he dare appeal unto the whole assembly of gods creation , to the voice of the great universe , if what he propounds to his people over whom god hath set him , be not righteous and true ; and that by acting according to his precepts , they would but approve themselves cosmopolitas , true citizens of the world , and loyal subjects to god and nature . it is philo's interpretation upon the place , which how true it is in moses vailed , i will not here dispute : that it is most true in moses unvailed , christ our lord , is true without all dispute and controversie . and whosoever followes him , follows a law justified by god and the whole creature , they speaking in several dialects the minde of their maker . it is a truth and life that is the safety of all nations , and the earnest expectation of the ends of the earth ; christ the same yesterday , to day , and for ever , whose dominion and law neither time nor place doth exclude . but to return to moses . another reason no lesse considerable , why that holy and wise law-giver moses , should begin with the creation of the world , is this : the laws and ordinances which he gave to the israelites , were given by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as statutes received from god. and therefore the great argument and incitement to obedience should lie in this first and highest law-giver , god himself , the great jehovah , whose wisdome , power , and goodnesse could not better be set out then by ascribing the creation of the whole visible world unto him . so that for his power he might be feared , admired for his wisdome , and finally , for his goodnesse be loved , adored , and deified : that as he was truly in himself the most high god , so he should be acknowledged of the people to be so . for certainly there is nothing that doth so win away , nay , ravish or carry captive the mindes of poor mankinde , as bounty and munificence . all men loving themselves most affectionately , and most of all the meanest and basest spirits , whose souls are so far from being a little rais'd and releas'd from themselves , that they do impotently and impetuously cleave and cling to their dear carkases . hence have they out of the strong relish , and favour of the pleasures and conveniencies thereof made no scruple of honouring them for gods , who have by their industry , or by good luck produced any thing that might conduce for the improvement of the happinesse and comfort of the body . from hence it is that the sun and moon have been accounted for the two prime deities by idolatrous antiquity , viz. from that sensible good they conferred upon hungry mankinde . the one watering as it were the earth by her humid influence ; the other ripening the fruit of the ground by his warm rayes , and opening dayly all the hid treasures of the visible world by his glorious approach , pleasing the sight with the variety of natures objects , & chearing the whole body by his comfortable heat . to these as to the most conspicuous benefactors to mankinde , was the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they observed that these conceived deities were in perpetual motion . these two are the aegyptians osiris and isis , and five more are added to them as very sensible benefactors , but subordinate to these two , and dependents of them . and in plain speech they are these . fire , spirit , humidity , siccity , and air , but in their divine titles vulcan , jupiter , oceanus , ceres , and minerva . these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as diodorus speaks . but after these mortal men were canonized for immortal deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for their prudence and benefaction ; as you may see at large in diodorus siculus . i will name but two for instance , bacchus and ceres , the one the inventor of corn , the other of wine and beer : so that all may be resolved into that brutish aphorisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which could please or pleasure degenerate mankinde in the body , ( they having lost the image of god in their souls , and become meer brutes after a manner ) that must be their god. wherefore it was necessary for moses having to deal with such terrestrial spirits , sons of sense and corporeity , to propose to them jehovah as maker of this sensible and corporeal world , that whatever sweet they suck out of the varieties thereof , they may attribute to him , as the first fountain and author , without whom neither they nor any thing else had been , that thereby they might be stirred up to praise his name , and accomplish his will revealed by his servant moses unto them . and this was true and sound prudence , aiming at nothing but the glory of god , and the good of the poor ignorant people . and from the same head springs the manner of his delivering of the creation ; that is , accommodately to the apprehension of the meanest : not speaking of things according to their very essence and real nature , but according to their appearances to us . not starting of high and intricate questions , and concluding them by subtile arguments , but familiarly and condescendingly setting out the creation , according to the most easie and obvious conceits they themselves had of those things they saw in the world ; omitting even those grosser things that lay hid in the bowels of the earth , as metals , and minerals , and the like , as well as those things that fall not at all under sense , as those immaterial substances , angels , or intelligences . thus fitly has the wisdome and goodnesse of god accommodated the outward cortex of the scripture , to the most narrow and slow apprehension of the vulgar . nor doth it therefore follow that the narration must not be true , because it is according to the appearance of things to sense and obvious fancie ; for there is also a truth of appearance , according to which scripture most what speaks in philosophical matters . and this position is the main key , as i conceive , and i hope shall hereafter plainly prove , whereby moses his bereshith may according to the outward and literal sense be understood without any difficulty or clashing one part against another . and my task at this time will be very easie , for it is but transcribing what i have already elsewhere occasionally published , and recovering of it into its proper place . first therefore i say , that it is a thing confessed by the learned hebrews , who make it a rule for the understanding of many places of scripture , loquitur lex juxta linguam humanam , that the law speaks according to the language of the sons of men . and secondly , which will come more home to the purpose , i shall instance in some places that of necessity are to be thus understood . gen. 19. 23. the sun was risen upon the earth when lot entred into zoar ; which implies that it was before under the earth , which is true onely according to sense and vulgar phancy . deuteronom . 30. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implies that the earth is bounded at certain places , as if there were truly an hercules pillar , or non plus ultra : as it is manifest to them that understand but the natural signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for those words plainly import the earth bounded by the blew heavens , and the heavens bounded by the horizon of the earth , they touching one another mutually ; which is true only to sense and in appearance , as any man that is not a meer idiot , will confesse . ecclesiastic . 27. v. 12. the discourse of a godly man is always with wisdome , but a fool changeth as the moon . that is to be understood according to sense and appearance : for if a fool changeth no more then the moon doth really , he is a wise and excellently accomplished man ; semper idem , though to the sight of the vulgar different . for at least an hemisphere of the moon is always enlightned , and even then most when she least appears unto us . hitherto may be referred also that , 2 chron. 4. 2. also he made a molten sea ten cubits from brim to brim , round in compasse , and five cubits the height thereof , and a line of thirty cubits did compasse it round about . a thing plainly impossible that the diameter should be ten cubits , and the circumference but thirty . but it pleaseth the spirit of god here to speak according to the common use and opinion of men , and not according to the subtilty of archimedes his demonstration . again psalm 19. in them hath he set a tabernacle for the sunne , which as a bridegroom cometh out of his chamber , and rejoyceth as a strong man to run his race . this , as mr. john calvin observes , is spoken according to the rude apprehension of the vulgar , whom david should in vain have endevoured to teach the mysteries of astronomy . and therefore he makes no mention of the course of the sunne in the nocturnal hemisphere . i 'le adde but one instance more , joshua 10. v. 12. sunn● stand thou still upon gibeon , and thou moon in the valley of ajalon ; where it is manifest that ioshua speaks not according to the astronomical truth of the thing , but according to sense and appearance . for suppose the sun placed , and the moon , at the best advantage you can , so that they leave not their natural course , they were so far from being one over ajalon , and the other over gibeon , that they were in very truth many hundreds of miles distant from them . and if the sun and moon were on the other side of the aequator , the distance might amount to thousands . i might adjoyn to these proofs the suffrages of many fathers , and modern divines , as chrysostome , ambrose , augustine , bernard , aquinas , and the rest . but it is already manifest enough that the scripture speaks not according to the exact curiosity of truth , describing things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the very nature and essence of them ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to their appearance in sense and the vulgar opinion . the second rule that i would set down is ●his : that there is a various intertexture of theosophical and philosophical truths , many physical and metaphysical theorems hinted ●o us ever and anon , through those words that at first sight seem to bear but an ordinary grosse sense , i mean especially in these three first chapters of genesis . and a man will be the better assured of the truth of this position , if he do but consider , that the literal text of moses that sets out the creation of the world , and offers reasons of sundry notable phaenomena of nature , bears altogether a most palpable compliance with the meer rude and ignorant conceits of the vulgar . wherefore the argument of these three chapters being so philosophical as it is , it seems unworthy of that knowing spirit of moses , or of religion it self , that he should not contrive under the external contexture of this narration , some very singular and choice theorems of natural philosophy and metaphysicks ; which his pious and learned successors should be able by some secret traditionary doctrine or cabbala to apply to his outward text. for what an excellent provision is this ▪ for such of the people whose pregnancy of parts and wit might make them rest unsatisfied , as well in the moral allegory ( into which they are first to be initiated ) as in the outward letter it self ; and also their due obedience , humility , and integrity of life , make them fit to receive some more secret philosophick cabbala from the mouth of the knowing priest ; the strange unexpected richnesse of the sense whereof , and highnesse of notion suddenly shining forth , by removing aside of the vail , might strike the soul of the honest jew with unexpressible pleasure and amazement , and fill his heart with joy and thankfulnesse to god for the good tidings therein contained , and conciliate greater reverence then ever to moses and to religion . wherefore such a philosophick cabbala as this being so convenient and desirable , and men in all ages having professed their expectation of solid and severe philosophy in this story of the creation by their several attempts thereupon , it seems to me abundantly probable that moses and his successors were furnished with some such like cabbala ; which i am still the more easily induced to believe , from that credible fame that pythagoras and plato had their philosophy from moses his text , which it would not so easily have suggested unto them , had they had no assistance from either iewish or aegyptian prophet or priest to expound it . the third and last rule that i would lay down is this : that natural things , persons , motions , and actions , declared or spoken of in scripture , admit of also many times a mystical , moral , or allegorical sense . this is worth the proving it concerning our souls more nearly then the other . i know this spiritual sense is as great a fear to some faint and unbelieving hearts , as a spectre or night-spirit . but it is a thing acknowledged by the most wise , most pious , and most rational of the iewish doctors ; i will instance in one who is ad instar omnium , moses aegyptius , who compares the divine oracles to apples of gold in pictures of silver : for that the outward nitor is very comely as silver curiously cut thorough and wrought , but the inward spiritual or mystical sense is the gold more precious and more beautiful , that glisters through those cuttings and artificial carvings in the letter . i will endevour to prove this point by sundry passages in scripture , psalm 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the easie and genuine sense of these words is , the secret of the lord is for them that fear him , and his covenant is to make them know it , viz. his secret , which implies that the mysterie of god lies not bare to false and adulterous eyes , but is hid and wrapped up in decent coverings from the sight of vulgar and carnal men . that his secrets are , as aristotle answered to alexander concerning his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or acroamatical writings , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , published and not published . and our saviour himself , though all goodnesse , was not so prodigal of his pearls as to cast them to swine . to them that were without he spake parables . and upon the same principles certainly it is not a whit unreasonable , to conceive moses to write types and allegories . and we have sufficient ground to think so from that of the apostle 1 cor. ch . 10. where when he hath in short reckoned up some of the main passages that befell the israelites in their journey from egypt to canaan , ( which yet no man that hath any faith or the fear of god before his eyes , will deny to be a reall history ) he closes with this expression all these things being types befell them , but were written for our instruction , on whom the ends of the world are come . so galat. ch . 4. the history of abrahams having two sons ishmael and isaak , the one of the bond-woman , the other of the free , viz. agar and sara , the same apostle there speaks out , that they are an allegory , v. 24. i might adde many other passages to this purpose , but i will only raise one consideration concerning many histories of the old testament , and then conclude . if so be the spirit of god meant not something more by them then the meer history , i mean some useful and spiritual truth involved in them , they will be so far from stirring us up to piety , that they may prove ill precedents for falseness and injurious dealings . for what an easie thing is it for a man to fancy himself an israelite , and then to circumvent his honest neighbours under the notion of aegyptians ? but we will not confine our selves to this one solitary instance . what is jacob but a supplanter , a deceiver , and that of his own brother ? for taking advantage of his present necessity , he forced him to sell his birth-right for a m●sse of pottage . what a notorious piece of fraud is that of rebecca , that while industrious esau is ranging the woods and mountains to fulfill his fathers command , and please his aged appetite , she should substitute jacob with his both counterfeit hands and venison , to carry away the blessing intended by the good old man for his officious elder son esau ? jacobs rods of poplar , an ill example to servants to defraud their masters ; and rachels stealing labans t●●raphim ▪ and concealing them with a falshood , how warrantable an act it was , let her own husband give sentence ; with whomsoever thou findest thy gods , let him not live , gen. 31. 32. i might be infinite in this point ; i will only add one example of womans perfidious cruelty , as it will seem at first sight , and so conclude . sisera captain of jabins host being worsted by israel , fled on his feet to the tent of jael , the wife of heber the kenite , who was in league and confederacy with jabin : this jael was in shew so courteous as to meet sisera , and invite him into her tent , saying , turn in my lord , turn in to me , fear not . and when he had turned in unto her into the tent , she covered him with a mantle : and he said unto her , give me i pray thee a little water to drink ; and she opened a bottle of milk , and gave him drink , and covered him . in short , he trusted her with his life , and gave himself to her protection , and she suddenly so soon as he fell asleep drove a nail with an hammer into his temples , and betrayed his corps to the will of his enemies . an act certainly that the spirit of god would not have approved , much lesse applauded so much , but in reference to the mysterie that lies under it . my three rules for the interpreting of scripture , i have i hope by this time sufficiently established , by way of a more general preparation to the defence of my threefold cabbala . i shall now apply my self to a more particular clearing and confirming the several passages therein . the defence of the literal cabbala . chap. i. 1 the genuine sense of in the beginning . the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected by the seventy , who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 the ground of their mistake discovered , who conceive moses to intimate that the matter is uncreated . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then ventus magnus . 4 that the first darkness was not properly night . 6 why the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum , and that it is in allusion to a firmly pitched tent. 11 that the sensible effects of the sun invited the heathen to idolatry , and that their oracles taught them to call him by the name of jao . 14 that the prophet jeremy divides the day from the sun , speaking according to the vulgar capacity . 15 the reason why the stars appear on this side the upper caeruleous sea. 27 the opinion of the anthropomorphites , and of what great consequence it is for the vulgar to imagine god in the shape of a man. aristophanes his story in plato of men and womens growing together at first , as if they made both but one animal . the first rule that i laid down in my introduction to the defence of my threefold cabbala , i need not here again repeat , but desire the reader only to carry it in minde , and it will warrant the easie and familiar sense that i shall settle upon moses his text in the literal meaning thereof . unto which , if i adde also reasons from the pious prudence of this holy law-giver , shewing how every passage makes for greater faith in god , and more affectionate obedience to his law , there will be nothing wanting i think ( though i shall sometimes cast in some notable advantages also from critical learning ) that may gain belief to the truth of the interpretation . vers . 1. in this first verse i put no other sense of in the beginning , then that it denotes to us the order of the history . which is also the opinion of maimonides , who deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the head , rightly observes the analogy ; that as the head is the forepart of a living creature , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is placed first in any thing else . and that thus the creation of the world is the head or forepart of the history that moses intends to set down . wherefore moses having in his minde ( as is plain from the title of this book , genesis , as well as the matter therein contained ) to write an history and genealogy from the beginning of the world to his own time , it is very easie and obvious to conceive , that in reference to what he should after add , he said , in the beginning : as if the whole frame of his thoughts lay thus . first of all , god made the heavens , and the earth , with all that they contain , the sun , moon , and stars , the day and night , the plants , and living creatures that were in the air , water , and on the earth , and after all these he made adam , and adam begot cain and abel , and so on in the full continuance of the history and genealogies . and this sense i conceive is more easie and natural then that of austin , ambrose , and besil , who will have in the beginning , to signifie in the beginning of time , or in the beginning of the world . and yet i thought it not amiss to name also these , that the reader may take his choice . god made heaven and earth . maimonides and manasseh ben israel observe these three words used in scripture , when creation of the world is attributed to god , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the production of things out of nothing , which is the schools notion of creation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the making up a thing perfect and compleat , according to its own kinde and properties ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the dominion and right possession that god has of all things thus created or made . but though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the mind of the learned jews , signifies creation properly so called , yet the seventy observe no such criticisme , but translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is no more then made . and vulgar men are not at leisure to distinguish so subtilly . wherefore this latter sense i receive as the vulgar literal sense , the other as philosophical . and where i use the word creation in this literal cabbala , i understand but that common and general notion of making a thing , be it with what circumstances it will. neither do i translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number , the trinity ; because , as vatablus observes out of the hebrew doctors , that when the inferiour speaks of his superiour , he speaks of him in the plural number . so esay 19. 4. tradam aegyptum in manum dominorum duri . and exod. 22. 10. et accipiet domini ejus , for dominus . the text therefore necessarily requiring no such sense , and the mysterie being so abstruse , it is rightly left out in this literal cabbala . vers . 2. in the first verse there was a summary proposal of the whole creation in those two main parts of it , heaven and earth . now he begins the particular prosecution of each days work . but it is not needful for him here again to inculcate the making of the earth : for it is the last word he spake in his general proposal , and therefore it had been harsh or needless to have repeated it presently again . and that 's the reason why before the making of the earth , there is not prefixed , and the lord said , let there be an earth . which i conceive has imposed upon the ignorance and inconsiderateness of some , so as to make them believe that this confused muddy heap which is called the earth , was an eternal first matter , independent of god , and never created by him : which if a man appeal to his own faculties , is impossible , as i shall again intimate when i come to the philosophick cabbala . the sense therefore is , that the earth was made first , which was covered with water , and on the water was the wind , and in all this a thick darkness . and god was in this dark , windy and wet night . so that this globe of earth , and water , and wind , was but one dark tempest and sea-storm , a night of confusion and tumultuous agitation . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the letter any thing more then ventus ingens , a great and mighty wind . as the cedars of god , and mountains of god , are tall cedars , great mountains , and so in analogy , the wind of god , a great wind. vers . 3. but in the midst of this tempestuous darkness , god intending to fall to his work , doth as it were light his lamp , or set up himself a candle in this dark shop . and what ever hitherto hath been mentioned , are words that strike the fancy and sense strongly , and are of easie perception to the rude people , whom every dark and stormy night may well reminde of the sad face of things till god commanded the comfortable day to spring forth , the sole author of light , that so pleases the eyes , and chears the spirits of man. and that day-light is a thing independent of the sun , as well as the night of the stars , is a conceit wondrous sutable to the imaginations of the vulgar , as i have my self found out by conversing with them . they are also prone to think , unlesse there be a sensible wind stirring , that there is nothing betwixt the earth and the clouds , but that it is a meer vacuity . wherefore i have not translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air , as maimonides somewhere does , but a mighty wind ; for that the rude people are sensible of , and making the first deformed face of things so dismal and tempestuous , it will cause them to remember the first morning light with more thankfulness and devotion . vers . 4. for it is a thing very visible . see what is said upon the eighth verse . vers . 5. by evening and morning , is meant the artificial day , and the artificial night , by a synecdoche , as castellio in his notes tells us . therefore this artificial day and night put together , make one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or natural day . and the evening is put before the morning , night before day , because darkness is before light. but that primitive darkness was not properly night : for night is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as aristotle describes it , one great shaddow cast from the earth , which implies light of one side thereof . and therefore night properly so called could not be before light. but the illiterate people trouble themselves with no such curiosities , nor easily conceive any such difference betwixt that determinate conical shaddow of the earth , which is night , and that infinite primitive darkness , that had no bounds before there was any light. and therefore that same darkness prefixed to an artificial day makes up one natural day to them . which hesiod also swallows down without chewing , whether following his own fancy , or this text of moses , i know not . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , but of the night both day and skie were born . vers . 6. this basis or floor . that the earth seems like a round floor , plain and running out so every way , as to join with the bottome of the heavens , i have in my introduction hinted to you already , and that it is look'd upon as such in the phrase of scripture , accommodating it self to our outward senses and vulgar conceit . upon this floor stands the hollow firmament , as a tent pitched upon the ground , which is the very expression of the prophet esay , describing the power of god ; that stretcheth out the heavens like a curtain , and spreadeth them out as a tent to dwell in . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usually rendred firmament , signifies diduction , expansion , or spreading out . but how the seventy come to interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum , fuller in his miscellanies gives a very ingenious reason , and such as makes very much to our purpose . nam coelum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , quandoquidem tentoxio saepissimè in sacris literis assimilatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , quatenus expanditur . sic enim expandi solent tent●ria , quum alligatis ad paxillos in terram depactos funibus distenduntur , atque hoc etiam pacto firmantur . itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immensum quoddam ut ita dicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ideóque & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ineptè appelletur . the sense of which in brief is nothing but this : that the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , firmamentum , because the heavens are spread out like a well-fastned and firmly pitched ten. and i add also , that they are so stiffely stretched , that they will strongly bear against the weight of the upper waters ; so that they are not able to break them down , and therewith to drown the world . which conceit as it is easie and agreeable with the fancy of the people , so it is so far from doing them any hurt , that it will make them more sensible of the divine power and providence , who thus by main force keeps off a sea of water that hangs over their heads , which they discern through the transparent firmament , ( for it looks blew as other seas do ) and would rush at once upon them and drown them , did not the power of god , and the strength of the firmament hold it off . vers . 7. see what hath been already said upon the sixt verse . i will only here add , that the nearness of these upper waters makes them still the more formidable , and so are greater spurs to devotion : for as they are brought so near as to touch the earth at the bottome , so outward sense still being judge , they are to be within a small distance of the clouds at the top . and that these upper waters are no higher then so , it is manifest from other passages in scripture , that place the habitation of god but amongst the clouds , who yet is called the most high. psalm 104. 3. deut. 33. 26. nahum 1. 3. psalm ●8 . 4. but of this i have treated so fully elsewhere , that i hold it needless to add any thing more . ver. 8. i cannot say properly that god saw it was good . in the whole story of the three first chapters , it is evident , that god is represented in the person of a man , speaking with a mouth , and seeing with eyes . hence it is that the firmament being of it self invisible , that moses omits the saying , that god saw it was good : for the nature of the eye is onely to see things visible . some say , god made hell the second day , and that that is the reason it was not recorded , that he saw it was good . but if he did not approve of it as good , why did he make it ? however that can be none of the literal sense , and so impertinent to this present cabbala . ver. 10. and i may now properly say , &c. see what hath been said already upon verse the eight . ver. 11. whence you may easily discern , &c. this observation is philo the jew 's , which you may read at large in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it was very fit for moses who in his law , which he received from god , does so much insist upon temporal blessings , and eating of the good things of the land , as a reward of their obedience , to lay down such principles as should beget a firm belief of the absolute power of god over nature . that he could give them rain , and fruitful seasons , and a plentiful year when he pleased ; when as he could cause the earth to bring forth without rain , or any thing else to further her births , as he did at the first creation . the meditation whereof might well cause such an holy resolution as that in the prophet habakkuk , although the fig-tree shall not blossome , neither fruit be in the vines , the labour of the olive fail , and the fields yeeld no meat ; yet i will rejoyce in the lord , i will joy in the god of my salvation . but that prudent and pious caution of moses against idolatry , how requisite it was , is plain if we consider that the power of the sun is so manifest , and his operation so sensible upon the earth for the production of things below , especially of plants , that he hath generally drawn aside the rude and simple heathen to idolize him for a god : and their nimble oracles have snatched away the sacred name of the god of israel , the true god , to bestow upon him , calling him jao , which is jehovah , as is plain from that clarian oracle in macrobius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which i have translated thus in my poems : that heavenly power which jao hight , the highest of all the gods thou maist declare in spring nam'd zeus , in summer helios bright , in autumne called jao , aides in brumal night . these names do plainly denotate the sunne in spring call'd zeus from life or kindly heat ; in winter ' cause the day 's so quickly done , he aides hight , he is not long in sight ; in summer ' cause he strongly doth us smite with his hot darts , then helios we him name from eloim or eloah so hight ; in autumn jao , jehovan is the same , so is the word deprav'd by an uncertain fame . this oracle cornelius labeo interprets of bacchus , which is the same with the sun , who is the god of the vintage , and is here described according to the four quarters of the year . and so virgil , heathen-like attributes to the sun and moon under the name of bacchus and ceres , that great blessing of corn and grain . — vestro si numine tellus chaoniam pingui glandem mutavit aristâ . if by your providence the earth has born for course chaonian acorns , full-ear'd corn. but of this i have said so much in my introduction , that i need add nothing more . ver. 12. see ver . 11. ver. 14. see ver . 3. i have there shown how easily the fancie of the rude people admit of days without a sun. to whose capacities the prophet jeremy accommodating his speech , her sun , sayes he , is gone down while it was yet day . how can it be day when the sun is down , unless the day be independent of the sun , according to the fancie of the rude and illiterate ? which is wonderfully consonant to the outward letter of moses , that speaks not of the sun as the cause of the day , but as a badge of distinction from the night , though he does admit that it does increase the light thereof . ver. 15. in the hollow roof &c. though the caeruleous upper sea seems so neer us , as i have already signified , yet the lights of heaven seem something on this side it , as white will stand off drawn upon a darker colour , as you may see in the describing solid figures on a blew slate ; they will more easily rise to your eye then black upon white : so that the people may very well , consulting with their sight , imagine the firmament to be betwixt the lights of heaven , and the upper waters , or that blew sea they look upon , not on this side , nor properly betwixt the lights or stars . ver. 16. two great lights , &c. this is in counter-distinction to the stars , which indeed seem much less to our sight then the sun or moon , when as notwithstanding many stars according to astronomers computation , are bigger then the sun , all far bigger then the moon : so that it is plain the scripture speaks sometimes according to the appearance of things to our sight , not according to their absolute affections and properties . and he that will not here yeeld this for a truth , is , i think , justly to be suspected of more ignorance then religion , and of more superstition then reason . for their smalnesse , &c. the stars indeed seem very small to our sight , and therefore moses seems to cast them in but by the by , complying therein with the ignorance of the unlearned . but astronomers who have made it their business to understand their magnitudes , they that make the most frugal computation concerning the bigger stars , pronounce them no less then sixty eight times bigger then the earth , others much more . ver. 18. to be peculiar garnishings . see verse 14. ver. 20. fish and fowl. i suppose the mention of the fowl is made here with the fish by reason that the greatest and more eminent sorts of that kinde of creature , most of all frequent the waters , as swannes , geese , ducks , herons , and the like . ver. 20. in his own shape . it was the opinion of the anthropomorphites , that god had all the parts of a man , and that we are in this sense made according to his image : which though it be an opinion in it self , if not rightly understood , vain and ridiculous ; yet theirs seem little better to me , that imagine god a finite beeing , and take care to place him out of the stink of this terrestrial globe , that he may sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so confine him to heaven , as aristotle seems to do , if he be the author of that book de mundo : for it is a contradiction to the very idea of god to be finite , and consequently to have figure or parts . but it is so difficult a thing for the rude multitude to venture at a notion of a beeing immatorial and infinite , that it seems their advantage to conceive of god as of some all-powerful person , that can do what ever he pleaseth , can make heavens and earths , and bestow his blessings in what measure and manner he lists , and what is chief of all , if need be , can personally appear to them , can chide them , and rebuke them , and , if they be obstinate , doe horrible vengeance upon them . this i say , will more strongly strike the inward sense and imagination of the vulgar , then omnipotency placed in a thin , subtile , invisible , immaterial beeing , of which they can have no perception at all , nor any tolerable conceit . wherefore it being requisite for the ignorant , to be permitted to have some finite and figurate apprehension of god , what can be more fit then the shape of a man in the highest excellencies that it is capable of , for beauty , strength , and bignesse . and the prophet esay seems to speak of god after this notion , god sits upon the circle of the earth , and the inhabitants thereof are as grashoppers ; intimating that men to god bear as little proportion , as grashoppers to a man when he sits on the grasse amongst them . and now there being this necessity of permitting the people some such like apprehensions as this , concerning god , ( and it is true prudence , and pious policy to comply with their weakness for their good ) there was the most strict injunctions laid upon them against idolatry and worshipping of images that might be . but if any one will say this was the next way to bring them into idolatry , to let them entertain a conceit of god as in humane shape ; i say it is not any more , then by acknowledging man to be god , as our religion does , in christ . nay , i add moreover , that christ is the true deus figuratus : and for his sake was it the more easily permitted unto the jews to think of god in the shape of a man. and that there ought to be such a thing as christ , that is , god in humane shape , i think it most reasonable , that he may apparently visit the earth , and to their very outward senses confound the atheist and mis-believer at the last day . as he witnesseth of himself , the father judges none , but he hath given all judgement unto the son. and , that no man can see the father , but as he is united unto the son. for the eternal god is immaterial and invisible to our outward senses : but he hath thought good to treat with us both in mercy and judgement , by a mediator and vicegerent , that partakes of our nature as well as his own . wherefore it is not at all absurd for moses to suffer the jews to conceive of god as in a corporeall and humane shape , since all men shall be judged by god in that shape at the last day . he made females as well as males . that story in plato his symposion , how men and women grew together at first till god cut them asunder , is a very probable argument that the philosopher had seen or heard something of this mosaical history . but that it was his opinion it was so , i see no probability at all : for the story is told by that ridiculous comedian aristophanes , with whom i conceive he is in some sort quit , for abusing his good old friend and tutor socrates , whom he brought in upon the stage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , treading the air in a basket , to make him a laughing-stock to all athens . the text is indeed capable of such a sense , but there being no reason to put that sense upon it , neither being a thing so accommodate to the capacity and conceit of the vulgar , i thought it not fit to admit it , no not so much as into this literal cabbala . ver. 29. frugiferous . castellio translates it so , herbas frugiferas , which must be such like herbs as i have named , strawberries , wheat , rice , and the like . chap. ii. 7 the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the breathing of adams soul into his nostrils . 8 the exact situation of paradise . that gihon is part of euphrates ; pison , phasis , or phasi-tigris . that the madianites are called aethiopians . that paradise was seated about mesopotamia , argued by six reasons . that it was more particularly seated where now apamia stands in ptolemee's maps . 18 the prudence of moses in the commendation of matrimony . 19 why adam is not recorded to have given names to the fishes . 24 abraham ben ezra's conceit of the names of adam and eve as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 25 moses his wise anthypophora concerning the naturall shame of nakednesse . in the four first verses all is so clear and plain , that there is no need of any further explication or defence , saving that you may take notice that in the second verse where i write within six days , the seventies translation will warrant it , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the sixt day . ver. 5. see what hath been said on the eleventh verse of the first chapter . ver. 7. the dust . the hebrew word signifies so , and i make no mention of any moistning of it with water . for god is here set out acting according to his absolute power and omnipotency . and it is as easie to make men of dry dust , as hard stones . and yet god is able even of stones to raise up children unto abraham . blew into the nostrils . breathing is so palpable an effect of life , that the ancient rude greeks also gave the soul its name from that operation , calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or to blow . ver. 8. eastward of judea . for so interpreters expound eastward in scripture , in reference to judea . to prevent any further trouble in making good the sense i have put upon the following verses concerning paradise , i shall here at once set down what i finde most probable concerning the situation thereof , out of vatablus and cornelius à lapide , adding also somewhat out of dionysius the geographical poet. in general therefore we are led by the four rivers to the right situation of paradise . and gihon , saith vatablus ; is tractus inferior euphratis illabens in sinum persicum ; is a lower tract or stream of euphrates that slides into the persian gulph . pison is phasis or phasitigris , that runs through havilah , a region near persis ; so that pison is a branch of tigris , as gihon is of euphrates . thus vatablus . and that gihon may have his aethiopia , cornelius à lapide notes , that the madianites and others near the persian gulph , are called aethiopians ; and therefore he concludes first at large , that paradise was seated about mosopotamia and armenia , from these reasons following . first , because these regions are called eastern in scripture , ( which as i have said is to be understood always in reference to judea ) according to the rule of expositors . and the lord is said to have planted this garden of paradise eastward . secondly , because man being cast out of paradise these regions were inhabited first , both before the floud , ( for cain is said to inhabite eden , gen. 4. 16. ) and also after the floud , as being nearer paradise , and more fertile , gen. 8. 4. also 11. 2. thirdly , paradise was in eden , but eden was near haran ; ezek. 27. 23. haran , and caunuch , and eden : but haran was about mesopotamia , being a city of parthia where crassus was slain ; authors call it charra . fourthly , paradise is where euphrates and tigris are . and these are in mesopotamia and armenia . they denominate mesopotamia , it lying betwixt them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , the land 'twixt tigris and euphrates streame , all this mesopotamia they name . fiftly , because these regions are most fruitful and pleasant . and that adam was made not far from thence , is not improbable from the excellency of that place , as well for the goodliness of the men that it breeds , as the fertility of the soil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , so excellent is that soil for herbage green , for flowry meads , and such fair godly men , as if the off-spring of the gods th' had been . as the same geographer writes . sixtly , and lastly , there is yet a further probability alledged , that paradise was about mesopotamia , that countrey being not far distant from judea . for it is the tradition of the fathers , that adam when he was ejected out of paradise , having travelled over some parts of the world , that he came at last to judea , and there died , and was buried in a mount , which his posterity , because the head of the first man was laid there , called mount calvary , where christ was crucified for the expiation of the sin of adam , the first transgressor . if the story be not true , it is pity but it should be , it hath so venerable assertors , as cyprian , athanasius , basil , origen , and others of the fathers , as cornelius affirms . but now for the more exact situation of paradise , the same author ventures to place it at the very meeting of tigris and euphrates , where the city of apamia now stands in ptolemees maps , eighty degrees longitude , and some thirty four degrees and thirty scruples latitude . thus have we according to the letter found paradise which adam lost , but if we finde no better one in the philosophick and moral cabbala , we shall but have our labour for our travel . ver. 9. that stood planted in the midst of the garden . for in this verse the tree of life is planted in the midst of the garden , and in the third chapter the third verse , the tree of the knowledge of good and evil is placed there also . for the lord god bad so ordained . expositors seem not to suspect any hurt in the tree it self , but that the fruit thereof was naturally good , only god interdicted it to try the goodness of adam . so that this law that prohibited adam the eating of the fruit , was meerly thetical , or positive , not indispensable and natural . ver. 10. from thence it was parted . this is the cause that paradise is conceived to have been situated where apamia stands , as i have above intimated . ver. 11. phasis . see verse 8. chaulateans . the affinity of name is apparent betwixt havilah and chaulateans , whom strabo places in arabia near mesopotamia . ver. 13. arabian aethiopia . see verse 8. ver. 17. see verse 9. ver. 18. high commendations of matrimony . moses plainly recommends to the jews the use of matrimony , & does after a manner encourage them to that condition : which he does like a right law-giver and father of the people . for in the multitude of people is the kings honour , but in the want of people is the destruction of the prince , as solomon speaks , prov. 14. besides , there was no small policy in religiously commending that to them , that most would be carried fast enough too on their own accords . for those laws are best liked that sute with the pleasure of the people , and they will have a better conceit of the law-giver for it . ver. 19. these brought he unto adam . viz. the beasts and fowls ; but there is no mention of the fishes , they being not fitted to journey in the same element . it had been over harsh and affected to have either brought the fishes from the sea , or to have carried adam to the shore , to appoint names to all the fishes flocking thither to him . but after he might have opportunity to give them names , as they came occasionally to his view . ver. 20. see verse 18 , ver. 21. fell into a dream . for the seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god cast adam into an extasie ; and in that extasie he might very well see what god did all the while he slept . ver. 23. see verse 21. & 24. ver. 24. so strict and sacred a tye , &c. that 's the scope of the story . to beget a very fast and indissoluble affection betwixt man and wife , that they should look upon one another as one and the same person . and in this has moses wisely provided for the happiness of his people in instilling such a principle into them , as is the root of all oeconomical order , delight , and contentment : while the husband looks upon his wife as on himself in the feminine gender , and she on her husband as on her self in the masculine . for grammarians can discern no other difference then so , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and virissa . but r. abraham ben ezra has found a mysterie in these names more then grammatical . for in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes he , is the contracted name of jehovah contained , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so long therefore as the married couple live in gods fear and mutual love , god is with them as well as in their names . but if they cast god off by disobedience , and make not good what they owe one to the other , then is their condition what their names denotate to them , the name of god being taken out , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the fire of discord and contention here , and the eternal fire of hell hereafter . this is the conceit of that pious and witty rabbi . ver. 25. and were not ashamed . matrimony and the knowledge of women being so effectually recommended unto the jewes in the fore-going story , the wisdome of moses did foresee that it would be obvious for the people to think with themselves , how so good and commendable a thing should have so much shame and diffidency hovering about it . for there is a general bashfulness in men and women in these matters , and they ever desire to transact these affairs in secret out of the sight of others . wherefore moses to satisfie their curiosity , continues his history further , and gives the reason of this shame in the following chapter . chap. iii. 1 how much it saves the credit of our first parents , that the serpent was found the prime author of the transgression . that according to s. basil all the living creatures of paradise could speak : undeniable reasons that the serpent could , according to the literal cabbala . 9 the opinion of the anthropomorphites true , according to the literal cabbala . 14 that the serpent went upright before the fall , was the opinion of s. basil . 16 a story of the easie delivery of a certain poor woman of liguria . 19 that the general calamities that lie upon mankinde , came by the transgression of a positive law , how well accommodate it is to the scope of moses . 23 that paradise was not the whole earth . 24 the apparitions in paradise called by theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in this third chapter , there are causes laid down , of some of the most notable , and most concerning accidents in nature . as of the hard travail and toil upon the sons of men , to get themselves a livelihood . of the antipathy betwixt men and serpents . of the incumbrance of the ground with troublesome weeds . of the shame of venery . of the pangs of childe-bearing ; and of death it self . of all these moses his wisdome held fit to give an account accommodately to the capacity of the people . for these fall into that grand question in philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whence sprung up evil ? which has exercised the wits of all ages to this very day . and every fool is able to make the question , but few men so wise , as to be either able to give , or fit to receive a sufficient answer to it , according to the depth of the matter it self . but it was very necessary for moses to hold on in his history , and to communicate to them those plain and intelligible causes of the evils that ever lay before their eyes ; he having so fully asserted god the creator of heaven and earth , and contriver of all things that we see : adding also that the laws that he propounded to them were delivered to him from god , and that all prosperity and happiness would accompany them , if they observed the same . that they should eat the good things of the land , and live a long and healthful age . now it was easie for the people , though they were but rude , and newly taken from making bricks for pharaoh in aegypt , to think thus with themselves ; if god made all things , how is it that they are no better then they are ? why do our wives bring forth their children with pain ? why are we obnoxious to be stung with serpents ? why may not god give us an endlesse life , as well as a long life ? and the like . to which moses in general answers , ( to the great advantage of the people , and for the faster binding them to the laws he delivered them from god ) that it was disobedience to his will , that brought all this mischief into the world ; which is most certainly true . but by what particular circumstances it is set out , you may here read in this third chapter . ver. 1. the serpent also . it had been too harsh and boistrous , and too grossely redounding to the dishonour of our first parents adam and eve , if they had immediately done violence to so express a command of god , and shown themselves professed rebels against him . and their posterity would have been scarce able to have remembred them without cursings and bitterness , for being so bold and apert authors of so much misery to them . but so it came to pass , that it was not of themselves , but by the subtilty of the serpent that they were deceived into disobedience , being overshort by his false suggestions . so that their mistake may be looked upon with pardon and pity , and our selves are fairly admonished to take heed that we forfeit not the rest . but the power of speech . i cannot be so large in my belief , as s. basil , who affirms , that all living creatures in paradise could speak , and understand one another . but according to the literal cabbala , i think it is manifest that the serpent could ; and that it was not the devil in the serpent , as some interpreters would have it . for , why should the serpent be cursed for the devils sake ? and beside , the whole business is attributed to the cunning and subtilty of the serpent , as doing it by the power of his own nature . therefore this were to confound two cabbala's into one , to talk thus of the serpent and the devil at once . not eat of any of the trees . so chrysostome , rupertus , and s. augustine ; as if the cunning serpent had made use of that damnable maxime , calumniare fortiter , aliquid adhaerebit : so at first he layes his charge high against god , as if he would debarre them of necessary food , and starve them , that at last he might gain so much , at least that he did unnecessarily abridge them of what made mightily for their pleasure and perfection . ver. 4. see verse 1. ver. 7. and the eyes of them both were opened . some gather from hence , that adam and eve were blinde till they tasted of the forbidden fruit . which is so foolish a glosse , that none but a blinde man could ever have stumbled upon it . for the greatest pleasure of paradise had been lost , if they had wanted their sight . therefore as grosse as it is , that can be no part of any literal cabbala , it having nothing at all of probability in it . it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. 9. god's walking in the garden , his calling after adam , his pronouncing the doom upon him , his wife , and the serpent , and sundry passages before , do again and again inculcate the opinion of the anthropomorphites , that god has an humane shape ; which i have already acknowledged to be the meaning of the literal cabbala . ver. 13. here the first original of mischief is resolved into the serpent , whereby adam and eves credits are something saved , and the root of misery to mankinde is plainly discovered . ver. 14. creep upon thy belly . it is plain according to the letter , that the serpent went upright , which is the opinion also of s. basil , else his doom signifies nothing , if he crept upon his belly before . ver. 15. perpetual antipathy . see verse 1. ver. 16. her sorrows and pangs in childe-bearing . see verse 1. but these pains are much increased to women by their luxury and rotten delicateness , that weakens nature , and enfeebles the spirits , so that they can endure nothing , when as those that are used to hardship and labor scape better . there is a notorious instance of it in a woman of liguria , who , as diodorus siculus writes , being hard at work in the field , was overtaken with that other labour . but she went but aside a while , and disburthening her self , with a quick dispatch , laid her childe as gainly as she could in some fresh leaves and grasse , and came immediately again to her task , and would not have desisted from her work , but that he that hired her , in commiseration to the infant paid her the whole days wages to be shut of her . as if providence had absolved her from the curse of eve , she voluntarily undergoing so much of adams , which was sweating in the field . ver. 18. see verse 1. ver. 19. observe the great wisdome of moses ; the statutes and ordinances which he delivered unto the people , they being most of them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not natural and intrinsecally good , but positive and dispensable in themselves ; here according to this history , all those grand evils of toil and labour upon a barren ground , of pains in child-bed , and of death it self , are imputed to the transgression of a law that was but meerly positive ; whereby the law-giver does handsomely engage the people with all care and diligence to observe all the ceremonies and ordinances he gave them from god ; the whole posterity of adam finding the mischief of the breaking but that one positive law in paradise , the eating of the fruit of such a tree that was forbidden . when as otherwise positive laws of themselves would have been very subject to be slighted and neglected . ver. 20. called his wife eve. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies life . ver. 21. the use of which god taught . the two great comforts and necessaries of life , are food and clothing . wherefore it was fit to record this passage also to indear the peoples mindes to god , and increase their devotion and thankfulness to him , who was so particularly and circumstantially the author of those great supports of life . ver. 23. forth from the garden of eden . that shews plainly that paradise was not the whole earth , as some would have it . for he was brought into paradise by god , and now he is driven out again ; but he was not driven out of the world . ver. 24. haunted with spirits . this phrase is very significant of the nature of the thing it is to express , and fitly sets out the condition of paradise , when adam was driven out of it , and could no more return thither by reason of those spirits that had visibly taken possession of the way thereunto , and of the place . nor am i alone in this exposition , theodoret and precopius bearing me company , who call these apparitions at the entrance of paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and spectra terribili formâ . and i think that this may very well go for the literal sense of this verse , the existence of spirits and apparitions being acknowledged in all nations , be they never so rude or slow-witted . the defence of the philosophick cabbala . chap. i. 1 why heaven and light are both made symbols of the same thing , viz. the world of life . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate a trinity . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of the eternal wisdome the son of god , who is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in philo as the new testament . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the holy ghost . 2 the fit agreement of plato's triad with the trinity of the present cabbala . 5 the pythagorick names or nature of a monad or unite applyed to the first days work . 6 what are the upper waters : and that souls that descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the naides or water nymphes in porphyrius . 8 that matter of it self is unmoveable . r. bechai his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very happily explained out of des cartes his philosophy . that vniversal matter is the second days creation , fully made good by the names and property of the number two. 13 the nature of the third days work set off by the number three . 16 that the most learned do agree that the creation was perfected at once . the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangely agreeing with the most notorious conclusions of the cartesian philosophy . 19 that the corporeal world was universally erected into form and motion on the fourth day , is most notably confirmed by the titles and propertie of the number four. the true meaning of the pythagorick oath , wherein they swore by him that taught them the mysterie of the tetractys . that the tetractys was a symbole of the whole philosophick cabbala , that lay couched under the text of moses . 20 why fish and fowl created in the same day . 23 why living creatures were said to be made in the fift and sixt days . 31 and why the whole creation was comprehended within the number six . i have plainly and faithfully set forth the meaning of moses his text , according to the literal cabbala , and made his incomparable policy , and pious prudence manifest to all the world . for whether he had this history of adam and eve , and of the creation immediately from god on the mount , or whether it was a very ancient tradition long before in the eastern parts , as some rabbines will have it , but approved of by god in the mount ; moses certainly could not have begun his pentateuch with any thing more proper and more material to his scope and purpose then this . and it is nothing but the ignorance of the atheist that can make him look upon it as contemptible , it being in it self as highly removed above contempt , as true prudence and staidness is above madness and folly. and yet i confess , i think there is still a greater depth and richness of wisdome in it , then has been hitherto opened in this literal cabbala , and such as shall represent moses as profoundly seen in philosophy , and divine morality , as he is in politicks . and against which the atheist shall have nothing at all to alledge , unless ignorance and confidence furnish his brain with impertinent arguments . for he shall not hear moses in this philosophick cabbala either tasking god to his six days labour , or bounding the world at the clouds , or making the moon bigger then the stars , or numbring days without suns , or bringing in a serpent talking with a woman , or any such like passages , which the atheists misunderstanding and perversenesse makes them take offence at ; but they shall finde him more large and more free then any , and laying down such conclusions as the wisest naturalists , and theosophers in all ages have looked upon as the choicest and most precious . such , i say , are those in the philosophick cabbala you have read , and i am now come to defend it , and make it good , that it is indeed the meaning of moses his text. and one great key for the understanding of it in this first chapter , will be those pythagorical mysteries of numbers , as i have intimated already in my preface . ver. 1. i mean the same thing by both . and there is good reason there should be meant the same thing by both . for , besides that those actuall conspicuous lights are in heaven , viz. the sun , and stars , heaven or the aetherial matter has in it all over the principles of light ; which are the round particles , and that very fine and subtile matter that lies in the intervals of the round particles . he that is but a little acquainted with the french philosophy , understands the business plainly . and in the expounding of moses , i think i may lay down this for a safe principle , that there is no considerable truth in nature or divinity , that moses was ignorant of , and so if it be found agreeable to his text , i may very well attribute it to him . at least the divine wisdom wherewith moses was inspired , prevents all the inventions of men. but now that i understand this heaven and earth in the first verse , as things distinct from heaven and earth afterwards mentioned , the very text of moses favours it , emphatically calling this heaven and earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when as the heaven and earth in the second and third days creation he calls but plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i may adde also the authority of philo , who expounds not this heaven and earth of the visible and tangible heaven and earth which are mentioned in the second and third day , but of an heaven and earth quite different from them : as also the suffrage of s. augustine , who understands likewise by heaven and light , one and the same thing , to wit , the angels ; and by earth the first matter : which is something like the sense of this present cabbala , only for his physical matter , we set down a metaphysical one , that other belonging most properly to the second day ; and for angels we have the world of life , which comprehends not angels only , but all substantial forms and spirits whatever . and that heaven or light should be symboles of the world of life or form , it is no wonder : for you may finde a sufficient reason in the cabbala it self , at the fift verse of this present chapter , and plotinus assimilates form to light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for form is light. and lastly , in the second verse of this same chapter , there be plain reasons also laid down , why the meer possibility of the outward creation is called the earth , according to the description of the earth in the second verse of the first chapter of moses his text : unto which you may further adde , that as the earth is looked upon as the basis of the world , so the possibility of the outward creation is in some sense the basis thereof . the tri-une godhead . the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do handsomely intimate a plurality , and singularity , the noun being in the plural , the verb in the singular number . whence i conceive there may be very well here included the mysterie of the trinity and vnity of the godhead , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and vatablus himself , though he shuffles with his grammatical notions here , yet he does apertly acknowledge three persons in one god , at the twenty sixt verse of this chapter . and that this was the philosophick cabbala of moses and the learned and pious of the jews , it is no small argument , because the notion of the trinity is so much insisted upon by the platonists and pythagoreans , whom all acknowledge ( and i think i shall make it more plain then ever ) to have got their philosophy from moses . by his eternal wisdome . ambrose , basil , and origen interpret in principio , to be as much as in filio ; and colossians the first , there the apostle speaking of the son of god , he saith , that he is the first-born of every creature , and that by him were all things created that are in heaven , and that are in earth . and that he is before all things , and by him all things consist . this is the wisdome of god , or the idea according to which he framed all things . and therefore must be before all things the beginning of the creatures of god. and very answerable to this of the apostle are those two attributes philo gives to the same subject , calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-born word of god , or the first-born form of god ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning . he calls him also simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , the word , form , reason , or wisdome . and one of the chaldee paraphrasts also interprets in principio , in sapientia . and this agrees exceedingly well with that of solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium viae suae , that is , operum suorum , as vatablus expounds it , and the text makes it good . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens operum suorum ab antiquo , the sun-rise of his works of old . for there is no necessity of making of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbs , they are substantives . and here wisdome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principle and morning of the works of god , not by way of diminution , but as supposing the east and the morning to be the womb of light , from whence springs all light and form , and form is light , as i told you before out of plotinus . and this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sutes well with that passage in trismegist , where hermes speaks thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the divine intellect , the bright morning star , the wisdome of god : to which wisdome called in the eight of the proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and morning of his works , is ascribed the creation of the world by solomon , as you may there see at large . i will only adde , that what the hebrew text here in genesis calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chaldee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the essential wisdome of god , not an habit or property , but a substance that is wisdome . for true wisdome is substance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the same that plotinus speaks . whence he is called in the apocalyps , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is but a periphrasis of jehovah , essence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains the future , present , and time past in it , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as zanchius observes : this is the second hypostasis in the holy trinity , the logos , which was in the beginning of the world with god. all things were made by him , and without him was nothing made that was made , john 1. first created this . i cannot impute it to any reason at all , but to the slownesse of fancie , and heavy unweildinesse of melancholy , or the load of bloud and flesh , that makes men imagine , that creation is incompetible even to god himselfe ; when as i think , i have no lesse then demonstrated in my antidote against atheism , that it is impossible but god should have the power of creation , or else he would not be god. but because our will and minde can create no substance distinct from our selves , we foolishly conceit , measuring the power of god by our own , that he cannot create any substance distinct from himself . which is but a weak conclusion fallen from our own dulnesse and inadvertency . ver. 2. solitude and emptinesse . the very word signifies so in the original , as vatablus will tell you . which being abstract tearms ( as the schools call them ) do very fittingly agree with the notion we have put upon this symbolical earth , affirming it no real actual subject , either spiritual or corporeal , that may be said to be void and empty ; but to be vacuity and emptiness it self , onely joined with a capacity of being something . it is , as i have often intimated , the ens potentiale of the whole outward creation . but the spirit of god. not a great wind , but the holy ghost . this is the interpretation general of the fathers . and it is a sign that it is according to the true mosaical cabbala , it being so consonant to plato's school , which school i suspect now has more of that cabbala , then the jews themselves have at this day . having hovered a while . the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a hovering or brooding over a thing as a bird does over her nest , or on her young ones . hence it is not unlikely is aristophanes his egge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this sense , vnder the wind below in dark some shade , there the black-winged night her first egge laid . and this manner of brooding thus is an embleme of dearest affection ; and who knows but that from this text the poets took occasion of feigning that ancient cupid the father of all the gods , the creator of all things , and maker of mankinde ? for so he is described by hesiod and orpheus , and here in this place of aristophanes , from whence i took the forecited verse . simmias rhodius describes this ancient love in verses which represent a pair of wings . i will not say according to this conceit of aristophanes his egge , which they should brood and hatch . but the longest quill of one of them writes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this sense : i am the king of the deep-bosom'd earth , my strength gave to the sea both bounds and birth . this spirit of god then , or the divine love which was from everlasting , will prove the third divine hypostasis . the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies strength , and a word rather common to the whole trinity . but jehovah , as the rabbines observe , is a name of god as he is merciful and gracious , which may be answerable to plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that name is also communicated to christ , as we have already acknowledged . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is wisdome , as has been prov'd out of the proverbs and answers to the platonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the third we have now light upon , which must be love , and it has a lucky coincidence also with the third hypostasis in the platonick triad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom plotinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the celestial venus . and to this after a more immediate manner is the creation of the world ascribed by that philosopher , as also by plato ; as here in moses the spirit of god is said to lie close brooding upon the humid matter for the actual production of this outward world . ver. 3. exist independently of corporeal matter . that which exists first it is plain is independent of what follows , and philo makes all immateriate beeings to be created in this first day : whence the souls of men are removed far from all fear of fate and mortality , which is the grand tenent of plato's school . ver. 5. matter meerly metaphysical . see hyle in my interpretation general at the end of my poems ; where you shall find that i have settled the same notion i make use of here , though i had no design then of expounding moses . monad or vnite . the fitnesse of the number to the nature of every days work , you shall observe to be wonderful . whence we may well conclude , that it was ordered so on purpose , and that in all probability pythagoras was acquainted with this cabbala ; and that that was the reason the pythagoreans made such a deal of doe with numbers , putting other conceits upon them , then any other arithmeticians do ; and that therefore if such theorems as the pythagoreans held , be found sutable and compliable with moses his text , it is a shrewd presumption that that is the right philosophick cabbala thereof . philo makes this first day spent in the creation of immateral and spiritual beeings , of the intellectual world , taking it in a large sense , or the mundus vitae , as ficinus calls it , the world of life and forms . and the pythagoreans call an unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , form , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , life . they call it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the tower of jupiter , giving also the same name to a point or center , by which they understand the vital formative center of things , the rationes seminales : and they call an unite also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is seminal form. but a very short and sufficient account of philo's pronouncing that spiritual substances are the first days work , is , that as an vnite is indivisible in numbers , so is the nature of spirits indivisible ; you cannot make two of one of them , as you may make of one piece of corporeal matter two , by actuall division or severing them one piece from another . wherefore what was truly and properly created the first day ; was immaterial , indivisible , and independent of the matter , from the highest angel , to the meanest seminal form. and for the potentiality of the outward creation , sith it is not so properly any real beeing , it can breed no difficulty , but whatever it is , it is referrable fitly enough to incorporeal things , it being no object of sense , but of intellect , and being also impassible and undiminishable , and so in a sort indivisible . for the power of god being undiminishable , the possibility of the creature must be also undiminishable , it being an adaequate consequence of his power . wherefore this potentiality being ever one , it is rightly referred to the first day . and in respect of this the pythagoreans call an vnite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as the binary , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which names plainly glance at the dark potentiality of things , set out by moses in the first days creation . ver. 6. created an immense deal , &c. he creates now corporeal matter , ( as before the world of life ) out of nothing . which universal matter may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for extension is very proper to corporeal matter . castellio translates it liquidum , and this universal matter is most what fluid still , all over the world , but at first it was fluid universally . betwixt the aforesaid fluid possibility , &c. but here it may be you 'll enquire , how this corporeal matter shall be conceived to be betwixt the waters above , and these underneath . for what can be the waters above , maimonides requires no such continued analogy in the hidden sense of scripture , as you may see in his preface to his moreh nevochim . but i need not fly to that general refuge . for me thinks that the seminal forms that descend through the matter , and so reach the possibility of the parts of the outward creation , and make them spring up into act , are not unlike the drops of rain that descend through the heaven or air , and make the earth fruitful . besides , the seminal forms of things lie round , as i may so speak , and contracted at first , but spread when they bring any part of the possibility of the outward creation into act , as drops of rain spread when they are fallen to the ground . so that the analogy is palpable enough , though it may seem too elaborate and curious . we may adde to all this concerning the naides or water nymphs , that the ancients understood by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all manner of souls that descend into the matter and generation . wherefore the watry powers ( as porphyrius also calls these nymphs ) it is not at all harsh to conceive , that they may be here indigitated by the name of the vpper waters . see porphyrius in his de antro nympharum . ver. 7. what mischief straying souls . the frequent complaints that that noble spirit in pythagoreans and platonists makes against the incumbrances and disadvantages of the body , makes this cabbala very probable . and it is something like our divines fancying hell to be created this day . ver. 8. actuated and agitated . this is consonant to plato's school , who makes the matter unmovable of it self , which is most reasonable . for if it were of its own nature movable , nothing for a moment would hold together , but dissolve it self into infinitely little particles ; whence it is manifest , that there must be something besides the matter , either to binde it or to move it ; so that the creation of immaterial beeings , is in that respect also necessary . rightly called heaven . i mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for this agitation of the matter brought it to des cartes his second principle , which is the true aether , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for it is liquid as water , and yet has in it the fierce principle of fire , which is the first element and most subtile of all . the thing is at first sight understood by cartesians , who will easily admit of that notation of the rabbines in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water . for so r. bechai , the heavens , sayes he , were created from the beginning , and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire and water ; which no philosophy makes good so well as the cartesian . for the round particles , like water , ( though they be not of the same figure ) flake the fierceness of the first principle , which is the purest fire . and yet this fire in some measure alway lies within the triangular intervals of the round particles , as that philosophy declares at large . and the binary . how fitly again doth the number agree with the nature of the work of this day , which is the creation of corporeal matter and the pythagoreans call the number two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter . simplicius upon aristotles physicks , speaking of the pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they might well , sayes he , call one , form , as defining and terminating to certain shape and property whatever it takes holds of . and two they might well call matter , it being undeterminate , and the cause of bigness and divisibility . and they have very copiously heaped upon the number two , such appellations as are most proper to corporeal matter . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnfigured , vndeterminated , vnlimited . for such is matter of it self till form take hold of it . it is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the fluidity of the matter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it affords substance to the heavens and starres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contention , fate , and death , for these are the consequencies of the souls being joined with corporeal matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , motion , generation , and division , which are properties plainly appertaining to bodies . they call this number also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the subject that endures and undergoes all the changes and alterations , the active forms put upon it . wherefore it is plain that the pythagoreans understood corporeal matter by the number two ▪ which no man can deny but that it is a very fit symbole of division , that eminent property of matter . but we might cast in a further reason of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being created the second day : for the celestial matter does consist of two plainly distinguishable parts , to wit , the first element , and the second ; or the materia subtilissima , and the round particles , as i have already intimated out of des cartes his philosophy . ver. 9. it is referred to the following day . you are to understand that these six numbers , or days , do not signifié any order of time , but the nature of the things that were said to be made in them . but for any thing in moses his philosophick cabbala , all might be made at once , or in such periods of time , as is most sutable to the nature of the things themselves . what is said upon this ninth verse , will be better understood , and with more full satisfaction , when we come to the fourth days work . ver. 13. and the ternary denotes . in this third day was the waters commanded into one place , the earth adorned with all manner of plants , paradise , and all the pleasure and plenty of it created , wherein the serpent beguiled eve , and so forth . what can therefore be more likely , then that the pythagoreans use their numbers as certain remembrancers of the particular passages of this history of the creation ; when as they call the number three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. triton and lord of the sea ; which is in reference to gods commanding the water into one place , and making thereof a sea. they call also the ternary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the former intimates the plenty of paradise , the latter relates to the serpent there . but now besides this we shall find the ternary very significant of the nature of this days work . for first , the earth consists of the third element in the cartesian philosophy , ( for the truth of that philosophy will force it self in whether i will or no ) and then again there are three grand parts of this third element necessary to make an earth habitable , the dry land , the sea , ( whence are springs and rivers and the air ; and lastly , there are in vegetables , which is the main work of this day , three eminent properties , according to aristotle , viz. nutrition , accretion , generation ; and also , if you consider their duration , there be these three cardinal points of it , ortus , acme , interitus . you may cast in also that minerals which belong to this day as well as plants , that both plants and they , and in general , all terrestrial bodies have the three chymical principles in them , sal , sulphur , and mercury . ver. 16. such as is the earth we live upon . as the matter of the universe came out in the second day , so the contriving of this matter into sunnes and planets , is contained in this fourth day , the earth her self not excepted , though according to the letter she is made in the first day , and as she is the nurse of plants , said to be uncovered in the third , yet as she is a receptacle of light , and shines with borrowed raies like the moon and other plants , she may well be referred to this fourth days creation . nor will this at all seem bold or harsh , if we consider that the most learned have already agreed that all the whole creation was made at once . as for example , the most rational of all the jewish doctors , r. moses aegyptius , philo judeus , procopius gazeus , cardinal cajetan● , s. augustine , and the schools of hillel and samai , as manasseh ben israel writes . so that that leisurely order of days is thus quite taken away , and all the scruples that may rise from that hypothesis . wherefore i say , the earth as one of the primary planets was created this fourth day . and i translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primary planets . primary , because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatical , and planets , because the very notation of their name implies their nature ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vstio , or burning , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extinction , nouns made from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to unexceptionable analogy . and the earth , as also the rest of the planets , their nature is such , as if they had once been burning and shining suns , but their light and heat being extinguished , they afterwards became opake planets . this conclusion seems here plainly to be contained in moses , but is at large demonstrated in des cartes his philosophy . nor is this notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enervated by alledging that the word is ordinarily used to signifie the fixed stars , as well as the planets . for i do not deny but that in a vulgar notion it may be competible to them also . for the fixed stars according to the imagination of the rude people , may be said to be lighted up , and extinguished , so often as they appear and disappear ; for they measure all by obvious sense and fancie , and may well look upon them as so many candles set up by divine providence in the night , but by day frugally put out , for wasting : and i remember theodoret in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , has so glibly swallowed down the notion , that he uses it as a special argument of providence , that they can burn thus with their heads downwards , and not presently sweal out and be extinguished , as our ordinary candles are . wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may very well be attributed to all the stars as well fixed , as planets , but to the fixed only upon vulgar seeming grounds , to the planets upon true and natural . and we may be sure that that is that which moses would aim at , and lay stresse upon in his philosophick cabbala . wherefore in brief , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatical in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains a double emphasis , intimating those true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or planets , and then the most eminent amongst those truly so tearmed . nor is it at all strange , that so abstruse conclusion of philosophy should be lodged in this mosaical text. for , as i have elsewhere intimated , moses has been aforehand with cartesius . the ancient patriarchs having had wit , and by reason of their long lives leisure enough to invent as curious and subtile theorems in philosophy , as ever any of their posterity could hit upon , besides what they might have had by tradition from adam . and if we finde the earth a planet , it must be acknowledged forthwith that it runs about the sun , which is pure pythagorisme again , and a shrewd presumption that he was taught that mysterie by this mosaical cabbala . but that the earth is a planet , besides the notation we have already insisted upon , the necessity of being created in this fourth day amongst the other planets , is a further argument . for there is no mention of its creation in any day else , according to this philosophick cabbala . ver. 17. inhabitants of the world . the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i have made bold to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not of this one individual earth , but of the whole species ; and therefore i render it the world at large . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twenty seventh of this chapter , is not an individual man , but mankinde in general . and so ver . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are interpreted after the same manner , rendring them the greater sort of lights , and the lesser sort of lights . so that no grammatical violence is done to the text of moses all this time . ver. 19. and the number denotes . this fourth days creation is the contrivance of matter into suns and planets , or into suns , moons , and earths . for the aethereal vortices were then set a going , and the corporeal world had got into an useful order and shape . and the ordering and framing of the corporeal world , may very well be said to be transacted in the number four ; four being the first body in numbers an aequilateral pyramid , which figure also is a right symbole of light , the raies entring the eye in a pyramidal form . and lights now are set up in all the vast region of the aethereal matter , which is heaven . the pythagoreans also call this number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , body , and the world , intimating the creation of the corporeal world therein . and further , signifying in what excellent proportion and harmony the world was made , they call this number four : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . harmony , vrania , and the stirrer up of divine fury and extasie ; insinuating that all things are so sweetly and fittingly ordered in the world , that the several motions thereof are as a comely dance , or ravishing musick , and are able to carry away a contemplative soul into rapture and extasie upon a clear view , and attentive animadversion of the order and oeconomy of the universe . and philo , who does much pythagorize in his exposition of moses , observes , that this number four contains the most perfect proportions in musical symphonies , viz. diatessaron , diapente , diapason , and disdiapason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for the proportion of diatessaron is as four to three , of diapente as three to two , of diapason as two to one , or four to two , of disdiapason as four to one. we might cast in also the consideration of that divine nemesis , which god has placed in the frame and nature of the universal creation , as he is a distributer to every one according to his works . from whence himself is also called nemesis , by aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he every where distributes what is due to every one . this is in ordinary language justice , and both philo and plotinus out of the pythagoreans , affirms , that the number four is a symbole of justice . all which , makes towards what i drive at , that the whole creation is concerned in this number four , which is called the fourth day . and for further eviction , we may yet adde , that as all numbers are contained in four virtually , ( by all numbers is meant ten , for when we come to ten , we go back again ) so the root and foundation of all the corporeal creation is laid in this fourth days work , wherein suns , earths , and moons are made , and the ever whirling vortices . for as philo observes , pythagorean-like , ten ( which they call also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world , heaven , and all-perfectnesse ) is made by the scattering of the parts of four : thus , 1 , 2 , 3 , 4. put these together now and they are ten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vniverse . and this was such a secret amongst pythagoras his disciples , that it was a solemn oath with them to swear by him that delivered to them the mysterie of the tetractys , tetrad or number four. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by him that did to us disclose the tetrads mysterie , where natures fount that ever flowes , and hidden root doth lie . thus they swore by pythagoras as is conceived , who taught them this mysterious tradition . and had it not been a right worshipful mysterie think you indeed , and worthy of the solemnity of religion and of an oath , to understand that 1 , 2 , 3 , 4. make ten. and that ten is all , which rude mankinde told first upon their fingers , and arithmeticians discover it by calling them digits at this very day . there is no likelihood that so wise a man as pythagoras was , should lay any stress upon such trifles , or that his scholars should be such fools as to be taken with them . but it is well known that the pythagoreans held the motion of the earth about the sun , which is plainly implied according to the philosophick cabbala of this fourth days work . so much of his secrets got out to common knowledge and fame . but it is very highly probable , that he had the whole philosophick cabbala of the creation opened to him by some knowing priest or philosopher ( as we now call them ) in the oriental parts , that under this mysterie of numbers set out to him the choicest and most precious conclusions in natural philosophy , interpreting as i conceive , the text of moses in some such way as i have light upon , and making all those generous and ample conclusions good by demonstration and reason . and so pythagoras being well furnished with the knowledge of things , was willing to impart them to those whose piety and capacity was fit to receive them ; not laying aside that outward form of numbers , which they were first conveied to himself in . but such arithmetical nugacities as are ordinarily recorded for his , in dry numbers , to have been the riches of the wisdome of so famous a philosopher , is a thing beyond all credit or probability . wherefore i conceive , that the choicest and most precious treasures of knowledge , being laid open in the cabbala of the fourth day ; from thence it was that so much solemnity and religion was put upon that number , which he called his tetractys , which seems to have been of two kindes , the one , the single number four , the other thirty six , made of the four first masculine numbers , and the four first feminine , viz. of 1 , 3 , 5 , 7. and of 2 , 4 , 6 , 8. wherein you see that the former and more simple tetractys is still included and made use of ; for four here takes place again in the assignment of the masculine and feminine numbers . whence i further conceive , that under the number of this more complex tetrad which contains also the other in it , he taught his disciples the mysterie of the whole creation , opening to them the nature of all things as well spiritual as corporeal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a certain author writes ; for an even number carries along with it divisibility , and passibility . but an odde number , indivisibility , impassibility , and activity , wherefore that is called feminine , this masculine . wherefore the putting together of the four first masculine numbers to the four first feminine , is the joining of the active and passive principles together , matching the parts of the matter , with congruous forms from the world of life . so that i conceive the tetractys was a a symbole of the whole systeme of pythagoras his philosophy , which we may very justly suspect to be the same with the mosaical cabbala . and the root of this tetractys is six , which again hits upon moses ▪ and remindes us of the six days work of the creation . ver. 20. fish and fowl are made in the same day . and here moses does plainly play the philosopher in joining them together ; for there is more affinity betwixt them then is easily discerned by the heedlesse vulgar : for besides that fowls frequent the waters very much , many kindes of them i mean , these elements themselves of air and water , for their thinnesse and liquidity , are very like one another . besides , the sinnes of fishes and the wings of birds , the feathers of one and the scales of the other , are very analogical . they are both also destitute of vreters , dugges , and milk , and are oviparous . further , their motions are mainly alike , the fishes as it were flying in the water , and the fowls swimming in the air , according to that of the poet concerning daedalus , when he had made himself wings ; insuetum per iter gelidas enavit ad arctos . cast in this also , that as some fowls dive and swim under water , so some fishes fly above the water in the air , for a considerable space till their finnes begin to be something stiffe and dry . ver. 23. and the quinary denotes . philo does not here omit that obvious consideration of the five senses in animals . but it is a strange coincidence , if it was not intended that living creatures should be said to be made in the fift and sixt day , those numbers according to the pythagorical mysterie being so fitly significant of the nature of them . for five is acknowledged by them to be male and female , consisting of three and two , the two first masculine and feminine numbers . it is also an emblem of generation , for the number five drawn into five brings about five again , as you see in five times five , which is twenty five . so an eagle ingendring with an eagle , brings forth an eagle ; and a dolphin ingendring with a dolphin , a dolphin ; and so in the rest . whence the pythagoreans call this number five cytherea , that is , venus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , marriage ; and in birds it is evident that they choose their mates . concerning the number six , i shall speak in its proper place . ver. 26. that it is so free , so rational . that the image of god consists in this rather then in the dominion over the creature , i take to be the right sense , and more philosophical , the other more political ; and philo interprets it after that manner we have made choice of , which is also more sutable to platonisme and pythagorisme , the best cabbala that i know of moses his text. ver. 27. male and female . it is a wonder , sayes grotius , to see how the explications of the rabbines upon this place , and those passages in plato's symposion agree one with another , which notwithstanding from whatsoever they proceeded , i make no question , sayes he , but they are false and vain . and i must confesse i am fully of the same opinion . but this strange agreement betwixt aristophanes his narration , in the forenamed symposion , and the comments of the rabbines upon this text , is no small argument that plato had some knowledge of moses , which may well adde the greater authority and credit to this our cabbala . but it was the wisdome of plato to own the true cabbala himself , but such unwarrantable fancies as might rise from the text , to cast upon such a ridiculous shallow companion as aristophanes , it was good enough for him to utter in that clubbe of wits , that philosophick symposion of plato . ver. 28. they lorded it . the seventy have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to domineer with an high hand , matth. 20. ver. 31. and the senary denotes . the senary or the number six has a double reference , the one to this particular days work , the other to the whole creation . for the particular days work , it is the creation of sundry sorts of land animals , divided into male and female . and the number six is made up of male and female . for two into three is six . the conceit is philo's ; and hence the pythagoreans called this number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matrimony , as clemens also observes , adding moreover that they did it in reference to the creation of the world , set down by moses . this number also in the same sort that the number five , is a fit embleme of procreation . for six drawn into six , makes thirty six . the conceit is plutarchs in his de ei apud delphos , though he speak it of an inferiour kinde of generation : but me thinks it is most proper to animals . here is something also that respects man , particularly the choicest result of this sixt days labour . the number of the brutish nature was five , according to philo ; but here is an unite superadded in man , reason reaching out to the knowledge of a god. and this unite added to the former five , makes six . but now for the reference that six bears to the whole creation , that the pythagoreans did conceive it was significant thereof , appears by the titles they have given it . for they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the articulate and compleat efformation of the vniverse , the anvill , and the world. i suppose they call it the anvill from that indefatigable shaping out of new forms and figures upon the matter of the universe , by virtue of the active principle that ever busies it self every where . but how the senary should emblematize the world , you shall understand thus : the world is self-compleat , filled and perfected by its own parts ; so is the senarius , which has no denominated part but a sixt , third , and second , viz. 1 , 2 , 3. which put together make six , and euclide defines a perfect number from this property , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a perfect number is that which is equall to its parts . wherefore this number sets out the perfection of the world , and you know god in the close of all , saw that all that he made was very good . then again the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mas & foemina , that is , it consists of an active and passive principle , the one brought down into the other from the world of life ; and the senary is made by the drawing of the first masculine number into the first feminine , for three into two is six . thus you see continuedly , that the property of the number sets off the nature of the work of every day , according to those mysteries that the pythagoreans have observed in them ; and besides this , that the numbers have ordinarily got names answerable to each days work ; which , as i have often intimated , is a very high probability , that the pythagoreans had a cabbala referring to moses his text , and the history of the creation . and philo , though not in so punctual a way , has offered at the opening of the minde of moses by this key . but i hope i have made it so plain , that it will not hereafter be scrupled , but that this is the genuine way of interpreting the philosophick meaning of the mosaical text in this first chapter of genesis . chap. ii. 3 the number seven a fit symbole of the sabbath , or rest of god. 7 of adams rising out of the ground , as other creatures did . 11 that pison is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes prudence . the mystical meaning of havilah . 13 that gihon is the same that nilus , sihor , or siris , and that pison is ganges . the justice of the aethiopians . that gihon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes that virtue . 14 as hiddekel , fortitude . 17 that those expressions of the souls sleep , and death in the body , so frequent amongst the platonists , were borrowed from the mosaical cabbala . 19. fallen angels assimilated to the beasts of the field . the meaning of those platonical phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in platonisme is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moses , that signifies angels as well as god. 22 that there are three principles in man , according to plato's schoole ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that this last is eve. in this second chapter moses having spoke of the sabbath , returns to a more particular declaration of the creation of adam , which is referrable to the sixt days work . then he falls upon that mysterious story of paradise , which runs out into the next chapter . ver. 3. and the number declares the nature . the hebdomad or septenary is a fit symbole of god , as he is considered having finished these six days creation . for then , as this cabbala intimates , he creates nothing further . and therefore his condition is then very fitly set out by the number seven . all numbers within the decad , are cast into three ranks , as philo observes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some beget , but are not begotten ; others are begotten , but do not beget ; the last both beget , and are begotten . the number seven is only excepted , that is neither begotten , nor begets any number , which is a perfect embleme of god celebrating this sabbath . for he now creates nothing of anew , as himself is uncreatable . so that the creating and infusing of souls as occasion should offer , is quite contrary to this mosaical cabbala . but the cabbala is very consonant to it self , which declares that all souls were created at once in the first day , and will in these following chapters declare also the manner of their falling into the body . ver. 4. productions of the heavens . the original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here the suns and planets are plainly said to be generated by the heavens , or aethereal matter , which is again wonderfully consonant to the cartesian philosophy , but after what manner planets and stars are thus generated , you may see there at large . it cannot but be acknowledged ; that there was a faddome-lesse depth of wisdome in moses , whose skill in philosophy thus plainly prevents the subtilest and most capacious reaches of all the wits of the world that ever wrote after him . take upon me to define . that no set time is understood by the six days creation , hath been witnessed already out of approved authors , and the present cabbala plainly confirms it , shewing that the mysterie of numbers is meant , not the order or succession of days . ver. 6. like dewy showers of rain . vatablus plainly interprets the place of rain . but i conceive it better interpreted of something analogical to the common rain , that now descends upon the earth , which is lesse oily a great deal , and not so full of vitall vigour and principles of life . ver. 7. and man himself rose out of the earth . that god should shape earth with his own hands like a statuary , into the figure of a man , and then blow breath into the nostrils of it , and so make it become alive , is not likely to be the philosophick cabbala , it being more palpably accommodated to vulgar concern . but mention of rain immediately before the making of man , may very well insinuate such preparations of the ground , to have some causal concourse for his production . and if it be at all credible , that other living creatures rose out of the earth in this manner , it is as likely that man did so likewise ; for the same words are used concerning them both : for the text of moses , ver . 19. sayes , that out of the ground god formed every beast of the field , and every fowl of the air , as it sayes in the seventh verse , that he formed man of the dust of the ground . whence euripides the tragedian ( one that socrates lov'd and respected much for his great knowledge and virtue , and would of his own accord be a spectator of his tragedies , when as they could scarce force him to see other playes , as aelian writes ) this euripides , i say , pronouncing of the first generation of men , and the rest of living creatures , affirmed that they were born all after the same manner , and that they rose out of the earth . and that euripides was tinctured with the same doctrines that were in pythagoras , and plato's school , both the friendship betwixt him and socrates , as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moral and philosophick sentences in his tragedies are no inconsiderable arguments . and as i have already intimated , the best philosophick cabbala of moses that is , i suspect to be in their philosophy , i mean of plato and pythagoras . ver. 8. where he had put the man. for there is no praeterpluperfect tense in the hebrew , and therefore as vatablus observes , if the sense require , the praeterperfect tense stands for it . wholly aethereal . for that 's the pure heavenly and undefiled vehicle of the soul , according to platonisme . beams of the divine intellect . i have already more at large shewed how the son of god or the divine intellect is set out by the similitude of the sun-rising , or east , which i may again here further confirm out of philo ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that the placing of paradise under the sun-rise , signifies the condition of a soul irrigated by the rayes of the divine intellect , which she is most capable of in her aethereal vehicle . but that the souls of men were from the beginning of the world , is the general opinion of the learned jewes , as well as of the pythagoreans and platonists , and therefore a very warrantable hypothesis in the philosophick cabbala . ver. 9. the essential will of god. by the essential will of god , is understood the will of god becoming life and essence to the soul of man ; whereby is signified a more thorough union betwixt the divine and humane nature , such as is in them that are firmly regenerated and radicated in what is good . philo makes the tree of life to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , piety or religion , but the best religion and piety is to be of one will with god : see john 1. 12. ver. 10. the four cardinal virtues . it is philo's exposition upon the place ; and then the river it self to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that general goodnesse distinguishable into these four heads of virtue . ver. 11. is pison . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spread and diffuse it self , to multiply and abound . this is wisdome or prudence , called pison , partly because it diffuses it self into all our actions , and regulates the exercise of the other three virtues , and partly because wisdome and truth , fills and encreases , and spreads out every day more then other . for truth is very fruitful , and there are ever new occasions that adde experience of things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . according to our english proverb , the older the wiser . in the land of havilah . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deus indicavit , god hath shown it . ver. 12. pure gold , &c. an easie embleme of tried experience , the mother of true wisdome and prudence . and the virtue of bdellium is not unproper for diseases that arise from phlegmatick lazinesse ; and the very name and nature of the onyx stone also points out the signification of it , though there be no necessity , as i have told you already out of maimonides , to give an account in this manner of every particular passage in an allegory or parable . wherefore if any man think me too curious , they may omit these expositions , and let them go for nought . ver. 13. river is gihon . according to the history or letter we have made pison , phasis , and gihon a branch of euphrates . but the ancient fathers , epiphanius , augustine , ambrose , hieronymus , theodoret , damascen , and several others make pison , ganges , and gihon , nilus . and they have no contemptible arguments for it . for first , jerem. 2. 18. sihor , is a river of aegypt , which is not questioned to be any other then nilus , and its etymon seems to bewray the truth of it , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denigrari , from the muddy blacknesse of the river . and nilus is notorious for this quality , and therefore has its denomination thence in the greek , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acording to which is that of dionysius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , for there 's no river can compare with nile , for casting mud , and fattening the soile . but now to recite the very words of the prophet , what hast thou to do with the way of egypt , to drink the waters of sihor ? the latine has it , ut bibas aquam turbidam . this is nilu● , but the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to drink the water of gihon ; which is the name of this very river of paradise : and the abyssines also even to this day call nilus by the name of guion . adde unto this , that gihon runs in aethiopia , so does nilus , and is siris , as it runs through aethiopia , which is from sihor it is likely , and then the greek termination makes it sioris , after by contraction siris . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the aethiopian him siris calls , syene , nilus , when by her he crawls . as the same author writes in his geographical poems . and that pison is ganges , has also its probabilities . ganges being in india a countrey famous for gold and precious stones . besides , the notation of the name agrees with the nature of the river . pison being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicare . and there is no lesse a number then ten , and those great rivers that exonerate themselves into ganges : as there must be a conflux of multifarious experience to fill up and compleat that virtue of wisdome or prudence . so that we shall see that the four rivers of paradise have got such names , as are most advantageous and favourable to the mysterious sense of the story . wherefore regardlesse here of all geographical scrupulosities , we will say that gihon is nilus or siris , the river of the aethiopians , that is , of the just , and the virtue is here determinately set off from the subject wherein it doth reside : for by the fame of the justice and innocency of the aethiopians , we are assured which of the cardinal virtues is meant by gihon . and the ancient fame of their honesty and uprightnesse was such , that homer has made it their epithet , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the blamelesse aethiopians ; adding further , that jupiter used to banquet with them , he being so much taken with the integrity of their conversation . and dionysius calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine , or deiforme aethiopians : and they were so styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of their justice , as eustathius comments upon the place . herodotus also speaking of them says , they are very goodly men , and much civilized , and of a very long life , which is the reward of righteousnesse . so that by the place where gihon runs , it is plainly signified to us , what cardinal virtue is to be understood thereby . notation of the name thereof . the name gihon as you have seen , fairly incites us to acknowledge it a river of aethiopia . the notation thereof does very sutably agree with the nature of justice , for it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erumpere . and justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bonum alienum , as the philosopher notes , not confined within a mans self , but breaks out rather upon others , bestowing upon every one what is their due . ver. 14. is hiddekell . the word is compounded , says vatablus , from two words that signifie velox & rapidum , and this virtue like a swift and rapid stream , bears down all before it , as you have it in the cabbala . and stoutly resists . philo uses here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to resist , which he takes occasion from the seventies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he interprets against the assyrians . the hebrew has it , eastward of assyria , and therefore assyria is situated westward of it . now the west is that quarter of the world where the sun bidding us adieu , leaves us to darkness , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the west wind , in eustathius , has its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wind that blows from the dark quarter . assyria therefore is that false state of seeming happiness , and power of wickednesse , which is called the kingdome of darknesse . and this is the most noble object of fortitude , to destroy the power of this kingdome within our selves . perath . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructificavit . ver. 17. in processe of time , &c. this is according to the minde of the pythagoreans and origen . and that pythagoras had the favour of having the mosaical cabbala communicated to him by some knowing priest of the jewes , or some holy man or other , i think i have continuedly in the former chapter made it exceeding probable . the region of mortality and death . nothing is more frequent with the platonists , then the calling of the body a sepulchre , and this life we live here upon earth , either sleep or death . which expressions are so sutable with this cabbala , and the cabbala with the text of moses , that mentions the death and sleep of adam , that it is a shrewd presumption that these phrases and notions came first from thence . and philo acknowledges that heraclitus , that mysterious and abstruse philosopher , ( whom porphyrius also has cited to the same purpose , in his de antro nympharum ) has even hit upon the very meaning that moses intends in this death of adam , in that famous saying of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we live their death , ( to wit , of the souls out of the body ) but we are dead to their life . and euripides that friend of socrates , and fellow-traveller of plato's , in his tragedies speaks much to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who knows whether to live , be not to die , and to die , to live ? so that the philosophick sense concerning adams death , must be this , that he shall be dead to the aethereal life he lived before , while he is restrained to the terrestrial , and that when as he might have lived for ever in the aethereal life , he shall in a shorter time assuredly die to the terrestrial : that the sons of men cannot escape either the certainty or speed of death . ver. 18. both good for himself , &c. for the words of the text doe not confine it to adams conveniency alone , but speaks at large without any restraint , in this present verse . wherefore there being a double convenience , it was more explicite to mention both in the cabbala . ver. 19. fallen and unfallen angels . the fallen angels are here assimilated to the beasts of the field , the unfallen to the fowls of the air. how fitly the fallen spirits are reckoned amongst the beasts of the field , you shall understand more fully in the following chapter . in the mean time you may take notice that the platonists , indeed plato himself , in his phaedrus , makes the soul of man before it falls into this terrestrial region , a winged creature . and that such phrases as these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , are proper expressions of that school . and plato does very plainly define what he means by these wings of the soul , ( and there is the same reason of all other spirits whatsoever ) after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the nature of the wing of the soul is such , as to be able to carry upward , that which otherwise would slugge downwards , and to bear it aloft and place it there , where we may have more sensible communion with god , and his holy angels . for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number , is most sutably translated in such passages as these , and most congruously to the thing it self , and the truth of christianity . and it may well seem the lesse strange , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie angels in the greek philosophers , especially such as have been acquainted with moses , when as with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so too , viz. angels as well as god. wherefore to conclude , the losse of that principle that keeps us in this divine condition , is the losing of our wings , which fallen angels have done , and therefore they may be very well assimilated to terrestrial beasts . ver. 20. a faculty of being united , &c. this vital aptitude in the soul of being united with corporeal matter , being so essential to her and proper , the invigorating the exercise of that faculty , cannot but be very grateful and acceptable to her , and a very considerable share of her happinesse . else what means the resurrection of the dead , or bodies in the other world ? which yet is an article of the christian faith. ver. 22. this new sense of his vehicle . there be three principles in man according to the platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first is intellect , spirit , or divine light ; the second the soul her self , which is adam the man , animus cujusque is est quisque , the soul of every man that is the man ; the third is the image of the soul , which is her vital energie upon the body , wherewith she does enliven it , and if that life be in good tune , and due vigour , it is a very grateful sense to the soul , whether in this body , or in a more thin vehicle . this ficinus makes our eve. this is the feminine faculty in the soul of man , which awakes then easiliest into act , when the soul to intellectuals falls asleep . ver. 24. over-tedious aspires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a solemn monition of aristotle somewhere in his ethicks . and it is a great point of wisdome indeed , and mainly necessary , to know the true laws and bounds of humane happinesse , that the heat of melancholy drive not men up beyond what is competible to humane nature , and the reach of all the faculties thereof : nor the too savoury relish of the pleasures of the flesh , or animal life , keep them down many thousand degrees below what they are capable of . but the man that truly fears god , will be delivered from them both . what i have spoken is directed more properly to the soul in the flesh , but may analogically be understood of a soul in any vehicle , for they are peccable in them all . ver. 25. stood naked before god. adam was as truly clothed in corporeity now as ever after ; for the aether is as true a body as the earth : but the meaning is , adam had a sense of the divine presence , very feelingly assured in his own minde , that his whole beeing lay naked and bare before god , and that nothing could be hid from his sight , which pierced also to the very thoughts , and inward frame of his spirit . but yet though adam stood thus naked before him , notwithstanding he found no want of any covering to hide himself from that presentifick sense of him , nor indeed felt himself as naked in that notion of nakednesse . for that sense of nakednesse , and want of further covering and sheltring from the divine presence , arose from his disobedience and rebellion against the commands of god , which as yet he had not faln into . not at all ashamed . shame is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fear of just reprehension ▪ as gellius out of the philosophers defines it . but adam having not acted any thing yet at randome , after the swing of his own will , he had done nothing that the divine light would reprehend him for . he had not yet become obnoxious to any sentence from his own condemning conscience ; for he kept himself hitherto within the bounds of that divine law written in his soul , and had attempted nothing against the will of god. so that there being no sin , there could not as yet be any shame in adam . chap. iii. 1 the serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pherecydes syrus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of spirits haunting fields and desolate places . the right notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13 that satan upon his tempting adam , was cast down lower towards the earth , with all his accomplices . 15 plato's prophecie of christ . the reasonablenesse of divine providence in exalting christ above the highest angels . 20 that adams descension into his terrestrial body , was a kind of death . 22 how incongruous it is to the divine goodnesse , sarcastically to insult over frait man fallen into tragical misery . 24 that it is a great mercy of god that we are not immortal upon earth . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one . a summary representation of the strength of the whole philosophick cabbala . pythagoras deemed the son of apollo , that he was acquainted with the cabbala of moses : that he did miracles ; as also abaris , empedocles , and epimenides , being instructed by him . plato also deemed the son of apollo . socrates his dream concerning him . that he was learned in the mosaical cabbala . the miraculous power of plotinus his soul. cartesius compared with bezaliel and aholiab , and whether he was inspired or no. the cabbalists apology . the first verse . this old serpent therefore . in pherecydes syrus , pythagoras his master , there is mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , princeps mali , as grotius cites him on this place , which is a further argument of pythagoras his being acquainted with this mosaical philosophy . and that according to the philosophick cabbala , it was an evil spirit , not a natural serpent , that supplanted adam , and brought such mischief upon mankind . the beasts of the field . but now that these evil spirits should be reckoned as beasts of the field , besides what reason is given in the cabbala it self , we may adde further , that the haunt of these unclean spirits is in solitudes , and waste fields , and desolate places , as is evident in the prophet esay his description of the desolation of babylon , where he saith it shall be a place for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fauni and sylvani , as castellis translates it , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the seventy : and these onocentauri in hesychius are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a kinde of spirit that frequents the woods , and is of a dark colour . there is mention made also by the prophet ( in the same description ) of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all which expositors interpret of spirits . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interpreted by the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by castellio satyri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castellio renders fauni , the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamores , strepitus , grotius suspects they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . out of both you may guesse , that they were such a kinde of spirit , as causes a noise and a stir in those desolate places , according to that of lucretius : haec loca capripedes satyros , nymphásque tenere finitimi fingunt , & faunos esse loquuntur ; quorum noctivago strepitu ludóque jocanti affirmant vulgo taciturna silentia rumpi . to this sense : these are the places where the nymphs do wonne , the fawns and satyres with their cloven feet , whose noise , and shouts , and laughters loud do runne through the still air , and wake the silent night . but the poet puts it off with this conceit , that it is only the shepheards that are merry with their lasses . but no man can glosse upon this text after that manner : for the prophet says , no shepheard shall pitch his fold there , nor shall any man passe through it for ever . the last strange creature in these direful solitudes , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which interpreters ordinarily translate lamia , a witch ; and for mine own part , i give so much credit to sundry stories , that i have read and heard , that i should rather interpret those noises in the night , which luoretius speaks of , to be the conventicles of witches and devils ▪ then the merriment of shepheards and their shepheardesses . but the jewes understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a she devil , an enemy to women in childe-bed ; whence it is , that they write on the walls of the room where the woman lies in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam , eve , out of doors lilith . and what i have alledged already , i conceive is authority enough to countenance the sense of the cabbala , that supposes evil spirits to be reckoned among , or to be analogical to the beasts of the field . but something may be added yet further , matth. 12. 43. there our saviour christ plainly allows of this doctrine , that evil spirits have their haunts in the wide fields and deserts , which grotius observes to be the opinion of the jewes , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daemones , have their name for that reason , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ager ▪ the field ; for if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it would be rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shiddim , then shedhim , as grammatical analogy requires . ver. 2. and adam answered him . though the serpent here be look'd upon as a distant person from adam , and externally accosting him , yet it is not at all incongruous to make eve meerly an internal faculty of him . for as she is said to proceed fromhim , so she is said still to be one with him , which is wonderfully agreeable with the faculties of the soul ; for though they be from the soul , yet they are really one with her , as they that understand any thing in philosophy will easily admit . ver. 5. know all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all men have a natural desire of knowledge . it is an aphorisme in aristotle ; and this desire is most strong in those , whose spirits are most thin and subtile . and therefore this bait could not but be much taking with adam in his thinner vehicle . but what ever is natural to the soul , unlesse it be regulated and bounded with the divine light , will prove her mischief and bane , whether in this lower state , or in what state soever the soul is placed in . ver. 7. neither the covering of the heavenly nature . for adam by the indulging to every carelesse suggestion , at last destroyed and spoiled the pure frame of his aethereal or heavenly vehicle , and wrought himself into a dislike of the sordid ruines and distempered reliques of it , and in some measure awakening that lower plantal life , which yet had not come near enough the terrestrial matter , and with which he was as yet unclothed , found himself naked of what he presaged would very fitly sute with him , and ease the trouble of his present condition : see 2 cor. ch . 5. v. 1 , 2 , 3 , 4. ver. 8. that they hid themselves . they hate the light , because their deeds are evil . this is true of all rebellious spirits , be they in what vehicle they will. ver. 9. pursued him . praestantiorem animae facultatem esse ducem hominis atque daemonem . it is ficinus his out of timaeus , viz. that the best faculty that the soul is any thing awaked to , is her guide and good genius . but if we be rebellious to it , it is our daemon in the worse sense , and we are afraid of it , and cannot endure the sight of it . ver. 10. no power nor ornaments . for he found that though he could spoil and disorder his vehicle , it was not in his power so easily to bring it in order again . ver. 12. it was the vigour and impetuosity . there is some kinde of offer towards a reall excuse in adam , but it is manifest that he cannot clear himself from sin , because it was in his power to have regulated the motions of the life of his vehicle , according to the rule of the divine light in him . ver. 13. what work has she made here . adam touched in some sort with the conviction of the divine light , bemoans that sad catastrophe , which the vigorous life of the vehicle had occasioned ; but then he again excuses himself from the deceivablenesse of that facultie , especially it being wrought upon , by so cunning and powerful an assailant as the old serpent the devil . imagination for ever . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the eternal god. it being a thing acknowledged , that god both speaks in a man , as in other intellectual creatures , by his divine light residing there , and that he also speaks in himself , concerning things or persons ; which speeches are nothing else but his decrees : it is not at all harsh , in the reading of moses , to understand the speakings of god , according as the circumstances of the matter naturally imply , nor to bring god in as a third person , in corporeal and visible shape , unlesse there were an exigency that did extort it from us . for his inward word , whereby he either creates or decrees any thing that shall come to passe , as also that divine light whereby he does instruct those souls that receive him , philosophy will easilier admit of these for the speakings of god , then any audible articulate voice pronounced by him in humane shape , unlesse it were by christ himself , for otherwise in all likelihood it is but a message by some angel. ver. 14. the prince of the rebellious angels . for the mighty shall be mightily tormented ; and the nature of the thing also implies it , because disgrace , adversity , and being trampled on , is far more painful and vexatious to those that have been in great place , then to those of a more inferiour rank . from whence naturally this chieftain of the devils , as mr. mede calls him , will be struck more deeply with the curse , then any of the rest of his accomplices . in the higher parts of the air , &c. this is very consonant to the opinion of the ancient fathers , whether you understand it of satan himself , or of the whole kingdome of those rebellious spirits . and it is no more absurd , that for a time the bad went amongst the good in the aethereal region , then it is now that there are good spirits amongst the bad in this lower air. but after that villany satan committed upon adam , he was commanded down lower , and the fear of the lord of hosts so changed his vehicle , and slaked his fire , that he sunk towards the earth , and at last was fain to lick the dust of the ground , see mr. mede in his discourse upon 2 pet. 2. 4. ver. 15. messias should take a body . that the soul of the messias ▪ and all souls else did pre-exist , is the opinion of the jewes , and that admitted , there is no difficulty in the cabbala . plato , whether from this passage alone , or whether it was that he was instructed out of other places also of the holy writ , ( if what ficinus writes is true ) seems to have had some knowledge and presage of the coming of christ , in that being asked , how long men should attend to his writings ; he answered , till some more holy and divine person appear in the world , whom all should follow . notoriously here upon earth . as it came to passe in his casting out devils , and silencing oracles , or making them cry out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — christ bruises the head of satan by destroying his kingdome and soveraignty , and by being so highly exalted above all powers whatsoever . and it is a very great and precious mysterie ; that dear compassion of our fellow-creatures , and faithful and fast obedience to the will of god , ( which were so eminently and transcendently in christ ) should be lifted above all power and knowledge whatsoever , in those higher orders of angels . for none of them that were , as they should be , would take offence at it , but be glad of it . but those that were proud , or valued power and knowledge before goodnesse and obedience , it was but a just affront to them , and a fit rebuke of their pride . but now how does satan bruise the heel of christ ? thus : he falls upon the rear , the lowest part of those that professe christianity , hypocrites , and ignorant souls , such as he often makes witches of ; but the church triumphant is secure , and the sincere part of the church militant . so mr. mede upon the place . ver. 16. the concomitance of pain and sorrow . and it is the common complaint of all mortals , that they that speed the best , have the experience of a vicissitude of sorrow as well as joy . and the very frame of our bodies as well as the accidents of fortune , are such , that to indulge to pleasure , is but to lay the seed of sorrow or sadnesse by diseases , satiety , or melancholy ▪ besides many spinosities and cutting passages that often happen unawares in the conversation of those from whom we expect the greatest solace and contents . to say nothing of the assaults of a mans own minde , and pricking of conscience , which ordinarily disturb those that follow after the pleasures of the body . lucretius , though an atheist , will fully witnesse to the truth of all this in his fourth book , de rerum naturâ , where you may read upon this subject at large . ver. 18. thorns and thistles . moses instances in one kinde of life , husbandry , but there is the same reason in all . — nil sine magno vita laebore dedit mortalibus — life nothing gratis unto men doth give ; but with great labour and sad toil we live . ver ▪ 20. euripides the friend of socrates , and a favourer of the pythagorean philosophy , writes somewhere in his tragedies , as i have already told you , to this sense ; who knows , says he , whether to live , be to die ; and whether again , to die , be not to live ? which question is very agreeable to this present cabbala : for adam is here as it were dying to that better world and condition of life he was in , and like as one here upon earth on his death-bed , prophec●es many times , and professes what he presages concerning his own state to come , that he shall be with god , that he shall be in heaven amongst the holy angels , and the saints departed , and the like : so adam here utters his apologetical prophecie , that this change of his , and departure from this present state , though it may prove ill enough for himself , yet it has its use and convenience , and that it is better for the vniverse ; for he shall live upon earth , and be a ruler there amongst the terrestrial creatures , and help to order and govern that part of the world . the life of his vehicle eve. for eve signifies life , that life which the soul derives to what vehicle or body soever she actuates and possesses . ver. 21. skin of beasts . this origen understands of adams being incorporated and clothed with humane flesh and skin . ridiculum enim est dicere , saith he , quòd deus fuerit adami coriarius & pellium sutor . and no man will much wonder at the confidence of this pious and learned father , if he do but consider , that the pre-existency of souls before they come into the body , is generally held by all the learned of the jews , and so in all likelihood was a part of this philosophick cabbala . and how fitly things fall in together , and agree with the very text of moses , let any man judge . ver. 22. but play and sport . this i conceive a far better decorum , then to make god sarcastically to jeer at adam , and triumph over him in so great and universal a mischief , as some make it ; and destitute of any concomitant convenience ; especially there being a principle in adam , that was so easily deceivable , which surely has something of the nature of an excuse in it . but to jeer at a man that through his own weakness , & the over-reaching subtilty of his adversary , has fallen into some dreadful and tragical evil and misery , is a thing so far from becoming god , that it utterly misbeseems any good man. ver. 24. he made sure he should not be immortal . for it is our advantage , as rupertus upon the place hath observed out of plotinus . misericordiae dei fuisse , quòd hominem ficerit mortalem , nè perpetuis cruciaretur hujus vitae aerumnis . that it is the mercy of god that he made man mortal , that he might not always be tormented with the miseries and sorrows of this present life . passing through his fiery vehicle . the following words explain the meaning of the cabbala ; it is according to the sense of that plato amongst the poets , ( as severus called him ) virgil , in the sixt book of his aeneids : donec longa diês perfecto temporis orbe concretam exemit labem , purúmque reliquit aethereum sensum , atque aurai simplicis ignem . to this sense : till that long day at last be come about , that wasted has all filth and foul desire ; and leaves the soul aethereal throughout , bathing her senses in pure liquid fire . which we shall yet back very fittingly with the two last golden verses , as they are called of the pythagoreans , who adde immortality to this aethereal condition : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rid of this body , if the aether free you reach , henceforth immortal you shall bee . the greek has it , you shall be an immortal god which hierocles interprets , you shall imitate the deity in this , in becoming immortal . and plutarch in his defect of oracles , drives on this apotheosis , according to the order of the elements , earth refined to water , water to air , air to fire : so man to become of a terrestrial animal one of the heroes , of an heros a daemon , or good genius , of a genius a god , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to partake of divinity , which is no more then to become one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immortal angels , who are instar flammae , as maimonides writes , they are according to their vehicles , a versatile fire , turning themselves proteus-like into any shape . they are the very words of the forenamed rabbi upon the place . and philo judaeus , pag. 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there is , saith he , in the air , a most holy company of unbodied souls ; and presently he adjoins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and these souls the holy writ uses to call angels . and in another place pag. 398. he speaking of the more pure souls , calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the officers of the generalissimo of the world , that are as the eyes and ears of the great king , seeing and hearing all things ; and then he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these , other philosophers call the genii , but the scripture angels . and in another place he says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that a soul , genius , and angel , are three words that signifie both one and the same thing . as xenocrates also made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one , adding that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , happy , that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a virtuous soul. wherefore not to weary my reader , nor my self with overmuch philogy , we conclude , that the meaning of moses in this last verse , is this : that adam is here condemned to a mortal , flitting , and impermanent state , till he reach his aethereal or pure fiery vehicle , and become , as our saviour christ speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one of the angels . this , i say , is the condition of mankinde , according to the philosophick cabbala of moses . let us now take a general view of this whole cabbala , and more summarily consider the strength thereof ; which we may refer to these two heads , viz. the nature of the truths herein contained , and the dignity of those persons that have owned them in foregoing ages . and as for the truths themselves , first , they are such as may well become so holy and worthy a person as moses , if he would philosophize ; they being very precious and choice truths , and very highly removed above the conceit of the vulgar , and so the more likely to have been delivered to him , or to adam first by god for a special mysterie . secondly , they are such , that the more they are examined , the more irrefutable they will be found , no hypothesis that was ever yet propounded to men , so exquisitely well agreeing with the phaenomena of nature , the attributes of god , the passages of providence , and the rational faculties of our own minds . thirdly , there is a continued sutablenesse and applicability to the text of moses all along , without any force or violence done to grammar or criticisme . fourthly and lastly , there is a great usefulnesse , if not necessity , at least of some of them , they being such substantial props of religion , and so great encouragements , to a sedulous purification of our mindes , and study of true piety . now for the dignity of the persons , such as were pythagoras , plato , and plotinus , it will be argued from the constant fame of that high degree of virtue and righteousnesse , and devout love of the deity that is every where acknowledged in them , besides whatsoever miraculous has happened to them , or been performed by them . and as for pythagoras , if you consult his life in iamblichus , he was held in so great admiration by those in his time , that he was thought by some to be the son of apollo , whom he begot of parthenis his known mother ; and of this opinion was epimenides , eudoxus , and xenocrates , which conceit iamblichus does soberly and earnestly reject , but afterwards acknowledges , that his looks and speeches did so wonderfully carry away the minds of all that conversed with him , that they could not withhold from affirming , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the off-spring of god. which is not to be taken in our strict theological sense , but according to the mode of the ancient greeks , who looked upon men heroically , and eminently good and virtuous , to be divine souls , and of a celestial extract . and aristotle takes notice particularly of the lacedemonians , that they tearmed such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divine men . according to which sense , he interprets that verse in homer concerning hector . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but to return to him of whom we were speaking before . this eminency of his acknowledged amongst the heathen , will seem more credible , if we but consider the advantage of his conversation with the wisest men then upon earth ; to wit , the jewish priests and prophets , who had their knowledge from god , as pythagoras had from them . from whence i conceive that of iamblichus to be true , which he writes concerning pythagoras his philosophy : that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that it is a philosophy that at first was delivered by god , or his holy angels . but that pythagoras was acquainted with the mosaical or jewish philosophy , there is ample testimony of it in writers ; as of aristobulus an aegyptian jew , in clemens alexandrinus , and josephus against appion . s. ambrose addes , that he was a jew himself . clemens calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hebrew philosopher . i might cast hither the suffrages of justine , johannes philoponus , theodoret , hermippus in origen against celsus , porphyrius , and clemens again , who writes , that it was a common fame that pythagoras was a disciple of the prophet ezekiel . and though he gives no belief to the report , yet that learned antiquary mr. selden seems inclinable enough to think it true , in his first book de jure naturali juxta hebraos , where you may peruse more fully the citations of the forenamed authors . besides all these , iamblichus also affirms , that he lived at sidon , his native countrey , where he fell acquainted with the prophets , and successors of one mochus , the physiologer , or natural philosopher . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which , as mr. selden judiciously conjectures , is to be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the prophets that succeeded moses the philosopher . wherefore it is very plain , that pythagoras had his philosophy from moses . and that philosophy which to this very day is acknowledged to be his , we seeing that it is so fitly applicable to the text all the way , what greater argument can there be desired to prove that it is the true philosophick cabbala thereof ? but there is yet another argument to prove further the likelihood of his conversing with the prophets , which will also further set out the dignity of his person ; and that is the miracles that are recorded of him . for it should seem pythagoras was not only initiated into the mosaical theory , but had arrived also to the power of working miracles , as moses and the succeeding prophets did , and very strange facts are recorded both in porphyrius and iamblichus : as that pythagoras when he was going over a river with several of his companions , ( iamblichus calls the river nessus , porphyrius caucasus ) that he speaking to the river , the river answered him again with an audible and clear voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salve pythagora . that he shewed his thigh to abaris the priest , and that he affirmed that it glistered like gold , and thence pronounced that he was apollo . that he was known to converse with his friends at metapontium , and tauromenium ( the one a town in italy , the other in sicily , and many days journey distant ) in one and the same day . to these and many others which i willingly omit , i shall only adde his predictions of earthquakes , or rather , because that may seem more natural , his present slaking of plagues in cities , his silencing of violent winds , and tempests ; his calming the rage of seas , and rivers , and the like . which skill empedocles , epimenides , and abaris having got from him , they grew so famous , that empedocles was surnamed alexanemus , epimenides , cathartes , and abaris , aethrobates , from the power they had in suppressing of storms and winds , in freeing of cities from the plague , and in walking aloft in the air : which skill enabled pythagoras to visit his friends after that manner at metapontium , and tauromenium in one and the same day . and now i have said thus much of pythagoras , ( and might say a great deal more ) there will be lesse need to insist upon plato and plotinus , their philosophy being the same that pythagoras his was , and so alike applicable to moses his text. plato's exemplarity of life and virtue , together with his high knowledge in the more sacred mysteries of god , and the state of the soul of man in this world , and that other , deservedly got to himself the title of divine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but as for miracles , i know none he did , though something highly miraculous happened , if that fame at athens was true , that speusippus , clearchus , and anaxilides report to have been , concerning his birth , which is , that aristo his reputed father , when he would forcibly have had to do with perictione , she being indeed exceeding fair and beautiful , fell short of his purpose , and surceasing from his attempt , that he saw apollo in a vision , and so abstained from medling with his wife till she brought forth her son aristocles , who after was called plato but that is far more credible which is reported , concerning the commending of him to his tutor socrates , who the day before he came , dreamed that he had a young swan in his lap , which putting forth feathers a pace , of a sudden flew up into the air , and sung very sweetly . wherefore the next day when plato was brought to him by his father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he presently said , this is the bird , and so willingly received him for his pupil . but for his acquaintance with the mosaical learning , as it is more credible in it self , so i have also better proof ; as aristobulus the jew in clemens alexandrinus ▪ s. ambrose , hermippus in josephus against appion ; and lastly , numenius the platonist , who ingenuously confesses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is plato , but moses in greek ? as i have else where alledged . as for plotinus , that which porphyrius records of him , falls little short of a miracle , as being able by the majesty of his own minde , as his enemy olympius confessed , to retort that magick upon him which he practised against plotinus , and that sedately sitting amongst his friends , he would tell them ; now olympius his body it gathered like a purse , and his limbs beat one against another . and though he was not instructed by the jewish priests and prophets , yet he was a familiar friend of that hearty and devout christian and learned father of the church , origen ; whose authority i would also cast in , together with the whole consent of the learned amongst the jewes . for there is nothing strange in the metaphysical part of this cabbala , but what they have constantly affirmed to be true . but the unmannerly superstition of many is such that they will give more to an accustomed opinion , which they have either taken up of themselves ▪ or has been conveyed unto them by the confidence of some private theologer , then to the authority of either fathers , churches , workers of miracles , or what is best of all , the most solid reasons that can be propounded ; which if they were capable of , they could not take any offence at my admittance of the cartesian philosophy into this present cabbala . the principles , and the more notorious conclusions thereof , offering themselves so freely , and unaffectedly , and so aptly , and sittingly taking their place in the text , that i knew not how with judgement and conscience to keep them out . for i cannot but surmise , that he has happily and unexpectedly light upon that , which will prove a true restauration of that part of the mosaical philosophy , which is ordinarily called natural , and in which pythagoras may be justly deemed to have had no small insight . and that des cartes may bear up in some likely equipage with the forenamed noble and divine spirits though the unskilfulnesse in men commonly acknowledge more of supernatural assistance in hot unsettled fancies , and perplexed melancholy , then in the calm and distinct use of reason ; yet for mine own part , ( but not without submission to better judgements ) i should look upon des cartes as a man more truly inspired in the knowledge of nature , then any that have professed themselves so this six●een hundred years ; and being even ravished with admiration of his transcendent mechanical inventions , for the salving the phaenomena in the world , i should not stick to compare him with bezaliel and aholiab , those skilful and cunning workers of the tabernacle , who , as moses testifies , were filled with the spirit of god , and they were of an excellent understanding to finde out all manner of curious works . nor is it any more argument , that des cartes was not inspired , because he did not say he was , then that others are inspired , because they say they are ; which to me is no argument at all . but the suppression of what so happened , would argue much more sobriety and modesty , when as the profession of it with sober men would be suspected of some spice of melancholy and distraction , especially in natural philosophy , where the grand pleasure is the evidence and exercise of reason , not a bare belief , or an ineffable sense of life , in respect whereof there is no true christian but he is inspired . thus much in defence of my philosophick cabbala . it will not be unseasonable to subjoin something by way of apology for the cabbalist : for i finde my self liable to no lesse then three several imputations , viz. of trifling curiositie , of rashnesse , and of inconstancy of judgement . and as for the first , i know that men that are more severely philosophical and rational , will condemn me of too much curious pains in applying natural and metaphysical truths to an uncertain and lubricous text or letter , when as they are better known , and more fitly conveied by their proper proof and arguments , then by fancying they are aimed at in such obscure and aenigmatical writings . but i answer , ther is that fit and full congruity of the cabbala with the text , besides the backing of it with advantages from the history of the first rise of the pythagorical or platonical philosophy , that it ought not to be deemed a fancie , but a very high probability , that there is such a cabbala as this belonging to the mosaical letter , especially if you call but to minde how luckily the nature of numbers sets off the work of every day , according to the sense of the cabbala . and then again , for mine own part , i account no pains either curious or tedious , that tend to a common good : and i conceive no smaller a part of mankinde , concerned in my labours , then the whole nation of the jewes , and christendome ; to say nothing of the ingenious persian , nor to despair of the turk though he be for the present no friend to allegories . wherefore we have not placed our pains inconsiderately , having recommended so weighty and useful truths in so religious a manner to so great a part of the world . but for the imputation of rashnesse , in making it my businesse to divulge those secrets or mysteries that moses had so sedulously covered in his obscure text : i say , it is the privilege of christianity , the times now more then ever requiring it to pull off the vail from moses his face : and that though they be grand truths that i have discovered , yet they are as useful as sublime , and cannot but highly gratifie every good and holy man that can competently judge of them . lastly , for inconstancy of judgement , which men may suspect me of , having heretofore declared the scripture does not teach men philosophy : i say , the change of a mans judgement for the better , is no part of inconstancy , but a virtue , when as to persist in what we finde false , is nothing but perversenesse and pride . and it will prove no small argument for the truth of this present cabbala , in that the evidence thereof has fetch'd me out of my former opinion wherein i seemed engaged . but to say the truth , i am not at all inconsistent with my self , for i am still of opinion , that the letter of the scripture teaches not any precept of philosophy , concerning which there can be any controversie amongst men . and when you venture beyond the literal sense , you are not taught by the scripture , but what you have learned some other way , you apply thereto . and they ought to be no trash , nor trivial notions , nor confutable by reason , or more solid principles of philosophy , that a man should dare to cast upon so sacred a text , but such as one is well assured , will bear the strictest examination , and that lead to the more full knowledge of god , and do more clearly fit the phaenomena of nature , & external providence to his most precious attributes , and tend to the furthering of the holy life , which i do again professe is the sole end of the scripture . and he that ventures beyond the letter without that guide , will soon be bewilder'd , and lose himself in his own fancies . wherefore if this philosophick cabbala of mine , amongst those many other advantages i have recited , had not this also added unto it , the aim of advancing the divine life in the world , i should look upon it as both false and unprofitable , and should have rested satisfied with the moral cabbala . for the divine life is above all natural and metaphysical knowledge whatsoever . and that man is a perfect man that is truly righteous and prudent , whom i know i cannot but gratifie with my moral cabbala that follows . but if any more zealous pretender to prudence and righteousnesse , wanting either leisure or ability to examine my philosophick cabbala to the bottome , shall notwithstanding either condemn it or admire it , he has unbecomingly and indiscreetly ventured out of his own sphere , and i cannot acquit him of injustice , or folly. nor did i place my cabbala's in this order , out of more affection and esteem of philosophy , then of true holinesse , but have ranked them thus according to the order of nature : the holy and divine life being not at all , or else being easily lost in man , if it be not produc'd and conserv'd by a radicated acknowledgement of those grand truths in the philosophick cabbala , viz. the existence of the eternal god , and a certain expectation of more consummate happinesse upon the dissolution of this mortal body : for to pretend to virtue and holinesse , without reference to god , and a life to come , is but to fall into a more dull and flat kinde of stoicisme , or to be content to feed our cattel on this side of jordan in a more discreet and religious way of epicurisme , or at least of degenerate familisme . the defence of the moral cabbala . chap. i. what is meant by moral , explained out of philo. 3 that the light in the first day improv'd to the height , is adam , in the sixt , christ , according to the spirit . 4 in what sense we our selves may be said to doe what god does in us . 5 why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rendred ignorance and inquiry . 18. plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to the fourth days progresse . 22 that virtue is not an extirpation , but regulation of the passions , according to the minde of the pythagoreans . 24 plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applyed to the sixt days progresse . 26 what the image of god is , plainly set down out of s. paul and plato . the divine principle in us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of plotinus 28 the distinction of the heavenly and earthly man , out of philo. 31 the imposture of still and fixed melancholy , and that it is not the true divine rest , and precious sabbath of the soul. a compendious rehearsal of the whole allegory of the six days creation . wee are now come to the moral cabbala , which i do not call moral in that low sense the generality of men understand morality . for the processe and growth , as likewise the failing and decay of the divine life , is very intelligibly set forth in this present cabbala . but i call it moral , in counter-distinction to philosophical or physical ; as philo also uses this tearm moral , in divine matters . as when he speaks of gods breathing into adam the breath of life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god breathes into adams face physically and morally . physically , by placing there the senses , viz. in the head . morally , by inspiring his intellect with divine knowledge , which is the highest faculty of the soul , as the head is the chief part of the body . wherefore by morality . i understand here divine morality , such as is ingendred in the soul by the operations of the holy spirit , that inward living principle of all godliness and honesty . i shall be the more brief in the defence of this cabbala , it being of it self so plain and sensible to any that has the experience of the life i describe ; but to them that have it not , nothing will make it plain , or any thing at all probable . ver. 1. a microcosme or little world. nothing is more ordinary or trivial , then to compare man to the universe , and make him a little compendious world of himself . wherefore it was not hard to premise that , which may be so easily understood . and the apostle supposes it , when he applies the creation of light here in this chapter , to the illumination of the soul as you shall hear hereafter . ver. 2. but that which is animal or natural operates first . according to that of the apostle , that which is spiritual is not first , but that which is animal or natural ; afterward that which is spiritual . the first man is of the earth , earthy ; the second man is the lord from heaven . but what this earthy condition is , is very lively set out by moses in this first days work . for here we have earth , water , and wind , or one tumultuous dark chaos , and confusion of dirt and water , blown on heaps and waves ; and unquiet night-storm , an unruly black tempest . and it is observable , that it is not here said of this deformed globe , let there be earth ; let there be water ; let there be wind ; but all this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the subject matter ; a thing ' made already , viz. the rude soul of man in this disorder that is described ; sad melancholy like the drown'd earth lies at the bottome , whence care , and grief , and discontent , torturous suspicion , and horrid fear , are washed up by the unquiet watry desire , or irregular suggestions of the concupiscible , wherein most eminently is seated base lust and sensuality ; and above these is boisterous wrath , and storming revengefulnesse , fool-hardy confidence , and indefatigable contention about vain objects . in short , whatever passion and distemper is in fallen man , it may be referred to these elements . but god leaves not his creature in this evil condition ; but that all this disorder may be discovered , and so quelled in us , and avoided by us , he saith , let there be light , as you read in the following verse . ver. 3. the day-light appears . to this alludes s. paul , when he says , god who commanded the light to shine out of darknesse , shine in our hearts to give the light of the knowledge of the glory of god in the face of jesus christ . where the apostle seems to me to have struck through the whole six days of this spiritual creation at once . the highest manifestation of that light created in the first day , being the face of jesus christ , the heavenly adam , fully compleated in the sixt day . wherefore when it is said , let there be light , that light is understood that enlightens every man that comes into the world , which is the divine intellect as it is communicable to humane souls . and the first day is the first appearance thereof , as yet weaker and too much disjoin'd from our affections , but at last it amounts to the true and plain image and character of the lord from heaven , christ according to the spirit . ver. 4. and god hath framed the nature of man so , that he cannot but say , &c. god working in second causes , there is nothing more ordinary then to ascribe that to him that is done by men , even then when the actions seem lesse competible to the nature of god. wherefore it cannot seem harsh , if in this moral cabbala we admit that man does that by the power of god working in the soul , that the text says god does ; as the approving of the light as good , and the distinguishing betwixt light and darknesse , and the like ; which things in the mystical sense are competible both to god and man. and we speaking in a moral or mystical sense , of god acting in us , the nature of the thing requires that what he is said to do there , we should be understood also to do the same through his assistance . for the soul of man is not meerly passive as a piece of wood or stone , but is forthwith made active by being acted upon ; and therefore if god in us rules , we rule with him ; if he contend against sin in us , we also contend together with him against the same ; if he see in us what is good or evil , we , ipso facto , see by him ; in his light we see light : and so in the rest . wherefore the supposition is very easie in this moral cablala , to take the liberty , where either the sense or more compendious expression requires it , to attribute that to man , though not to man alone , which god alone does , when we recur to the literal meaning of the text. and this is but consonant to the apostle , i live , and yet not i. for if the life of god or christ was in him ; surely he did live , or else what did that life there ? only he did not proudly attribute that life to himself , as his own , but acknowledged it to be from god. ver. 5. as betwixt the natural day and night . it is very frequent with the apostles to set out by day and night , the spiritual and natural condition of man. as in such phrases as these ; the night is far spent , the day is at hand . walk as children of the light. and elsewhere , let us who are of the day ; and in the same place , you are all the sons of light , and sons of the day . we are not of the night , nor of darknesse . but this is too obvious to insist upon . and thus ignorance and inquiry . the soul of man is never quiet , but in perpetual search till she has found out her own happinesse , which is the heavenly adam , christ , the image of god , into which image and likenesse when we are throughly awakened , we are fully satisfied therewith ; till then we are in ignorance and confusion , as the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does fitly signifie . this ignorance , confusion , and dissatisfaction ; puts us upon seeking , according to that measure of the morning light that hath already visited us . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek , to consider , and inquire . this is the generation of those that seek thy face , o jacob , that is , the face of jesus christ , the result of the sixt days work , as i have intimated before . ver. 6. of savoury and affectionate discernment . wherefore he will not assent to solomons whore , who says , stoln water is sweet ; but will rather use the words of the samaritane woman to christ , when he had told her of those waters of the spirit , though she did not so perfectly reach his meaning ; sir , give me this water , that i thirst not , neither come hither to draw . for who would seek to satisfie himself with the toilsome pleasures of the world , when he may quench his desires with the delicious draughts of that true , and yet easie-flowing nectar of the spirit of god ? ver. 10. to compare to the earth . origen compares this condition to the earth for fruitfulnesse ; but i thought it not impertinent to take notice of the steadinesse of the earth also . but the condition of the ungodly is like the raging waves of the sea ; or as the prophet speaks , the wicked are as the troubled sea that cannot rest , whose waters cast up mire and dirt , esay 57. ver. 11. he is a fruitful field . this interpretation is origens , as i intimated before . ver. 14. according to the difference of these lights . what this difference is , you will understand out of the sixteenth and eighteenth verses . ver. 18. to this one single , but vigorous and effectual light. for indeed , a true and sincere sense of this one , comprehends all . for all the law is fulfilled in one word ; to wit , in this , thou shalt love the lord thy god with all thy heart , and all thy soul , and thy neighbour as thy self ; and , to do so to others , as we our selves would be done to . wherefore for men to make nothing of this royal law of christ , and yet to pretend to be more accurate indagators into matters of religion , and more affectionate lovers of piety then ordinary , is either to be abominably hypocritical , or grossely ignorant in the most precious and necessary parts of christianity ; and they walk by star-light , and moon-light , not under the clear and warm enlivening raies of the sunne of righteousnesse . it is an excellent saying of plato's , in an epistle of his to dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that truth lies in a little room : and assuredly that which is best and most precious does ; when as the folly of every man notwithstanding so mis-guides him , that his toil and study is but to adorn himself after the mode of the most ridiculous fellow in all the graecian army , thersites , of whom the poet gives this testimony , that he was — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he had a rabble of disordered notions , and fruitlesse observations ; but that neither he , nor any body else could make either head or foot of them , nor himself became either more wise or more honest by having them . that precept of the pythagoreans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simplifie your self , reduce your self to one , how wise , how holy , how true is it ? what a sure foundation is it of life , liberty , and easie sagacity in things belonging to virtue , religion , and justice ? i think no man is born naturally so stupid , but that if he will keep close to this single light of divine love , in due time , nay , in a short time , he will be no more to seek what is to be done in the carriage of his life to god or man , then an unblemished eye will be at a losse to distinguish colours . but if he forsake this one light , he will necessarily be benighted , and his minde distracted with a multitude of needlesse and uncomfortable scrupulosities , and faint and ineffectual notions ; and every body will be ready to take him up for a night-wanderer , and to chastise him for being out of his way ; and after , it may be , as friendly offer himself a guide to another path , that will prove as little to the purpose , unlesse he bring him into this via regia , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint james calls it , this royal law of the sincere love of god , and a mans neighbour . ver. 20. that is , that the concupiscible in man. that the waters are an emblem of this concupiscible , venus her being born of the sea does intimate ; which were not so much to the purpose , did not natural philosophy and experience certifie , that concupiscence is lodg'd in moisture . whence is that of heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in porphyrius his de antro nympharum ) i. e. anima sicca sapientissima . and without all question the inordinate use of the concupiscible , does mightily befor the soul , and makes her very uncapable of divine sense and knowledge . and yet to endevour after an utter insensibility of the pleasures of the body , is as groundlesse and unwarrantable . but concerning this i shall speak more fully on the 22. and 31. verses of this chapter . ver. 21. winged ejaculations . whether mental or vocal , they are not unfitly resembled to fowls , according to that of homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if vocal words have wings , the inward desires of the soul may well be said to have wings also , they being the words of the minde , as the other are of the mouth , and fly further for the most part , and get sooner to heaven then the other . note also , that origen likewise makes a difference here betwixt the fish and the fowl , and makes the fowl to be good cogitations , the fish evil . but i account them rather both indifferent , and to be regulated , not extirpated by the mystical adam christ , the image of god in man. and these strong heats and ejaculations are the effects of melancholy , wherein the divine principle in man , when it actuates it , works very fiercely and sharply , and is a great waster of the delightful moisture of the concupiscible , and weakens much the pleasures of the body , to the great advantage of the minde , if it be done with discretion and due moderation , otherways if this passion be over-much indulged to , it may lead to hecticks , phrenzies and distractions . the contrivance of the text mentioning only such fowls as frequent the waters , naturally points to this sense we have given it ; but if our imagination strike out further to other winged creatures , as the fowls of the mountains , and sundry sorts of birds , they may also have their proper meanings , and are a part of those animal figurations , that are to be subdued and regulated by the mystical adam , the spirit of christ in us . ver. 22. might have something to order . but if you take away all the passions from the soul , the minde of man will be as a general without an army , or an army without an enemy . the pythagoreans define righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the peace of the whole soul , the parts thereof being in good tune or harmony ; according to that other definition of theirs , describing righteousnesse to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is the harmony or agreement of the irrational parts of the soul with the rational . but quite to take away all the passions of the minde in stead of composing them to the right rule of reason and the divine light , is as if a man should cut away all the strings of an instrument , in stead of tuning it . ver. 24. and makes the irascible fruitful . religious devotions help'd on by melancholy , dry the body very much , and heat it , and make it very subject to wrath ; which if it be placed upon holy matters , men call zeal ; but if it be inordinate and hypocritical , the apostle will teach us to call it bitter zeal . this more fierce and fiery affection in man is plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lion-like nature in us , which if adam keep in subjection , there is no hurt in it , but good . and it is evident in the gospel , that our saviour christ was one while deeply impassionated with sorrow , another while very strongly carried away with zeal and anger , as you may observe in the stories of his raising up lazarus , and whipping the money-changers out of the temple . and this is no imperfection , but rather a perfection ; the divine life , when it has reached the passions and body of a man , becoming thereby more palpable , full and sensible . but all the danger is of being impotently passionate , and when as the body is carried away by its own distemper , or by the hypocrisie of the minde , notwithstanding to imagine or pretend , that it is the impulse of the divine spirit . this is too frequent a mistake god knows , but such as was impossible to happen in our saviour ; and therefore the passions of his minde were rather perfections then imperfections , as they are to all them that are close and sincere followers of him , especially when they have reach'd the sixt days progresse . ver. 26. by the name of his own image . what this image of god is , plato who was acquainted with these mosaical writings , as the holy fathers of the church so generally have told us , plainly expresses in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to be like unto god , is to be just , holy , and wise . like that of the apostle to the colossians , and have put on the new man , which is renewed in knowledge , after the image of him that created him : and that more full passage in the fourth of the ephesians ; and that you put on the new man , which after god is created in righteousnesse and true holinesse . there are all the three members of that divine image , knowledge , righteousnesse , and holinesse , which are mentioned in that foregoing description of plato's , as if plato had been pre-instructed by men of the same spirit with the apostle . the true and perfect man. plotinus calls that divine principle in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true man. the rest is the brutish nature , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i said before . but has full power . wherefore if this definition of the image or likenesse of god which plato has made , does not involve this power in it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the description of justice by the pythagoreans , above recited , ( which implies that the rational and divine part of the soul has the passions at its command ) i should adde to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this one word more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the description may un thus ; to be like unto god , is to be holy and just , together with wisdome and power . but i rather think that this power is comprehended in holinesse and justice : for unlesse we have arrived to that power as to be able constantly to act according to these virtues , we are rather well-willers to holinesse and righteousnesse , then properly and formally righteous and holy . ver. 27. in his little world. they are the words of philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that man is a little world , and that the world is one great man ; which analogy is supposed , as i said at first , in the moral cabbala of this present chapter , and origen upon this chapter calls man minorem mundum , a microcosme . ver. 28. the heavenly adam , christ . philo makes mention of the heavenly and earthly man , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man is of two sorts , the one heavenly , the other earthly . and s. paul calls christ the heavenly adam , and philo's heavenly adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , created after the image of god , as saint paul in the forecited places to the colossians and ephesians also speaks concerning christ . ver. 29. the heavenly adam to feed upon , fulfilling the will of god. as christ professes of himself , it is my meat and drink to do the will of him that sent me . ver. 30. nor is the animal life quite to be starved . for a good man is merciful to his beast . see origen upon the place . ver. 31. approves all things which god hath created in us to be very good . not only the divine principle , but also the fishes , beasts , and birds ▪ vult enim deus ut insignis ista dei factura , homo , non solùm immaculatus sit ab his sed & dominetur eis : for it is the will of god , saith origen , not only that we should be free from any soil of these , ( which would be more certainly effected , if we were utterly rid of them , and they quite extirpated out of our nature ) but that we should rule over them without being any thing at all blemished , or discomposed by them . and for mine own part , i do not understand , how that the kingdome of heaven which is to be within us , can be any kingdome at all , if there be no subjects at all there to be ruled over , and to obey . wherefore the passions of the body are not to be quite extinguished , but regulated , that there may be the greater plenitude of life in the whole man. and those that endevour after so still , so silent , and demure condition of minde , that they would have the sense of nothing there but peace and rest , striving to make their whole nature desolate of all animal figurations whatsoever , what do they effect but a clear day , shining upon a barren heath , that feeds neither cow nor horse , neither sheep nor shepheard is to be seen there , but only a waste silent solitude , and one uniform parchednesse and vacuity . and yet while a man fancies himself thus wholly divine , he is not aware how he is even then held down by his animal nature ; and that it is nothing but the stilnesse and fixednesse of melancholy , that thus abuses him , and in stead of the true divine principle , would take the government to it self , and in this usurped tyranny cruelly destroy all the rest of the animal figurations ; but the true divine life would destroy nothing that is in nature , but only regulate things , and order them for the more full and sincere enjoyments of man , reproaching nothing but sinfulnesse and enormity , entituling sanguine and choler to as much virtue and religion as either phlegme or melancholy ▪ for the divine life as it is to take into it self the humane nature in general , so it is not abhorrent from any of the complexions thereof . but the squabbles in the world are ordinarily not about true piety and virtue , but which of the complexions , or what humour shall ascend the throne , and fit there in stead of christ himself . but i will not expatiate too much upon one theme ; i shall rather take a short view of the whole allegory of the chapter . in the first day there is earth , water and wind , over wh●ch , and through which , there is nothing but disconsolate darknesse , and tumultuous agitation ; the winds ruffling up the waters into mighty waves , the waves washing up the mire and dirt into the water ; all becoming but a rude heap of confusion and desolation . this is the state of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or earthly adam , as philo calls him , till god command the light to shine out of darknesse , offering him a guide to a better condition . in the second day , is the firmament created , dividing the upper and the lower waters , that it may feel the strong impulses , or taste the different relishes of either . thus is the will of man touch'd from above and beneath , and this is the day wherein is set before him life and death , good and evil , and he may put out his hand and take his choice . in the third day , is the earth uncovered of the waters , for the planting of fruit-bearing trees ; by their fruits you shall know them , saith our saviour , that is , by their works . in the fourth day , there appears a more full accession of divine light , and the sun of righteousnesse warms the soul with a sincere love both of god and man. in the fift day , that this light of righteousnesse , and bright eye of divine reason may not brandish its rayes in the empty field , where there is nothing either to subdue , or guide and order ; god sends out whole sholes of fishes in the waters , and numerous flights of fowls in the air , besides part of the sixt days work , wherein all kinde of beasts are created . in these are decyphered the sundry suggestions and cogitations of the minde , sprung from these lower elements of the humane nature , viz. earth and water , flesh and blood ; all these man beholds in the light of the sun of righteousnesse , discovers what they are , knows what to call them , can rule over them , and is not wrought to be over-ruled by them . this is adam , the master-piece of gods creation , and lord of all the creatures , framed after the image of god , christ according to the spirit , under whose feet is subdued the whole animal life , with its sundry motions , forms and shapes . he will call every thing by its proper name , and set every creature in its proper place ; the vile person shall be no longer called liberal , nor the churl bountiful . wo be unto them that call evil good , and good evil , that call the light darknesse , and the darknesse light . he will not call bitter passion , holy zeal ; nor plausible meretricious courtesie , friendship ; nor a false soft abhorrency from punishing the ill-deserving , pity ; nor cruelty , justice ; nor revenge , magnanimity ; nor unfaithfulnesse , policy ; nor verbosity , either wisdome or piety . but i have run my self into the second chapter before i am aware . in this first adam is said only to have dominion over all the living creatures , and to feed upon the fruit of the plants . and what is pride , but a mighty mountainous whale ; lust , a goat ; the lion , and bear , wilful dominion ; craft , a fox ; and worldly toil , an oxe ? over these and a thousand more is the rule of man ; i mean of adam , the image of god. but his meat and drink is to do the will of his maker ; this is the fruit he feeds upon . behold therefore , o man , what thou art , and whereunto thou art called , even to bee a mighty prince amongst the creatures of god , and to bear rule in that province he has assigned thee , to discern the motions of thine own heart , and to be lord over the suggestions of thine own natural spirit , not to listen to the counsel of the flesh , nor conspire with the serpent against thy creator . but to keep thy heart free and faithful to thy god ; so maist thou with innocency and unblameablenesse see all the motions of life , and bear rule with god over the whole creation committed to thee . this shall be thy paradise and harmlesse sport on earth , till god shall transplant thee to an higher condition of happinesse in heaven . chap. ii. the full sense of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that keeps men from entring into the true sabbath . 4 the great necessity of distinguishing the innocent motions of nature from the suggestions of sin. 5 that the growth of a true christian indeed doth not adaequately depend upon the lips of the priest . 7 the meaning of this is he that comes by water and blood. 8 the meaning of repent , for the kingdome of heaven is at hand . the seventh thousand years , the great sabbatism of the church of god. that there will be then frequent converse betwixt men and angels . 9 the tree of life , how fitly in the mystical sense , said to be in the midst of the garden . 17 a twofold death contracted by adams disobedience . the masculine and feminine faculties in man what they are . actuating a body , an essential operation of the soul ; and the reason of that so joyful appearance of eve to the humane nature . to the fift verse there is nothing but a recapitulation of what went before in the first chapter ; and therefore wants no further proof then what has already been alledged out of s ▪ paul and origen , and other writers . only there is mention of a sabbath in the second verse of this chapter , of which there was no words before . and this is that sabbatisme or rest , that the author to the hebrews exhorts them to strive to enter into , through faith and obedience . for those that were faint-hearted , and unbelieving , and pretended that the children of anak , the off-spring of the giants , would be too hard for them ; they could not enter into the promised land wherein they were to set up their rest , under the conduct of j●shua , a type of jesus . and the same author in the same place makes mention of this very sabbath that ensued the accomplishment of the creation , concluding thus : there remaineth therefore a sabbatisme or rest to the people of god : for he that has entred into his rest , he also has ceased from his own works , as god did from his . let us labour therefore to enter into that rest , lest any man fall after that example , of disobedience and unbelief . for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may well include both senses , viz , disobedience , or the not doing the will of god , according to that measure of power and knowledge he has already given us ; and vnbelief , that the divine life and spirit in us , is not able to subdue the whole creation of the little world under us , that is , all the animal motions and figurations , be they lions , bears , goats , whales , be they what they will be , as well as to cast out the children of anak before the israelites , as it is in that other type of christ , and of his kingdome in the souls of men. ver. 4. the generations of the animal life when god created them . for these are as truly the works of god , as the divine life it self , though they are nothing comparable unto it . nay , indeed they are but an heap of confusion without it . wherefore the great accomplishment is to have these in due order and subjection unto the spirit or heavenly life in us , which is christ ; and that you may have a more particular apprehension of these generations of the animal life , i shall give you a catalogue of some of them , though confusedly , so as they come first to my memory . such therefore are anger , zeal , indignation , sorrow , derision , mirth , gravity , open-heartednesse , reservednesse , stoutnesse , flexibility , boldness , fearfulness , mildeness , tartness , candour , suspicion , peremptoriness , despondency , triumph or gloriation . all the propensions to the exercise of strength , or activity of body ; as running , leaping , swimming , wrestling , justing , coursing , or the like : besides all the courtly preambles , necessary concomitants , and delightful consequences of marriage , which spring up from the love of women , and the pleasure of children . to say nothing of those enjoyments that arise from correspondent affections and meer natural friendship betwixt man and man , or fuller companies of acquaintance ; their friendly feastings , sportings , musick and dancings . all these and many more that i am not at leisure to reckon up , be but the genuine pullulations of the animal life , and in themselves they have neither good nor hurt in them . nay , indeed to speak more truly and impartially , they are good , according to the approbation of him that made them ; but they become bad only to them that are bad , and act either without measure , or for unwarrantable ends , or with undue circumstances ; otherwise they are very good in their kind , they being regulated and moderated by the divine principle in us . and i think it is of great moment for men to take notice of this truth for these three reasons : first , because the bounds of sin , and of the innocent motions of nature , being not plainly and apertly set out and defined , men counting the several animal figurations and natural motions for sins , they heap to themselves such a task , to wit , the quite extirpating that , which it were neither good , nor it may be possible utterly to extirpate , that they seem in truth hereby to insinuate that it is impossible to enter into that rest or sabbath of the people of god. wherefore promiscuously sheltring themselves under this confused cloud of sins , and infirmities , where they aggravate all , so as if every thing were in the same measure sinful ; if they be but zealous and punctual in some , they account it passing well , and an high testimony of their sanctimony . and their hypocrisie will be sure to pitch upon that which is least of all to the purpose ; that is , a man will spend his zeal in the behalf of some natural temper he himself is of , and against the opposite complexion . but for the indispensable dictates of the divine light , he will be sure to neglect them , as being more hard to perform , though of more concernment both for himself and the common good . but if it were more plainly defined what is sin , and what is not sin , a man might with more heart and courage fight against his enemy , he appearing not so numerous and formidable , and he would have the lesse opportunity for perverse excuses , and hypocritical tergiversations . the second reason is , that men may not think better of themselves then they are , for their abhorrency from those things that have no hurt in them , nor think worser of others then they deserve , when they do but such things as are approvable by god , and the divine light. and this is of very great moment for the maintaining of christian love , and union amongst men . the third and last is ; that they may observe the madness and hypocrisie of the world , whose religious contestations or secret censures are commonly but the conflict and antipathy of the opposite figurations of the animal life , who like the wilde beasts , without a master to keep good quarter amongst them , are very eagerly set to devour one another . but by this shall every man know , whether it be complexion or religion that reigns in him , if he love god with all his heart , and all his soul , and his neighbour as himself : and can give a sufficient reason for all his actions and opinions from that aeternal light , the love of god shed abroad in his heart ; if not , it is but a faction of the animal life , sed up and fostered by either natural temper or custome ; and he is far from being arrived to the kingdome of christ , and entring into that true rest of the people of god. ver. 5. where there is no external doctrine . pulpits , and preachings , and external ordinances , there is no such noise of them amongst the holy patriarchs , whose lives moses describes ; and therefore i conceive this sense i have here given the text more genuine and warrantable . but besides moses unvailed , being christianity it self , the manner of the growth of the true christian is here prefigured . that he is rather taught of god , then of men , he having the spirit of life in him , and needs no man to teach him : for he has the unction in himself , which will teach him all things necessary to life and godliness . ver. 6. which is repentance from dead works . in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the philosophick cabbala , signified a vapour , but here i translate it a fountain of water , which i am warranted to do by the seventy , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but that water is an embleme of repentance , it is so obvious that i need say nothing of it : john's baptizing with water to repentance , is frequently repeated in the gospels . ver. 7. and breathes into him the spirit of life . in allusion to this passage of moses in all likelihood is that of the psalmist ; thy hands have made me , and fashioned me , o give me understanding and i shall live ; as if like adam , he were but a statue of earth till god breathed into him the spirit of life and holiness . of the water and of the spirit . the water and the spirit are the two extremes ; the first and the last that makes up the creation of the spiritual adam , or christ , compleated in us , and includes the middle which is blood. first therefore is repentance from what we delighted in before . then the killing of that evil and corrupt life in us , which is resisting to blood , as the apostle speaks . and the 1 epistle of john ch . 5. v. 4. what ever is born of god , overcomes the world ; who is he that overcomes the world , but he that believes that jesus christ ( the divine light and life in us ) is the son of god ? and therefore indued with power from on high to overcome all sin and wickednesse in us . this is he that comes by water and blood , by repentance and perseverance till the death of the body of sin , not by repentance only , and dislike of our former life , but by the mortification also of it . then the spirit of truth is awakened in us , and will bear witnesse of whatever is right and true . and according to this manner of testimony is it to be understood especially , that no man can say that jesus christ is the son of god , but by the spirit of god , as the apostle elsewhere affirms . this is the heavenly adam , which is true light and glory to all them that have attain'd to the resurrection of the dead , and into whom god hath breathed the breath of life , without which , we have no right knowledge nor sense of god at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they are th● words of philo upon the place . for how should the soul of man , says he , know god , if he did not inspire her , and take hold of her by his power ? ver. 8. to the kingdome of heaven . and the end of the doctrine of john , which was repentance , was for this purpose , that men might arrive to that comfortable condition here described ; and therefore it was a motive for them to repent . for though sorrow endure for a night , yet joy will come in the morning . for the new jerusalem is to be built , and god is to pitch his tabernacle amongst men , and to rule by his spirit here upon earth ; which , if i would venture upon an historical cabbala of moses , i should presage would happen in the seventh thousand years , according to the chronology of scripture ; when the world shall be so spiritualized , that the work of salvation shall be finished , and the great sabbath and festival shall be then celebrated in the height : a thousand years are but as one day , saith the apostle peter , and therefore the seventh thousand years may well be the seventh day : wherefore in the end of the sixth thousand years , the kingdomes of the earth will be the second adams , the lord christs , as adam in the sixt day was created the lord of the world , and all the creatures therein ; and this conquest of his will bring in the seventh day of rest , and peace , and joy , upon the face of the whole earth . which presage will seem more credible , when i shall have unfolded unto you out of philo judaeus the mysterie of the number seven ; but before i fall upon that , let me a little prepare your belief , by shewing the truth of the same thing in another figure . adam , seth , enos , cainan , mahalaleel , jared , they died , not enjoying the richness of gods goodness in their bodies . but enoch who was the seventh from adam , he was taken up alive into heaven , and seems to enjoy that great blisse in the body . the world then in the seventh chiliad , will be assumed up into god , snatch'd up by his spirit , inacted by his power . the jerusalem that comes down from heaven , will then in a most glorious and eminent manner flourish upon earth . god will , as i said , pitch his tabernacle amongst men . and for god to be in us , and with us , is as much as for us to be lifted up into god. but to come now to the mysterie of the septenary , or number seven , it is of two kindes , the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the septenary within the decade is meerly seven unites ; the other is a seventh number , beginning at an vnite , and holding on in a continued geometrical proportion , till you have gone through seven proportional terms . for the seventh term there is this septenary of the second kinde , whose nature philo fully expresses in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this sense : for always beginning from an vnite , and holding on in double , or triple , or what proportion you will , the seventh number of this rank is both square and cube , comprehending both kindes as well the corporeal as incorporeal substanc●e ; the incorporeal , according to the superficies which the squares exhibite ; but the corporeal , according to the solid dimensions which are set out by the cubes . as for example ; 64. or 729. these are numbers that arise after this manner ; each of them are a seventh from an unite , the one arising from double proportion , the other from triple ; and if the proportion were quadruple , quintuple , or any else , there is the same reason , some other seventh number would arise , which would prove of the same nature with these , they would prove both cubes and squares , that is , corporeal and incorporeal : for such is sixty four , either made by multiplying eight into eight , and so it is a square , or else by multiplying four cubically . for four times four times four is again sixty four , but then it is a cube . and so seven hundred twenty nine , is made either by squaring of twenty seven , or cubically multiplying of nine , for either way will seven hundred twenty nine be made ; and so is both cube and square , corporeal and incorporeal . whereby is intimated , that the world shall not be reduced in the seventh day to a meer spiritual consistency , to an incorporeal condition , but that there shall be a co-habitation of the spirit with flesh , in a mystical or moral sense , and that god will pitch his tent amongst us . then shall be settled everlasting righteousnesse , and rooted in the earth , so long as mankind shall inhabite upon the face thereof . and this truth of the reign of righteousness in this seventh thousand years , is still more clearly set out to us in the septenary within ten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as philo calls it , the naked number seven : for the parts it consists of are 3 and 4 , which put together make 7. and these parts be the sides of the first orthogonion in numbers , the very sides that include the right angle thereof . and the orthogonion what a foundation it is of trigonometry , and of measuring the altitudes , latitudes , and longitudes of things every body knows that knows any thing at all in mathematicks . and this prefigures the uprightness of that holy generation , who will stand and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inclining neither this way , nor that way , but they will approve themselves of an upright and sincere heart . and by this spirit of righteousness will these saints be enabled to finde out the depth , and breadth , and height of the wisdom and goodness of god , as somewhere the apostle himself phras●th it . but then again in the second place , this three and four comprehend also the conjunction of the corporeal and incorporeal nature ; three being the first superficies , and four the first body : and in the seventh thousand years i do verily conceive , that there will be so great union betwixt god and man , that they shall not only partake of his spirit , but that the inhabitants of the aethereal region will openly converse with these of the terrestrial ; and such frequent conversation and ordinary visits of our cordial friends of that other world , will take away all the toil of life , and the fear of death amongst men , they being very chearful and pleasant here in the body , and being well assured they shall be better when they are out of it : for heaven and earth shall then shake hands together , or become as one house , and to die , shall be accounted but to ascend into an higher room . and though this dispensation for the present be but very sparingly set a foot , yet i suppose there may some few have a glimpse of it , concerning whom accomplish'd posterity may happily utter something answerable to that of our saviours concerning abraham , who tasted of christianity before christ himself was come in the flesh ; abraham saw my day , and rejoyced at it . and without all question , that plenitude of happiness that has been reserved for future times , the presage and presensation of it , has in all ages been a very great joy and triumph to all holy men and prophets . the morning light of the sun of righteousnesse . this is very sutable to the text , paradise being said to be placed eastward in eden , and our saviour christ to be the bright morning starre , and the light that lightens every one that comes into the world , though too many are disobedient to the dictates of this light , that so early visits them in their mindes and consciences , but they that follow it , it is their peace and happiness in the conclusion . ver. 9. which is a sincere obedience to the will of god. the tree of life is very rightly said to be in the midst of the garden , that is , in the midst of the soul of man , and this is the will or desire of man , which is the most inward of all the faculties of his soul , and is as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vital center of the rest , from whence they stream or grow . that therefore is the tree of life if it be touch'd truly with the divine life , and a man be heartily obedient to the will of god. for the whole image of divine perfection will grow from hence , and receives nourishment , strength , and continuance from it . but if this will and desire be broke off from god , and become actuated by the creature , or be a self-will , and a spirit of disobedience , it breeds most deadly fruit , which kills the divine life in us , and puts man into a necessity of dying to that disorder and corruption he has thus contracted . what ever others would insinuate to the contrary . for there is nothing so safe , if a man be heartily sincere , as not to be led by the nose by others ; for we see the sad event of it , in eves listening to the outward suggestions of the serpent . ver. 10. the four cardinal virtues . it is the exposition of philo. till verse 17. there is no need of adding any thing more then what has already been said in the defence of the philsophick cabbala . ver. 17. dead to all righteousnesse and truth . the mortality that adam contracted by his disobedience in the mortal or mystical sense is twofold ; the one a death to righteousness , and it is the sense of philo upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the death of the soul is the extinction of virtue in her , and the resuscitation of vice ; and he adds , that this must be the death here meant , it being a real punishment indeed to forfeit the life of virtue . the other mortality is a necessity of dying to unrighteousness , if he ever would be happy . both those notions of death , are more frequent in s. pauls epistles , then that i need to give any instance . his more noble and masculine faculties . what the masculine part in man is ▪ philo plainly declares in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in us , saith he , the man is the intellect , the woman the sense of the body . whence you will easily understand , that the masculine faculties are those that are more spiritual and intellectual . ver. 18. that the whole humane nature may be accomplished with the divine . which is agreeable to that pious ejaculation of the apostle , 1 thess . 5. and the god of peace sanctifie you wholly , or throughly ; and i pray god your whole spirit , soul and body , may be kept blamelesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the presence or abode of jesus christ , the divine life or heavenly adam in you . this is the most easie and natural sense of that place of scripture , as it will appear to any man , whose minde is as much set on holiness , as hard theories . and it is very agreeable to the mystical sense of the second psalm , where the kingdome of christ reaches to the utmost ends of the earth ; that is , as far as soul and life can animate , so that our very flesh and body is brought under the scepter of christs kingdome . ver. 19. the figurations of the animal life . that the motions of the minde as they are suggested from the animal life of the body , are set forth by fishes , beasts and birds , i have already made good from the authority of origen . ver. 20. in a capacity of taking delight in them . for melancholy had so depraved the complexion of his body , that there was no grateful sense of any thing that belong'd to nature and the life of the vehicle . ver. 22. the greatest part of that paradise a man is capable of upon earth . this is a truth of sense and experience , and is no more to be proved by reason , then that white is white , or black is black. ver. 23. essential operation of the soul. the very nature of the soul , as it is a soul , is an aptitude of informing or actuating a body ; but that it should be always an organized body , it is but aristotles saying of it , he does not prove it . but for mine own part , i am very prone to think , that the soul is never destitute of some vehicle or other , though plotinus be of another minde , and conceives that the soul at the height is joined with god and nothing else , nakedly lodged in his arms . and i am the more bold to dissent from him in this exaltation of the soul , i being so secure in my own conceit of that other suspected extravagancy of his , in the debasement of them , that at last they become so drowsie and sensless , that they grow up out of the ground in that dull function of life , the efformation of trees and plants . and i am not alone in this liberty of dissenting from plotinus : for besides my own conceit this way , ( for i must confess i have no demonstrative reasons against his opinion ) i am emboldened by the example of ficinus , who is no small admirer of the forenamed author . that which i was about to say , is this ; the informing or actuating of a body being so indispensable and essential an act of the soul , the temper and condition of the body that it thus actuates , cannot but be of mighty consequence unto the soul that is conscious of the plight thereof , and reaps the joy of it or sorrow , by an universal touch and inward sense , springing up into her cognoscence and animadversion . and we may easily imagine of what moment the health and good plight of the body is to the minde that lodges there , if we do but consider the condition of plants , whose bodies we cannot but conceive in a more grateful temper , while they flourish and are sweet and pleasing to the eye , then when they are withered by age or drought , or born down to the earth by immoderate storms of rain . and so it is with the body of man , ( where there is a soul to take notice of its condition ) far better when it is in health by discretion and moderation in diet , and exercise , then when it is either parched up by superstitious melancholy , or slocken and drowned in sensuality and intemperance ; for they are both abaters of the joyes of life , and lessen that plenitude of happiness that man is capable of by his mystical eve , the woman that god has given every one to delight himself with . ver. 24. so far forth as they are incompetible with the health of the body . this is an undeniable truth , else how could that hold good that the apostle speaks , that godliness is profitable for all things , having the promise of this world , and that which is to come ; when as without the health of the body , there is nothing at all to be enjoyed in this present world ? and certainly god doth not tie us to the law of angels , or superiour creatures , but to precepts sutable to the nature of man. obedience to the precepts of that superiour light ▪ for if the life of the body grow upon us so , as to extinguish or hinder the sense of divine things , our dependence of god , and joyful hope of the life to come ; it is then become disorderly , and is to be castigated and kept down , that it pull not us down into an aversation from all piety , and sink us into an utter oblivion of god and the divine life . ver. 25. without any shame or blushing . see what has been said upon the philosophick cabbala . chap. iii. a story of a dispute betwixt a prelate and a black-smith , concerning adams eating of the apple . 1 what is meant by the subtilty or deceit of the serpent . that religion wrought to its due height is a very chearful state ; and it is only the halting and hypocrisie of men that generally have put so soure and sad a vizard upon it . 5 , 6 that worldly wisdome , not philosophy , is perstringed in the mysterie of the tree of knowledge of good and evil . 10 the meaning of adams flying after he had found himself naked . 20 adam , the earthly-minded man , according to philo. 21 what is meant by gods clothing adam and eve with hairy coats in the mystical sense . 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the paradise of luxury . that history in scripture is wrote very concisely , and therefore admits of modest and judicious supplements for clearing the sense . 24 what is meant by the cherubim and flaming sword. plato's definition of philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a more large description of dying to sinne , and of the life of righteousness . that christian religion even as it referres to the external person of christ , is upon no pretence to be annull'd till the conflagration of the world . in this third chapter is the said catastrophe of the story , the fall of adam , and the original of all that misery and calamity that hath befallen mankind since the beginning of the world. of so horrid consequence was it , that our mother eve could no better suppress her longing , but upon the easie perswasion of the serpent , ate the forbidden fruit ; as a famous prelate in france , once very tragically insisted upon the point to his attentive auditory . but it should seem , a certain smith in the church , as bodinus relates , when he had heard from this venerable preacher , that universal mankinde , saving a small handful of christians , were irrevocably laps'd into eternal damnation by adams eating of an apple ; and he having the boldness to argue the matter with the prelate , and receiving no satisfaction from him in his managing the literal sense of the text , ( and his skill it should seem went no further ) the smith at last broke out into these words , tam multas rixas pro re tantilla ineptè excitari ; as if he should have said in plain english , what a deal of doe has there here been about the eating of an apple ? which blasphemous saying , as bodinus writes , had no sooner come to the ears of the court of france , but it became a proverb amongst the courtiers . so dangerous a thing is an ignorant and indiscreet preacher , and a bold , immodest auditour . bodinus in the same place does profess it is his judgement , that the unskilful insisting of our divines upon the literal sense of moses , has bred many hundred thousands of atheists . for which reason , i hope that men that are not very ignorant and humorous , but sincere lovers of god and the divine truth , will receive these my cabbala's with more favour and acceptance , especially this moral one , it being not of too big a sense to stop the mouth of any honest , free , inquisitive christian . but whatever it is , we shall further endevour to make it good in the several passages thereof . ver. 1. inordinate desire of pleasure . it is philo's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the serpent is a symbole or representation of pleasure ; which he compares to that creature for three reasons ; first , because a serpent is an animal without feet , and crawls along on the earth upon his belly . secondly , because it is said to feed upon the dust of the earth . thirdly , because it has poisonous teeth that kill those that it bites . and so he assimilates pleasure to it , being a base affection , and bearing it self upon the belly , the seat of lust and intemperance , feeding on earthly things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but never nourishing her self with that heavenly food , which wisdome offers to the contemplative , by her precepts and discourses . it is much that philo should take no notice of that which is so particularly set down in the text , the subtilty of the serpent , which me thinks is notorious in pleasure , it looking so smoothly and innocently on 't , and insinuating it self very easily into the mindes of men upon that consideration , and so deceiving them ; when as other passions cannot so slily surprise us , they bidding more open warre to the quiet and happiness of mans life , as that judicious poet spencer has well observed in his legend of sir guyon or temperance , cant. 6. a harder lesson to learn continence in joyous pleasure , then in grievous pain : for sweetness doth allure the weaker sense , so strongly that uneathes it can refrain from that which feeble nature covets fain ; but grief and wrath that be our enemies , and foes of life , she better can restrain : yet virtue vaunts in both her victories , and guyon in them all shews goodly masteries . what a rigid and severe thing , &c. this is the conceit of such , as are either utter strangers to religion , or have not yet arrived to that comfortable result of it , that may be expected . for god takes no delight in the perpetual rack of those souls he came to redeem , but came to redeem us from that pain and torture which the love of our selves , and our untamed lusts , and pride of spirit , makes us obnoxious to ; which men being loth to part with , and not having the heart to let them be struck to the very quick , and pulled up by the roots , the work not accomplished according to the full minde and purpose of god , there are still the seeds of perpetual anxiety , sadness , and inevitable pain . for to be dead , is easement , but to be still dying , is pain ; and it is most ordinarily but the due punishment of halting and hypocrisie . and mens spirits being long sowred thus , and made sad , their profession and behaviour is such , that they fright all inexperienced young men from any tolerable compliance in matters of religion , thinking that when they are once engaged there , they are condemned ad fodinas for ever , and that they can never emerge out of this work and drudgery in those dark caverns , till they die there like the poor americans , inslaved and over-wrought by the merciless spaniard . but verily if we have but the patience to be laid low enough , the same hand that depressed us , will exalt us above all hope and expectation . for if we be sufficiently baptized into the death of christ , we shall assuredly be made partakers of his resurrection to life , and that glorious liberty of the sons of god , according as it is written , if the son make you free , then are you free indeed ; free from sin , and secure from the power of any temptation . but if mortification has not had its perfect work , too mature a return of the sweetness of the animal life , may prove like the countreymans cherishing the snake by the fire side , which he had as he thought taken up dead in the snow , it will move and hisse , and bite , and sting . the strong presages of the manifold corporeal delights , and satisfactions of the flesh , may grow so big and boisterous in the minde , that the soul may deem her self too straitly girt up , and begin to listen to such whispers of the serpent as this ; what a rigid and severe thing is this business of religion ? &c. and account her self if she be not free to every thing , that she is as good as free to nothing . ver. 2 , 3. but the womanish part in adam . 't is but one and the same soul in man entertaining a dialogue with her self that is set out by these three parts : the serpent , adam , and the woman . and here the soul recollecting her self , cannot but confess , that religion denies her no honest , nor fitting pleasure that is not hazardous to her greater happiness , and bethinks her self in what peril she is of losing the divine life , and due sense of god , if she venture thus promiscuously to follow her own will , and not measure all her actions and purposes by the divine light that for the present is at hand to direct her . ver. 4. but the serpent , &c. the sense of this verse is , that the eager desire of pleasure had wrought it self so far into the sweetness of the animal life , that it clouded the mans judgement , and made him fondly hope that the being so freely alive to his own will was no prejudice to the will of the spirit , and the life of god which was in him , when as yet notwithstanding the apostle expresly writes , what fellowship is there betwixt righteousness & unrighteousness ? what communion betwixt light and darkness ? what agreement betwixt christ and belial ? and he elsewhere tells us , that christ gave himself for his church , that he might so throughly purge it and sanctifie it , that it should have neither spot nor wrinkle : but that it should be holy and unblameable , a true virgin bride clothed with his divine life and glory . and those men that are so willing to halt betwixt two , the flesh and the spirit , and have house-room enough to entertain them both , ( as if there could be any friendship and communion betwixt them ) let them seriously consider whether this opinion be not the same that deceived adam was of , and let them suspect the same sad event , and acknowledge it to arise from the self-same principle , the inordinate desire of pleasing their own wills , without the allowance of the divine light , and consulting with the will of god. ver. 5. skill and experience in things . and some men make it no sin , but warrantable knowledge to know the world , and account others fools that are ignorant of that wicked mysterie . for man would be no slave or idiot , but know his own liberty , and gain experience , as he pretends , by the making use of it . but that the accurate exercise of reason in the knowledge of gods marvellous works in nature , or those innocent delightful conclusions in geometry , and arithmetick , and the like ; that these parts of knowledge should be perstringed by moses in this history , it seems to me not to have the least probability in it : for there are so very few in the world , whose mindes are carried any thing seriously to such objects , that it had not been worth the taking notice of . and then again it is plain that the miscarriage is from the affectation of such kinde of knowledge , as the woman , the flowring life of the body , occasioned adam to transgresse in . wherefore it is the fulfilling of the various desires of the flesh , not an high aspire after intellectual contemplations ; for they respect the masculine faculties , not the feminine , that made way to the transgression . wherefore i say , the wisdome that the serpent here promised , was not natural philosophy , or mathematicks , or any of those innocuous and noble accomplishments of the understanding of man , but it was the knowledge of the world , and the wisdome of the flesh . for the life of the body is full of desires , and presages of satisfaction in the obtaining of this or the other external thing , whether it be in honour , riches , or pleasure ; and if they shake off the divine guide within them , they will have it by hook or by crook . and this worldly wisdome is so plausible in the world , and so sweetly relished by the meer natural man , that it were temptation enough for a novice , if it were but to be esteemed wise , to adventure upon such things as would initiate him therein . ver. 6. but the wisdome of the flesh . the apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which wisdome of the flesh , he saith , is enmity with god. but the free and cautious use of reason , the knowledge of the fabrick of the world , and the course of natural causes , to understand the rudiments of geometry , and the principles of mechanicks , and the like ; what man that is not a fool , or a fanatick , will ever assert that god bears any enmity to these things ? for again , these kind of contemplations are not so properly the knowledg of good and evil , as of truth and falshood , the knowledge of good and evil referring to that experience we gather up in moral or political encounters . but those men that from this text of scripture would perstringe philosophy , and an honest and gerous enquiry into the true knowledge of god in nature , i suspect them partly of ignorance , and partly of a sly and partial kinde of countenancing of those pleasures that beasts have as well as men , and i think in as high a degree , especially baboons and satyres , and such like letcherous animals . and i fear there are no men so subject to such mis-interpretations of scripture , as the boldest religionists , and mock-prophets , who are very full of heat and spirits , and have their imagination too often infected with the fumes of those lower parts , the full sense and pleasure whereof they prefer before all the subtile delights of reason and generous contemplation . but leaving these sanguine-inspired seers , to the sweet deception and gullery of their own corrupted fancy , let us listen and keep close to him that can neither deceive nor be deceived , i mean christ , and his holy apostles ; and now in particular , let us consider that grave and pious monition of s. peter , beloved , i beseech you , as strangers and pilgrims , abstain from fleshly lusts that warre against the soul . wherein , this holy man instructed of god , plainly intimates that the soul in this world is as a traveller in a strange countrey , and that she is journeying on to a condition more sutable to her , then this in the body . whence it follows , that the tender patronizing of those pleasures that are mortal and die with the body , is a badg of a poor , base , degenerate minde , and unacquainted with her own nature and dignity . ver. 7. how naked now he was , and bare of all strength and power to divine and holy things . this was adams mistake , that he thought he could serve two masters , the will of god , and the dictates of the flesh . but thus he became estranged to the divine life and power , which will not dwell in a body that is subject unto sin ; for the holy spirit of discipline will fly deceit , and remove from thoughts that are without understanding , ( viz. such as are suggested and pursued at randome ) and will not abide when unrighteousnesse cometh in . ver. 8. could not endure the presence of it . for the divine light now was only a convincer of his miscarriages , but administred nothing of the divine love and power , as it does to them that are obedient and sincere followers of its precepts , and therefore adam could no more endure the presence of it , then sore eyes the sun or candle-light . ver. 9. persisted and came up closer to him . this divine light is god , as he is manifested in the conscience of man , but his love and power are not fit to be communicated to adam in this dissolute and disobedient condition he is in , but meerly conviction , to bring him to repentance . and after the hurry of his inordinate pleasures and passions , when he was for a time left in the suds , as they call it , this light of conscience did more strictly , and particularly sift and examine him , and he might well wonder with himself that he found himself so much afraid to commune with his own heart . ver. 10. ingenuously confessed . for he presently found out the reason why he was thus estranged from the divine light , because he found himself naked of that power and good affection he had in divine things before , having lost those by promiscuously following the wilde suggestions of his own inordinate will , as you see in the following verse . wherefore he had no minde to be convinced of any obligation to such things as he felt in himself no power left to perform , nor any inclination unto . ver. 11. the sad event upon his disobedience . adams conscience resolved all this confusion of minde into his disobedience and following his own will , without any rule or guidance from the will of god. ver. 12. his rational faculties , and said . like that in the comedian . homo sum , humani nihil à me alienum puto . and so commonly men reason themselves into an allowance of sin , by pretending humane infirmities or natural frailties . ver. 13. that he kept his feminine faculties in no better order . that 's the foolish and mischievous sophistry amongst men , whereby they impose upon themselves , that because such and such things may be done , and that they are but the suggestions of nature , which is the work of god in the world , that therefore they may do them , how , and in what measure they please ; but here the divine light does not chastise adam for the exercise of his feminine faculties , but that in the exercise of them they were not regulated by an higher and more holy rule , and that he kept them in no more subjection unto the masculine . to which he had nothing to say , but , &c. the meaning is , that adams temptations were very strong , and so accommodate to the vigorous life of the body , that , as he thought , he could not resist . but the will of man assisted by god , as adam's was , if it be sincere , what can it not doe ? ver. 14. then the divine light began to chastise the serpent . from this 14 verse to the 20. there seems to be a description of the conscience of a man plainly convincing him of all the ugliness and inconveniencies of those sinful courses he is engaged in , with some hints also of the advantages of the better life , if he converted to it , which is like a present flame kindled in his minde for a time , but the true love of the divine life , and the power of grace being not also communicated unto his soul , and his body being unpurg'd of the filth it has contracted by former evil courses , this flame is presently extinct , and all those monitions and representations of what so nearly concerned him are drowned in oblivion , and he presently settles to his old ill ways again . that it crept basely upon the belly . see what has been said out of philo upon ver . 1. ver. 15. but might i once descend so far . this the divine light might be very well said to speak in adam . for his conscience might well re-minde him , how grateful a sense of the harmless joyes of the body he had in his state of obedience and sincerity ; and if the divine light had wrought it self into a more full and universal possession of all his faculties , the regulated joyes of the body , which had been the off-spring of the woman , had so far exceeded the tumultuous pleasures of inordinate desires , that they would like the sun-beams playing upon a fire , extinguish the heat thereof , as is already said in this fifteenth verse . ver. 16. so that the kindly joy of the health of the body shall be much depraved . the divine light in the conscience of adam might very well say all this , he having had already a good taste of it in all likelihood , having found himself after inordinate satiating his furious desires of pleasure in a dull , languid , nauseating condition , though new recruits spurred him up to new follies . for the moral cabbala does not suppose it was one single mistaken act that brought adam to this confusion of minde , but disobedience at large , and leading a life unguided by the light and law of god. earthly minded adam . philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the earthly minde , pag. 332. ver. 17 , 18 , 19. adams conscience was so awakened by the divine light and reason , and experience so instructed him for the present , that he could easily read his own doom , if he persisted in these courses of disobedience , that he should be prick'd and vex'd in his wilde rangings after inordinate pleasure all the while the earthly mind was his light & guide . but after all this conviction , what way adam would settle in , did not god visit him with an higher pitch of superadvenient grace that would conveigh faith , power , and affection unto him , you see in the verse immediately following . ver. 20. adam was not sufficiently . for meer conviction of light disjoin'd from faith , power , and affection , may indeed disturb the minde and confound it , but is not able of it self to compose it and settle it to good , in men that have contracted a custome of evil . called her , my life . so soon as this reproof and castigation of the divine light manifested in adams conscience was over , he forthwith falls into the same sense of things , and pursues the same resolutions that he had in designe before , and very feelingly concludes with himself , that be that as true as it will , that his conscience dictated unto him , yet nothing can be more true then this ; that the joy of his body was a necessary solace of life , and therefore he would set up his happiness in the improvement thereof . and so adhering in his affection to it , counted it his very life , and that there was no living at all without it . they are almost the words of philo , speaking of the sense of the body , in which was this corporeal joy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. which corporeal sense the earthly minde in man , properly therefore called adam , when he saw efformed , though it was really the death of the man , yet he called it his life . this is philo's exposition of this present verse . ver. 21. put hairy coats . the philosophick cabbala , and the text have a marvellous fit and easie congruency in this place . and this moral sense will not seem hard , if you consider such phrases as these in scripture ; but as for his enemies let them be clothed with shame ; and elsewhere , let them be clothed with rebuke and dishonour ; besides other places to that purpose . and to clothe men according to their conditions and quality , what is more ordinary , or more fit and natural ? as those that are fools they ordinarily clothe them in a fools coat . and so adams will and affection being carried so resolvedly to the brutish life , it is not incongruous to conceive that the divine light judging them very brutes , the reproach she gives them is set out in this passage of clothing them with the skins of beasts . the meaning therefore of this verse is , that the divine light in the conscience of adam had another bout with him , and that adam was convinced that he should grow a kinde of a brute , by the courses he meant to follow . and indeed he was content so to be , as a man may well conceive , the pleasure of sin having so weakned all the powers of that higher life in him , that there was little or nothing , especially for the present , able to carry him at all upwards towards heaven and holiness . and of a truth , vile epicurisme , and sensuality will make the soul of man so degenerate and blinde , that he will not only be content to slide into brutish immorality , but please himself in this very opinion that he is a real brute already , an ape , satyre , or baboon , and that the best of men are no better , saving that civilizing of them and industrious education has made them appear in a more refined shape , and long inculcate precepts have been mistaken for connate principles of honesty and natural knowledge , otherwise there be no indispensable grounds of religion and virtue , but what has hapned to be taken up by over-ruling custome . which things , i dare say , are as easily confutable , as any conclusion in mathematicks is demonstrable . but as many as are thus sottish , let them enjoy their own wildeness and ignorance , it is sufficient for a good man that he is conscious unto himself that he is more nobly descended , better bred and born , and more skilfully taught , by the purged faculties of his own minde . ver. 22. design'd the contrary . the mercy of the almighty is such to poor man , that his weak and dark spirit cannot be always so resolvedly wicked as he is contented to be ; wherefore it is a fond surmise of desperate men , that do all the violence they can to the remainders of that light and principle of religion , and honesty left in them , hoping thereby to come to rest and tranquillity of minde , by laying dead , or quite obliterating all the rules of godliness & morality out of their souls . for it is not in their power so to do , nor have they any reason to promise themselves they are hereby secure from the pangs of conscience . for some passages of providence or other may so awaken them , that they shall be forced to acknowledg their errour and rebellion with unexpressible bitterness and confusion of spirit . and the longer they have run wrong , the more tedious journey they have to return back . wherefore it is more safe to close with that life betime , that when it is attained to , neither deserves nor is obnoxious to any change or death ; i mean when we have arrived to the due measure of it . for this is the natural accomplishment of the soul , all else but rust and dirt that lies upon it . ver. 23. out of this paradise of luxury . the english translation takes no notice of any more paradises then one , calling it always the garden of eden . but the seventy more favourable to our moral cabbala , that which they call a garden in eden at first , they after name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may signifie the garden of luxury . but whether there be any force at all in this or no , that supplement i have made in the foregoing verse will make good the sense of our cabbala . and in the very letter and history of the scripture , if a man take notice , he must of necessity make a supply of something or another to pass to what follows with due cohaesion and clearness of sense . so in the very next chapter , where god dooms cain to be a vagabond , and he cryes out that every man that meets him will kill him , according to the concise story of the text ; there was none but adam and eve in the world to meet him , and yet there is a mark set upon him by god as if there had been then several people in the world , into whose hands he might fall , and lose his life by them . and then again at ver . 17. cain had no sooner got into the land of nod , but he has a wife and a childe by her , and he is forthwith said to build a city , when as there is no mention of any but himself , his wife , and his childe to be the artificers ; but any ingenious reader will easily make to himself fitting supplements , ever supposing due distances of time and right preparations to all that is said to be acted . and so in the story of samson , where he is said to take three hundred foxes , it may be rationally supposed , that countrey was full of such creatures , that he had a competency of time , a sufficient number to help him , and the like . that the history of scripture is very concise , no body can deny ; and therefore where easie , natural , and agreeable supplements will clear the sense , i conceive it is very warrantable to suppose some such supplies , and for a paraphrast , judiciously to interweave them . but now that paradise at first should signifie a state of divine pleasure , and afterward of sensual voluptuousness , it is no more harsh then that adam one while is the spiritual or intellectual man , another while the earthly and carnal . for one and the same natural thing may be a symbole of contrary spiritual mysteries . so a lion and a serpent are figures of christ , as well as of the devil ; and therefore it is not so hard to admit that this garden of eden may emblematize , while adam is discours'd of as innocent and obedient to god , the delights of the spirit ; but after his forsaking god , the pleasures of the flesh ; and consequently , that the fruit of the tree of life in the one , may be perseverance and establishment in the divine life ; in the other , a settlement and fixedness in the brutish and sensual . ver. 24. the manly faculties of reason and conscience . these i conceive may be understood by the cherubim and flaming sword. for the cherubim bear the image of a man , and reason is a cutting , dividing thing like a sword , the stoicks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dividing and distinguishing reason . for reason is nothing but a distinct discernment of the idea's of things , whereby the minde is able to sever what will not sute , and lay together what will. but if any body will like better of philo's interpretation here , of the cherubim and flaming sword , who makes the cherubim to signifie the goodness and power of god ; the flaming sword , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effectual and operative wisdome or word of god ; it does not at all clash with what we have already set down . for my self also suppose , that god by his son the eternal word works upon the reason and conscience of man : for that word is living and powerful , sharper then any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is the discerner of the thoughts and intents of the heart , neither is there any creature that is not manifest in his sight , but all things are naked and open unto the eyes of him with whom we have to do , heb. 4. that he could not set up his rest for ever . assuredly a mans heart is not so in his own hand , that he can do himself all the mischief he is contented to do . for we are more gods then our own , and his goodness and power has dominion over us . and therefore let not a man vainly fancy , that by violently running into all enormity of life , and extinguishing all the principles of piety and virtue in him , that he shall be able thus to hide himself from god , and never be re-minded of him again for ever . for though a man may happen thus to forget god for a time , yet he can never forget us , sith all things lie open to his sight . and the power of his ever-living word will easily cut through all that thickness and darkness , which we shrowd our selves in , and wound us so , as to make us look back with shame and sorrow at a time that we least thought of . but that our pain may be the lesse , and our happiness commence the sooner , it will be our wisdome to comply with the divine light betimes ; for the sooner we begin , the work is the easier , and will be the more timely dispatch'd through the power of god working in us . but this i must confess ( and i think my self bound , to bear witness to so true and useful a mysterie wrapt up in this mosaical covering ) that there is no other passage nor return into happiness then by death . whence plato also that had been acquainted with these holy writings , has defined philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meditation of death , viz. the dying to the lust of the flesh and inordinate desires of the body ; which purgatory if we had once passed through , there would soon spring up that morning joy , the resurrection from the dead , and our arrival to everlasting life and glory . and there is no other way then this that is manifestable either by scripture , reason , or experience . but those that through the grace of god and a vehement thirst after the divine righteousness , have born the crosse till the perfect death of the body of sin , and make it their business to have no more sense nor relish of themselves , or their own particular persons , then if they were not at all , they being thus demolished as to themselves , and turned into a chaos or dark nothingness , as i may so speak , they become thereby fitted for the new creation . and this personal life being thus destroyed , god calls unto them in the dead of the night , when all things are silent about them , awakes them and raises them up , and breathes into them the breath of everlasting life , and ever after actuates them by his own spirit , and takes all the humane faculties unto himself , guiding or allowing all their operations , always holding up the spirit of man so , that he will never sink into sin ; and from henceforth death and sorrow is swallowed up for ever , for the sting of death is sin. but whatever liberty and joy men take to themselves that is not founded in this new life , is false and frivolous , and will end but in sadness , bitterness , and intolerable thraldome . for the corporeal life and sense will so deeply have sunk into the soul , that it will be beyond all measure hard and painfull to dis-intangle her . but as many as have passed the death , have arrived to that life that abides for ever and ever . and this life is pure and immaculate love , and this love is god , as he is communicable unto man , and is the sole life and essence of virtue truly so called ; or rather , as all colours are but the reflexion of the rayes of the sun so all virtue is but this one variously coloured and figured from the diversity of objects and circumstances . but when she playes with ease within her own pure and undisturbed light , she is most lovely and amiable ; and if she step out into zeal , satyrical rebuke , and contestation , it is a condescent and debasement for the present , but the design is , a more enlarged exaltation of her own nature , and the getting more universal foot-hold in other persons , by dislodging her deformed enemy . for the divine love is the love of the divine beauty , and that beauty is the divine life which would gladly insinuate it self , and become one with that particular principle of natural life , the soul of man. and whatever man she has taken hold upon , and won him to her self , she does so actuate and guide , as that whatever he has , she gets the use of , and improves it to her own interest , that is , the advancement of her self . but she observing that her progress and speed is not so fast as she could wish , ( that is , that mankind is not made so fully and so generally happy by her , as she could desire , and as they are capable of ) she raises in a man his anger & indignation against those things that are obstacles and impediments in her way , beating down by solid reason such things as pretend to reason , and such things as are neither the genuine off-spring of the humane faculties , nor the effects of her own union with them , discountenancing them , and deriding them as monsters and mongrel things , they being no accomplishment of the humane nature , nor any gift of the divine . she observing also that mankind is very giddily busie to improve their natural faculties without her , and promise themselves very rare effects of their art and industry , which if they could bring to passe , would be in the end but a scourge and plague to them , and make them more desperately bold , sensual , atheistical , and wicked , ( for no fire but that of gods spirit in a man can clear up the true knowledge of himself unto us ) she therefore taketh courage ( though she see her self slighted , or unknown ) and deservedly magnifies her self above all the effects of art and humane industry , and boldly tells the world , what petty and poor things they are if compared unto her . nor doth she at all stick to pour out her scorn and derision unto the full upon those garish effects of fanatical fancy , where melancholy dictates strange and uncouth dreams , out of a dark hole , like the whispers of the heathen oracles . for it is not only an injury to her self , that such antick phantasmes are preferred before the pure simplicity of her own beauty , but a great mischief to her darling the soul of man , that he should forsake those faculties she has a minde to sanctifie and take into her self , and should give himself up to meer inconsiderate imaginations , and casual impresses , chusing them for his guide , because they are strongest , not truest , and he will not so much as examine them . such like as these and several other occasions there are , that oftentimes figure the divine life in good men , and sharpen it into an high degree of zeal and anger . but whom in wrath she then wounds , she pities , as being an affectionate lover of universal mankind , though an unreconcileable disliker of their vices . i have now gone through my threefold cabbala , which i hope all sincere and judicious christians will entertain with unprejudic'd candour and kinde acceptance . for as i have lively set out the mysteries of the holy and precious life of a christian , even in the mosaical letter , so i have carefully and on purpose cleared and asserted the grand essential principles of christianity it self , as it is a particular religion , avoiding that rock of scandal , that some who are taken for no small lights in the christian world have cast before men , who attenuate all so into allegories , that they leave the very fundamentals of religion suspected , especially themselves not vouchsafing to take notice , that there is any such thing as the person of christ now existent , much lesse that he is a mediatour with god for us , or that he was a sacrifice for sin , when he hung at jerusalem upon the crosse , or that there shall be again any appearance of him in the heavens , as it was promised by the two angels to his apostles that saw him ascend ; or that there is any life to come , after the dissolution of the natural body , though our saviour christ says expresly , that after the resurrection they neither marry , nor are given in marriage , but are like the angels of god. but to be so spiritual as to interpret this of a mysterious resurrection of a man in this life , is in effect to be so truly carnal , as to insinuate there is no such thing at all as the life to come , and to adde to sadducisme , epicurisme also or worse , that is , a religious liberty of silling one anothers houses with brats of the adulterous bed , under pretence that they are now risen to that state that they may without blame commit that , which in other mortals is down-right adultery . such unlawful sporting with the letter as this , is to me no sign of a spiritual man , but of one at least indiscreet and light minded , more grosse in my conceit then hymeneus and philetas , who yet affirmed that the resurrection was past , and so allegorized away the faith of the people . for mine own part i cannot admire any mans fancies , but only his reason , modesty , discretion and miracles , the main thing being presupposed ( which yet is the birth-right of the meanest christian ) to be truly and sincerely pious . but if his imagination grow rampant , and he aspire to appear some strange thing in the world , such as was never yet heard of , that man seems to me thereby plainly to bewray his own carnality and ignorance . for there is no better truths then what are plainly set down in the scripture already , and the best , the plainest of all . so that if any one will step out to be so venerable an instructer of the world , that no man may appear to have said any thing like unto him either in his own age , or foregoing generations ; verily i am so blunt a fool as to make bold to pronounce , that i suspect the party not a little season'd with spiritual pride and melancholy : for god be thanked , the gospel is so plain a rule of life and belief to the sincere and obedient soul , that no man can adde any thing to it . but then for comparison of persons , what dotage is it for any man , because he can read the common alphabet of honesty and a pious life , in the history of the old and new testament , finely allegorizing , as is conceiv'd , those external transactions to a mysterious application of what concerns the inward man , to either place himself , or for others to place him in the same level with jesus christ the son of god , the saviour of men , and prince of the highest angelical orders , who rose out of the grave by the omnipotent hand of his father , and was seen to ascend into heaven , by his apostles that gazed upon him as he passed through the clouds , and whom all true christians expect visibly to appear there again and re-visit the world according to the promise . now it seems to me a very unreasonable and rash thing , if not impious and blasphemous , to acknowledge any man whatsoever comparable to so sacred a person as our saviour christ every way approved himself , and was approved by a voice from heaven , saying , this is my beloved son , hear him . if any man therefore having none of these testimonies from above , nor being able to do any thing more then other men , shall be so unmannerly as to place himself in the same order and rank with christ the son of god , because he has got some fine fancies and phrases , and special and peculiar interpretations of scripture , which he will have immediately suggested from the spirit ; i cannot forbear again to pronounce , that this man is overtaken with an high degree of either pride or madness , and if he can perswade any others to look upon him as so sacred a prophet , that it must be in them at least inadvertency or ignorance ; nay , i think i shall not say amisse if i attribute their mistake to a kinde of pride also . for pride affects nothing more then singularity ; and therefore undervaluing the plain simplicity of ordinary christianity , such as at first sight is held forth in the gospel of christ , they think it no small privilege to have a prophet of their own ; especially they getting this advantage thereby , that they can very presently , as they fancy , censure and discern the truth or falshood of all that venture to speak out of the rode of their own sect ; as if every body were bound to conne their lessons according to their book . and it is a fine thing to become so accurately wise at so cheap a rate , and discover who is spiritual , or who is the carnal , or meer moral man. this is indeed the folly of all sects , and there is no way better that i know , to be freed from such inveiglements , then by earnestly endevouring after that which they all pretend to , and to become truly more holy and sincere then other men ; for the throughly purified man is certainly delivered from all these follies . these things i could not forbear to speak in zeal to the honour of my saviour , and the good and safety of his church . for if men once get a trick to call the world christian , where the death of christ on the crosse at jerusalem is not acknowledged a sacrifice for sin , nor himself now in his humane person a mediatour with god the father , and the head of his church militant and triumphant ; nor that there is any eternal life nor resurrection , but that in the moral or mystical sense : assuredly this will prove the most dangerous way imaginable , quite to take away that in time , which is most properly called christian religion , out of the world , and to leave meerly the name thereof behinde . but a religion so manifestly established by god in a most miraculous manner , and being so perfect , that the wit of man cannot imagine any thing more compleat , and better fitted for winning souls to god : it can be nothing but giddiness or light-mindedness , to think that this religion can be ever superannuated in the world , but that it shall last till christs corporeal appearance in the clouds . for there is no reason at all that the holy ghost should be thought to come in the flesh of some particular man , no more then god the father did under the law. for what can he tell us more or better , then christ already has told us ; or what himself may tell us without any personal shape ? and there is no prophecie of any such thing , but onely of that which is better , that christ will procure for all those that are his faithful and obedient followers , the spirit of truth and righteousnesse , and indue them with the divine life , and that it shall so at length come to pass , that justice , peace , and equity shall more universally and fully flourish in the world , then ever yet they have done . and that faith in god , and of the life to come shall be more vigorously sealed upon the hearts of men ; and that there shall be a neerer union and conjunction betwixt the humane and divine nature in us , then ever , and more frequent and sensible commerce betwixt the inhabitants of the aethereal and terrestrial region , according as i have already declared concerning the seventh day in this defence of the moral cabbala . but in the mean time though that full sabbatisme be so far off , yet i doubt not but there have been and are very sweet and joyful praelibations of it , in sundry persons , which quickens their hopes and desires of the compleatment thereof , and divine providence is not idle , all things working towards this last catastraphe ; and the heads of sects themselves , though i never saw any yet that my light and judgement could pronounce infallible and perfect , ( as i think there never will be any till christ himself come again , who will appear in no sectarian way , for himself hath given us an intimation , that if any one say , loe here is christ , or there is christ , believe it not ) yet such is the grosse ignorance or hypocrisie of ordinary carnal churches ( as they call them ) that some heads of sects , i say , have spoken very true and weighty things against them , very lively setting them out & depainting them in their own colors , insomuch that they will be able , not only to turn from them the affections of all plain hearted men , that are fast friends to the eternal righteousness of god , and prefer that before the most specious devices of arbitrarious superstition , but also to raise their anger and indignation against them . but it does not presently follow , that because a man can truly discover the gross faults & falsities that are in another , that therefore he is utterly blameless himself , and not at all imposed upon by his natural complexion , nor speaks any thing that is false , nor omits any thing that is both true and necessary . but be these sects what they will be , the grand churches themselves are so naked and obnoxious , that unlesse they cast away from them their hypocrisie , pride , and covetousnesse , they will in all likelihood raise such storms in all christendome , that in processe of time , not onely ecclesiastical but civil power it self will be involved in those ruines , and christ alone will be exalted in that day . for before he deliver up the kingdome to his father , he is to put down all rule , and all authority and power ; for he must reign till he have put all his enemies under his feet ; the last enemy that shall be destroyed is death : which as i have already signified unto you , though he be now the king of terrours , will in that great festival and sabbatisme , by reason of so sensible and palpable union betwixt the heavenly and earthly nature , be but a pleasant passage into an higher room , or to use that more mysterious expression of the rabbins concerning moses , in whose writings this sabbatisme is adumbrated , god will draw up a mans soul to himself by an amorous kisse ; for such was the death of that holy man moses , who is said to have died in moab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the kisses and embracements of god. this shall be the condition of the church of christ for many hundred years ; till the wheel of providence driving on further , and the stage of things drawing on to their last period , men shall not onely be freed from the fear and pain of death , but there shall be no capacity of dying at all . for then shall the day of the lord come , wherein the heavens shall passe away with a noise , and the elements melt with fervent heat , and the earth with all the things in it shall be burnt up . thus christ having done vengeance upon the obstinately wicked and disobedient , and fully triumphed over all his enemies , he will give up his kingdome to his father , whose vicegerent hitherto he hath been in the affairs of both men and angels . but till then whosoever by pretending to be more spiritual and mystical then other men , would smother those essential principles of the christian religion , that have reference to the external person of christ , let him phrase it as well as he will , or speak as magnificently of himself as he can , we are never to let go the plain and warrantable faith of the word , for ungrounded fancies and fine sayings . wherefore let every man seek god apart , and search out the truth in the holy scripture , preparing himself for a right understanding thereof , by stedfastly and sincerely practising such things as are plainly and uncontrovertedly contained therein , and expect illumination according to the best communication thereof , that is , answerably to our own faculties , otherwise if we bid all reason , and history , and humane helps , and acquisitions quite adiew , the world will never be rid of religious lunacies and fancies . finis . an account of what is contained in the prefaces and chapters of this book . in the preface to the reader . what is meant by the tearm cabbala , and how warrantably the literal exposition of the text may be so called . that dispensable speculations are best propounded in a sceptical manner . a clear description of the nature and digniety of reason , and what the divine logos is . the general probabilities of the truth of this present cabbala . the designe of the author in publishing of it . the literal cabbala . chap. i. 2 the earth at first a deep miry abysse , covered over with waters , over which was a fierce wind , and through all darknesse . 3 day made at first without a sun. 6 the earth a floor , the heavens a transparent canopy , or strong tent over it , to keep off the upper waters or blew conspicuous sea from drowning the world . 8 why this tent or canopy was not said to be good . 9 the lower waters commanded into one place . 11 herbs , flowers , and fruits of trees , before either sun or seasons of the year to ripen them . 14 the sun created to and added the day , as a peculiar ornament thereof , as the moon and stars to the night . 20 the creation of fish and fowl. 24 the creation of beasts and creeping things . 27 man created in the very shape and figure of god , but yet so , that there were made females as well as males . 28 how man came to be lord over the rest of living creatures . 30 how it came to pass that man feeds on the better sort of the fruits of the earth , and the beasts on the worse . p. 1 chap. ii. 3 the original of the jewish sabbaths , from gods resting himself from his six days labours . 5 herbs and plants before either rain , gardning , or husbandry , and the reason why it was so . 7 adam made of the dust of the ground , and his soul breathed in at his nosthrils . 8 the planting of paradise . 9 a wonderful tree there , that would continue youth , and make a man immortal upon earth : another strange tree , viz. the tree of knowledge of good and evil . 11 the rivers of paradise , phasis , gihon , tigris , euphrates . 18 the high commendation of matrimony . 19 adam gives names to all kinde of creatures , except fishes . 21 woman is made of a rib of adam , a deep sleep falling upon him , his minde then also being in a trance . 24 the first institution of marriage . 9 chap. iii. 1 a subtile serpent in paradise , indued with both reason , and the power of speech , deceives the woman . 2 the dialogue betwixt the woman and the serpent . 7 how the shame of nakednesse came into the world . 8 god walks in the garden , and calls to adam . 10 the dialogue betwixt adam and god. 14 the reasons why serpents want feet , and creep upon the ground . 15 the reason of the antipathy betwixt men and serpents . 16 as also of womens pangs in childe-bearing , and of their being bound in subjection to their husbands . 18 also of the barrennesse of the earth , and of mans toil and drudgery . 21 god teacheth adam and eve the use of leathern clothing . 24 paradise haunted with apparitions : adam frighted from daring to taste of the tree of life , whence his posterity became mortal to this very day . 15 the philosophick cabbala . chap. i. 1 the world of life or forms , and the potentiality of the visible vniverse created by the tri-une god , and referr'd to a monad or unite . 6 the vniversal immense matter of the visible world created out of nothing , and referr'd to the number two. 7 why it was not said of this matter that it was good . 9 the ordering of an earth or planet for making it conveniently habitable , referr'd to the number three . 14 the immense aethereal matter , or heaven , contriv'd into suns or planets , as well primary as secondary , viz. as well earths as moons , and referr'd to the number four. 20 the replenishing of an earth with fish and fowl , referr'd to the number five . 24 the creation of beasts and cattel , but more chiefly of man himself , referr'd to the number six . 22 chap. ii. 2 gods full and absolute rest from creating any thing of anew , adumbrated by the number seven . 4 suns and planets not only the furniture , but effects of the ethereal matter or heaven . 6 the manner of man and other animals rising out of the earth by the power of god in nature . 8 how it was with adam before he descended into flesh , and became a terrestrial animal . 10 that the four cardinal virtues were in adam in his ethereal or paradisiacal condition . 17 adam in paradise forbidden to taste or relish his own will , under pain of descending into the region of death . 18 the masculine and feminine faculties in adam . 20 the great pleasure and solace of the feminine faculties . 21 the masculine faculties laid asleep , the feminine appear and act , viz. the grateful sense of the life of the vehicle . 25 that this sense and joy of the life of the vehicle is in it self without either blame or shame . pag. 33 chap. iii. 1 satan tempts adam , taking advantage upon the invigoration of the life of his vehicle . 2 the dialogue betwixt adam and satan . 6 the masculine faculties in adam swayed by the feminine ; assent to sin against god. 7 adam excuses the use of that wilde liberty he gave himself , discerning the plastick power somewhat awakened in him . 8 a dispute betwixt adam and the divine light , arraigning him at the tribunal of his own conscience . 14 satan strucken down into the lower regions of the air. 15 a prophecy of the incarnation of the soul of the messias , and of his triumph over the head and highest powers of the rebellious angels . 16 a decree of god to sowre and disturb all the pleasures and contentments of the terrestrial life . 20 adam again excuses his fall , from the usefulnesse of his presence and government upon earth . 21 adam is fully incorporated into flesh , and appears in the true shape of a terrestrial animal . 24 that immortality is incompetible to the earthly adam , nor can his soul reach it , till she return into her ethereal vehicle . 44 the moral cabbala . chap. i. 1 man a microcosme or little world , in whom there are two principles , spirit and flesh . 2 the earthly or fleshly nature appears first . 4 the light of conscience unlistned to . 6 the spirit of savory and affectionate discernment betwixt good and evil . 10 the inordinate desires of the flesh driven aside and limited . 11 hereupon the plants of righteousnesse bear fruit and flourish . 16 the hearty and sincere love of god , and a mans neighbor , is as the sun in the soul of man. notionality and opinions the weak and faint light of the dispersed stars . 18 those that walk in sincere love , walk in the day : they that are guided by notionality , travel in the night . 22 the natural concupiscible brings forth by the command of god , and is corrected by devotion . 24 the irascible also brings forth . 26 christ the image of god is created , being a perfect ruler over all the motions of the irascible and concupiscible . 29 the food of the divine life . 30 the food of the animal life . 31 the divine wisdome approves of whatsoever is simply natural , as good . 52 chap. ii. 3 the true sabbatisme of the sons of god. 5 a description of men taught by god. 7 the mysterie of that adam that comes by water and the spirit . 9 obedience the tree of life : disobedience the tree of the knowledge of good and evil . 10 the rivers of paradise ; the four cardinal virtues in the soul of man. 17 the life of righteousnesse lost by disobedience . 19 the meer contemplative and spiritual man sees the motions of the animal life , and rigidly enough censures them . 21 that it is incompetible to man perpetually to dwell in spiritual contemplations . 22 that upon the slaking of those , the kindly joy of the life of the body springs out , which is our eve. 23 that this kindly joy of the body is more grateful to man in innocency , then any thing else whatsoever . 25 nor is man mistaken in his judgement thereof . 63 chap. iii. 1 adam is tempted by inordinate pleasure from the springing up of the joy of the invigorated life of his body . 2 a dialogue or dispute in the mind of adam betwixt the inordinate desire of pleasure , and the natural joy of the body . 6 the will of adam is drawn away to assent to inordinate pleasure . 8 adam having transgressed , is impatient of the presence of the divine light. 10 a long conflict of conscience , or dispute betwixt adams earthly minde , and the divine light , examining him , and setting before him both his present and future condition , if he persisted in rebellion . 20 he adheres to the joy of his body , without reason or measure , notwithstanding all the castigations and monitions of the divine light. 21 the divine light takes leave of adam therefore for the present , with deserved scorn and reproach . 22 the doom of the eternal god concerning laps'd man , that will not suffer them to settle in wickednesse , according to their own depraved wills and desires . the contents of the defence of the threefold cabbala . in the introduction to the defence . diodorus his mistake concerning moses , and other law-givers , that have professed themselves to have received their laws from either god or some good angel . reasons why moses began his history with the creation of the world . the sun and moon the same with the aegyptians osiris and isis , and how they came to be worshipped for gods. the apotheosis of mortal men , such as bacchus and ceres , how it first came into the world . that the letter of the scripture speaks ordinarily in philosophical things according to the sense and imagination of the vulgar . that there is a philosophical sense that lies hid in the letter of the three first chapters of genesis . that there is a moral or mystical sense , not only in these three chapters , but in several other places of the scripture . 93 the contents of the defence of the literal cabbala . chap. i. 1 the genuine sense of in the beginning . the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected by the seventy , who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 the ground of their mistake discovered , who conceive moses to intimate that the matter is uncreated . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then ventus magnus . 4 that the first darknesse was not properly night . 6 why the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum , and that it is in allusion to a firmly pitched tent. 11 that the sensible effects of the sun invited the heathen to idolatry , and that their oracles taught them to call him by the name of jao . 14 that the prophet jeremy divides the day from the sun , speaking according to the vulgar capacity . 15 the reason why the stars appear on this side the upper caeruleous sea. 27 the opinion of the anthropomorphites , and of what great consequence it is for the vulgar to imagine god in the shape of a man. aristophanes his story in plato of men and womens growing together at first , as if they made both but one animal . 111 chap. ii. 7 the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the breathing of adams soul into his nosthrils . 8 the exact situation of paradise . that gihon is part of euphrates ; pison , phasis , or phasi-tigris . that the madianites are called aethiopians . that paradise was seated about mesopotamia , argued by six reasons . that it was more particularly seated where now apamia stands in ptolemee's maps . 18 the prudence of moses in the commendation of matrimony . 19 why adam is not recorded to have given names to the fishes . 24 abraham ben ezra's conceit of the names of adam and eve , as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 25 moses his wise anthypophora concerning the natural shame of nakednesse . 124 chap. iii. 1 how much it saves the credit of our first parents , that the serpent was found the prime author of the transgression . that according to s. basil all the living creatures of paradise could speak : undeniable reasons that the serpent could , according to the literal cabbala . 9 the opinion of the anthropomorphites true , according to the literal cabbala . 14 that the serpent went upright before the fall , was the opinion of s. basil . 16 a story of the easie delivery of a certain poor woman of liguria . 19 that the general calamities that lie upon mankinde , came by the transgression of a positive law , how well accommodate it is to the scope of moses . 23 that paradise was not the whole earth . 24 the apparitions in paradise called by theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 130 the defence of the philosophick cabbala . chap. i. 1 why heaven and light are both made symbols of the same thing , viz. the world of life . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate a trinity . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of the eternal wisdome the son of god , who is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in philo as the new testament . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the holy ghost . 2 the fit agreement of plato's triad with the trinity of the present cabbala . 5 the pythagorick names or nature of a monad or unite applyed to the first days work . 6 what are the upper waters : and that souls that descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the naides or water nymphes in porphyrius . 8 that matter of it self is unmoveable . r. bechai his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very happily explained out of des cartes his philosophy . that vniversal matter is the second days creation , fully made good by the names and property of the number two. 13 the nature of the third days work set off by the number three . 16 that the most learned do agree that the creation was perfected at once . the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangely agreeing with the most notorious conclusions of the cartesian philosophy . 19 that the corporeal world was universally erected into form and motion on the fourth day , is most notably confirmed by the titles and propertie of the number four. the true meanning of the pythagorick oath , wherein they swore by him that taught them the mysterie of the tetractys . that the tetractys was a symbole of the whole philosophick cabbala , that lay couched under the text of moses . 20 why fish and fowl created in the same day . 23 why living creatures were said to be made in the fift and sixt days . 31 and why the whole creation was comprehended within the number six . 135 , 136 chap. ii. 3 the number seven a fit symbole of the sabbath , or rest of god. 7 of adams rising out of the ground , as other creatures did . 11 that pison is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes prudence . the mystical meaning of havilah . 13 that gihon is the same that nilus , sihor , or siris , and that pison is ganges . the justice of the aethiopians . that gihon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes that virtue . 14 as hiddekel , fortitude . 17 that those expressions of the souls sleep , and death in the body , so frequent amongst the platonists , were borrowed from the mosaical cabbala . 19 fallen angels assimilated to the beasts of the field . the meaning of those platonical phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in platonisme is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moses , that signifies angels as well as god. 22 that there are three principles in man , according to plato's school ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that this last is eve. chap. iii. 1 the serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pherecydes syrus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of spirits haunting fields and and desolate places . the right notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13 that satan upon his tempting adam , was cast down lower towards the earth , with all his accomplices . 15 plato's prophecie of christ . the reasonablenesse of divine providence in exalting christ above the highest angels . 20 that adams descension into his terrestrial body , was a kind of death . 22 how incongruous it is to the divine goodnesse , sarcastically to insult over frail man fallen into tragical misery . 24 that it is a great mercy of god that we are not immortal upon earth . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one . a summary representation of the strength of the whole philosophick cabbala . pythagoras deemed the son of apollo , that he was acquainted with the cabbala of moses : that he did miracles ; as also abaris , empedocles , and epimenides , being instructed by him . plato also deemed the son of apollo . socrates his dream concerning him . that he was learned in the mosaical cabbala . the miraculous power of plotinus his soul. cartesius compared with bezaliel and aholiab , and whether he was inspired or no. the cabbalists apology . 172 the defence of the moral cabbala . chap. i. what is meant by moral , explained out of philo. 3 that the light in the first day improv'd to the height , is adam , in the sixt , christ , according to the spirit . 4 in what sense we our selves may be said to do what god does in us . 5 why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rendred ignorance and inquiry . 18 plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applyed to the fourth days progresse . 22 that virtue is not an extirpation , but regulation of the passions , according to the minde of the pythagoreans . 24 plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applyed to the sixt days progresse . 26 what the image of god is , plainly set down out of s. paul and plato . the divine principle in us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of plotinus . 28 the distinction of the heavenly and earthly man , out of philo. 31 the imposture of still and fixed melancholy , and that it is not the true divine rest , and precious sabbath of the soul. a compendious rehearsal of the whole allegory of the six days creation . p. 194 chap. ii. the full sense of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that keeps men from entring into the true sabbath . 4 the great necessity of distinguishing the innocent motions of nature from the suggestions of sin. 5 that the growth of a true christian indeed doth not adaequately depend upon the lips of the priest . 7 the meaning of this is he that comes by water and blood. 8 the meaning of repent , for the kingdome of heaven is at hand . the seventh thousand years , the great sabbatism of the church of god. that there will be then frequent converse betwixt men and angels . 9 the tree of life , how fitly in the mystical sense , said to be in the midst of the garden . 17 a twofold death contracted by adams disobedience . the masculine and feminine faculties in man what they are . actuating a body , an essential operation of the soul ; and the reason of that so joyful appearance of eve to the humane nature . 209 , 210 chap. iii. a story of a dispute betwixt a prelate and a black-smith , concerning adams eating of the apple . 1 what is meant by the subtilty or deceit of the serpent . that religion wrought to its due height is a very chearful state ; and it is only the halting and hypocrisie of men that generally have put so soure and sad a vizard upon it . 5 , 6 that worldly wisdome , not philosophy , is perstringed in the mysterie of the tree of knowledge of good and evil . 10 the meaning of adams flying after he had found himself naked . 20 adam , the earthly-minded man , according to philo. 21 what is meant by gods clothing adam and eve with hairy coats in the mystical sense . 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the paradise of luxury . that history in scripture is wrote very concisely , and therefore admits of modest and judicious supplements for clearing the sense . 24 what is meant by the cherubim and flaming sword. plato's definition of philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a more large description of dying to sinne , and of the life of righteousness . that christian religion even as it referres to the external person of christ , is upon no pretence to be annull'd till the conflagration of the world . 224 errata . pag. 39. lin . 24. read sacred . p. 79 ▪ l. 19. r. sensus . p. 87. l. 14. r. wilde . p. 126. l. 26. r. goodly . p. 204. l. 35. r. run . p. 230. l. 34. r. generous . finis .