the invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through christ jesus. baxter, richard, 1615-1691. 1681 approx. 22 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26941 wing b1287 estc r25867 09269019 ocm 09269019 42568 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. a26941) transcribed from: (early english books online ; image set 42568) images scanned from microfilm: (early english books, 1641-1700 ; 1300:13) the invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through christ jesus. baxter, richard, 1615-1691. [19] p. printed for j. clark, london : 1681. attributed to richard baxter--nuc pre-1956 imprints. 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 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and xml conversion the invaluable price of an immortal soul. shewing the vanity of most people , in taking care for the body , but neglect their duty as to the preservation of their never-dying souls . by mr. richard baxter . printed for j clarke , in west-smithfield . the invaluable price of an immortal soul . shewing the vanity of most people , in taking care for the body , but neglect their duty as to the preservation of their never-dying souls . vvith advice to secure sinners , to examine themselves before it be too late , that when death shall come to separate their souls from their bodies , they may be in a condition to welcome death for that happy change which all prepared christians will for ever rejoyce in . very necessary for all people to read and consider , who would willingly be accounted true christians . with large admonition to prayer , as a duty most incumbant upon all who desire to obtain everlasting life , through christ jesus . printed for j. clark , at the bible and harp , at the hospital-gate , in vvestsmithfield . 1681. the invaluable price of an imortal soul , shewing , the vanity of most people in takeing care for the body , but neglect their duty as to the preservation of their never-dying sovls . the immortality of the soul is a thing indisputable , and the natural proneness of man to sin , is a thing undeniable : but the body which should be as a servant to the soul , is now ( the more is the pitty ) taken more care for in one day , then the soul in one year . how diligent are men for the preservation of their bodily health , by providing for themselves what delicates the appetite desires : while their poor souls are even starved for want of heavenly food , and ready to faint for want of divine cordials : if the body be distempered , the physition is run for , but the poor soul which sometimes lyes in a perishing condition shall not find one dram of spiritual comfort to refresh it self : oh christians , consider how it will be with you at the last day if you suffer your poor souls to be thus ship-wrackt , consider the price of your souls , which cost no less then the precious blood of iesus christ to redeem them , the riches of the whole world is not worth one soul that now is so little regarded ; it had better been for those who are so careless of their souls never to have had any , but to have been like a brute beast , that when it dyes there is an end of him ; but it is not so with man , for he shall give an account at the great day of all his worldly transactions , the neglecting of his soul , the too great care of his body , the starving of the one and the pompering of the other ; which though they know it must dye and shall dye , yet will they take more care for it then that which cannot nor shall not dye , but live for ever in endless joys , or unspeakable torments . besides this great neglect of most men , there are more very great and dangerous defects in and amongst seeming professors , who are so secure in their sins , that they will confidently affirm , that if any go to heaven , they shall be of that number ; for say they , vve have lived honestly , we have done no man wrong , we have not lived debauched lives , we are not given to any notorious vice , but never consider that they have brought sin enough into the world to damn them , without the great mercy of god , who only can preserve and keep us from that lake of everlasting torment provided for those who shall not dye in the lord. how few is there that are convinced of original sin imputed to them ? and how many that never consider that they with adam transgressed by eating the forbidden fruit ; nay , i fear do not so much as busie their thoughts with any such matter , but are satisfied with their morallity , and account themselves upright in their dealing , and so conclude they are in a fair way for heaven : but alas ! poor deceived souls , this is not sufficient for you , for you will never arrive at that desired haven of happiness without a better wind do fill your sails , he will fall short of his desires who putteth his trust in his own vvorks or deserts , for all the impieties of mens wicked lives are nothing in comparison of that venome which lodges in the heart by nature , and man himself hardly sensible thereof : oh wretched state that man knows not his own heart , but hath a thousand times more sin in him unknown , then the greatest self-conceited person in the world can see perfection in himself : few there are that are not too strongly and too well opinionated of themselves , and some have high esteem of others , and will say , that such a one is a good natur'd man , he hath no deceit in him , he would not wrong a vvorm : when alas , these excellencies are nothing in comparison of that ocean of sin , deformed corruption , which lurks in his heart , and cannot be rooted out but by that heavenly antidote which alone can expell the poyson of sin out of our corrupted hearts , carnal men do not consider that their wilful minds are not nor cannot be subject to the law of god , which is absolutely pure without spot or blemish , whilst the best of our actions , the supream of our thoughts , are vain , sinful and rebellious . the carnal mind thinks of nothing more then to provide for this present life , and hath no reflection upon eternity , nor makes any provision against that severe vvinter which undoubtedly will follow the pleasant summer of our pleasure and delight , but minds only the present things of this life , with the neglect of seeking after eternal happiness : would not you account him silly who would exchange diamonds for pebbles , gold for dross , or liberty for a goal ? how much more is he then to be accounted witless , that minds momentary pleasures before everlasting happiness , taketh more care for his mortal body then his immortal soul , and prizes the riches of this vvorld , which have vvings and will flye away , before those never-ceasing joys which attend all those who do most faithfully and diligently seek after and earnestly desire to obtain them . carnal minds are slaves to the more ignoble parts of our souls , and love that best which is least worth : we have such a simpathizing nature toward sin and momentary pleasure , that we do not only endeavour to extenuate the culpableness of the crimes , but rather justifie and plead for them , being so agreeable to our sinful natures . and thus do we vvalk dayly more and more in sin , till at last we are brought into such a labyrinth of sin that we cannot find the way out , nor can our blinded consciences tell us our errours of our lives , for we conclude all is well with us , we do justifie our selves with good opinions of our selves , and thus we erroniously deceive our never-dying souls . again , some have a kind of an unwilling willingness to sin , and could wish that such and such things were no sins , because they are so suitable to their sinful desires , they had rather to live a brave , jovial , merry life , like servants to sin , then a sober , serious , and holy life like servants of god : thus still are present injoyments preferred before everlasting crowns of glory to come , and conclude with the old proverb , a bird in hand , is worth two in a bush : these enjoyments they are certain of , but future injoyment , they may miss , poor incredulous sinners , dare you not take gods word for what he hath promised , think you that he will make any abatement of the reward which he hath promised to bestow upon those who keep his commandements , and walk in the paths of righteousness ? no , it cannot be , he will rather add then diminish from your joys , he takes as much delight in multiplying mercies , as you in multiplying sins , and what he hath promised shall be made good . some also are blinded in their affections , so as to love what they should have hated , and hate what they should love , and yet are not sensible of what a sad condition they are in , but go merrily on , and fear not but in the end they shall be saved , concluding that there are many thousands far worse then they that live in open sins and abominations , which they abhor ; and some of these , if not most or all of them , will say that they hope to be saved as well as others , and if they can hope for salvation , well may they who live much more civilized and strangers to these enormous crimes and detestable practises : yet still do they deceive themselves , and look not upon sin so as to see it in its greatest deformity , which makes devils of many who are still fighting and striving against god and his most just laws , and do not consider that the devil is the authour of it , but still flatter up themselves , and say , that they have nothing to do with the devil , nor he with them , yet are never better pleased then when they are busied about the devils work : they conclude , that they can live in sin and defie the devil and all his works . how few is there that can give a true definition of sin , and what an enemy it is to all mankind ; for had it not been for that blessed mediator christ iesus , the whole frame of nature had been utterly destroyed by it . sin is absolutely contrary to the will of god , therefore should it be absolutely detestable to the heart of man , sin would pull down what gods holy laws would set up , and establish gods prescribed laws for the salvation of souls , and the devil deviseth sins for the destruction of souls , yet will not poor sinners see that impurity which in sin it is clearly contrary to the very nature of god. it is universally evil , there is no good in it , nor can come any good of it , men are not easily persuaded there is any good in poverty , reproach , disgrace , persecution , but very easily believe there is good in sin . this jumps with their opinion , this suits with their sinful natures , and all things fall out according to their worldly desires : but never to take into consideration the evil effects and miserable consequences of sin , the vvriting on the wall is not minded while they are alive . vvere it possible for men to go to hell-gate , there to hear the terrible shrieks and crys of the damned : or could we persuade people to believe the words of the prophet , there is no peace to the wicked ; then surely men would not set their delights upon sin , which is the sole object of gods hatred , and nothing separates betwixt god and souls but sin ; though sin fills the conscience with terrour , hell with fire , yet few are affrighted hereat , but continue in their old road of wickedness , till iudgment follows close and before they are aware overtakes and destroys them in the midst of their sins . there are also some who are clearly cast out of the favour of god , yet are not at all sensible of their miserable conditions , but go dauncing along in the devils chains , and mind not that the sentence is given forth , because it is not forthwith executed , though there may be but a little breath before they for ever perish . how many is there that never knew what a wounded conscience or the fear of iudgement means , yet count themselves noble spirits , and promise to themselves peace , reckon themselves needy of nothing ; when alas , poor deceived souls , they need but all . though ministers dayly labour to convince them of their errors , yet they rest confident that their condition is good as the precisians , nor can serious consideration take such hold on them as to cause them to lose one minutes rest to lament their sad conditions , never were they so sensible of the insupportable burthen of sin , as to cry out what shall i do to be saved ? and the reason is , because they are dead in sins and trespasses . death is a thing which deprives us of sense as well as of life : the dead fear not though threatned with the greatest of punishments ; the dead fear not though god pronounce woes upon woes against them : the dead see not , though hell be so frightful a place : the dead smell not , though sin stinks worse then rotten sepulchres : the dead feel not , tho' mountains of lead were lying on them : they complain not as cain did in the bitterness of soul , by reason of sin : nor say with hannah , that they were ever of a sorrowful spirit . and though there be an entayl of wrath upon the very sins they live in ; though hell be open to receive the impenitent and hard-hearted sinner ; and though room is preparing for them to entertain them with the vegeance of a displeased god , yet few vvork out their salvation with fear and trembling , but fall short of the sense of hypocrite . oh i pitty these secure souls , how short will they fall of their hopes , and not only so , but how far will they fall short of heaven . and again , some are not sensible that it is sathan who finds out these stratagems to destroy their poor souls , or that he hath the possession of the hearts of the vnregenerate : but certain it is , that he hath vvalks in the hearts of meer natural men , therefore plain it is , that while thou art vnregenerate , he is as certainly entred into thee , as ever he was into the herd of swine , and will hurry thee into destruction , as them into the sea. though some may be convinced of the deformity of sin , yet they are not convinced of the necessity of personal and constant obedience , which is required by the covenant of works , but conclude , that if there be any failure in the whole law , so much as to a vain thought , that then this covenant is broke , and nothing but dread and fear shall seize upon such a soul . but to prevent these sorrowful consequences of neglect or misconstructions . take my advice , and apply your self wholly to god by prayer for his assistance : prayer is a thing which shuts up hell & opens heavens gates ; yet how little hath prayer been used as it ought to be , it is too often seen that men under affliction appeal to god by prayer , but afflictions being once past , he forgets again , and prayer is neglected . it is very sad , when our affections are so little heaven-ward , as that we aim not at all at gods glory , but altogether our own advantage ? how can we expect that god can have any respect to our prayers , when we have none to his divine majesty , and perhaps if we be not presently answered , we flye out into extreams , and speak contemptuously of our creator , who can in one minute throw us all into everlasting misery : such is our weakness , such is our wickedness , that upon every occasion we are apt to charge god wrongfully , nay , speak almost blasphemously : though the cause why our prayers are not ansuered is in our selves : to live without prayer is to be dead while alive , for it is to live without god : what can you do less for god then ●y this hommage to own him for your creator ? or what can you do less for your own souls , then beg for their salvation of him who alone can grant it ? prayers may well be counted and and called sallies of the soul for more grace , and neglect of them can be no less than provocation , it grieves god to see that he should be so merciful and gracious as to let his door stand open , and that he should assure us of a vvelcome at any time , and that we should be so unkind as not to visit him with our prayers , which should be looked upon as embassies to his divine majesty , he cannot but take this very unkindly . consider the reward which is promised to prayer , you have christs word for it , for he saith , when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . but notwithstanding this so sweet promise , how is this duty by some omitted , and by others quite deserted . satan is an utter enemy to prayer , and studies out many ways to put by prayer , he persuades some that if they do pray , it will be but hypocritically : others that it is not a convenient time , for some worldly business is to be dispatched , or any fallasie to put by this holy duty , for the devil doth seek and contrive all the ways that possibly can be used by him to intrap and insnare mans soul , on purpose to make it as miserable as himself : but man was created for a more nobler design then to be led captive by the devil , and prayer is the main instrument to avoid all his allurements . private prayer is in a manner a secret talking with god , and who would not be glad to have such blessed communion with him , who onely can make us eternally happy , or everlasting miserable : it is somewhat saint like to desire private conference betwixt god and the soul . but let not the devil so blind your eyes , neither as to think that the uttering a parcel of good and rhetorical expressions after any manner of way or formality , will be taken for prayer with god : no , that will not do , for you must pray ardently , affectionately , sincerely , zealously , earnestly , and also constantly : and if you would have your prayers ansuered , you must wait with patience , for gods time is the best and fittest time to answer prayer in , for he knows best when and how to answer us , and what is fittest for us to enjoy : but many there are , who because that their prayers and petitions are not ansuered presently according to their expectations , do presently revolt from their custome of prayer , thinking that because god doth not suddenly ansuer them , he doth not take any care of them : when alas poor souls , if they did but remain constant and fervent in their devotions , god hath promised to be heard by them , and that he will aid and succour them according to their necessities . vve ought to submit our wills to his will , whether our prayers be ansuered or no , and not to desist from praying because we enjoy not the thing which we do earnestly pray for . for to desist from good vvorks or holy duties , is some small kin to apostacy , and back-sliding will suddenly bring you out of acquaintance with god , and then will this duty ( so necessary for all christians ) be totally extirpated , and you become a nebuchadnezzar , unto a heathen will you soon turn . if thou dost love god , thou wilt love to be with him in private , where thou mayest freely impart thine affections unto him . let not thy religious worship in thy family be used on purpose to keep up thy credit with men , for god who is the searcher of all hearts , will not be so hypocritically served , the upright and the sincere heart the lord loveth . make it thy business to wait upon god in private , for when thou art by thy self then thou art the fittest to call upon god , as being at that present freed from worldly incumbrances . the heathen scipio doth much commend these private solitudes , for saith he , then can i freely entertain my own imaginations , and converse with all the learned that have been in former ages . but thy honour is greater to converse with god , who loves to commune with the soul in private , and communicates his affections to his people in secret : david praised god seven times a day , but his day sacrifices yielded him not that marrow and sweetness which he tasted in the night , being then sequestred from all business which might impede or hinder his godly and pious intentions . vvhen we are alone , satan is most busie , and then have we the most need of heavens auxiliaries . no sooner doth the true christian open his eyes from sleep , but he opens his heart likewise to god , and posts to heaven with secret ejaculations and praises to gods holy name , and doubts not but that god will be as willing to receive as he to offer up his morning sacrifice . besides , many mischiefs attend by deferring holy duties , which god expresly in his vvord hath commanded we should diligently keep : god is not willing to be served last of all , but expects the first fruits , and reason good , because he bestows upon us his choicest blessings . then let me persuade all those that desire their souls everlasting good , not to neglect this holy duty , which will be so beneficial to your souls , and so pleasing unto our almighty god , which that you may sincerely do , shall be the prayers of him that subscribeth himself a hearty well-wisher to all your souls . finis . iohn clarke ecce homo, the little parliament unbowelled with, the substance, quality, and disposition of the outward members, and inward faculties, vertues, and properties : the glory of the good ones, and sad condition of rotten back-sliders. walker, henry, ironmonger. this text is an enriched version of the tcp digital transcription a67203 of text r1687 in the english short title catalog (wing w374a). 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. 36 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67203 wing w374a estc r1687 12369005 ocm 12369005 60502 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. a67203) transcribed from: (early english books online ; image set 60502) images scanned from microfilm: (early english books, 1641-1700 ; 903:46) ecce homo, the little parliament unbowelled with, the substance, quality, and disposition of the outward members, and inward faculties, vertues, and properties : the glory of the good ones, and sad condition of rotten back-sliders. walker, henry, ironmonger. [7], 30 p. printed by jane coe, and are to be sould at her house ..., london : 1644. reproduction of original in huntington library. attributed to henry walker. cf. nuc pre-1956. eng soul. politics and government -religious aspects. a67203 r1687 (wing w374a). civilwar no ecce homo; the little parliament unbowelled: with, the substance, quality, and disposition of the outward members; and inward faculties, ver walker, henry, ironmonger 1644 6959 161 0 0 0 0 0 231 f the rate of 231 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-07 tcp assigned for keying and markup 2003-08 apex covantage keyed and coded from proquest page images 2003-09 jonathan blaney sampled and proofread 2003-09 jonathan blaney text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion look not without on votes alone but see what 's hid in flesh and bone . ecce homo ; the little parliament unbowelled : with , the substance , quality , and disposition of the outward members ; and inward faculties , vertues , and properties . the glory of the good ones , and sad condition of rotten back-sliders . 1 cor. 10. 15. i speak as to wise men : judge yee what i say . london . printed by jane coe , and are to be sould at her house without creeple-gate : 1644. to the honourable and truely pious , william lenthall esquire ▪ speaker of the honourable house of commons , in parliament assembled . renowned patriot ; when i consider those admired gifts wherwith your honor is so excellently qualified : i censure it too much abruptnesse to present such worth with so meane a tallent ; yet having had the happinesse to be an eye-witnesse of your love and countenance to religion and piety : and knowing how ignorant many are , not only of god , but themselves too ; who may be bettered ( if god please to give a blessing to this my labour ) by the use hereof ; i humbly crave leave to beg this favour to patronize my poore endeavours , published for the meditation of those who know better , and instruction of those that know lesse : that all who use it , may savingly know god , and themselves ; which for you and all gods people , is the prayers of your humble servant , henry vvalker . the contents of the chapters contained in this booke . chap. i. seweth what the soul is . chap. 2. sheweth whence the souls come ▪ when and how they enter into the bodies . chap. 3. sheweth the purity of the soul . cha. 4. sheweth how the soul is defiled with ●…ginall sin . chap. 5. sheweth how the sensative part of the soule . chap. 6. the powers of the souls essence . chap. 7. the fuclties of the soul . chap. 8. that when the body dieth , the soul neither sleepeth nor perisheth , but goeth immediately , either to joy or torment . chap. 9. souls remain where they are sent till the resurrection . chap. 10. the inward faculties , and vertues of the body . chap. 11. of the vitall spirits . chap. 12. of the periurbations , and passions of the minde . chap. 13. of the particular faculties of the mind●… . chap. 14. the distinction of the faculties of the soul , from the faculties of the minde . chap. 15. the leading of the flesh , or spirit one by the other . chap. 16. of the resurrection , chap. 17. of hell . chap. 18. of heaven . a secret disclosed . chap. i. sheweth what the soul of man is . i. some a define the soul to be the spirit of life , created after the image of god , and inspired into the body of man . ii. others say it is an understanding spirit , the second part of the substance of man , which doth not perish , when it departeth from the body , but is immortall . iii. but the true description of the soul ( according to the diffinition of great learned men ) is this ; namely , that the soule of man is a spirituall substance , infused of god into the body of man , that being joyned thereto , may give it life , direct , and rule it , and being separated from the body , doth not perish , but live immortally , and eternally . ●… . the soul is a very substantiall essence , and not a qualitie . a qualitie without a substance , is not sensible of joy or torment . but the soul of man is in it self sensible of joy or sorrow . ergo . the soul of man is a very substantiall essence . the soul of the rich glutton was tormented in hell . the soul of the theef was with christ in paradice . the souls under the altar did cry aloud . 2. this substance of the soul is not of these usuall and known natures , which we touch , and perceive , with these senses of the body , which are corporall , but a spirituall substance . that substance which consisteth neither of earth , water , ayr , nor fire , neither of any of them severally , of part of them , or of them all joyned together , doth consist , not of a corporall , but of a spirituall substance . but the substance of the soul doth consist , neither of earth , air , fire , nor water ; of any of them , nor of all of them . ergo : the soul of man is not a corporall , but a spirituall substance . god breathed the soul of adam into his body . first , god made adam a naturall body ; then gave him a spirituall soul . the body was a type of adam , the soul a type of christ : therefore , when the body , the earthly part of man dyeth : the soul which is spirituall , dieth not , but departeth pointeth it . 3. the soul of man , is of god infused into the body , and not received by generation from the parents . that which we received from our parents , we received by generation from them ; but we received not our souls by generation from our paretns , but from god who gave them . ergo . we received not our souls from our parents , but from god . god 〈◊〉 saith zechariah ) formed the spirit of man within him : our parents are the fathers of our bodies , but god is himself , the father of our souls ; therefore , when we die , the soul perisheth not with the body in death , but returneth to god that gave it . chap. ii. sheweth whence the souls come , when , and how , they enter into the bodies . i. some have thought , that the soul doth slide from heaven . ii. others have thought , that the soul hath its originall from the proper substance of god . iii. some do beleeve , that all the souls being once made together , are reserved in the treasure-house of god , and so sent into the bodies after the perfection thereof . iiii. others do suppose , that as the body cometh of the body , so the soul ( also ) springeth of the soul . v. others have declared , that the souls of men , are daily made of god , and so sent into the bodies . vi . lastly , others of better approved judgements in this particular : affirm , the soul to be made by god of nothing , and to be powred of god into the body , when that the fruit is made perfect in the mothers womb , with shape , and all other parts . it is the lord that fashioneth the soul of man in him , and preserveth man by it . chap. iii. sheweth the puritie of the soul . the soul is created of god , pure , and holy ; as god createth it , in its own simple nature , in respect of god . what god createth to praise his name , he createth pure , and holy , isai. 43. 7. but god createth the soul of man to praise his name , psal. 119. 175. ergo . god createth the soul of man pure , and holy : therefore , saith austine , anima recens creata , ab omni delicto immunis : the soul newly created , is void of all offence ; that is , in respect of god . chap. iv. sheweth how the soul is defiled by originall sin . the soul of man , beingr ceated in the middest of the body , in an unclean and polluted place doth forthwith ( being coopled to the body ) begin to be uncleane , because the body in which it is created , is defiled by propogation from our parents throug originall sin . though the body bee defiled by propogation from our parents , through sin , yet doth not sin springfrom the body , but from the soul ; matth. 15. ●…8 . so that the soul is properly the principall agent in sin , and the body the instrument of the soul . the purest rain water that comes from heaven , no sooner falls upon the earth ( on a durty place ) but it becomes forthwith , the moisture of that durt , and with it polluted . so doth the soul of man , which god from heaven places in the body , a durty defiled place , it is no sooner coopled therewith , but becomes forthwith to be unclean . the reward of sin is death . but sin is not in the body till the soul come . ergo , the soul that sinneth with the body is guilty of death . object . if sin be an adjunct of the soul , not of the body , so that it is not in the body before the soul come , and that the soul is created of god , pure and ●…nspotted , and so placed in the body , where shall we place originall sin . answer . originall ▪ sin , is neither proper to the body , nor to the soul , but is , hominis peccatum , a sin of the whole man , neither the body must be respected alone , nor the soul alone , but as they do joyntly make one man , and so enter into one condition , and are partakers each of others woe , or welfare . chap. v. sheweth the sensative part of the soule . the sensative part of the soule is that which is touched with the sence , either of joy , or grriefe . this joy of the soul cannot be hindred by man , where it is , it is not in mans power to take it away . ioh. 26. 22. so also , neither can all the comforts in the world ; ease a soule that is grieved , except the soul it self be touched with the sence of joy . this joy or grief , doth arise in the soul : first , from the sence of its present condition : secondly , in respect of its future expectation . 1. from the sense of the present condition of the soul , doth arise either joy or griefe ; thus : the soul of man doth either rejoyce ( in the sensative part thereof ) under some present concived good ; or else grieveth under some present conceived evill , & that may be , when the imagination of the soul , being fixed on something which it hath or wanteth , the judgement doth either like or detest it , and so accordingly , doth rejoyce or grieve in the enjoying , or want thereof . as for example . a man that is rich , imagineth with himselfe what good is in riches , if the judgement liketh that estate which he enjoyes ? then is his soul joyful in the enjoying thereof , for the present . again , a man whose minde is on pleasure : the judgement liketh it , and therefore rejoyseth in enjoying it , and grieveth , in being abridged from it ▪ again , a man whose imaginations are towards god , the judgement being cleere , and seeing the good that is in god , the soul doth rejoyce to worship him and is grieved because of sin : but if the imaginations deceive the heart : and the judgement be corrupted , so that he cannot see any sweetnesse therein , then doth gods worship become a burthen to the soule . 2. this joy or grief doth arise in the soul from the sence of its future expectation . when the mind is set on something that shall befall man , the imagination conciveth it either to be good or evill and thereupon doth either fear it , or with hope desire it , which breedeth either joy , or grie●… in the soul . as when the minde is set on jesus christ , desiring salvation through him , the imagination conceiveth it to be good or evil , so to do and accordingly as we minde created comforts , or 〈◊〉 ourselves on christ as our chiefest good , so fear doth greive , or hope rejoyce our soules . a man that seeketh felicity from the creature , if the judgement conceive it to be evil , then though the heart of man be delighted therewith , yet doth not the soul desire it , but is grieved thereat , but if the imagination conceive it to be good then doth the soul desire it , hope for it , and rejoyce in the thought thereof . when the soul desires christ , apprehending the glory that is in him , here is rejoycing . hen●… is the soul , ( even in this life ) delight●… in the hope of its glory in heaven , 〈◊〉 tormented with fear of its horror i●… hell . chap. vi . of the powers of the souls essence . the soul of man , being really one thing , hath three powers , memoriam , int●…llectum , & voluntatem : memorie , understanding , and will , which three make one essent all soul , but in property , they are distinct : for the propertie of the memorie , as to remember ; the understrnding to perceive , and understand : the will to chuse ; out of the memory springeth intelligence , and out of both , the will . herein the soul may appear to be created after the image of god , because the deity hath three persons : the father , the son , and the holy ghost , which three constitute one essenciall god , yet every person hath this property . from the father , cometh the son , and from both the holy ghost . chap. vii . treateth of the faculties of the soul . the faculties of the soul are those inward gifts , which god hath framed in it , for the helpe of it self ? as the lord hath given the body members ; so hath he given the soul faculties . with the judement we allow or disallow ; with the understanding we perceive and apprehend . with the affection we love and delight in things . the desire seeketh and waiteth for what it doth effect ▪ with the will we chuse to follow what we desire : with the minde we are servent in seeking what we chuse . by the memory we retain in mind , &c the iudgement being rightly informed we walk in peace , and serve god with comfort , but when the iudgement is corrupted : all joy is gone . the understanding being inlightened , we abhor sin , but when the understanding is darkned , wee are beguiled with sin . the affection being set upon a good object , bringeth life ; but being set on earthly things makes us in danger of the wrath of god , &c. thus as the mouth receiving poison ; the hand receiving a vveapon ; the feet leading into the sea , &c. is the way to destroy the body , so to have the desire , minde , affection , &c. set on worldly things is the way to destroy both soul and dody . but being set on god , on heavenly things : they make the soul glorious ; the body the temple of the glorious spirit , and both soul and body , heir of eternall glory , through christ jesus . chap. viii . sheweth , that when the body dyeth , the soul neither sleepeth , nor perisheth , but immediately is received either to ioy or torment . 1 some say , that it is the doctrine of heretickes , to perswade themselves , that they shall ●…scend into heaven , and to be inhanced to the sight of father , before the generall resurrection of the dead . 2. others do imagine that the soul perisheth , when the body dies . 3. but the sripture proveth plainly that the soul being loosed from ihe body , doth forthwith , either ascend to glory , or descend to tormment , not that the soul receiveth the perfection of its estate till the resurrection , yet doth the soul enjoy either reall blisse , or miserie , when the bodie dies , in part , which after the day of resurection , shall be absolute , both of soul and body . the bodie indeed dieth , as paul saith , because of sin , but the soul dieth not . rom. 8. chap. ix . sheweth that the soules remain●… where they are sent till the resurrection . 1 some beleeve that the souls of persons deceased have often times apeared . 2 others have declared , that sacrifices , and prayers of the living have much profited the soules of men th●… were dead . 3. the lord doth forbid to aske , or to seek any truth of the spirits 〈◊〉 the dead . the prophets do send 〈◊〉 from such oracles , to the law and testimony of gods word . the evangelists teach us in the gospel , th●… those that are dead rise not again i●… apparitions . obeict . but many , partly by a●… magicke , have been raised , as samuel 1 sam. 28. answ. chrisostome answereth thi●… objection very fully . the questio●… being asked ? what shall we say 〈◊〉 those voyces which say , i am such ●… soul : he answers . that voice ( sait●… he which speaketh these things ) is no●… the soul of any parson departed , but it is the devill , which doth faine these things to deceive the hearers ; such words are to be counted old wives tales , and foolish fables of children , for the soul separate from the body , faith b. alley , doth not wander in this world , for the souls of the righteous are in the hands of god ; and the souls of sinners after their departure are presently carried to their place of torment . obiect . but the souls of some have returned again into their bodies ; after departure , and they have lived on earth again , as lasarus , iohn . 11. to this objection , tertul : makes answer ( saying ) although the power of god , hath called again certain souls into their bodies : in token of his might and right ; this was done in example of the resurrection , when the power of god , whether by the prophets , or by christ , or else by the apostles , did render soules , then into their bodies : it is declared by the sensible , and sufficient truth , that this is the very form of the truth , that thou maist iudg every incorporat apparition of the dead to be deceits , & delusions . chap. x. treateth of the inward vertues and faculties of the bodie . the inward vertues ; and faculties of the body are such which stirre up the powers to action : which are of three sorts . the first , cometh from the brain , and sedeth the sence and moving into all the body through the muscles , and nerves , by motion , which feedeth all the senses , outwardly , and the imagination reason and memory , inwardly . the second carrieth life through all the body ; which either dilateth the hart , and arteries , from whence mirt●… and love ariseth , or else doth constrain and binde the arteries , and heart , from whence ariseth , melancholy sadnesse , and revenge . the third cometh from the liver , and sendeth the nourishment through all the body ; which doth 1. attract tha●… which is proper . 2. retain that which is d●…awn . 3. digest that which is retaine●… 〈◊〉 expell that which is hurtfull , ( as low saith . ) chap. xi . treateth of the vitall spiritg of the body . the substance of the spirits in mans body , is the most pure ; and thinnest of the blood , which passeth through all the body , to the effect , the members may do their proper actions , abounding most in the heart , arteries , braines , and nerves , which are of three sorts . the first rem●…ineth in the braine , which passeth from thence to the ears & other parts , but chiefly to the eyes : therefore these who are ●…linde have their other vertues more strong . the second is that which is in the heart , and arteries ; and is made of the evaporations of the blood , and of the aire , laboured in the lig●…s , by the force of vitall heat , and thereafter is diffused through the members , for the conservation of the naturall heate . the third is that which is ingendred in the liver , and vaines , and there remaineth , while theliver maketh the blood ; and other naturall operations . the use of it is , to helpe the conconcoction ; as saith lowe . chap. xii . treateth of the perturbations , and passions of the minds . the minde being governed by reason , is preserved from extremity in passion . but being without reason , such passions , and perturbations , do●… arise , which bringeth great mutations , into the naturall heate , in so much that ( as some have written ) many dye by the passions , and perturbations of the minde . this is caused when the passions of the midne , doth either dilate , or comprimce the heart , for the vitall spirits , and cast forth , by the great dilation of the heart , as also retained by the great compression thereof . as for example : joy , hope , love , &c. these being out of reason , do ( through the passion of the minde ) so dilate the heart : that they cast forth the spirits . and sadnesse , fear , envie , &c. do recall the vitall spirits inwardly , to the center of the body , whence many times ensueth death . chap. xii . treateth of the particular passions of the minde . the particular passions of the minde are many : but chiefly these , mirth , sadnesse , fear , anger , shamefastnesse , envy , hatred , hope , love , &c. i. mirth , or joy , is an affection of the minde , of a thing good , and pleasant , by the which the blood , and spirits are pleasantly spread , for the present , by the dilation of the heart , but if it be great , and last any long space , death often ensueth , because the heart is altogether destitute of blood . as a pollicritia b phillipedes , and many others , who have died through extremity of joy . 2. sadnesse is an affection , that doth revoke the naturall heate inwardly , to the center of the body ; which in time presseth the heart , and drieth up the body : hindreth the government of the spirit vitall : which is sometimes so weakne●… , that it is not able to go with the blood , through the rest of the body , so wasteth the body , in such sort , that it becommeth attrified , and leane , wherupon death often insueth . 3. feare , is a motion which revoketh the spirits to the heart the center of the body ; whereby the naturall heat , is suffocated , causing trembling , which sometimes causeth many women to that are with childe fall in labour : somtimes * through feare , death ensueth to men , or women . 4. anger is a sudden revocation or calling backe of the spirits , to the externall parts , with an appetite of revenge . it inflameth the whole habitude of the body , the spirits and blood are troubled , as also the braines , it bindeth the heart , and lights . whereof dangerous siknesses are often caused , and sometimes death ensueth . 5. shamefastnesse is a motion whereby one knoweth , or suspecteth some notise to bee taken of one for the same fault ; for which he would be be angry with himselfe . in this passion , the blood first returneth in ( saith haly abbas ) and sodainly cometh out again , which maketh the cheeks often very redde lib. 5. of this passion some dy●… : as diod●… ; homer , and others . 6. envy is a heavy oppression of the heart , angry at some conceived good thing an other doth enjoy . 7. hatred is an old malicious habitude , bred of anger , by the which the heart would revenge the injurie . 8. hope is a motion by the which the heart desireth the good ●…ure , it openeth and dilateth the heart 9. love is a fervent motion , by the which the heart desireth 〈◊〉 , and endeavoureth to draw unto it , a conceived good , assuredly , and apparantly ( as lowe saith . ) chap xiv . sheweth how the faculties of the soul , are distinguished from the faculties of the minde . the soul is not of any corporall substance , but spirituall , as hath beene shewed before ; therefore the pure faculties of the soule must needs be spirituall also . the faculties of the minde of the internall part of the body of man , is of a naturall disposition , as the body it self is ; whole greatest & chiefest guide is at the highest , but reason . therefore as god that is spirituall , is infinitely more glorious in his divine essence , then can be conceived in mans reason ; so is the faculties of the soul of a farre higher nature then the faculties of the minde can reach . that of the soul is spirituall , that of the minde is carnall . chap. xv . sheweth , how the flesh is led by the spirit , or the spirit by the flesh . vvhen all the faculties of the soul , and all the powers of the body , do minde fleshly things ; then is the soulled by the flesh ; but when all the faculties of the minde are set on spirituall things , then are the powers of the flesh led by the spirit . as for example ; if the divell present a man with some object of sin , as lust , covetousnesse , pride , envie , murther , ●…tc . if the love hereof be so great and earnest that this man runs headlong to the act hereof without consideration ; then doth he so bind the faculties of the soul , that he captivates them under the bondage of the flesh ; but if he resist these sins to which he is entised , by advising and deeply considering in his soul the evill thereof , then is the flesh overcome , and led by the spirit . these combates between the flesh and the spirit are dive as ; but according to the love or hatred we ●…ear to the thing about which we strive , so will the minde be affected or disaffected therewith , and advance the prosecution thereof accordingly , whither it be ●…les aly or spirituall . when a man doth apprehend something in his thoughts , being moved thereto either by outward sence , or inward motion , when the will is ready presently either to chuse or refuse it ; this ariseth from the flesh ; but when the understanding brings it first to the judgement , and comparing it with the role of gods word , without any affection ●…o the thing , other then the word doth approve , or disapprove thereof ; and so doth will , desire , and seek after it ; this is of the spirit . chap. xvi . treateth of the resurrection of the body . it is to be understood , that there is a naturall body , and there is a spirituall body , as paul saith : the naturall body is the first , which we haveby generation from our parents ; the spirituall body , is that which is la●… 〈◊〉 so by christ ▪ 〈◊〉 when we are first estated in grace in this world ; but the bodies of the e●…ect shall be ma●…e so when they ●…scend into heaven ; for this corruptible body of flesh and bloud , cannot inherit the kingdome of heaven . when the elect dye , their naturall bodies are as seed ●…wn in the ground , but at the resurrection they shall be raised in their spirituall bo●…es , without 〈◊〉 imperfections or any deformity ▪ they shall hav●… their sen●… made pure , and be rais●…d with an heavenly and spirituall bod●… ; c●…pable of inheriting heaven , and ●…ith christ shall as●…d to i●…mortal joy to all eternity . every part that is in 〈◊〉 bodie o●… gods elect , shall r●…se without all deformity 〈◊〉 superfluity wha●…soever , as augustine saith ; that the 〈◊〉 so often 〈◊〉 , and the 〈◊〉 so often paired , shall not with deformity come again ●…o their places , when the body riseth at the day of judgement ; and where the lord saith , one haire of our head shall not p●…sh , it is not s●…oken of the length of our hairs , but of the number of them ; for all the hairs of our head are numbred . the age and quantity of the bodies , when they shall rise again , saith austine , shall be in that measure , in the measure of perfect state of youth , even in the measure of the age of the ful●…sse of christ ; that is , the age to which christ came ; all shall rise again ( as the 〈◊〉 have written ) in the age in which christ dyed and rose again , in 〈◊〉 ●…oever they die . chap. xvii . 〈◊〉 of hell . hell signifieth a pit , a grave , death it se●… , the sta●…e of the dead , hell , and the place of the damned spirits . 1. hell signifieth a grave , having relation to the body . 2. hell signifieth the horrible dismaying of the minde , and feeling of the wrath of god ; with a taste ( as it were ) of the feeling of the infernall paines for sin , having relation to the minde . 3. hell signifieth the place of the damned spirits , having relation to soul and body . concerning the locall place of the damned , it is farre from heaven ; a place where is nothing but horrour and misery , but whether it be on the earth , in the earth , in the ayre , or any other place , it is not revealed ; therefore i shall answer with socrates , who being demanded of a certain person ▪ what was done in hell ? deri●…ing the curiositie of the question , he answered , that he never went thither , nor communed with any that returned from thence . chap. xviii . treateth of heaven . the scholasticall divines do say , that heaven is taken three manner of wayes ; 1. it signifieth those things that be under the soul . 2. those things that be in the soul . 3. those things that be above the soul . 1. those things that be under the soul , are such things as the corporall eyes behold beyond , or above the faculty of nature ; that is to be alienated from the corporall sences : as 〈◊〉 was when he saw thedan ▪ 5 ▪ ●…and writing upon the wall . this is the first heaven . 2. those things that be in the soul , are such things as cause the soul to be list up , and taken by imagination or spirit , to know or see any thing supernaturally ; as peter was wrapt and taken , when he saw the sheet sent sent down from heaven . this is to be wrapt and taken unto the second heaven . 3 those things that be above the soul , are such things as are intelligible ; and the nature of them not to be understod , by any sence or phantasie , when they are , or have been seen , and thus paul was rapt , and taken unto the third heaven , because he was so alienated from his sences , and so inhansed above all corporall th●…ngs and visions , that he saw things intelligible , simply , purely and plainly , even after that manner as the angels , and the souls separated from the bodie do see , 〈◊〉 ( that which is more ) did see god by essence , as austin doth expressely write : to avoide curiosity . in a word ( and so to conclude ) christ saith to his disciples ; let not your hearts be troubled : ye beleeve in god , beleeve , also in ●…e , in my fathers house are many dwelling places , if it were not so , i would have told you i go to prepare a place for you ; and though i go to prepare a place for you i will come again , & receive you unto my self , that where i am there may ye be also . therfore instead of curios●…y , let us rather labour to be christs disciples , that these promises may belong to us , that so we may not bee too curious to search for the shadow , but may finde christ jesus the life , the truth , and the way : and by him salvation . to whom with the father , and the holy ghost , be all honour , and glory fo●… ever , amen . finis ▪ notes, typically marginal, from the original text notes for div a67203e-670 a pithagoras . 〈◊〉 alley . ●…s . 13. ●…aelec . 2●… ●…actanti . opifi●…ia ●…ei . argu. example . luk. 16. luke . 23. apo. 6. augustin . de quanti●…at . animae . cap. 1. argu. cassiod●… austine ▪ exampl●… gen. 2. 7 1 cor. 1●… 4●… gen. 35. ●… argume●… d. wille●… synops. ●…b . 12 ▪ 9. ●…l . 12. 17. ●…le . 12 ▪ 7. ●…lato . ●…rigen . 〈◊〉 , ●…anichies , riscilians . ●…ertullian , 〈◊〉 ▪ west-church . h●…erome ▪ b ▪ alley , prael . 2. 〈◊〉 the soul . resp. 3. psal. 33. 1 iob 10. argument . conclus●…on . de natur●… grat . co●… pelag. l●… 3. c. 10. ●… . wille●… . ●…nops . ●…l . 864. ●…lat . 15. 18. ●… . vvillet , ●…l . 1107. ●…imile . rom. 6. 2 ▪ argum ephes. 1●… objctio answer d. will●… originall sin quest . ●…ohn 29. 22. ●…sal . 73. 21. ●…he cause ●…f ioy ●…r griefe . pet. 1. 1. 10. 26. 15. deut. 31. 12 ro●… . 2. 15. 1 example . 2 example . 3 example . psal. 32. 10. 1 tim. 6. 19. 1 example . 2 example . 3 example . conclusion . b. alley on the triaity . praecel . 3. acts. 8. 33. iob. 23. 2 cor. 7. 15. isa. 26. 8. math. 18. 14. 2 cor. 7. 7. 1 cor. 1 5 2 isa. 59. 8. 2 pet 2. 12 , 13 , 14. collo . 3. 2 , 3 , 6. ephes. 2. 3. psal. 37. 4 11. 2 chron. 29. 3. isa 11 10. 1 cor. 3. 16 gal 4. 7. iren●… sad . 1 cor. 13. luke 23. 43 1 cor. 15. eccle. 12. 7. luke . 16. policarpus . eclesia●… ▪ hist. l. 4. rom. 8. 10. raba●…s . ar. bis. of magun . bellarmin . deut. 18. esay 8. luk. 16. objection 1 sam. 28. answer . on matth. b. allemi●…el . on apparition . obiection iohn 11. answer . lib ▪ de anima . galen l. de facultat natural . p. lowe . discourse . lowe p. 2●… andreas d●… lortaine . democritus , and other philosephers have pu●… out their eyes , to the end their understrnding might be more cleer . aristole . hipocrates . epist. 6. galen . 2. de sum . caus. c. 5. method . ●… . h●…nricus ranzaurus , de cons. vale●…ud . example . a aristole reporteth such a vvoman so died . b a writer of playes , who because he overcame one in dispute fell in to such an extratordinary ioy , that he died vvith the passion thereof ! v●…lerius maximus , vvriteth of two women , chilon , and diogora , vvho died for ioy , for th●… the happy returne of their sons from the vvarres , who had overcome their enemies , lib. 9. chap. 12. gallius reporteth of one diogoras , vvho vvhen he did see his 3. som crowned at olimpus , for their vertue , died for ioy , embracing them in the presence of the whole people . hen. ram . de consualetud . we have many examples , hereof daily . cornelius agrippa de ●…accul . philosilius c. 63. * divers learned men do affitme , that men have growen white in 25. yeers , only by the aprehension , and fear of death . antonius beneven . writeth , of a body that dyeth for feare , by seeing a vision , as he thought , of two men , clad in black , when he was going to schole , the which boy , through the extreame passion of fear , died eight dayes after about the same time , de abditis mor. causis . or an ardent heate , or ebullation of blood , in the heart , with desire of of revenge . plinie telleth that one diodorus , profesor of dialectick●… , having ●…●…uestion propounded unto him , and not answering as he should , died for shame . valer●…us maximus reporteth , that homer died for ●…ame because he could not answer a question propounded to him by ce●…ain fishers . lovve . rom. 8. not the mind which is of the faculty of the soul , but that which is of the bodie . luke 5. 21. 1. cor. 2. ●… . vers. 9. rom 8. ●… . rom. 8. 5. example . gal. 5. 17. 2 cor. 10. example . 1 cor. 15. 44 〈…〉 〈…〉 〈…〉 de civitate dei , lib 〈…〉 luk. 21.18 math. 10 . 3●… 〈…〉 master of 〈◊〉 b. alle●… 〈◊〉 on hell ionah . 3 psal. 11●… iames 3. ●… psal. 4. 17. math. 10. 28 luk. 10. 15. pro ▪ 27. 20 ▪ mark . 8. 12. objction . socrates . b. alle ▪ misc. coeli . act. 10. 2 cor. ●…2 . 2. 〈◊〉 〈◊〉 . 1●… 〈◊〉 . 14. of the immortality of the soul a sermon preached before the king and queen at white-hall upon palm-sunday, 1694 / by the right reverend father in god, john bishop of norwich. moore, john, 1646-1714. 1694 approx. 50 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff 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(eebo-tcp ; phase 1, no. a51225) transcribed from: (early english books online ; image set 100076) images scanned from microfilm: (early english books, 1641-1700 ; 796:7) of the immortality of the soul a sermon preached before the king and queen at white-hall upon palm-sunday, 1694 / by the right reverend father in god, john bishop of norwich. moore, john, 1646-1714. 36 p. printed for william rogers ..., london : 1694. half-title: the bishop of norwich's sermon of the immortality of the soul. 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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. -n.t. -matthew xv, 28 -sermons. immortality -early works to 1800. immortality -sermons. soul -early works to 1800. soul -sermons. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-08 emma (leeson) huber sampled and proofread 2005-08 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion of the immortality of the soul. a sermon preached before the king and queen . at white-hall . upon palm-sunday , 1694. by the right reverend father in god , john , lord bishop of norwich . published by their majesties special command . london : printed for william rogers at the sun , over-against st. dunstan's church in fleetstreet . mdcxciv . the bishop of norwich's sermon of the immortality of the soul , before the king and queen at white-hall , on palm-sunday , 1694. of the immortality of the soul. st. matth . x. v. 28. and fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . when our lord was about to send his disciples forth into the world to preach the gospel , he thought it just and necessary to speak of the dangers unto which they certainly should be exposed by doing their duty , and to prepare their minds against them ; so that they might neither be surprised by tribulations and sufferings when they came , nor sink under them . and to enable them to deal with the most malicious enemies of his holy religion , he commands them to furnish their souls with two excellent virtues , wisdom and innocence . they were to be wise as serpents , and as harmless as doves . as wisdom would cause them to decline and avoid all needless hazards and difficulties ; so innocence would make them gentle , and meek , and tender-hearted , and not apt to revenge injuries . but then that true wisdom which would secure them from running into unnecessary danger , would likewise prompt them readily to encounter and submit to those pains , troubles , and hardships , which were necessary to establish the heavenly doctrines of their master ; to endure small evils , to escape greater ; and to lay down their lives , rather than have both soul and bodydestroyed for ever . and it must be a mighty encouragement to undertake the office of preaching the gospel , which christ had allotted them , that the cruelty of their fiercest opposers could extend no farther than the body : whereas that god , whose message they were to publish , could destroy both soul and body . and fear not them which kill the body , &c. from which words we may deduce several observations . ( 1. ) that the soul and body are distinct beings . ( 2. ) that after the dissolution of the body , the soul doth live in the separate state . ( 3. ) that nothing less than the almighty power of god can destroy the being of the soul. we have a noble argument before us , and which the infidelity of our times hath render'd very necessary . it is our soul , which makes us like god , and superior to other creatures ; and its subsistence in the boundless eternity , which shall succeed our short abode in this world. in treating whereof , i shall endeavour to avoid all needless speculations , and confine my self to those arguments , which seem most clearly and strongly to prove the great truths contained in the text. the propositions i chiefly shall insist upon at this time , are these two : ( 1. ) that the soul and body are distinct beings . ( 2. ) that after the dissolution of the body , the soul doth exist and live in the separate state. ( 1. ) that the soul and body are distinct beings . the very argument our lord uses to persuade the disciples not to fear those who can kill the body , rests upon this supposition , that the soul and body are beings distinct one from another . for if men had no souls ; or if the soul was not a different thing from the body ; or if other men had as much power over the soul as the body , there would be no force in his reasoning . but to make this truth the more evident , i shall draw arguments from these three heads . ( 1. ) from the distinct properties of the soul and body . ( 2. ) from the incapacity of matter to think . ( 3. ) from the difference every where supposed in scripture between the soul and body . ( 1. ) from the distinct properties of the soul and body . now if we will give our selves leave a little to contemplate our own nature , we shall discover in us powers , qualities , and actions , which are peculiar to the soul , and quite different from the affections and qualities which belong to the body . essential properties of the soul are to think , to understand , to will , to consider , to judge , and the like . but inseparable properties of body , are length , breadth , thickness , size , shape , &c. but as these things may be esteemed essential , some to the mind , and some to the body ; for if either you sever thinking from the mind , or extention from the body , you can have no conception or apprehension of the one , or the other ; so they are very distinct , not having the least affinity each with other ; thus consideration , remembrance , judgment , liberty , conscience , have no relation unto body , and do not enter into the notion and idea of it ; neither doth length , breadth , size , figure , hardness , softness , enter into the conception of a soul ; for we never speak of the length , or the shape , or the bulk , or the colour of our thoughts , since that would be absurd speech , by which we could mean nothing . so that it is manifest , our souls are distinguisht from our bodies by properties , which are peculiar and essential to each of them ; and that we have as clear , full , and distinct apprehensions of the attributes that are essential to the soul , as of those which are inseparable from the body . for does not every man as plainly comprehend what is meant by thinking , considering , and judging , as by dimensions , motion , and divisibility in bodies ? every man judges ( says atticus platonicus ) that they are the properties of the soul , to deliberate , to consider , and after any manner to think . for when he looks upon body , and its powers , and likewise concludes , that those kind of operations cannot belong unto bodies , he presently yields that there is in us some other thing , which does deliberate or advise , and that is the soul. ( 2. ) i argue that the soul and body are distinct substances from the incapacity of matter to think . all we know of the nature and qualities of matter , we learn from its operation on our senses ; for further than it acts upon some of our senses we have no notice of it . but matter can no other way work upon our senses , but by motion , which is the cause of all that variety , which shews it self in bodies . if then matter can perceive and think , and all the effects and changes in matter be wrought by motion , then unto motion must be ascribed thought and perception . but as nothing is more unlike than corporeal motion and cogitation , so it is unconceiveable how one should be the cause of the other , that is , how stupid matter by any degree of motion communicated to it , should acquire a power to consider , reflect , and remember . the epicureans indeed , who hold the soul corporeal , to explain how matter may perform the functions of the mind , do teach that the parts of matter which go to making a soul , are light and small , and of a globular or round figure . just as if a massy piece of lead , when melted and form'd into bullets , was in a nearer capacity to think , meditate , debate , and act like a soul. but i appeal to the common sense of mankind , whether that philosopher has a right to call any legendary tale into question , who can believe that little balls of matter , by being briskly moved , can come to have understanding , will , and judgment . surely they ought to doubt of nothing , who can be perswaded that small bodies round , or of any other shape , should by justling and moving one against another , be endued with reason and wisdom , and a talent to dispute concerning the nature of their own beings ; to raise questions , whether they are matter or spirit , bodily or incorporeal substances ? and not only yield to , or resist the impressions of objects present to them , according to the acknowledged laws of motion , but also reflect on the times long since past , and meditate on those which are to come , nay , stretch out their consideration to infinite space , and eternal duration . but as the epicureans would rid us of our difficulties by assigning the figure of the parts , which compound a corporeal mind ; so the stoicks would make the thing intelligible by describing the kind or sort of motion which causes matter to think . now it 's their doctrine that the soul is fire , and consequently , that it performs its office by such motion as is in fire . but this is strange fire which gives us understanding , and yet no light , whereby we may any whit more easily conceive in what manner it is possible for matter to think . for who can shew so much as the shadow of an argument to move a sober man to conclude , that there should be reasoning powers and faculties any more in a fire of coles , than in a lump of cold clay ; or that a log of wood should get sense and understanding by being put into a flame . * if materialists will make their senses , to which they so often appeal , the judges , they must confess , that the natural effect of fire is to separate and rend the parts of bodies asunder , which action can bear no faint resemblance to the thoughts , deliberations , and judgments of the soul , nor to that freedom of will with which it either sets its faculties on work , or stops them . these are some of the gross and nauseous absurdities , which unhappy licentious persons are forced to cram down , who yet are so nice and squeamish , as not to yield their assent to any truths of religion , for which there is not mathematical proof or demonstration . * aristotle , a man of most profound judgment , and penetrating thoughts , who was of opinion that every thing under the sun was compounded of the four elements , observing that the faculties and operations of human souls were so remotely distant from all the phoenomena or appearances of bodies , was compelled to believe , that there was a fifth essence or element , of which only souls were formed . to remember the past , to consider the present , and provide for the future ; to encrease our own knowledge , and to improve others , and such like ; all the products of a thinking faculty , were things in the opinion of this great philosopher , not possible to be accounted for by the affections and modes , and qualities of matter . * ( 3. ) the soul and body will appear distinct substances from the difference every where supposed in holy scripture between them . to shew which , i begin with the creation of man. and god said , let us make man in our image , after our likeness . but man is not like god in respect of his body , because god hath no body . besides , the body in its nature is divisible and corruptible : but god without change or decay is eternally the same , a being for ever infinitely perfect . the similitude therefore between god and man must be with relation to the soul , which is a spirit as god is a spirit . the distinction between soul and body may also be observed from the manner wherein god created man. and the lord formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul . his body was made of the earth , but his soul which gave life to it , came immediately from god. * the soul therefore was not created of the same substance , nor together with the body , but of one better and more divine , as the scripture shews . for of the brute creatures void of reason , it says , that the water brought forth some , and the earth others ; but of man , that god breathed into him the breath of life . manifesting thereby that he had an intellectual and rational nature , more noble than that of brutes , and near of kin to the divine beings above . accordingly also solomon pronounceth , that at the hour of death , the spirit of man goeth upward , and that the spirit of the beast goeth downward to the earth . in which author , the wisest of men , ( if his authority may be of any weight ) there is another passage that demonstrates the soul and body to be distinct substances , and puts the matter beyond a possibility of a contradiction . then shall the dust return to the earth as it was , and the spirit shall return to god who gave it . the soul of the dead remain uncorrupted . for god lends men the spirit , and 't is his image : but the body we have of the earth , and we all being dissolved into it , shall be dust ; but heaven shall receive the spirit . in pursuance of our argument it may here be proper to observe , how difficult it will be for them , who maintain that the soul is only a mode , accident , or quality of the body , to give a rational account of christ's words in our text : fear not them which kill the body , but are not able to kill the soul , &c. according to these philosophers other men may kill the body , but are not able to hurt the accidents and qualities of the body , which they are pleased to call the soul. and yet it is most certain , that men only can destroy the accidents and qualities in bodies , but cannot destroy their substance , which after all force used to it , will still subsist in other forms and shapes . insomuch as they quite invert our saviour's doctrine , it following manifestly from their assertions , that men have only power to kill the soul , that is , to destroy the modes and accidents in the body , but can do no injury to the body or substance it self . in one instance more give me leave to shew how repugnant these wild opinions are to the christian religion : and it shall be in the promise of our lord to the penitent malefactor , who was crucified with him , to day shalt thou be with me in paradise ; which in their sense must be thus : while the body of this sincere penitent was on the cross , or in the grave , the modifications and qualities of his body were to attend our saviour into paradise . but i think only to name such ridiculous stuff is sufficient to confute it ; nothing being plainer than that men must either part with these principles , or the doctrines of their saviour , for they can never consist and agree together . ( 2. ) that after the dissolution of the body , the soul doth exist and live in the separate state. it appears from our lord's words , fear not them which kill the body , &c. that he does rather suppose , than go to prove the immortality of the soul , which he took for a granted truth by them steddily believed . and therefore it was not his design to convince them , that the soul does live after its separation from the body ; but to shew that it is such a simple and incorruptible substance , that nothing beneath almighty power can destroy it . but i fear a general decay of faith and piety will not only justify , but make it requisite , that we should endeavour to prove that fundamental doctrin of the immortality of the soul , the truth whereof our lord supposed , while he was instructing his disciples . ( 1. ) the first argument i shall use for the immortality of the soul , shall be from the general sense and perswasion of men , that the soul does survive the body . this belief seems to be as early as the first inhabitants on the earth ; for authors of the greatest reputation and antiquity , who write of the opinions and manners of men , do relate almost of every country , that they thought the soul did subsist after death . this perswasion prevailed among the * jews , not only while they were the immediate and peculiar care of god , but hath been diligently preserved and transmitted to their posterity ; the sect of unbelieving sadduces being long since extinct . * the aegyptians , a nation famous for invention of arts and sciences , are said first to have taught the doctrine of immortality of souls . which opinion found entertainment among all the antient inhabitants of the east ; was the perswasion also of the old greeks and gauls , and thracians . this was the opinion of * homer , who preceded all the sects of philosophers , he in words , very like our saviour's , declaring that nothing was so valuable to him as his soul , and he makes ulysses to summon before him the souls of the dead , and to hold discourse with them . and among the old greek and latin poets , scarce more than a dissenter or two from the judgment of homer are to be found . * thales , supposed by some the first physiologer who treated of nature , is supposed also first to have taught the immortality of souls . but as herodotus does ascribe the first publication thereof to the aegyptians ; so pausanias ascribes it to the chaldaeans and indian magi ; as tully does it to pherecydes , pythagoras's master ; and some to others : insomuch , that this belief of the souls future subsistence seems so general and very ancient , that the first writers are not able to discover the authors of it , or fix the time of its beginning . this also is the avow'd doctrine of pythagoras , the founder of the sect of italick philosophers , and of plato , with all his judicious interpreters , and plotinus , amelius , porphyrius , proclus , alcinous . and into this list we may bring aristole , about whom tho' there is some controversy , yet * photius affirms , that they did not dive deep enough into his profound mind , who were of another opiníon . and as moses relates , that after the body was formed of the earth , god did breath a living soul into it ; so * aristotle expresly teaches , that the soul only enters the body from without , and is of divine extraction : he may also pass for a good witness , both when he affirms that the renowned philosophers who were before him , believed that the soul lived after it had left the body , and also when he says no philosopher before him held the world to be eternal . that great man * tully urges for the truth of this doctrine , immemorial tradition , that we have the consent of all antiquity for it ; and that the voice of all men is the law of nature ; and that all are much concerned for those things , which shall take place after death . * seneca also treating of the eternity of souls , does affirm that he has the publick perswasion on his side , and the consent of men , who either fear the invisible powers below , or worship those above ; and that the soul is of divine original , obnoxious neither to old age nor death ; and that as soon as it is set at liberty from the heavy chains of this body , it will return to its place in heaven . * macrobius declares that the opinion hath universally obtained , as well that the soul is an incorporeal substance , as that it is immortal . and as the belief of immortality was generally received among the antients ; so men all along since have been stedfast and constant to it . for from modern histories , voyages , and travels , it is found to be the common opinion of the world as much in these later days , as it was in old time . the * turks have so strong a perswasion both of the resurrection of the body and the subsistence of the soul after it leaves the body , that not only the alcoran , but their offices of prayer have frequent relation thereunto . the * arabian philosophers think that a virtuous soul , when it has taken leave of the body , shall partake of immense pleasures and joys , and be as the chief angels which are nearest to god. the * chinese hold the soul spiritual , and separable from the body , and that after death pious souls shall be rewarded , and bad souls tormented . they who have of late travelled in persia , india , japan and other countries of the east , have observed the same belief to prevail among the present dwellers of those places : and the like accounts we have of southern inhabitants from them who have visited guinea , and other parts of africa . and though they who first touched at the cape of good hope , either through want of time rightly to be informed , or not having curiosity sufficient to discover the truth , did relate the people of those parts to have no religion ; yet we have quite another story of them from late travellers , who with more care and accuracy have searched into those matters . and what is remarkable the first discoverers of america , found the people of brasil , canada , virginia , &c. tho severed from the rest of the world by the vast ocean , and with whom probably they had no intercourse in many ages to have generally the same belief of the souls immortality . but after all it must be allowed , that there have been here and there some , who resolving to live wickedly in this life , have pretended to deny a future one : even the christian church hath not wholly escaped this infection . for within its pale some have started up , who maintain the impious doctrines of epicurus , to the great dishonour of the lord who bought them , and the reproch of their holy profession . of this sort of ill men about the beginning of the last century , * italy produced a plentiful crop , who valuing themselves more upon the reputation of their philosophy , than religion ; taught openly , that the soul did perish with the body : so that it seemed necessary to have their wicked opinions condemned by a * council . but notwithstanding these vain glorions persons by venting such strange notions , hoped to have been accounted the only masters of sense and reason , yet by the judicious and strong confutations of the worthy men who answer'd their writings it does appear , that they were as weak philosophers , as bad christians . but as those who bid defiance to god , and ridicule religion , bear no proportion to the bulk of mankind , so 't is no wonder some such should be found . for when men abuse the liberty god has given them over themselves , and by continual debauchery weaken and corrupt their faculties , it may so come to pass , that they shall hardly form a true judgment of any thing . indeed , a mind enfeebled and clouded with the steams of brutish lust is no more able to contemplate the glorious nature of god , or to be affected with pure and intellectual pleasures , than a body brought into the world without eyes and hands , is capable to do the ordinary works of life . for men may make themselves monsters , as well as be born so ; * but then by the example of a few such monsters we ought not to suffer either our faith to be shaken , or our manners to be perverted . before i part with this head , i would observe , where piety , and virtue , and wisdom , have thriven most in the conversation of men , and the greater good they have done to the world , so much the more firmly they have been perswaded , that their souls should subsist after they had left their bodies ; and on the contrary , that there hardly ever were found any much diposed to scoff at providence , and deny a future state , who had not been infamous livers . a heathen philosopher hath spoke of this point with so much wisdom and piety , that i think it will be no loss of time here to present you with what he hath said , if conscience awaken in a bad man a sense of his evil deeds , which tortures his mind , and puts him in fear of punishment in hell , his only remedy is to fly to non-entity , or not-being ; so he cures one evil with another , supporting his wickedness by the destruction of his soul. he gives sentence of himself that after death he shall be nothing , to fly the penalties of future judgment . for a wicked man will not have his soul immortal , that he may not subsist to suffer punishment . he anticipates his judge , by declaring it is sit that a wicked soul should be re-reduced to nothing . but as through want of counsel he was drawn to sin , so through ignorance of the measure of things he passes wrong judgment on himself . for the judges of spirits departed , framing their sentence according to the rules of truth , do not judge it meet the soul should be annihilated . ( 2. ) my next argument shall be taken from the fears men have of punishment after this life for their sins . sin troubles the minds of men in such instances , as the law takes no notice of ; and in such , which notwithstanding they are punishable by law , yet were acted too-secretly to be detected ; and then also , when the offenders having fled their country , were out of reach of the secular judge . such persons likewise have been perplext with the remembrance of their wickedness , whose height and power made them strong enough to break through the laws , and trample on them ; in which several cases there was nothing but the natural suggestions of conscience to terrify them . now , whence can all this inward trouble proceed , but from an invincible perswasion , that after death will come judgment . if any doubt this , we may appeal to disconsolate sinners themselves , who often finding no ease in the business of their calling , in the conversation of their friends , nor in the change of company or place , have been driven to seek for relief of another kind , and to apply themselves to proper persons , unto whom they may unburden their souls , and confess their secret offences , hoping by their devout prayers , and ghostly assistance , to procure some remedy for their distressed minds . i may add , that so insupportable have been the horrors of a wounded conscience , that men have disclosed their capital crimes to the magistrate , when they well knew it was his duty to punish such criminals with death . and the reason why they exposed themselves voluntarily to temporal death , was to escape divine vengeance in another world , which they of all things dreaded . they did trust , that having confest their sin , and repented of it , and made all the satisfaction they could to civil justice , god would not enter into judgement with them , but out of his infinite compassion forgive them , and save their souls alive . neither was the course here taken to be imputed to melancholy or distraction , since experience assures us , many hereby have quieted their minds , and found comfort in death . now , if the fears of what shall become of us after death , were the effects only of the false principles which are owing to bad education ; certainly they would not be so general , nor so deeply rivetted in our nature , nor so terrible , that men should be willing to sacrifice their lives to get rid of them . ( 3. ) the third argument i would urge for the immortality of the soul , and that men were not made only to live here , is this , that there is nothing in the world which fills the mind with satisfaction . men are always dissatisfied with their present condition , and endeavouring to make some alteration in it ; and after the alteration is made , they do not continue any long time pleased ; but rather discover that they have only changed their old grievances for new ones , and are disturbed with a fresh set of complaints . those who have the greatest opportunities to supply themselves with the various pleasures of sense , should , if any were , be easy in their enjoyments ; and yet experience declares , that what lately they with much eagerness desired , does pall their appetites , and grow flat and insipid . it is well known that men , who have had their treasuries filled with gold , who have commanded great and victorious armies , and conquered and ruled over many nations , have after the large encrease of their wealth , their power , and their glory , upon little occasions been disturbed , and discontented , and fallen into such fits of rage , or lust , or melancholy , as are in no wise consistent with true contentment of mind . and therefore they still post and press forward from one design to another , but with the same dissatisfaction ; either trusting those who will deceive them ; or striving to remove that which will never leave them ; or vehemently coveting what they shall never obtain . now , what reason can be given why worldly goods ever shew better and greater at a distance , than they prove in our possession , but this ; that they carry no proportion to the appetites of the mind , which is of a spiritual and heavenly nature , and can never hope to receive adequate satisfaction from any thing here below ? wherefore if these vast capacities and desires were placed in us by a being of infinite wisdom , and if a being infinitely wise can do nothing in vain , then it follows , that our souls were created not only for this world , but to live in another , where they shall converse with , and enjoy such bright and glorious objects , as will compleatly gratify and delight them . and from hence i deduce a fourth argument for the immortality of the soul ; viz. ( 4. ) from the common appetite in men to live for ever , and in that eternal state to possess the chiefest good which will satiate the highest and most extensive desires of the mind . every man that comes into the world loves happiness , and would enjoy it eternally ; it was not only the desire of st. paul to be dissolved , and be with christ ; but the wish of balaam , to die the death of the righteous . he believed a future life , and that good men should be blessed in it , and he wisht he might have a share of their blessedness . we have had great experience of god's goodness , who hath enriched us with many favours , and therefore we ought to believe that he loves us , and did intend good to us in the whole contrivance and constitution of our nature , wherein he only could put these unextinguishable appetites to live and subsist happily for ever , and to partake of such felicity as this world does not afford , and which indeed is no where to be found , but in his infinitely perfect being . now he who loves us exceedingly well , and of whose bounty we have shared thus largely already , would not have endued our nature with those vehement appetites , which , unless he be pleased in fit time to give them satisfaction , can only serve to distract and torture our minds , and render us extremely miserable . for such a treatment would be not only inconsistent with his infinite wisdom , which appears in every part of the world ; but repugnant to his boundless goodness , which always disposes him to promote the happiness , pity the weaknesses , and supply the wants of his poor creatures . 't is hope of enjoyment of everlasting happiness , which makes us to bear injuries , pains , and losses patiently , and at length yield to the stroke of death with a willing and contented mind . but had we reason to believe , that death would make an utter end both of body and soul , as the conceit thereof all-along this life would be an intolerable burthen , so we should leave the world with deep horror . but if there be a god ; and that god is the author of our nature ; and the author of our nature is infinitly good , and always acts suitably to that goodness ; and if it be the property of infinite goodness to bestow all that endless bliss and felicity upon its creatures , which it not only hath made them capable of , but which it hath inclined their very nature earnestly to desire and hope for ; then we may from hence , beyond all question and doubt , conclude the immortality of our souls . and our hope of a joyful eternity can no where rest so safely as upon the divine goodness . ( 5. ) i shall but name one argument more , tho it is of unconquerable force , to prove the future subsistence of the soul ; and that is divine providence which governs the world , preserves all things in their natural order , and observes whatever is done upon earth , to the end all men may receive a treatment from god , agreeable to their behaviour . that those who love , and fear , and serve god , may partake of the glories with which he will reward the heavenly-minded ; and that they who neglect , and forget , and dishonour god , may be banisht into outer darkness . that they who have done good in their generation , and shew'd pity to their fellow-creatures , may obtain a recompence ; and they who have been impure , and malicious , and have laid wait for the righteous , opprest the poor , and not spared the widow , may receive judgment without mercy . but since this equal distribution of rewards and punishments , which the divine justice does require , is not made in this world , we have full assurance our souls shall live in another , and there have judgment pass upon them according to their deserts . it now but remains that i make a short reflection or two upon this discourse . ( 2. ) if our souls shall survive our bodies , it ought not only to encourage us to be patient and resigned to the will of god , under the great variety of troubles and afflictions which happen in this life , but also to arm us against the fear of death . since death only will lay open a passage for us into another life , which will infinitely surpass this for as much as there we shall be deliver'd from all those things , which render our present condition either dangerous or uncomfortable . we shall no longer be exposed to the temptations of wicked men , or of our own lusts , now so dangerous and dreadful to us , when admitted into the conversation of angels and souls made perfect ; we shall not so much as suspect treachery and wrongs when out of reach of the malice of men and devils : we shall not fear pains , and diseases , wherewith it is not possible our incorruptible nature should be affected ; in a word , we never again shall be liable to the power of death , the king of fears , for our lord says we cannot die any more . the poet supposes the soul of achilles after he was slain , to be introduced into the presence of his son , and to exhort him , not to grieve and be cast down for his fathers death , by means whereof he was admitted to familiarity with the blessed gods , but to furnish his mind with his virtues , from which he should reap most pleasant fruit. is not death not evil ? are we not of kin to god , and come from him ? let us go back thither from whence we came ; and get loose from these fetters , which are strait and heavy . here are robbers , and thieves , and judicatures , and tyrants , who if they have power over us , it is with respect to our body , and its possessions . let us shew they have no power , and wait the pleasure of god , unto whom , as soon as he shall discharge us from our duty in the present station , we shall return . what befals the righteous man in his death , and how little reason he has to be concerned and dread it , we learn from the excellent author of the book of wisdom : for god created man to be immortal , and made him to be an image of his own eternity ; nevertheless through the envy of the devil came death into the world ; and they that do hold on his side do find it . but the souls of the righteous are in the hands of god , and there shall no torment touch them . in the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us to be utter destruction ; but they are in peace . for tho they be punisht in the sight of men , yet is their hope full of immortality . o desirable immortalicy ! from the belief of which not any evil can come , no real good can be lost ; but the worst of miseries may be escaped , and the chiefest of goods obtained . thou puttest the souls of the righteous in the hands of god , a place of the greatest peace and greatest safety , where without fear of being disturbed , or dipossessed , they shall praise , and glorify , and magnify , his name for ever . ( 2. ) since our spirit must return to god , who gave it , it does highly concern us to keep it always in a fit condition to be given back unto him . * this is a great work , if we consider what our soul is , or whither it is going . 't is our soul which hath the image of god imprest upon it , and which is more valuable to us than the whole world ; and this soul is going to receive a sentence , which will make it either infinitely happy or miserable , from that god , who is of purer eyes than to behold evil , and therefore if it take leave of the body polluted with the lusts of the flesh , he will abhor it . if we have not banisht envy , and wrath , and hatred , and all malicious passions out of our souls , how shall we presume to surrender them into the hands of god , who is love ; and when the condition on which only he will now dwell in us , and perfect his love in us , is that we love one another ? god is just and true , and his eyes behold the things that are equal ; therefore if we are false , and perfidious , and deceitful , and oppress or over-reach our neighbours , he will command us workers of iniquity to depart from him . it is an admirable saying of the pythagoreans , that there is no place on earth more acceptable to god , than a pure soul. i am sure it is the doctrine of st. john , that every one that hopes to see god as he is , must purify himself even as he is pure . that is , must endeavour to become like god in his purity , justice , love and mercy , and other perfections which are imitable by his reasonable creatures . may we then not only not give our selves up to commit acts of uncleanness , but not so much as harbour or cherish any impure thoughts . and may god in his infinite mercy , bestow on us such a measure of his grace , as may enable us to subdue our unruly lusts , and bring them under the government of our reason , and the laws of our holy religion . and may not the horrors of a guilty conscience seize upon us when the terrours of death shall approch us ; but our merciful lord at his coming may find us labouring in his vineyard , and say , well done good and faithful servants , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. finis . advertisement . two sermons of the wisdom and goodness of provid ence , preach'd before the queen at whitehall , august 17. and 24. 1690. on prov. 3d. 6th . a sermon preach'd at st. andrews holbourn , june 28th . 1691. on gal. 6th . 7th . of religious melancholly ; a sermon preach'd before the queen at whitehall , march 6th . 1691. on psal . 42. 6th . these by the right reverend father in god john lord bishop of norwich . notes, typically marginal, from the original text notes for div a51225-e190 euseb . praep . lib. xv. p. 810. * sive anima , sive ignis sit animus , eum jurarem esse divinum , cic. tusc . quaest . lib. 1. * aristoteles longè omnibus ( platonem semper excipio ) praestans & ingenio & diligentia , cum quatuor illa genera principiorum esset complexus , e quibus omnia orirentur , quintam quandam naturam censet esse , è qua sit mens . cogitare euim , & providere , & discere , & docere , & invenire aliquid , & tam multa alia , meminisse , amare , odisse , cupere , timere , angi , laetari , haec & similia corum , in horum quatuor generum nullo inesse putat . cic. tusc . quaest . lib. 1. * my dear friend , have not you and i concluded an hundred times , that how much soever we strained our understanding , we could never concsive how from insensible corpuscles there could ever result any thing sensible , without the intervention of any thing but what is insensible ; and that with all their atoms , how small and how nimble soever they make them , what motions and figures soever they give them , and in what order , mixture , or disposition they range them ; yea , and whatever industrious hand they assign them for guidance , they would never be able ( still supposing with them , that they have no other properties or perfection than those recited ) to make us imagin how thence could result a compound , i say not that should be reasoning like a man , but that should be meerly sensitive , such as may be the vilest and most imperfect worm on earth . how then dare they pretend that they will make it out , how thence can result a thing imagining , a thing reasoning , and such an one as shall be the imaginations and ratiocinations themselves . mr. bernier's letter of atoms and the mind of man , p. ult . gen. c. 1. v. 26. c. 2. v. 7. * j. philoponus de mund. creat . p. 21. eccl. 3. 21. cap. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phocylid . poem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trismegist . luke c. 23. v. 43. * josephus lib. 3. philo de mundi opisicio , de somniis de praemiis & poenis . animasque praelio , aut suppliciis peremptorum aeternas putant hinc moriendi contemptus . haec de judaeis tacitus , lib. 5. hist . maimonid . de fund . legis , p. 47. vide manass . ben. israel de resurrect . mort. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot . in euterp . diodor. bibliothec. p 83. dion . halicarn . rom. antiq. p. 523. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strabo l. 4 p. 197. id l. 3. p 76. caesar . l. vi . p. 118. pompon . mela. lib. 2. c. 2. p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diog. laer. proeem . segm. 11. * ii. ι ' . odys λ ' * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diog. l. 1. segm. 24. herod . in euterp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pausan . pherecydes syrus primus dixit animos hominum esse aeternos . cic. tuscul . l 1. vide menagii in diog. laert. li. 1. seg. 116. observationes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 photii biblioth . col. 1317. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristol . l. 4. de gen . animal . * omni autem in re consensio omnium gentium , lex naturae putanda est — atque haec ita sentimus natura duce , nulla ratione , nulla doctrina . — quod si omnium consensus naturae vox est : omnesque qui ubique sunt , consentiunt esse aliquid , quod ad eos pertinent , qui vita cesserint nobis quoque idem existimandum est — sic permanere animos arbitramur consensu nationum omnium . — tusc . qu. lib. 1. * cum de animarum aeternitate disserimus non leve momentum apud nos habet consensus hominum , aut timentium inferos , aut colentium , utor hac publica persuasione . epist . 117. nihil aliud intercidet , quam corpus fragilitatis caducae , morbis obnoxium , casibus expositum , proscriptionibus objectum . animus vero divina origine haustus , cui nec senectus ulla , nec mors , onerosi corporis vinculis exsolutus , ad sedes suas & cognata sidera recurret . suasoriar . p. 129. * obtinuisse non minus de incorporalitate animae , quam de immortalitate sententiam . macrob . in som . scipio . l. 1. c. 14. * ut condones mihi peccata mea , & statuas mihi immunitalem ab inferno . — custodi me ò adjutor meus — in hac & futura vita peculiariter in die resurrectionis . muhammedan . prec . p. 18. & p. 399. vide hottinger . hist . orient . p. 254. * anima imbuta hisce perfectionibus , cum discesserit à corpore experietur in semet ipsa voluptatem maximum , & laetitiam immensam , efficieturque anima illa tanquam angelus ex angelis propinquis deo. propositae sapientiae arabum philosoph . p. 75. * joh mendoza de regno chinae , l 2. 6. trigautius de christ . expedit . apud sinas . p. 102. linschoten voyag . p. 39. varenius de divers . gent. religion . p. 255 , 269. lerius navigat . c. 16. osorii hist . l. iv . benzo hist . nov. orb . p. 29. harriot . virgin. tavernier persian trav p. 165. ind. trav p 167. jos . acosta lib. 5. c. 7. rauwolf's trav. p. 240. * esse quandam vim in natura humana , qua caetera animantium genera destituantur , ut neminem sensu rationis nitentem , praeter pomponatium , & asseclas , dubitare arbitror . postellus de orbis concord . p. 114. o italia , etiam ea hominum monstra alis , qui non satis habent esse impii , nisi etiam virus suum omnibus coeteris propinent , & cum hac pernicie in aulas principum penetrent . idem ib. * concil lateran sessio 8. 19. decemb. an. 1513. * quid enim est tam falsum tamque abhorrens à vero , ut non ad id probandum argumenta excogitari queant ? — neque quicquam est tam absurdum , quin dicendo probabile fieri ; neque tam verum & exploratum , quin dicendo in dubium vocari , aut etiam coargui queat . muretus in arist . eth. p. 150. hieroc . in carm . pythag . p. 165. quintus calaber lib. 14. p. 678. arrian . in epict. l. 1. c. 9 p 109. c. 2. 23 , 24. c. 3. 1 , 2 , 3 , 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazianz. iambic . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hieroc . in carm. pythag. p. 25. a work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... thomas jenner has lineas composuit. davies, john, sir, 1569-1626. 1658 approx. 102 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a37244 wing d410 estc r27853 10174979 ocm 10174979 44697 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. a37244) transcribed from: (early english books online ; image set 44697) images scanned from microfilm: (early english books, 1641-1700 ; 1381:13) a work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... thomas jenner has lineas composuit. davies, john, sir, 1569-1626. jenner, thomas, fl. 1631-1656. 39 p., [6] p. of plates : ill. printed by m.s. for thomas jenner, london : 1658. prose version of sir john davies' poem nosce te ipsum--lccp. includes "what heaven is, vindicated from the vulgar mistakes and gross conceivings of many" (p. 29-39) which is attributed to thomas jenner by lccp. 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 soul. salvation. 2005-12 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2006-06 john latta sampled and proofread 2006-06 john latta text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a work for none but angels & men that is , to be able to look into , and to know our selves . or a book shewing what the soule is , subsisting and having its operations without the body ; it s more then a perfection or reflection of the sense , or temperature of humours ; not traduced from the parents subsisting by it self without the body : how she exercises her powers in the body the vegetative or quickning power of the senses . of the imagination or common sense , the phantasie , sensative memory , passions , motion of life , the locall motion , intellectuall powers of the soul . of the wit , understanding , reason , opinion , judgement , power of will , and the relations betwixt wit and will. of the intellectuall memory , which is the souls store-house , wherein all that is laid up therein , remaineth there even after death and cannot be lost ; that the soule is immortall , and cannot dye , cannot be destroyed , her cause cease●h not , violence nor time cannot destroy her ; and all objections answered to the contrary . thomas jenner has lineas composuit . in faelix qui pauca sapit spernitque doc●ri such knowledge is too wonderfull for me , it is high , i cannot attaine unto it , psal . 139.6 . london : printed by m. s. for thomas jenner , at the south-entrance of the royall exchange . 1658. of the soule of man , and the immortality thereof . why , since the desire to know , did corrupt the roote of all mankind , did my parents send me to schoole that my minde might be inriched therewith ? for when our first parents cleere and sharpe reasons eye , could have approached the eternall light , as the intellectuall angells , even then the spirit of lies suggests , that because they saw no ill , therefore they were blind and breathed into them a curious wish , which did corrupt their will : for that ill they straight desired to know , which ill was nothing but a defect of good , which the devill could not shew while man stood in his perfection ; so that they were first to doe the ill , before they could attaine the knowledge of it ; as men by tasting poyson know the power of it , by destroying themselves . thus man did ill to know good , and blinded reasons eye to give light to passions eye , and then he saw those wretched shapes of misery , and woe , nakednesse , shame , and poverty by experience ; reason grew darke and could not discern the fair formes of god and truth , and mans soul which at first was fair , spotlesse , and good sees her selfe spotted , hanted with spirits impatient to see her own faults ; therefore turnes her selfe outward , and sees the face of those things pleasing and agreable unto her sences , so that she can never meet with her selfe . the lights of heaven , which are the fair eyes of the world , they looke down upon the world to view it , and as they run and wander in the skies , they survey all things that are on the center , yet the lights mine eyes , which see all objects farre and nigh , look not into this little world of mine , nor see my face in which they are fixed since nature fails us in no needfull thing , why doe i want means to see my inward selfe , which sight might bring me to the knowledge of my selfe , which is the first degree to true wisdome , that power which gave me ability to see externals , infused an inward light , to see my self by means of which i might have a perfect knowledge of my own form . but as the eye can see nothing without the light of the sun , neither can the mind see her self without divine light , for how can art make that cleere which is dim by nature , and the greatest wits are ignorant both where she is , and what she is , one thinkes her to be air , and another fire , and another blood , defused about the heart , and that she is compounded of the elements , musitians say our soules are harmonies ; physitians , the complexions . epicures makes them swarmes of atomes , which by chance fly into our bodies , some again that one soule fills every man , as the sun gives light to every star , others that the name of soule is a vain thing , and that it is a well mixt body : and as they differ about her substance , so , also where her seate is , some lift her up into the brain , others thrust her down into the stomack , some place her in the heart , and others in the liver . some say that she is all in all , and all in every part , and that she is not contained , but containes all , and thus the learned clerkes play at hazzard , and let them say , it is what they will ; there be some that will maintain it , the only wise god to punish the pride of mens wits , hath therefore wrought this confusion , but he that did make the soule of nothing , and restor'd it when fallen to nothing , that so we might be twice his ▪ can define her subtle forme and knowes her nature and powers : to judge her selfe she must transcend her selfe , for fetterd men cannot expresse their strength , but now in these latter dayes , those divine mysteries which were laid in darkness , are brought to light : and this lampe of god which doth defuse it selfe through all the region of the braine , doth shew the immortall face of it . vnderstanding . i once was aegle ey'ed full of all light . am owle eyd now as dim as darke as night , as through a glasse or cloud i all thinges vew . shall on day see them in there proper hue . memorie . a com̄on jnne all com̄ers to reteyne . a siue where good run̄e out & bad remayne . a burrow with a thousand vermine hydes . a den where nothinge that is good abides this she doth when from particular things she abstracts the universall kinds ; which are immateriall and bodilesse , and can be lodged no where else but in the minde . and thus from divers acts and accidents which fall within her observation ; she abstracts divine power and virtue ; again , how can she know severall bodies if she were a body ; the eye cannot see all colours at once , nor the tongue relish all tasts at one time , but successively : nor can we judge of passion except we be free from all passions , nor can a judg execute his office well if he be possest of either party , if lastly this quick power were a body , were it as swifte as fire or winde , which blowes the on one way , & makes the other a spier , her nimble body yet in time must move , & not slide through all places at an instant , she is nigh and far above , beneath , in poynt of time which thought cannot devide , she is as soon sent to china , as to spain , and returnes as soon as sent , she as soon measures the heavens as an ell of silke . as then the soule hath a substance besides the body in which she is confinde ; so hath she not a body of her own , but is a spirit , and a minde immateriall . since the body and soul have such diversities , we may very well muse how this match began : but that the scripture tells us , zachariah 12.1 . sayth the lord , which stretcheth forth the heavens , and layeth the foundations of the earth , and formeth the spirit of man within him ▪ he makes the body of earth , and in it a beam of heavenly fire , now in the wombe before the birth , inspires in all men their soules , and without a mother sends dayly millions into the world which neither from eternity , nor at once in one time lay them up in the sunne or moone , nor in some secret cloyster where they sleepe till they be awaked , neither did he make at first a certain number , infusing part in beasts , and part in men , and being unwilling to take further pain would make no more ; so that the widdow soul should be married to the next body that should be born , and so by often changing mens souls should pass from beasts to men , these are fond thoughts ; since there are far more born then dye , then thousand soules should be abortive , or others deaths should supply their soules ; but as nature gods handmaid doth create bodies in time distinct and in due order , so god gives soules the like successive date , which himselfe formes in new bodies , which himselfe makes of no materiall thing , for unto angels he hath given no power either to forme the shape , or bring the stuffe from air or fire , nor in this doth he use natures service , for although she can bring bodyes from bodyes , yet she could never traduce soules from soules , as light springs from light , and fire from fire as some learned fathers that were great lights of old did hold , for say they , how can we say that god made the soule , and yet not make him the author of her sinne , for in her lies the corruption , for adams body did not sin but his soule , and so brought the body to corruption , so we would fain make him the author of the wine , if we knew whom to blame for her dreggs ; none were yet so grosse , as to contend for this , that soules may be traduced from bodyes , between whose natures there is no proportion , but many subtle wits have justified that soules may spiritually spring from soules , which if the nature of the soul be tryed would even in nature prove as grosse , for all things that are made are either of naught , or of something that is already made of naught , no creature ever formed ought , for that is proper for the almighty ; if then the soule make another soule , she must take it of some former stuffe or matter , but there is no matter found in the soule : then if her heavenly forme doe not agree with any matter in the world , then must she needs be created of nothing , and that is only proper to god alone ; again , if soules doe beget soules , 't is either by themselves , or the bodies power , if by themselves what hinders them but that they may engender soules every hour , if by the body , how can understanding and will joyne with the body in this act ; only since when they doe their other works , they doe abstract them themselves from the body ; moreover , if soules were begotten of soules , they should move and change into each other , but motion and changes brings at last corruption , and then how should it be immortall ? if lastly soules did use generation , then they should spread incorruptible seed ; and then what becomes of that which they doe loose , when the acts of generation doe not speed ? but if the soule could cast spirituall seed yet she would not , because she never dies ; mortall things desire to breed their like that so they might immortalize their kinde , therefore the angels who are call'd the sons of god neither marry nor are given in marriage , their spirits and ours are of one substance , and have one father the lord of heaven . who would at first that in each other thing , earth , and water , living souls should breed , but mans soul which he would make their king , should immediately be produced from himselfe ; and doubtless when he took the woman from the side of the man , he alone inspierd the soul , for t is not said he did devide mans soul , but took flesh of his flesh , and bone of his bone ; and lastly , god being made man for mans sake , and like him in all , save only in sin , tooke his body from the wombe of the virgin but all agree , god formed his soule within ▪ him then is the soule from god , so say the pagans which saw by natures light , her heavenly kinde , naming her kin to god , and gods bright ray , a citizen of heaven , confind to the earth . this cloud may be further cleerd by heavenly light , for questionlesse god made her , and made her good , and ingrafted her in the body there to grow , which though it be corrupted flesh and blood , yet can it not bring corruption to the soule ; yet this soule at first made good by god , and not corrupted by the evill of the body , yet in the womb is accurst and sinfull ere she can judge by wit or chuse by will , yet god is not the author of her sinne , though of her being ; and if we dare judge him in this , he can condemn us , and yet be cleere himselfe , first god from eternity decreed , what hath been , is , or shall be done , and that every man in his turne should run his race of life , and did purpose to make all soules that ever have been or shall be , and that they should take there being in humane bodies , or not to be at all ; was it then fit that such a weake event , weaknesse it selfe , the sin and fall of man should prevent his execution , and councells fixed , and decreed before the world began , and that one penall law broke by adam , should make god breake his own eternall law ; and revoke the setled order of the world , and change all formes of things which he foresaw ; could eves weake hand extended to the tree , rent a sunder that adamantive chain , whose golden linkes of causes and effectes remain fixt to gods own chare ; o could we see how cause doth spring from cause , how they are mutually linckt and foulded , and that on disagreeing stringe doth rather make then marr the harmony , and at once view how death is brought by sin , and how a better life doth arise by death , how in one his justice is seen , and his mercy in the other , we would praise this his decree a wise and right : but we measure time by first and last , and see the sight of things successively , when the lord sees all at once and at an instant he sees all things in himselfe as in a glasse , for from him , and by him , and through him are all things . his sight is not discorsive by degrees , but he seeing the whole , seeth every single heart . he looks on adam as a roote , or spring and on all his heires as branches , and streames ; and sees all men as one man , though they dwell in sundry nations and cit●es ; and as root and branch makes but one tree , and the spring and streame make but one river , so that if one be corrupted the other is corrupted also ; so when the root and fountaine of man kinde did draw corruption and gods curse by sin , this was a charge that did binde all his off-springe , and so they all grew corrupted : as when the hand sins , the man offendes , for part from whole in this , the law doth not sever : so adams sin extends to whole mankinde , for all natures are but part of his therefore this sin of kind was not personall , but reall and hereditary ; the guile and punishment whereof must pass by course of nature and law : for as that easie law was given to all , to ancestor , to heir first and last , so the transgression was generall , in our law we see some foot steps of this which take her root from god and nature : ten thousand men make but one corporation , and these and their successors are but one , and if they gain or loose their liberties , they harme and profit not themselves alone , but their successors : and so the ancestor and all his heirs , if they should increase as the sand , their advancements and forfitures are still but one , his civill acts doe binde and harme them all . there are a crew of fellowes j suppose , that angle for their victualls with their nose as quick as beagles in the smelling sence to smell a feast in paules 2 miles from thence . trueth and a lye did each a lodging lack , and to a gallants eare their course did take : trueth was put by , ( being but meanly clad ) and in the eare , the lye the lodging had . next she useth the smell in the nostrels , as into them at first god breathed life , so now he makes his power to dwell in them , to judge of all aires whereby we live and breath , this sence is mistress of an art , to sell sweete perfumes to soft people , yet it imparts but little good , for they have the best smell that cannot away with any perfumes , yet good sents doe awake the fancy , refine the wit , and purifie the braine , and old devotions did use incense to make mens spirits , more apt for divine thoughts . lastly , the power of feeling which is lifes roote , which doth shed it selfe through every living part , and extends it selfe from head to foot by sinewes ; as a net covering all the body , or much like a spider which setteth in the midst of her web , and if the outmost thread of it be touched she instantly feels it by the touch ; we discern what 's hard , smooth , rough , what 's hot , and cold , and dry , and moyst , these are the outward instruments of the soule , and the guards by which every thing must passe into the soule , or aproacheth unto the minds intelligence , or touch wits looking-glasse ; the fantasie , yet these porters which admit all things themselves , neither discern nor perceive them , one common power which sits in the forehead brings together all their proper formes ; for all those nerves which carry spirits of sense , and goe spreading themselves to the outward organ , are there united as their center , and there they know by this power those sundry formes , the outward organs present things doe receive , the inward sence retayne the things that are absent , for she straightwayes transmits what she perceives unto the higher region of the brain . where sits the phantasie which is the hand maid neer to the minde , and so beholds and discerneth them all , and things that are divers in their kinde compounds in one : weigheth them in her ballance , and so some she esteemes good , and some ill , and some things neuterall , neither good nor bad , this busie power is working night and day , when the outward sences are at rest , a thousand light and phantasticall dreames with their fluttering wings keeps her still awake ; yet all are not alwayes afore her , she successively intends this and that , and what she ceaseth to see she commits to the large volume of the memory ; this lidger book lyes behinde in the brain , like janus eye , seated in the poll , and is the storehouse of the minde , which much remembers and forgets more , here sences apprehension ends as a stone cast into the pond of water , one circle makes another , till at last it toucheth the banke . but although the apprehensive power do pawse , yet the motive virtue is lively , and causeth passions in the heart , as joy , griefe , fear , hope , love , and hate ; and these passions bring forth divers actions in our lives , for all actions without the light of reason proceed from passion ; but since the powers of sence lodge in the brain , how comes passions from the heart , it ariseth from the mutuall love and kind intelligence betwixt the brain and the heart . from the kinde heat which raigns in the heart , from thence the spirits of life takes their beginning , these spirits of life ascending to the brain causeth a sensablenesse , and imediately judgeth whether it be good or ill , and sends down to the heart where all affections dwell a good or ill report , and if it be good , it causeth love , and longing hope , and well assured joy ; if it be ill , it anoyes the heart with vexing grief , and trembling , fear , and hatred . now if these naturall affections were good , or if we had such strength of reason , and especially grace for to rectifie natures passion we might be happy , and not so often miscarry as we doe , for we were but blocks without them ; besides there ariseth another motive power out of the heart , which are the vitall spirits , born in arteries , and causeth continuall motion in all parts , it makes the pulses to beate , and lunges respier , and holdes the sinewes like a bridle , so that the body retires ; or advanceth , turns or stops as she strains or slackens them , thus the soule tunes the bodyes instrument , with life and sence fit instruments , being sent by the body , although the actions doe flow from the soules influence , sometimes i will this , yet i have not a power to expresse the working of the wit and will , for though their roote be knit to the body , yet use not the body when they use their skill . will. free to all ill , till freed to none but ill now this i will anon the same i nill appetite ere while , ere while reason may nere good but when gods spirit beares y e sway to these high powers there is a store-house , where lyeth all arts , and generall reasons which remaine unto the soule even after death which cannot be washed away by any loethean flood of forgetfulnesse . this is the soule and these be her virtues , which although they have their sundry proper ends , and one exceed another , yet each one doe mutually depend on the other , our understanding is given us to know god , and he being known , our will is given us to love him , but he could not be known to us here below , but by his word and workes which we receive through the sences , and as the understanding reapes the fruit of sence , so the quickning power feeds the sences , and while they do thus dispence their severall powers , the best needeth the service of the least , even as the king serves the magistrate , and the commons feed them both , the magistrate preserves the commons by the power they have from their prince ; the quickning power would be , and there it rests , the sences are not contented only to be , but would be well , but the soul desires endlesse felicity ; these three powers doe make three sorts of men , for one sort of men desire as plants only to fill themselves , and some like beasts think the world is only to take their pleasure in it , and some men as angels love to live in contemplation , therefore the 〈…〉 turned some men into flowers , others into beasts , 〈…〉 to angells , which still travill , and still rest . yet these three powers are not three soules , but one as one , and two or both contained in three , 3 being one number by it selfe alone ; a shadow of the blessed trinity . these meditations may draw from us this acclamation , what is man that thou adornest him with so bright a minde , madest him over all thy creatures a king , and an angels peer ? o what hast thou inspierd into this dying flesh , what a heavenly life , power , and lively life , spreading virtue , and a sparkling fire ! in other workes of thine thou leavest thy print , but in man hast written thine own image ; there cannot be a creature more divine , this exceeds mans thought , to consider how highly god hath raised man , since god became man , the angels are astonisht when they view and admire this mistery , neither hath he endowed man with these blessings for a day , neither do they depend on this life , for though the soule was made in time , yet lives for aye , and though it had a beginning , yet hath no end her only end , is never ending blisse , and that consisteth in beholding the eternall face of the almighty , who is the first of causes , and last of ends , and to doe this she must needs be eternall , then how sencelesse or dead a soul hath he that thinks his soul dieth with his body , or if he think not so , yet would fain have it so , that he might sin with the more security ; although light and vicious persons say our soules are but a smoake , or aiery blast , which while we live playes within our nostrills , and when he dies turns to winde , although they say so , yet they know not what to think , for ten thousand doubts doe arise in their minds , and although they strive against their consciences , there are some sparkes in their flintey breasts , which cannot be extinct , which though fain they would , yet cannot be beasts ; but whoso makes a merror of his minde ▪ and with patience views himselfe within , shall cleerly see the soules eternity , though all other beauties of the soule be defaced because of his sin . for first , we find an appetite in every mans mind to learn and know the truth of every thing , this is connaturall and born with him , on which the essence of the soul depends , she hath a native might with this desire to finde out the truth of every thing , if she had time the innumerable effects to sort a●ight , and to climbe by degrees from cause to cause ; but sithence our lives slide so fast away through the winde , as the hungry eagle , or as the ships which leaves no print of their passage , of which swifte little time we spend while some things we strain through the sences , that our short race of life is ended ere we can attain the principles of skil , so that either god who hath made nothing in vain , in vain hath given this appetite and flower , or else our knowledge which is begun here , must be perfected in heaven . to one whole kind the allmighty never gave a power , but most part of that kinde did use the same , as though some eyes be blind , yet most eyes can see perfectly , so though some be lame in their limbs , yet most can walke , but no soule can know the truth in this life so perfectly , as it hath power to doe ; if then perfection is not to be found here below , he must ascend higher where it is to be obtained . again , how can she but be immortall , when with the motion of her will and understanding she still aspiers to eternity , and is never at rest tell she attaineth thereunto ; water in conduit pipes can arise no higher then the well head , from which they springe . therefore since she doth aspier to the almighty she must be eternall , the nature of all moveable things , are to move to things of their own kinde , as the earth downward , and the fire ascends tell both touch their proper elements ; and as the thirsty earth suckes her moysture from the sea to fill her empty veines , and so glides along her grassie plaines , she stayes long as loath to leave the land , out of whose sides she came , she tasts all places , and turns on every hand , unwilling to forsake her flowery bankes , yet nature doth so carry and lead her streames , that she makes no finall stay tell she return into the bosome of the ocean . even so the spirit of god doth secretly infuse into this earthy mould our soules , which at first doth behold this world , and at first her mothers earth she holdeth dear , and embracerh the world and worldly things , she flyes close to the earth , and hovers here , and mounts not up with her celestiall winges , and cannot light on any thing which doth agree with her heavenly nature , she cannot rest nor fix her thoughts , neither can she be contented with any thing , for who ever found it in honour , wealth , or pleasure ; and having his health , ceased to wish , or having wisdome , was not vexed in minde , as a bee that lights on every flower , and sucks and tasteth on all , but being pleased with none at last ariseth and sores away , like noahs dove flyes into the arke from whence she came . when hearing , seeing , tasting , smelling's past : feeling ( as long as life remaines ) doth last mayde reach my lute , j am not well indeede : o pitty-mee , my bird hath made mee bleede . fancie . ape-like i all thinges imitate , dreame-like i them vary-straite . new proiects fashions i inuent , all shapes to head & harte present . hence it is that ideots , although they have a mind able to know the truth , and chuse that which is good , if she could find such figures in the brain , as she might find provided , she were in her right temper , but if a frensie doe possesse it , it so blots and disturbes the formes of things , phantasie proves altogether vain , and brings no true relation to the understanding , then the soule admits all for truth , and buildes false conclusions , flyes the good , and persewes the ill , beleeving all that this false spie propounds , but purge the humours , and appease the rage which wrought this distemper in the phantasie , then will the wit which never had disease , discourse as it ought , and judge discreetly , for the eye hath its perfect power of sight , although the streame be troubled , then these defects are in the sences , and not in the soule , she looseth not her power to see , although her windowes be choked with mists , and clouds , the imperfections are not in the agent , but instrument , the soule hath one intelligence in all ; in infants , and old men , although too much moysture be in the brain of the one , and too much drinesse in the other , which makes them that they cannot attain the outward printes of things , then the soul wanting work is idle , and we call the one childishnesse , and the other dotage ; yet the soule hath a quick and active wit , if she had apt tooles to worke withall , and stuffe , for give her but organs fit , and objects fair , give but the aged man the sence of the younge man , and she will straight way shew then her wonted excellency , and as an old harper , although he hath all his crochets in his brain , yet can he not expresse it when the gout is in his fingers ; then dotage is no weaknesse of the minde , but of the sense , for if that did wast , we should find it in all old men , but most of them even at their dying houre have a minde more quick and lively , and use their understanding power better then in their youth , and their dying speeches are admired . but it may be further objected , if all her organs dye , then hath the soule no powers to use , and is extincte because she cannot reduce them to act , and if her powers be dead , then what is she , for some power springes from every thing , and actings proceed from them , therefore kill her power , and act , and destroy her . it s very true , the death of the body is the destruction of the sences , so that she cannot use those faculties , although their root still rest in her substance , but as the body when it lives by the wit and will , can judge and chuse without the aid of the body , so when the body can serve her no longer , and her sences are extinct , yet can she discourse in heavenly contemplation all alone , of what she hath heard and learned : and as a man that hath good horsemanship , and can play well on a lute , if thou take both horse and lute away , yet he still retains his skill , and can put that forth if they be returned unto him , when the body revives they shall be able to fulfill all their wanted offices . but it may be further objected , how shall she employ her self , seeing all her sences be gon ? she may keep and enjoy what she hath got , but hath no means to understand or to get more , then what doe those poor soules which get nothing , or those that cannot keep what they have got , like lives which let all out , these soules must sleepe for want of exercise . see how man argues against himselfe ; why should we not have other means to know ? as children in the wombe live by the navil , but being come forth are nourished otherwise , children if they had use of their sences , and could hear their mothers tell them , that in a short time they should come from thence , they then would fear their birth , more then we fear our death , and would cry out , that if their navill strings were cut , how should their lifes be preserved ? since no other conduit brings their food ; and if a man should reply unto those babes , and tell them when they come into this fair world , they shall see the sun , moon and stars , sea and earth , and meet with ten thousand dainties , which they shall take in with pleasure in their mouthes , which shall be cordiall as well as sweet and their little limbs shall grow unto tall bodies they would thinke it a fable , as we doe of the story of the golden age , or as among us many sensuall spirits hold the world to come a feined stage , yet those infants shall find it true . so when the soule is born , for death is nothing but the soules birth , she shall see ten thousand things beyond her imagination , and know them in an unknown manner , them shall she see no more by spectacles , nor hear no more by her double spies , her selfe in instant will all things explore , for every thing is present to her , and lyes before her . but still it may be objected , if the soules departed doe live , why do they not return to bring us newes of the strange world wherein they see such wonders , vain man we doe beleeve that men live under the zenith of both the frozen poles , although none come from thence to tell us : so cannot we have the like faith of our soules , the soule hath no more to doe here , then we have to returne into our mothers womb , what man did ever covet it , although we all come from thence : and that shewes the soule hath a good being that they never desire to come hither again ; doubtlesse such soules as mount up so high as to see their creators face , holds this in so base an account , as that she looks down and scorns this wretched place . as for such as are detruded to hell , if they would come here , yet they cannot , but still there are some wicked ones as say , that politick men have spread this lye of heaven and hell only to make men virtuous , so then it seems morall virtues be good , but they speake this for their private gain , for that is the standing of common-wealths , wherein their private benefit is interrested , but how can that be false that the christian , jew , turke , persian , tarter , canibal hold to be true , this doctrine entred not into the ear , but is native in the breast , if death should destroy man for whose sake all things was made , then should he be more miserable then dawes , trees , and rockes , which last longer then he who is taken away at an instant , but blessed be that great power that hath blessed man with longer life then heaven and earth , and hath infused into man mortall powers not subject to the grave , for although the soul seeme to bear about it her grave , and almost buried alive in this world , she needs not to fear the death of the body , for when this shell is broke , there comes forth a chicken , for as there are three essentiall powers of the soule , the quickning power , and power of the sence , and also of reason , there be also three kinds of life defined her , in her due season to perfect them all ; the first life which is vegitive is that nursing power spent in the wombe , where when she finds defects of nourishment , she expells her body and growes too bigge for that place , and comes into the world where all his sences are in perfection , where he finds flowers to smell , and fruits to tast , sees sundry formes , and hears varieties of sounds , and when he hath past somtime upon this stage , his reason begins to be awaked , which although she springes when sences begin to fade by reason of age ; yet can she make here no perfect practice . then doth the aspiring soul leave the body , which we call death , but were it known to all what life our soules receive by this death , they would rather call it a birth , or gaole delivery ; for in this third life reason will be so bright , as her sparkes will be like the sun beames , and shall the reall ●●ght enjoy of god , being still increast by divine influence . then let us take up this acclamation : o ignorant poor man , what bearest thou lockt up in the casket of thy breast , what jewels and what riches , and what heavenly treasure hast thou in so weak a chest . looke into thy soule and thou shalt see such virtues , honour , and pleasure , and whatsoever is counted excellent in this life . thinke of her worth , and then know that god did mean thy worthy mind should embrace worthy things ; blot not her beauties with unclean thoughts ; neither dishonour her with thy base passions ; destroy not her quickning power with surfeitings and drunkennesse ; let not her sensitive power be mar'd with sensualities and fleshly desires ; & let not her serious thoughts be employed on idle things , and enslave not her will to vanity , and whensoever thou thinkest of her eternity , have not this evill thought of her , that death is against her nature , no assure thy selfe it is a birth in which she is brought forth to a better being , and when thou comest to dye , sing and rejoyce as a swan , that thou art a going to blisse ; if thou have faith to beleeve in jesus christ that thy sinns may be forgiven thee , and whereas before thou did'st fear as a child which is in the darke , fear not now having this light brought into thee : and now o thou my soule turn thine eye inward , and view the rayes and beams of thy divine forme , and know that whilst thou art clouded with this flesh of thine , thou canst not know any thing perfectly ; study the highest and best things , but retayne an humble thought of thy selfe , cast down thy self , and strive to raise the glorious and sacred name of thy maker and blessed redeemer ; use all thy powers to praise that blessed power which gives thee power to be , and also power to use those powers thou art endewed withall , and thus shut up all and say , o the depth of the riches both of the wisdome and knowledge of god , how unsearchable are his judgments , and his wayes past finding out , of him and through him , and to him are all things , to whom be glory for ever . finis . what heaven is , vindicated from the vulgar mistakes , and grosse conceivings of many ; some of which mistakes is mention made in this title , the rest of them manifested and enlarged in the ensuing treatise . as i. mistake of heaven is , that fancey the happinesse of heaven to consist only in things without them , and look upon it only as an outward place , and not as an inward state and disposition of the soule . ii. grosse conceit of heaven is , as if it were nothing but a theatre , a place of sights and showes , and god himselfe were nothing but a more pompious spectacle , there to be gazed upon by these bodily eyes , whereas we are never at a distance from him , but only in the dispersion ▪ multiplicity , distraction , and scattering of our bo●●●s , and in the dissimilitude , and disproportion of our soules unto him . iii. another vulgar and common mistake is that god doth not require any endeavours or activity of ours in the businesse of heaven , and that he deales with us in matters of grace and glory , as meere stocks , and stones , and inanimall creatures , and not in any way suitable to us as free and rationall , for although we cannot make alive the new man in us yet we may concur to the killing , and destroying of the old , by refusing to satisfie the lusts and cravings of it . iiii. neither are we to entertain this conceit , that god hath found out any other way to save his people from hell and destruction , without saving of them from their sins and wickednesses . infaelix cujus nulli sapientia prodest . what heaven is , vindicated from the vulgar mistakes and grosse conceivings of many . false gospellers undermine the true righteousnesse of god , and make the gospel nothing else but a slight imagination ; we should not entertain any such conceit , as if christ came with any new devise to bring men to heaven without the hard labour of mortifying their lusts , as if the intent of his coming was to promulgate ease and liberty to the flesh , and by his being crucifyed for us upon the crosse , to excuse our crucifying the old man in our hearts , as if he had found out a way to save his people from hell and destruction , without saving of them from their sins and wickednesses 1. the possibility of attaining that righteousnesse that is required of us in the gospel it is by the power of christ attainable , or else none could enter into the kingdome of heaven . he that is born of god sins not , for his seed remaines in him , and he cannot sin , because he is born of god , and must we needs say that he that is born of god can and may doe nothing else but sin ? is the immortall seed of gods holy spirit , of gods eternall word in the hearts of true believers , is nothing else but the seed of the serpent , and the cockatrice eggs , it is possible that the divine nature that the scripture speaks of , should be nothing else but the nature of the devil , that gods holy spirit in us shou●d make us habitations for it selfe to dwell in , and yet suffer us at the same time to be vessells of sin and satan ; is the end of the holy gospel not at all to free us from sin by the power of christ , but only to spread a purple vaile over us , not all to destroy the works of the devill in us , but only to cover them from gods avenging eye ; is the end of the gospel nothing else , but to paliate over the diseases of our corruptions , which remain in us ever sence the fall , and not at all to cure them . if so then , surely the reason of this is either , because christ is not able to overcome sin and satan in us , as the manikees of old dreamed , or else because he is not willing , and that is a greater disparagement to him then the former , for the other robbs him only of the glory of his power , but this spoyles him of the glory of his goodness ; as if christ should envy that to us , which of all other things is the most necessary to make us happy ; or as if god were not as carefull to advance his kingdome of light , here in the world , as the devill is to inlarge his kingdome of darknesse , as if god did not love his own butifull image , his own son and nature , but would willingly suffer it to be choaked and smothered here in the world by those fiends of darknesse , whom he hath long since lockt and fettered up in chains of darknesse , and reserved for the judgment of the great day . say's the philosopher no man sets up a marke on purpose that men might misse it , and shall god set up this marke of righteousnesse in the gospel as a butt for us to aime at , for this very end and purpose , that all the world should misse it ; can he that is the faithfull and true god put such a trick of fraud and mockery upon his creatures ? no surely , righteousnesse , evangelicall righteousnesse is the only thing intended per , see in all gods commandements , and sin which is nothing else but a missing of the marke , comes in by accident , sin is that which god will either destroy and banish out of the world by the clear discovery of his truth in the hearts of men , or else he will at last chain it in the bottomlesse pit to all eternity , and make the blacknesse of it to be a soyle to set off the glory of his justice . but it is suggested by some , that christ will not therefore bestow any true righteousnesse , holinesse , or sanctification upon a saint , on purpose that he might keep him humble , as if the only way to make men truly humble , were to make them wicked , and as it men would be so much the more proud , by how much the more holy , and made truly partakers of the image of god. away then w●th this fond conceit , whereby we doe nothing else but gratifie mens lusts ; and smother and extinguish the life of god in the world , it is the sluggard that sayes there is a lion in the way , but the true beleever saith , who art thou o great mountain before , zerubbabel thou shalt become a plain , nay , the truth it selfe saith , all things are possible to them that beleeve , we may undoubtedly by the power of god in us , prevaile every day more and more over the power of sin and satan , the weapons of our warfare are very powerfull and able to batter down the strong holds of satan in our hearts ▪ he that is indeed born of god shall overcome the world , and the flesh , and the devil to , by the power of god in him , he shall destroy the law of sin in his members , by the true law ▪ the law of the spirit of life , and if we should with unfeigned simplicity of heart apply our selves to god , and resigning up our selvs to him , to be taught & led by him , we should certainly find that his free spitit would inwardly lead us into all wayes of obedience , and that it would be as naturall and as delightfull to us , to walke on in those pleasant pathes of holinesse and righteousnesse , as ever it was to wander in those crooked wayes of sin and wickednesse ; nay the true regenerate christian , is so far from delighting secretly in the wayes of sin , as the false hearted hypocrite thinks he doth , that there is nothing that more hurts and wounds his soule , then that he hath not a more lively sence of evill ; for the divine life in him being a delicate and tender thing hath the most quickest sence of any thing that is contrary to it , and is most ingenious and industrious for selfe preservation against it , wisdome is easie to the wise , sayes solomon , and her wayes are wayes of pleasantnesse to them , and all her paths are peace , and sin is the most ugly and forlorn thing in the world let not therefore these evill spyes that bring an evill report upon this land of promise , dishearten and discourage us , but let us goe on in the power of god and his strength , and exercise our faith in this , not only that we shall be freed from fire and brimstone here after , but that we shall be delivered from the power of sin , and satan in our own hearts , this is that faith whereby we overcome the world ; and if we had more of this faith in the power of christ to destroy our corruptions in us , and to tread down satan under our feete , and all that fond and ungrounded confidence , that god intends to save us while we continue under the power of sin , we should goe on more successefully and prosperously in the way to heaven . and it is a dangerous mistake now under the gospel , to conceive that god will save men out of a fond affection towards them , without renuing of their natures , and begetting his own son the new creature in their hearts . meerly for beleeving this very thing , that they shall be saved , as if it were possible for men to be made happy , without being delivered from the power of sin , which is all one , as if we should say that it were possible for men to be saved without salvation , surely such as these think heaven nothing else but a meer place without them , a fine glistering place , whose gates are of pearl , and the walls of jasper , and the bottome paved with starrs , a very turkish paradise , for had they once tasted of the true pleasures of the soule purg'd from sin , and really establisht in the life of god , they would then see so much deformity in sin , that they would not accept of heaven upon such terms as those that is to be placed in an outward heaven , without the inward change and renuing of their mindes , without the conforming of their soules to the image and likenesse of god ; i am sure a true saint would not take heaven on such conditions as these are , that he might enjoy all the outward pleasures that are possible , that he might have a shining glistering body , that he might tread upon stars , and flye upon the wings of the winde , that he might converse with cherubims and serafims , angels and arke angels , if all this while he must continue filthy within , full of noysome and stincking lusts , voyd of divine wisdome that purges and purifies the soule , having a darke and sottish minde , unruly affection , continually strugling and quarrelling within . god he may indeed dispence with the punishment that belongs to sin , he may forgive and pardon in respect of punishment , but he can never account those truly holy , that are truly wicked , and bond slaves to sin and satan . now this can never make us happy to be freed only from the punishment of sin ; we can never be happy , till we be made pertakers of the life of god himselfe , till we have the same minde and life in us that is in god himselfe . if god should account us righteous , except we were truly possessed of a righteousnesse within us , i may speak it with reverence , this could doe us no good , no true christian would be contented with it , no more then a man that is sick , could be contented to be accounted whole , or one that is poor and naked , could be contented to be accounted rich and cloathed , no more then one that is frozen in a cold winter night , could be contented to be accounted hot , nothing without us can make us really happy , till we be inwardly made pertakers of the image of god. but it is very plain and easie to discover the ground of these mistakes , because carnal men desire not so much to enjoy heaven , as to be freed from hell , or if they desire heaven they desire nothing at all in it , but only their own ease and carnall pleasure , it would serve their turn well enough , if they could but have an artifice to get their sins pardoned , that they might be freed from the punishment that is due to them , and might be admitted into a sensuall heaven , though they live to all eternity under the power of sin and wickednesse , and never have the lest tast of the true heavenly manna , nor any knowledge of the name written on the white stone , which no man knowes but he that hath it , and therefore it will serve these mens turnes well enough , if they may be freed from the punishment of sin , while they love sin with all their hearts , the true hearted christian is really departed out of wicked sodom , out of this noysome state of sin , he is not so much solicitus about his state , as about his life , that he may still continue that heavenly life that is begun in him , he is not so anxious about his justification in a proposterous method , as about the sanctification of his heart and affection ; that is the best way to be assured of his justification , he feeles the divine life in him , and that he knowes can never sink him to hell , he drinkes of the true springs of everlasting life , and knowes he shall never see death , he is not so much perplext about his future salvation , because he findes he is already saved , because it selfe hath taken him upon its wings , and carries him away swiftly far from the region of death and hell. i beseech you let us not deceive our selves , without such an inward frame of spirit as this is , that is really crucifyed to the world , and planted into christ , sucking life and influence from him . god himselfe with what he can do without us , would never make us happy . besides the destroying of this corrupt , naturall , and fleshly life , we must also have a new and spirituall life begotten in us ; for as christ and the divine nature did assume the humane nature to it selfe , so likewise in every christian the divine life , or the life of god must as it were assume the humane and created life of man , and totally act it and inforce it , this is the essence of the new creature , this is the life and soul of christianity , the marrow and quintessence of all religion , to have a life wrapped up in man , that is the very life of god himselfe , and whosoever doth not pertake of this life , whatsoever opinion he entertains in religion , whatever outward forms of discipline he contends for , whatever sects he belongs to , he is either carnall or devilish . for nothing of mans is pleasing unto god , but that that god workes in man , and by man , and whatsoever workes with god according to that that is in god , this is in a manner one spirit with god himselfe , and whatsoever it doth , it doth it in forma dei , that is , god using this mans soule and life , and abilities , doth act it in him . but whatsoever perticular created life , lives otherwise then the eternall life of god lives , this sets up it selfe against god , and this is the life of corrupt nature , and the life of the devill , this is sin and nothing else , to live otherwise then the eternal life of god lives , and this was that that christ came into the world to destroy , and how doth he doe this ? surely no otherwise then by bringing gods own life into the humanity ; again , for he himselfe was nothing else but a tabernacle of god pitched amongst men , nothing but a humane nature acted , and disposed , and guided by the life of god , so that whatsoever christ lives , god lives in him , now this must not only be done by christ without us , but the same also must be done within us . one grosse mistake among men , that yet pretend much to religion that is very prejudiciall to the advancement of this spirituall righteousnesse that the gospel requires of us , and that is a conseite that men have whereby they think that salvation is a meer outward work , and therefore may be wholly effected by outward means , whereas it is nothing else for the substance of it , but the inward transforming of our selves into the likenesse of god , the reall translating of us out of the life of nature , into the divine life , or life of god , or the begetting of a new and heavenly life in the soule of man , that is the very same that doth every way agree with the life of god himselfe ; i say it with reverence god himselfe cannot make us happy by any thing without us , but only by forming his own nature and likenesse in us , they are carnall and earthly minded men , and no way suitable to the state of glory and happinesse , that fancy the happinesse of heaven to consist only in things without them , and look upon it only as an outward place , and not as an inward state and disposition of the soule ; i say therefore that salvation it is an inward thing , and consists chiefly in being saved from our sins , and being delivered from our own life , and being translated out of the kingdome of darknesse into the kingdome of light and righteousnesse , and it is not a heaven without us , though never so glorious and glistering a place , nay , it is not god without us that can make us truly and really happy , but it is god inwardly , setting himselfe in our soules , and so dwelling in us that our sins may be so ruled and guided by the life of god , as the members of our bodies are acted by our soules , and when this is once done , we shall at once live both the life of god , and injoy the joy , peace , and happinesse of god himselfe , which will all at once flow in upon us , i would not be mistaken , i doe not here deny but that there be some other inferiour circumstances belonging to the state of happinesse , as the changing of these vild bodies of ours , and instead of this earthly tabernacle that weighs down the minde , as solomon speakes , when as our soules were as it were now buried in a heepe of flesh , they shall receive an other more divine tabernacle that paul calls a spirituall body , a more fit companion for our soules , and many other such things answerable hereunto , i say these things i doe not deny , but yet all these things are of an inferiour nature , and all depend upon the former , the inward frame and disposition of the soule , in which the substance of heaven and hell consist . now this being well consider'd and understood , it is very plain that to thinke we can be saved without inward righteousnesse , meerly by something done without us , without the inward and reall change of our soules ; is all one as to thinke we can be saved without salvation , or we can be made happy without the possession of happinesse , though we must still remember the only procuring cause of our salvation , is the death sufferings and satisfaction of christ , who was made a propitiation for our sins , this is therefore the reason for which this inward righteousnesse before spoken of is to be urged in the gospel ▪ not as if we could thereby merrit any thing at all at the hands of god , for we can merrit no thing , but there is nothing that god himselfe can bestow upon us in heaven better , then the partisipation of his own life and nature , this inward change of the soul , this new creature is salvation it self , and if we be not possessed of it in some measure here , we have little reason how ever we may fondly flatter our selves to think it shall be done hereafter , that is the first mistake that i shall take notice of , that we are apt to conceive that salvation is an outward worke , and may be wrought only by outward means . 2. there is another mistake that is very neer a kin to that in matters of religion , and that is , when we seek for god we looke for god wholly abroad without our selves , whereas the only way to finde god is to turn our selves inward , and to looke for him in the bottome of our own soules , for if we could be carried up beyond the spheares , and pry into every corner of the starrs in heaven above , certainly we should as little find god there as we did on earth , if we could find god any where abroad without us , this could not make us happy , for then god would be really at a distance from us , but our happinesse consists in such a reall communion with god , as our saviour discribes , 17 joh. 22. the glory which thou gavest me , i have given them , that they may be one as we are one ; i in them , and they in me , that all might be made perfect in one : the heaven where god dwells in , and where alone he is to be found , is in a regenerate soul , and he that will indeed find god and be united to him , must not gaze and gad abroad , and turn his eyes wholly outward , but he must look to find him within , intimis animis , for there he may at once both see him , feele him , taste him , and be united to him , god is never distant by place from us , for in him we live and move and have our being , but all our distance from him is only in the dispersion , multiplicity , destractions , and scatterings of our hearts , and in the dissimilitude and disproportions of our soules unto him , and when these things are once removed , then god appears to us who was never absent from us , but only our eyes are now unvailed to see and behold him , god is every where alike to him that can feele him , he is only not present to him that cannot receive him , as the sun shines not in a house where the curtains are drawn , and the windowes stopt up . this is the reason why many have so much adoe to finde god , because they look for him as a corporall thing , they still imploy their fansies and imaginations to finde him without , and send them a roving , gadding , and wandering abroad after god , and have such naturall and grosse conceits of heaven , as if it were nothing but a theatre , a place of sights and shows , and god himselfe were nothing but a more pompeous spectacle , there to be gazed upon by these bodily eyes ; god i say is to be sought by a christian within his own soule , and the way to find him there is , not by knowledge ; or study , or speculation , but by a leaving off all things , even our own wit and knowledge , and especially our lives , and by abstracting of our selves from the love of the world , and of our selves , and dying to them , and then out of this death will spring the true and heavenly light in which alone god is seen and known . 3. there is yet another mistake that is very vulgar and common , and that is , that men are generally very apt to conceive that god doth not require any endeavours , any activity of ours at all in the businesse of religion , and that god deales with us in matters of grace and spirituall things , as meer stockes , and stones , and inanimal creatures , and not in a way suitable to us , as we are free and rationall ; this i conceive to be another mistake that damps and choakes mens endeavours of subduing and mortifying their lusts , for by this means we lazily ly down under the burden of our sins , and think we may cast the blame of our wickedness upon god himselfe , he hath not given us strength , he hath not given us power and ability , this is a strong castle of sin , in which men are apt to garison themselves against all the hearty exhortations and instructions which the word of god , and the messengers of god bring unto them , whereas the scripture every where calls upon us , to work out our salvation with fear and trembling , to make our calling and election sure , to gird up the loyns of our minds , to fight the good fight of faith , and christ himselfe tells us , that he with his spirit stands at the doore and knocks , if any man open , and will hear his voyce , i will come into him , saith he , and sup with him , and he with me ; it is true , indeed it is not in our power to make our selves new creatures , to be regenerate and born again when we please , but as our saviour tells us , the winde blowes where it listeth , and thou hearest the sound thereof , and canst not tell whence it comes , nor whither it goeth , so is every one that is born of the spirit , but yet let us not deceive our selves , though this change in us be a new birth , and we cannot make our selves the sons of god , no more then we can make our selves the sons of men , we can indeed but pati deum , lye down and suffer while he prints his own image on our hearts , while he forms himselfe in our soules ; yet notwithstanding let us not deceive our selves , there is something for us to doe , and that the scripture every where calls upon us for , and that is , not to make provision for the flesh , to fulfill the lusts thereof , to put off the old man that is corrupt , according to the deceitfull lusts , to mortifie and subdue this body of death , that we carry about us , for though we cannot make alive the new man in us when we please , yet we may concurr to the killing and destroying of the old , by refusing to satisfie the lusts & cravings of it , & then by looking up to heaven , & imploring gods assistance that he would come down upon us the second time , & breath into us the breath of supernaturall life , we have therefore many gracious promises made to us in the gospel , on purpose to incourage us to faith in god , that he will be always ready to prevent us with his goodnesse , & to remove the wretched infidelity of our hearts , whereby our confidence in god is choaked & all heavenly endeavours are dampt in us , the whole gospel was written to this end & purpose , to destroy this infidelity , and assure us that we may come to god , & that he is a rewarder of those that seek him . finis . notes, typically marginal, from the original text notes for div a37244-e200 that the soul is created i●mediately by god , zach. 12.1 . erroneus opinions of the creation of soules . that the soul is not traduced from their parents . reasons drawn from nature . matthew 19. reason drawn from divinity . smelling . feeling . the immagination or common sence . the phantasie . the sensative memory . the passions of sence . motion of life . locall motion . the intellectuall powers of the soul . the intellectuall memory . an acclamation . that the soul is immortall , and cannot dye . reason 1. drawn from the desire of knowledge . reason 2. drawn from the motion of the soule . the soul compared to a river . objection . the infancie of the soule; or, the soule of an infant a subiect neuer yet treated of by any. which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. the contnets are in the next page following. william hill. infancie of the soule. 1605 approx. 71 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a71322 stc 13506 estc s115206 99850425 99850425 15627 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. a71322) transcribed from: (early english books online ; image set 15627) images scanned from microfilm: (early english books, 1475-1640 ; 1275:05) the infancie of the soule; or, the soule of an infant a subiect neuer yet treated of by any. which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. the contnets are in the next page following. william hill. infancie of the soule. hill, william, doctor in diuinitie, attributed name. aut hill, william, b. 1574 or 5. aut [44] p. by w.w[hite] for c. knight, and are to be sold at his shop in paules churchyard at the signe of the holy lambe, imprinted at london : 1605. printer's name from stc. variously attributed to william hill, doctor in divinity and william hill, ma of king's college, cambridge--stc. signatures: a-e⁴ f² . 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 soul -early works to 1800. infant salvation -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the infancie of the soule : or , the soule of an infant . a subiect neuer yet treated of by any . which sheweth the infusion thereof whiles that the infant resteth in the wombe : the time when , with the manner how . gathered from the boosome of trueth ; begunne in loue , and finished in the desire to posit others . the contentes are in the next page following . ciprian . tractatu . con deme. qui ad malum inotus est mendatio fallentes multo magis ad bonum mouebitur veritate cogente . william hill . imprinted at 〈…〉 w. w. for c. knight , and are to be 〈…〉 in paules church-yard at 〈…〉 the holy lambe . 1605. the contents of this booke . 1 the excellencie of mans nature . 2 the order how the auntients confuted heretiques . 3 the dogma of poets touching the soule . 4 the inference by collection from them . 5 the opinion of philosophers . 6 the inference by collection from them . 7 the consent of phisitions . 8 the collection . 9 the doctrine of the fathers . 10 the ground of the cannon law. 11 the inference from the doctors and law. 12 the doctrine of the scriptures . 13 the inference from it . 14 two obiections drawne from gods omnipotencie are answered . 15 sheweth that children borne still , ought to be buried in christian buriall , with the authoritie of ceremonies . to the right worshipfvll , and my especiall friend m. robert barker esquier : towneclarke of the auncient libertie of co●lchester in essex , and serieant at the law : prosperitie and peace . maecenas fauouring lerning , was in high esteeme with honorable personages then lyuing ; but remayneth aeternized by the memorable monumentes of men of vertuous qualities now dead : so as this honor after so many hundreds of yeeres , being proper then vnto him selfe ; remayneth now common vnto all those whose mindes are enclined vnto learning ; or vnto the patronage of her professors . which honour , least you should loose ( deseruing so well from mee and my impouerished father ) i prostrate this my infant vnto your patronage . it is the onely recompence of poore schollers to follow their friendes with honest commendations : the which your iust desert claymes from mee ; and which my duetie promiseth in humilitie to put in practize for you , that after your death , the tytle of honored maecenas , may be ingrauen vpon brasse or marble ouer your tombe . accept this fauorablie ; so shall your respectiue countenaunce both incourage and inable mee to some greater performaunce . your deuoted orator , william hill. to the enviovs or cvrteovs reader svch health as they desire vnto others . persivs the pagan wrote , scire tuum nihil est , nisi te scire 〈…〉 . augustine the christian wrote , qu● se negat scire , quod sit ingratus est . and least i should incurre this last ●anger by beeing silent , hauing had the knowledge of a new errour ; the which might like a farcie infect the whole body : i haue for the instruction of the simple , and destruction of the simple arrogant , put foorth this treatise ; following rather the counsaile of wise sirach , who willeth vs not to keepe backe counsaile when it may doe good : which being neglected , might happely cause the author to publish into the eares of his brainsicke hearers , more follies : whose flatteries consenting thereunto , might worke in his head an excellent maisterie to the confusion of concord , and the ouerthrow of veritie ; which it may be , his minde aymes at , though his meane parts cannot purchase it . it is a world to see the secret practises and subtile inuentions that the ignoraunt follow to atchiue applause vnto their prating . as first , to please the appetite of the hearer not respecting the cause . secondly , to inuent new errours , rather then to admit of the simple truth . thirdly , to runne ouer a thing negligently , eschewing whatsoeuer is philosophicall . their custome inuerteth all things : their errour destroveth all thinges : and negligence curseth such m●n . if the discipline of philosophers were vsed amongst vs , hee should be crowned for a foole , expulsed from the colledge of iudiciall mindes , and suffer those corrections as best befit his inuented follies . but to preuent such their further idle and witlesse inuentions , though not with so great applause as samson vnto the israelites , for burning the ' philistines corne : yet with as great zeale in defence of gods trueth and his church , haue i blowne this fierbrand , to burne and consume the darnell and cockle which the enuious man hath sowne , whiles the ouer-weeried labourer tooke his rest . the trueth of the cause shall defend mee from the different censures of the enuious ; and my louing affections vnto my natiue house , procure in the mindes of the good , such lyking , as that beginning to read , they will deferre their iudgement vutill they come to the end : and then , either subscribe vnto the trueth , or else confute that with better reason , which i haue with great probabilitie and consent of iudgements , concluded . so i leaue this treatise to the readers , and them to the direction and protection of the god of trueth . william hill. thomas chithamvs londinensis lvdimagister : in authoris librique laudem . the banckes of hellicon where muses dwell , afforde not stuffe with this to be compar'd . trueth in her cullers heere doth farre excell grosse errors newcome-in . so hath it far'd continually : for trueth shall sit aloft , when ignorance shall with disgrace be scoft . the alpes and pyrene mountaines are but low , in lie'w of this well seated flagrant hill . hence nowrishment for conscience fast doth flow : ne're thirsting liquor doth this lymbecke still . hill , for thy paynes , if each man yeeld thy due , they can not choose but say th' hast spoken true . philosophers , phisitions , poets eake , with great ichouah ( reader ) thou shalt finde , by way of apologue hereof to speake : all these in truthes defence are strong combin'de : then yeeld to truth ; ( for truth applaud doth gaine ) at least-wise , thanke the author for his paine . thomas chitham . the infancie of the sovle : or , the sovle of an infant . the excellencie of mans nature . sectio prima . man , the best of gods creatures , for whose sake the world was made , vnder whose supreame gouernment all thinges ( in the same created ) are subiected , though through sinne committed by him the first day of his birth , his dignitie was mightely impeached ; yet was he not vtterly thereof depriued ; but ( as with the supersedias of mortalitie ) his worth was abreuiated : yet remayning entirely such a one , vpon whom god would bestow many blessings ; and from whom he would detract no fauour that might either further his dignitie , exalt his maiestie , or continue his former supremacie . but as in the beginning all things were for man , ( yet not so fully as after his fall ) ; so still , and vnto the end , he doth and will bring such thinges to passe , as that ( aboue all creatures ) man shal be vnder him , sole and supreame king and commaunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . but this goodly fabricature of god ( as well as the fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong fort built vpon a firme rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . this excellent worke of gods hand , hath had his nakednes ( which by reason of nature deserueth some excuse ) too much discouered . some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : and not so onely , but worse . tully the prince of the academicks , was possest with this perswasion , and therefore doth he exclayme against nature , tearming her a stepmother , for bringing vs into this world naked , frayle , and weake . but his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a maeteor , which by the motion or the winde ( in the vpper region of the ayre ) is dissolued ; and in the dissolution vanisheth : for that the same tully ( with all his adherents , and all other contemners of god and nature , in his glorious worke of creation and generation of man ) is not onely confuted by a more indifferent censurer of nature and her workes . lact. intius in his booke de opificio dei ; and that which they haue made for them , vnto the worser : hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the fathers of these conceits , as men iniurious vnto nature ; and giueth vnto both parties their due : that is , vnto beastes , and their defendants , beastlynesse ; and vnto men , and their defendors , worthinesse . this man ( which not without good respect ) was of the best philosophers , called a little world ; for that there is nothing in the great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . i speake not heere of this inferiour orbe , the earth onely , but of both : comprehending ( vnder these two words great world ) whatsoeuer is in heauen or eearth . if we respect the beautie of the earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of man ? if inwardly her mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of man ? if wee respect either the swift motion , or long continuance of the heauens ; what is this vnto the imagination of man , which is swifter then the swiftest winde ? or , vnto the minde of man ? which in continuance is immortall . if you looke vnto the sunne , and other planets which receiue their light from it ; and of this desire a similitude in man ; man hath in the forepart of his head two eyes , which giue light vnto his whole body : and in this is the worke of god as much maunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . but this goodly fabricature of god ( as well as the fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong fort built vpon a firme rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . this excellent worke of gods hand , hath had his nakednes ( which by reason of nature deserueth some excuse ) too much discouered . some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : and not so onely , but worse . tully the prince of the academicks , was possest with this perswasion , and therefore doth he exclayme against nature , tearming her a stepmother , for bringing vs into this world naked , frayle , and weake . but his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a maeteor , which by the motion of the winde ( in the vpper region of the ayre ) is dissolued ; and in the dissolution vanisheth : for that the same tully ( with all his adherents , and all other contemners of god and nature , in his glorious worke of creation and generation of man ) is not onely confused by a more indifferent censurer of nature and her workes . lactantius in his booke de opificio dei ; and that which they haue made for them , vnto the worser : hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the fathers of these conceits , as men iniurious vnto nature ; and giueth vnto both parties their due : that is , vnto beastes , and their defendants , beastly nesse ; and vnto men , and their defendors , worthinesse . this man ( which not without good respect ) was of the best philosophers , called a little world ; for that there is nothing in the great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . i speake not heere of this inferiour orbe , the earth onely , but of both : comprehending ( vnder these two words great world ) whatsoeuer is in heauen or eearth . if we respect the beautie of the earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of man ? if inwardly her mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of man ? if wee respect either the swift motion , or long continuance of the heauens ; what is this vnto the imagination of man , which is swifter then the swiftest winde ? or , vnto the minde of man ? which in continuance is immortall . if you looke vnto the sunne , and other planets which receiue their light from it ; and of this desire a similitude in man ; man hath in the forepart of his head two eyes , which giue light vnto his whole body : and in this is the worke of god as much minifested , as the other . yea the due considerations of these small creatures , haue brought the wisest aegiptians of the earth into the deepest amazements of gods power . for the philosopher was more confounded in considering the small body of the fly , with her partes , then he was by the view of the body of the great elephant with his members . if this high and mightie monarch of the earth man , had no better similitudes then this ; to be compared with the heauens and earth , yet could not the aduersaries of his estate ( in the right respect ) so exclayme ; for that the thing it selfe is not so loathsome as the cause thereof ; which hath turned our glory into shame ; and hath caused our best estate to be our chifest reproch . but when we ascend , in due comparison of our inward part the soule , vnto god the creator of all : one that is not circumscribed , ( that is the centure of euery circumference ; ) and yet not limitted or bound vnto any place : and finde in this principall part of man , a princely similitude , and perfect image of the aeternall trinitie ; euermore to be adored and worshipped in the vnitie : not of the person , or trinitie of the god-head , but in the vnitie of the godhead , and trinitie of the persons . it being a created substaunce inuisible , bodilesse , and immortall , most like vnto god ; hauing the image of his creator : being a substaunce capable of reason ; apprehending all things created , but not filled therewith : for whatsoeuer is lesse then god , cannot fill it , because it is capable of god : the originall of which is not to be sought for , in the earth ; hauing in it selfe nothing that is either mixt or concrete ; or what may seeme to be made or fashioned of the earth : nothing moyst , nothing ayrie , nor fierie : for there is nothing in these natures which may haue the force of memorie , vnderstanding , or imagination ; which remembreth thinges past , foreseeth things to come , and apprehendeth thinges present . which thinges are onely diuine ; neither can it be found from whence it should proceed , but from god. so that then the being of the soule , there is nothing more certaine then the beginning , ( vnto those men which speake not by the suddaine motion ) as if they were begirt with the inspiration of the holy ghost at all instants ) nothing in the hidden secrets of nature , with more facilitie may be discouered : of the which we are bound to speake nothing but reuerently ; and of the which all but a thiests are perswaded to the immortalitie . of the being or substance of the soule ( in which poynt some haue grossely erred ) imagining it to be a body , but as sincerely by the wise rejected ; nor yet of the immortalitie , which not onely reason affirmeth , but experience prooueth ) i doe not intend to discourse ; but onely of this part , where the soule is infused into the bodie , and this will i proue to be done , before the infant commeth out of his mothers wombe . which one of reuerend place ( but of small partes , and as light regard ) affirmed not long since , not to be in the childe vntill it did draw breath from the ayre . vnto this will i limit the time when : confuting his errour by the consent and iudgements of poets , philosophers , phisitions , and approue what i affirme not onely by them , but also by the fathers of the church , by the lawes cannon , by reason , and scripture . then concluding , shew my further mind in performing the ceremoniall funerall of an infant which neuer drew breath . sectio . 2. the order i vse herein condemne not , for it is the prayse of pliny not to haue read any thing , but thereof to haue made some vse : who was wont to say , nullum librum tam malum esse , vt non aliqua ex parte prodesset ; that there was no booke so bad , but that he did from some part receiue profite : nor no opinion , which he did not either reforme , or bring out of frame . but rather request you with s. hierome : vt sobrie legantur ; vt eorum authoritas non preiudicet rationi . that you read them with discretion ; least for want thereof , some seemes contrarie vnto reason : in the which , you are to vse the same industrie that the laborer doth , who working amongst thornes , escheweth the pricks . wee be like bees , and sucke our sweetest honney from those flowers , from the which the spider draweth her strongest poyson . wee be like the best warriers , wounding our aduersaries with their owne weapons . prophana legimus , sacrisque intert eximus : wee read prophane workes ; but disrobing them of their hew , we mixe them with holy thinges , whereby they become with the holy things holy . origen the great , confuted the arch-heriticke clesus ; and with his owne poyson which he sucked from the boosome of philosophie , did he giue him his bane . in like sort did iustine martir and ireneus choake valentinian martion like the first begotten sonne of the deuill . and the wicked scholler of the wicked schoole-maister c●rdo , had his throate cut with the same knife , with the which he had thought to haue slaughtered the christians , by that great & obscure clarke tertullian . and that which libanius did thinke to make the ruine of christianitie , that honney-mouthed chrisostom made the downefall of libanius . the good orator prudentius by oratorie ouerthrew the great orator sunnachus . and the apostles themselues did reprooue the errours and lyes of the gentiles , by the authoritie of the gentiles : and by those meanes did they couple many to be embracers of the trueth , which otherwise would not onely haue reiected it , but also persecuted it ; and haue been as obstinate as the papistes in their professions . but to cut off the errour of the ignoraunt , which despiseth these thinges , i say as the holy father hierome once sayd : ama scientiam ; et carnis vitia non amabis : loue knowledge , and thou shalt hate the sinne of the flesh : not reiect the body , nor despise thy soule , for the sinne thereof ; but wilt seeke to correct the faults of the one , and to amend the errours of the other ; and in the end , subscribe vnto the trueth , howsoeuer it be deliuered vnto thee ; and to embrace the same , for the truthes sake . the proofes of the poets . sectio . 3. lvcretius the epicure , who according vnto that sect , placed felicitie in voluptuousnesse ( an enemie vnto the author of the soule ) with the atheist : and a confounder of the immortalitie , with the saducie ; in his third booke de natura rerum , saith , praeterea gigni pariter cum corpore et vna , crescere sentimus pariterque senescere mentem . furthermore , we perceiue the soule to be begotten togither with the body , & in like sort with the body to grow old . for as the body through age doth grow weake : so , claudicat ingenium , doelirat linguaque mensque omnia deficiunt : atque vno tempore desunt . the witte doth waxe feeble : both tongue and vnderstanding doate . all things do fayle , and in one time are not : the which he explayneth according to his grosse meaning , when a litle further he sayth : quapropter fateare necesse est , quae fuit ante interijsse et quae nunc est nunc esse creatam . wherefore it is necessarie to confesse that to haue perished , which was before ; and that to be now created with the body ( that is the soule ) which is at this time . but iuuenall in a better regard distinguisheth the worth of our estates ( when in his 15. satyre ) from beastes , he sayth : sensum a celesti demissum traximus arce , cuius egent prona , et terram spectantia : mundi principio indulsit communis conditor ; illis tantum animas ; nobis quoque animum . wee haue drawne sence , descending from a heauenly tower ; of which , creatures whose faces be downeward , and looking vpon the earth , do stand in want . the common creator of the world in the beginning , gaue vnto them onely a soule by which they should liue : but vnto vs a soule to liue , and by which we be reasonable , and of vnderstanding . claudian , de quarto consulatu augusti , vnder the fixion of prometheus , acckowlegeth the author , and the immortalitie . illa cum corpore lapso , interijt , haec sola manet bustoque superstes euolat : that soule by which we grow and increase , and by which we with the beastes haue sence , dyeth with the body : but that by which we vnderstand , ( suruiuing the other ) doth ascend from the graue . but boetius in his 6. meter 3. booke like a christian , acknowledging god to be the father of all thinges , and sole creator of euerie thing : sayth , hic clausit membris animos , cella sede petitos . this father hath included our soules in our bodies , being fetcht from a very high seate . meaning thereby heauen : for as the body is from the earth , so is the soule from heauen . the inference . sectio . 4. thvs by the mouthes of these foure witnesses , though the one an epicure ; and like a beast , deceaued in the diminishing of the substaunce of the soule ; and like a dogge , abandoning the immortalitie thereof , being ignorant of the beginning of it ; for that in the first verse he imagineth it to be begotten and produced with the seede ; in the last , confesseth it to be created : yet ( with mee ) he subscribeth vnto a trueth , ( though not in the same manner , ) that the soule is in the infant in the wombe of the mother . the mortallitie whereof he prooueth two wayes : first , by the deminishing of the substaunce of the soule : secondly , by the increasing of the qualities . but tertullian , ( though with him deceaued in the conception of the soule ) yet confuteth he the deminishing , or increasing of the substaunces : saying , that it is not to be thought ( animam substantia crescere aut decrescere , atque ita defectura credatur ; ) that the soule doth either increase or diminish in substaunce , least thereby it shoule be thought to die . but for the diminishing of the quallities or increase thereof , it is of no more force to prooue the mortallitie , then when we haue founde a masse of siluer or gold ; and the same ( being fyned ) becomes lesse ; should by the deminishing of the quantitie , deny the substaunce . but iuuenall being better instructed by nature , acknowledging god to be the infuser and creator of the soule , denieth the conception , and affirmeth the same to be in our bodyes : but being ignoraunt of this secret ( when infused ) by the comparison of the soules of beastes and men , graunteth vs the principallitie . claudian , he affirmeth that the body could not be a worke of moment , nor halfe so honorable as it is , vnlesse being made a man by vniting the soule ; nor the body be at all , without this life : and boetius truely , that god placed the soule in the body . by which i gather , that as there being an instrument prepared to receaue any thing ; that instrument cannot be called continens ; an instrument conteyning sine contento , without the thing conteyned . so god cannot be sayd to shut the soule in the body before the body be perfected in his members , and so inclosed indeed . now reason sheweth vs , that it is a body in the wombe , and the wombe the prison in which the soule is imprisoned . and that body is the receptacle of the soule which is not begotten with lucretius ; but giuen from aboue with iuuenall : and with claudian , vnited vnto the body ; not when it is brought out or deliuered from the wombe , ( at which instant it draweth breath ) but long before ; which is manifest by the collections which i haue from the philosophers , both prophane and christian : who though they differ in the first time , yet they all agree in the beeing of the soule of the infant , before such time as it is borne into the world . the proofes of the philosophers . secto . 5. plato ( for his godly sayings surnamed the deuine philosopher ) with his followers , affirme the soule to be more auncient then the bodie , for that it made aboade in heauen in the companie of god , vntill such time as nature indewed the same with these instrumentes of the bodie . but aristotle flatly denying the aeternitie of the soule , ( whether of set purpose , or no , to crosse his maister in all thinges ) sayth ; that it hath a beginning , but can not tell where , nor from whence ; yet flatly denyeth it to be produced from the parents , and saith that it is the first moouer of the body . by which it is euident , that a body is capable of the soule in the wombe . vnto this i adde pererius , magirus , hauenrenterus , scaliger , and cordane , which in their seueral bookes of nature , and misterics of nature , affirme and agree , that there restes in the body of man one soule ; and that same they tearme reasonable : and affirme it to be the originall of whatsoeuer we do or effect . plat̄o may not be excused ; neither do i hold him blamelesse for the proposition of the soules aeterniti● , the rather for that santius porta affirmeth him to haue read the fiue bookes of moses , & to haue heard the prophet esay , and to haue conferred with him concerning the creation of the world and man : though he did force the same very often , thereby to prooue the same immortall : the which if he had not graunted , could not ( as he thought ) haue prooued it to be but mortall : for it is the ordinarie axiome both of plato and pliny , that whatsoeuer had a beginning , should haue an end : vnto which pliny did subscribe , and therefore denyeth the immortalitie of the soule , because mans beginning is his breath , and end his death : yet doth he by the words beeing without beginning , approue the immortall continuance of the same . the inference . sectio . 6. ffom platos aeternitie ( though it be false ) and from aristotle his first acte and moouer , or perfection , i gather that the soule reasonable is in the infant , being in the mothers wombe : for nothing can liue without the thing from which it receiueth life : nothing can bee , without that from which it receaueth his beeing : nothing can mooue , without a moouer : nothing can be fully formed , without forma . but the soule is the first moouer , the first acte ; it is the life of the body , and it is forma hominis , the forme of man. but all these are most certainely in the infant being in the wombe : for these beeing the proper actions of life , and the soule being the cause of it ; it cannot be but that the soule should be in the infant . for that action is not so common as true anima dat esse hominem , it is the soule that giueth power to be a man , and not the body : for he is not a man or woman , before the soule be vnited vnto the body : and the body cannot be called after either sex , if it be once depriued of the soule ; but rather a body or carcasse . plato might haue found in the booke of genesis , that god first made the body of adam of the earth ( i had rather for the vnderstanding of the misterie , sayd instrumentalized the body of adam ) before he created the soule . the which being perfected in the necessarie proportion of the members , god immediatly createth the soule , of nothing ; and doth breath into his face the breath of life : the which selfe same thing doth still continue ; saue that now , it is man that begets the body ; and in the last disposing thereof , god createth the soule ; and in the creation infuseth it into the infant , whereby it is truly called a man , or woman . the proofes of phisitions . sectio . 7. next in order doth follow the phisitions , which cannot be truely called so , without the knowledge of philosophie . they hauing occasion to treat of the procreation and generation of man , can not rightly speake thereof vnlesse they likewise treat of the soule , and the powers thereof . and first , to begin with galen , ( whom all his followers do reuerence as the perfecter of their broken art ) hee wondering to see so maruelous a frame as the body of man , the number of his seu●rall partes , the seating , figure , and vse of euery one ; 〈◊〉 to conclude , that it was impossible that the vegitable soule , not the temperature , could fashion a workemanship so singuler . yet for all this , could he not perswade himselfe , but that the reasonable soule was corruptible and not immortall . for he seeing ( often times by experience ) that it is altered so easily by heate , by cold , by moysture , and by drougth ; and principally considering that the same departes from the body by ouermuch heate ; or when a man giueth himselfe excessiuely to lasciuiousnesse , or drinketh poyson , and such other bodely alterations , which bereaue the life . for if it were bodilesse and spirituall ( as plato taught him ) heate being a qualitie , could not make the same to loose his powers , nor set his operations in such a garboyle . these reasons brought galen into a confusion : and though he had knowledge of the euangelicall doctrine , could not receaue it . yet for all that doubted not to say , that it was in the body of an infant ; for that it could not well worke without it : vtterly depriuing the soule vigitable , or sensitiue , of any power in so glorious a frame . hipocrates ( as scaliger reports ) held that the soule was sorged of water and ayer . how he meanès , i as yet vnderstand not , by reason he breakes off in the rehearsall of his opinion : yet i am inforced to thinke , that hipocrates indged the soule to be an ayerie substaunce : for that bartholomeus in his booke of naturall things , sayth : that the soule ( taken as the auntient phisitions did ) is a certaine substaunce subtile and ayerie ; that by strength of heate multiplying in mans body ; and by the arteries , veynes , and pulses , giueth to beastes breath , life , and working ; and voluntary moouing and strength . by the meanes of sinewes and muscles in bodyes that haue soules , it is ingendred by heate , working in the blood , and by turning vnto the heart , and by moouing and smyting the partes of the heart , the spirite is made more pure ; and is turned into a more subtile kind ; and is called of the phisitions , spiritus vitalis vitale ; or , liuely facultie . and by the working in the liuer , it is called spiritus naturalis , naturall facultie . and working in the head , it is spiritus animalis , animall facultie . but we must not thinke this spirite to be mans reasonable soule , but to be more truly the chayre and vpholder of the same , and proper instrument : for by the nature of such a spirit , the soule is ioyned to the body : and without the seruice of such a spirite , the soule cannot exercise any acte perfectly in the body : and therefore if the spirits be deminished or let in any worke , the accord of the soule and body is resolued , and the reasonable soule hindered from her works in the body . as for example : in men that be amazed ; if the spirit be comforted , the soule is comforted : if one infeebled , they be both , touching the ruling of the body . but to add vnto these , men of more vnderstanding . fornelius no lesse praysed then prayse worthy : in his 7. booke and 13. chapter de procreatione , sayth : that the soule created by the most excellent creator of all things , doth enter into , inhabite , and abide , in the whole prepared and ordered body of the infant , euen in the moment of time ; and that is , in the fourth month : in which time , the heart & brayne are finished . from whence iohn rieslanus his commentator dissenteth not , yet more deuinely : if in the fourtith day , or in the fourth moneth , or in the last formation , it cannot , nor may not be defined by a mortall creature , for they are the hidden secrets of gods wisedome : the knowledge whereof , the god of gods hath not imparted to the inferior gods. also luodnicus bonnaccolus in his eneas muliebris 4. cha. saith : that the body is in 47. dayes fashioned or fully figured : dayes notwithstanding be added , & substracted : but then at that instant , anima rationalis a sublimi deo creatur ; creataque infanditur : the reasonable soule is created of the high god , and is infused into the body . and adding further , sayth : etfi cum corpore non desinint , cum corpore saltem incipiunt : although they die not with the body , yet haue they their beginning with the body . ambrosius pareus in his 10. cha. de generatione hominis , denying the traducing of the soule from our parents , or of others frō adam . saith credendum est in ipso articulo , conformati foetus : adeo creari ; et in foetum in funai : it is to be beleeued , that the soule is created by god in the very article of time , in which the young one is framed ; and to be infused into the child . creando infunditur , et infundendo creatur : in the creating it is infused ; and in the infusion it is created . so that it is tota in toto , et tota in qualibet parte , not deuided into parts , but that it is a perfect soule in the whole body , and yet whole in euery part : and yet doth it not shew foorth all her powers , either our originall sinne in which we be borne ; or for our naturall weaknesse . in his 11. chapter , he saith : that it is a perfection which moueth it selfe in vs : the first mouing of our naturall faculties , the true forme of man ; and that it is vnited vnto the body , because it giueth life . wickerus likewise in his sintaxes 91. page , sayth : that the soule is a certaine deuine substaunce , incorporall , beautifull , simple , impassible , and immortall ; infused into mans body : and is seperable by the dissolution and death of the body , without which , man cannot be perfect . this reasonable soule at first generation of man , is plunged and infused multo humore a quo vires offenduntur , calligantur et obtenibrantur : with much moysture , from the which the powers be hurt , blinded , and made darke ; no otherwise then the cleere flame is dimmed by the moystnesse of much greene wood . by which it hapneth that infants seeme to be voyde of reason at the first birth . but those humors in time deminishing , and the body being made more dry , it sheweth further power . this caused one to say , that if the seede , & menstruall blood , which be the two materiall principles of which we be fashioned , were cold and dry , as they be hot & moyst , that children should be able for to reason . sectio . 8. by the authoritie of these , i haue shewed the soule to be in the infant while that it is in the mothers wombe : neither may the difference of the time of the infusion be any may me vnto this proposition : for they all agree in this ; that it is in the body before it is brought foorth the wombe : the onely difference is , the instant when it should be infused : which one conceales as a misterie belonging to the hidden secrets of god. adding one thing very necessary out of wickerus : de secretis : cap. 5. that neither our soules , nor the soules of our parents , were before their bodyes . neither did their bodyes liue or mooue without the soule . i come vnto the fathers of our fayth , and defendors of our religion . the proofes of the fathers . sectio . 9. lactantius an vtter enemie vnto athiesme and epicurisme , in his 19. chap. of his little booke de opificio dei , in which he preserreth the weake birth of man , with his nakednesse , before the strength of beastes with their clothinges : treating of the soule , sayth . that a body may be borne of bodyes , because some thing is conferred from both : but , de animis anima non potest : that a soule cannot bring foorth a soule , because nothing can seperate a thing that is thinne and incomprehensible : and therfore our soules are not traduced from our fathers , but are from one and the selfe same father , god of all . but in his 17. chap. he sheweth the creation and infusion , and sayth flatly , that anima non est aer ore conceptus , quia multo prius gignitur anima , quam concipi aer ore possit : the soule is not the ayer or breath receaued at the mouth , for that the soule is created a long time before breath can be drawne in at the mouth : neither is it put into the body after the breath , sed post conceptum protinus , foorthwith after the conception , when nature ( which in that place he calleth necessitatem deuinam ) hath framed the child in the wombe . therefore was the soule falsely called of the gentiles spiritus ; for that by their opinion it was winde and breath : for that wee by drawing winde and ayer at the mouth , do seeme to liue . but this is false ; for that the body receaueth not life from the breath , which hath his originall o● seate in the lunges , but from the soule which is whole , not by parts dispersed into the whole body : for it liueth being in the mothers wombe . it is called soule , for that it giueth life . it is called spirit , because it bath in it spirituall , animall , and kindly life ; and for that it maketh the body for to breath . anima and animus , are both one in substaunce and nature , though they differ in name by supposed quallities : anima leadeth by reason : animus by counsaile . it is called anima , while it giueth life ; mens while it hath a minde : animus while it hath counsaile : ratio , while it iudgeth : spiritus , while it breatheth : sensus , while it feeleth : et ista non differunt in substantia , quemadmodum in nominibus : quoniam omnia ista vna anima est : and these differ , not in substaunce as they differ in name , because all these is but one soule ; as augustine affirmeth in his booke de spiritu et anima . cap. 24. lactantius in his 17. chap. de opificio dei , sayth : that ratio et natura animi , percipi non potest : the reason and nature of the soule cannot be vnderstood . for in deede , the soule of man , ( aboue all creatures ) doth most perfectly represent the image of god ; whose immortall and infinite beeing , is as incomprehensible as himselfe ; and so vnsearchable , as that his wisedome and vnderstanding , maketh the wisedome of man foolishnesse and plaine dotage : yet hath he made himselfe familiar with vs in our owne nature , fleshe , and infirmitie ( sinne onely excepted ) and hath openly reuealed him selfe vnto vs , so farre as the nature of man can endure . hee is sayde to be muisible : and in this dooth our soule represent in vs his image : for what man hath at any time seene the soule of man ? certainely it cannot be seene or felt : and yet it is in the whole body , and in euery part thereof ; which giueth life vnto one member , and so vnto all . tertullian , dreaming ( in his booke de resurrectione carnis ) of a certaine corpulencie of the soule , hauing a certaine proper kind of substaunce and massiuenesse , did thereby prooue ( as himselfe thinketh ) sufficiently , in his booke de anima , the traducing of the soule from the seede of our parents ; affirming that as euah receaued from adam her flesh and bones , so likewise that shee receaued her soule from adams . but to banish tertullian with his errour , ( as he was most grosse in what he erred ) and to embrace him with his trueth ( as in what he wrote truely , he wrote most deuinely . ) adam when as he saw that god had giuen him a follow , imparted vnto her as well his nature as name ; and sayd : this is flesh of my flesh , and bone of my bones ; shee shall be called woman , because shee was taken out of man. he being taught by god , knew well that she had no part nor portion of his soule : for if shee had , he would haue sayd : that this is bone of my bone , flesh of my flesh , and soule of my soule , but leauing the last , he teacheth vs , that the soule is not a naturall substaunce begotten by the effusion of seede , ( as tertullian imagineth ) but a subaunce which at that instant when the body is fully framed , is created of nothing ; and at that instant infused into the body . but to excuse tertullian by his reasons : as they be sharpe to condemne him in all thinges ; for that he did contradict the scriptures sometime , i esteeme it a great folly , but so to esteeme of him , as an excellent scourge of heresie , and confuter of hereuques . in christian charitie i acknowledge thus much ; that nemo omnibus horis sapit : especially in those of affliction : which duely considered in him , being learned , and broken by the tyrannie of rome , shal redound vnto his prayse ; and make vs more wise in our owne follies . but to make some vse of tertullians anima , that with vs affirmeth both the resurrection of the soule and body ; and hath excellently confuted the stoicks and epicures in denying the immortallitie , in his booke de anima . chap. de conceptu animae ; reiecting the corporalitie of the soule , and traducement : you shale finde matter of great moment , sharpe wit , and sufficient proofe , both by the experience of the mothers , and reason of our selues , that the infants in their wombes haue life . if life , of necessitie soules ; for it is the life it selfe : nay not any other strange or contrarie liuelinesse then their owne mothers , but the same life with them hi motus gaudia vestra , speaking vnto their mothers , & such as be child-bearing women , saith : these motions be your ioyes , and these be your manifest securitie , that so thou mayst beleeue the infant to liue and play . the places of scripture i referre vnto their proper places : and desire the reader , that can with aesops cocke finde a pearle ; or with virgill make any golden vse of aennius dounge , to peruse that chap. and booke : in which they shall find thornes that will prick ; and sweete flowers , which haue a most fragrant sent . anselmus vpon the corinthians saith : that it is vnited vnto the body , and giueth life vnto it in the mothers wombe ; and that without it , it cannot liue , being brought foorth . chrisostome in his booke de recuperatione lapsi , sayth : non anima pro corpore , sed corpus pro anima : nec corpus in anima , sed anima in corpore sita est : that the soule was not made for the body , but the body for the soule : neither is the body placed in the soule , but the soule is placed in the body . so that a man may say , that the body is a circumference of the soules substaunce ; which is infused ( sayth hee ) into the body before the breath , yet brought out of the wombe with the body : not dying with the body , but ( the body being depriued thereof ) reuertens aut glorificabitur aut in perpeticum apud inferos cruciabitur : returning vnto him that gaue it ; it shall be either glorified , or else for euer and euer in hell be tormented . sactius porta , the imitator of the sarbonistes , in his second sermon feria . 2. pentecostes . parte . 2. sayth : that anima in homine est forma dans totam or dinem esse perfecti : datenim viuere et moueri : the soule in man is the forme giuing the whole order of being perfect ; for it giueth power to mooue and to liue . zanchius in his most deuine worke of the soule , sayth : that god in the beginning created the body of man : now the body is generated by the combination of man and woman : but yet the creation of the soule doth continue as in the first ; and is infused ( immediatly from god the creator thereof , without any helpe of the nature of father or mother ) into the body , whenas the members are fully finished , while the childe is in the mothers belly . brentius with the rest affirme the reasonable soule to be in children in the wombe : for ( sayth hee ) else neither ieremie nor iohn bapiist , could haue been fanctified in the same : for there is no sanctification or making holy , but after sinne : for that which is sanctified , is holy vnto god and vs , by imputation of righteousnesse vnto that which before was sinfull : now there can neither be sinne , nor yet holynesse , without a subiect : and i say the soule is the subiect of both , and after a second meaning is the body also . children ( say the sorbonistes ) could not be conceaued and brought foorth in sinne , vnlesse before the birth of the child the soule were in the infant . and therefore iohn chappius , a well nurtured birde of that ill fauoured broode , in his explanation of raymundus summus , sayth , ( not denying the beeing of the soule , for why then should hee with the rest of that rowt , that attribute so much to inwarde grace vnto the outwarde elelement , affirme ? that if any part of the childe appeareth out of the wombe , and some other part remayne in the same ; yet that it ought to be baptized : yea if the part so appearing be but the hand , or heele ( in case that the woman be in danger of death , and by hers the child : ) and with such asseueration doth he affirme it , as that in no case to be any more baptized : adding his reason , hee sayth : that because baptizme is for the soule , and not the body : and the soule is tota in toto , et toto in qualibet parte corporis . and raymundus himselfe sayth : si puer egreditur matris ventrem moriturus . et nequeat nasci totus pars quae patet extra , si caput est ter aqua perfundatur velut astruos . imagining ( with the grosse-heads their fellow brethren ) that without baptisme , they could not be saued . so depriuing god ( whose hand is most plentious in giuing saluation ) of all grace , and power : and attributing so much grace vnto the dumbe ellement , as that delet omne peccatum , it abollisheth all sinne : why then , be children depriued of the full fruition of god ? but this is my fayth and beleefe , that infants in the wombe , which die in the birth , shall rise in the last day , and be partakers either of life or death : be either in heauen or hell. i acknowledge not any third or fourth place : but the blood of our sauiour iesus christ , to be the one and sole purgation of the sinnes both of our soule and body . secto . 10. gratian in his seconde part of the decree consta. 2. quest . capit. 5. consuluisti : to proue him a murtherer that slayeth a child of one dayes age ; formeth an argument , a minore ad maius . si ille qui conceptum in vtero per abortum deleuerit homicidia est quanto magis : if he be a homicyde that killeth a child in the wombe by abortion ( which he graunteth , ) how much more hee that killeth such a child ? the glosse vpon the same place acknowledgeth not onely him to be a homicide , but also qui procurat venena sterilitatis . but stephanus in the latter end of consuluisti , ( allotting punishment vnto another kind of offence ) sayth : homocida dicatur qui conceptum in vtero deliuerit : hee must be called a homicide , that killeth a child in the mothers wombe , whether it be by blow or potion : for the foundation or ground of the law is this : that if the soule be infused , and an abortiue caused ; then there is murther committed : but if the soule be not infused , then the law will not graunt such abortions to appertaine vnto homicide : nec deput auit tale quod geretur in vi●ro hominem : neither hath it iudged such a thing as is borne in the belly to be a man : for lexnoluit adhomicidium pertinere , quod nondum dicipotest anima viua , in eo corpore quod sensu caret : for the law will not haue that belong vnto murther , which cannot be sayd to be alyuing soule in that body which lacketh sence . decreti pars . 2. causa . 32. quest . 5. capite quod vero : and in the immediate chapter ; following moses , he prooueth by the authoritie of moses , that if the body be fully framed , then the soule is infused . and by the creation of adam ; whose body was first framed and distinguished by members , and immediatly the soule infused ; which he affirmeth in the generation of man still to continue : the body being fully formed , the soule to be created ; and in the creation infused . caluine with the rest affirme , that if a man strike a woman with child , and the child die , or be borne dead ; that is murther or homicide : which surely cannot be enacted without the depriuation of life : nor no depriuation of life , without the reasonable soule ; for it is the soule that giueth life . the interpretors of the bookes of moses , deuide murther into two partes : the one is homicidium ; and that is present death , among the iewes : the other is , infanticidium , the murther of an infant : for this , were they not put to death vntill the cause were tryed before the iudge , and adiudged by the magistrate ; who hauing found the infant so to be killed , before perfect in all his members , without which there was no losse ; for the losse or depriuation of which , by his blow , he was likewise to pay his life : so that had it not been fully formed and fashioned in the members and partes of the body , hee that did so strike the woman , should redeeme his life with a portion of money : but if otherwise , hee should be condemned vnto death , and no satisfaction to be taken for the life of the babe , but the death of the murtherer . and by this reason of rendering life for life , s. augustine prooueth the beeing of the soule in the body of the babe before it be borne , or brought foorth into the worlde . sectio . 11. the inference . thus it is made most manifest by the assent of the best writers , which doe meete in one , with the ground of the cannon law ; and approued by the arguments of sanctification and resurrection , that the soule is in the infant being in the mothers wombe , before he be brought foorth into the world . but if any bace bredd brownist , or vntimely puritane , should scorne these authorities , affirming them the blasts of pride ; and that the scripture had beene sufficient . to such i say : pharises , first pull out the beame in your owne eyes . and as i found the scripture vnable to satisfie the copious capacitie of the author , being of the blantnesse of the rest of that crewes vnderstanding , being as vnable to vnderstand , as schollers well lettered , are to teach them . but to seale these authorities with the signet of gods owne mouth ; i leaue them still to kicke against prickes , and come to the sriptures . sectio . 12. the proofes of scripture . moses in exodus 21. chap. 22. & . 23. vers . setteth downe a lawe , vpon which all the former consents are grounded . iob in his 3. chap. 11. verse , expostulating his cause with god , sayth : why dyed i not in the birth ? or why dyed i not when i came out of the wombe ? see heere is life before death : and that cannot be without the soule reasonable . iob in his 10. chap. and 10. verse , speaking of his generation and conception , sayth : hast not thou powred mee out as milke , and turned mee out as cheese ? thou hast clothed mee with skinne , and ioyned mee togither with bones . thou hast giuen mee life : animasti . iunius annot . 13. iob. 32. 4. the spirit of the lord hath made mee : and the breath of the almightie hath giuen mee life . psalme 139. 14 , 15 , 16 , verses : in which verses , the whole worke of gods proceedinges are set downe . luke 1. 13. thy wife elizabeth shall beare a sonne , and thou shalt call his name iohn . luke 1. 41. the babe sprang in the wombe . luke 1. 44. the babe sprang in the wombe for ioy . genesis 25. 22. but the children stroue togither within her : therefore shee sayd , why am i thus ? verse 26. and after came his brother out , and his hand held esau by the heele . gensis 38. 28. but when the time was come that she should be deliuered , behold there were twinnes in the wombe . verse 29. hee plucked his hand backe againe , and loe , his brother came out first . 1. cor. 15. 25 the first man adam , was made a lyuing soule . sectio . 13. the inference . thus by god his strict commaundement in repaying of murther : and by iobes expostulating , it is manifest , that babes haue life in their mothers wombe ; but no life without the soule : which is shewed by the description of the conception , and generation ; and of the infusion of the soule . thou hast clothed mee : that is , thou hast framed mee in the wombe . thou hast giuen mee life ; that is : a soule . more plainely doth he expresse the infusion of the soule , by the breathing of the almightie . chap. 32. 4. dauid likewise sheweth the misterie or secret of our conception : and by his wordes of continuance of time , hee declareth that the reasonable soule is not infused so soone as the seede of man is efused ; neither in the commixion of the seede with the menstruall blood ; but when the body is in euery part and member fashioned : which beeing added vnto iobs saying , thou hast clothed mee with skinne , and ioyned mee togither with bones and sinewes ; is then so euident , as that no darknesse can appeare in this light . by the motion of the child in elizabeths wombe , my proposition is most plaine , the euidence most certaine ; for that elizabeth acknowledgeth her babe to haue done it for ioy . affections ; such as mirth , sorrow , ioy , discontentment , gladnesse , and lamentation , cannot be sayd to be in a body , which hath not a reasonable soule . and i may truly say : that as he was sanctified in the wombe , according vnto the word of the angel ; so likwise being a resonable man , had ( by the inspiration of the holy ghost ) some perceauance of maries salutation ; or rather that her mouth vttered foorth his prophecie : for shee spake not before he sprang : exultat elizabeth , iohannes intus impulerat : glorificat dominum mariae : christus intus instruxerat : elizabeth reioyseth , but iohn inwardly inforceth . marie doth glorifie the lord ; but christ ( being in her ) did inspire her . and therefore doth theophilactus the breuiarie of chrisostome say : that what socuer elizabeth spake prophettically , not to be the wordes of elizabeth , but the wordes of the infant : and he that shewed the people the messtas with his finger , in the world ; doth reuerence him ; they both being in their mothers wombe . but if any shall say , this is extraordinarie : then let them looke backe and behold esau and iacob : whose mother with the payne she indured with them being in her wombe , doth not onely acknowledge them to liue , but before they are borne , to be at strife one with another ; and there to warre for the supremacie . puto iam non animae solummodo probantur infantium , sed et pugna : i thinke ( sayth tertullian in his booke de anima ) the soules of infantes are not onely prooued , but also their conflictes . so that we may not onely graunt vnto children in the wombe reasonable soules , but likewise affections of gladnesse and sorrow , peace and strife ; which is further declared in the birth of pharez and zarah : for zarah at first appeared , and because the midwife would know the one from the other , tyed a redd threed about his hand ; turneth backe his hand , and pharez is first borne . but paule explayneth all this , when he sayth , not the first man adam was made a lyuing tree , beast , or stone ; but a mau , that receiued life from the soule . the creation of whom , is plainely declared gen. 2. where moses sayth : that god made man of the dust of the ground : yet marke , hee is not a man , before hee is made ; but is called dust : nor perfectly made , before hee had a soule : and therefore is god sayd , to breath into his face the breath of life : and then he is made a lyuing soule . iunius in his 20. annot. sayth , that by the power of the aeternall spirit , without any elementall matter , hee did breath into the elementall body , that liuely soule , which is the simple forme of man ; that shee might vse the same body as an instrument . in the first creation , god hauing finished the body , like a good architect , accomplisheth his worke in glorie , in making it lyuing , by breathing into it the lyuing soule . but now obserue this difference , in the generation of man now ; and the creation of man then : in the generation now , the body doth increase in the wombe , and groweth perfect by the power it receiueth from the life of the parent : and beeing perfected , hath the soule in the very article of time infused into the body : and then by the power thereof , it increaseth dayly vntill it may shew foorth the brightnesse thereof . but in the creation , the body was onely perfected in members , formed in shape , or instrumentalized a body of perfect stature before the infusion of the soule ; and increased not after it had receiued it ; but was able immediatly to reason , vnderstand , and know the will of god : which infants that be borne cannot doe : first , by reason of the sinne of adam : then by reason of the naturall moystnesse , which drowneth the vnderstanding part ; the which in time , beeing by little and little dryed vp , attayneth vnto the full measure of vnderstanding and knowledge : thirdly , because we are not borne such able men , as adam was created ; but in time gathering our forces , wee become strong ; and with our strength , our vnderstanding increaseth . as in the creation adam was not called man , vntill he was fully framed , and had his soule infused : so likewise the angell , and moses , calleth not that which elizaheth , rebecca , and thamar , bare in their wombes ; a thing without forme , or shape : but a sonne , a babe , a boy , children , and brother . now i giue you further to vnderstand , that those three which are called soules , are indeed not truely so called ; but ought rather to be tearmed vertues , or powers of life . the first vertue is vegitable ; and that giueth life , and no feeling : and this power is in plants and rootes . the second , is sencible : and that giueth life and feeling , but not reason : and that is in beastes . the third is rationall , and that in my iudgement ought to be so tearmed , onely for that it giueth life , feeling , vnderstanding , and reason ; and that is in men onely . the vertue sensible that giueth feeling , is a certaine ayerie substaunce , more subtile and more noble then the vertue vegitatiue , that giueth life ; & lesse noble then the soule reasonable , that giueth reason . the beginning and the working of the power sensible , is dependant of the body that it is in ; and maketh it perfect : and therefore when the body dyeth , the beeing or working thereof dyeth also with the vegitatiue : but whiles they be in a body , they haue noble vertues and powers : as in plants to grow and increase : in beastes to grow , increase , and defende them selues from stormes . but the soule rationall , that neither beginneth with the body , nor dyeth with it , which though it hath his beginning after , yet not from the body , nor endes with it ; but suruiuing , is immediatly possest either with pleasure or paine : and in the last day , returning vnto her owne body ; they both togither for euer remaine inseperable , either in the one , or other . now it restes that i answere vnto his similie , which came blustering from his weake braine like a northerne winde : and so i will with few words close vp this treatise . sectio . 14. obiection . god is a work-maister , and may destroy the body ; or cause it to returne to dust : and like a carpenter that buyldeth a house , pull it downe when he hath built it againe : yea when it is fully finished . answere . this simile holding : the which if it did , yet similes prooue nothing in logicke : the reason ; because there is a greater dissimile , then simile , in god and man : the one is impotent , vnable to do any thing by him selfe . god is omnipotent , able to doe all thinges of himselfe , without the helpe of any ; yea of nothing . man is sayd to be impotent , because he is weake , vnstedfast , and as vnconstant as his buildinges ; which often times are ouerthrowne more vnwillingly then willingly . be the buildinges neuer so strong , one blast of winde will ouerthrow it : and one stroke of death prooueth mans strength more vaine then vanitie it selfe . but god is sayd to be omnipotent , not for that he buyldeth and pulleth downe , but because he can doe all thinges ; and being once done , cannot destroy them againe ; which in him would rather be noate of impotencie , then omnipotencie . looke tertullian contra praxeam : ambroso . lib. 6. epistolarum . epi. 37. ad chromatium . augustine de ciuitate dei. lib. 5. cap. 10. and you shall see what god can doe , and how farre he differs from man : and what his omnipotencie is , he himselfe being vnable to doe any thing that imployeth contrarieties . answere . 2. god cannot builde and pull downe , as man may . sibilla eritherea ( as i haue seene it translated ) sayth : that god can doe all thinges , saue onely this ; to vndoe that , that once done is . the reason why hee cannot doe and vndoe , is ; because he is not mutable in his actions : who if he were , then he should be subiect vnto passionate affections , and so in the ende prooue mortall , and no better workmaister then miserable man : but to thinke this is idle , abhominable , blasphemous . o god deliuer vs from such similies of puritans . sectio . 15. now the buriall of the child that is borne still into the world . the papistes allot vnto them , and also vnto children that die vnbaptized , a place to be buried , and the buriall . but this admyred man would hardly allow a place : but not all the ordinarie ceremonie , because he doubts of the resurrection . o rare inuention , fit for innouation , a wise man of a thousand , in ordine sapientum octanum : ignorant in the workes of nature ; yet a controwler of natures gouernement : not resolued of the generation of man , yet an vnderminer of gods church . the resolution vpon the buriall . the generall consent of a common-wealth , in the orderly burying of infants borne dead , ought rather to be followed ; then vpon a doubt in a peruerse ignorance , to breake that vniuerse concord which is offensiue ; & sufficiat authoritas ecclesiae , nec nouationem aliam aut hic aut alibi queramus quae desidia mater esse solet : saith beatus rhenanus . for the fashion of the world is wonderfully , and naturally inclined to imbrace whatsoeuer is contrary vnto order , decency , or religion . it is better to bee praysed with doctor whittakers , to be a follower of the old continued doctrine , then to be a founder and brother of new fancies : et melius est errare cum vniuerso , quam haereticare cum vno : it is better to erre with all , then to bee an heritike with one : saith saint augustine . errare possum ; haereticare nolo : and i say with erasmus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malo cum illis insanire , quam cum lanii● esse sobrius : i had rather be esteemed , or in decde starke madde with these holy men ; then to be counted sober and wise with such slaughtor men : which butcher the soules of more men with their false doctrines ; then the greatest kill-cow that is , may or can kill beastes . certe non obsunt populo ceremoniae , sed prosunt , siniodus in eis seruetur : et caueamus ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco habeantur . surely sayeth beatus rhenanus , ceremonies are not hurtfull but profitable , if there bee any measure obserued in them ; and if wee bee carefull not to place in them the chiefest godlinesse as saint ierome therefore wrote vnto lucinius , so write i vnto all such hayre-braynes , that thinke nothing good , but their owne inuentions : ego illud te breuiter admonendum puto traditiones ecclesiasticos presertim quae fidei non officiant ita obseruandas vt a maioribus traditae sunt nec aliorum consurtudinem aliorum contrario more subuerti : if i knewe , or were assured , sayeth seneca : deos ignoscituros , & homines ignorituros adhuc propter peccati villitatem peccare dedignarem : that god would pardon mee , and men forget my disloyaltie : yet would i not worke wickednesse , for the lothsomenesse of wickednesse : but doe well , for the excellencie of goodnesse . for to deny the execution of any acte established , before a simple multitude , is priuately to vndermine an olde state ; and publikely to builde a new . then innouation there is nothing more daungerous to a common-wealth : sed ad hanc insaniam venimus belligerantur hodie non modo prophani sed & ecclesiastici : the wofull experience of our state in auncient times still witnesse the auncient ruines both of townes and houses . the remembrance of whose beautie in one , and vertue in the other , do oftentimes distill teares from the eyes of their inhabitants . so concluding with my prayers for euery christians peace , and increase of knowledge , i commit this to your censures : comprehending the summe of the whole worke in these fewe verses , very auncient . tres in lacte dies , tres sunt in sanguine trini bisseni carnem , terseni membra figurant , post quadraginta dies , vitam capit hic animamque . and your censures with your selues , to the god of peace . finis . notes, typically marginal, from the original text notes for div a71322-e2200 pli. his. na . lib. 1. cap. 1. a work for none but angels & men. that is to be able to look into, and to know our selves. or a book shewing what the soule is, subsisting and having its operations without the body; its more th[e]n a perfection or reflection of the sense, or teperature of humours: how she exercises her powers of vegetative or quickening power of the senses. of the imaginations or common sense, the phantasie, sensative memory, passions motion of life, local motion, and intellectual powers of the soul. of the wit, understanding, reason, opinion, judgement, power of will, and the relations betwixt wit & wil. of the intellectual memory, that the soule is immortall, and cannot dye, cannot be destroyed, her cause ceaseth not, violence nor time cannot destroy her; and all objections answered to the contrary. nosce teipsum. selections davies, john, sir, 1569-1626. this text is an enriched version of the tcp digital transcription a37242 of text r207134 in the english short title catalog (wing d409). 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. 82 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37242 wing d409 estc r207134 99866205 99866205 118469 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. a37242) transcribed from: (early english books online ; image set 118469) images scanned from microfilm: (thomason tracts ; 109:e708[6]) a work for none but angels & men. that is to be able to look into, and to know our selves. or a book shewing what the soule is, subsisting and having its operations without the body; its more th[e]n a perfection or reflection of the sense, or teperature of humours: how she exercises her powers of vegetative or quickening power of the senses. of the imaginations or common sense, the phantasie, sensative memory, passions motion of life, local motion, and intellectual powers of the soul. of the wit, understanding, reason, opinion, judgement, power of will, and the relations betwixt wit & wil. of the intellectual memory, that the soule is immortall, and cannot dye, cannot be destroyed, her cause ceaseth not, violence nor time cannot destroy her; and all objections answered to the contrary. nosce teipsum. selections davies, john, sir, 1569-1626. [2], 54 (i.e. 48) p. : ill. printed by m.s. for tho: jenner, at the south-entrance of the royall exchange., london : 1653. in verse. signatures d1-d3 blank. originally published in 1599 as "of the soule of man, and the immortalitie thereof", the main constituent of: davies, sir john. nosce teipsum. annotation on thomason copy: "july: 30". reproduction of the original in the british library. eng religious poetry -early modern, 1500-1700. soul -early works to 1800. a37242 r207134 (wing d409). civilwar no a work for none but angels & men. that is to be able to look into, and to know our selves. or a book shewing what the soule is, subsisting a davies, john, sir 1653 13804 14 0 0 0 0 0 10 c the rate of 10 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 2001-08 apex covantage keyed and coded from proquest page images 2001-12 tcp staff (michigan) sampled and proofread 2001-12 tcp staff (michigan) text and markup reviewed and edited 2002-01 pfs batch review (qc) and xml conversion a work for none but angels & men . that is , to be able to look into , and to know our selves . or a book shewing what the soule is , subsisting and having its operations without the body ; it s more then a perfection or reflection of the the sense , or temperature of humours : how she exercises her powersof vegetative or quickning power of the senses . of the imaginations or common sense , the phantasie , sensative memory , passions , motion of life , the local motion , and intellectual powers of the soul . of the wit , understanding , reason , opinion , judgement , power of will , and the relations betwixt wit & wil. of the intellectuall memory , that the soule is immortall , and cannot dye , cannot be destroyed , her cause ceaseth not , violence nor time cannot destroy her ; and all objections answered to the contrary . o thou my soule , which turn'st thy curious eye to view the beames of thine owne forme divine : know that thou canst know nothing perfectly , whil'st thou art clouded with this flesh of mine . such knowledge is too wonderfull for me , it is high , i cannot attaine unto it , psal. 139. 6. london : printed by m. s. for tho : jenner , at the south-entrance of the royall exchange . 1653. of the soule of man , and the immortality thereof . the lights of heaven ( which are the worlds faire eyes ) look down into the world , the world to see : and as they run or wander in the skies , surveigh all things that on this center be . and yet the lights which in my towre do shine , mine eyes , which all objects both nigh and farre , look not into this little world of mine , nor see my face , wherein they fixed are . since nature fails us in no needfull thing , why want i meanes mine in ward self to see ? which sight the knowledge of my self might bring , which to true wisedome is the first degree . that powre which gave me eyes the world to view , to view my selfe infus'd an inward light , whereby my soule as by a mirror true , of her owne forme may take a perfect sight . but as the sharpest eye discerneth nought , except the sun-beames in the aire do shine : so the best sense with her reflecting thought , seeks not her selfe without some light divine . o light which mak'st the light , which makes the day , which set'st the eye without , and mind within , lighten my spirit with one clear heavenly ray , which now to view it self doth first begin . for her true forme how can my spark discerne ? which dim by nature , art did never clear ; when the great wits , of whom all skill we learne , are ignorant both what she is , and where ? one thinks the soule is aire , another fire , another blood diffus'd about the heart ; another s●●th , the elements conspire , and to her essence each doth give a part . musi●ians think our souls are harmonies ; physitians hold that they complexions be ; epicures make them swarmes of atomies , which doe by chance into our bodies flee . some think one generall soule fils every braine , as the bright sun sheds light in every starre : and others think the name of soule is vaine , and that we onely well-mixt bodies are . in judgement of her substance thus they vary ; and thus they varie in judgement of her seat : for some her chaire up to the brain do carry , some thrust it downe into the stomachs heat . some place it in the root of life , the heart , some in the liver , fountaine of the veines ; some say , she is all in all , and all in part : some say , she 's not contain'd , but all contains . thus these great clerks their little wisedome show , while with their doctrines they at hazard play , tossing their light opinions to and fro , to mock the lewd , as learn'd in this as they . for no craz'd braine could ever yet propound , touching the soule so vaine and fond a thought , but some among these masters have been found , which in their schools the self-same thing have taut . god onely wise , to punish pride of wit , among mens wits hath this confusion wrought , as the proud towre whose points the clouds did hit , by tongues confusion was to ruine brought . vnderstanding . i once was aegle ey'ed full of all light . am owle eyd now as dim as derke●s night as through a glasse or cloud i all thinges vew . shall on day see them in there proper hue but ( thou ) which did'st mans soule of nothing make , and when to nothing it was fallen agen , to make it new , the forme of man did'st take , and god with god becam'st a man with men . thou , that hast fashion'd twice this soule of ours , so that she is by double title thine , thou onely knowest her nature and her powers , her subcile form thou onely canst define . to judge her selfe she must her selfe transcend , as greater circles comprehend the lesse , but she wants pow'r her own pow'r to extend , as fettred men cannot their strength expresse . but thou bright morning starre , thou rising sun , which in these later times hast brought to light those mysteries , that since the world begun , lay hid in darknesse , and in eternal night . thou ( like the sun ) dost with indifferent ray , into the pallace and the cottage shine , and shew'st the soule , both to the clerk and lay , by the clear lamp of thy oracle divine . this lamp through all the regions of my braine , where my soul sits , doth spread her beams of grace , as now , me thinks , i do distinguish plaine , each subtil line of her immortal face . the soule a substance and a spirit is , which god himselfe doth in the body make , which makes the man , for every man from this , the nature of a man , and name doth take . and though the spirit be to the body knit , as an apt meane her powers to exercise , which are life , motion , sense , and will and wit , yet she survives , although the body dies . she is a substance , and a real thing , which hath it selfe an actuall working might , which neither from the senses power doth spring , nor from the bodies humours tempered right . she is a vine , which doth no propping need , to make her spread her selfe , or spring upright ; she is a starre whose beams do not proceed from any sun , but from a native light . for when she sorts things present with things past , and thereby things to come doth oft foresee ; when she doth doubt at first , and choose at last , these acts her owne without the body be . when of the dew which th'eye and eare doth take from flowers abroad , and bring into the braine , she doth within both wax and honey make ; this work is hers , this is her proper paine . when she from sundry acts one skill doth draw , gath'ring from diverse fights one act of warre , from many cases like , one rule of law ; these her collections , not the senses are . when in th'effects she doth the causes know , and seeing the stream , thinks where the spring doth rise , and seeing the branch , conceiv'th the root below ; these things she viewes without the bodies eyes . when she without a pegasus doth flie , swifter then lightnings fire to east to west , about the center and about the skie , she travels then , although the body rest . when all her works she formeth first within , proportions them , and sees their perfect end , ere she in act doth any part begin : what instruments doth then the body lend ? when without hands she thus doth castles build , sees without eyes , and without feet doth run , when she digests the world , yet is not fild , by her owne power these miracles are done . when she defines , argues , divides , compounds , considers vertue , vice , and generall things , and marrying divers principles and grounds , out of their match a true conclusion brings . these actions in her closet all alone , ( retir'd within her selfe ) she doth fulfil ; use of her bodies organs she hath none , when she doth use the powers of wit and will . yet in the bodies prison so she lyes , as through the bodies windowes she must look , her diverse powers of sense to exercise , by gathering notes out of the worlds great book . nor can her selfe discourse , or judge of ought , but what the sense collects , and home doth bring ; and yet the power of her discoursing thought , from these collections , is a diverse thing . for though our eyes can nought but colours see , yet colours give them not their power of sight : so , though these fruits of sense her objects be , yet she discernes them by her proper light . the work-man on his stuffe his skill doth show , and yet the stuffe gives not the man his skil ; states their affairs do by their servants know , but order them by their owne royal wil . so though this cunning mistresse and this queen , doth as her instruments the senses use , to know all things that are felt , heard , or seen , yet she her selfe doth onely judge and choose . right so the soule , which is a lady free , and doth the justice of her state maintaine , because the senses ready servants be , attending nigh about her court , the braine . by them the formes of outward things she learnes , ( for they returne into the fantasie ) whatever each of them abroad discernes , and there enrol it for the mind to see . but when she fits to judge the good and ill , and to discerne betwixt the false and true , she is not guided by the senses skill , but doth each thing in her owne mirror view . then she the senses checks , which oft do erre , and even against their false reports decrees : and oft she doth condemne what they prefer , for with a powre above the sense , she sees : therefore no sense the precious joyes conceives , which in her private contemplations be ; for then the ravisht spirit the senses leaves , hath her owne powers , and proper actions free . her harmonies are sweet , and full of skill , when on the bodies instrument she playes : but the proportions of the wit and will , those sweet accords , are even the angels layes . doubtlesse in man there is a nature found , beside the senses , and above them farre ; " though most men being in sensual pleasures drownd , " it seems their souls but in the senses are . if we had nought but sense , then onely they should have found minds , which have their senses sound ; but wisdome growes , when senses do decay , and folly most in quickest sense is found . if we had nought but sense , each living wight , which we call brute , would be more sharp then we ; as having senses apprehensive might , in a more clear , and excellent degree . but they do want that quick discoursing power , which doth in us the erring sense correct ; therefore the bee did suck the painted flower , and birds of grapes the cunning shadow peckt . sense outside knows , the soule through all things feet , sense circumstance , she doth the substance view ; sense sees the bark , but she the life of trees ; sense hears the sounds , but she the concords true . but why doe i the soule and sense divide ? when sense is but a powre , which she extends , which being in diverse parts diversified , the diverse formes of objects apprehends ? this powre spreads outward , but the root doth grow in th'inward soule , which onely doth perceive ; for th'eyes and ears no more their objects know , then glasses know what faces they receive . for if we chance to fix our thoughts elsewhere , although our eyes be ope , we do not see , and if one power did not both see and heare , our fights and sounds would alwayes double be . then is the soule a nature , which containes , the powre of sense , within a greater powre ; which doth employ , and use the senses paines , but sits and rules within her private bowre . if she doth then the subtill sense excel , how grosse are they that drowne her in the blood ? or in the bodies humours tempred well , as if in them such high perfection stood ? as if most skil in that mositian were , which had the best , and best ruin'd instrument ; as if the pensil neat , and colours cleare , had powre to make the painter excellent . why doth not beauty then refine the wit ? and good complection rectifie the will ? why doth not health bring wisdome still with it ? why doth not sicknesse make men brutish still ? who can in memory , or wit , or will , or aire , or fire , or earth , or water find ; what alchymist can d●aw with all his skil , the quintessence of these out of the mind ? if th'elements which have nor life , nor sense , can breed in us so great a powre as this , why give they not themselves like excellence , or other things wherein their mixture is ? if she were but the bodies quality , then would she be , with it sick , maim'd , and blind ; but we perceive , where these privations be , a healthy perfect , and sharp-sighted mind . if she were but the bodies accident , and her sole being did in it subsist , as white in snow , she might her selfe absent , and in the bodies substance not be mist . but it on her , not she on it depends ; for ●ne the body doth sustaine and cherish , such secret powers of life to it she lends , that when they faile , then doth the body perish . since then the soule works by her selfe alone , springs not from sense , nor humours well agreeing , her nature is peculiar , and her owne , she is a substance , and a perfect being . but though this substance be the root of sense , sense knowes her not , which doth but bodies know , she is a spirit , and heavenly influence , which from the fountaine of gods spirit doth flow . she is a spirit , yet not like aire or wind , nor like the spirits about the heart or braine , nor like those spirits which alchymists do find , when they in every thing seek gold in vaine . for she all natures under heaven doth passe , being like those spirits , which gods bright face doe see , or like himselfe , whose image once she was , though now ( alas ) she scarce his shadow be . yet of the formes she holds the first degree , that are to grosse materiall bodies knit ; yet she her selfe is bodilesse and free , and though confin'd , is almost infinit . were she a body , how could she remaine within this body , which is lesse then she ? or how could she the worlds great shape containe , and in our narrow breasts contained be ? all bodies are confin'd within some place ; but she all place within her selfe confines ; all bodies have their measure and their space , but who can draw the soules dimensive lines ? no body can at once two formes admit , except the one the other do deface ; but in the soule ten thousand formes do sit , and none intrudes into her neighbours place . all bodies are with other bodies fild ; but she receives both heaven and earth together , nor are their formes by rash incounter spild , for there they stand , and neither toncheth either . memorie . a com̄on june all com̄ers to reteyne . a siue where good run̄e out & bad remayne . a burrow with a thousand vermine hydes . a den where nothinge that is good abides nor can her wide embracements filled bee ; for they'that most , and greatest things embrace , enlarge thereby their minds capacitie , as streames enlarg'd , enlarge the channels space . all things receiv'd do such proportion take , as those things have wherein they are receiv'd : so little glasses little faces make , and narrow webs on narrow frames be weav'd ; then what vast body must we make the mind ? wherein are men , beasts , trees , towns , seas , and lands , and yet each thing a proper place doth find , and each thing in the true proportion stands ? doubtlesse this could not be , but that she turnes bodies to spirits by sublimation strange ; as fire converts to fire the things it burnes , as we our meats into our nature change . from their grosse matter she abstracts the formes , and drawes a kind of quintessence from things , which to her proper nature she transformes , to beare them light on her celestiall wings . this doth she when , from things particular , she doth abstract the universall kinds , which bodilesse , and immateriall are , and can be lodg'd but onely in our minds . and thus from diverse accidents and acts , which doe within her observation fall , she goddestes , and powers divine abstracts , as nature , fortune , and the vertues all . againe , how can she severall bodies know , if in her selfe a bodies forme she bear ? how can a mirror sundry faces show , if from all shapes and formes it be not clear ? nor could we by our eyes all colours learn , except our eyes were of all colours voyd ; nor sundry tasts can any tongue discerne , which is with grosse , and bitter humours cloyd . nor may a man of passions judge aright , except his mind be from all passions free ; nor can a judge his office well acquite , if he possest of either party be . if lastly this quick powre a body were , were it as swift as is the wind , or fire , ( whose atomies do th'one downe sidewayes beare , and make the other in pyramids aspire . her nimble body yet in time must move , and not in instants through all places slide ; but she is nigh , and far , beneath , above , in point of time , which thought can not divide . she 's sent as soon to china , as to spaine , and thence returnes , as soon as she is sent ; she measures with one time , and with one paine , an ell of silk , and heavens wide-spreading tent . as then the soule a substance hath alone , besides the body , in which she is confin'd : so hath she not a body of her owne , but is a spirit , and immateriall mind . since body and soule have such diversities , well might we muse , how first their match began ; but that we learn , that he that spread the skies , and fixt the earth , first form'd the soule in man . 't is true prometheus first made man of earth , and shed in him a beam of heavenly fire ; now in their mothers wombs before their birth , doth in all sons of men their souls inspire . and as minerva is in fables said , from jove without a mother to proceed , so our true jove without a mothers aid , doth daily millions of minerva's breed . then neither from eternity before , nor from the time , when times first point begun , made he all souls , which now he keeps in store , some in the moon , and others in the sun . nor in a secret cloister doth he keep these virgin spirits , untill their marriage-day , nor locks them up in chambers where they sleep , till they awake , within these beds of clay . nor did he first a certaine number make , infusing part in beasts , and part in men , and as unwilling farther paines to take , would make no more , then those he framed then . so that the widow soule , her body dying , unto the next born body married was , and so by often changing and supplying , mens souls to beasts , and beasts to men did passe . these thoughts are fond : for since the bodies borne be more in number far , then those that die , thousands must be abortive , and forlorne , ere others deaths to them their souls supply . ) but as gods handmaid nature doth create bodies , in time distinct , and order due : so god gives soules the like successive date , which himselfe makes , in bodies formed new . which himselfe makes , of no materiall thing , for unto angels he no power hath given , either to forme the shape , or stuffe to bring , from aire , or fire , or substance of the heaven . nor he in this doth natures service use , for though from bodies she can bodies bring , yet could she never soules from soules traduce , as fire from fire , or light from light doth spring . but many subtill wits have justifi'd , that souls from souls spiritually may spring , which ( if the nature of the soul be try'd ) will even in nature prove as grosse a thing . for all things made , are either made of nought , or made of stuffe that ready made doth stand ; of nought no creature ever formed ought , for that is proper to th'almighties hand . if then the soule another soule do make , because her power is kept within a bound , she must some former stufle or matter take , but in the soule there is no matter found . then if her heavenly forme do not agree with any matter , which the world containes , then she of nothing must created be , and to create , to god alone pertaines . againe , if soules doe other soules beget , 't is by themselves , or by the bodies power , if by themselves , what doth their working let , but they might soules engender every houre ? if by the body , how can wit and will joyne with the body onely in this act ? since when they do their other works fulfil , they from the body do themselves abstract ? againe , if soules of soules begotten were , into each other they should change and move ; and change and motion still corruption beare ; how shall we then the soule immortall prove ? if lastly soules did generation use . then should they spread incorruptible seed ; what then becomes of that which they doe loose when th'acts of generation doe not speed ? and though the soule could cast spirituall seed ; yet would she not , because she never dies ; for mortall things desire their like to breed , that so they may their kind immortalize . therefore the angels , sons of god are nam'd , and marry not , nor are in marriage given , their spirits and ours are of one substance fram'd , and have one father even the lord of heaven . who would at first , that in each other thing , the earth , and water living soules should breed ; but that mans soule , whom he would make their king , should from himselfe immediatly proceed . and when he took the woman from mans side , doubtlesse himselfe in spir'd her soule alone ; for 't is not sayd , he did mans soul divide , but took flesh of his flesh , bone of his bone . lastly , god , being made man for mans owne sake , and being like man in all , except in sin , his body from the virgins womb did take , but all agree , god from'd his soule within , then is the soule from god ; so pagans say , which saw by natures light , her heavenly kind , naming her kin to god , and gods bright ray , a citizen of heaven , to earth consin'd . and then the soule , being first from nothing brought , when gods grace failes her , doth to nothing fall , and this declining pronesse unto nought , is even that sin that we are born withall , yet not alone the first good qualities , which in the first soule were , deprived are , but in their place the contrary do rise , and reall spots of sin her beauty marre . nor is it strange , that adams ill desert , should be transfer'd unto his guilty race , when christ his grace and justice doth impart to men unjust , and such as have no grace . lastly , the soule were better so to be borne slave to sin , then not to be at all , since ( if she do beleeve ) one sets her free , that makes her mount the higher from her fall . yet this the curious wits will not content , they yet will know ( since god foresaw this ill ) why his high providence did not prevent the declination of the first mans will . if by his word he had the current stayd , of adams will , which was by nature free , it had been one , as if his word had sayd , i will henceforth that man no man shall be . for what is man without a moving mind , which hath a judging wit , and choosing will ? now , if gods power should her election bind , her motions then would cease , and stand all still . and why did god in man this soule infuse , but that he should his maker know and love ? now if love be compel'd , and cannot chuse , how can it gratefull , or thank-worthy prove ? love must free-hearted be , and voluntary , and not enchaunted , or by fate constrained ; not like that love which did ulysses carry to circes isle , with mighty charmes enchained , besides , were we unchangeable in will , and of a wit that nothing doth misdeem , equall to god , whose wisedome shineth still , and never erres , we might our selves esteem . so that if man would be unvariable , he must be god , or like a rock , or tree ; for even the perfect angels were not stable , but had a fall , more desperate then we . then let us praise that power , which makes us be men as we are , and rest contented so ; and knowing mans fall was curiositie admire gods counsels , which we cannot know . and let us know that god the marker is , of all the soules , in all the men that be , yet their corruption is no fault of his , but the first mans , that broke gods first decree . this substance and this spirit ofgods owne making , is in the body plac't , and planted here , that both of god , and of the world partaking , of all that is , man might the image beare . god first made angels bodilesse pure minds , then other things , which mindlesse bodies be ; last he made man th'horizon ' twixtboth kinds , in whom we do the worlds abridgement see . besides , this world below did need one wight , which might thereof distinguish every part , make use thertof , and take therein delight , and order things with industry , and art . which also god might in his works admire , and here beneath , yield him both prayer and praise , as there , above , the holy angels quire doth spread his glory , with spirituall layes . when hearing , seeing , tasting , smelling's past : feeling ( as long as life remaines ) doth last . mayde reach my lute , i am not well indeede : o pitty-mee , my bird hath made mee bleede . lastly , the bruite unreasonable wights , did want a visible king on them to raigne ; and god himselfe thus to the world unites , that so the world might endlesse blisse obtaine . but how shall we this union well expresse ? nought ties the soule , her subtilty is such ; she moves the body , which she doth possesse , yet no part toucheth but by vertues touch . then dwels she not therein as in a tent , nor as a pilot in his ship doth sit ; nor as a spider in her web is pent , nor as the wax retains the print in it . nor as a vessel water doth containe , nor as one liquor in another shed ; nor as the heat doth in the fire remaine , nor as a voyce throughout the aire is spread . but as a faire , and cheerfull morning light , doth here and there her silver beames impart , and in an instant doth her selfe unite to the transparent aire , in all and part . still resting whole , when blowes the aire divide ; abiding pure , when th'aire is most corrupted , throughout the aire her beams dispersing wide , and , when the aire is tost , not interrupted . so doth the piercing soule the body fill , being all in all , and all in part diffus'd indivisible , uncorrnptible still , not forc't , encountred , troubled , or confus'd . and as the sun above , the light doth bring , though we behold it in the aire below : so from th'eternall light the soule doth spring , though in the body she her powres do show . but as the worlds sun doth effects beget , diverse , in diverse places every day , here autumnes temperature , there summers heat , here flowry spring-tide , and there winter-gray . here even , there morn , here noon , there day , there night , melts wax , dries clay , makes flours , some quick , some dead , makes the more black , & th'ethiopian white th'american tawny , and th'east indian red ; so in our little world this soule of ours , being onely one , and to one body tyed , doth use on diverse objects diverse powers , and so are her effects diversified . her quickning power in every living part , doth as a nurse , or as a mother serve , and doth employ her oeconomick art , and busie care , her houshold to preserve . here she attracts , and there she doth retaine , there she decocts , and doth the food prepare , there she distributes it to every vaine , there she expels what she may fitly spare . this power to martha may compared be , which busie was , the houshold things to do ; or to a dryas living in a tree , for even to trees this power is proper too . and though the soule may not this power extend out of the body , but still use it there , she hath a power , which she abroad doth send , which viewes and searcheth all things every where . this power is sense , which from abroad doth bring the colour , tast , and touch , and sent , and found , the quantity , and shape of every thing , within th'earths center , or heavens circle found . this power in parts made fit , fit objects takes , yet not the things , but formes of things receives ; as when a seale in wax impression makes , the print therein , but not it selfe , it leaves . and though things sensible be numberlesse , but onely five the senses organs be ; and in those five all things their formes expresse , which we can touch , tast , feele , or hear , or see . these are the windows through the which she viewes the light of knowledge which is lifes load-starre ; " and yet while she these spectacles doth use , oft worldly things seen greater then they are . first the two eyes , which have the seeing power , stand as one watchman , spie , or sentinell , being plac'd alost within the heads high tower ; and though both see , yet both but one thing tell . these mirrors take into their little space the formes of moon and sun , and every star , of every body , and of every place , which with the worlds wide armes embraced are yet their best object , and their noblest use , hereafter in another world will be , when god in them shall heavenly light insuse , that face to face they may their maker see . here are they guides , which do the body lead , which else would stumble in eternall night ; here in this world they do much knowledge read , and are the casements which admit most light . they are her farthest reaching instrument , yet they no beams unto their objects send , but all the rayes are from their objects sent , and in the eyes with pointed angels end . where phantasie , neare handmaid to the mind , sits , and beholds , and doth discern them all , compounds in one , things diverse in their kind , compares the black and white , the great and small . besides those single formes , she doth esteem , and in her ballance doth their values try , where some things good , and some things ill do seem , and neutrall some in her phantastick eye . this busie power is working day and night ; for when the outward senses rest do take , a thousand dreames phantasticall and light , with fluttering wings do keep her still awake . yet alwayes all may not afore her be , successively she this , and that intends ; therefore such formes as she doth cease to see , to memories large volume she commends . this lidger book lyes in the braine behind , like janus eye , which in his pole was set ; the lay-mans tables , storehouse of the mind , which doth remember much , and much forget . here senses apprehension end doth take , as when a stone is into water cast , one circle doth another circle make , till the last circle touch the bank at last . but though the apprehensive power do pawse , the motive vertue then begins to move , which in the heart below doth passions cause , joy , griefe , and feare , and hope , and hate , and love . these passions have a free commanding might , and diverse actions in our life do breed ; for all acts done without true reasons light , do from the passion of the sense proceed . but sith the braine doth lodge these powers of sense , how makes it in the heart those passions spring ? the mutuall love , the kind intelligence 'twixt heart and braine , this sympathy doth bring . from the kind heat , which in the heart doth raigne , the spirits of life doe their begining take ; these spirits of life ascending to the braine , when they come there , the spirits of sense do make , these spirits of sense in phantasies high court , judge of the formes of objects ill or well ; and so they send a good or ill report , down to the heart , where all affections dwell . if the report be good , it causeth love , and longing hope , and well assured joy : if it be ill , then doth it hatred move , and trembling fear , and vexing grieff , annoy . yet were these naturall affections good ; ( for they which want them blocks or divels be ) if reason in her first perfection stood , that she might natures passions rectifie . besides , another motive power doth rise out of the heart : from whose pure blood do spring the vitall spirits , which borne in arteries , continuall motion to all parts doe bring . this makes the pulses beat , and lungs respire , this holds the sinews like a bridles raines , and makes the body to advance , retire , to turne , or stop , as she them slacks , or straincs . thus the soule tunes the bodies instrument ; these harmonies she makes with life and sense , the organs fit are by the body lent , but th' actions flow from the soules influence but now i have a will , yet want a wit , to expresse the working of the wit and will , which though their root be to the body knit , use not the body when they use their skill . these powers the nature of the soule declare , for to mans soule these onely proper be ; for on the earth no other wights there are , which have these heavenly powers , but only we . the wit , the pupil of the soules clear eye , and in mans world the onely shining starre ; looks in the mirrour of the phantasie , where all the gatherings of the senses are . from thence this power the shapes of things abstracts , and them within her passive part receives ; which are enlightned by that part which acts , and so the formes of single things perceives . but after by discoursing to and fro , anticipating , and comparing things ; she doth all universall natures know , and all effects into their causes brings . when she rates things , & moves from ground to ground the name of reason she obtains by this : but when by reasons she the truth hath found , and standeth sixt , she understanding is . when her assent she lightly doth enclins to either part , she is opinion light : but when she doth by principles define a certaine truth , she hath true judgements sight . and as from senses reasons work doth spring , so many reasons understanding gaine , and many understandings knowledge oring , and by much knowledge , wisdome we obtain . so many staires we must ascend upright , ere we attain to wisdomes high degree ; so coth this earth eclipse our reasons light , which else ( in instants ) would like angels see . yet hath the soule a dowry naturall , and sparks of light some common things to see ; not being a blank , where nought is writ at all , but what the writer will may written be . for nature in mens heart her lawes doth pen , prescribing truth to wit , and good to will ; which do accuse , or else excuse all men , for every thought , or practise , good , or ill . and yet these sparks grow almost infinite , making the world , and all therein their food ; as fire so spreads as no place holdeth it , being nourisht still , with new supplies of wood . and though these sparks were almost quencht with sin , yet they whom that just one hath justified , have them encreasd , with heavenly light within , and like the widowes oyle still multiplide . and as this wit should goodnesse truly know , we have a wit which that true good should chuse : though will do oft ( when wit false forms doth show ) take ill for good , and good for ill refuse . will puts in practice what the wit deviseth ; will ever acts , and wit contemplates still , and as from wit the power of wisdome riseth , all other vertues daughters are of will . will is the prince , and wit the counsellour , which doth for common good in councel fit , and when wit is resolv'd , will lends her power , to execute what is advisd by wit . will . free to all ill . till freed to none but ill , now this i will anon the same i ●ill appetite ere while , ere while reason may , nere good but when gods sperit beares ●●●ay wit is the minds chief judge , which doth comptroul of fancies court the judgements false and vaine ; will holds the royall scepter in the soule , and on the passions of the heart doth raigne . will is as free as any emperour ; nought can restraine her gentle liberty , no tyrant , nor no torment hath the power , to make us will , when we unwilling be . to these high powers a store-house doth pertaine , where they all arts and generall reasons lay , which in the soule , even after death remaine , and no lethoean flood can wash away . this is the soule , and those her vertues be , which though they have their sundry proper ends , and one exceeds another in degree , yet each on other mutually depends . our wit is given , almighty god to know , our will is given to love him being knowne ; but god could not be known to us below , but by his works , which through the sense are shown . and as the wit doth reap the fruits of sense , so doth the quickning power the senses feed ; thus while they do their sundry gifts dispence , the best the service of the least doth need . even so the king his magistrates do serve ; yet commons feed both magistrate and king ; the commons peace the magistrates preserve , by borrowed power , which from the pr. doth spring . the quickning power would be , and so would rest , the sense would not be onely , but be well ; but wits ambition longeth to be best , for it desires in endlesse blisse to dwell . and these three powers three sorts of men do make ; for some like plants their veins do only fill ; and some like beasts , their senses pleasure take ; and some like angels do contemplate still . therefore the fables turn'd some men to flowers , and others did with brutish formes invest , and did of others make celestiall powers , like angels , which still travell , yet still rest . yet these three powres are not three soules , but one ; as one and two are both contain'd in three , three being one number by it selfe alone ; a shadow of the blessed trinitie . o what is man ( greater maker of mankind ) that thou to him so great respect dost bear ? that thou adornst him with so bright a mind , mak'st him a king , and even an angels peer ? o what a lively life , what heavenly power , what spreading vertue , what a sparkling fire , how great , how plentifull , how rich a dowre , do'st thou within this dying flesh inspire ! thou leav'st thy print in other works of thine , but thy whole image thou in man hast writ ; there cannot be a creature more divine , except ( like thee ) it should be infinit . but it exceeds mans thought , to think how high god hath raisd man , since god a man became ; the angels do admire this mystery , and are astonisht when they view the same . nor hath he given these blessings for a day , nor made them on the bodies life depend ; the soule , though made in time , survives for aye , and though it hath beginning , sees no end . her onely end , is never ending blisse ; which is , th'eternall face of god to see ; who last of ends , and first of causes is , and to do this , she must eternall be . how senslesse then and dead a soule hath he , which thinks his soule doth with his body dye ? or thinks not so , but so would have it be , that he might sin with more security ? for though these light and vicious persons say , our soule is but a smoak , or airy blast , which during life doth in our nostrils play , and when we die , doth turn to wind at last . although they say , come , let us eat and drink , our life is but a spark , which quickly dyes ; though thus they say , they know not what to think but in their minds ten thousand doubts arise . therefore no hereticks desire to spread their light opinions , like these epicures ; for so their staggering thoughts are comforted , and other mens assent their doubt assures . yet though these men against their conscience strive , there are some sparkles in their flinty breasts , which cannot be extinct , but still revive , that though they would , they cannot quite be beasts . but who so makes a mirror of his mind , and doth with patience view himselfe therein , his soules eternity shall clearly find , though th'other beauties be defac't with sin . first in mans mind we find an appetite to learne and know the truth of every thing , which is connaturall , and borne with it , and from the essence of the soule doth spring . with this desire she hath a native might to find out every truth , if she had time th'innumerable effects to sort aright , and by degrees from cause to cause to clime . but since our life so fast away doth slide , as doth a hungry eagle through the wind , or as a ship transported with the tide , which in their passage leave no print behind . of which swift little time so much we spend , while some few things we through the sense do strain . that our short race of life is at an end , ere we the principles of skil attain . or god ( which to vain ends hath nothing done ) in vain this appetite and power hath given , or else our knowledge which is here begun , hereafter must be perfected in heaven . god never gave a power to one whole kind , but most part of that kind did use the same ; most eyes have perfect sight , though some be blind ; most legs can nimbly run , though some be lame . but in this life no soule the truth can know so perfectly , as it hath power to do ; if then perfection be not found below , an higher place must make her mount thereto . againe , how can she but immortall be ? when with the motions of both will and wit , she still aspireth to eternity , and never rests , till she attain to it ? water in conduit pipes can rise no higher then the wel-head from whence it first doth spring , then since to eternall god she doth aspire , she cannot be but an eternall thing . " all moving things to other things do move " of the same kind , which shewes their nature such ; so earth fals down , and fire doth mount above , till both their proper elements do touch . and as the moysture which the thirsty earth , sucks from the sea , to fill her empty veins , from out her womb at last doth take a birth , and runs a nymph along the grassie plaines . long doth she stay , as loath to leave the land , from whose soft side she first did issue make ; she tasts all places , turnes to every hand , her flowry banks unwilling to forsake . yet nature so her streams doth lead and carry , as that her course doth make no finall stay , till she her selfe unto the ocean marry , within whose watry bosome first she lay . even so the soule , which in this earthly mould the spirit of god doth secretly infuse ; because at first she doth the earth benold , and onely this materiall world she viewes . at first our mother earth she holdeth dear , and doth embrace the world and worldly things ; she flies close by the ground , and hovers here , and mounts not up , with her celestiall wings . yet under heaven she cannot light on ought , that with her heavenly nature doth agree ; she cannot rest , she cannot fix her thought , she cannot in this world contented be . for who did ever yet in honour , wealth , or pleasure of the sense contentment find ? who ●ver●ea●●d to wish , when he had health , or having wisdome , was not vext in mind ? then as a bee which ammong weeds doth fall which seem sweet flowers , with lustre fresh and gay , she lights on that , and this , and tasteth all , but pleasd with none , doth rise , and sore away . so when the soule finds here no true content , and like noahs dove can no sure sooting take , she doth returne from whence she first was sent , and flyes to him that first her wings did make . wit seeking truth from cause to cause ascends , and never rests , till it the first attaine ; will , seeking good , finds many middle ends , but never stayes , till it the last do gaine . now god the truth and first of causes is , god is the last good end , which lasteth still , being alpha and omega nam'd for this , alpha to wit , omega to the will . sith then her heavenly kind she doth bewray , in that to god she doth directly move , and on no mortail thing can make her stay , she cannot be from hence , but from aboue . and yet this first true cause , and last good end , she cannot hear so well , and truely see ; for this perfection she must yet attend , till to her maker she espoused be . as a kings daughter being in person sought of diverse princes , which do neighbour near , on none of them can fix a constant thought , though she to all do lend a gentle ear . yet can she love a forraigne emperour , whom of great worth and power she hears to be , if she be woo'd but by embassadour , or but his letters , or his picture see . for well she knowes , that when she shall be brought into the kingdome , where her spouse doth raigne . her eyes shall see , what she conceiv'd in thought , himself , his state , his glory , and his traine . so while the virgin soule on earth doth stay , she woo'd and tempted is ten thousand wayes . by these great powers , which on the earth bear sway , the wisedome of the world , wealth , pleasure , praise . with these sometime she doth her time beguile , these do by fits her phantasie possesse ; but she distaits them all within a while , and in the sweetest finds a tediousnesse . but if upon the worlds almighty king , she once do fix her humble loving thought , which by his picture drawne in every thing , and sacred messages her love hath sought . of him she thinks she cannot think too much , this honey tasted still , is ever sweet , the pleasure of her ravisht thought is such , at almost here , she with her blisse doth meet . but when in heaven she shall his essence see , this is her soveraigne good , and perfect blisse , her longings , wishings , hopes , all finisht be , her joyes are full , her motions rest in this . there is she crown'd with garlands of content , there doth she manna eat , and nectar drink ; that presence doth such high delights present , as never tongue could speak , nor heart could think , for this the better soules do oft despise the bodies d●ath and do it oft desire : for when on ground the burthened ballance lyes , the empty part is listed up the higher . fancie . apelike i all thinges imitate . new proiects fashions i inuent . dreame-like i them vary-straite . all shapes to head & harte present . but if the bodies death the soule should kill , then death must needs against her nature be ; and were it so , all soules would flye it still , for nature hates and shuns her contrary . for all things else , which nature makes to be , their being to preserve are chiefly taught ; for though some things desire a change to see , yet never thing did long to turn to nought . if then by death the soule were quenched quite , she could not thus against her nature run ; since every senslesse thing by natures light , doth preservation seek , destruction shun . nor could the worlds best spirits so much erre , if death took all , that they should all agree , before this life their honour to prefer ; for what is praise to things that nothing be ? againe , if by the bodies prop she stand , if on the bodies life , her life depend , as meleagers on the fatall brand , the bodies good she onely would intend . we should not find her halfe so brave and bold , to lead it to the wars , and to the seas ; to make it suffer watchings , hunger , cold , when it might feed with plenty , rest with ease , doubtlesse all soules have a surviving thought , therefore of death we think with quiet mind , but if we think of being turn'd to nought , a trembling horror in our soules we find , and as the better spirit , when she doth bear a scorne of death , doth shew she cannot dye : so when the wicked soule deaths face doth fear , even then she proves her owne eternity . for when deaths from appears , she feareth not an utter quenching , or extinguishment ; she would be glad to meet with such a lot , that so she might all future ill prevent . but she doth doubt what after may befall ; for natures law accuseth her within , and saith , 't is true that is affirm'd by all , that after death there is a pain for sin , then she which hath been hoodwinckt from her birth doth first her selfe within deaths mirror see ; and when her body doth returne to earth , she first takes care , how she alone shall be . whoever sees these irreligious men , with burthen of a sicknesse weak and faint ; but hears them talking of religion then , and vowing of their soules to every saint ? when was there ever cursed atheist brought unto the gibbet , but he did adore , that blessed power , which he had set at nought , scorn'd and blasphemed , all his life before ? these light vaine persons still are drunk and mad , with surfetings , and pleasures of their youth ; but at their deaths they are fresh , sober , sad , then they discerne , and then they speak the truth . if then all soules both good and bad do teach , with generall voyce that soules can never dye ; t is not mans flattering glose , but natures speech , which like gods oracle , can never lye . hence springs that universall strong desire , which all men have of immortality ; not some few spirits unto this thought aspire , but all mens minds in this united be . then this desire of nature is not vaine , " she covets not impossibilities ; " fond thoughts may fall into some idle braine , " but one assent of all , is ever wise . from hence that generall care and study springs , that lanching and progression of the mind , which all men have so much of future things , as they no joy do in the present find . from this desire , that maine desire proceeds , which all men have , surviving fame to gaine , by tombes , by books , by memorable deeds , for she that this desires , doth still remaine . hence lastly springs care of posterities , for things their kind would everlasting make ; hence is it , that old men do plant young trees , the fruit whereof another age shall take . if we these rules unto our selves apply , and view them by reflection of the mind ; all these true notes of immortality , in our hearts tables we shall written find . and though some impious wits do questions move , and doubt if soules immortall be or no ; that doubt their immortality doth prove , because they seem immortal things to know . for he which reasons on both parts doth bring , doth some things mortall , some immortall call ; now if himselfe were but a mortall thing , he could not judge immortall things at all . for when we judge , our minds we mirrours make ; and as those glasses which material be , formes of materiall things do onely take ; for thoughts or minds in them we cannot see . so when we god and angles do conceive , and think of truth , which is eternal to ; then do our minds immortal forms receive , which if they mortall were , they could not do . and as if beasts conceiv'd what reason were , and that conception should distinctly show , they should the name of reasonable bear ; for without reason none could reason know . so when the soule mounts with so high a wing , as of eternal things she doubts can move ; she proofs of her eternity doth bring , even when she strives the contrary to prove . for even the thought of immortality , being an act done without the bodies aid , shewes that her selfe alone could move , and be , although the body in the grave were laid . and if her selfe she can so lively move , and never need a forraigne help to take , then must her motion everlasting prove , because her selfe she never can forsake . but though corruption cannot touch the mind , by any cause that from it selfe may spring ; some outward cause fate hath perhaps design'd , which to the soule may utter quenching bring . perhaps her cause may cease , and she may die ; god is her cause , his word her maker was , which shall stand fixt for all eternity , when heaven and earth shall like a shadow passe , perhaps some thing repugnant to her kind , by strong antipathy the soule may kill ; but what can be contrary to the mind , which holds all contraries in concord still ? she lodgeth heat , and cold , and moist , and dry , and life , and death , and peace , and war together ; ten thousand fighting things in her do lye , yet neither troubleth or disturbeth either . perhaps for want of food the soule may pine ; but that were strange , since all things bad and good , since all gods creatures mortall and divine , since god himselfe is her eternall food . bodies are fed with things of mortal kind , and so are subject to mortality ; but truth , which is eternal , feeds the mind ; the tree of life which will not let her dye . yet violence perhaps the soul destroyes ; as lightning or the sun-beams dim the sight ; or as a thunder-clap or cannons noyse , the power of hearing doth astonish quite . but high perfection to the soule it brings , t' encounter things most excellent and high ; for when she viewes the best and greatest things , they do not hurt , but rather clear her eye . but lastly , time perhaps at last hath power to spend her lively powers , and quench her light ; but old god saturne which doth all devour , doth cherish her , and still augment her might . heaven waxeth old , and all the spheares above shall one day faint , and their swift motion stay , and time it selfe in time shall cease to move ; onely the soule survives , and lives for aye . " our bodies every footstep that they make , " march towards death , untill at last they dye ; whether we work , or play , or sleep , or wake , " our life doth passe , and with times wings doth flye . but to the soule time doth perfection give , and adds fresh lustre to her beauty still ; and makes her in eternal youth to live , like her which nectar to the god , doth full . the more she lives , the more she feeds on truth , the more she feeds , her strength doth more increase ; and what is strength , but an effect of youth ? which if time nurse , how can it ever cease ? but now these epicures begin to smile , and say , my doctrine is more safe then true , and that i fondly do my selfe beguile , while these receiv'd opinions i ensue . for what , say they , doth not the soule wax old ? how comes it then , that aged men do dote ? and that their braines grow sottish , dull , and cold , which were in youth the onely spirits of note ? what ? are not soules within themselves corrupted ? how can there idiots then by nature be ? how is it that some wits are interrupted , that now they dazled are , now clearly see ? these questions make a subtile argument , to such as think both sense and reason one ; to whom nor agent from the instrument , nor power of working , from the work is knowne , for if that region of the tender braine , wherein th'inward sense of phantasie should sit , and th'outward senses gatherings should retaine , by nature , or by chance , become unfit . either at first uncapable it is , and so few things or none at all receives , or mar'd by accident , which haps amisse , and so amisse it every thing perceives . then as a cunning prince that useth spies , if they returne no newes , doth nothing know ; but if they make advertizement of lyes ; the princes counsel all awry do go . even so the soule to such a body knit , whose inward senses undisposed be , and to receive the formes of things unfit , where nothing is brought in , can nothing see . but if a phrensie do possesse the braine , it so disturbs and blots the formes of things , as phantasie proves altogether vaine , and to the wit no true relation brings . then doth the wit admitting all for true , build fond conclusions on those idle grounds ; then doth it flie the good , and ill pursue , beleeving all that this false spie propounds . but purge the humours , and the rage appease , which this distemper in the fancy wrought , then will the wit , which never had disease , discourse , and judge discreetly as it ought . then these defects in senses organs be , not in the soule , or in her working might ; she cannot loose her perfect power to see , though mists , & clouds , do choke her window light , the soule in all hath one intelligence ; though too much moisture in an infants braine , and too much drinesse in an old mans sense , cannot the prints of outward things retaine , then doth the soule want work , and idle sit , and this we childishnesse , and dotage call ; yet hath she then a quick and active wit , if she had stuffe and tools to work withall . as a good harper stricken far in years , into whose cunning hands the gout doth fall ; all his old crotchets in his braine he bears , but on his harp playes ill , or not at all . then dotage is no weaknesse of the mind , but of the sense : for if the mind did wast , in all old men we should this wasting find , when they some certaine terme of years had past . but most of them even to their dying hour , retaine a mind more lively , quick , and strong , and better use their understanding power , then when their brains were warm , and limbs were young . yet say these men , if all her organs dye , then hath the soule no power her powers to use ; so in a sort her powers extinct do lye , when unto act she cannot them reduce . and if her powers be dead , then what is she ? for since from every thing some powers do spring , and from those powers some acts proceeding be , then kill both power , and act , and kill the thing . doubtles the bodies death , when once it dies , the instruments of sense and life doth kill ; so that she cannot use those faculties , although their root restin her substance still . but ( as the body living ) wit and will can judge and chuse , without the bodies aid ; though on such objects they are working still , as through the bodies organs are conveyd . so when the body serves her turne no more , and all her senses are extinct and gone , she can discourse of what she learn'd before , in heavenly contemplations all alone . and ( though the instruments by which we live , and view the world , the bodies death to kill ) yet with the body they shall all revive , and all their wonted offices fulfill . but how till then shall she her selfe imploy ? her spies are dead , which brought home news before , what she hath got and keeps , she may enjoy , but she hath means to understand no more . then what do those poor soules which nothing get ? or what do those which get and cannot keep ? like buckets bottomlesse , which all out let ; those soules for want of exercise must sleep . see how mans soule against it selfe doth strive , why should we not have other means to know ? as children while within the womb they live feed by the navil ; here they feed not so . these children , if they had some use of sense , and should by chance their mothers talking heare , that in short time they shall come forth from thence , would fear their birth , more then our death we feare . they would cry out , if we this place shall leave , then shall we break our tender navil strings ; how shall we then our nourishment receive , since our sweet food no other conduit brings ? and if a man should to these babes reply , that into this faire world they shal be brought , where they shal see the earth , the sea , the sky ; the glorious sun , and all that god hath wrought . that there ten thousand dainties they shal meet , which by their mouths they shal with pleasure take , which shal be cordial too , aswel as sweet , and of their little limbs tall bodies make . this would they think a fable , even as we do think the story of the golden age ; or as some sensual spirits amongst us be , which hold the world to come , a faigned stage . yet shall these infants after find all true , though then thereof they nothing could conceive , assoon as they are borne the world they view , and with their mouths the nurses milk receive . so when the soule is borne ( for death is nought , but the soules birth , and so we should it call ) ten thousand things she sees beyond her thought , and in an unknown manner knowes them all . then doth she see by spectacles no more , she hears not by report of double spies ; her selfe in instants doth all things explore , for each thing present , and before her lyes . but still this crew with questions me pursues : if soules deceasd ( say they ) still living be , why do they not return , to bring us newes of that strange world , where they such wonders see ? the soule hath here on earth no more to do , then we have businesse in our mothers womb : what child doth covet to returne thereto ? although all children first from thence do come ? and doubtlesse such a soule as up doth mount , and doth appear before her makers face , holds this vile world in such a base account , as she looks down , and scorns this wretched place . but such as are detruded downe to hell , either for shame they still themselves retire ; or tyed in chaines , they in close prison dwell , and cannot come , although they much desire . well well say these vaine spirits , though vain it is to think our soules to heaven or hel do go , politick men have thought it not amisse , to spread this lye , to make men vertuous so . do you then think this moral vertue good ? i think you do , even for your private gain ; for common-wealths by vertue ever stood , and common good the private doth contain . oh how can that be false , which every tongue of every mortal man , affirmes for true ? which truth hath in all ages been so strong , as load-stone like all hearts it ever drew . for not the christian , or the jew alone , the persian , or the turk , acknowledge this , this mystery to the wild indian knowne , and to the cannibal and tartar is . none that acknowledge god , or providence , their soules eternity did ever doubt , for all religion takes her root from hence , which no poor naked nation lives without . if death do quench us quite , we have great wrong , since for our service all things else were wrought , that dawes , & trees , and rocks , should last so long , when we must in an instant passe to nought . but blest be that great power , that hath us blest , with longer life then heaven or earth can have ; which hath enfusd into one mortal brest immortal powers , not subject to the grave . for though the soule do seem her grave to bear , and in this world is almost buried quick , we have no cause the bodies death to fear , for when the shel is broke , ou● comes a chick . for as the soules essential powers are three , the quickning power , the power of sense and reason , three kinds of life to her designed be , which perfect these three powers in their due season . the fi●st life in the mothers womb is spent , where she her nursing power doth onely use ; where when she finds defects of nourishment , sh'expels her body , and this world she viewes . this we call birth , but if the child could speake , he death would call it , and of nature plaine , tha she would thrust him out naked and weak , and in h●s passage pinch him with such paine , yet out he comes , and in this world is plac't , where all his senses in perfection be , where he finds flowers to smel , and truits to tast , and sounds to hear , and sundry formes to see . when he hath past some time upon this stage , his reason then a little seems to wake ; which though she spring when sense doth fade with age , yet can she here , no perfect practise make . then doth th'aspiring soule the body leave , which we call death , but were it known to all , what life our soules do by this death receive , men would it birth , or gaole-delivery call . in this third life reason will be so bright , as that her spark will like the sun-beams shine , and shall of god enjoy the real sight , being still increast by influence divine . o ignorant poor man , wha● d●st thou bear , lock't up within the casket of thy breast ? what jewels , and what riches hast thou there ? what heavenly treasure in so weak a chest ? look in thy soule , and thou shalt beauties find , like those which drown'd narcissus in the flood , honour and pleasure , both are in thy mind , and all that in the world is counted good . there are a crew of fellowes of suppose , that angle for their victualls with their nose as quick as beagles in the smelling sence to smell a feast in pauses 2 miles from thence . think of her worth , and think that god did mean this worthy mind should worthy things embrace ; blot not her beauties with thy thoughts unclean , nor her dishonour with thy passions base . kill not her quickning power with surfettings , mar not her sense with sensuality , cast not her serious wit on idle things , make not her free-will slave to vanity . and when thou think'st of her eternity , think not that death against her nature is , think it a birth : and when thou goest to dye , sing like a swan , as if thou went'st to bliss . and if thou like a child didst fear before , being in the dark , where thou did'st nothing see ; now i have brought thee torch-light , fear no more , now when thou diest , thou canst not hoodwinkt be , take heed of over-weening , and compare thy peacocks feet with thy gay peacocks train , study the best , and highest things that are , but of thy self an humble thought retain . cast down thy selfe , and only strive to raise the glory of thy makers sacred name ; use all thy powers , that blessed power to praise , which gives thee power to be , and use the same . finis . notes, typically marginal, from the original text notes for div a37242e-200 what the soule is . that the soul is a thing subsisting by it selse without the body . that the soul hath a proper operation without the body . that the soul is more then the temperatures of the humours of the bodie . that the soul is a spirit . that it cannot be a body . that the soul is created immediately by god , zech. 12.1 . erronious opinions of the creation of soules . that the soul is not traduced from the parents . reasons drawn from nature . why the soul is united to the body in what manner the soule is united to the body . how the soul doth exercise her powers in the body . the vegetative or quickning power . the power of sense . sight . the phantasie . the sensative memory . the passions of sense . the motion of life . the locall motion . the intellectuall powers of the soule . the wit , or understanding . reason understanding . opinion . judgement . note , the power or will . the relations betwixt wit and will . the intellectual memory an acclamation . that the soul is immortal & cannot dye . 1 reason . drawne from the desire of knowledge . 2 reason . drawne from the motion of the soule . the soule compared to a river . 4 reason . from contempt of death in the better fort of 〈◊〉 4 reason . from the fear of death i' the wicked souls . 5 reason . from the generall desire of imortality . 6 reason . from the very doubt and dispuration of immortality . that the soul cannot be destroyed . her cause ceaseth not . she hath no contrary . she can't dye for want of food . violence cannot destroy her . time cannot destroy her . objections against the immortality of the soule . 1 objection . answer . 2 objection . answer . 3 objection . answer . 4 objection . answer . 5 objection . answer . the generall consent of all three kinds of life answerable to the three powers of the soule . an acclamation . the nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by richard baxter. baxter, richard, 1615-1691. 1682 approx. 96 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26963 wing b1317 estc r37298 16347153 ocm 16347153 105299 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. a26963) transcribed from: (early english books online ; image set 105299) images scanned from microfilm: (early english books, 1641-1700 ; 1604:20) the nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by richard baxter. baxter, richard, 1615-1691. 72 p. printed for b. simmons ..., london : 1682. errata: p. 72. imperfect: print show-through with slight loss of print. reproduction of original in 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 soul -history of doctrines -17th century. immortality. faith and reason. 2005-07 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2006-01 jonathan blaney sampled and proofread 2006-09 aptara rekeyed and resubmitted 2007-02 jonathan blaney sampled and proofread 2007-02 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the nature and immortality of the soul proved . in answer to one who professed perplexing doubtfulness . by richard baxter . london : printed for b. simons , at the three golden cocks , at the west end of st. pauls . 1682. sir , i have reason to judg you no stranger to such addresses as these : and therefore have adventured more boldly to apply my self to you . others would , it may be , rigedly censure this attempt ; but your more christian temper will induce you , i hope , to judg more charitably , did you but understand with what reluctancy i undertook this task . i have had many disputes with my self , whether or no i should stifle these doubts , or seek satisfaction . shame to own such principles bid me do the first ; but the weight of the concern obliged me to the last . for i could not with any chearfulness , or with that vigor i thought did become me , pursue those unseen substances , those objects of faith religion holds forth , except i did really believe their existence , and my own capacity of enjoyning them . i thought at first to satisfie my self in the certainty of the things i did believe , to confirm and establish my faith by these studies , that i might be able to render a reason of the hope that is in me : but instead of building up , i am shaken ; and instead of a clearer evidence , i am invironed with uncertainties . unhappy that i am ! i had better have taken all upon trust , could i so have satisfied my reason , than thus to have involved my self in an endless study . for such i am afraid it will prove without help : for that i may not in this concern rest without satisfaction ; and yet the more i consider , and weigh things , the more are my doubts multiplied . i call them only doubts , not to palliate any opinions ; for i have not yet espoused any ; but because they have not yet attained so much maturity or strength , as to take me off those things , my doubts being satisfied , i should conclude of indispensable necessity ; they are but yet in the womb : assist to make them abortives . i have not been wanting to my self , but in the use of all means to me known , have sought satisfaction , both by prayer , reading , and meditation . i have weighed and consulted things according to my capacity . i have been as faithful to my self in all my reasonings , as i could , and void of prejudice , have passed impartial censures on the things in debate , so far as that light i have would enable me ; and what to do more , i know not , except this course i now take , prove effectual , you inclining to assist me , that i know have studied these things . my request to you therefore is , if your more publick studies will permit you , that you would condescend to satisfie me in the particulars i shall mention . i assure you , i have no other design , but to know the truth : which in things of such moment , certainly cannot be difficult , tho to my unfurnished head they have proved so : i hope my shaking may prove my establishment . that i may therefore put you to as little trouble as i can , i will first tell you what i do believe , and then what i stick at . first , therefore , i do really believe , and am very well satisfied , that there is a god , or a first cause that hath created all things , and given to every thing its being . for i am not acquainted with any independent being . i know not any thing that is able to subsist without the contribution of its fellow-creatures . i am conscious to my self , when sickness invades me , and death summons my compound to a dissolution , i can do nothing to the preservation of the being i enjoy . and if i cannot preserve my self as i am , much less could i make my self what i am : for when i was nothing , i could do nothing . and experience and sense tells me , as it is with me , so it is with others ; as there is none can preserve their beings , so there is none could acquire to themselves the being they have ; and if none , then not the first man. and indeed that was it i enquired after , from whence every species had at first their beings ; the way , how , and means by which they are continued . i know not any cause of the being of any thing , of which again i may not enquire the cause : and so from cause to cause , till through a multitude of causes , i necessarily arrive at the first cause of all causes , a being wholly uncaused , and without cause , except what it was unto it self . my next enquiry was into my self ; and my next business , to find what concern i have with my creator : which i knew no better way to attain , than by searching the bounds of humane capacity . for i concluded it reasonable to judg those attainments i was capable of in my creation , i was designed for . now if man is nothing more than what is visible , or may be made so by anatomy or pharmacy , he is no subject capable of enjoying , or loving god , nor consequently of a life of retrobution . in this enquiry i found man consisted of something visible and invisible ; the body which is visible , and something else that invisibly actuates the same . for i have seen the body , the visible part of man ; when the invisible , either through indisposition of its orgains , or its self , or being expelled its mansion , hath ceased to act ( i speak as one in doubt ) : the body hath been left to outward appearance the same ; it was yet really void of sense , and wholly debilitated of all power to act : but then what this invisible is , what to conclude of it , i know not : here i am at a stand , and in a labyrinth , without a clue : for i find no help any where . many have , i acknowledg , defended the souls immortality ; but none have proved the existence of such a being , and a life of retrobution , and that copiously enough ; but none have proved a subject capable of it . i know all our superior faculties and actings , are usually attributed to the soul ; but what it is in man they call so , they tell us not . to say it is that by which i reason , or that now dictates to me what i write , is not satisfactory : for i look for a definition , and such an one , as may not to ought else be appropriated . is it therefore a real being , really different from the body , and able to be without it ? or is it not ? if not , whatever it be , i matter not . if it be , is it a pure spirit , or meerly material ? if meerly material , and different only from the body gradually , and in some few degrees of subtilty , it is then a question , whether or not that we call death , and suppose a separation of the compound , be not rather a concentration of this active principle in its own body , which through some indisposition of the whole , or stoppage in its orgains , through gross corporeity , hath suffocated its actings . if it be a pure spirit , i would then know , what is meant by spirit ? and whether or no all things invisible , and imperceptable to sense , are accounted such ? if so , it is then only a term to distinguish between things evident to sense , and things not . if other wise , how shall i distinguish between the highest degree of material , and the lowest degree of spiritual beings , or know how they are diversified , or be certain the being of the soul is rightly appropriated . for to me , an immaterial and spiritual being , seems but a kind of hocus , and a substance stript of all materiality , a substantial nothing . for all things at first had their origine from the deep dark waters : witness moses philosophy , in the 1 st of genesis , on which the spirit of god is said to move . i am far from believing those waters such as that element we daily make use of ; but that they were material , appears by those multitudes of material productions they brought forth . and if those waters were material , such were all things they d●d produce , among which was man , of whom the text asserts nothing more plain ; for it saith , god created man of the dust of the earth ; the most gross part and sedement of those waters , after all things else were created . now the body only is not man ; for man is a living creature : it is that therefore by which the body lives and acts , that constitutes the man. now the apostle mentioneth man to consist of body , soul and spirit . my argument then is this , god created man of the dust of the earth . but man consists of a body soul and spirit : therefore body , soul and spirit are made of the dust , &c. and are material . the major and minor are undeniable ; and therefore the conclusion . yet do i not therefore conclude its annihilation : for i know all matter is eternal ; but am rather perswaded of its concentration ( as afore ) in its own body . but of its real being , purely spiritual , and stript of all materiality , really distinct from its body , i doubt . because that by several accidents happening to the body , the man is incapacited from acting rationally , as before ; as in those we call ideots , there is not in some of them so much a sign of a reasonable soul , as to distinguish them from bruits : whereas were the soul such as represented , it would rather cease to act , than act at a rate below it self . did it know its excellencies , such as we make them , it would as soon desert its being , as degrade its self by such bruitish acts : it is not any defect in its organs could rob the soul of its reason , its essential faculty . tho the workman breaks his tools , his hands do not lose their skill , but ceaseth to act , rather than to do ought irregularly : so likewise would the soul then act contrary to its own nature . secondly , because all the species both of the mineral , vegitable , and animal kingdoms , appear to me , but as the more eminent works of a most excellent operator , as engines of the most accurate engineer ; they all live , and have a principle of life manifest in their growth and augmentation , and so far as they are living weights , as i can perceive from the same source . but then comes in those natures and faculties whereby each is distinguished from other , even like several pieces of clock , or watch-work : the one shews the hour of the day , and no more ; the next shews the hour and minutes , another shews both the former , and likewise the age of the moon ; another hath not only the three former motions , but an addition of the rise and fall of tides ; yet all this , and many more that in that way are performed , are several distinct motions , arising all from the same cause , the spring or weight , the principle of motion in them . so among living weights , the first do only grow and augment their bulk , and have no possibility in nature to augment their kind ; the next , to wit , vegitables , do not only grow and increase their bulk , but likewise have a power of propagating their like : the third family , i mean the animal kingdom , do not only live and encrease their kind , but likewise are made sensative . and lastly , we our selves that are not only possest of all the former , but of something , i know not what , we think more excellent , and call reason , and all this from the same source ; namely ▪ that we live ; which if we did not , we could not perform any of these acts . for life in us is the same as the spring or weight in the watch or clock , which ceasing , all other motion ceaseth , as in a watch or clock , the spring or weight being down . as life therefore is the cause of all motion , and all natural operation and faculties ; yet those multifarious operations and faculties , manifest in , and proper to the particular species of the three kingdoms , requires not divers principles of life , no more than divers motions specified in a watch or clock , requires divers weights or springs . and as the diversity of motion in watch or clock , ariseth not from diversity of weights or springs , but rather from other means : so those diversities of natures and faculties , manifest throughout the three kingdoms , arise not from divers principles of life , but from one principle of life , manifesting its power in bodies diversly organized . so that a tree or herb that only vegitates and propagates its kind , hath no other principle of life than an animal that hath sense , and more eminent faculties . the difference only , as i conceive , is , this principle of life in the vegitable , is bound up in a body organized to no other end , by which life is hindred exerting any other power : but in the animal it 's kindled in a purer matter , by which it 's capacitated to frame more excellent orgains , in order to the exerting more eminent acts. for the principle of life can no more act rationally in matter capable of naught but vegitation ( for it acts in matter according to the nature thereof , advancing it to its utmost excellency ) , than a man can saw with a coult-staff , or file with an hatchet , or make a watch with a betle and wedges . i am apt to believe those rare endowments , and eminent faculties , wherewith men seem to excel meer sensatives , are only the improvement of speech , wherein we have the advantage of them , and the result of reiterated acts , until they become habits . for by the first we are able to communicate our conceptions and experiments each to other ; and by the other we do gradually ascend to the knowledg of things . for is all the knowledg either in the acts , liberal or mechanical , any more than this acts reiterated , until they become habits ; which when they are , we are said to know them ? and what is all our reasoning , but an argument in discourse tossed from one to another , till the truth be found , like a ball between two rackets , till at last a lucky blow puts an end to the sport ? we come into the world hardly men ; and many whose natures want cultivation , live , having nothing to distinguish them from brutes , but the outward form , speech , and some little dexterity , such as in apes or monkeys , in the things they have been taught , and the affairs they have been bred to . and could we imagine any man to have lived twenty or thirty years in the world , without the benefit of humane converse , what would appear then , think you , of a rational soul ? which the wise man well saw when he asserted the condition of men and beasts to be the same what a meer ignorant hath , moses himself made of adam , that in his supposed best state , knew not that he was naked : but i believe the nine hundred and thirty years experience of his own , and the continual experiments of posterity , in that time communicated to him , might quicken his intellect . so that he died with more reason than he was created , and humane nature in his posterity . the next generation was imbellished with his attainments , to which their own experiences still made a new addition . the next generation built on their foundation , and the next on their ; and so on : and we are got on the shoulders of them all . so that it 's rather a wonder , that we know no more , than that we know so much . so that what we have , seems rather times product , through the means aforesaid , than what our natures were at first enricht with . the which appears likewise in those whose memory fails , and in whom the vestigia of things is wore out ; the habits they had contracted , and manner of working in their several acts being forgotten , what silly animals are they ? whereas were the soul such as repesented , who could rob it of its endowments ? it 's true the debilitating of a hand , may impead a manual labour ; but rase what hath formerly been done out of the memory , and you render man a perfect bruit , or worse : for he knows not how to give a signification of his own mind . and indeed , i know not any thing wherein man excels the beasts , but may be referred to the benefit of speech and hands , capable of effecting its conceptions ; nor find any better way to attain a right knowledg of our selves , but by beholding our selves in adam , and enquiring , what nature had endued him with , which will fall far short of what we now admire in our selves . but now supposing all this answer'd , what will it avail us to a life of retrobution , if all return to one element , and be there immerged as brooks and rivers in the sea ? if we lose our individuation ; and all the souls that have existed , be swallowed up of one , where are the rewards and punishments of each individual . and we have reason to judg it will be thus , rather than otherwise , because we see every thing tends to its own centre , the water to the sea , and all that was of the earth to the earth , from whence they were taken . and solomon saith , the spirit returns to god that gave it . every thing then returning to its own element , loseth its individuation . for we see all bodies returning to the earth , are no more individual bodies , but earth : have we not reason then to judg the same of spirits returning to their own element ? and what happiness then can we hope for , more than a deliverance from the present calamity ? or what misery are we eapable of , more than what is common to all ? the same is more evident in the body with which we converse , and are more sensibly acquainted with , seems wholly uncapable of either , &c. for all bodies are material , and matter it self is not capable of multiplication , but of being changed . therefore nature cannot multiply bodies , but changeth them ; as some bodies arise ▪ others perish . natures expence in continual productions being constantly supplied by the dissolution of other compounds : were it otherwise , her store-house would be exhausted ; for it s by continual circulations , heaven and earth is maintain'd ; and by her even circular motion , she keeps her self imployed on the same stock of matter , and maintains every species . there is no body the same to day it was yesterday , matter being in a continual flux ; neither immediately on the dissolution of a compound , and corruption of the body , doth the earth thereof retain any specifick difference of that body it once was , but is immediately bestowed by nature , and ordered to the new production of other things . that part of matter therefore which constituteth a humane body , in a short time is putrified , and made earth , which again produceth either other inferior animals , or grass , or corn , for the nourishment of beasts and fowl , which again are the nourishment of men . thus circularly innumerable times round , nature continually impressing new forms of the same matter . so that that matter that now constitutes my body , it may be a thousand years ago was the matter of some other mans , or it may be of divers mens , then putrified ; which in this time hath suffered infinite changes , as it may be sometime grass , or corn , or an herb , or bird , or beast , or divers of them , or all , and that divers times over , before my body was framed ; who then can say , why this matter so changeable , should at last be restored , my body rather than his , whose formerly it was , or the body of a bird , or other animal ? for by the same reasons that the body of man is proved to arise again , may , i think , be proved the restoration of all other bodies , which is equally incredible to me ( if understood at one time ) . for natures stock of matter being all at first exhausted , she could not employ her self in new productions , without destroying some of the old ; much less can she at once fabricate out of the same quantity of matter , all the bodies that ever were , are , or shall be ; which yet , notwithstanding could she , they could not be said to be the same bodies , because all bodies suffer such alteration daily , that they cannot be said to be the same to day they were yesterday ; how then can they be capable of reward or punishment ? these are now my doubts ; but are they the fruits of diligence ? and am i thus rewarded for not believing at a common rate ? a great deal cheaper could i have sate down , and believed as the church believes ; without a why , or a wherefore , have been ignorant of these disputes , and never have emerged my self in this gulf , than thus by reflection to create my own disturbance . had i been made a meer animal , i had had none of these doubts nor fears that thus torment my mind ; for doubting , happy bruits happy , far more happy than my self ! with you is none of this ; with you only is serenity of mind , and you only void of anxieties ; you only enjoy what this world is able to accommodate with , and it may be too have those caresses we know not of , while we , your poor purveyors , go drooping and disponding , doubting , fearing , and caring about , and our whole lives only a preying on one another , and tormenting our selves . you have the carnal content and satisfaction ; we nothing but the shell , a vain glorious boast of our lordship over you , with which we seek to satisfie our selves , as prodigals , with husks , while the truth is , we are afraid to confront our vassals , except we first by craft and treachery beguile them from whom likewise we flee , if once enraged : and what a poor comfort is this ? is this a priviledg to boast of ? is this all reason advanceth to , only a purveyor to beasts , and to make my life more miserable , by how much more sensible of misery ! well might solomon prefer the dead before the living ; and those that had not been , before both ; intimating thereby , that being best , least capable of misery ; that is , of trees , of herbs , of stones , and all inanimates , which wanting sense , are insensible of misery . better any thing than man therefore , since that every brute and inanimate stock or stone , are more happy in that measure : they are less capable of misery . what the advantage then , what the benefit that occurs to us from them , or what preheminence have we above them , seeing as dieth the one , so dieth the other , and that they have all one breath ? pardon this degression ; the real sense and apprehension i have of things , extort it from me . for i , as job , cannot refrain my mouth , but speak in the bitterness of my spirit , and complain in the anguish of my soul , why died i not from the womb ? why did i not give up the ghost when i came out of the belly ? why did the knees prevent me ? or why the breasts , that i should suck ? i had then been among solomon 's happy ones : i should now have lain still and been quiet ; i should have slept , and been at rest : whereas now i am weary of life . for tho i speak , my grief is not asswaged ; and tho i forbear , i am not eased ; but now he hath made me weary , and made desolate all my company : he hath filled me with wrinkles , which is a witness against me ; and my leanness rising up in me , beareth witness to my face , god hath delivered me to the ungodly , and turned me cver into the hand of the wicked , and my familiar friends have forgotten me . i said , i shall die in my nest , and shall multiply my days as the sand , when my root was spread out by the waters , and the dew lay all night on my branch ; when my glory was fresh , and my bow was renewed in my hand : but i find while my flesh is upon me , i shall bave pain , and while my soul is in me , it shall mourn . have pity upon me , o my friend ! for the hand of god hath touched me . the wicked live , and become old ; yea , they are mighty in power , their seed is established in their sight with them , and their off-spring before their eyes ; their houses are safe from fear , neither is the rod of god upon them , &c. they are planted , and take root , they grow ; yea , they bring forth fruit , yet god is never in their mouth , and far from their reins . in vain then do i wash my hands in innocency , seeing all things come alike to all . there is one event to the righteous and to the wicked , to the good , to the clean , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner ; and he that sweareth , as he that feareth an oath . i have now done ( tho i hardly know how ) , lest i too far trouble you ; and only beg your perusal of these lines , and two or three in answer of them by this bearer , who shall at your appointment wait on you for the same . let me farther beg these two things of you : first , that you would consider you have not to do with a sophistick wrangler , or with one that would willingly err , but with one that desires to know the truth . let therefore your answer be , as much as you can , void of scholastick terms , or notions that may lead me more into the dark . and then , as job did beg , that god would withdraw his hand far from him , and that his dread might not make him afraid ; so i. and further , that you would not awe me with his greatness , nor suppress my arguments with his omnipotence . then call thou , and i will answer ; or let me speak , and answer thou me . thus begging the divine influence to direct you , and enlighten me , i subscribe myself , sir , § . 1. it is your wisdom in cases of so great moment , to use all just endeavours for satisfaction ; and i think you did but your duty , to study this as hard as you say you have done . but 1. i wish you had studied it better ; for then you would not have been a stranger to many books which afford a just solution of your doubts , as i must suppose you are , by your taking no notice of what they have said . 2. and i wish you had known , that between the solving of all your objections , and taking all on trust from men , or believing as the church believeth , there are two other ways to satisfaction ( which must be conjunct ) : 1. discerning the unanswerable evidences in nature and providence , of the souls future life . 2. and taking it on trust from divine revelation ; which is otherwise to be proved , than by believing as the church by authority requireth you . i have written on this subject so much already , that i had rather you had told me , why you think it unsatisfactory , than desire me to transcribe it , while print is as legible as manuscript . if you have not read it , i humbly offer it to your consideration . it is most in two books : the first which i intreat you to read , is called , the reasons of the christian religion : the other is called , the unreasonableness of infidelity . if you think this too much labour , you are not so hard or faithful a student of this weighty case , as it deserveth , and you pretend to be . if you will read them ( or the first at least ) , and after come to me , that we may fairly debate your remaining doubts , it will be a likelier way for us to be useful to each other , than my going over all the mistakes of your paper will be . and i suppose you know , that we have full assurance of a multitude of verities , against which many objections may be raised , which no mortal man can fully solve , especially from modes and accidents . nay , perhaps there is nothing in the world which is not liable to some such objections . and yet i will not neglect your writing . § . 2. when you were convinc'd , that there is a first cause , it would have been an orderly progress to think what that cause is ; and whether his works do not prove his infinite perfection , having all that eminently which he giveth formally to the whole world , as far as it belongeth to perfection to have it . for none can give more than he hath . and then you should have thought what this god is to man , as manifest in his works : and you should have considered what of man is past doubt , and thence in what relation he stands to god , and to his fellow-creatures : and this would have led you to know mans certain duty : and that would have assured you of a future life of retribution . is not this a just progress ? § . 3. but you would know a definition of the soul. but do you know nothing but by definitions ? are all men that cannot define , therefore void of all knowledg ? you know not at all what seeing is , or what light is , or what feeling , smelling , tasting , hearing is , what sound or odor is , what sweet or bitter , nor what thinking , or knowing , or willing , or loving is , if you know it not before defining tell you , and better than bare defining can ever tell you . every vital faculty hath a self-perception in its acting ; which is an eminent sense : intuition also of outward sensible objects , or immediate perception of them , as sensata & imaginata , is before all argument and definition , or reasoning action . by seeing , we perceive that we see ; and by understanding ; we perceive that we understand . i dare say , that you know the acts of your own soul by acting , tho when you come to reasoning or defining , you say you know not what they are . you can give no definition what substance is , or ens at least , much less what god is . and yet what is more certain than that there is substance , entity , and god ? § . 4. but i 'le tell you what the soul of man is : it is a vital , intellectual , volitive spirit , animating a humane organized body . when it is separated , it is not formally a soul , but a spirit still . § . 5. qu. but what is such a mental spirit ? it is a most pure substance , whose form is a power or virtue of vital action , intellection , and volition ( three in one ) . § . 6. i. are you not certain of all these acts , viz. that you act vitally , understand and will ? if not , you are not sure that you see , that you doubt , that you wrote to me , or that you are any thing . ii. if you act these , it is certain that you have the power of so acting . for nothing doth that which it cannot do . iii. it is certain , that it is a substance which hath this power : for nothing can do nothing . iv. it is evident , that it is not the visible body , as composed of earth , water and air , which is this mental substance . neither any one of them , nor all together have life , understand●●g , or will. they are passive beings , and act not at all of themselves , but as acted by invisible powers . they have an aggregative inclination to union , and no other . were it not for the igneous nature which is active , or for spirits , they would be cessant . therefore you are thus far past the dark , that there is in man an invisible substance , which hath , yea , which is a power or virtue of vital action , intellection , and volition . v. and that this active power is a distinct thing from meer passive power , or mobilitie per aliud , experience puts past doubt . there is in every living thing a power , or virtue of self-moving , else life were not life . vi. and that this is not a meer accident of the soul , but its essential form , i have proved so fully in my methodus theologiae , in a peculiar disputation , that i will not here repeat it . it 's evident , that even in the igneous substance , the vis motiva , illuminativa , calefactiva , is more than an accident , even its essential form : but were it otherwise , it would but follow , that if the very accidental acts or qualities of a soul be so noble , its essential must be greater . vii . but it is certain , that neither souls , nor any thing , have either being , power , or action , but in constant receptive dependence on the continued emanation of the prime cause ; and so no inviduation is a total separation from him , or an independence , or a self-sufficiency . thus far natural light tells you what souls are . § . 7. you add your self , that those attainments which you were made capable of you were designed to . very right . god maketh not such noble faculties or capacities in vain ; much less to engage all men to a life of duty , which shall prove ▪ deceit and misery . but you have faculties capable of thinking of god , as your beginning , guide , and end , as your maker , ruler , and benefactor ; and of studying your duty to him , in hope of reward , and of thinking what will become of you after death , and of hoping for future blessedness , and fearing future misery : all which no bruit was ever capable of . therefore god designed you to such ends which you are thus capable of . § . 8. you say ( p. 3. ) many have defended the souls immortality ; but none have proved a subject capable of a life of retribution . it 's a contradiction to be immortal , or rewarded , and not to be a subject capable ▪ for nothing hath no accidents . nothing hath that which it is not capable of haing . § . 9. you say , none tell us what it is . how many score volumes have told it us ? i have now briefly told you what it is . you say , [ to say it is that by which i reason , is not satisfactory . i look for a definition ] . but on condition you look not to see or feel it , as you do trees or stones , you may be satisfied . i have given you a definition . the genus is substantia purissima ; the differentia is virtus vitalis , activa , intellectiva , volitiva ( trinum a imago creatoris ) . what 's here wanting to a definition ? i have told you , that there is an antecedent more certain perception , than by definition ; by which i know that i see , hear , taste , am , and by which the soul , in act , is conscious of it self . § . 10. you ask , 1. is it a real being ? answ . i told you , nothing can do nothing . 2. is it really different from the body ? answ . a substance which hath in it self an essential principle of life , intellection , and volition , and that which hath not , are really different . try whether you can make a body feel , or understand without a soul. 2. those that are seperable , are really different . 3. you ask , is it able to be without it ? answ . what should hinder it ? the body made not the soul : a viler substance giveth not being to a nobler . 2. nothing at all can be without continued divine sustentation . but we see , juxta naturam , god annihilateth no substance : changes are but by composition , and separation , and action , but not by annihilation . an atome of earth or water , is not annihilated ; and why should we suspect , that a spiritual substance is ? yea , the contrary is fully evident , tho god is able to annihilate all things . § . 11. you say , if it be meerly material , and differ from the body but gradually , death may be but its concentration of this active principle in its own body . answ . if you understand your own words , it 's well . 1. do you know what material signifieth ? see crakenthorp's metaphysicks , and he will tell you in part , it 's an ambiguous word . sometime it signifieth the same as substantia ; and so souls are material . sometime it signifieth only that sort of substance which is called corporeal . dr. more tells you , that penetrability , and indivisibility , difference them . but what if fire ▪ should differ from air materially , but in degree of subtilty and purity , or sensitive souls from igneous , and mental from sensitive , but in higher degrees of purity of matter ; is it not the form that maketh the specifick difference ? air hath not the igneous virtue of motion , illumination , and calefaction ; nor ignis , the sensitive virtues , nor meer sensitives the rational virtues aforesaid . forma dat esse & nomen . this maketh not a meer gradual difference , but a specifick . there is in compounds matter , and materiae dispositio receptiva , & forma . there is somewhat answerable in spiritual uncompounded beings . there is substantia , and substantiae dispositio , & forma . these are but intellectually distinct , and not divisible , and are but inadequate conceptions of one thing ▪ that substantia is conceptus fundamentalis , is confest . some make penetrability and indivisibility , substantiae conceptus dispositicus . but the virtus vitalis activa , intellective , volitiva , in one , is the conceptus formalis . 2. but what mean you by [ the active principles concentration in its own body ] ? it is a strange expression : 1. if you mean , that it 's annihilated , then it ▪ remaineth not . 2. if you mean , that it remaineth an active principle , you mean a substance , or accident . if a substance , it seems you acknowledg it a self-subsisting being , only not separate from its carcass . and if they be two , why are they not separable ? if separable , why not separated ? when the dust of the carcass is scattered , is the soul concentred in every atome , or but in one ? and is it many , or one concentred soul ? if you mean , that it 's but an accident , that 's disprov'd before ; what accident is it ? if concentred in the body , the body , and every dust of it , is vital and intellectual . and if so , every clod and stone is so ; which i will not so much wrong you , as to imagine that you think . § . 12. but you would know what 's meant by a spirit , whether all that is not evident to sense ? ans . it is a pure substance ( saith dr. more , penetrable and indivisible ) essentially vital , perceptive and appetitive . § . 13. you add , [ how shall i know the difference between the highest degree of materials , and lowest of immaterials ? to me an immaterial , and spiritual being , seems a kind of hocus , a substantial nothing . ans . if you take matter for the same with substance , it is material . but not if you take matter , as it 's usually taken , for corporeal ; or gross , and impenetrable , and divisible substance , uncapable of essential , vital , self-moving perception and appetite . if this seems nothing to you , god seems nothing to you , and true nature , which is principium motus , seems nothing to you : and all that performeth all the action which you see in the world ; seems nothing to you . it 's pity that you have converst so little with god and your self , as to think both to be nothing . § . 14. what you say out of gen. 1. is little else but mistake , when you say [ all was made out of the deep waters by the spirit of god ] . the text nameth what was made of them . it saith nothing of the creation of angels , or spirits , out of them ( no , nor of the light , or earth , or firmament . ) and whereas you say , [ god made man of the dust of the ground ; but the body only is not man , ergo . ans : you use your self too unkindly , to leave out half the words , gen. 2. 7. and the lord god formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul ; when the text tells us the two works by which god made man , will you leave out one , and then argue exclusively against it ? what if i said , [ the chandler made a candle of tallow , and then by another kindled it ] ? or [ a man made an house of bricks , and cemented them with mortar , &c. ] ? will you thence prove , that he made a candle burning without fire , or the house without mortar ? words are useless to such expositors . § . 15. page 4. you say ; you know all matter is eternal . but you know no such thing . if it be eternal , it hath one divine perfection : and if so , it must have the rest , and so should be god. but what 's your proof ? you again ( believe the souls concentration in its body ] . ans . words insignificant . it 's idem or aliud . if idem , then dust is essentially vital and intellectual . deny not spiritual forms , if every clod or stone have them . if. aliud , how prove you it to be there , rather than elsewhere ? and if you considered well , you would not believe essential , substantial life and mind , to lye dead and unactive , so long as the dust is so . § . 16. you come to the hardest objecti [ the souls defective acting in infants , ideots , the sick , &c. and say , [ it would rather not act , if it were as represented . ] ans . 1. it cannot be denied , but the operations of the soul here , are much of them upon the organized body ; and tho not organical , as if they acted by an organ , yet organical , as acting on an organ ; which is the material spirits primarily . and so there go various causes to some effects , called acts. 2. and the soul doth nothing independently , but as dependent on god , in being and operation : and therefore doth what god knoweth , and useth it too , as his instrument , in the forming of the body ; and in what it knoweth not it self . and as god , as fons naturae ▪ necessitateth the natural agency of the soul ▪ as he doth the soul of bruits . but as the wise and free governor of the world , he hath to moral acts , given mans soul free-will , and therefore conducting reason ; which it needs not to necessitated acts , as digestion , motion of the blood , formation of the body , &c. and as it is not made to do all its acts freely and rationally , so neither at all times , as in apoplexies , infancy , sleep , &c. it is essential to the soul , to have the active power or virtue of intellection and free-will , but not always to use it . as it is essential to the substance of fire , tho latent in a flint , to have the power of motion , lighe and heat . and its considerable , that as a traveller in his journey , thinking and talking only of other things , retaineth still a secret act of intending his end , ( else he would not go on ) when he perceiveth and observeth it not at all . he that playeth on the lute or harpsical , ceaseth when his instrument is out of tune ; because he acteth by free-will . but the soul of an idiot or mad-man acteth only per modum naturae , not by free-acts , but necessitated by god by the order of nature . only moral acts are free ; and that some other are but brutish ▪ and some but vegitative , is no more a wonder , than that it should understand in the head , and be sensible only in the most of the body , and vegitative only in the hairs and nails . it operateth in all the body by the spirits , as valid ; but about the eyes , and open sensoria , by spirits also as lucid , for that use . § . 14. but never forget this , that nothing at any time doth what it cannot do : but many can do that which they do not . tho the soul in the womb , or sleep , remember not , or reason not ; if ever it do it , that proveth it had the power of doing it . and that power is not a novel accident , tho the act may be so . § . 18. to your explications p. 4. i say , 1. none doubts , but all the world is the work of one prime operating cause ; whom i hope you see in them , is of perfect power , wisdom and goodness , the chief efficient dirigent and final cause of all . 2. i doubt not , but the created universe is all one thing or frame ; and no one atome or part totally separated from , and independent on the rest . 3. but yet the parts are multitudes , and heterogeneous , and have their individuation , and are at once many and one in several respects . and the unity of the universe , or of inferior universal causes ( as the sun , or an anima telluris , &c. ) are certainly consistent with the specifick and individual differences of the parts . e. g. many individual apples grow on the same tree ; yea , crabs and apples by divers grafts , nourished on the same stock : one may rot , or be sower , and not another . millions of trees , as also of herbs and flowers , good and poysonous , all grow in the same earth . here is unity , and great diversity . and tho self-moving . animals be not fixed on the earth , no doubr they have a contiguity , or continuity , as parts with the universe . but for all that , a toad is not a man , nor a man in torment , undifferenced from another at ease , nor a bad man all one with a good . § . 19. and if any should have a conceit , that there is nothing but god and matter . i have fully confuted it in the appendix to reas . of christian religion . matter is no such omnipotent sapiential thing in it self , as to need no cause or maker , any more than compounds . and to think , that the infinite god would make no nobler creature than dead matter , no liker himself ▪ to glorifie him , is antecedently absurd , but consequently notoriously false . for tho nothing be acted without him , it 's evident that he hath made active natures with a principle of self-moving in themselves . the sun differs from a clod , by more than being matter variously moved by god , even by a self-moving power also . else there were no living creature , but bodies in themselves dead , animated by god. but it would be too tedious to say all against this that 's to be said . § . 20 ▪ when you tell us of [ one life in all , differenc'd only by diversity of organs ] , you mean god , or a common created soul. if god , i tell you where i have confuted it . it 's pity to torment or punish god in a murderer , or call ▪ him wicked in a wicked man : or that one man should be hang'd , and another prais'd , because the engines of their bodies are diverse . but the best anatomists say , that nothing is to be seen in the brain of other animals , why they might not be as rational as men. and if it be an anima creata communis that you mean , either you think it is an universal soul to the universal world , or only to this earth or vortex . if to all the world , you feign it to have gods prerogative . if to part of the world , if each vortex , sun , star , &c. have a distinct individuate superior soul , why not men also inferiors ? and why may not millions of individual spirits consist with more common or universal spirits , as well as the life of worms in your belly with yours . that which hath no soul or spirit of its own , is not fit for such reception and communion with superior spirits , as that which hath . communion requireth some similitude . we see god useth not all things alike , because he makes them not like . § . 21. but if the difference between beasts , trees , stones , and men , be only the organical contexture of the body ; then 1. either all these have put one soul , and so are but one , save corporeally . 2. or else every stone , tree and beast hath an intellectual soul : for it is evident that man hath , by its operations . i. had you made but virtue and vice to be only the effects of the bodies contexture , sure you would only blame the maker of your body , and not your sclf , for any of your crimes : for yon did not make your own body , if you were nothing . is the common light and sense of nature no evidence ? doth not all the world difference virtue and vice , moral good and evil ? is it only the difference of an ▪ instrument in tune , and out of tune ? either then all called sin is good ; or god , or the universal soul , only is to be blamed . then to call you a knave , or a lyar , or perjured , &c. is no more disgrace , than to say , that you are sick , or blind . then all laws are made only to bind god , or the amima mundi ; and all punishment is threatned to god , or this common soul. and it is god , or the common soul only in a body , which sorroweth , feareth , feeleth pain or pleasure . ii. and if you equal the souls of beasts , trees , stones and men , you must make them all to have an intellectual soul. if man had not , he could never understand . and if they have so also , frustra fit potentia quae nunquam producitur in actum . it is certain that it is not the body ( earth , air or water ) that feeleth , much less that understandeth or willeth . if therefore all men have but one soul , why is it not you that are in pain or joy , when any , or all others are so ? tour suffering and joys are as much theirs . you hurt your self when you hurt a malefactor . why are you not answerable for the crimes of every thief , if all b●● one ? § . 22. you vainly liken several natures and faculties to several pieces of clock-work . for natures and faculties are self-acting principles under the prime agent : but a clock is only passive , moved by another : whether the motus gravitationis in the poise , be by an intrinsick principle , or by another unseen active nature , is all that 's controvertible there . all that your similitude will infer , is this , that as the gravitation of one poise , moves every wheel according to its receptive aptitude ; so god , the universal spirit , moveth all that is moved , according to their several aptitudes , passives as passive , actives as active , vitals as self-movers , intellectuals as intellectual-free-self-movers under him . no art can make a clock feel , see or understand . but if the world have but one soul , what mean you by its concentring in the carcass ? is the universal soul there fallen asleep , or imprisoned in a grave , or what is it ? § . 23. add page 5. you well say , that life is the cause of all motion : yea , infinite life , wisdom and love , is the cause of all : but there be second causes under it : plurima ex uno . and it maketh things various , which it moveth variously ; and maketh them vital , sensitive or mental , which he will move to vital , sensitive and mental acts . operari sequitur esse . § . 24. you are apt to believe , that those eminent faculties wherewith men seem meer sensitives , are only the improvement of speech , and reitorated acts , till they become habits . ans . 1. i had a parrot that spoke so very plainly , that no man could discern but he could have spoke as well as a man , if he had but had the intellect of a man ; and quickly would learn new words , but shewed no understanding of them . 2. many men born deaf and dumb , are of a strong understanding ( enquire of a brother of sir richard dyett's , a son of mr. peter whalley of northampton , a son in law of the lord wharton's , &c. 3. the faculty and the habit are two things . the faculty is the essential form of the substance . the habit , or act , is but an accident . the faculty is nothing but the active power . and the power goeth before the act. doth acting , without power to act , cause the power ? what need you the power , if you can act without it ? and what 's a contradiction , if this be not , to say , i do that which i cannot do , or i can do that which i have no power to do ? you are not a man without the faculty , but you are without the act ; or else you are no man in your sleep . the act then is but the faculties act ; and habits are nothing but the faculties promptitude to act . and this indeed is caused sometime by very strong acts , and sometime , and usually , by frequent acts ; and sometime suddenly , by a special divine operation . no doubt , but oratory , and all arts and sciences , are caused by frequent acts , and their objects : but those acts are caused by humane faculties , under god , the first cause . you can never cause a carcass , or a parrot , or any bruit , to think of god , and the glory to come , nor to do any proper humane act . credible history assureth us , that devils , or separate souls , have acted carcasses , and discoursed in them , and seemed to commit fornication in them , and left them dead behind them ; and they were known to be the same that were lately executed or dead , and were re-buried . here the dead organ was capable , when a spirit did but use it . you too much confound intellection and ratiocination . the prime acts of intellective perception ; are before ratiocination . and there are a multitude of complex verities , which all found men know without , syllogisms . the disposition to know them , is so strong , that some call it actual knowledg . § . 25. add page 6. it 's well known , that the natives in new england , the most barbarous abassines , gallanes , &c. in ethicpia , have as good natural capacities as the europeans . so far are they from being but like apes and monkeys ; if they be not ideots , or mad , they sometime shame learned men in their words and deeds . i have known those that have been so coursly clad , and so clownishly bred , even as to speech , looks and carriages , that gentlemen and scholars , at the first congress , have esteemed them much according to your description , when in discourse they have proved more ingenious than they , and if improvement can bring them to arts , the faculty was there before . when will you shew us an ape or a monkey , that was ever brought to the acts or habits before mentioned of men ? yea , of those that were born deaf and dumb ? § . 26. your mistake of adam's case , and solomon's words , is so gross , that i will not confute it , lest the description of it offend you . § . 17. the case of failing memories is answered before , in the case ▪ of infancy and apoplexies , &c. out memory faileth in our sleep ▪ and yet when we awake , we find that there remains the same knowledg of arts and sciences . they did not end at night , and were not all new made the next morning . the acts ceased , because the receptivity of the passive organ ceased : but the habit and faculty continued . and when memory in old men faileth about names , and words , and little matters , their judgments about great things are usually stronger ( by better habits ) than young mens : § . 28. you say , you know nothing wherein man excels beasts , but may be referred to the benefit of speech and hands , capable of effecting its conceptions . ans . this is answered before . those conceptions are the cause of words and actions : and is there no cause of those conceptions ? and if mans conceptions differ from the beasts , the causes differed . and if the first conceptions did not differ , the subsequent would not differ neither , without a difference in the causal faculties . why do not beasts speak as well as men ? parrots shew , that it is not in all for want of a speaking organ . if one be born dumb , and not deaf , he will know but little the less for his dumbness . if he be born dead and dumb , and not blind , he will still be rational , as dr. wallis can tell you , who hath taught such to talk and converse intelligibly by their fingers , and other signs , without words . i confess , if all the outward senses were stopt from the birth , i see not how the soul could know outward sensible things , as being no objects to it . and how it would work on it self alone , we know not ; but understand , and will , we are sure it doth : and therefore can do it . and it 's one thing to prove beasts to be men , or rational , and another thing to prove men to be beasts , or irrational . if you could prove the former , viz. that beasts have souls that can think of god , and the life to come , if they could but speak , this would rather prove them immortal , than prove man unreasonable , or of a mortal soul. your whole speech makes more to advance bruits , than to deny the reason of man. § . 29. you say , you know no better way to attain a right knowledg of our selves , than by beholding our selves in adam , and enquiring what nature had endued him with , which will fall far short of what we now admire in our selves . answ . 1. as a multitude of objects , and experiences , more tend to wisdom than one alone ; so to know both what adam was , and what all men are , and do , doth evidence more to our information , than to know adam's first case alone . 2. adam's first powers are to be known by his acts ; and his acts were not to be done at once , in a minute or a day : and we have not the history of his life much after his fall. but we may be sure , that adam's nature in innocency , was no baser than ours corrupted . and therefore adam had the powers of doing whatever other men since have done . 3. but let us come to your test : 1. adam was made a living soul by the breath of god , after the making of his body of the earth . 2. adam and eve were blessed with a generative multiplying faculty : but they did not generate god ; nor did every bruit that had also that faculty . therefore there is a soul which is not god , in every animal , ( nor yet an universal soul ) . 3. adam , no doubt , could not know external sensible objects , till they were brought within the reach of his sense : no more can we . 4. adam knew the creatures as soon as he saw them ; and gave them names suitable . this is more than we could so soon do . 5. adam had a law given him ; and therefore knew that god was his ruler . he knew that god was to be obeyed ; he knew what was his law : else it had been no sin to break it . he knew that he ought to love , and believe , and trust god , and cleave to him : else it bad been no sin to forsake him , and to believe the tempter , and to love the forbidden fruit better than god. he knew that death was the threatned wages of sin. in a word , he was made in the image of god : and paul tells us , it is that image into which we are renewed by christ : and he describeth it to consist in wisdom , righteousness , and true holiness . 6. and we have great reason to think , that it was adam that taught abel to offer sacrifice in faith , and delivered to his posterity the traditions which he had from god. tho adam did not do all this at once , he did not receive a new soul or faculty for every new act . can apes and monkeys do all this ? doth god give them laws to know and keep as moral free-agents ? but you say , adam knew not that he was naked . ans . what! and yet knew god and his law , and how to name the creatures , and how to dress and keep the garden ? he knew not that nakedness was shameful ; for he had newly made it shameful . perhaps you think of adam's forbidden desire of knowledg , and his miserable attainment of it . but that did not make him a new soul , that had no such faculty before . adam was the son of god by creation , luk. 3. and it was his duty and interest to live as a son , in absolute trust on his fathers care and love : and instead of this , he was tempte● 〈◊〉 self-dependance , and must needs know more than his duty , & his fathers love and reward : he must know good and evil f●● himself : like a child that must know what food , and rayment , and work is fittest for him , which he should know only by trusting his fathers choice , or as a patient that must needs know every ingredient in his physick , and the nature and reason of it , before he will take it , when he should implicitly trust his physician . man should have waited on god for all his notices , and sought to know no more than he revealed . but a distrustful , and a selfish knowledg , and busy enquiring into unrevealed things , is become our sin and misery . § . 36. you say , suppose all this answered : what will it avail , as to a life of retribution , if all return to one element , and be there immerged as brooks and rivers in the sea , and we lose our individuation . ans . i answer'd this in the appendix to the rea●… of the christian religion . i add ● . do you believe , that each one hath now one individual soul , or not ? if not , how can we lose that which we never had ? if we have but all one universal mover , which moveth us as engines , as the wind and water 〈◊〉 mills , how come some motions to be 〈…〉 ( as a swallow ) , and others so slow , or none 〈◊〉 all , in as mobile a body ● ? yea , how cometh 〈◊〉 motion to be so much in our power , that we can sit still when we will , and rise , and go , and run ▪ and speak when we will , and cease , or change it when we will ? a stone that falls , or an arrow that is shot , cannot do so . sure it is some inward formal principle ; and not a material mechanical mobility of the matter , which can cause this difference . indeed if we have all but one soul , it 's easie to love our neighbours as our selves , because our neighbours are our selves . but it 's as easie to hate our selves as our enemies , and the good as the bad , if all be one ( for forma dat nomen & esse ) . but it is strange , that either god , or the soul of the world , shall hate it self , and put it self to pain , and fight against it self , as in wars , &c. but if you think still , that there is nothing but god and dead matter actuated by him , i would beg your answer to these few questions . 1. do you really believe , that there is a god ? that is , an eternal infinite self-being , who hath all that power , knowledg , and goodness of will , in transcendent ●●●●…ey , which any creature hath formally , and is the efficient governor of all else that is . if not , all the world condemneth you ▪ for it is not an uncaused being , and can have nothing but from its cause , who can give nothing greater than it self . 2. do you think this god can make a creature that hath a subordinate soul , or spirit , to be the principle of its own vital action , intellection , and volition , or not ? cannot god make a spirit ? if not , it is either because it is a contradiction ( which none can pretend ) , or because god is not omnipotent ; that is , is not god ; and so there is no god ; and so you deny what you granted . but if god can make a spirit , 3. why should you think he would not ? some of your mind say , that he doth all the good that he can ; or else he were not perfectly good . certainly his goodness is equal to his greatness , and is commmunicative . 4. hath he not imprinted his perfections in some measure , in his works ? do they not shew his glory ? judg of his greatness by the sun , stars , and heavens ; and of his wisdom , by the wonderful order , contexture , and goverument of all things . even the fabrick of a fly , or any animal , poseth us . and do you think , that his love and goodness hath no answerable effect ? 5. do you think , that passive matter doth as much manifest gods perfection , and honour the efficient , as vital and intellectual spirits ? if it be a far nobler work for god to make a free , vital , mental spirit , to act under him freely , mentally , and vitally , than to make meer atomes , why should you think that god will not do it ? 6. and do you not dishonour , or blaspheme the prime cause , by such dishonouring of his work , as to say , he never made any thing more noble than atomes , and compositions of them . 7. is there not in the creature a communicative disposition to cause their like ? animals generate their like : fire kindleth fire : wise men would make others wise : god is essential infinite life , wisdom and love : and can he , or would he make nothing liker to himself than dead atomes ? yea , you feign him to make nothing but by composition , while you say , that matter it self is eternal . 8. but when the matter of fact is evident , and we see by the actions , that there is a difference between things moved by god , some having a created life and mind , and some none , what needs then any further proof ? § . 31. but if you hold , that we have now distinct spirits , which are individual , substances , why should you fear the loss of our individuation , any more than our annihilation , or specifick alteration ? if god made as many substantial individual souls , as men , is there any thing in nature or scripture , which threatneth the loss of individuation ? i have shewed you , and shall further shew you enough against it . § . 32. you say , page 7. every thing returneth to its element , and loseth its individuatiou : earth to earth , water to the sea , the spirit to god that gave it . what happiness then can we hope for more than deliverance from the present calamity ; or what misery are we capable of , more than is common to all ? ans . 1. bodies lose but their composition , and spiritual forms . do you think , that any atome loseth its individuation ? if it be still divisible in partes infinitas , it is infinite . and if every atome be infinite , it is as much , or more than all the world ; and so is no part of the world ; and so there would be as many worlds , or infinites , as atomes . it is but an aggregative motion which you mention . birds of a feather will flock together , and yet are individuals still . do you think any dust , or drop , any atome of earth or water , loseth any thing of it self , by its union with the rest ? is any substance lost ? is the simple nature changed ? is it not earth and water still ? is not the haecceity , as they call it , continued ? doth not god know every dust , and every drop from the rest ? can he not separate them when he will ? and if nature in all things tend to aggregation , or union , it is then the perfection of everything . and why should we fear perfection ? 2. but earth , and water , and air , are partible matter . earth is easily separable : the parts of water more hardly , by the means of some terrene separaror . the parts of air yet more hardly : and the sun-beams , or substance of fire , yet harder than that ( tho it's contraction and effects are very different ) : and spirits either yet harder , or not at all . some make it essential to them to be indiscerptible ; and all must say , that there is nothing in the nature of them , tending to division , or separation . and therefore tho god , who can annihilate them , can divide them into parts , if it be no contradiction ; yet it will never be , because he useth every thing according to its nature , till he cometh to miracles . therefore their dissolu●ion of parts is no more to be feared , than their annihilation . 3. but if you take souls to be partible and unible , then you must suppose every part to have still its own existence in the whole . and do you think , that this doth not more advance souls than abase them ? yea , you seem to deifie them , while you make them all to return into god , as drops into the sea. and if you feign god to be partible , is it not more honour and joy to be a part of god , who is joy it self , than to be a created soul ? if a thousand candles were put out , and their light turned into one luminary , as great as they all , every part would have its share in the enlightning of the place about it . is it any loss to a single soldier , to become part of a victorious army . 4. but indeed this is too high a glory for the soul of man to desire , or hope for . it is enough to have a blessed union with christ , and the holy society , consistent with our individuation . like will to like , and yet be it self . rivers go to the sea , and not to the earth . earth turns to earth , and not to the sun , or fire . and the holy and blessed , go to the holy and blessed : and i believe , that their union will be nearer than we can now well conceive , or than this selfish state of man desireth : but as every drop in the sea , is the same water it was , so every soul will be the same soul. 2. and as to the incapacity of misery which you talk of , why should you think it more hereafter than here ? if you think all souls now to be but one , doth not an aking tooth , or a gouty foot , or a calculous bladder , suffer pain , tho it be not the body that feeleth ; but the same sensitive soul is pain'd in one part , and pleas'd in another . and if all souls be now but god in divers bodies , or the anima mundi , try if you can comfort a man under the torment of the stone , or other malady , or on the rack , or in terror of conscience , by telling him , that his soul is a part of god. will this make a captive bear his captivity , or a malefactor his death ? if not here , why should you think that their misery hereafter will be ever the less , or more tolerable for your conceit , that they are parts of god ? they will be no more parts of him then , than they were here . but it 's like , that they also will have an uniting inclination , even to such as themselves ; or that god , will separate them from all true unity , and say , go you cursed into everlasting fire , prepared for the devil and his angels , &c. § . 33. no doubt it 's true , that you say , page 7 , and 8. that matter is still the same , and liable to all the changes which you mention . but it 's an unchanged god , who doth all this by spirits , as second causes , who are not of such a changeable , dissoluble , partible nature , as bodies are : it is spirits that do all that 's done in the world ! and i conjecture , as well as you , that universal spirits are universal causes . i suppose , that this earth hath a vegitative form , which maketh it as a matrix to receive the seeds , and the more active influx of the sun. but earth and sun are but general causes . only god , and the seminal virtue , cause the species , as such . the sun causeth every plant to grow ; but it causeth not the difference between the rose , and the nettle . and the oak . the wonderful unsearchable virtue of the seed causeth that . and if you would know that virtue , you must know it by the effects . you cannot tell by the seed only of a rose ; a vine , an oak , what is in it . but when you see the plants in ripeness , you may see that the seeds had a specifying virtue , by the influx of the general cause , to bring forth those plants , flowers , &c. neither can you know what is in the egg , but by the ripe bird ; nor what the soul of an infant is , but by manhood and its acts. § . 34. you here pag. 7. divert from the point of the immortality or nature of the soul , to that of the resurrection of the body : of which i will now say but this ; christ rose , and hath promised us a resurrection , and nothing is difficult to god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth our living another life after this . the body hath more parts than earth and water . the spirits as we call them , which are the igneous parts , lodged in the purest aereal in the blood , &c. are that body in and by which the soul doth operate on the rest . how much of these material spirits the soul may retain with it after death , we know not : and if it have such a body , it hath partly the same ; and god can make what addition he please , which shall not contradict identity : paul saith of corn , god giveth it a body as pleaseth him ▪ in some respect the same , &c. in some not the same that was sown . we do not hold , that all the flesh that ever a man had , shall be raised as that mans . if one man that was fat , grow lean in his sickness , we do not say , that all the flesh that sickness wasted , shall rise : it shall rise a spiritual body . god knoweth that which you and i know not . § . 35. you add , how easie it would have been to you to believe as the church believeth ▪ and not to have immerged your self in these difficulties ? ans . 1. the church is nothing but all individual christians ; and it is their belief which makes them capable of being of the church : as we must be men in order of nature , before we are a kingdom of men ; so we are believers before we are a church of believers . a kingdom or policy maketh us not men , but is made of men ; and church-society or policy maketh us not believers , but is made up of believers . therefore belief is first , and is not caused by that which followeth it ? and why doth the church believe ? is it because they believe ? and whom do they believe ? is it themselves ? i doubt you have fallen into acquaintance with those whose interest hath made it their trade to puzzle and confound men about things as hard to themselves as others , that they may bring them to trust the church , and then tell them that it 's they that are that church , as a necessary means to the quieting their minds . and they tell them , you are never able by reason to comprehend the mysteries of faith ; the more you search , the more you are confounded . but if you believe as the church believeth , you shall speed as the church speedeth , but it 's one thing to believe the same thing which the church believeth ; and another to believe it with the same faith , and upon the same authority . if a man believe all the articles of the creed only because men tell him that they are true , it is but a human faith , as resting only on mans authority ; but the true members of the church believe all the same things , because god revealeth and attesteth them ; and this is a divine faith : and so must you . if you love light more than darkness and deceit , distinguish , 1. believing men for authority . 2. believing men for their honesty , 3. believing men for the natural impossibility of their deceiving . and the foundation of this difference is here : mans soul hath two sorts of acts , necessary and contingent , or mutably free ▪ to love our selves , to be unwilling to be miserable , and willing to be happy ; to love god as good , if known , &c. are acts of the soul as necessary , as for fire to burn combustible contiguous matter ; or for a bruit to eat ; so that all the testimonies which is produced by these necessary acts by knowing men , hath a physical certainty , the contrary being impossible . and this is infallible historical knowledg of matter of fact . thus we know there is such a city as rome , paris , venice , &c. and that there was such a man as k. james , ed. 6. hen. 8. william the conqueror , &c. and that the statutes now ascribed to ed. 3. and other kings and their parliaments are genuine . for judges judge by them , lawyers plead them , kings own them , all men hold their estates and lives by them . contrary mens interest by lawyers are daily pleaded by them against each other ; and if any one would deny , forge or corrupt a statute , interest would engage the rest against him to detect his fraud . 1. the certain effect of natural necessary causes hath natural necessary evidence of truth . but when all knowing men of contrary dispositions and interests ▪ acknowledg a thing true , this is the effect of natural necessary causes . ergo it hath natural necessary evidence of truth . 2. it is impossible there should be an effect without a sufficient cause . but that a thing should be false which all knowing men of contrary dispositions and interests acknowledg to be true , would be an effect without a cause ▪ for there is no cause in nature to effect it . it is impossible in nature that all men in england should agree to say , there was a king james , k. edward , q. mary , or that these statutes were made by them , if it were false . this is infallible historical testimony . it were not so strong if it were only by one party , and not by enemies also , or men of contrary minds and interests . and thus we know the history of the gospel ; and this tradition is naturally infallible . ii. but all the testimony which dependeth on humane acts , not necessary , but free , have but an uncertain moral humane credibility . for so all men are lyars ; i. e. fallible , and not fully to be trusted . and i. those testimonies which depend on mens honesty , are no farther credible , than we know the honesty of the men : which in some is great , in some is none , in most is mixt , and lubricous , and doubtful , alas ! what abundance of false history is in the world ! who can trust the honesty of such men , as multitudes of popes , prelates , and priests have been ? will they stick at a lye , that stick not at blood , or any wickedness ? besides , the ignorance which invalidates their testimony . ii. and to pretend authority to rule our faith , is the most unsatisfactory way of all . for before you can believe that jesus is the christ , and his word true , how many impossibilities have you to believe ? 1. you must believe that christ hath a church . 2. and hath authorized them to determine what is to be believed , before you believe that he is christ . 3. you must know who they be whom you must believe ; whether all , or some , or a major vote . whether out of all ▪ the world , or a party . 4. and how far their authority extendeth ? whether to judg whether there be a god , or no god ; a christ , or no christ ; a heaven , or none ; a gospel , or none : or what . 5. and how their determinations out of all the world may come with certainty to us : and where to find them . 6. and when countreys and councils contradict and condemn each other , which is to be believed . many such impossibilities in the roman way , must be believed , before a man can believe that jesus is the christ . in a word , you must not puzzle your head to know what a man is , or whether he have an immortal soul ; but you must , 1. believe the church of believers , before you are a believer in christ . 2. and you must believe , that christ was god and man , and came to save man , before you believe that there is such a creature as man , or what he is , and whether he have a soul capable of salvation . but i have oft elsewhere opened these absurdities and contradictions ; where you may see them confuted , if you are willing . § . 36. your question about the souls nature , existence , and individuation , may be resolved by a surer and easier way as followeth : i. by your own certain experience . 1. you perceive that you see , feel , understand , will and execute . 2. you may know , as is oft said , that therefore you have an active power to do these . 3. you may thence know , that it is a substance which hath that power . nothing can do nothing . 4. you may perceive , that it is not the terrene substance , but an invisible substance , actuating the body . 5. you may know , that there is no probability , that so noble a substance should be annihilated . 6. or that a pure and simple substance should be dissolved by the separation of parts ( or if that were every part would be a spirit still ) . 7. you have no cause to suspect , that this substance should lose those powers or faculties which are its essential form , and be turned into some other species , or thing . 8. and you have as little cause to suspect , that an essential vital intellective power , will not be active , when active inclination is its essence . 9. you have no cause to suspect , that it will want objects to action in a world of such variety of objects . 10. and you have as little cause to suspect , that it will be unactive , for want of organs , when god hath made its essence active ; and either can make new organs ; or that which can act on matter , can act without , or on other matter . he that can play on a lute , can do somewhat as good , if that be broken . 11. and experience might satisfie you , that several men have several souls , by the several and contrary operations . 12. and you have no reason to suspect , that god will turn many , from being many , into one ; or that unity should be any of their loss . all this , reason tells you , beginning at your own experience , as i have ( and elsewhere more fully ) opened . § . 37. ii. and you have at hand sensible proof of the individuation of spirits , by witches , contracts , and apparitions : of which the world has unquestionable proof , tho there be very many cheats . read mr. glanvill's new book , published by dr. moore , lavater de spectris , zanchy de angilii , manlii collect. bodin's daemonolog . remigius of witches , besides all the mallei malificorum , and doubt if you can . if you do , i can give you yet more , with full proof . § . 38. iii. but all that i have said to you , is but the least part , in comparison of the assurance which you may have by the full revelatson of jesus christ , who hath brought life and immortality to light in the gospel , where the state , the doom , the rewards and punishment of souls is asserted . and without dark and long ambages , or roman juggles , we prove the truth of this gospel , briefly and infallibly thus : i. the history of christ's life , miracles , doctrine , death , resurrection , ascension , the apostles miracles , &c. is proved by such forementioned evidence , as hath physical certainty : not such as dependeth only on mens honesty , or moral argument , much less on a pretended determining authority ; but such as dependeth on necessary acts of man , even the consent of all sorts of contrary minds and interests , as we know the statutes of the land , or other certain history . but we are so far from needing to ask , which part of christians it is that is this church , that is to be believed , that it tendeth to the assertaining of us , that all the christian world , papists , protestants , greeks , moscovites , armenians , jacobites , nestorians , &c. herein agree , even while they oppose each other . to know whether there was a julius , or augustus caesar , a virgil , ovid cicero , and which are their works ; yea , which are the acts of councils , no man goeth to an authorized determining judg for the matter of fact , but to historical proof . and this we have most full . ii. and if the history be true , the doctrine must needs be true , seeing it is fully proved by the matters of fact. christ being proved to be christ , all his words must ●eeds be true . § . 39. the gospel of christ , hath these four parts of its infallible evidence . i. the antecedent and inhererent prophecies fulfilled . ii. the inherent impress of divinity on the gospel it self , unimitable by man. it hath gods image and superscription ; and its excellency , propria luce , is discernible . iii. all the miracles , and resurrection , and ascention of christ , the gift of his spirit , and extraordinary miracles of the apostles , and first churches . iv. the sanctifying work of the spirit by this gospel , on all believers in all ages of the world , by which they have the witness in themselves . a full constant unimitable testimony . § . 40. and now how highly soever you think of bruits , think not too basely of men , for whom christ became a saviour : and yet think not so highly of men , bruits and stones , as to think that they are god. and think not that your true diligence hath confounded you , but either your negligence , or seducers , or the unhappy stifling of obvious truth , by the ill ordering of your thoughts . and i beseech you remember , that gods revelationt are suited to mans use ▪ and our true knowledg to his revtlations . he hath not told us all that man would know , but what we must know . nothing is more known to us than that of god which is necessary for us : yet nothing so incomprehensible as god. there is much of the nature of spirits , and the world to come , unsearchable to us , which will pose all our wits : yet we have sufficient certainty of so much as tells us our duty and our hopes . god hath given us souls to use , and to know only so far as is useful . he that made your watch , taught not you how it 's made , but how to use it ▪ instead therefore of your concluding complaints of your condition , thank god , who hath made man capable to seek him , serve him , love him , praise him , and rejoyce in hope of promised perfection . live not as a willful stranger to your soul and god. use faithfully the faculties which he hath given you : sin not willfully against the truth revealed ; and leave things secret to god , till you come into the clearer light : and you shall have no cause to complain , that god , whose goodness is equal to his greatness , hath dealt hardly with mankind . instead of trusting fallible man , trust christ , who hath fully proved his trustiness ; and his spirit will advance you to higher things than bruits are capable of . god be merciful to us dark unthankful sinners . ri. baxter . mar. 14. 1681. errata . in the second part , p. 12. l. 9. for primus r prime . p. 16. l. 21. for is r. are . i have not leisure to gather the rest , if there be any . notes, typically marginal, from the original text notes for div a26963-e120 here 〈◊〉 what 〈◊〉 want 〈◊〉 the a●… copy . a private letter of satisfaction to a friend concerning 1. the sleep of the soul, 2. the state of the soul after death, till the resurrection, 3. the reason of the seldom appearing of separate spirits, 4. prayer for departed souls whether lawful or no. hallywell, henry, d. 1703? 1667 approx. 98 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45359 wing h465 estc r18021 13044780 ocm 13044780 96883 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. a45359) transcribed from: (early english books online ; image set 96883) images scanned from microfilm: (early english books, 1641-1700 ; 740:15) a private letter of satisfaction to a friend concerning 1. the sleep of the soul, 2. the state of the soul after death, till the resurrection, 3. the reason of the seldom appearing of separate spirits, 4. prayer for departed souls whether lawful or no. hallywell, henry, d. 1703? [2], 84 p. s.n.], [london : 1667. marginal notes. reproduction of original in 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 soul -early works to 1800. 2008-04 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 taryn hakala sampled and proofread 2008-09 taryn hakala text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a private letter of satisfaction to a friend concerning 1. the sleep of the soul. 2. the state of the soul after death , till the resurrection . 3. the reason of the seldom appearing of separate spirits . 4. prayer for departed souls whether lawful or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . origen . printed in the year 1667. sir , i received yours — . in which upon the sudden death and abruption of your dear lady , having wasted her silent hours in pensive sighs , and moistned her funeral cypresse with a shower of tears ; you have now converted the griefs into patience and a noble charity , and made your sorrows the scene of divine speculations , concerning the memory of your dead saint : and , admitting her into your retired thoughts such as she desired to be , that is , amiable and pleasant , not to discompose the quiet serenity of your mind by any afflictive circumstance , but to administer a lenitive to your sadness , and elevate and advance your joyes ; to this end , you have propounded these following questions : to which out of a due sense of gratitude and of that service and obedience i owe you , i shall not detract to give you the best solution i can . 1. whether the soul , when separated from this terrestrial body , sleeps till the general resurrection . 2. whether , upon the quitting this body , she be immediately carryed either to heaven or hell ? 3. why separate souls do seldome appear ? 4. whether it be not lawful to pray for our reparted relatives ? or , whether the duties and obligations of friendship are extinct by their death ? that there is in us a principle of life and motion wholly independent upon matter , and which by an intrinsick virtue actuates this stupid and heavy body we carry about us ; i think , there are few so gross and sensual as to deny : at least , if there be any such , i shall not now concern my selfe with them , but take into consideration that odd hypothesis which some have fallen upon , who fancy the soul ( though distinct from the body ) to fall into such a profound sleep , as never to be awakened but by that shril-sounding trump which shall eccho through the arched roof of heaven , and rouz the dead from the silence of their dormitories , to appear before the just tribunal of the son of god. which if examined to the bottom will prove little less than a piece of epicurism and a branch of new — modell'd atheism , to exclude and banish all hopes of a future reward in those immortal regions of love and joy out of the minds and spirits of men . it will be necessary as well for the promoting of righteousness and holiness , as the discouraging vice and impiety , to shew the lubricous and brittle foundation upon which this doctrine is built . in order to which , we may consider the soul of man as a spiritual essence capable of acting and subsisting ( if god so please ) after she is disengaged from this weight of dull mortality , to which by a vital harmony and essential congruity she became at first united . which happy crasis being worn out by the length of time , or discomposed through the violence of a disease , or some other disordered motions in the body , that sweet tye is presently dissolved and broken , and the soul , freed from her terrestrial prison , becomes a denizon of another world . for , what cords or springs can retard a spirit ? or what walls can detain and imprison so subtil and penetrative a being as the soul of man ? for , that the soul at any time separates from the body , is not from her own actual will , but from the vitiated temperament of the body she is united with , which by harsh and uneven motions becomes very unpleasant and disharmonious to her inward sense or plastick life , so that , being once loosened from the body she regains a vital energie or power far more vigorous than before , and attains to a clearer perception of things than when cloystred within these walls of flesh . no law of fate or immutability , can stop her flight from the insensate corps which is no longer in a capacity of entertaining it's departing guest . so then , this sleep of the soul must be resolved into the cessation of her operations upon her disunion with the body : for , death , say they , quite obliterates and wipes off all those various phantasms with which the mind was stored here below : which being excited and stirred up in her by the presence of their several objects , now that she is dispread and fallen back , as it were , into that universal life , can never re-enter her knowledg , nor can she be conscious of ought , but must lye thus senselesse for ever , unless that benign spirit which first brought her into being , awaken her from this mortal sleep . but he that shall consider those several powers and faculties the great creator of the world who made all things well , bestowed upon the soul of man ; and how orderly in their due time and place they awaken into act , will be forced to confess , that infinite wisdome has so happily contrived it , that she shall never want proportionate instruments of action , whatsoever state the various revolutions of an unerring providence shall place her in . those clear eyes of heaven and divine omniscience foreseeing all the possible fates of men , beheld them not only as being inhabitants of this terrestrial world , but as those that were not farr removed from the confines of eternity , and capable of dwelling in that kingdome of light and glory which no mortal eye can behold and live , and to this end , endued them with such powers as should make them happy both in the enjoyment of themselves and god , in that condition of being wherein they are . while we are here in this region of mutability , we are in a state of banishment from our native home , and the life of the body grown so powerful and vigorous that the gentle touches and soft vibrations of our more divine part are scarce perceptible within us : those fatal inclinations which at first pent up our spirits which lay wide as the world , embracing the creation in an extensive love , and sunk them down to a boundless indulgence and regard of sense and corporal pleasures , are now most lively and active , and the more near approaches we make to this muddy life , the more gross and feculent are the apprehensions and idea's of our minds . the scorching flames of envy and degenerate malice dry up the gentle dews of heaven that enlarge and widen the soul with a divine fertility ; the vile and impure motions of lust bemire the internal beauty of this daughter of heaven ; and every caitive affection captivates her to a new invented pleasure , and a further deflection from her original and primitive good . this is the lowest degree of life that is seated in the soul of man , this is that pleasing magick which bewitches and enchants the mind with these poor and contemptible goods : thus adam lost his paradise by listning to the charming voice of his new espoused bride ; and thus we fell with him , and became mancipated and enslaved to the body ; and that eternal fire which was first kindled from heaven , sensibly decayed and vanished , and darkness took away the light of the day and hid the beams of truth and righteousness from our eyes , leaving us wandring in a night of error , without any guide , save that now and then a ray of glory pierced through those clammy mists , and left an impression upon us sufficient to let us know that it sprang from an heavenly source and fountain . but when the edge of this luxuriant principle shall be taken off , and men dye to their grosser bodies , another and farr more ample degree of life shall awake in the soul. for , there being in the spirit of man such a gradual subordination of faculties and all so closely connected to their indiscerpible head and center , 't is very natural to conceive , that , upon the extinction or cessation of a lower power , a more extended and enlarged capacity should arise and spring up in its room . thus , death being nothing but a consopition of some inferiour faculties , will be so farr from drawing over the whole man this benumming drousiness , that it will bring into play those hidden powers , which like some keys in musick lay dead and silent , till struck by the careful hand of nature to keep up that vniversal harmony which the eternal mind wrought in the essential contexture of the creation . all the powers of the soul do not operate at once with an equal degree of intenseness and vigour , but , as the dull and heavy life of sense and corporeity is emacerated by repeated acts of mortification , and made sequacious and obedient to the dictates of the intellectual man , so the mind and divine life becomes more subtil and abstracted from matter , assimilating its self to that holy one whose perfection it is , to be wholly spiritual and immaterial . and we our selves plainly perceive , that when the mind is bent and fully carried out upon the contemplation of an object , the external sense is very much debilitated and abated , so that the vibrations of corporeal motion upon the organs both of sight and hearing are for a time suspended and unconcerned , which plainly inferrs that the soul cannot attend to two distinct powers at the same time in their highest actings and capacities , but that , as the operations of the one are brought low and decrease , so the other are invigorated and augmented . and who can rationally averr that the actings of the soul shall cease when divested of these garments of mortality , since that there is a gradual declension & derivation of all her powers from the perceptive part or first and primary substance of such an essentially-incorporate spirit as the soul of man ? for , the higher life contains and includes the lower , and still as we ascend upward life is more large and compleat till we arive at the highest of all : which whoever hath throughly awakened , is installed in the greatest happiness , humane nature is capable of ; flying beyond the regions of death and dissolution , and seated above the reach of envy and malice , in the great diffusions and communications of heavens glory and beatitude . all life is not destroyed at once , nor can the power of death and the grave exceed the dissolution of the souls vital congruity of actuating a terrestrial body : whatever looks beyond this remains safe and secure as the laws of heaven ; so that we need not fear , an eternal oblivion should creep upon us , or that we should slide out of being when we cease to converse with men , and have our ashes crowded into their narrow urns . to carry on this argument a little further , and to pleasure and gratifie our fancies : we may conceive the soul of man to be a circle whose center is that noble and divine part full of essential intellect and perception ; the area , those exterior branches or essential emanations from the first central power and activity , which descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abatement from the primary substance , the will and reason being the nearest the source of life and vigour , the imagination a degree lower , from whence we go down to the senses which take cognisance of external objects and make a true and faithful representation of them in the seat of perception : and still the further they are removed from their origin and spring , the more straitned and confined they grow till they arrive to the periphery wihch is the plastick and deepest or lowest power , and the most narrow and contracted of all : thus we see how all the powers of the soul lye in a natural graduality and subordination to the eye and center of this little world , which like the sun , the bright eye and center of the world , fills the whole aire with rayes of light , to its utmost confines and circumference . having thus illustrated the nature and powers of the soul , it 's easie to imagine ( she not being an independent , homogeneal mass like a lump of matter , but one part the gradual result and efflux of the other ) that some vital congruity may be layed asleep , and death may cause a cessation of the actings of some faculties , without the total consopition of the soul. the moral state and condition of the soul after death is such , as to every considerative and ingenuous spirit will give sufficient security against those irrational fears of her sleep and senselesness when she has left the body . though men here strayed from god the fountain of their bliss and happiness , and defaced the beautiful image of their creator by a vigorous prosecution of the exorbitant motions and pleasures of sense , yet he regards and careth for them , remembers that his own good hands first gave them being , and pities the unhappy miscarriage of so noble a part of his creation . and therefore , as a tender mother shoves off her prety infant from her that it may return again with fresh and more ardent embraces ; so god the benign father of spirits is pleased for a while to banish his own dear offspring into this region of mortality , that he may more endear them to himself , and enhance the price of heavenly joy , by begetting in them an impatient desire and breathing after it . and to this end that all-comprehensive wisdome which made all things well , and fitted the capacities of his creatures to those severall states they were to run through , hath cloathed the souls of men with coats of skins , and made them inhabitants of the earth ; not that they should make the paternal bounty and indulgence of god an occasion of a riotous licentiousness , and take heart from his kindness to be the more vitious , but to curb their lawless wills , and restrain their irregular appetites , refine and purifie their minds and spirits to a high degree of generosity , sobriety and goodness : for , in this life it is that men lay the trains and seeds of their future happiness or misery , and that just nemesis , which passes through the universe , and interestes it self peculiarly in the affairs of rational agents , will inevitably seize on the soul when departed from her decayed tenement , and convey her to that place and society which the rectitude or obliquity of her moral nature hath fitted her for . there are two opposite principles or contrary natures in the world , between which there is an eternall and irreconcilable feud , viz. sin & righteousness ; to one of which every man ioyns himself , and becomes a member of a society or body politick ; and carries on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal warr , sin is nothing but a deflection from the divine nature , a transposition or undue connexion and dis-harmonious union of some principles in the creation , which raises a perturbation and disorder in the soul of man , and , when confirmed by repeated acts , becomes a habit , and incrassates & obnubilates the mind , crowding it into narrowness and servility : but righteousness is a concord or agreement and suitableness with those living laws impressed upon every moral agent , when the soul acts adequately and conformably to those innate notions of truth and holiness , and this enlarges and sets free the spirit of man from tyranny and slavery . and hence it comes to pass that the actions of men are not as the transient effects of necessary causes , as a stone to fall downwards ; but , being the results of spontaneous principles have a moral influence of good or evil upon their future states and conditions : for , men arrive not to the utmost degrees and completion of goodness or iniquity in a moment ; but , as in naturals , so likewise morals there is a latitude required ; and things ascend gradually to their perfections : and consequently the wicked or righteous nature respectively dispreads it self and incorporates and conjoyns the soul either with hell or heaven in this life . for hell in a moral sense is nothing but an orbe of sin and unrighteousness , a state of penury & anxiety , and sucks in and draws , as it were with hidden cords and strings , every thing that is like to it self ; so that every wicked man truly carries the beginnings of hell and mi●ery within his breast ; and to this purpose is that of porphyry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the spirit is said to be in hades because it partakes of the dark nature and void of light . but heaven is the region of serenity and quiet , a state of righteou●ness , peace and joy , and takes hold of every thing congenerous to its own nature , elevating and winding the spirits of men off from their commerce with vice , and the alluring objects of sense , and transforming them into it's own beauteous image and pulchritude ; and the further they recede from the cuspis of the love of wickedness and the unrighteous nature , the more liberty they find ; and when once they are so farr risen that the utmost projections of this dark shadow cannot touch them , then are they arrived to an eternal and boundless freedom . every man therefore so fatally adjoyning himself either to heaven or hell in this life , it will inevitably fall to his share to be happy or miserable when departed out of it ; which cannot be , except the memory and sense of his past actions return , upon his separation from the body : and that it does so , is not only a probable but necessary consequence from the nature of the soul : for , memory being a radicated faculty of the soul , and having no greater dependance upon the body than all other exertions and operations of the mind whatsoever , it will remain safe and entire , notwithstanding the various turnings and transmutations of corporeal principles : indeed , were memory , and those other faculties , which not without great reason we attribute to a knowing and intelligent principle , the sole effects of the re-action or tremulous motions of certain pieces of matter striking upon each other ; it were a necessary deduction from thence , that death should spoil their sport and quite deface and obliterate whatever their nimble friskings and incertain agitations might represent unto us : but this is already sufficiently demonstrated to our hands , to be both frivolous and precarious by an excellent person , who has divested matter of all cogitative powers and properties . and if we well weigh the state of the soul after death , it will appear that memory will then be more vivid and lively ; and conscience , which is nothing but a reflexe act of memory , more sensible and awakened : for the great cause of all our weak and imperfect actions in this life , is the stubbornness and inobsequiousness of matter to the powers of the soul , whereby they become dull , languishing , and inactive ; but when death shall give us entrance into another world , and the soul united to a more ductil and pliable vehicle , her operations will become more sprightly , and the memory bring into view many and diverse things which , before it was not able to command ; & the conscience afflict or cheer according to her deportment in the former life . neither is this any more than what we find already in the natures and causes of things : for , if memory being lost by the violence of a disease or some other extraordinary indisposition of the body ; yet returns and is regained upon the cessation and amotion of the distemper , and reduction of the spirits to their pristine temperament : i see no reason , why it should thus totally be despoiled by death , there being oft-times a greater change and perturbation in some malignant diseases , than we see happen to sound and healthy persons , whom the casualties of warr or other sudden fate hath brought to an untimely end . this only difference is assigned ( which yet when severely examined carries no great moment with it ) that when nature or art hath expelled the morbifick matter , and restored the body to a healthfull vigour , and the spirits depurated and rectified from their vitiosity , become accommodate instruments for the operations of the soul , her vital union with matter continues , which in death ( say they ) is totally lost and dissolved ; and how the soul unbared from all commerce with matter can be capable of acting , seems utterly unintelligible : whether therefore the soul does , or does not act without the help of matter , when her garments of mortality are laid aside , is not my present purpose to discuss : only i shall cast in this by the way , that no man can be demonstratively certain that the soul cannot act without the assistance of matter , but if he remind himself of that intimate dependance the soul hath upon matter in this life even in her sublimest exercises , ( for i omit here the power of moving the body , which is likewise performed by the motion of matter directed according to the will and pleasure of the soul ) as also her sympathy with the mutations and alterations of the air , whereby the mind becomes more elevate and serene , or cloudy and dull , and those infinite varieties likewise which a man may observe in his own temper and constitution , not to instance in any other but those of an extraordinary joy and cheerfulness of spirit at sometimes , and at others as great a pensiveness and melancholy , of which a man can give no account or reason from any external cause , but only from the purified and more subtle , or fulsome and gross steams ascending into the brain ; and withall consider that the great crown of our faith and patience , the happiness and reward of glorified spirits , to purchase which for mankind the ever blessed son of god left the sacred mansions of heaven , the bosome of blessedness , and veiled his glory under the clouds of flesh and blood , shall be an ethereall and heavenly body , which plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resplendent vehicle , and st. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual body : he , i say that attentively perpends this , that the instruments of the souls operations both in this life and the next are corporeal , will likewise think it probable , that she is not wholly denudated of matter in the intermediate space between death and the resurrection , at what time she shall be possessed of her long expected joy , and her vile body shall be transformed into the similitude of the glorious body of the son of god. supposing then the soul vitally united with matter after death , she will both act , and also be capable of pleasure or pain , which are the unavoidable concomitants of her transactions in this life : for , can we imagine that god will put a stop to the course of nature , and alter that order and constitution of things which bears upon it the signature and image of his eternal wisdome ? surely , it cannot be that he should frustrate the hopes and expectations of men , when all things so favourably conspire to give them an energetical and vital reception into the other world. and if god do not drench the souls of men in this lake of oblivion and soporiferousness ( which we have all the reason in the world to believe , and ought to be confident that he will not ) they will infallibly be instated , upon their dereliction of their earthly bodies , into a condition of happiness or misery , which will altogether take away that fanciful dream of their sleep till the great day of judgment . for , although here the voice of conscience may be drowned by the clamours of sense , and those many diversions arising from the present state of affairs in this life ; yet , when death shall draw aside the curtain of mortality ; and those various objects , which so often presented themselves to our view , pass away like a shadow , leaving nothing to the soul but the vast prospect of an eternal tragedy ; the conscience will then awake , and pierce her with an extraordinary resentment and vexation : for , besides that the soul shall see all her wicked attempts and designs blasted upon earth , the memory of her name cursed and detested , and become throughly apprehensive of the miscarriage and iniquity of her past life , and have a full and clear sight of all her impious actions , stript of their painted gloss and varnish , & in their proper colours and genuine circumstances ; besides this , i say , the fame of her unrighteous demeanour will go before her into the other world , and quickly be dispread over the secret regions and receptacles of spirits , by those vigilant spectators , who take cognizance and give intelligence of humane affairs : which cannot but afflict her even unto death , to see her self abandon'd both of good angels , and the spirits of just and holy men , and confined to the society of degenerate fiends and daemons reserved to the judg●ment of the great day . and these fiery stings and gripeings of conscience shall rage perpetually , and , if we can imagine any intermission , it will be but like the sleeps of the wind in a storm , or the broken sighs of a tempest , to recover its exhausted spirits , and return with a greater impetuousness and fury . but to take a view of those good and holy persons whom the father of spirits has called out of this present life , who yet are in as small a probability of being overtaken by this long night as the other , there wants not sufficient employment to keep them vigilant and active : for , whether it be that they delight in converse and society , they will find those immense tracts of space , not empty desarts and wildernesses , but replenished with diverse sorts of beings , some equal to , others more noble than themselves , who all studiously endeavour to promote and carry on that great and general design of the diffusion of the life and nature of god over the whole creation ; they may there likewise meet with many of their departed friends and relatives , with whom they may again renew their antient leagues of friendship , and entertain an amicable correspondence and familiarity : or , whether they be contemplative , and affect a solitary retiredness and recess from the rest of the world , they may there call to mind their almost obliterate speculations , and please themselves in the exertions of the innate idea's and notions of their minds , and raise within them a high sense of joy and delectation in finding out many choise theorems of nature and providence ; besides many other advantages which are not allowed or permitted to this state : so that , there is no fear the soul should sleep or cease from acting , when loosened from this earthly body . the resurrection of the sonne of god from the dead is so palpable a pledge of the soul 's living and acting after death , that he must commit a rape upon his faculties , and do violence to all his intellectual powers who will not be convinced by it . for , that he should by wicked hands be bereaved of his innocent life , and so throughly slain that his malitious enemies the jews never question his death , and , which further confirms the truth of it , lye three dayes buried in the grave , and afterward rise again and exercise the proper functions of a living man , and that not for some small and inconsiderable time , but conversing forty dayes with his disciples upon earth to take away all cause and suspicion of delusion , and then ascend in the sight and presence of his disciples and friends to the comprehensions of that glory which not long before his death he prayed to his father to glorify him withall ; this , i say , is a full and convictive demonstration even to outward sense that that dull and lethargick stupour shall never take away sense and action from our souls when they depart from their living graves and monuments of flesh and blood . and as it was with him , so shall it be with us , in our order , measure , and proportion ; christ our head lives , and is seated at the right hand of god in the highest glory and felicity , ( for he there makes intercession for his church ; ) and because he lives , we his members shall live also . he is a living vine , and all the members of his mystical body are living branches not only in a moral but natural and physical sense : for , god is not the god of the dead , but of the living : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all live unto him . now if the souls of men fall into so permanent a sleep , they are dead , or rather annihilated , ( for , not to be , and not to be conscious of ones being , are much one ) and their recuperation to life is to them as it were a new creation ; neither know they why they are rewarded or punished , because death and that narcotick state which immediately follows it ( according to this extravagant dream ) washes away the memory of all past actions whatsoever . to this we may adde the apparition of moses , and elias , in their celestial robes to our blessed saviour at his transfiguration upon mount tabor , when his face shone like the sun , and his rayment became pure and white as the light ; and those two divine personages foretold the good events of his death , and spake words of comfort to him under the consideration of his inglorious and humble passion ; which is an evident proof that the souls of moses and elias did not sleep when they left their bodies , but that they now live and act in the felicities of jesus , to whom in the dayes of his flesh they brought relief and solace . and if it were otherwise , i do not see how the apostles affections could be carried out in so vehement and longing a desire to be freed from this earthly body ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. tabernacle , signifies , and is used wisd . 9.15 . and by pythagoras in hermippus ) and to be possessed of that building of god , which he calls likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a house which is from heaven , that is , a heavenly body , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & both answer to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so st. chrysostome understands it , where , to the apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , what house ? tell me : an incorruptible body : to this sense gorgias leontinus in stobaeus uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he calls our earthly body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a putrid and decaying tenement : ) for if he enjoyed nothing of this great reward till the resurrection , but upon his dissolution from the body were deprived of all sense of his being , it would be farr more desireable for him , and all other christians to continue still in this world , then to groan to be delivered from the burden and encumbrances of the flesh , only to fall into a state of inactivity and silence , being neither conscious of themselves nor of any thing in the external creation . what christ once said to his disciples , may very accommodately be applyed to this present case , in my fathers house are many mansions , if it were not so , i would have told you . and surely if the souls of men after death fall into such a dead and heartless condition , as not to know they are in being , the infinite goodness and veracity of almighty god so wonderfully displayed to the world in the son of his love , would never have deceived the hopes and expectations of the wisest and best persons even to this present age , but timely have corrected and prevented so universal an error , especially in so weighty a concernment as this , wherein the manner of their reception into the other world differs so widely from the schemes and representations they drew of it in this . nay , if it be an errour , the veracity of god is deeply engaged to discover it ; because the greatest prop which upholds and maintains its credit amongst men is founded upon the most holy revelations of his will. before i descend to the second demand , give me leave to insert these two paragraphs . 1. that sensuality is the great patronesse of this heartless and dull fancy , of the soul's sleep after death . 2. that when the intellectual man is refined by purity and holiness , it will lift up the soul far above these panick fears . it was the love of sense and corporeal pleasures , that first sunk us from our happiness , and drew the sable mantle of death over the comely pourtrayture of gods image in our souls ; and it is this which still degrades us , and makes us unlike our maker : this outward world is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great magician or enchanter ( as the platonick philosopher calls it ) which with its syren musick bewitches and allures the mind from the still and quiet contemplation of the beauties and pulchritude of the moral and intellectual world ; for all those charming complacencies and exterior phantasms with which the soul is so ravished and captivated , are nothing but so many emissions and radiations of the external world , variously striking upon and moving the senses or bodily life ; so that the declining soul according to the diversity of its degeneracy becomes more or less dispread and incorporated with the outward world : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as porphyry speaks ) where the motions of sense are predominant , there is a recession from intellect . there is in every man an animal and an intellectual nature , the one respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible objects , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual and things abstracted from sense : now the more we check and controul the luxuriancy of the animal or bodily life , the more refined and vegete are those higher powers of the soul , in the exercise of which consists her true life . for , what more besotts the perceptive faculties of a man , than those grosser pleasures of the sensitive life ? and who philosophize more grosly concerning the future state of the soul , than those who make it the greatest part of their happinesse to enjoy to the full whatsoever pleasure their degenerate wills and lusts shall suggest unto them ? but he that by a wise and timely management of those powers the provident care and goodness of god hath vouchsafed to him , hath so gallantly maintained the nobility and heavenly nature of his soul , that he soares above terrene vanities , disdaining to mingle with the unsatisfactory pleasures of the corporeal world , and by a due and severe castigation hath brought low that exorbitant principle by which he is connected to this earthly body ; he hath subtiliz'd his mind and is united to that omnipresent and alcomprehensive intellect , and foresees his reception into the other life , and presages that happy and blessed state he shall then enter upon , when the links and cords of mortality shall be broken or worn asunder : such a one , i say , is confident that it shall go well with him , when he hath finished the last act of life upon earth , and that if there be any beng more excellent than matter , any providence ruling and presiding over the affairs of the world ; he shall not then slide out of being nor cease to act , when he goes hence and is no more seen . these speculations therefore require a due preparation of mind . and every man cannot be convinced by them ; because few are in a fit capacity and disposition for the entertainment of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like is known by its like : and it the inward sense and touch of mens spirits be adapted only to the relish and gust of the bodily life , the suggestions of the intellectual nature will be like the sudden immission of light upon sore eyes , burdensome and offensive ; and the man is no more capable of the force and power of such argumentations , than a swine of morality , or the savage tygers of ingenuity and goodness . i come now to your second question , which is , whether upon the quitting this body , the soul be immediately carried , either to heaven or hell ? the holy scriptures , which give us all imaginable certainty of a blessed reward of our faith and patience , at the great day of recompences , when god shall have put all his enemies under his feet ; are very silent in delineating and depainting out to us , the state and condition of the soul between death and the resurrection . yet this we are assured of in general , that the souls of good and holy men , are alwaies under the careful eye of heaven , and live in joy and felicity , farr above the troubles and discontents that attend this obscure and evanid life they lead on earth : and on the contrary , that shame and misery await the refractory and irreclaimable spirits of impious persons , upon their separation from their terrestrial bodies . but , whether the one be in heaven , properly so called , and partake of those great diffusions of glory , which shall be conferred on the children of the resurrection ; and the other in hell , that is , in that place of torment prepared for the devil and his angels , or into which death and the grave shall be cast , when time shall be no more , immediately upon their disunion from their bodies ; the sacred writ hath no-where determined . he therefore , who will seek further , may indeed light upon some probable conjectures , which may bear the visage and phisnomy of truth , but can never positively assert them as convictive and indubitable . the only remain in speculations of this nature , is , to decide them by free and unprejudiced reason and philosophy : and if by that light and conduct , the mind of man fall upon any conclusion consentient with the attributes of god , or those eternal and immutable laws , implanted and wrought in the essential frame of the creation ; though i do not say , it is impossible for him then to erre , yet his miscarriage will be exceeding pardonable , pleasant , and ingenuous . i confess , the world hath been long contented to live in an easie and affected ignorance ; and men , either out of a deplorable proclivity to vice and impiety , or from a stupid and blockish zeal to religion , willingly profess , that all things are uncertain , and sit down in this , that we can know nothing ; as if the wise and benign author of our beings had made the very essential principles of our natures , fallacious ; and that we should then be most of all deceived , when we think we have the clearest apprehensions , and most distinct idea's of the things we converse about . reason is the image of god in the soul of man , and , when assisted by the divine wisdome , is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discriminate between truth and falshood : and though it be true , that an honest and sincere heart be dear and precious in the eyes of god , and sufficient to instate a man in that happiness which attends the faithful adherents of the kingdome of light ; yet he that employes his faculties in searching out such considerable truths in nature and providence , as may benefit the world , and do good to the generations of men , ennobles his soul , and widens it for the reception of some greater good and influence , from that inexhaustible fountain which gave life and being to the whole frame of nature . but i fear my pen has been too luxuriant in pleading for the free use of natural reason , and i have need of your pardon , and shall make amends , by falling immediately upon the question in hand . i say therefore , so far as the light of nature is able to judg , the soul doth not immediately go to heaven or hell in their strict significations , upon it's separation from the body ; but that there is some middle state of being between death and the resurrection . and that you may not think i take in the ashes of the church of rome , and seek to revive and blow up that ridiculous doctrine of purgatory ; i shall crave leave to tell you , that by this middle state i mean no such condition of being , as that wherein a man from his impious transactions in this life , shall undergo very sharp and acute torments , the protraction or abbreviation of which yet , depend upon the will and pleasure of his holiness and mercenary priests ; and after such a time of penance and purgation , be delivered , and translated into heaven : but , such a state , wherein , by a due purification of their minds , and subjugation of those stubborn lusts and desires which exalt themselves against the life of god , and which were not throughly tamed in this life , the soul of man becomes wholly dead to every inordinate affection , and daily kindles that fire of divine love , till at last it arise to a perfect flame , and triumphantly carry up the duly prepared soul , like elijah in his fiery chariot , to the beatifical vision and enjoyment of god. and this is no more than what reason it self assures us of ; for , he that shall consider , that the operations of the spirit of god upon mens hearts , and their progress in holiness and virtue , are wrought successively by parts , and distant proportions ; and that a man is not a saint in an instant , or by the piety and religion of a day ; but attains and reaches to that glorious crown by patient continuance in well doing , and that by sharp and unwearied conflicts with lust and sin , by habitual and persevering acts of virtue , and an undaunted resolution , he must demonstrate himself a true and faithful disciple and souldier of the son of god : must necessarily conclude , either that the infinitely far greater part of men are damned , yea , those who have had very small , and few opportunities of doing good to themselves or others in this life ; or else that there is a time and place of bettering themselves , and where that benign spirit , who expressed his dear compassion in hovering over the new born world , will be as ready to help forward the tender inchoations of the life of god , and perpetually raise and lift up those fettered souls into the true liberty of the sons of heaven and immortality . as the efformations of the spirit of nature out of fitly-prepared matter , are not instantaneous , but gradually arrive to their perfection and maturity ; so are the operations of that universal spirit of love and goodness upon the hearts of men , where-ever he meets with fit and kindly dispositions and capacities . and surely no man can , without blasphemy , think that god ever was , or will , at any time or place , be wanting to the faithful endeavours and attempts of sincere persons , after the participation of his own image , and the renovation of their minds and spirits into that divine frame and temper , which is dearer to god than any thing in the world . nay , he can never do it ; for it is as possible for the sun to withhold his beams from shining upon the earth , and leave the disconsolate world to an eternal night of sorrow and darkness , as for god , the sun of heaven , to be divided from that which is his own life , and suspend his kindly influence from the tender productions of his nature . i can sooner believe , that darkness should desert it's black and pitchy caverns , and sport with light and the day ; or that the elements should change their natures , and the frame and beauteous order of things be tumbled into an eternal confusion ; as once to entertain a thought that god should be unkind , and severe to the pious breathings of an innocent and harmless soul. there being therefore in the world so many truly religious persons , who affectionately pant and aspire after a greater communication of the life of god , and yet are denied those opportunities of perfecting their minds , which others enjoy , by reason of that place and station assigned them , by the wise , and unerring providence of god , in this transitory life ; there being likewise so great a part of the world lying yet under a squallid barbarity , wholly oppressed and loaden with the ruines of their broken natures , whom yet the son of god thought not unworthy his care and love : surely it would be a great eye-sore and blemish in heavens righteous oeconomy and dispensation in the world , if there were really no time or means allowed for the recovery of these lapsed souls : whose condition , though it be very sad and calamitous , yet it is not desperate , nor are they sunk below the compassions of their maker , but still lye under a benign aspect : and though the sun of righteousness seem to set in a cloud , and leave their hemisphere to a night of darkness ; yet there is hopes that there will come a time ( if it be not already ) wherein he will rise again with healing in his wings , and visit the desolate and dejected regions of the world , with his chearing heat and vigour , and their entangled pinions be again set loose , and their plumes freely dispread in the open and boundless tracts of immortality and joy. it is not the will and pleasure of god that any innocent person should perish ; and therefore we may conclude , that there is some time and place , where the young and tender efformations of god's holy life , in the more harmless pagans , and such who lived in the dark and ignorant age of the world , shall be brought to their due measure of maturity and perfection : for , to think they are damned , is not suitable to that everlasting goodness which is the source and root of the divine perfections ; and that they are not immediately translated into heaven , properly so called , will appear from the oeconomy of providence in the world , and the nature of the thing it self . as an appendix to this , we may add , that heaven is rather a state than a place , and consists in the frame and temperament of a mans mind and spirit ; and if we could imagine a degenerate and sinful person taken up into heaven , unless god did likewise miraculously change and alter the present temper and disposition of his mind , it would be a pain and affliction to him , and he would be no more capable of dwelling in that glorious brightness , than owls and night-birds to face the sun , and steadily behold that amazing lustre . when the benign creator of all things produced the glorious fabrick of heaven and earth , and replenished all the empty regions of the world , and the vast capacities of immense space , with diverse sorts and degrees of beings ; he so wisely ordered and disposed every thing , that nothing should act beyond it's sphere , but proportionately to those powers and faculties it became invested with ; for so the order and frame of the world required . thus , the beasts of the field cannot live perpetually in the water , nor fish in the air , because the vital congruities of the one are adapted to the gross and more compacted body of the earth , the other to the fluid and yielding element of the water . the angels , which are an order of spirits above the rank of humane souls , cannot actuate and inform a terrestrial body ; nor can man , in his earthly state , become an inhabitant of the thinner tracts and regions of purest aether . when therefore in the beginning god created mankind , foreseeing that they would not alwayes continue in the immortal mansions of paradise , but eat and dye , and instruct themselves , by unhappy experiments , in the frail and imperfect fate of this lower world ; he fitted them with such vital powers and congruities , as might capacitate them for action , that so the revolutions of the wheel of providence ( though wide , and seemingly intricate and perplext ) may at last appear equal and unerring . there being then a peculiar crasis or congruity required to inform that heavenly body , which shall be the reward of departed saints at the day of god , ( and that not to be awakened but by a long and regular depuration of the mind , and perfect submission and resignation to the will of god ; ) we cannot rationally imagine , that any one should pass immediately from the body , to those regions of light and glory , before this divine principle be sufficiently invigorated , and the others perfectly laid asleep . and to think that god will immediatly call forth into act this aethereal congruity of life in the soul of every pious man , departed this life , is to set the miraculous power of god at a very cheap and easie rate . besides that , it despoils the nature of the creature , and renders useless and ineffectual such faculties as , without this supernatural check and controul , would , in their due time , awake , for the orderly accomplishment of that , to whose production we entitle the immediate operation of the divinity . nor doth it less entrench upon the wisdom of god , by drawing such a scheme of things , wherein god must continually unbare his arm , and upon every occasion exert his eternal power for the effecting of that , which would certainly arise in it's order and proportion , by the attempts and operations of rational agents , accompanied with the concurrence and assistance of divine grace and benediction . for so we see that god works in men now ; and we may as well think that god should take every man immediately into heaven upon his first embracing the gospel , and by his infinite power make him a perfect saint , as that he should do the same for them upon their death-beds , or upon their dis-union from their bodies . farr be it from us to entitle such precarious , and unaccountable actions to the deity ; but rather believe , that the constancy and immutability of his nature is such , that he alwayes works orderly , and according to those laws and rules he hath placed in the world , unless a visible and certain good of a part , or the whole creation intervene , and cannot so advantageously be effected by the ordinary course of natural agents . and now let us consider how very few there are that have arrived to such eminent degrees and measures of virtue , as to be capable of this exalted state of mind ; and what multitudes of sincere and hearty lovers of truth and righteousness are snatcht away by the rude arms of death , before the luxuriant branches of the animal or brutish life are taken wholly away ; and reason will extort this confession from us , that there must be a time of purgation in some state on this side heaven , wherein the infant productions of the divine nature may arise to their full maturity and perfection . for , it cannot consist with that eternall goodness which is the rule and measure of all the actions of the deity , to send the greatest part of mankind into the world , there to lead a frail and miserable , and , at best , but a short life , subject to infinite casualties and imperfections , and ( which yet blemishes heaven 's righteous oeconomy ) having but very few , and those weak means and ineffectual helps , as to the recovering the broken and decayed image of god in their souls , for the want of which notwithstanding they shall be thrown into everlasting misery : i say , it cannot consist with the benignity and goodness of god , to deal thus with his creatures : wherefore , if we will not admit of this , we must seek out some other hypothesis , to salve up those flaws and defects which otherwise will appear in the beauteous order and ministration of providence . not to omit any thing which might give light to the present question , i shall consider the use of those terms and expressions in holy scripture , which by many are extended and drawn to the contrary sense ; and me-thinks from thence some few glimmerings ray forth , on purpose , as it were , to allure the lovers of knowledge to a diligent search and inquisition after it . in my fathers house ( sayes the son of god ) are many mansions : but i go to prepare a place for you . the whole world is the house of the great king , and in it are many outer-courts and different places , both higher and lower rooms , fitted for the several capacities and states of all his servants ; and yet , there was a place whither all holy souls shall arrive , and which was not then ready . from whence 't is plain , that the souls of the patriarchs , and holy men , which lived before the coming of the messias , were not entred into the coelum beatorum , that is , into heaven , properly so called ; but were in a state of joy and happiness , ( which the greek fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as luk. 16 , and the latin , refrigerium and somnum pacis ) where they conversed with god , as the prophets did in their dreams , in which they received great degrees of favour and revelation , and were refreshed with the frequent visits and society of angells , till they arose to their ethereal state. and this is the receptacle of all good men , in whom the fire of divine love is not so enflamed and kindled , as to melt their less pure bodies into a celestial splendor . and to this accords that speech of christ to the penitent thief ; this day shalt thou be with me in paradise , that is , in the joyes and felicities of pious souls ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the greeks , and philo , called the garden where adam was placed : and hence , when the felicities of a future life began to be discovered more clearly , the state of holy souls expecting the resurrection of the dead , was called by the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the reason of which was , ( as grotius in luk. 23. conjectures ) because of the analogy between them ; that , as the garden of paradise , in which adam was in his state of innocency , abounded with pleasures and delights ; so doth this receptacle of pious and devout souls after death . and hence it was that st. paul in 2 cor. 12.2.4 . was first shewn the joyes of the children of the resurrection ; and , least his resolute and active soul should be troubled with the long expectation of such ineffable felicity , the comforts and refreshments of paradise , and antepasts of heaven , were likewise discovered to him . which were denoted to the sons of sense under the notion and figure of a garden , because they could not conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi sub figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectual things , but under a sensible scheme . and to this are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie the state and condition of such irreclamable spirits as are sunk below all the principles of righteousness and justice , and make it their whole design to obliterate those idea's out of their minds . now , as paradise and hell signifie the distinct condition of good and bad spirits , so ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hades denotes the common receptacle of them all , and is opposed both to this life , and the resurrection ; and answers to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as gen. 37.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for i will go down into the grave unto my son , mourning ; which could not be meant of the grave , as if his son had been buried , ( for he supposed him to be torn in pieces by wild beasts ) but of the region or state of invisibility ; for so hades properly signifies : thus heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . speaking of the helmet of hades which makes men invisible , he sayes , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end , or death of every man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which he that comes , becomes invisible . it is more than probable therefore , that paradise signifies no other , but , according to the jewish notion , a place of delight and pleasure , appropriated to the spirits of just men ; such as the poets understood by their elizian field , which pindar , olymp. od. 2 , as he is cited by eugubinus , in his book de perenni philosophia , excellently well describes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , that our saviour by paradise did not understand those aethereal regions of bliss and joy , which are the portion and inheritance of defecate and sublime spirits , will be evident ; in that he himself was not there , but , in the intermediate space between his death and resurrection , preached , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the spirits in prison , that is , to those who in the dayes of noah were drowned in that general deluge , and now were released , and set at liberty by the approach of the son of god ; such as the prophet zach. 9.11 , 12. calls prisoners of hope , lying in the lake where there is no water ; that is , where there was no constant stream of joy to refresh their present condition , but yet they were supported with certain showers and gracious visitations from god , and illuminations of their hope . that of st. paul , phil. 1.23 . makes little to their purpose , who think the soul goes presently to heaven , upon the dissolution of the body ; for , to be with christ , signifies no more , than that our souls are received by christ , into merciful , joyful , and safe custody , as dear pledges * committed to his trust and care , till hades shall deliver up it's dead ; and then we , who before were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible , shall come forth , and be presented to the view of the world , and receive that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and crown of righteousness , which christ has laid up for st. paul , and you , and me , and all that long for his appearance . the sum of all is this , that it cannot be made good , either from scripture or reason , that the souls of men departed this life , go immediately upon their separation , to heaven or hell , in a scholastical sense : for this we have the suffrage of justin martyr , who disputing with trypho the jew , taxes those as erroneous , who say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your third demand carries with it more d●fficulty ; and while i discourse of it , i am wholly in the dark , and can only give you a conjectural essay : which , if it may be subservient to my purpose , that is , please , and gratifie your fancy , and , like the little dots or characters in brachygraphy , bring to your mind a more copious illustration of the present theme , i shall obtain my desire . i consider therefore , the whole world , under god the great monarch of the creation , ( so many , i mean , as participate of reason and intellect ) to fall under a political government ; and it seems altogether necessary , that among the aereal inhabitants it should be so ; for they being a mixed , and heterogeneous number , of good and bad , if there were not a due execution of those eternal and sacred laws enacted by the counsel of heaven , for the promoting and establishing piety and virtue , and the everting and eradicating vice and impiety , the condition of all good and holy men would be unspeakably grievous and miserable ; there being so many degenerate spirits , who are only awake to the life of the body , and being wholly dead to all sense of pity and compassion , please themselves in wreaking the rage of their furious and exorbitant lusts upon the innocent and virtuous : whose calamity must needs be eternal , should not that just nemesis , which pervades the essential contextures and inmost capacities of the whole creation , erect a polity and kingdom of light , to preside over , and curb the lawless actions of the dark associates . and as the condition and state of separate souls is in a manner quite different from ours , so their laws and mulcts are diverse , and are best known to those that live under them : but whatever they are , 't is most certain , their penalties are severely executed upon offenders . and , for the due effecting of this , and conserving the peace and quiet of this great empire of intellectual agents , there are aethereal princes set over the several kingdomes of the world ; and , in subordination to them , are , the governours , or tutelary angels of provinces , and little exarchats ; and last of all , every mans particular genius , or guardian angel : so that this government reaches even from heaven to earth , and none can , through subtilty or power , free themselves from it . considering therefore , the blew arch , or concave of heaven , is so full of eyes , and careful inspectors of the several actions and demeanours of separate spirits , and their punishments so sharp and heavy , 't is not to be thought that they will easily be induced to violate any of their laws , ( of which , perchance this may be one , of concealing their state from us mortals ) unless some one begg a patent or dispensation , to satisfie the importunity of a relict friend , or discharge the obligation of an oath . and this may be one reason why we hear so little news from the aereal regions . another great cause of their so seldome appearing to us , may be the d●fficulty and uneasiness of incrassating their vehicles ; thus have i seen , of twenty boyes , bathing and washing in the streams , scarce one delight in diving to the bottom ; and if perchance he do , his stay is so small and inconsiderable , that , had he been sent on embassie to the fishes , the time would scarce permit him to have audience , before he were constrained to disappear . and i am the more confirmed in this perswasion , from those assiduous apparitions of spirits among the laplanders , whose air being gross and clammy , 't is no hard matter for a daemon to condensate it to visibility ; and from hence it was , that those people used to interr their deceased friends under their hearths , that so the warmth and heat of the fire , accelerating the putrefaction of their bodies , and rarefying the crasie consistency of the air , might prohibit their otherwise more frequent visits . and he that shall recollect some , of those many stories of phantasms , and the apparitions of spirits , which every age supplies us with ; and take notice of those artifices and wayes , which , in all probability , they make use of , when they intend to shew themselves to the frail eyes of men : he cannot but conclude it to be a pain and affliction , to constipate and hold together the gross particles , and glutinous suffusions of their vehicles , for any considerable time . hence it is , that those spectra which infest the earth , are generally maleficent daemons , whose spirital part , grown fat and dull , through a perpetual indulgence to their lower faculties , like swine , they take a great complacency in dabling and soaking their vehicles in the miry , and caliginous tracts of the air ; and often become visible , by fermenting and agitating the stagnant blood of their despicable bodies they left behind them , and which the charity of men laid to rest in the earth . and , by the way , this is the reason why sometimes the spectra have never been seen or heard of , after the burning and consuming of their bodies , which furnished them with effectual instruments and provision for their gamesome or wicked attempts . but if this be not ready at hand , they descend into the nasty caverns of the earth , and attract to them the thickest fumes and exhalations ; or else suck in the impure and fulsome steams arising from the blood of slain beasts , like the zabii , licking the blood of the aegyptian sacrifices , which is , nor only a kind of nutriment to their vehicles , but the most likely means to transform themselves into whatsoever visible shape they please . to this purpose is that of porphyrie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this , no doubt , is the reason why the familiars , and imps of witches , make themselves a kind of teat in some part or other of the bodies of their accursed consorts , whereby they exhaust their blood and spirits , and render their visages for the most part horrid and gastly , like themselves , when they appear to them . from the consideration of these evil genii , we may proportionably guess at the state of those better souls , who have nothing more to do upon the earth , when they are once departed from it ; or , if they appear again , it is upon a great necessity , and for a weighty occasion ; and then they scorn and abhorr those ignoble wayes of making themselves objects of our senses ; and having effected their design , they are no more heard of , but rest in peace and quietness ; chiefly aiming at the loosening and freeing themselves from their commerce with the impurer parts of matter . for , as the other do delight in incrassating , so these are continually intent upon attenuating their vehicles , and awakening to life their aethereal congruity ; which having attained , they become invisible to the aereal inhabitants . and , as when we traverse the hills , and suck in the purer gusts of air , we are more vivid and cheerful , and 't is an affliction to stay in a thicker and unwholsome region ; so these purer spirits , having free access to the tops of mountains , and more serene quarters of heaven , find themselves sensibly pained , when they descend into these lower tracts , and coagulate their looser bodies into a visible consistency . to give some further light to the physical consideration of this argument , in reference to the apparitions both of good and bad spirits ; it may be , it will require almost as deep a degree of fancy , to constipate their aery bodies to visibility , as it doth to attain to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation and disjunction of the soul from this terrestrial body without death , and then it is no wonder if so few appear to us : for , though the matter of their vehicles may be very pliable , and easily formed into any shape , yet the efformation of it into this , or the other particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depends not so much upon the will , or arbitrarious power , as upon a very strong imagination , impressed upon , and reaching the plastick faculty ; and it seems to be no more in their power to condense their bodies into visibility , than it is in ours , to rarifie our blood into steam and vapour . their bodies therefore , naturally falling into humane shape , and retaining the characteristical personality they bare in this world , if at any time they constrain them to represent another effigies , or contract and constipate the laxe and diffuse particles of their vehicles , so as to become sensible to us , it cannot be counted a spontaneous action , that is effected by an arbitrary power , but depends upon the strength of imagination which , although it act more quick and perceptibly upon their tenuious bodies , yet all effects are not equally produced by the same degree of fancy or imagination : thus the signature , or impression of a cherry upon the foetus in the womb , is more easily produced , than the transformation of all it's members , into those of a cat or dog. and , as it is storied of cardan , that by use and custome he had so altered his body , that he could , when he pleased , fall into a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so i deny not but some separate spirits , may , by practice , and the aid of the spirit of nature , which may not improbably be thought assistant at such feats as these , without any great pain or trouble become visible . having given you this brief account of the question , i shall digress a little ( if i may call it so ) to another speculation , not unlike the former , and that is , why good angels , and pure and defecate souls , whose exalted state makes them no less lovers of men , than when their radiant goodness was clothed with humanity , and dwelt among them ; should nevertheless hide it , by their short , and seldome converse with the world ? the great cause of it therefore seems to lye in the general wickedness and impurity of mens lives , insomuch that wickedness has delug'd the world ; and impiety and vice , like a mighty torrent , swept away the ruinous and broken remains of virtue , and defaced the air and features of the divine image , so that holiness looks like a strange and unknown thing , as if it were as much forsaken of god as despised of men . for surely , did a real spirit of truth and righteousness prevail in the hearts of mankind , and were they inoffensive and harmless , as the sons of god and virtue , laying aside all envy , pride , and self-interest , and expelling the principles of the impious nature , and becoming in all things conformable to the mind and temper of the holy jesus ; there would be no such strangeness between heaven and earth , but the communications of the divine and terrestrial nature would be more frequent ; and the holy angels , and the departed souls of just men , would descend upon earth , and visit the world , and men would be made one polity with them ; and to dye would be no more than to walk out of a close prison , into the free and unbounded air. for , what else can there be that should impede , or put a stop to such happy entertainments , since their pretensions and designs on both parts are the same , that is , the carrying on the divine life in triumph , to its utmost completion and perfection , and the utter eversion of the kingdome of sin and darkness ? the angels , though much more noble than we , yet are no narrow , and self-contracted beings , sporting themselves in the circles of their own glory , in an utter oblivion , or abhorrence of the poor and calamitous condition of the inhabitants of the earth , but full of love and benignity , remembring them as those who were once invested with the same happiness themselves now enjoy ; and therefore are careful observators of them , and promoters of their felicity ; nor can we imagine , that death can alienate the affections of pious and holy men departed this life , from their fellow mortals , or make them less compassionate and studious of their good and welfare , but rather increase , and fann their love into flames and gentle ardors , and having more knowledge , and a greater resentment of their wants and necessities , become not uninteressed spectators , but earnest abettors of their innocent and faithful attempts , in recovering their ancient glory . 't is to be hoped therefore , that the time will come , before the periods of this world are run out and unravell'd , that the divine life shall have a general conquest over the hearts and minds of men , and a spirit of love and righteousness overspread the face of the earth ; and men shall be fully assured and convinced even to outward sense of the immortality of their souls , and the joyes of a future life , by the frequent entercourse and converse of holy and benign spirits with them in these regions of the earth . to resume and conclude my former argument : that the apparitions of separate souls are rare and infrequent , proceeds from the causes above recited ; but , that there have been some in all ages , serves to carry on that great design of providence , in assuring men of the future subsistence of their souls , and confronting that dull and sottish spirit of atheism , which is gone abroad into the world ; that there is something in us that looks beyond the periods of this fleeting life , and survives our ashes , and is capable of acting freely and nobly , when these carneous fabricks shall fall asunder , and be cramm'd into their narrow urns. the soul of man , while 't is held captive in the shackles and fetters of flesh and blood , is but in a sleep , or a longer dream ; and the expiration of this terrestrial period , which we call death , is the expergefaction , or awakening those nobler faculties , to a sense of divinity , and unmasking the intricate , and perplexed apprehensions of the mind , from error and falshood . and hence it was , that the indian brachmans * affirmed , the life of man in this world , to be like the state of the foetus in the womb ; and death , to be the birth to life , truly so called ; to a life of happiness in the blest reg●ons above , in the quiet plains of heaven , the seat of the immortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . genii : where the winds never ruffle up a cloud to intercept the light of the sun 's brighter face , nor snow or showers ever pass through ; but an undisturbed calm and serenity of an eternal day overspreads the utmost limits of these blissful mansions . your last question propounded , is , concerning the lawfulness of praying for the dead , and , whether the mutual obligations of friendship cease , when they are removed from the ruinous fabricks of their earthly bodies ? and truly , methinks , it is a problem worthy your eximious and generous mind , which is not contented only to make use of all the instances and opportunities of doing good to mankind in this life , but your pious charity would likewise follow them into the next ; and , if it might be , make them as happy as god at first created them . for ( as i have often heard you discourse ) it is a pain and affliction , great as the tearing and rending our bodily life , to a noble and free spirit , to perswade himself , that , when our piety hath committed our dead friend's body to the earth , its common parent , and besprinkled his hearse with a funeral tear , and , it may be , for some small time after , breathed out a fresh gale of sighs upon the sight of a picture , or any thing , which , with his last words , and dying groans , he recommended to us as his memorial ; that then he should be banished out of our minds , and no more regarded , than if he had never lived in the world , or were now quite extinct , and put out of being . i cannot therefore attribute this unconcernedness for the state and condition of departed souls , to any thing else , but to that poverty and narrowness of spirit , which makes men look upon themselves as private , and particular beings , sent into the world to promote and advance their self designs and little interests , in contradistinction to all the rest of mankind , forgetting that they are a part of gods creation , and members of that great body politick which reaches from heaven to earth , and is extended every way through the vast comprehensions of immense space ; and therefore , that all the creatures ought to have a share in their love ; and that the more perfect their natures are , the more they ought to be widened and enlarged in charity , and an universal benignity towards all , especially towards mankind , in promoting , to their utmost power , the completion of their happiness . for , although men , when they go away hence , become invisible to us , and we are in part at loss , in reference to their affairs and concerns ; yet nevertheless we are assured they are in being , and members of that great society , of which we our selves make a part ; and therefore are not to be accounted such strangers to our thoughts and devotions : and if their prayers can at all prevail , and be effectual in our behalf , i do not see why the prayers and oraisons of a good and holy person upon earth , may not enter the eares of heaven , and derive a blessing upon them , supposing them to stand in need of those things he desires in their behalf . that separate souls are not unmindful of us when they have left the prisons of flesh and blood , and inherit a new and stranger freedome , cannot easily be denied ; unless we will say , that the more perfect they grow , the less charity and love they retain towards those who want those degrees of felicity they have arrived unto . 't is true , those holy spirits which depart hence , are seated far above the reach of envy or passion ; and the dead wife is not troubled at the songs sung at the next bridal feast , nor grieved to see another inherit the joyes of her husbands-bed ; but yet they are not removed so farr , as to beget in them an utter oblivion of those they have left behind : nor doth the augmentation of their happiness , diminish their love towards us mortals , who begin our lives with weeping , as a sure presage of our future calamities ; and the fi●st tribute we pay to the light of the sun , is to present him with a tear , and watry eyes . there is then without doubt a relation continued still , which , not only the laws of their friendship , but their own native goodness , which dispreads it self every way , when freed from the contagion of earthly concretions , will never suffer them to rescind : to this purpose , josephus brings in abraham thus bespeaking his son isaac , before that fatall stroke design'd to let out that pure soul into the skies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and st. ambrose gave some things in charge to his dying brother satyrus , that he should do for him in the other world . and as they present themselves before the throne of majesty in humble petitions for us , so certainly something belongs to us to do for them ; and we must , by all those wayes we can , preserve , and continue the memory of our dead friends , and of all good men : which can no wayes be better done , than by desiring god , with hearty and constant prayer , to call home his banished to him ; that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those little particles , and shreds of divinity , ( as epictetus calls the souls of men ) may be gathered up , and re-united to the first , and al comprehensive good ; and when the periods of this world shall be expired , they may have a joyful resurrection , and a perfect consummation of their bliss , in the immortal regions of glory and felicity . thus st. paul prayed for onesiphorus , 2 tim. 1.18 . the lord grant unto him that he may find mercy of the lord in that day ; who , 't is probable , was at that time dead , because the apostle salutes the house of onesiphorus , and not onesiphorus himself ; who , doubtless , had he been alive , and part of his family , would have been named particularly in the first place , and not afterwards , distinct from his house . but i do not lay so much stress upon this : if therefore the dead are in a state and capacity of being bettered , ( as i think i have sufficiently proved they are , by what i have said in answer to your second question ) they may likewise receive good and advantage by our prayers . for , to think that the soul of man is immediately snatched up into the highest bliss and happiness in heaven , or depressed into the torments of hell , is not only contrary to reason , but repugnant to the sense of antiquity , which unanimously determines a time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of purgation , before she can be admitted into the society of the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of just men made perfect ; and if our prayers can be in any measure beneficial to men in this life , they may have the same effects and purposes upon them in the other . for , let any man that thinks otherwise consider , what he means by heaven , and if he have any congruous , and rational apprehension and idea of it , he must necessarily conclude it to be a state of the highest purity and holiness , and the farthest removed from the infectious pollution of mortality , and dreggs of the terrestrial life , and then let him reflect upon the moral natures and dispositions of the greatest part of mankind , when they leave this world , and see how many vitious habits and inclinations towards the complacencies and inordinate pleasures of sense remain unmortified , how stubborn and inflexible their wills are yet to sincere goodness and righteousness , and how vigorous the animal and bodily life is , notwithstanding the continual contradictions and oppositions of reason , and higher principles ; and how very few of those which are sincerely good and righteous , to their utmost powers , have brought themselves under the divine life , so as to awaken in them that high and comprehensive principle of life and immortality : let him , i say , consider these things , and then tell me , whether he can rationally averr , that the souls of men , immediately upon their solution from their bodies , are carried into those degrees of happiness which are competible only to heroically good and virtuous spirits . nor can this enervate the force of this argumentation , to say , that all the sins which a good man is guilty of in this life , proceed from his union and conjunction with this terrestrial body , which continually administers fuel to the flames of inordinate passions and irregular desires and actions ; and consequently , when he is freed from the strait and narrow laws of mortality , he will become necessarily good ; and it will be as impertinent to pray for his emendation , and perfection in holiness , as when we see the sun leaving our hemisphere , to pray that he may rise , and enlighten the world again to morrow . for , besides the ridiculousness of supposing the soul of man , immediately upon it's relinquishing the body , to arise to such prodigious degrees of sanctity , and wisdom , and goodness , that she becomes an angel , or demi-god , or , i know not what transcendent being , and so perfectly cleared , and purified from all spots and defilements contracted in this life ; as that glorious eye of heaven , the sun , cannot espie a blemish in her ; besides this , i say , one may well question , whether the soul of man will be so necessarily , and fatally good , in the other state , as the objection seems to inferr ; since that she is never out of the reach of danger , till she hath attained her heavenly body , which christ , the righteous judge , shall bestow upon her at the general resurrection ; but is alwayes encompassed about with the same invisible enemies , which attended her in this life ; ( there being a mixture , and complexion of good and bad spirits , as of mankind upon earth ) : nor can she be totally freed from the extravagant impulses , and motions of her body , though it be farr more passive , and yielding to those gentle impresses and strokes she layes upon it , to countermand it's luxuriant sollicitations to impurity and vice : and , though we should grant her to be heroically good , ( which is all that can be desired ) yet her own will , the principle of her first rebellion and apostacy , still remains , and she can have no greater security of her non-retrogradation , and falling back again , then the angels , or she her self enjoyed , before her unhappy lapse : so that even here , there is required a timely care and vigilancy ; and , if the most virtuous person upon earth , may stand in need of good mens prayers , to be excited to this careful industry and inspection over his wayes , then may they likewise in the other world . the similitude therefore is ill applyed , from the necessary , and inevitable laws of matter and corporeal motion , to the emergent and spontaneous effects of free agents ; for , unless we will make those bright suns of immortality , the souls of men , to be purely mechanical contrivances , and despoil them of all liberty and innate principles , whereby to guide , and determine their actions ; we cannot imagine , that their apogee's and perigee's , the excess and diminution of their rayes , and beams of righteousness , should be so fatal and determinate , as the rising and setting of the material sun , which illuminates the world. but , lastly , if we are to pray for nothing , which we are certain will come to pass whether we pray or no ; i do not see how any man can say those petitions , in that most excellent prayer our blessed lord himself hath taught us , wherein we desire , god's name to be hallowed , his kingdom to come , and his will to be done ; for all these things will certainly be effected and accomplished , although we never pray that they should : or , what need we pray , as our church enjoyns us , in her compleat , and exact service and office of burial , that god would shortly accomplish the number of his elect , and hasten his kingdom ? will not such prayers as these , according to this rule , be wholly useless and insignificant ? did not christ pray for his apostles , in the dayes of his flesh , whom yet he knew certainly to persevere , and continue faithful unto death ? but i need not multiply instances in this case . he that will follow therefore the duct of reason , which alone ought to be judge in this case , where the scriptures are silent , must necessarily subscribe to this , that those who go out of this body with love and affection to sin and vice , must receive a punishment proportionable to the inequality and obliquity of their spirits ; and be fatally carried to such places of the universe , as are sutable to the coursness of their tempers ; and , so on the contrary , that virtuous minds shall be rewarded with such degrees of felicity , and take up their station in rhose habitations which are most congruous and agreeable to their natures and genius●s ; and , consequently , that those , who have not conquered their lusts , nor subdued their rebellious habits , but are taken away in the contest between the law of sin , and the law of the mind , that is , when the man is neither wholly alive to god nor sin , but in the intermediate state , carrying a warr within him , and acting perpetually with a reluctancy , and adhering sometimes to the one , and then to the other principle , according as the strength of natural corruption , or the auxiliaries of reason prevail upon him ; he must conclude , i say , that such persons as these , dying , cannot be immediately rewarded with the bliss and glories of heaven , because they have not as yet performed the condition upon which that felicity is entail'd ; which is , to be changed and renewed in the spirit of their minds , to be purified throughout , and become holy as god is holy , partaking of his nature , and becoming in all things conformable to the holy jesus , as to a perfect and compleat copy of all virtue and righteousness ; nor will the goodness of almighty god , whose spirit is alwayes taking hold of every heart , that retains any capacities and dispositions for the reception of it's own nature , frustrate such auspicious beginnings , but rather cherish and fold them , like a tender mother , in it's loving arms , till it bring them to that due perfection , which alone can render them the proper subjects of immortality and life . it will follow then , that such as these ( and such are the greatest part of mankind ) are fit and adequate objects of our prayers ; nor can the small , and only conjectural knowledg which we have of the state of separate souls , make us ever a whit the more remiss in performing these exercises ( which are the only ones we can shew ) of love and charity to our departed friends , if we remind our selves of what i before hinted , and shall now further prosecute ; viz. that the unfallen angels , and the spirits of good and holy men , departed this life , and all just persons upon earth , who are daily breathing after , and aspiring to the highest pitch of a christian life , are one polity , society , or corporation , which reacheth from that blessed and glorious seat of majesty , which we more eminently call heaven , to this globe of earth , whereon we live ; so that , all those intermundane spaces are replenished with several ranks and orders of invisible agents , who are , as the benign-eyes of god , beholding the administration of the affairs of the earth , and protecting the sincere lovers of truth from the tyranny and invasion of the airy principality ; and there is no need we should fancy them beyond the stars , when they have quitted their bodies ; where all that they can do ( if haply they can attain so much ) , is , to be compassionate spectators of our calamities , being unable to afford the least relief or succour , but look upon them as not farr distant from us , where they may not only behold the several transactions of men , but really assist and abette their innocent and pious attempts after the divine life and nature . and the more good and purified they are from the contagion of mortal concretions , the more compassionate and benign inspectors will they be of humane affairs and more concerned in their behalf for their advantage and welfare . having thus farr discoursed from the reason of the thing it self i may cast in the suffrage of the antient fathers of the church , to let you see the sense of antiquity , that prayers for the dead were in use even in the early dawning as it were of christianity : tertullian de corona militis , hath these words , oblationes pro defunctis , pro natalitiis , annua die facimus . and , in his book de monogamia ; pro anima ejus ( nempe mariti ) oret , & refrigerium interim adpostulet ei , & in prima resurrectione consortium ; & offerat annuis diebus dormitionis ejus . damascen . orat. defunctis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see likewise dionys . areopag . de ecclesiast . hierarch . ( mihi ) pag. 147 , 148. saint austin likewise , in the ninth book of his confessions , chap. 12. and 13. sets down at large the prayers he made for his mother monica , and her husband patricius . and if any yet desire further testimony let them consult the antient liturgies of the church , where are set down particular forms of prayer for the dead ; for such i mean who deceased in the communion of the church : nec ullus invenitur ( sayes the learned grotius ) alicujus authoritatis scriptor , qui ei mori contradixerit . st. chrysostome likewise in homil. ad pop. antiochen . ad hom. 3. in epist . ad philipp . as he is cited by cassander in his consultat . p. 239. affirms that this form qua ecclesia omnibus suis membris in christo quiescentibus locum refrigerii , & quietis , & pacis postulat , was of apostolical institution . and although , sayes he p. 240 it were not agreed upon by all , in what state the soul was after her departure from the body ; omnes tamen hoc officium , ut testimonium charitatis erga defunctum , & ut professionem fidei de immortalitate animarum & futura resurrectione , deo gratum & ecclesiae utile esse judicarunt . adde to this ( which , in such a case as this may have it's weight ) that our blessed saviour coming into the world to amend and correct the manners of mankind , and to introduce a religion which should be universal over the whole world , did , as it were on purpose to gratifie both jews and heathens , as well retain whatever was good and laudable in either of their religions , as expunge whatever was useless or of a bad consequence ; and yet we never find either in the history of the gospels , or in any credible author , that ever he reprehended that custome of praying for the dead , which was in use even at his coming into the world ; as the antient talmudick form , composed as it 's thought by the jews in their babylonian captivity , and that apochryphal writer of the second book of macchab. chap , 12. sufficiently testifie . and calvin himselfe instit . 3. c. 5. confesses that prayer for the dead was in use above a thousand three hundred years ago . those two places , ecclesiast . chap. 11. v. 3 , and apocalyps . chap. 14.13 . some make use of to prove that men immediately upon the dissolution of their souls from their bodies go immediately either to heaven or hell , and therefore our prayers are impertinent because their state whatever it be , is fixed and irreversible ; belong little to that purpose . as for the first , the words of which are these , if the clouds be full of rain , they empty themselves upon the earth ; and if the tree fall toward the south or toward the north , in the place where the tree falleth , there it shall be ; it hath no relation to this purpose , but properly belongs to the case of charity , as castellio hath noted : dum abundas largire . mortuus largiri non poteris , ut lapsa arbor jam nequit in quam velit partem ferri . the other likewise as little promotes their design , if we look well into the words , which are these , blessed are the dead which dye in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them : which verse must have a connexion with the precedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the patience of the saints , namely , in holding constantly the profession of the faith in the midst of those persecutions which should shortly come upon them ; upon which occasion the spirit of god accounts them happy who die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quickly , for they hear no more the voice of the oppressor , but are taken away from the evil to come , and rest from their labours , that is , are freed from troubles and persecutions ; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . a like speech , is that eccles . 4. upon mention of the oppressors , and the no comforter , it followes v. 2. wherefore i praised the dead that are already dead . thus sir i have at last finished that task you imposed upon me , in the performance of which i shall esteem my self infinitely gratified , if by it you will please to account me , sir , yours &c. june , 25. 1665. finis . notes, typically marginal, from the original text notes for div a45359-e140 argum. 1. argum. 2. argum. 3. 11. cor. v. argum. 1. arg. 2. these verses not extant in our vulgar books . * act ● . 59 & 2 tim. 1.12 . lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sect. 42. * eorum sententiam sic exprimit nobis strabo , lib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. & insignem de hac eorum sententia locum , apud porphyr . lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sect. ●8 . diuine considerations of the soule concerning the excellencie of god, and the vilenesse of man. verie necessarie and profitable for euerie true christian seriously looke into. by n.b. g. breton, nicholas, 1545?-1626? 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(eebo-tcp ; phase 1, no. a16740) transcribed from: (early english books online ; image set 16992) images scanned from microfilm: (early english books, 1475-1640 ; 1540:17) diuine considerations of the soule concerning the excellencie of god, and the vilenesse of man. verie necessarie and profitable for euerie true christian seriously looke into. by n.b. g. breton, nicholas, 1545?-1626? [12], 9, [154], 5, [6] p. printed by e. a[llde] for iohn tappe and are to be solde at his shop on the tower-hill, nere the bulwarke gate, london : 1608. dedication signed: nich. breton. printer's name from stc. errata on h11v, final leaf. 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 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page images 2003-12 emma (leeson) huber sampled and proofread 2003-12 emma (leeson) huber text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion divine considerations of the soule , concerning the excellencie of god , and the vilenesse of man. verie necessarie and profitable for euerie true christian seriously to looke into . by n. b. g. london printed by e a. for iohn tappe and are to be solde at his shop on the tower-hill , nere the bulwarke gate . 1608 to the right worshipfull and worthy knight , sir thomas lake , one of the clarkes of his maieiesties signet : health , happinesse and heauen . worthy knight the longe affectionate duty , wherin i haue followed your vndeserued fauour , hath made me study how to prooue some parte of my protestation : but finding my spirite by the crosses of fortune , vnable to be it selfe , in the best nature of thankfulnesse , i haue yet , by gods greate blessing , laboured in the vineyard of a vertuous loue , where hauing gathered those fruites , that are both pleasant and holsome , bounde vp this little handfull , i presente them to your patience , knowing that your loue to learning , your zeale in religion , and your wisdome in iudgement ( being able in diuine considerations , to finde comforte aboue the worlde ) will vouchafe to make that good vse of them , that maie giue me comforte in your regarde of them : but least tediousnesse maie prooue displeasing yea in matter of much worth , i wil leaue my labour to your liking , and my seruice to your imploimēt , in which i humblye rest in heartie prayer for your much happinesse . yours deuoted and obliged at commande : nich. breton . to the reader . manye reade they knowe not what , too many they care not what , but how necessarie is it for all men before they reade , to consider what they reade , and to what end they bestowe both time & labour in that excercise , i refer to the iudgement of their discretions , who are able to finde the difference betwixt good & euill : you then that reade this little worke to your greate good , if you well disgest the considerations contained in the same , let mee intreate you what you finde for your good , to esteem of as you haue cause , and what may be to your dislike to correct in your kinde patience ; in a little room is matter enough for the good consideration of a cōtemplatiue sperit , which looking towards heauen , and longing to bee there , shall finde such comfort in these considerations , as i hope shal giue cause to gloriefie god the author of all good , and not thinke a misse of me , that by his goodnes haue set them downe for the good of all his seruants : of which number , not doubting you to be one , i leaue you in this and all your good labours , to his onely gratious blessing . your well wishing friend , n. b in praise of these diuine considerations . goe little booke , the iewell of delight : the heauenly organ , of true vertues glory : which like a christall mirror sets in sight : the truest tract of high iehouahes story : which who so reades , shall finde within the same gods powerfull loue , to those that feare his name , i reading of it did much comfort finde : and so no doubt , may euery christian doe : that is to vertue any whit inclind : such right directions doth it lead him to . read then ( dear friend ) for heere i dare well say : to know god truely is the ready way . and more , within this lttle volume heere who so doth read with due consideration , his owne estate most vilely will appeare : if not reformed by heauenly meditation . consider then ▪ and doe aplaud his paine : that thus directs . true knwledge to obtaine . and for my selfe , as hauing gain'd therby : these few lines of my loue shall specifie : pleasure attend the author that did write it : heauens happinesse the heart that did indite it : true comfort be to him , that loues to read it , and ioy betide his soule : that truely treads it i. t. a diuine poem . o lord that knewst me ere that i was knowne , and sawst the cloath before the thred was spunne and framd'st the substance , ere the thought was growne from which my being in this world begunne : oh glorious god , that onely of thy grace : didst all and onely to thy seruice make me : and hauing giuen me heere an earthly place : vnto the guard of thy faire grace dist take me . of all pure bright , and euer-seeing eye : that seest the secret thoughts of euerie heart , before whose presence doth apparantlie , heauen , earth , sea , hell , in all and euerie part . in wisdome more o then wit can comprehend ! that mak'st and iudgest , gouern'st euerie thing ▪ power of all powers , on whome all powers attend , spring of all grace from whence all glories spring from that high , holy , heauenly throane of thine : where mercy liues to giue thy glorie grace . looke downe a little on this soule of mine , that vnto thee complaines her heauie cace . oh sweetest sweete of my soules purest sence , that in thy mercie , madst me first a creature ! and in the truth of loues intelligence , the neerest image to thy heauenly nature . and hauing framde me to thy fauours eye , didst with thy finger fairely write me out , in holy writ of heauenly misterie , how i should bring a blessed life about . forbidding onely what might be my harme , commaunding onely what might doe me good : preseruing me by thy almigtie arme and feeding me with a celestiall foode . thou madst the ayre to feede the life of nature , that i might see how weake a thing it is ▪ the earth , the labour of the sinfull creature , which beares no fruite but onely by thy blisse . thou madst the water but to clense or coole , or serue thy creatures in their sundrie vse : that carefull wit , might reason not befoole in vsing nature to the soules abuse . the fire thou madst to c●eere the chilling colde , with a reuiuing heate of natures ne●de ; that reason might in natures ruine holde how farre that force might stand the life instead . thus vnder heauen , thou madst these elements to maintaine all those creatures thou hast made , but so , that nature with her ornaments shall haue a time to flourish , or to fade but that same heauenly fire that doth enflame the heart and soule with a continuall heate : whose loue doth liue but in thy holy name , where faith doth mercy but for grace intreate . where that did kindle , or that cole to finde , or smallest peice or sparckle of the same : i found the eye of nature was too blinde , to finde the sence , or whence thee secret came . till by the inspiration of that grace , that to thy seruants doth thy goodnesse showe : i found thy loue the euer liuing place , from whence the substance of this sweete doth flowe and when i saw within this soule of mine , how farre thy loue exceedes the life of nature , and natures life , but in that loue of thine , which is the being of each blessed creature : then i beg●n to finde the foile of sinne , and onely long'd to liue in mercies grace , and hate the world , that doth their hel begin , that doe not long to see thy heauenly face . and thus perplexed in that passions griefe : that hath no ease but in thy mercies eye to thee that art the faithfull soules releife haue i laide open all my misery : the first part of consideration concerning god. consider : this word consider , in a few letters containeth a large volume , wherein the eies of iudgement may read what is necessarie for the vnderstanding of humaine reason : yea , and the best parte parte of the moste perfect and diuine contemplation , of the moste gracious and blessed spirites in the worlde : for if it please the almightie god of his infinite goodnes , so farre to inspire the soule of man with the grace of his holy spirite , as that being by the heauenly power thereof , drawen from the worlde to beholde the courses of higher comforts , when leauing the delights of fading vanities , he shall be rauished with the pleasures of eternall life . then may he saye with the prophet dauid ( entring into the contemplatiue consideration that may well be called the admiration of the greatnes and goodnes of god ) as it is written , in the 8. psalme verse 3. lord when i consider the heauens , the moone and the starres that thou hast made , what is man ( say i ) that thou wilt looke vpon him ? yea let me saye vnto thee ( oh man ) if thou couldest with an humble spirit looke into the greatnes of the goodnes of god in the power of his creation , in the wisdome of his workemanshippe , in the preseruation by his grace , and in the increase , by his blessing : if with all this thou couldest note the difference of heauen and earth , the brightnesse of the heauens , & the darkenesse of the world : the purenesse of the sunne and moone and starres , and the dimnes of the obscured light of earthly natures : the perfection of the angells , and the corruption of man ; the glorie of the diuine , and the disgrace of our humaine nature : well mightest thou say to thy selfe , oh what am i ? a worme , dust & ashes , & a substance of all foule and filthy corruption , that my god , the pure and bright , gratious , holy , good , and glotious essence of the incomprehensible deitie , will vouchsafe to cast downe the least looke of his mercie vppon me ? since therfore there is nothing that can be so truely pleasing to the spirit of man , as knowledge , neither is there any thing well knowne but by the true consideration of the substance , nature or qualitie thereof : let me begin to enter into this necessary course of consideration , in which we shall finde what is most necessary , fit and conuenient , for the vse , profit , pleasure , and honor of man ; that the obiect of the eye , considered by the sence of the spirit , the substance digested by the power of reason , nature may finde most comfort in the vertue of the application . touching consideration in generall . first , and aboue all things , we are to consider what is aboue all things to be considered ; then for the excellencie of the goodnes in it selfe ; and last , for the good that from it wee receiue : for in the instinct of nature wee haue planted in ourselues an insatiable desire of knowledge , whereby we finde in our selues , somewhat more then our selues , leading vs to a longing after somewhat aboue our selues , which if by a light inlightning our mindes we be led out of the darkenes of our blinded sence of nature , to the cleare beholding of the glorious brightnes of gods graces , wee shall see that in him onely and altogether , is the infinite goodnes and incomprehensible greatnes of all perfect knowledge , and knowledge of all perfection ; and that so much neerer cōmeth our nature vnto the diuine : as by the light of grace wee feele in our selues , an apprehension or participation of those graces , that essentially doe onely dwell , and are inheritant in the diuine nature . to come to a plainer explanatiō of the first due point of consideration : euery thing is to be desired for some good that it doth containe in it selfe , and may bring vnto other : the goodnes therefore of euery thing , must be considered before the thing it selfe be effected . then if good be for the goodnes desired ; the better that the good is , the more it is to be desired , and so the best good for the best goodnes to be best and most desired . now who is so euill , that hath the least sparkle of gods grace , but by the light of the same , doth see in the wonder of his works , the glory of his goodnes ? but leauing al doubts , ther is no doubt to be made , that god is in himselfe the essence of all goodnes , the first moouer , the continuall actor , and the infinite furnisher of all good , in thought , word & deed ; where , when , & in whatsoeuer : this first position thē grāted that god is only good & the onely essence of al goodnes , what obiection can be made , why he should not be aboue all things to be desired , humblie to be affected , faithfully to be loued , louingly to be serued , duly to be obeyed , and infinitely to be glorified ? for the athists , whom the psalmist calleth fooles , psalme , 53. verse 1. that said in their hearts there is no god , because they knowe no good , i saie nothing to them , but their soules shal finde there 1 a deuill that taught them , and will reward them for their euill● but for them that knowe there is a god , and haue a feeling of his goodnesse , in the comfort of his grace : let me a little speake vnto them touching the pointes that i meane to speake of in the considaration of the greatnesse of god aboue all thinges , and for which for all thinges in all , & aboue all thinges hee is to be admired , loued , and honoured : and first touching the greatnesse of god. the first consideration touching the greatnesse of of god. to consider the greatnesse of god , at least that greatnesse in which himselfe only knoweth himselfe is incomprehensible , & therfore aboue the power of cōtemplation , meditation , & consideration of man or angelles whatsoeuer ; for in the maiestie of his power , hee is incōprehensible in his wisdome ; vnsearchable in his graces ; incomparable , and in his glorye infinite : in all which he doth so far exceede the compasse of all consideration , as in the humilitie of confession must be left only to admiration ; but for so much as of his mercie he hath left to our contemplation , let vs with such humilitie consider thereof , as may be to his glory and our comfort . touching therefore his greatnesse , let vs humbly lift vp the eyes of our hearts to the beholding of those thinges , that in the excellent great workmanship of the same , wee may finde that there is a further greatnes , then wee can euer finde againe . let vs consider in the creation of al creatures , his admirable power , who but spak the word & they were made ; oh powerfull word , by which all thinges were created ; and if his word was so powerfull , how much more powerfull is he that gaue such power vnto his word ? loath i am to enter into particularities , to set downe the greatenesse of his power , though the least of his workes shewe not a little , and the greatest of his workes shew but a little of that greatnes which his glory doth contain ; where such varieties as well of the formes , as natures of creatures , aswell in their differences as agreement , in number so innumerable , as prooue an infinitenes in the power of their creation , yet when the greatest of all things vnder the heauens , yea the heauens themselues shall waxe olde as doth a garment , and ( as a vesture ) shal be chāged , how great is his power , who shall loose no part of his grace , but increase infinitely in his glory ? who hath spand the heauēs but the finger of his hand ? who hath settled the earth but the word of his mouth ? who hath digged the greate deep , but the wisdome of his will ? looke vp the heauens , they are the works of his hands : look downe to the earth , it is the worke of his word : beholde the seas how they are obedient to his will : now to beholde in the sunne the light of the daye , the moone and the starres ; as it were the lampes of the night ; yet these so keepe their courses in a continuall order , that one is not hurtfull to another , but all and euery one in their seruice to man , performe their dueties to their creator : doth not the consideration of these obiectes to our eyes , strike an impression in our hearts of an admirable power in the greatnesse of his workmanship ? again , to behold the thicke cloudes , whereby the sun is obscured , the boisterous & tempestious windes , wherby the highest caedars are shaken , and the terrible lightning and thunders , that amaze the hearts of the beholders : are not these great proofes of a great power ? but let vs looke downe a little lower vppon the earth , and consider how it is possible that so great and huge a masse shold be carried in such a circūference ; again , the world of great & huge trees in the woods , with great and strange wilde beastes in the wildernes ; the one to beare fruit , the other to feede and breede , as it were to an infinite increase , & yet place and foode enough for all . again , to beholde the raging seas how they roare against the bankes of the earth , to whose boundes they are limitted : & to cōsider of the great & huge fishes that make their walks in these watry pathes : are not all these , spectacles , great aparāt proofes , of a moste great and admirable power ? again , to note the great and stout foules , that with the force of their winges make their passage through the ayre , & yet neither the lights of the heauēs , the creatures in the earth , nor seas , nor birds in the ayre , shall lōger retain their places , then stādeth with the pleasure of the almightie : oh how admirable is that greatnes to whom all things are in such obedience , which in him onely hauing their being , are onely at his will in their disposing ? but let me come a little lower to thee : oh man , compounded of the worst matter , the very slyme of the earth , how great a power is in thy god that hath created thee , not by his worde onely ( as he did all other creatures in the earth ) but aboue them all in a diuine nature of grace ; so neere vnto himselfe , as that he woulde in the greatnes of his loue , cal thee his image , & to this image of himselfe , giue so great a power ouer all his creatures , that both sunne , moone , and starres in the heauens , the beasts in the fielde , the birdes in the aire , the fishes in the sea , the trees in the woods , and the mineralles in the earth , shoulde all be subiect to the disposing of thy discretiō & obedient to thy commaund . hath he not made the great horse to cary thee , the great lyon to be led by thee , the beare , the wolfe , the tygre and the dogge , yea withall other beastes , to stand affraid at the frowne of thy countenance ? yea doth he not coward their spirits to become seruiceable to thy cōmaund ? doth not the faulcon stoope her pitch to come downe to thy fist , and make her fight at the fowle , to feede thy hunger or pleasure ? doth not the dog leaue his kennell , and make his course at the deere for thy food or thy sport ? doth not the fish come out of the deepe waters and hang vppon thy baite , for thy profit or thy pleasures ? & what a greatnesse is this to haue this commaund ouer so many creatures ? but againe , consider withall how much greater is that infinite greatnesse in thy creator , that hath giuen such greatnesse to his creature . againe , consider withall , the greatnesse of his glorie , and glorye of his greatnesse , that his angelles tremble at his brightnesse : if hee touch the hilles they shall smoake , and the mountaines shall melt at his presence , and no man can see him and liue : so greate is his brightnesse , as no eye can beholde : so pure his essence , as exceedes the sence of nature : so deepe his wisdome , as is vnsearchable in reason : & so infinit his perfection , as surpasseth the power of consideration : and therefore let vs consider , that in regarde of that almightie power , in his greatnesse the greatest : yea , and all power without him is so greate a smalnesse as nothing can be lesse . againe , let vs in admiration of his greatnes , and knowledge of his goodnes , consider whom we are to thinke on , how we are to thinke of him , what we are to thinke of our selues without him , and what we are onely in him : for the first , whō we are to thinke on , is the incomprehensible maiestie of all powers , the biginner of all times , the creator of all thinges , the cōmaunder of al natures , the disposer of al properties , the life of all beings , and the endles glory of al graces : absolute in his power , resolute in his will , incomparable in his wisdome , and admirable in his worke : thus i saye , let vs consider whome wee are to thinke of , not a creature but a creator : not a king , but a king of kinges ; not a power , but a power of powers ; and not an angell but god : now howe shall wee thinke of him ? with feare and trembling , and remember the sayings of mathew , chapter 10. verse 28. feare not him that can destroy the bodie , but feare him that can destroye both body and soule . and therefore when wee fall into sinne , let vs feare the greatnesse of his wrath , and the greate power in his furie : for though hee fedde elias in the wildernesse by the rauens , and preserued daniel in the den from the lyons , made the dogges licke the sores of lazarus , and made the sunne to stay his course at the prayer of iosuah , yet , with the wicked he maketh his creature in the vengeance of his wrath , tooke another course , for the lyons deuoured the false prophets : the beares came out of the wood to destroy the children that mocked the prophet : the dogs fed vppon iesabell , and the darkenesse blinded the sodomites , till fire came downe from heauen to consume them . consider therfore ( i say ) whom wee are to thinke on ? in one word which concludeth all that can be spoken , god & not man : for in god is all greatnesse , without whome the greatest of all powers , is but the power of all smallnesse : but since so great is his greatnesse euerie way , as is no way to be comprehended , let vs onely know and acknowledge his infinitenes therin to be such , as we must humbly leaue to admiration , and say with the prophet dauid , psalme . 1●6 . vers . 26. praise yee the god of heauen for his mercie endureth for euer . now let vs see what wee are without him ; as bubbles of water that breakes in an instant : or a blasted flower ere it bee out of the bud : the shame of nature : meate for dogges : fuell for fire : out-lawes from heauen , and prisoners for hell. oh fearefull state of such as feare not god : feare therefore the greatnes of his wrath , least you be consumed in the greatnes of his fury . now what are wee to thinke of our selues in him , the chosen vessels of grace , the comaunders of all earthly powers , the compagnions of his saints ▪ coheires in the heauenly kingdome , & brethren with his blessed sonne and our sauiour iesus christ : thus greate doth his greatnes make his , both in this world , & in the worlde to come : and thus much for the first pointe of consideration of the greatnes of god. touching the goodnesse of god the second consideration . it is a position infallible , that of goodnes can come nothing but good : god then being the onely & euer true and pure essence of al goodnes , of him what can be spoken but all good ? is it not written , that whatsoeuer he created , hee sawe that it was good ? and hauing made man to his owne image , the best good , how did he shew to him his exceeding goodnes , in giuing him dominion ouer al his good creatures ? onely the tree of life excepted , which though in it selfe it was good , yet in that he knew it was not good for man to meddle with , hee forbad him to taste of the fruite therof ; & this good warning his good god gaue him , that there might nothing but good come to him : but we may well say there is nothing good but god ; it is the worde of truth spoken by the lord of life . our sauiour iesus christ , when the pharises called him good maister , his answer was , why call you me good ? there is none good but god : and if the only begotten son of god wold not be called good , how can this title of good , be properly giuen to any of his creatures ? though it pleased him to say that he sawe euery thing was good that hee created , yet it was good onely respectiuely as it came from his goodnes , and onely effectiuely as might serue to his glory : for though the spirite of man by the grace of the holy ghost doe participate with the great blessing of god , which from his goodnes proceeding , cannot be but good ; yet onely and altogether in god doth abide and dwell that pure essence & eternall goodnes , which may onely make him be iustly and properly called good . now all goodnes being in him and of him , and whatsoeuer is or may be in any part thought , or called good , must be onely in respect of god , the onely giuer of the same : and whatsoeuer good we receiue , is things good , & all the good that he created for the good vse of man , that good knowledge , knowledge of goodnes , and goodnes of knowledge , the perfection whereof is onely in himselfe , and the participation wherof shold be in none but the image of himselfe : this image did hee chuse to make in man , and this good onely to bestowe vpon man : now howsoeuer the deuill by corruption of temptation , hath drawen away the hearts of those outward men which retaine in their soules small or no parte of the image of god , vnto the delight of euill , yet those men that are touched with the least parte of gods grace , haue not onely a hatefull loathing of the nature of euill , but a longing desire after good , and a delight in the good of the desire of that good that they long after : man being therefore by the goodnes of god elected for his best creature , his best seruant and coheire with his onely beloued sonne in his heauenly kingdome : hee hath also elected him to that knowledge of god , that by the good thereof , may breede in him the greefe of sinne , vnto which by corruption he is a subiect , and a neuer-satisfied desire to enioye the good that by faith he is assured to come vnto : now as he hath elected man onely , and aboue all his creatures to this knowledge of good , which he did as it were chuse out of all his blessings , to bestow onely vpon man , so did he withall giue him knowledge how to come to the possession of that good , to which onely he is elected : oh how infinit a goodnes is this in god towards vs , in this gratious benefit of our election ! oh what heart can ( without the rauishing ioy of the soule ) think vpon this goodnes of god towards man , that ( as i aforesaid ) hauing chosen him for his best creature , his best seruant and coheire , with his bestand onely beloued son , he did not only inspire his soule with an especiall knowledge aboue all other creatures , but with this knowledge of good , a knowledge likewise of a direct way to come vnto it ; which waie is not to be sought in a strange country , nor among the saints or angells , but euen here at home , and in his holy word , and that waie to be onely founde , by the faith of that grace , that in the good creatures of god doth onely worke to his glorie : in somme , when hee himselfe is both the waie to life , and the life of the faithfull . what an excellent comfort is this in one worde , one truth , and one christe ; to seeke and finde the waie to our is from the aboundance of his mercie , and for the which wee are bounde in all humilitie to giue him glory : let vs acknowledge all goodnes to be onely in him , and himselfe the glorious essence of the same : consider with thankefulness the good that vnworthylye wee receiue from him . first let vs thinke on the goodnes of god , in out election , that being the worst matter to worke vpon , hee would show the best of his working , in framing a substance to the image of himselfe : can there be any thing so good vnto man as to be made the image of god ? and when in the righteousness of the soule , which is the best goodnes in man , wee be most like vnto god ? what glory are we to giue vnto him , who ingrafteth in our hearts such a loue vnto righteousnes , and such a righteous loue vnto his grace , as that by the vertue thereof we become as it were members of his sacred body , & branches of the tree of life : consider i say thus , first the goodnes of god in our election from the slime of the earth , the worst matter in the world to worke vpon , to be the best and fairest of his works in the world : and all earthly things to endure but their time , in the course of their liues , man onely in his grace to liue for euer : in himselfe , he is onely all goodnesse , and from whome onely being onely good , we receiue this first good of our election : how great a proofe of the glorious essence of the goodnesse in god is this ? that not by perswasion of angelles , nor the merrite of any power of nature , this free election of man aboue all creatures , & vnder him to be lord ouer them , fell vnto vs by the onely gratious working of his holy wil to his onely infinite glory & our vnspeakable comfort : now let vs againe consider a further goodnes , that from his grace we receiue in our election , not onely to be made the best best of his creatures , but to serue him with such loue that wee maic liue with him in glory : he hath not onely chosen vs for his best creatures , but also for his best seruants ; yea his beloued sonnes , and not onely sonnes , but coheires with his blessed sonne in the heauenly kingdome : he hath chosen vs before the worlde , to preserue vs in the worlde , and to take vs out of the worlde to eternall ioyes aboue the worlde : oh what tongue can expresse the greatnes of this his goodnes towards vs , besides the infinite comforts , graces and blessings , that euer in this life he bestoweth vpon vs ? hee created all things could giue him nothng to perswade or allure him to make vs to his image , being created : we were so poore , that wee had nothing but what he gaue vs , & therfore could giue him nothing for our creation : when hee had giuen vs dominion ouer his creatures , what could wee giue him but what was his owne , and whereof he had no neede , but might commaunde at his will ? naie more , what did man giue him but vnthankfulnesse in being disobedient to his commaundement ? and lastly being fallen through sinne , so farre from the state of grace that there was no meanes but the death of his dearest sonne and our sauiour , for our redemtion : what could wee giue him hauing nothing ? and if we had had al the worlde it was but his owne , and as nothing to recompence this admirable point of his goodnes in our redemption : consider then for our election we could giue him nothing , and therefore it was only of his grace : for our creation we had nothing to giue him , for we had nothing but what he gaue vs : for our redemtion the least drop of the pretious bloud of his deere beloued sonne , was more worth then the whole worlde : oh then thinke wee coulde giue him nothing worthy of so greate a loue as to dye for vs : with the grace of his holy spirite hee doth sanctifie vs , and who can thinke or dare presume to buy that glorious blessing of him , shall with symon magus perish in the horror of such a sinne , the least sparke of his grace , being more worth then the whole worlde ; and the worlde all his , and man but a creature in the worlde . againe , for our iustification , his onely righteousnesse in his life and death , his patience , and his passion , is the onely substance of our iustification : for as wee are iustified by faith in his bloud , an effect of grace in the inspiration of his holy spirite : so is that pretious bloud of his , the glorious ground of our beleife , whereby onely wee are iustified : our election then from grace , our creation in grace , our redemption by grace , out sanctification by grace , our iustification by grace , and our glorification by grace : what hath the world , or man , if he had the whole worlde to purchase the least parte of the glory that the onely goodnesse of god hath in his mercie ordained and reserued for the good of man ? let then no man be so blinde or blinded with the mist of arrogancie , as to runne into merite in himselfe , or to mingle our saluation ? oh let vs a little consider , how many are the sundry , yea and infinite varieties of god , that by the goodnes of our election wee receiue from the mercie of the almightie : first to be created to his owne image , to be inspired with a diuine knowledge aboue all his creatures , to haue dominion ouer so many creatures , to be feareles of damnation by the assurance of our election to saluation , to vse the things of the world , as if wee had them not , to accompt the worlde with all the pompe and pride thereof , but as vanitie , to haue a loathing of sinne , and a loue to vertue , to be furnished of what is necessarie to be deffended from euill , preserued from hurt , to dread no danger , to be weary of the worlde , and longe to be with christ : to speake of the goodnes of his bountie dayly bestowed vpon his creatures , as beautie to some , strength to other , to other wealth , to other wisdome , to other honour , to other diuine inspirations ; these i say are no small causes to make vs consider of his goodnesse towards vs : but aboue all , to giue vs himselfe , in his loue to bee with vs , with his grace to guide vs , with his power to defend vs , with his word to instruct vs , & with his holy spirit to inspite vs : to finde the way made for vs to our eternal ioyes that none shall take from vs , to which before the worldes & world without end , he hath only elected vs : oh man how canst thou thinke humblie enough , thankfully enough , and ioyfully enough of the goodnes of thy god , in this good of thy electiō ? in summe what goodnes can be greater vnto vs , then to know y t god to his dearest loue through his beloued only dearly son iesus christ , hath elected vs , & as it were chosen his loue aboue al his creatures , in his son iesus christ our lord and sauiour , to be bestowed vpon vs ; i● that loue to liue with vs , and that euer-liuing loue neuer to leaue vs here on earth ; with his infinite blessings in his gratious goodness to comfort vs , and in heauen to reserue a crowne of glory for vs , to create vs when we were not , to redeeme vs being lost , to preserue vs from destruction , to giue his deerest sonne to death for our sinnes , to assure vs of saluation , and to receiue vs to glory . all this did hee , and all good that euer was , is , or euer will or can be , for vs , to shew and make vs consider of his goodnes towards vs : for let vs in breefe a littltle consider how freely , and onely of his grace hee hath thus made manifest his vnspe●kable goodnes in this our election , when wee were not : wee gle his corrupt actions with the pure merite of christe iesus for his saluation ; but say with iob all our righteousnesse is as a filthie cloth , and with the prophet dauid , psalme 116. verses 11. 12. meditating vppon the greatnesse of his goodnes towards him , what shall i giue the lord for all that hee hath done vnto me ? i will take the cuppe of saluation , and be thankfull to the lord : see here all that wee are , and all that wee can giue him for all the good that wee receiue from him , bare thanks : and yet as much as hee requireth , and more then from a great many ( the more their shame ) hee receiueth . but let those that feele these great effects of grace in the goodnes of the liuing god , say with the holy prophet , psalme 136. verse 1. be thankfull to the lord , and speake good of his name , for his mercie endureth for euer : but since so infinite is his goodnes in all things and to al things , and specially to man aboue all things , let me onely wish al men for their own good , to acknowledge all goodnes onely to bee in the lord , the onely author and substance thereof ; & whatsoeuer is good in heauen or earth , is onely a free guifte of his grace , that must onely work to his glory ; the election of man to be an effect of loue in the grace of his goodnes , and not to dreame of merite , but to giue glory vnto mercie , for the benefit of such a blessing , as being freely giuen to man , through our lord iesus christ by his merite , is onely confirmed to the eternitie of his glory : and thus much touching the goodnes of god. touching the wisdome of god the third consideration . to speake of the wisdome of god , is so farre aboue the capacitie of man , that it is rather with all humble reuerence to be honored and admired , then either to be spoken of or considered : yet for so much as the creature doth giue glorye to his creator , in praising and with admiration beholding the excellent workmanshippe in the varietie of his workes , and finding it so farre aboue the reach of reason , as must noedes proceede from a vertue of diuine grace , hee doth in contemplation acknowledge a wisdome of that excellencie , that maketh him saie with the prophet dauid , in the 104. psalme 24. verse , oh how wonderfull are thy workes ? in wisdome hast thou made them : but though the wisdome of god as it is in it selfe , is an other himselfe , and not to be comprehended of any but himselfe , yet the effectes thereof in all things , doe giue him so greate a praise , as make him aboue all things , to receiue the highest of all glory : for to enter into particulers , let vs beginne to looke into his creation , in the power whereof hee sheweth no small parte of wisdome : as in the brightnes of the sun , moon , & stars , and the cleernesse of the skie , the courses of the planets , & the motions of the celestiall powers : in the opperations of the elements , in the perfection of proportiōs , in the diuersity of creatures , in the wōder of arte , and quicknesse in working : what excellent arte hath he taught nature , in painting all the trees , fruits , and flowres of the earth ? yea and all the haires , skinnes , feathers , and scales of beasts , fowles , and fishes ? the eeuennes & purenes of euery one , of whome being truly considered , wil startle the best witts in the due consideration of that onely point of wisdome . againe , what a further secret cunning hath he taught nature , in perfuming so many trees , hearbs , and flowres , all growing out of this darke and dusky earth : by what wisdome he doth vnite the people , and hauing deuided the languages , how hee giues the meanes of vnderstanding : how hee makes the fishes paths , and the shippes passages through the seas , the birds walkes through the ayre , and the salamanders dwelling in the fire , and the wormes howses in the earth : how admirable is this wisdome that so worketh all things by it selfe ? to speake of the excellency of arts , in the secrecie of their working , what can it finally approoue but an admiration of knowledge in the maister of them ? but hauing with salomon found by the light of grace , and experience of labor , that al things are vanity , except onely the vertue of that grace , that enricheth the soule with inestimable treasure : what a pointe in wisdome is this , not onely to instruct the soule of man in knowledge of natures , with their qualities and effects , but through the power of it selfe to breede a kinde of spirituall knowledge in the apprehension of faith , that in contemplation of heauenly treasure , maketh trash of the whole worlde . oh superexellent exllencie in wisdome , that frameth the heart vnto the soule , to seeke out the waie of life , and in the prison of the flesh , preserues it from the perill of infection ; that man being created the image of perfection , can neuer be destroyed by the venome of corruption , but in the daies of iniquitie , being guided by grace , escaping the snares of hel , shall fly to the ioyes of heauen . consider that if man by the wisdome of god attaine to this excellent knowledge , how to walke through the passages of nature , to make vse of them for his seruice , to withstand the temptation of sinne , to receiue the instructions of grace , to dispise the delights of the worlde , to bridle the affections of the flesh , and ouercomming the power of death , to finde the path vnto life ; if this i say , and more then can be said , by the instruction of the diuine wisdome , man hath power to attaine vnto , thinke how infinite is that wisdome from whome only commeth the essence of this , and all knowledge : in whome it onely liueth , and without onely whome all is but meere ignorance : and since it is written , that the beginning of wisdome , is the feare of god ; learne onely that lesson , and feare to be otherwise learned : paule thought he knew enough in christ , & him crucified : and enough wise shalt thou be , if thou canst applie his knowledge to thy comfort . but to returne breifely to speake of the wisdome of god , it is in the heauens so highe , in the earth so large , in the water so deep , in the aier so secret , and in the fire so powerfull ; in all things so exquisite , and in perfectiōs so infinite , that i will onely in the admiration thereof , giue glory to the same , and saie with the apostle 1. corin. chapter 3. verse 19. the wisdome of the worlde is foolishnesse before god ; and againe , with the prophet dauid , psalme 104. verse 24 oh lord how excellent are thy workes in wisdome hast thou made them all . psalme 139. verse 6. such knowledge is too excellent for mee . o all ye workes of the lorde , praise him and magnifie him for euer : but since so many and so infinite are the praises that may worthyly bee giuen vnto it : i cannot so leaue off , but i must speake a little more of the consideration of it , for the power of it : it maketh all things for the knowledge of it , it knoweth all things for the direction of it , it ordereth all thinges for the goodnesse of it , it is good in , and to all things , for the greatnesse of it , it comprehendeth all things for the grace of it , it is gratious in all good things , and for the maiestie of it , it is glorious aboue all things : for in the power of it is the life of vertue ; in the life of it is the mercie of loue ; in the loue of it is the blessing of grace ; and in the grace of it , is the eternitie of glorie : who seeketh it shall finde it , who findeth it shall loue it , who loueth it , shall liue in it , who liueth in it , shall ioy in it , and who so ioyeth in it , shall be blessed by it . it is brighter then the sunne , purer then golde , sweeter then the honie and the honie combe , and for the worth of it , it is more worth then the whole worlde : it beautifies nature , it rectifieth reason , it magnifies grace , and glorifieth loue : it loueth humilitie , it aduanc●th vertue , it enricheth knowledge , and maintaineth honour : it laboureth in heauen for such as from heauen are preserued for heauen , to bring them to heauen : in somme , it is where it is the blisse of nature , the honour of reason , the light of life , and the ioye of loue . the elect loue her , the saints honour her , & god onely hath her : in summe , so much may be said of her , and so much more good thē can be said or thought is in her , that fearing with the deuine light of my praise , to obscure the glory of her worthynesse , i will onely wish the worlde to seeke her , the godly to finde her , the gratious to loue her , the vertuous to serue her , the faithfull to honour her , and all the creatures in heauen and earth to praise her : and so much , touching the consideration of the wisdome of god. the fourth consideration touching the loue of god. oh : who coulde with the eyes of wisdome , in the humilitie of the hearte , looke into the vertue of that grace that liueth in the loue of the almightie , should finde that sence of sweetnes , that should rauish the soule of vnderstanding : but though it bee in it selfe so gracious , and in grace so glorious as exceedeth the exceeding o● all praise , yet as a mole-hill t● a mountaine , a flie to an eagle or an ante to an elephant , le● me with the poore widdow put in my myte into the treasurie , in humilitie of my hear● to speake of the life of my soule , which being onely in the loue of the liuing god , let me speake a little in the cōsideration of the same , that the vngratefull world seeing their lacke of grace , may blush at their blindnes , & be ioyful of a better light , where beholding the beautie that rauisheth the soules of the beloued , they shall find the loue that is the ioy of the blessed : touching the which , let me by degrees speake of such points as i find most necessarie in this consideration : ●et vs first i say consider this first ●oint of the loue of god , that ●efore we were created for his ●eruice , wee were elected in his ●oue , then to make an image to it selfe , yea & as it were another it selfe , for the first , romans 8. iacob haue i loued , euen before he had done good or euill ; there is election prooued in loue . when the angell saluted elizabeth , with the message of her conception , was it not of iohn the baptist , who was sent to pronounce the word of the lord , to make streight his way before him ? and what greater proofe of loue , then to electe him to such a message ? againe , doth not christ the sonne of god praye to his father , that as hee is one with his father , so his maye be one with him ? oh how can there be so greate a proofe of the election of loue in christe , as by his loue to be made one with him : looke i saie into the excellencie of this incomparable loue in god towards man : first to make him to his image , and not onely by his worde ( as by which he made all other creatures ) but as it were by a consent , or consultation of the trinitie about an especiall worke , to the pleasing of the deitie , as it is written : let vs make man in our owne image according to our likenesse . but well may it bee saide that nullum simile est idē , for though he were perfect in respect of our corruption , yet by his fall , it appeareth that the creature was farre shorte of the perfection of the creator : but being falne from that perfection , by the venome of temptation , into the state of damnation , how greate was the loue of god , to effect againe by himselfe the blessed worke of his saluation ? for as it is written : god so loued the worlde , that hee gaue his onely begotten sonne to death , that all that beleiue in him shal be saued : againe , looke into the admirable loue of christe to his beloued , to come from the bosome of his father in heauen , to his graue in the earth : to leaue the seruice of angelles , to be skoffed of diuelish creatures ; to leaue the ioyes of paradise for the sorrowes of the worlde ; to leaue his throane in heauen , for a maunger on the earth ; to leaue his seate of iudgemente , to suffer death vpon the crosse : well might hee say as in respect of his sorrowes for the sinnes of the worlde , with the punishement that hee was to endure for the sinnes of others , himselfe without sinne , when hee felte the extremitie of those paines that in the sweate of bloud and water , prooued the passion of true patience , and the life of true loue . vt , non est dolor sicut meus , sic non est amor sicut meus ; for indeede he knoweth not , nor can he iudge , what loue is that in his heart cannot saie in honour of his loue , neuer such loue : the freinde to die for his enemies ; the maister to die for his seruants ; the king to die for beggers ; the sonne of god , to dye for the sonne of man : well maye it be saide neuer such loue : to leaue all pleasures to bringe thee to all pleasures ; to endure all crosses to worke thee all comforts ; to leaue heauen for a time to bring thee to heauen for euer . what art thou that in the thought of such loue , canst not saie in thy heart , in the ioye of thy soule , as nullus dolor sicut eius , sic nullus amor sicuteius : as no sorrowe is like to his , so no loue is like to his : doth not hee truely saie that can say nothing but truth ? loue one another as i haue loued you : greater loue then this cannot be , for a man to lay downe lyfe for his beloued : oh let vs a little meditate vpon this excellent comforte that is vnspeakable in god towards man , through his loue was man created the goodlest creature : & where al other creatures haue their eyes bēt downward ( to the earth , where they seeke their foode ) man hath a face , looking vpwards toward heauen , where the soule seeketh foode aboue the flesh : againe , through the loue of god was man made the wisest creature , to know the varieties of natures , to giue names vnto creatures , to note the courses of the heauens , to till the earth , and make his pathes through the seas , to deuide the times , to distinguish of doubts , to search into knowledge , and to know the giuer and glory thereof : againe , through the loue of god , man was made commaunder of all creatures vnder the sunne , lord of all the earth , foreseer of after-times , messenger of the worde of god , student of diuine misteries , cheife seruant to the lord of lords , freinde to the king of kings , and coheire in the heauenly kingdome , through the loue of god ; hee was made a seruante , but as a friend , a brother and a coheire : now hee that thinks on these pointes of loue , is worthy of no loue if he cannot say in his heart there was neuer such loue : hee loued man in himselfe , when there was none to perswade him to loue him but himselfe ; he loued man as himselfe , that he wold haue him one with himselfe ; yea he loued man more if more could be then himself , that for man to death would giue himselfe : hee made man louingly , he blest man louingly , hee came to man louingly , and dyed for man most louingly : in the beginning hee shewed his loue without beginning , and in the end will shew his loue without ending , he made him better then his creatures , for hee made him lord ouer them : hee made them better then his angells , for hee made them to serue him alittle lower then himselfe . psalme 8. verse 5. that himself might chiefly loue him : see further his loue vnto man as it is writen , i say 49. 15 : can a mother forget her children , yet wil i neuer forget thee . se heere loue more tender then of a mother , and more carefull then of any other father : o loue of loues , what loue is like to this loue ? a kingly loue , which defendeth his subiects ; a lordly loue , which rewardeth his seruants ; a friendly loue , that is kind to his friēds ; a brotherly loue y t is kinde to his brothers ; a motherly loue , that is tender to her children ; a fatherly loue , that is carefull of his sonnes ; and a godly loue , that is gratious to his creatures ; a faithfull loue that neuer fainteth ; a bountifull loue that euer giueth ; a mercifull loue that neuer grudgeth , a pitifull loue that euer releiueth ; a mindefull loue , that neuer forgetteth ; a gracefull loue that euer loueth . now who can enter into the true and due consideration of loue , worthy louing , & in the thought of this loue , will not euer confesse there was neuer such loue ? which regardeth nothing but loue : oh how did god loue abraham for shewing his loue in isaack ? where god regarding more his will then his worke , would not suffer the sacrifice of his son , but so loued him , as besides many other great fauours that he did him , could say within himselfe ( when he had determined a destructiō of his enemies ) shal i hide from my seruant abraham what i will doe ? as thogh he wold keep nothing frō his beloued that he knew fit for his knowledge : againe , how loued he eliah that he wold neuer let him see death ? how loued he his seruant dauid that he made him to his owne heart ? how loued he the blessed virgine to make her the mother of his blesssed sonne ? how loued hee iohn the euangeliste , to let him leane in is bosome ? how loued hee paule to bringe him from idolatry ? & how loued he peter to forgiue him whē he had denyed him ? how loued hee lazarus when he wept ouer him , how loued he mary magdalen when he disposs est her of fowle spirits , and at his resurrection let her beholde him ? and how loued he the theife when hee carried him into heauen with him ? to recite all the pointes of his particuler loue to a worlde of vnworthy persons , were more then a worlde could set downe but for so much as i haue said , and more then may bee saide of his loue , i am perswaded , that if wee consider the power , the grace , the wisdome , the bountie , the pittie , the maiestie , the mercie , the patience , the passion , the sorrow , the labour , the life , and the torments of his loue , for our loue ; he hath no feeling of loue , or is worthie of no loue , that will not in the ioye of his soules loue , giue all glory to this loue , and say with the prophet dauid . psalm 31. verse 23. loue him all ye his saints , praise him and magnifie him for euer . for as there was neuer such a sorrowe as he hath endured for vs , so is there no such loue as he hath to vs , and in his mercie dooth euer shew vs. when he came first into the world , he came as an infant , to shewe vs the mildenes of his loue in further yeares : he came as a doctor in the wisdom of his loue , to teach vs the way vnto eternall life , in the vertue of his loue : he came as a phisition to cure vs of all diseases : in the power of his loue , he came like himselfe as a god to driue out the deuils from vs : and in the meekenes of his loue , came as a lambe to be sacrifised for vs : & in the care of his loue , at the right hand of his father , is now a mediator for vs , & in the glorie of his loue , into the possession of our inheritance , that hee hath purchased for vs : will receiue vs : oh milde ! oh wise ! oh vertuous ! oh powerfull ! oh meeke ! oh carefull ! oh glorious loue ! who can thinke of this loue , and in the true glorie of true loue , cannot most truely say , there was neuer such loue ! no , as non est dolor sicut eius , so non est amor sicut eius . and thus much touching the consideration of the loue god. the fift consideration of the mercy of god. in this admirable vertue of the loue of god , i finde the greate and gratious worke of his mercie towards man , which considering the wickednesse of our nature , and the wofulnesse of our estate , is necessary to be considered : for so farre had the temtation of the diuill poysoned the heart of man , as through the sinne of pride , sought not onely to driue him out of paradice , but ( in as much as he might ) to throwe him downe into hell , when the angell of his wrath was sent to giue him punishment , yet wrought his mercie so with his iustice , as saued him from perdition : yea , though hee cursed the earth for the sins of his creature , yet he blessed his labour with the fruite of his patience , and reserued for his beleefe a ioy in his mercie : looke through the whole course of the scripture , how his mercie euer wrought with his iustice , yea , & as it were had oftētimes the vpper hand of it : as in the time of noah , when sinne had made as it were the whole world hateful in his sight , that he saide within himselfe he repented that he had made man , yet in his mercie hee made an arke to saue noah and his children , yea , and of all liuing creatures , reserued some for generation : in sodome and gomora he saued lot & his daughters : & yet adam deserued nothing but destruction for his disobedience . noah deserued no grace for his drunkennes , not lot any fauour for his incest , & yet mercy so wrought with iustice , that god not onely for gaue their sins , but blessed their repētance : such hath enerbene , is , and euer will be the mercye of god vnto mā , as so far doth mit●igate the furie of his iustice , as reserueth comfort for the penitent . oh how sweete are the reports and proofes of the mercie of god vnto man in all the world ! for is it not written by the prophet dauid , psa. 145. vers . 9. his mercy is ouer al his works ? and again , speaking of his mercy , ps. 103. 13 as a father pittieth his owne children , so is the lord merciful vnto all that feare him , and in psa. 103. vers 12. as far as the east is from the west , so far hath he set our sins from vs : and in the 136. psalme , through euerie verse , speaking to all his workes , both in heauen & earth , he vseth these words . blesse him and praise him , for his mercie endureth for euer . in mercie hee turned his wrath frō y e israelits whē moyses stood in the gap : in mercy hee saued moyses floating in the reedes : in mercy he preserued the children in the surnace of fire : in mercye hee preserued the the israelites from the hoste of pharaoh : in mercy hee preserued dauid , and deliuered him from all his troubles : in mercy he deliuered ioseph from the pit and the prison : in mercy he sent ▪ his prophets to warne the world of their wickednesse , and to pronounce comfort to the penitent : in mercy he sent iohn baptist , to deliuer the tydings of saluation : and in mercie hee sent his onely sonne iesus christ to be a sauiour of all his people : oh infinite mercie , worthy of infinite glorie ! consider againe how powerfull is his mercie in all his workes , to feede fiue thousand people with a few loaues and fishes , and with the fragments to fill more baskets then the loaues when they were whole : to heale the disseased that touch ed but the hem of his garment : to giue sight to the blinde , knowledge to the simple , health to the sicke , soundnesse to the lame , comfort to the penitent : to driue the diuells from the possessed : to giue life to the deade , and ioy to the faithfull . these words of glorious mercy , doth the moste gratious and glorious word of truth plainely and truly lay before vs , to make vs with the holy prophets iustly say : oh the infinite light and bottomles depth of the mercies of our god! glorie be to the lord , for his mercy indureth for euer . againe , how absolute he is in his mercie , where he saith , i will haue mercie , where i will haue mercie , and therefore be free both in his power and will , hath mercye for all that will humblye and faithfullye call vppon him : and againe , all are vnder sinne , that all may come to mercie : oh how all glorious is that mercie which is extended ouer all ! let vs therefore looke a little into the blindenesse of man , in the immagination of his owne merrit , of the mercy of the liuing god , which is onelye a fruite or effect of grace , or free guift of his onely glorious loue . how did adam merit mercie , when hee fled from his presence ? what merited moyses when hee angred the lord ? what merrited noah when hee was drunkens ? what merrited lot when hee committed incest ? what merited the israelites with their goulden calle ? what merited dauid when he comitted murther and adulterie ? againe , what merited mary magdalen that had seauen deuils within her ? what merited paul that persecuted christ in his people ? what merited peter that denyed his maister ? & what merited the world to work y e death of the son of god ? all & euerie one ( in the iudgement of iustice ) nothing but dānation . look thē into the inexplicable glorye of y e mercie of god , which not only forgaue all these , but saued all , and blessed all , and so will euer , al those whom and whersoeuer , that ashamed are of their sinnes , and confessing their merrit of nothing but wrath and destruction , in the humble faith of repentance , flye onely to the mercie of god in the merrit of christ iesus for theyr saluation . oh the powerfull mercy in the loue of god , that will not suffer his iustice to execute his wrath vpon sinne ! and though such be the pure and glorious brightnes of his grace , as cannot endure the foule and filthie obiect of sinne , yet doth his mercy so rule the power of his wrath , as will not let him destroye the sinner with his sinne : many are the afflictions that hee layeth vppon his belooued : many are the corrections that hee vseth to his children : manye are the sorrowes that hee inflicteth vppon his elect , but all is for sinne ) in the loue of a father , in the care of a maister , & mercy of a god ) as onely meanes to purge them of those euills that are hinder ances to their good ; and being healed of their corruption , to bring them to their first , and a far better perfection . for in the correction of mercy , is the sinner saued from destruction ; & by the regeneration of grace , brought to eternall saluation : oh the vertuous , gratious , and glorious nature of mercye , which hath such power with god in the preseruation of his people ! it keekeepeth the fire that it fall not from heauen to consume vs : it keepeth the water that it riseth not to drown vs : it keepeth the ayre that it doth not infect vs : & keepeth y e earth that it doth not swallow vs : it keepeth vs in peace that discention do not spoile vs : it keepeth vs in plenty that want doe not pinch vs : it keepeth vs in loue that mallice cannot hurt vs : and keepeth vs to god that the deuill cannot confound vs. in summe , it is a gift of grace , a worke of glorie , a bountie in god , & a blessing to man , to speake of these daies wherin we liue , and of the late times which we cannot forget : let vs a little consider the mercies of god towards vs , how often were we preserued from forraine enemies by sea , and ciuill or vnciuil enemies at home ; when not the pollicy of mā , but the only mercy of god did break the forces of the one , and reueale the deuises of the other ? and while our neighbor countries by continuall warres haue shed a world of blood , we haue beene preserued in increase of people : and while they haue bin mourning in the punnishmēt of sinne , wee haue beene singing in the ioy of grace : oh how are wee bound to giue glorye vnto god for the aboundance of his mercie , and say with the prophet dauid , psal. 136. verse . 26 , great is the god of heauen , for his mercie endureth for euer . but as i said of loue , the life of mercy ; so of mercy the glory of loue : since it is so infinite in goodnesse , as exceedeth in worthinesse the height of all praise that the heart of mā can think , or the tongue of man can expresse , i will onely say with the prophet , psalme . 106. verse . 1. to all powers whatsoeuer . blesse ye the lord and praise him , for his mercie endureth for euer . and thus much touching the consideration of the mercy of god. the sixt consideration of the grace of god. in the mercy of god , finding so great a measure of his grace as in the bountie of his goodnes deserueth no little glory , i cannot but with admiration speake of that grace , that through his loue made him haue such a fauour vnto man , as to elect him to his loue , to frame him to his image , to inspire him with his spirit , to instruct him in his word , to defend him with his power , to preserue him in his mercie : to dye for him in his loue , and to receiue him to glorie : all these and what euer other good wee receiue , either through the loue or mercye of god , are free guifts of his grace , and not for any merrit in man , how can this beame of glorious brightnes bee beheld with the cies of humilitie , but that the soule wold be rauished with the contemplation therof ? and say with the psalmist , psalme . 103. verse . 8. gratious is the lord , and mercifull , long suffering , and of great goodnesse . furthermore , of so great effect in the working of comfort in the hearts of the faithfull , is this vertue of grace in god , that wee finde the writings of the apostles in their epistles , commonlye to begin with this word grace : grace , mercie and peace from our lord and sauiour iesus christ : as if from grace came mercie , and from mercie peace . oh consider the works of grace , our election out of a speciall fauour : our creation out of a gratious wisdome : our vocation out of a gratious kindenes : our sanctification out of a gratious holines : our iustification out of a gratious merit : our redemptiō out of a gratious loue , & our glorification out of a gratious mercy . so that still we see that grace worketh in all thinges to the onelye glorie of god , in whome it worketh to the good of man. oh how sweet a salutation was deliuered to the blessed virgin mary by the angell gabriell , haile mary full of grace , god is with thee . so that if god be with any soule , it is full of grace , & where the fulnes of grace is , there is surely god : but as it is written of christ iesus , psalme . 45. vers . 7. that hee was annointed with the oyle of grace aboue his fellowes , so may wee well say of the grace of god , it is so excellent in working to the glorie of god , that as it is infinite in goodnes , so must it haue the same measure in glorie , i say , to be glorified aboue all things . note a little the varieties of the guiftes of this grace of god vnto his seruants : moyses hee made a leader of his people , and gaue him the tables of the law : to abraham he gaue the blessing that should follow in his seede : in isaack shall the seede be called : at the prayer of eliah , hee sent raine after a long drought : to dauid hee gaue a kingdome , and a treasure more worth then many kingdomes , the enlightning knowledge of his holy loue , the spirit of prophesie , the confession of sinne , the repentance of offence , the passion of true patiēce , the constancie of faith , and the humility of loue . to salomon he gaue especiall wisdome to sit in the throane of iudgement with the greatest maiestie and wealth of any earthlye creature in the world , to the blessed virgin marie hee gaue the fulnesse of grace , in the conception of his only sonne ; but to him he gaue that grace that filled heauen and earth with his glorie . let vs then consider not only the vertue , goodnesse and glory of grace , but with all , the height and glorie therof ; which being only in iesus christ our onely lord and sauiour , let vs in him onely beholde the summe and substance , the beautie & brightnesse , the goodnesse and glorie thereof , & forsaking our selues in the shame of our sinnes , only flie to his mercie for the comforte of those blessings , that receiuing onelye from him , may make vs giue all honour and glorie to him . and so much for consideration vpon the grace of god. the seauenth consideration of the glorie of god. hauing thus considered of the greatnes , the goodnes , the wisdom , the loue , the mercy & grace of god towards man , i cannot but finde in this good god , an admirable glory , who containing all these excellencies in himselfe , and beeing indeede the verie essence of the same , doth in the vertue of his bountie , appeare so gratious vnto this people : but since to speake or thinke of the glory of god , or the least part thereof , is ●o farre aboue the reach of the power of reason , as in all confession must be onely left to admiration : let me onely say with the apostle , glory only belongeth vnto the lord , in his presence so glorious is his brightnesse as nothing can see him and liue : and therefore in a bush of fire hee spake , but not apeared vnto moyses : vpon the mount in a cloud and a piller went before his people in the wildernesse : was as it were inclosed in the arke ; in an angell did appeare vnto his prophets , and in his sonne iesus christ , so farre as he would and might be seene to his apostles and disciples , but for his glory , his diuine essence cannot be seene of any but himselfe , verified by his own word , iohn 1. chap. verse 18. no man hath seene the father but hee that came from the father , euen the sonne of man that hath reuealed him : and againe , verse 28 i came from the father , and i goe to the father , for the father & i am one , with his glory he filleth both heauen & earth , as it is written , heauen and earth are ful of the maiestie of thy glory : and againe , in the psalme 19. verse 1. the heauens declare the glory of god , and the firmament sheweth his handy worke , his workes speake of his glorie , his saintes write of his glorye , his angelles sing of his glorie , and all powers doe acknowledge his glorie . it is higher then the heauens , larger then the earth , deeper then the sea , purer then the fire , cleerer then the skye , brighter then the sunne : the power of strength , the life of loue , the vertue of mercie , the beautie of grace , the honour of wisdome , and the essence of maiestie : the angelles tremble before it , the saintes fall at the feete of it , the prophets beholde it a farre off , and the soules of the elected doe adore it : and being then so farre aboue the power of man , to come neerer the thought of it : how can the heart of man but in admiration speake of it ? it liues in the wisdome of the wise , in the vertue of the valyant , in the liberalitie of the charitable , in the patience of the temperate , in the virginitie of the chaste , in the constancye of the faithfull , in the humilitye of the louing , & in the truth of the religious : it dyrects the will of the trinitie in the vnitie of the deitie : it commaundes the seruice of the angells , it blesseth the prayers of the saints , it pardoneth the sinnes of the repentant , it prospereth the labours of the vertuous , and loueth the soules of the righteous : in summe , it is the maiestie of maiesties , the power of powers , the vertue of vertues , the grace of graces , the honour of honors , the treasure of treasures , the blessing of blessings , and the being of beings : and in all effects so neere vnto god himself , that as he is in his glory incomprehensible , so is the same for the infinite perfection of all worthines inexplicable ; it droue out of paradise the disobediente to the comaund of it ; it made the earth swallowe the murmurers against the will of it ; it sent fire from heauen , to consume the captaines that came against the seruant of it ; it deuided the sea to make a walke for the chosen of it ; it made the same sea to drowne the hoast of the enemies of it ; it sent destruction vpon the cities that wrought abhomination in the sight of it ; it drowned the world for sinning against it ; and hath cursed the iewes for the death of the beloued of it : in summe , it is in all so farre beyond all that can be said or thought of it , in the infinitenes of excellēce , that in humilitie of adoration i will leaue it to the seruice of the wise , the loue of the vertuous , the honour of the blessed , and the admiration of all . and thus much for consideration of the glorie of god. the second part of consideration concerning man : and first touching the weakenesse or smallnesse of man. hauing now set downe a few notes touching the necessarie consideration of the greatnesse , goodnesse , wisdom , loue , mercie , grace and glory of god , let mee a little speake of the contrarieties in man , in mine opinion not vnnecessarie to be considered : and first , of the weakenesse or smallnesse of man : first of his smallenesse touching the substance of his creation , it was of the slime of the earth , then what could bee lesse , or of lesse force , quantitye or esteeme ? next for the substance of generation , what was man before the meeting of his parents ? not so much as a thought , then which nothing could bee lesse , then by the effect of consent , what was his substance ? as in his creation a matter of like moment , the quantitie not greate , and the force little , contained in a little roome : bred vp in darkenes with paine and sorrowe , fed by the nauil● without vse of sence or member . then come into the world , is in quantitie little , in strength meere weaknes , naked and feeble like anowne adiectiue that cannot stand alone , cryeth for it knoweth not what , either paine that it cannot expresse , or for want of that it cannot aske for : now continuing long time in this weaknes , being come to further yeares , what doth it finde but it owne imbecillitie , desiring that it cannot haue , beholding that it cannot compre hend , and enduring that it cannot helpe . subiect to sinne , by the corruption of nature , by temptation of the flesh , by the enchantment of the worlde , and the iclousnesse of the deuill : subiect to the burning of the fire , to the drowning of the water , to the infection of the aire , to the swallowing of the earth : subiect to sicknesse , subiect to care , to sorrow , to want , to wronge , to oppression , to penurye , to ignorance , to presumption , to tyranye , to death : so vnable to defend himselfe , that a flea will byte him , a fly will blinde him , a worme will wound him , and a gnat will choake him . and for his sences , his hearing may greeue him , his sight may annoye him , his speeche may hurt him , his feeling may distemper him , his smelling may infect him , and his tasting may kill him : in summe , poore thing proud of nothing , come of little better then nothing , and shall returne to ( almoste ) as little a● nothing : muste hunger , must thirst , must labour , must sleepe , must loose the vse of his sences , and committe himselfe to trust : must waxe olde , must die , cannot chuse , hath no power to withstand any of these : and though hee haue the commaund of creatures , is but himselfe a creature , and can no longer liue then to the will of the creator : sees the sunne , cannot behold the brightnesse : heare 's the windes , knowes not whence they blowe : feeles the ayre , knowes not how to lay holde of it : sees the fire , dares not touch it : sees a world of earth , but possesseth little of it , perhappes none of it : lookes at heauen , but cannot come at it : and in summe , as a substance of nothing , or if anye thing , like a clocke , that no longer mooueth then by the will of the clockemaker : so no longer man then in the wil of his maker : what shall this little , weake , small creature think , when he shal in the glasse of true sence beholde the obiect of himselfe , and then think vpon the greatnes of his god , in whome not onely himselfe but all creatures in heauen & earth haue their being , and without him haue no being ? in how little a compasse himselfe , withall his is contained , while such is the greatnesse of his god , as filleth heauen and earth with his glory ; who comprehendeth all things , not comprehended in any , nor all ; but aboue all in himself , in the infinitenes of himselfe . oh poore man what canst thou doe , but with iob lay thy finger on thy mouth , and say : i haue spoken once and twise , but i will speake no more : i thought i was something , but i see i am nothing , at least so little a thing , as in it selfe is nothing : my righteousnesse is as a filthy cloth , my strength is weakenes , my dayes as a shaddowe , my life but a spanne , and my substance so smal , as but in thee my god is as nothing or worse then nothing at al : thus i say wilt thou say when beholding the least of gods creatures , thou shalt consider thyne owne smalnesse ; and looking on the one and the other with the prophet dauid , say in the admiration of his glorious goodnes , psalme 8. vers . 4. o god what is man that thou doest vouchsafe to looke vpon him ? and thus much touching the smalnesse or weaknes of man. the second consideration , touching the vilenes or wickednes of man. now i haue a litle spoken of this smalnesse or small strength of man , a thing doubtles most necessary for euery mā to think vppon , least finding his greatnes in commaund ouer the creatures of the earth , he forget the creator both of heauen and earth , & al things in the same : so let me tell him , that finding his smalnes to bee so great , and his greatnes to be so smal , as maketh him nothing more then in the wil of the almightie , hee must withal looke into the vilenes of his nature , in y e wilfull offending of his moste good and glorious god ▪ for in his first offence , how much did he shew the vile wickednes or wicked vilenesse of his conditiō , in forgeting the goodnes of his god , in framing him of so vile a matter as y e slime of the earth , a liuing creture to his own glorious image ? then to plāt him in paradice , a place of so much pleasure , to giue him so large a possessiō , as of al his ground , his fruit , yea & commaund of al his creatures vpon the earth : thus not like a lord , but like himself lord of lords , to giue him a world of earth , & there onely to except one tree , with a sharpe warning of death , in the touching of the same , when neither his loue in his creatiō , his bountie in his possession , nor his care in his commaund regarded , but either carelesly forgotten , or wilfully disobeyed : oh what greater vilenes could be shewed then in such vnthankfulnes ? and what greater greater wickednesse , then to shake handes with the deuill , to offend the god of so much goodnesse ? but more to make him blush at his owne shame , in beholding the foulenesse of his abhominable filthynesse , let man in the glasse of truth see the leprosie of his soule , by the infection of sinne . pryde hath defiled humilitie , couetousnesse charitie , lecherie chastitie , wrath patience , sloath labour , enuie loue , and murther pity : so that whereas man was before in these vertues a creature of gods loue , and in whose presence hee tooke pleasure , now through these vices is hee become a most vglye and hatefull creature in the sight of the creator : what peacock more proude of his taile then man is of his trumpery ? what tyger is more cruell to any beaste , then one man to another ? what goate more lecherous then the licentious libertins ? what dogge more couetous in hiding of meate , then the dogged miser in hoording vp of money ? what snake more venemous then the tonge of the enuious ? and what dormouse so sleepie as the slouthfull epicure ? consider then if there bee a vile nature in any of these , how much more vile is man , that hath the condition of all these ? oh should a man haue his image or proportion drawne according to his condition , how monstrous would he finde himselfe ? with a tygers head , a goates bearde , a snakes tong , a hogs belly , a dormouse cie , and a beares hand : but let the image goe , and looke into the vilenes of man , and see if it bee not such as passeth the power of discription : when god is forgotten , the deuill shal be remembred ; when grace is forsaken , sinne shal be entertained ; and when christ shal be crucified , iudas shal be monyed . a dogge will fawne on his maister , oh how much worse then a dogg was man that was the death of his maister ? an elephant is a monstrous beast , and yet is pitifull to man , & wil lead him out of the wildernes : but man more monstrous then any beast , will leade man into wickednes : the goate hath his time , wherin to shew the heate of his nature , but man spareth no time to follow the filthinesse of his lust : the dogge will bee satisfied with a little that hee hath hidden , but the vsurer is neuer satisfied till hee bee choaked with his golde : the lyon will not praie vpon the bloud of a lambe , when the murtherer will not spare the bloud of the infante : the ante will worke for prouision for his foode , while the epicure will burst in the bed of his ease . see then ( oh man ) the vile substance of thy condition , whereby , of the best creature in thy creation thou art become the worst in thy corruption : & therfore looking on the goodnes of thy god , and the vilenesse of thy selfe , thou maiest well saie with peter : luke chap. 5. verse 8. lord come not neere mee , for i am a poluted creature , and with the prophet dauid , psa 44. ver . 16. shame hath couered my face , yea and beholding the leprosie of thy soule by the spottes of thy sinne , stand without the gates of grace , that the angells may not abhorre thee , nor the saincts be infected by thee , till thy heauenly phisitian with the bloude of the lambe haue cured thee of thy corruptiō : look i say ( oh vile man ) vpon the wickednesse of thy will , to offend thy good god , to bee a seruant to sinne , the ruine of thy selfe , and the plague of thy posteritie . in thy riches see the rust of coueteousnesse ; in thy pryde see the fall of lucifer ; in thy lechery see the fire of lust ; in thy wrath see the bloud of murther ; in thy sloath see the filth of drosse : and thus beholding thy besmeered soule , see if thou canst see so vile a creature , vile in vnthankfulnes , vile in haughtines , vile in coueteousnes , vile in sloathfulnes , vile in furiousnes , vile in filthines , and so vile , in all vilenes . thus i say looke into thy selfe , and see what thou arte , and if such thou be not , think of the greatnes of the goodnes in thy god , that by the vertue of his power in the mercie of his loue , hath healed thee of thy sinne , & made thee fit for his seruice , which till thou findest in thy selfe , thinke there is not so vile a creature as thy selfe . and thus much touching the vilenes or wickednes of man. the third consideration , touching the folly or ignorance of man. the smalnesse and vilenes of man thus considered , we are now to looke a little vpon the folly or ignorance of man , not a little needfull with the precedēts & what shall follow to be considered : first , to the first point of folly ; could there bee a greater folly thought vpon , then to lose the benefit of paradise , for the bit of an apple , for touching one tree to loose all , to loose the plesure of ease , to labor for food , to forget god , to listē to women , to distrust god and to beleiue the deuill ; to loose the beautie of perfection , for the foulnesse of corruption ; and as much as in him lay , to leaue heauen for hell : are not these ( without comparison ) so high pointes in ignorance , as make a ful point in folly ? but leauing the first folly of the first offender , oh what a swarme of follyes hath this ignorance begotten in the worlde ? which like snakes in a bee-hiue , sting the takers of misstaken hony ? what a folly is it in man to worship a golden calfe , which at the houre of his death , can giue his body no breath , but in the time of his life , may hasten his soule into hell ? for example reade , the history of diues , and see the fruite of such a folly . againe , what a follye is it for man to make an idoll of his fancie , when sampson with his dalila may shew the fruite of wantonnesse ? againe , what a folly it is to execute the vengeance of wrath , let the murther of cain speake in the bloud of his brother abell : what a folly is enuie , let the swallowing of coran , datha● and abiram speake in their murmering against moses : what a folly is pride , looke in the fall of lucifer : but as there are many great follyes in the world , so there are many and great fooles ; but aboue all , one most great foole which wee may iustly call foole by the word of god , psalme 53. verse 1. the foole hath said in his heart , there is no god : this foole doe i holde the foole of al fooles , who hath ben so long with the deuil that he hath forgotten god , for he is more foole then the deuil , who will acknowledge god , tremble at his maiestie , and be obedient to his commaund ; & therefore i may well say , that he is not only a deuilish foole , but worse then a deuill foole , and so the foole of al fooles : now to speake of follyes in particular , nor of a number of idle fooles , such as when they are gay , thinke they are rich , or when they can prate they are wise , or when they are proude they are noble , or when they are prodigall they are liberall , or when they are miserable they are thriftie , or when they can swagger they are valiant , and when they are rich they are honest : these and a world of such idle fooles , least i should be thought too much a foole , for standing too much vpon the foole , i leaue further to talke of , & hoping that the wise will confesse , that all the wisdome of the worlde is foolishnesse before god ; and therefore man finding in himself so little touch of true wisdome , as may make him then confesse all the wit hee hath to be but meere foolishnesse without the grace of god , in the direction thereof . i will leaue what i haue written vniustly to the correction of the wise , and for the vnwise , to the amendement of their indiscretion : and thus much touching the consideration of the folly of man. the fourth consideration , touching mallice or hate in man. now hauing spoken myne oppinion , touching the foolishnes of man , i finde that follye or ignorance of better iudgement , to haue begotten in him a kinde of malice or hate , as it were opposite or contrary to the loue of god , or at the least contrary to that loue which god commaundeth to bee in man , where hee saith : iohn chap. 13. verse 34. loue one another as i haue loued you : for in some wicked people it is too apparant , which i may rather terme deuills then men , those atheisticall villains , that if they haue not their wills will not onely murmure against god , but with iobs wife seeme to curse god ; and with the deuill blaspheme god : may not these iustly be called the reprobate , that but looking towards heauen , dare stirre vp athought against the glory thereof : and being themselues but earth , dare mooue against the great or of heauen and earth . oh how hath the deuill had power with man , so to poyson his soule with the venome of temptation , as by the power of the corruption , to bring him to etrrnall confusion ? but as the deuill through his malice at the greatnes of god , was cast downe from heauen , so hath hee euer since and during his time will , by the same poison , in as much as he can , keepe man from heauen : but leauing to speake of the vngratious , vngratefull and malicious nature in some man towards god , most grieuous to be spoken of : let me come to y e malice or hate of man to mā , when there were but two brethren in the world cain and abel , one so maliced another , that he sought his death , & not for the hurt he did him , but for that god was pleased in his brother , and not in him : oh pestiferous poison , to wound the soule vnto eternall death ! gen. chap. 4. ver . 8. what need i to alleage examples , either in the booke of god , or wordes of bookes in the worlde , touching that vile & hellish nature or humor of malice in the corrupted nature of man , when it is dayly seene euē almost in al kingdōes , countries , cyties , and townes , to be an occasion of ciuill discorde , yea and sometime of greate and long warres , to the vtter spoile of many a common wealth : doe not wee see euen sometime before our eyes , how many are hated euen for the good that is in them ? and for the good that they intend to them that hate them ? when a wise man reprooueth a foole of his folly , will not the foole hate him for being wiser then himselfe , or for telling him of his folly ? yea , will he not carry it in minde many a day , and worke him a mischeefe if hee can , for his good , and as the iewes did with christ , put him to death for teaching them the waie of life , hate him for his loue , and kill him for his comforte ? oh malicious nature in the hearte of man ! if the lawe giue land to the right heyre , will not the wrong possessor hate both the heyre for his right , and the lawe for giuing it him , though himselfe would be glad if the case were his own to haue it so ? if two freindes bee suiters for one fortune , if the one carry it , is it not often seene , that the other will hate him for it ? yea , of a friend become a foe , for enioyning that he should euer haue had if the other had missed it ? is it not often seene that vpon a humor of ielouzie a man wil hate his wife , and the wife her husband , the sonne the father , and the mother the daughter , brother and sister , neighbor and neighbor , and al one another sometimes for a tryfle , & that with such a fire of malice , as is almost vnquenchable . oh how too full are the chronicles of the worlde , of the horrible and miserable tragedies , that haue proceeded out of that hellish spirite of malice , that hath spit her poyson through the hearts of a great part of the whole worlde , to the destruction of a worlde of the inhabitans therin ? let me a litle speake of this wicked spirite , and how it wrought the fall of lucifer from heauen ( through his malice ) at the maiestie of the almightie : againe , being falne from heauen , how it wrought in him the fall of adam , enuying his blessed happines in paradise , and therefore by temptation , sought in as much as hee could , his destruction : in cain it wrought an vnnaturall hatred to the death of abell : in esawe it wrought an vnbrotherly hatred to the great feare of iacob : in pharaoh it wrought an vnkindly hatred to the poore isralites , because they throue by their labors vnder him & increased in his kingdome : it wrough a hate in the children of iacob to their brother ioseph , because their father loued him in breife , you shall finde in the whole scripture the hate of the wicked vnto the godly , because god blesseth them : and as in the diuine writ , euen in these our daies , do we not see the good ha ted of the euill ? which being the spirite of so much wickednesse , as worketh so much mischeefe , what doth it differ from the deuill ? truly i thinke i may well say , that as it is written , god is charity and hee that dwelleth in charity dwelleth in god , and god in him : so contrarily the deuill is malice and hee taht dwelleth in malice dwelleth in the deuill , & the diuill in hlm : but where god entereth with his grace , the deuill hath no powre with his malice , and though hee droue adam out of paradice , yet hee could not keepe him out of heauen : and therefore of greater power is the mercy of god , then the malice of the deuill : but seeing such is the vile nature of malice , as doth figure nothing more truly then the deuill , let no man that can truly iudge of it , but hate it as the deuill , which maketh a man , in whom it is hatefull vnto god , wicked vnto man , throwen downe out of heauen , and cast into hell , from which god of his mercie blesse all his seruants for euermore : and thus much touching the consideration of the hate or malice in man. the fifth consideration of the crueltie in man. now as it is euident by too many proofes , that one euill begetteth another , so in this it appeareth that from the hate or malice of man , procedeth the crueltie or tyrannye executed vpon man : for what beast in the world was euer found so tyrannous vnto another , as one man hath ben to another ? yea such a power hath tyrannye in the hearts of some men , as hath bene the spoile and death of many a thousand : what tyrannye did the iewes shewe in the crucifiing of our blessed sauiour iesus christ , which did proceed , not out of any desert in him ( who deserued all loue and honour of all people ) but out of a malicious humour yfused into their soules by the power of the wicked finde ? examples of this vile and pestilent humour , not onely the books of god , as well in the olde as the new testament , as in many lamentable histories extant to the whole worlde , is too ful of the persecution of the prophets and the chosen people of god , by the wicked and vnbeleeuing princes , and people of the worlde ; some their eyes put out , other their tongues cut out , some broyled vpon hott iron , other boyled in skalding lead : some torne in peeces with horses , some flead quicke , some starued to death , other tortured with vnspeakable torments , in some for the displeasure conceiued of some one , how many thousands haue suffered either death , or vndoing , or both : when whole howses , whole cities , yea and almost whole kingdomes , by the bloudy execution of tyrany , haue ben brought almost to vtter confusion : a lyon when hee hath licked his lippes after warme bloud , returnes to his den and takes his rest : the dog if he fight with his match , if hee runne away from him , and cry , he seldome pursues him , and if he kill him , he leaues him , and as it were mourning goeth from him , that hee hath bene the death of him : & so of many other beasts , wolues , tygres , and such like death , or flight satisfies their crueltie : but man more feirce then the lyō , more bloudie then the wolfe , more tyranous then the tygre , and more dogged then the dogge , will neuer be satisfied , till he see the death and seeke the ruine of the father , childe , wife , and seruant , kinred and generation , and neuer taketh rest through feare of reuenge , so that he is not onely tyranous vnto other , but through the vexatiō of his spirit , is become euen a torment vnto him-selfe , whyle feare and wrath keepe him in continuall perplexities : oh how vnaturall , how monstrous in this horrible disposition haue many bene in the world , some murthering their own children , yea in the time of their infancy , some their parents , some their bretheren , some their princes , some their prophets , some their maisters , some their seruants ? what crueltie , yea more then in any beast , will many such a one shew to another in pride , malice , orrevenge ? the examples wherof the world is euery day too full of : what butcher can more cruelly teare in peeces the limmes of a beast , then one mā in his malice will the very heart of another ? what scourges , what terrors , what tortures and what vnhumaine kinde of mortall punishments , hath mā deuised for man no lesse intolerable then inexplicable ? in some the cryes , the blood , the sorrowes , the miseries of the murthered , the imprisoned , the afflicted , and the distressed , through the oppression of pryde , and the tyrannye of wrath , may very well euen from abell to christ , and from him to the worlds end , sufficiently conclude the condemnation of man , for the greatest tyrant in the worlde . and thus much touching the consideration of the cruelty or tyranny in man. the sixt consideration of the basenes of man. hauing now spoken of the smalnesse , the vilenesse , the foolishnesse , the hate , and the crueltie in man , let me a litle shew him the basenesse of his condition , in going from that nature of grace wherin he was created , vnto that horror of sinne by which hee is confounded-god in his gracious nature made him like vnto himselfe in holinesse , purenesse , and righteousnesse , and through these graces , amiable in his sight , sociable for his angells , and coheire with his blessed sonne in the paradise of the soule : what greater title of honour , then to weare a crowne ? what crowne so rich as of grace ? what grace so high as in heauen ? and what glory so great as to bee gracious in the sight of god : all which was man ? ( through grace ) assured of , and through the lacke , carlesse , wherof , hath not only lost all , but through sinne is become vgly in the sight of god , banished the courte of heauen , and through the drossy loue of the worlde become a slaue to the deuill in hell . what basenesse can be more then man by sinne hath thus drawne vpon himselfe ? who while hee should looke towards heauen , is digging in the earth , while hee shoulde thinke vpon heauen is puzled in the world , and while he should be soaring towards heauen , is sinking into hell : oh base wretch , that seeing the shamefull nature of sinne , will yet so be meire his soule with the filth thereof , that of the best and noblest creature , hee becometh the worst and most base of all other . will the spaniels leaue their maister to carry the tinkers budget ? will the horse leaue the warlike rider to drawe in a carte ? and will man leaue the king of heauen to serue a slaue in hell ? oh basenes of all basenes ! in heauen is man a companion for the saintes , the virgins , the martyrs and the angells : in hell for the fiends , ougly spirits , and horrible deuills . and is not hee of a base spirit , that will leaue the heauenly for the hellish company ? fie vpon the basenesse of man , that by sinne will bee brought vnto so base a nature : there is no place so base as hell , which is called the bottomlesse pit , the receptacle of all filthinesse , the caue of the accursed , the denne of the desperate , the habitation of the reprobate , the horror of nature , the terror of reason , the torment of sinne , the misery of time , the night of darknesse , and the endles torture , where serpents , dragons , night-rauens , and shrich-owles , make the best musique in the eares of the damned ; where all obiects are so ougly , all substances so filthy , all voyces so frightfull , all torments so continuall , all paines so pitiles , all care so comfortles , and all hurte so helplesse , that if a man through sin were not worse then a beast , hee would not shew more basenesse then in the most beastly nature of the most beastly creature : what shall i say ? such is the basenesse of sinne in the imbasing of our spirits , and so base are our spirits in the yeelding to the basenesse of sinne , that i must conclude with the prophet dauid ( thinking of the glory of god , and the basenesse of man ) oh what is man that thou o god wilt vouchsafe to looke vpon him ? and so much in breife touching the consideration of the basenesse of man. the seauenth consideration touching the ignominie or defame of man. it is an olde prouerbe ( and too often true ) that hee who hath an euill name is halfe hanged : and surely that man that delighteth in sinne , by the name of a reprobate , is more then halfe damned before hee come in hell , to bee called a villaine is a name of great infamy , and doth not sinne make a man a villaine to god ? to be called a dogge is most hatefull to man , and is not man called a hell-hound by the hate of his sinne ? would not man bee loath to be tearmed a serpent , and hath not sinne made man become of a serpent like nature ? oh the filth of sinne , how hath it fouled , and defiled the nature of man ? the vtter infamy of his name , the election of loue , the image of god ? the lord of the best of creatures , to become the hated of grace , the substance of drosse , the worste of creatures , and the slaue of hell ? what a shame is this to man ( by sinne ) to fall into so foule an infamy ? is it not a name of great disgrace to be called a disobedient sonne or a faithlesse feruant ? a rebellious subiect , or vnthankfull freinde ? an vnkinde brother , and an vnnaturall childe ? and is not man by sinne become all this vnto god ? to bee stubborne to so louing a father , false to so good a maister , rebellious to so gratious a king , vnkinde to so kinde a brother , and vnthankfull to so bountifull a lorde ? it is a shame to liue to beare the iust blotts of such blames : one of these faults were enough , but altogether , are too too much . the dogg will follow his maister , the horse will cary his maister , and will man runne from his maister ? the oxe knowes his stall , and the asse his cribbe , and shall not man know his place of rest after his labours ? then more vile then the dogg , more vnkinde then the horse , more foolish then either oxe or asse . fie what an infamy is this vnto man ? a seruant to entertaine his maister vnkindly , to vse him villanously , and to kill him shamefully , were not this a horrible infamy , and did not the iewes so with christ ? to forget a kindnesse , to distruste a truth , and to abuse a blessing ? is not he infamous that doth so , and what sinner but doth so ? so that still i see infamy vpon infamy ▪ one followeth another by the venome of sinne to the shame of man : to leaue robes of silke for rotten raggs , sweete wine for puddle water , and a pleasant walke for a filthy hole : what foole would doe this , and doth not sinneful man doe this ? leaue the rich graces ( the comly vestures of the soule ) for the poore fading pleasures of the flesh ? the sweete water of life for the puddle watter of death ? the filthy pleasures of this world , and the comfortable way to heauen , for the miserable way to hell ? oh wretched , blinded , sencelesse , & bewitched foole , that doost suffer sinne so much to be-foole thy vnderstanding ! looke i say what a name thou iustly gettest , by yeelding thy seruice vnto sinne : a slaue , a foole , a beast , a serpent , a monster , and of the best , the worste creature in the worlde . loose the beautie wherein thou werte created , the honour wherwith thou werte intitled , the riches whereof thou werte possessed , the libertie that thou enioyedst , the loue wherein thou liuedst , and the life wherein thou reioycedst ; to put on deformitie in nature , basenes in ciuilitie , beggery in wante of grace , bondage in slauery , hate hate wherin thou diest , and death wherin thou arte euer accursed ; and all this through sin : who now could in the glasse of truth , beholde this vglye obiecte of sinne , and would gaine himselfe so foule an infamy , as to be called an obiect ? through the loue thereof , hath not cain from the beginning , bene iustly called a murtherer ? laban a cozener , sampson a foole , achitophel a knaue , salomon an idolator , symon magus a sorcerer , diues an epicure , and iudas a traytor , and the deuill a lyar ? and wilt thou ( oh man ) that readest and beleeuest all this , bee infected , nay delighted in all these sinnes ? to receiue the name of a murtherer , acozener , a foole , a knaue , an idolator , a a sorcerer , a traytor , and a lyar ? oh most hellish titles to set out the flagge of infamye ! which to auoyde , seeing thy vildenes , and knowing thy weaknesse , praye to thy god , the god of goodnesse , to draw thee from the delight of wickednesse , vnto that delight of goodnesse , that may recouer thy credit lost , blot out the spots of thy shame in thy sinne , and through the dropps of the pretious bloud of his deere beloued sonne iesus ▪ to wash thee cleane from thyn● iniquities , make thee capabl● of his graces , thankfull for his blessings , and ioyfull in receiuing the gratious name of his faithfull seruant : and so much touching the consideration of the infamye orignominy of man. finis . conclusio . to conclude as a chirurgian , that hath receiued a woūd , hath many medicines & salues , which well applyed might giue him ease , and restore him to health ( though he haue knowledge how to make vse of them ) yet if he put not his knowledge in practise , shall either languish or perish through want of helpe , so in this woun● of the soule made by sinne whereas euery man must ▪ b● vnder god , his owne chirurgian and helper , though hee heare , reade , beleeue , and feele the goodnes of god many wayes , in his power , wisdome , loue , grace , and glorious mercy towards him , yet if hee do not meditate vpon the same thankfully , consider and truely confesse his vnworthinesse of the least part thereof , hee may either languish or pertish in the consuming paine of sinne , or dispaire of grace or mercy : looke then vpon the greatnes of god and the smalnesse of man ; the goodnes of god , and the vilenesse of man ; the wisdome of god , and the folly of man ; the loue of god , and the hate of man ; the grace of god , and the disgrace of man ; the mercy of god , and the tyranny of man ; and the glory of god , and the infamy of man : and fixing the eye of the heart vpon the one and the other , how canst thou but to the glory of god , and shame of thy selfe , with ablushing face , & trēbling spirit , falling prostrate at the feete of his mercy , in admiration of the greatnesse , kindnes , and goodnes , that the lord in his mercy hath extended vnto thee , but cry with the prophet dauid , oh lord what is man that thou doest visit him ? which comfortable visitation , when thou findest in thy soule , acknowledge in the greatnesse of his goodnesse , the wisdome of his loue , and glory of his mercy , that of so small , so vile , so foolish , so hateful , so tyranous , so disgracefull , so infamous a creature , by the infection of sinne , his glorious maiestie out of his mere mercy , will vouchsafe in the pretious bloud of his deare and onely beloued sonne iesus christ , to wash thee cleane from thy filthinesse , admit thee into his prefence , take thee into his seruice , loue thee as his sonne , and make thee coheire in that heauenly inheritance , which no power shall take from thee : but in ioyes euerlasting with his saints & angels , thou shalt cōtinually sing the true and due halleluiah , to his holy maiestie . thus i say , apply these spirituall considerations , to thy spirituall comforts , that god may the better blesse thee , thy reading well considered may the better profit thee , and my labour may bee the better bestowed vpon thee : which with praier for thy good , leauing to thy best cōsideratiō wishing the acknowledging the goodnes of god in all things , aboue all things to giue him all glory , i end with the prophet dauid ▪ o al ye works of the lord , blesse ye the lord , praise him & magnifie him for euer . finis . a prayer . o most gratious , almighty , most mercifull and holye , glorious & euer louing god , who from the highest throne of thy heauenly mercie , doost vouchsafe to beholde the meanest creature on the earth ! & aboue all , with a comfortable eye of a fatherly kindenesse , doost beholde man as the chiefe matter of thy workmanship ! and considering since his first fall by temptatiō , his weaknes in resisting the like assault , doost by the light of thy grace , make him see the difference betwixt good and euill , and by the inspiration of thy holye spirit , doost leade him from the traine of sinne , the true way to eternall happinesse : glorious god , that knowest whereof we are made , that our daies are but as a shadow , and we are as nothing without thee , who hath reuealed to the simple , and hid from the wise the secret wisdome of thy wil , & to me thy most vnworthy seruant hast so often shewed those fruits of thy loue , that makes mee asham'd to think of my vnthankfulnesse to thy holy maiestie , my forgetfulnesse of thy grace , and vnworthinesse of thy mercy : oh my lord , when i consider these things , with all other the manifolde blessings that from time to time i haue receiued from the onelye bountie of thy blessed hand , what can i doe but in admiration of thy greatnesse and contemplation of thy goodnesse , giue glorie to thy holy maiesty , & with thy chosen seruant dauid in the griefe and shame of my sinne , and only hope of thy mercie , in true contrition of heart , fall prostrate at thy feete , and flie only to thy mercie for my comfort : beseeching thee so to direct me in the waies of thy holy will , that seeing thy greatnes in thy good nes , & thy wisdom in thy loue , thy grace in thy mercie , and thy glorie in thy grace ; and confessing my weakenesse , vilenesse , folly , malice , sloath , & basenes , attend the worke of thy will , in working mee to thy holye will : giue me power to cōsider , that although i read neuer so much , beleeue all i reade , and remember all i beleeue , yet without one drop of the deawe of thy grace it will take no root in my heart : but good lord consider the corruption of nature through the infection of sinne , in which i accuse , not excuse my selfe vnto thee : make me to know thy will , let me rather crie before thee hosanna , with the little babes , then with the pharisies make boast of my righteousnesse , and as it hath pleased thy holy maiestie to make mee consider of thy mercies , so let these considerations ( by taking root in my hart ) be so comfortable to my soule , that loathing the world with al the vanities therof , i may in the teares of true penitence , shewe the sorrow of my sin , and in the ioy of thy mercie , i may sing to thy glory . amen . finis . errata . first consideration , page 4 line 3 for looke vp the heauens , reade looke vp to the heauens . the second consideration page . 12. line 4. for god reade good . the last page of the third consideration , the tenth line , for deuine reade dimme . the original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by sir john davies ... ; with a prefatory account concerning the author and poem. nosce teipsum davies, john, sir, 1569-1626. 1697 approx. 156 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a37239 wing d405 estc r14959 11846407 ocm 11846407 49848 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. a37239) transcribed from: (early english books online ; image set 49848) images scanned from microfilm: (early english books, 1641-1700 ; 24:19) the original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by sir john davies ... ; with a prefatory account concerning the author and poem. nosce teipsum davies, john, sir, 1569-1626. tate, nahum, 1652-1715. [32], 108 p. printed for w. rogers ..., london : 1697. epistle dedicatory signed by the editor: n. tate. originally published in 1599 with title: nosce teipsum. reproduction of original in 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 soul. immortality. 2005-06 tcp assigned for keying and markup 2005-06 aptara keyed and coded from proquest page images 2005-07 andrew kuster sampled and proofread 2005-07 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the original , nature , and immortality of the soul . the original , nature , and immortality of the soul . a poem . with an introduction concerning humane knowledge . written by sir john davies , attorney-general to q. elizabeth . with a prefatory account concerning the author and poem . london : printed for w. rogers , at the sun against st. dunstan's church in fleet street . 1697. to his excellency the right honourable charles , earl of dorset and middlesex , one of the lords justices of england , knight of the most noble order of the garter , &c. my lord , i was oblig'd to your lordship for the first sight i had of this poem ; your lordship was then pleas'd to express some commendation of it . since that time i have waited an opportunity of getting it publish'd in a more convenient and portable volume ; the subject-matter being of that importance to every person , as requir'd its being made a manual for people to carry about them . nor can my pains and care herein be unacceptable to your lordship , who are not only the patron of the muses , but of publick good in all kinds . the book has a just claim to your lordship's protection , both for the solidity of judgment , and extraordinary genius that appear in it . 't is the portraicture of a humane soul in the perfection of its faculties and operations ( so far as its present state is capable of , ) which naturally directed me where i ought to present it . but as justice engag'd me in this address , i must upon all occasions confess my obligations to your lordship , and particularly for placing me in his majesty's service ; a favour which i had not the presumption to seek . i was conscious how short i came of my predecessors in performances of wit and diversion ; and therefore , as the best means i had of justifying your lordship's kindness , employ'd my self in publishing such poems as might be useful in promoting religion and morality . but how little i have consulted my immediate interest in so doing , i am severely sensible . i engaged in the service of the temple at my own expence , while others made their profitable markets on the stage . this , i confess , may seem improper in a dedication , especially where i have so large a field of panegyrick before me . but your lordship's character , by consent of mankind , is above all our encomiums ; and persons of greatest worth and accomplishments are always least fond of their own praises . i shall therefore only mention the business of my present waiting on your lordship . i have here got a useful poem reprinted , and beg to have it recommended to every body's perusal by your lordship's acceptance of it ; desiring only from its readers the same candour your lordship has been pleas'd to use , in making some allowances for the time in which it was written . nor will the author often have occasion for favour ; in the main he will need only to have justice done him . but i will not forestal the business of the ensuing preface , written by an ingenious and learned divine ; who has both done right to the great manes of the author , and made some amends for this unpolish'd address from me , who am only ambitious of professing my self with utmost zeal and gratitude , my lord , your lordship 's most humble , most oblig'd and devoted servant , n. tate . preface to sir john davies's poem . there is a natural love and fondness in english-men for whatever was done in the reign of q. elizabeth ; we look upon her time as our golden age ; and the great men who lived in it , as our chiefest hero's of virtue , and greatest examples of wisdom , courage , integrity and learning . among many others , the author of this poem merits a lasting honour ; for , as he was a most eloquent lawyer , so , in the composition of this piece , we admire him for a good poet , and exact philosopher . 't is not rhyming that makes a poet , but the true and impartial representing of virtue and vice , so as to instruct mankind in matters of greatest importance . and this observation has been made of our countrymen , that sir john suckling wrote in the most courtly and gentleman-like style ; waller in the most sweet and flowing numbers ; denham with the most accurate judgment and correctness ; cowley with pleasing softness , and plenty of imagination : none ever utter'd more divine thoughts than mr. herbert ; none more philosophical than sir john davies . his thoughts are moulded into easie and significant words ; his rhymes never mislead the sense , but are led and govern'd by it : so that in reading such useful performances , the wit of mankind may be refin'd from its dross , their memories furnish'd with the best notions , their judgments strengthen'd , and their conceptions enlarg'd , by which means their mind will be rais'd to the most perfect ideas it is capable of in this degenerate state. but as others have labour'd to carry out our thoughts , and to entertain them with all manner of delights abroad ; 't is the peculiar character of this author , that he has taught us ( with antoninus ) to meditate upon our selves ; that he has disclos'd to us greater secrets at home ; self-reflection being the only way to valuable and true knowledge , which consists in that rare science of a man's self , which the moral philosopher loses in a crowd of definitions , divisions and distinctions : the historian cannot find it amongst all his musty records , being far better acquainted with the transactions of a 1000 years past , than with the present age , or with himself : the writer of fables and romances wanders from it , in following the delusions of a wild fancy , chimera's and fictions that do not only exceed the works , but also the possibility of nature . whereas the resemblance of truth is the utmost limit of poetical liberty , which our author has very religiously observ'd ; for he has not only placed and connected together the most amiable images of all those powers that are in our souls , but he has furnish'd and squar'd his matter like a true philosopher ; that is , he has made both body and soul , colour and shadow of his poem out of the store-house of his own mind , which gives the whole work a real and natural beauty ; when that which is borrow'd out of books ( the boxes of counterfeit complexion ) shews well or ill as it has more or less likeness to the natural . but our author is beholding to none but himself ; and by knowing himself thoroughly , he has arriv'd to know much ; which appears in his admirable variety of well-chosen metaphors and similitudes that cannot be found within the compass of a narrow knowledge . for this reason the poem , on account of its intrinsick worth , would be as lasting as the iliad , or the aeneid , if the language 't is wrote in were as immutable as that of the greeks and romans . now it wou'd be of great benefit to the beau's of our age to carry this glass in their pocket , whereby they might learn to think , rather than dress well : it would be of use also to the wits and virtuoso's to carry this antidote about them against the poyson they have suck'd in from lucretius or hobbs . this would acquaint them with some principles of religion ; for in old times the poets were their divines , and exercised a kind of spiritual authority amongst the people . verse in those days was the sacred stile , the stile of oracles and laws . the vows and thanks of the people were recommended to their gods in songs and hymns . why may they not retain this privilege ? for if prose should contend with verse , 't would be upon unequal terms , and ( as it were ) on foot against the wings of pegasus . with what delight are we touch'd in hearing the stories of hercules , achilles , cyrus , and aeneas ? because in their characters we have wisdom , honour , fortitude , and justice , set before our eyes . 't was plato's opinion , that if a man cou'd see virtue , he wou'd be strangely enamour'd on her person . which is the reason why horace and virgil have continued so long in reputation , because they have drawn her in all the charms of poetry . no man is so senseless of rational impressions , as not to be wonderfully affected with the pastorals of the ancients , when under the stories of wolves and sheep , they describe the misery of people under hard masters , and their happiness under good. so the bitter but wholsome lambick was wont to make villany blush ; the satyr incited men to laugh at folly ; the comedian chastised the common errors of life ; and the tragedian made kings afraid to be tyrants , and tyrants to be their own tormentors . wherefore , as sir philip sidney said of chaucer , that he knew not which he should most wonder at , either that he in his dark time should see so distinctly , or that we in this clear age should go so stumblingly after him ; so may we marvel at and bewail the low condition of poetry now , when in our plays scarce any one rule of decorum is observed , but in the space of two hours and an half we pass through all the fits of bethlem ; in one scene we are all in mirth , in the next we are sunk into sadness ; whilst even the most labour'd parts are commonly starv'd for want of thought , a confused heap of words , and empty sound of rhyme . this very consideration should advance the esteem of the following poem , wherein are represented the various movements of the mind ; at which we are as much transported as with the most excellent scenes of passion in shakespear , or fletcher : for in this , as in a mirrour ( that will not flatter ) we see how the soul arbitrates in the understanding upon the various reports of sense , and all the changes of imagination : how compliant the will is to her dictates , and obeys her as a queen does her king. at the same time acknowledging a subjection , and yet retaining a majesty . how the passions more at her command , like a well-disciplined army ; from which regular composure of the faculties , all operating in their proper time and place , there arises a complacency upon the whole soul , that infinitely transcends all other pleasures . what deep philosophy is this ! to discover the process of god's art in fashioning the soul of man after his own image ; by remarking how one part moves another , and how those motions are vary'd by several positions of each part , from the first springs and plummets , to the very hand that points out the visible and last effects . what eloquence and force of wit to convey these profound speculations in the easiest language , expressed in words so vulgarly received , that they are understood by the meanest capacities . for the poet takes care in every line to satisfy the understandings of mankind : he follows step by step the workings of the mind from the first strokes of sense , then of fancy , afterwards of judgment , into the principles both of natural and supernatural motives : hereby the soul is made intelligible , which comprehends all things besides ; the boundless tracks of sea and land , and the vaster spaces of heaven ; that vital principle of action , which has always been busied in enquiries abroad , is now made known to its self ; insomuch that we may find out what we our selves are , from whence we came , and whither we must go ; we may perceive what noble guests those are , which we lodge in our bosoms , which are nearer to us than all other things , and yet nothing further from our acquaintance . but here all the labyrinths and windings of the humane frame are laid open : 't is seen by what pullies and wheels the work is carry'd on , as plainly as if a window were opened into our breast : for it is the work of god alone to create a mind . — the next to this is to shew how its operations are perform'd . upon the present corrupted state of poetry . in happy ages past , when justice reign'd , the muses too their dignity maintain'd ; were only then in shrines and temples found , with innocence instead of lawrel crown'd ; anthems and hallelujahs did resound . in these seraphick tasks their hours they pass'd , pious as sybil's , and as vestals , chast they justly then were stil'd the sacred nine , nor were the heav'n-born graces more divine . like them with heav'n they did alliance claim , and wisest kings their votaries became : who , though by art and nature form'd to reign , their homage paid amongst the muses train : they thought extent of empire less renown , and priz'd their poet's wreath above their prince's crown . heav'ns praise was then the only theme of verse , which kings of earth were honour'd to rehearse . their songs did then fair salem's temple fill , and sion was the muses sacred hill. at length , transplanted from the holy land , to pagan regions pass'd the sacred band ; in greece they settled , but with lessen'd grace , and chang'd their manners as they chang'd their place . here poetry , beginning to decline , first mingled humane praises with divine . yet still they sung alone some worthy's name , and only gave restoring hero's fame . but grew at last a mercenary trade , the gift of heav'n the price of gold was made . brib'd poets with encomiums did pursue the worst of men , and prais'd their vices too . they gave destroying tyrants most applause , who shed most blood , regardless of their cause . if meerly to destroy can merit fame ; famines and plauges the larger trophies claim . but this and worse , with our licentious times compar'd , in poets were but venial crimes . that poetry which did at first inspire coelestial rapture , and seraphick fire , her talent in hell's service now employs , the prostitute and bawd of sensual joys . on mischief's side engages all her charms , against religion her offensive arms : whilst lust , extortion , sacrilege pass free , she points her satyr , virtue , against thee , and turns on heav'n its own artillery . but wit 's fair stream when from its genuine course constrain'd , runs muddy and with lessen'd force . our poets , when deserters they became to virtue 's cause , declin'd as much in fame . that curse was on the lewd apostates sent , who , as they grew debauch'd , grew impotent . wit 's short-liv'd off-springs in our later times confess too plain their vicious parents crimes . no spencer's strength , or davies , who sustain'd wit 's empire when divine eliza reign'd . but sure , when foreign toils will time allow our age's hydra-vices to subdue , victorious william's piety will chase from these infested realms th' infernal race ; and , when alarms of war are heard no more , with europe's peace the muse's state restore . the author's dedication to q. elizabeth . to that clear majesty , which in the north , doth , like another sun , in glory rise , which standeth fix'd , yet spreads her heavenly worth ; load-stone to hearts , and load star to all eyes . like heaven in all , like earth in this alone , that though great states by her support do stand ; yet she her self supported is of none , but by the finger of the almighty's hand . to the divinest and the richest mind , both by art's purchase , and by nature's dower , that ever was from heaven to earth confin'd , to shew the utmost of a creature 's power : to that great spring , which doth great kingdom 's move ; the sacred spring ' , whence right and honour streams , distilling virtue , shedding peace and love , in every place , as cynthia sheds her beams : i offer up some sparkles of that fire , whereby we reason , live , and move , and be , these sparks by nature evermore aspire , which makes them now to such a highness flee . fair soul , since to the fairest body joyn'd , you give such lively life , such quickning power , and influence of such celestial kind , as keeps it still in youth's immortal flower : as where the sun is present all the year , and never doth retire his golden ray , needs must the spring be everlasting there , and every season like the month of may. o many , many years may you remain a happy angel to this happy land : long , long may you on earth our empress reign , e're you in heaven a glorious angel stand . stay long ( sweet spirit ) e're thou to heaven depart , who mak'st each place a heaven wherein thou art . her majesty' 's devoted subject and servant , john davies . july 11. 1592. the contents . the introduction to humane knowledge . page 1 of the original , nature , and immortality of the soul. 11 sect. i. that the soul is a thing subsisting by its self and has proper operations without the body . 16 sect. ii. that the soul is more than a perfection , or reflection of the sense . 22 sect. iii. that the soul is more than the temperature of the humours of the body . 26 sect. iv. that the soul is a spirit . 28 sect. v. erroneous opinions of the creation of souls . 33 sect. vi. that the soul is not ex traduce . 35 sect. vii . reasons drawn from nature . 37 sect. viii . reasons drawn from divinity . 40 sect. ix . why the soul is united to the body . 48 sect. x. in what manner the soul is united to the body . 49 sect. xi . how the soul exercises her powers in the body . 51 sect. xii . the vegetative power of the soul. 52 sect. xiii . the power of sense . 53 sect. xiv . seeing . 54 sect. xv. hearing . 56 sect. xvi . taste . 58 sect xvii . smelling . ibid. sect. xviii . feeling . 59 sect. xix . of the imagination , or common sense . 60 sect. xx. fantasy . 61 sect. xxi . sensitive memory . 62 sect. xxii . the passion of the sense . 63 sect. xxiii . local motion . 64 sect. xxiv . the intellectual powers of the soul. 65 sect. xxv . wit , reason , vnderstanding , opinion , judgment , wisdom . 66 sect. xxvi . innate ideas in the soul. 67 sect. xxvii . the power of will , and relation between the wit and will. 68 sect. xxviii . the intellectual memory . 70 sect. xxix . the dependency of the soul's faculties upon each other . ibid. sect. xxx . that the soul is immortal , proved by several reasons . 73 sect. xxxi . that the soul cannot be destroy'd . 89 sect. xxxii . objections against the immortality of the soul , with their respective answers . 92 sect. xxxiii . three kinds of life , answerable to the three powers of the soul. 105 sect. xxxiv . the conclusion . 106 the introduction . why did my parents send me to the schools , that i with knowledge might enrich my mind ? since the desire to know first made men fools , and did corrupt the root of all mankind : for when god's hand had written in the hearts of our first parents all the rules of good ; so that their skill infus'd surpass'd all arts that ever were before , or since the flood . and when their reason's eye was sharp and clear , and ( as an eagle , can behold the sun ) could have approach'd th' eternal light as near as th' intellectual angels could have done ; ev'n then to them the spirit of lyes suggests , that they were blind , because they saw not ill ; and breath'd into their incorrupted breasts a curious wish , which did corrupt their will. from that same ill they streight desir'd to know ; which ill , being nought but a defect of good , in all god's works the devil could not show , while man , their lord , in his perfection stood . so that themselves were first to do the ill , e'er they thereof the knowledge could attain ; like him that knew not poison's power to kill , until ( by tasting it ) himself was slain . ev'n so , by tasting of that fruit forbid , where they sought knowledge , they did error find : ill they desir'd to know , and ill they did ; and to give passion eyes , made reason blind . for then their minds did first in passion see those wretched shapes of misery and woe , of nakedness , of shame , of poverty , which then their own experience made them know . but then grew reason dark , that she no more could the fair forms of good and truth discern : batts they became , who eagles were before ; and this they got by their desire to learn. but we , their wretched off-spring ! what do we ? do not we still taste of the fruit forbid , while with fond fruitless curiosity , in books prophane we seek for knowledge hid ? what is this knowledge , but the sky stoll'n fire , for which the thief still chain'd in ice doth sit ; and which the poor rude satyr did admire , and needs would kiss , but burnt his lips with it ? what is it , but the cloud of empty rain , which , when jove's guest embrac'd , he monsters got ? or the false pails , which oft being fill'd with pain , receiv'd the water , but retain'd it not ? in fine ; what is it , but the fiery coach which the youth sought , and sought his death withal ? or the boy 's wings , which , when he did approach the sun 's hot beams , did melt and let him fall ? and yet , alas ! when all our lamps are burn'd , our bodies wasted , and our spirits spent ; when we have all the learned volumes turn'd , which yield mens wits both help and ornament ; what can we know , or what can we discern , when error clouds the windows of the mind ? the divers forms of things how can we learn , that have been ever from our birth-day blind ? when reason's lamp , which ( like the sun in sky ) throughout man's little world her beams did spread , is now become a sparkle , which doth lie under the ashes , half extinct and dead ; how can we hope that through the eye and ear , this dying sparkle , in this cloudy place , can recollect those beams of knowledge clear , which were insus'd in the first minds by grace ? so might the heir , whose father hath , in play , wasted a thousand pounds of ancient rent , by painful earning of one groat a day , hope to restore the patrimony spent . the wits that div'd most deep , and soar'd most high , seeking man's powers , have found his weakness " skill comes so slow , and life so fast doth fly ; ( such : " we learn so little , and forget so much . for this the wisest of all moral men said , he knew nought , but that he nought did know . and the great mocking master mock'd not then , when he said , truth was buried here below . for how may we to other things attain , when none of us his own soul understands ? for which the devil mocks our curious brain , when , know thy self , his oracle commands . for why should we the busy soul believe , when boldly she concludes of that and this ; when of her self she can no judgment give , nor how , nor whence , nor where , nor what she is ? all things without , which round about we see , we seek to know , and have therewith to do : but that whereby we reason , live and be , within our selves , we strangers are thereto . we seek to know the moving of each sphere , and the strange cause o' th' ebbs and floods of nile ; but of that clock which in our breasts we bear , the subtile motions we forget the while . we that acquaint our selves with ev'ry zone , and pass the tropicks , and behold each pole ; when we come home , are to our selves unknown , and unacquainted still with our own soul. we study speech , but others we persuade ; we leech-craft learn , but others cure with it : w'interpret laws which other men have made , but read not those which in our hearts are writ . is it because the mind is like the eye , through which it gathers knowledge by degrees ; whose rays reflect not , but spread outwardly ; not seeing it self , when other things it sees ? no , doubtless ; for the mind can backward cast upon her self , her understanding light ; but she is so corrupt , and so defac'd , as her own image doth her self afright . as is the fable of the lady fair , which for her lust was turn'd into a cow ; when thirsty , to a stream she did repair , and saw her self transform'd she wist not how ; at first she startles , then she stands amaz'd ; at last with terrour she from thence doth fly , and loaths the wat'ry glass wherein she gaz'd , and shuns it still , although for thirst she die . ev'n so man's soul , which did god's image bear ; and was at first fair , good , and spotless pure ; since with her sins , her beauties blotted were , doth , of all sights , her own sight least endure : for ev'n at first reflection she espies such strange chimera's , and such monsters there ; such toys , such anticks , and such vanities , as she retires and shrinks for shame and fear . and as the man loves least at home to be , that hath a sluttish house , haunted with sprites ; lights . so she , impatient her own faults to see , turns from her self , and in strange things de . for this ▪ few know themselves : for merchants broke , view their estate with discontent and pain ; and seas as troubled , when they do revoke their slowing waves into themselves again . and while the face of outward things we find pleasing and fair , agreeable and sweet , these things transport , and carry out the mind , that with her self , the mind can never meet . yet if affliction once her wars begin , and threat the feebler sense with sword and fire , the mind contracts her self , and shrinketh in , and to her self she gladly doth retire ; as spiders touch'd , seek their web's inmost part ; as bees in storms , back to their hives return ; as blood in danger , gathers to the heart ; as men seek towns , when foes the country burn . if ought can teach us ought , affliction 's looks ( making us pry into our selves so near ) teach us to know our selves , beyond all books , or all the learned schools that ever were . this mistress lately pluck'd me by the ear , and many a golden lesson hath me taught ; hath made my senses quick , and reason clear ; reform'd my will , and rectify'd my thought . so do the winds and thunders cleanse the air : so working seas settle and purge the wine : so lopp'd and pruned trees do flourish fair : so doth the fire the drossy gold refine . neither minerva , nor the learned muse , nor rules of art , nor precepts of the wise could in my brain those beams of skill infuse , as but ' the glance of this dame's angry eyes . she within lists my ranging mind hath brought , that now beyond my self i will not go ; my self am centre of my circling thought ; only my self i study , learn and know . i know my body 's of so frail a kind , as force without , fevers within can kill : i know the heavenly nature of my mind , but t is corrupted both in wit and will : i know my soul hath power to know all things , yet is she blind and ignorant in all : i know i 'm one of nature's little kings ; yet to the least and vilest things am thrall : i know my life 's a pain , and but a span : i know my sense is mock'd in ev'ry thing : and to conclude , i know my self a man ; which is a proud , and yet a wretched thing . of the original , nature and immortality of the soul . the lights of heav'n ( which are the world 's fair eyes ) look down into the world , the world to see ; and as they turn , or wander in the skies , survey all things that on the centre be . and yet the lights which in my tower do shine , mine eyes , which view all objects nigh and far , look not into this little world of mine , nor see my face , wherein they fixed are . since nature fails us in no needful thing , why want i means my inward self to see ? which sight the knowledge of my self might bring , which to true wisdom is the first degree . that pow'r which gave me eyes the world to view , to view my self infus'd an inward light , whereby my soul , as by a mirror true , of her own form may take a perfect sight . but as the sharpest eye discerneth nought , except the sun-beams in the air do shine ; so the best soul , with her reflecting thought , sees not her self , without some light divine . o light , which mak'st the light which makes the day ! which sett'st the eye without , and mind within ; lighten my spirit with one clear heavenly ray , which now to view it self doth first begin . for her true form , how can my spark discern , which , dim by nature , art did never clear ? when the great wits , from whom all skill we learn , are ignorant both what she is , and where . one thinks the soul is air ; another , fire ; another , blood diffus'd about the heart ; another saith , the elements conspire , and to her essence each doth give a part . musicians think our souls are harmonies ; physicians hold , that they complexion 's be ; epicures make them swarms of atomies , which do by chance into our bodies flee . some think one gen'ral soul fill's ev'ry brain , as the bright sun sheds light in ev'ry star ; and others think the name of soul is vain , and that we only well mix'd bodies are . in judgment of her substance thus they vary , and vary thus in judgment of her seat ; for some her chair up to the brain do carry , some sink it down into the stomach's heat . some place it in the root of life , the heart ; some in the liver , fountain of the veins : some say , she 's all in all , and all in ev'ry part : some say , she 's not contain'd , but all contains . thus these great clerks their little wisdom show , while with their doctrines they at hazard play ; tossing their light opinions to and fro , to mock the lewd , as learn'd in this as they. for no craz'd brain could ever yet propound , touching the soul , so vain and fond a thought ; but some among these masters have been found , which in their schools the self-same thing have taught . god only wise , to punish pride of wit , among men's wits hath this confusion wrought ; as the proud tow'r , whose points the clouds did hit , by tongues confusion was to ruin brought . but ( thou ) which didst man 's soul of nothing make , and when to nothing it was fall'n again , " to make it new , the form of man didst take ; " and god with god , becam'st a man with men. thou that hast fashion'd twice this soul of ours , so that she is by double title thine , thou only know'st her nature , and her pow'rs ; her subtile form , thou only canst define . to judge her self , she must her self transcend , as greater circles comprehend the less : but she wants pow'r , her own pow'rs to extend , as fetter'd men cannot their strength express . but thou bright morning-star , thou rising sun , which in these latter times hast brought to light those mysteries , that since the world begun , lay hid in darkness , and eternal night . thou ( like the sun ) dost , with an equal ray , into the palace and the cottage shine ; and shew'st the soul both to the clerk and lay , by the clear lamp of th' oracle divine . this lamp , through all the regions of my brain , where my soul sits , doth spread such beams of grace , as now , methinks , i do distinguish plain , each subtile line of her immortal face . the soul a substance and a spirit is , which god himself doth in the body make , which makes the man , for every man from this , the nature of a man , and name doth take . and though this spirit be to th' body knit , as an apt means her pow'rs to exercise , which are life , motion , sense , and will , and wit ; yet she survives , although the body dies . sect . i. that the soul is a thing subsisting by its self , and has proper operations without the body . she is a substance , and a real thing ; 1. which hath its self an actual , working might ; 2. which neither from the senses power doth spring , 3. nor from the body's humours temper'd right . she is a vine , which doth no propping need , to make her spread her self , or spring upright . she is a star , whose beams do not proceed from any sun , but from a native light. for when she sorts things present with things past , and thereby things to come doth oft fore-see ; when she doth doubt at first , and chuse at last , these acts her own , without her body be . when of the dew , which th' eye and ear do take from flow'rs abroad , and bring into the brain , she doth within both wax and honey make : this work is her's , this is her proper pain . when she from sundry acts , one skill doth draw ; gath'ring from divers fights , one art of war ; from many cases like , one rule of law : these her collections , not the senses are . when in th' effects she doth the causes know ; and seeing the stream thinks where the spring doth ▪ rise ; and seeing the branch , conceives the root below : these things she views , without the body's eyes . when she , without a pegasus , doth fly swifter than lightning's fire , from east to west ; about the centre , and above the sky , she travels then , although the body rest . when all her works she formeth first within , proportions them , and sees their perfect end , e'er she in act doth any part begin : what instruments doth then the body lend ? when without hands she doth thus castles build , sees without eyes , and without feet doth run ; when she digests the world , yet is not fill'd : by her own pow'rs these miracles are done . when she defines , argues , divides , compounds , considers virtue , vice , and general things ; and marrying divers principles and grounds , out of their match , a true conclusion brings . these actions in her closet , all alone , ( retir'd within her self ) she doth fulfil ; use of her body's organs she hath none , when she doth use the pow'rs of wit and will. yet in the body's prison so she lies , as through the body's windows she must look , her divers powers of sense to exercise , by gath'ring notes out of the world 's great book nor can her self discourse or judge of ought , but what the sense collects , and home doth bring ; and yet the pow'rs of her discoursing thought , from these collections , is a diverse thing . for though our eyes can nought but colours see , yet colours give them not their pow'r of sight : so , though these fruits of sense her objects be , yet she discerns them by her proper light. the workman on his stuff his skill doth show , and yet the stuff gives not the man his skill : kings their affairs do by their servants know , but order them by their own royal will. so , though this cunning mistress , and this queen , doth , as her instruments , the senses use , to know all things that are felt , heard , or seen ; yet she her self doth only judge and chuse . ev'n as a prudent emperor , that reigns by sovereign title , over sundry lands , borrows , in mean affairs , his subjects pains , sees by their eyes , and writeth by their hands ; but things of weight and consequence indeed , himself doth in his chamber them debate ; where all his counsellors he doth exceed , as far in judgment , as he doth in state. or as the man whom princes do advance , upon their gracious mercy-seat to sit , doth common things , of course and circumstance , to the reports of common men commit : but when the cause it self must be decreed , himself in person , in his proper court , to grave and solemn hearing doth proceed , of ev'ry proof , and ev'ry by-report . then , like god's angel , he pronounceth right , and milk and honey from his tongue doth flow : happy are they that still are in his sight , to reap the wisdom which his lips do sow . right so the soul , which is a lady free , and doth the justice of her state maintain : because the senses ready servants be , attending nigh about her court , the brain ; by them the forms of outward things she learns , for they return into the fantasie , whatever each of them abroad discerns ; and there inrol it for the mind to see . but when she sits to judge the good and ill , and to discern betwixt the false and true , she is not guided by the senses skill , but doth each thing in her own mirror view . then she the senses checks , which oft do err , and ev'n against their false reports decrees ; and oft she doth condemn what they prefer ; for with a pow'r above the sense , she sees . therefore no sense the precious joys conceives , which in her private contemplations be ; for then the ravish'd spirit th' senses leaves , hath her own pow'rs , and proper actions free . her harmonies are sweet , and full of skill , when on the body's instruments she plays ; but the proportions of the wit and will , those sweet accords are even th' angels lays . these tunes of reason are amphion's lyre , wherewith he did the thebane city found : these are the notes wherewith the heavenly choir , the praise of him which made the heav'n , doth sound . then her self-being nature shines in this , that she performs her noblest works alone : " the work , the touch-stone of the nature is ; and by their operations , things are known . sect . ii. that the soul is more than a perfection , or reflection of the sense . are they not senseless then , that think the soul nought but a fine perfection of the sense , or of the forms which fancy doth inrol ; a quick resulting , and a consequence ? what is it then that doth the sense accuse , both of false judgment , and fond appetites ? what makes us do what sense doth most refuse , which oft in torment of the sense delights ? sense thinks the planets spheres not much asunder : what tells us then their distance is so far ? sense thinks the lightning born before the thunder : what tells us then they both together are ? when men seem crows far off upon a tow'r , sense saith , they 're crows : what makes us think them men ? when we , in agues , think all sweet things sowre , what makes us know our tongue 's false judgment then ? what pow'r was that , whereby medea saw , and well approv'd , and prais'd the better course ; when her rebellious sense did so withdraw her feeble pow'rs , that she pursu'd the worse ? did sense perswade vlysses not to hear the mermaid's songs , which so his men did please , that they were all perswaded , through the ear , to quit the ship , and leap into the seas ? could any pow'r of sense the roman move , to burn his own right hand with courage stout ? could sense make marius sit unbound , and prove the cruel lancing of the knotty gout ? doubtless , in man there is a nature found , beside the senses , and above them far ; " though most men being in sensual pleasures drown'd . it seems their souls but in their senses are . if we had nought but sense , then only they should have sound minds , which have their senses sound : but wisdom grows , when senses do decay ; and folly most in quickest sense is found . if we had nought but sense , each living wight , which we call brute , would be more sharp than we ; as having sense's apprehensive might , in a more clear , and excellent degree . but they do want that quick discoursing pow'r , which doth in us the erring sense correct ; therefore the bee did suck the painted flow'r , and birds , of grapes , the cunning shadow peck'd . sense outsides knows , the soul through all things sees : sense , circumstance ; she doth the substance view : sense sees the bark ; but she the life of trees : sense hears the sounds ; but she the concords true . but why do i the soul and sense divide , when sense is but a pow'r , which she extends ; which being in divers parts diversify'd , the divers forms of objects apprehends ? this power spreads outward , but the root doth grow in th' inward soul , which only doth perceive ; for th' eyes and ears no more their objects know , than glasses know what faces they receive . for if we chance to fix our thoughts elsewhere , though our eyes open be , we cannot see : and if one pow'r did not both see and hear , our sights and sounds would always double be . then is the soul a nature , which contains the pow'r of sense , within a greater pow'r ; which doth employ and use the sense's pains , but sits and rules within her private bow'r . sect . iii. that the soul is more than the temperature of the humours of the body . if she doth then the subtile sense excel , how gross are they that drown her in the blood ? or in the body's humours temper'd well ; as if in them such high perfection stood ? as if most skill in that musician were , which had the best , and best tun'd instrument ? as if the pensil neat , and colours clear , had pow'r to make the painter excellent ? why doth not beauty then resine the wit , and good complexion rectify the will ? why doth not health bring wisdom still with it ? why doth not sickness make men brutish still . who can in memory , or wit , or will , or air , or fire , or earth , or water find ? what alchymist can draw , with all his skill , the quintessence of these out of the mind ? if th' elements which have nor life , nor sense , can breed in us so great a pow'r as this , why give they not themselves like excellence , or other things wherein their mixture is ? if she were but the body's quality , then would she be with it sick , maim'd and blind : but we perceive , where these privations be , an healthy , perfect , and sharp sighted mind . if she the body's nature did partake , her strength would with the body's strength decay : but when the body's strongest sinews slake , then is the soul most active , quick and gay . if she were but the body's accident , and her sole being did in it subsist , as white in snow , she might her self absent , and in the body's substance not be miss'd . but it on her , not she on it depends ; for she the body doth sustain and cherish : such secret pow'rs of life to it she lends , that when they fail , then doth the body perish . since then the soul works by her self alone , springs not from sense , nor humours well agreeing , her nature is peculiar , and her own ; she is a substance , and a perfect being . sect . iv. that the soul is a spirit . bvt though this substance be the root of sense , sense knows her not , which doth but bodies know : she is a spirit , and heav'nly influence , which from the fountain of god's spirit doth flow . she is a spirit , yet not like air , or wind ; nor like the spirits about the heart , or brain ; nor like those spirits which alchymists do find , when they in ev'ry thing seek gold in vain . for she all natures under heav'n doth pass , being like those spirits , which god's bright face do see ; or like himself , whose image once she was , though now ( alas ! ) she scarce his shadow be . for of all forms , she holds the first degree , that are to gross , material bodies knit ; yet she her self is bodyless , and free ; and though confin'd , is almost infinite . were she a body , how could she remain within this body , which is less than she ? or how could she the world 's great shape contain , and in our narrow breasts contained be ? all bodies are confin'd within some place , but she all place within her self confines . all bodies have their measure , and their space ; but who can draw the soul 's dimensive lines ? no body can at once two forms admit , except the one the other do deface ; but in the soul ten thousand forms do sit , and none intrudes into her neighbour's place . all bodies are with other bodies fill'd , but she receives both heav'n and earth together : nor are their forms by rash encounter spill'd , for there they stand , and neither toucheth either . nor can her wide embracements filled be ; for they that most and greatest things embrace , enlarge thereby their mind's capacity , as streams enlarg'd , enlarge the channel 's space . all things receiv'd , do such proportion take , as those things have , wherein they are receiv'd : so little glasses little faces make , and narrow webs on narrow frames are weav'd . then what vast body must we make the mind , wherein are men , beasts , trees , towns , seas and lands ; and yet each thing a proper place doth find , and each thing in the true proportion stands ? doubtless , this could not be , but that she turns bodies to spirits , by sublimation strange ; as fire converts to fire the things it burns ; as we our meats into our nature change . from their gross matter she abstracts the forms , and draws a kind of quintessence from things ; which to her proper nature she transforms , to bear them light on her celestial wings . this doth she , when , from things particular , she doth abstract the universal kinds , which bodyless and immaterial are , and can be only lodg'd within our minds . and thus , from divers accidents and acts , which do within her observation fall , she goddesses , and pow'rs divine abstracts ; as nature , fortune , and the vertues all . again ; how can she sev'ral bodies know , if in her self a body's form she bear ? how can a mirror sundry faces show , if from all shapes and forms it be not clear ? nor could we by our eyes all colours learn , except our eyes were of all colours void ; nor sundry tastes can any tongue discern , which is with gross and bitter humours cloy'd . nor can a man of passions judge aright , except his mind be from all passions free : nor can a judge his office well acquit , if he possess'd of either party be . if , lastly , this quick pow'r a body were , were it as swift as is the wind , or fire , ( whose atoms do the one down side-ways bear , and th' other make in pyramids aspire ) her nimble body yet in time must move , and not in instants through all places slide : but she is nigh and far , beneath , above , in point of time , which thought cannot divide : she 's sent as soon to china , as to spain ; and thence returns , as soon as she is sent : she measures with one time , and with one pain , an ell of silk , and heav'ns wide-spreading tent. as then the soul a substance hath alone , besides the body , in which she is confin'd ; so hath she not a body of her own , but is a spirit , and immaterial mind . since body and soul have such diversities , well might we muse , how first their match began ; but that we learn , that he that spread the skies , and fix'd the earth , first form'd the soul in man. this true prometheus first made man of earth , and shed in him a beam of heav'nly fire ; now in their mother's wombs , before their birth , doth in all sons of men their souls inspire . and as minerva is in fables said , from jove , without a mother , to proceed ; so our true jove , without a mother's aid , doth daily millions of minerva's breed . sect . v. erroneous opinions of the creation of souls . then neither from eternity before , nor from the time , when time 's first point begun , made he all souls , which now he keeps in store ; some in the moon , and others in the sun : nor in a secret cloyster doth he keep these virgin-spirits , until their marriage-day ; nor locks them up in chambers , where they sleep , till they awake within these beds of clay . nor did he first a certain number make , infusing part in beasts , and part in men ; and , as unwilling further pains to take , would make no more than those he framed then . so that the widow soul , her body dying , unto the next-born body married was ; and so by often changing , and supplying , mens souls to beasts , and beasts to men did pass . ( these thoughts are fond ; for since the bodies born be more in number far , than those that die , thousands must be abortive , and forlorn , e're others deaths to them their souls supply : ) but as god's handmaid , nature , doth create bodies in time distinct , and order due ; so god gives souls the like successive date , which himself makes , in bodies formed new : which himself makes of no material thing ; for unto angels he no pow'r hath giv'n , either to form the shape , or stuff to bring from air , or fire , or substance of the heav'n . nor herein doth he nature's service use ; for though from bodies , she can bodies bring , yet could she never souls from souls traduce , as fire from fire , or light from light doth spring . sect . vi. that the soul is not ex traduce . alas ! that some who were great lights of old , and in their hands the lamp of god did bear ! some rev'rend fathers did this error hold , having their eyes dimm'd with religious fear . objection . for when ( say they ) by rule of faith we find , that ev'ry soul , unto her body knit , brings from the mother's womb the sin of kind , the root of all the ill she doth commit . how can we say that god the soul doth make , but we must make him author of her sin ? then from man's soul she doth beginning take , since in man's soul corruption did begin . for if god make her first , he makes her ill , ( which god forbid our thoughts should yield unto ; ) or makes the body her fair form to spill , which , of it self , it had not pow'r to do . not adam's body , but his soul did sin , and so her self unto corruption brought ; but our poor soul corrupted is within , er'e she had sinn'd , either in act , or thought : and yet we see in her such pow'rs divine , as we could gladly think , from god she came : fain would we make him author of the wine , if for the dregs we could some other blame . answer . thus these good men with holy zeal were blind , when on the other part the truth did shine ; whereof we do clear demonstrations find , by light of nature , and by light divine . none are so gross , as to contend for this , that souls from bodies may traduced be ; between whose natures no proportion is , when root and branch in nature still agree . but many subtile wits have justify'd , that souls from souls spiritually may spring ; which ( if the nature of the soul be try'd ) will ev'n in nature prove as gross a thing . sect . vii . reasons drawn from nature . for all things made , are either made of nought , or made of stuff that ready made doth stand : of nought no creature ever formed ought , for that is proper to th' almighty's hand . if then the soul another soul do make , because her pow'r is kept within a bound , she must some former stuff , or matter take : but in the soul there is no matter found . then if her heav'nly form do not agree with any matter which the world contains , then she of nothing must created be ; and to create , to god alone pertains . again , if souls do other souls beget , 't is by themselves , or by the bodies pow'r : if by themselves , what doth their working let , but they might souls engender ev'ry hour ? if by the body , how can wit and will join with the body only in this act , since when they do their other works fulfil , they from the body do themselves abstract ? again , if souls of souls begotten were , into each other they should change and move : and change and motion still corruption bear ; how shall we then the soul immortal prove ? if , lastly , souls do generation use , then should they spread incorruptible seed : what then becomes of that which they do lose , when th' acts of generation do not speed ? and though the soul could cast spiritual seed , yet would she not , because she never dies ; for mortal things desire their like to breed , that so they may their kind immortalize . therefore the angels , sons of god are nam'd , and marry not , nor are in marriage giv'n : their spirits and ours are of one substance fram'd , and have one father , ev'n the lord of heaven ; who would at first , that in each other thing , the earth and water living souls should breed , but that man's soul , whom he would make their king , should from himself immediately proceed . and when he took the woman from man's side , doubtless himself inspir'd her soul alone : for 't is not said , he did man's soul divide , but took flesh of his flesh , bone of his bone. lastly , god being made man , for man's own sake , and being like man in all , except in sin , his body from the virgin 's womb did take ; but all agree , god form'd his soul within . then is the soul from god ; so pagans say , which saw by nature's light her heavenly kind ; naming her , kin to god , and god's bright ray , a citizen of heav'n , to earth confin'd . but now i feel , they pluck me by the ear , whom my young muse so boldly termed blind ; and crave more heav'nly light , that cloud to clear ; which makes them think , god doth not make the mind . sect . viii . reasons from divinity . god , doubtless , makes her , and doth make her good , and grafts her in the body , there to spring ; which , though it be corrupted flesh and blood , can no way to the soul corruption bring : yet is not god the author of her ill , though author of her being , and being there : and if we dare to judge our maker's will , he can condemn us , and himself can clear . first , god from infinite eternity decreed , what hath been , is , or shall be done ; and was resolv'd , that ev'ry man should be , and in his turn , his race of life should run : and so did purpose all the souls to make , that ever have been made , or ever shall ; and that their being they should only take in humane bodies , or not be at all . was it then fit that such a weak event ( weakness it self , the sin and fall of man ) his counsel's execution should prevent , decreed and fix'd before the world began ? or that one penal law by adam broke , should make god break his own eternal law ; the settled order of the world revoke , and change all forms of things which he foresaw ? could eve's weak hand , extended to the tree , in sunder rend that adamantine chain , whose golden links , effects and causes be ; and which to god's own chair doth fix'd remain ? o , could we see how cause from cause doth spring ! how mutually they link'd , and folded are ! and hear how oft one disagreeing string the harmony doth rather make , than marr ! and view at once , how death by sin is brought ; and how from death , a better life doth rise ! how this god's justice , and his mercy taught ! we this decree would praise , as right and wise . but we that measure times by first and last , the sight of things successively do take , when god on all at once his view doth cast , and of all times doth but one instant make . all in himself , as in a glass , he sees ; for from him , by him , thrô him , all things be : his sight is not discoursive , by degrees ; but seeing the whole , each single part doth see . he looks on adam , as a root , or well ; and on his heirs , as branches , and as streams : he sees all men , as one man , though they dwell in sundry cities , and in sundry realms . and as the root and branch are but one tree , and well and stream do but one river make ; so , if the root and well corrupted be , the stream and branch the same corruption take . so , when the root and fountain of mankind did draw corruption , and god's curse , by sin ; this was a charge , that all his heirs did bind , and all his off-spring grew corrupt therein . and as when th' hand doth strike , the man offends , ( for part from whole , law severs not in this ) so adam's sin to the whole kind extends ; for all their natures are but part of his . therefore this sin of kind , not personal , but real , and hereditary was ; the guilt thereof , and punishment to all , by course of nature , and of law doth pass . for as that easie law was giv'n to all , to ancestor and heir , to first and last ; so was the first transgression general ; and all did pluck the fruit , and all did taste . of this we find some foot-steps in our law , which doth her root from god and nature take ; ten thousand men she doth together draw , and of them all , one corporation make : yet these , and their successors , are but one ; and if they gain , or lose their liberties , they harm , or profit not themselves alone , but such as in succeeding times shall rise . and so the ancestor , and all his heirs , though they in number pass the stars of heav'n , are still but one ; his forfeitures are theirs , and unto them are his advancements giv'n : his civil acts do bind and bar them all ; and as from adam , all corruption take , so , if the father's crime be capital , in all the blood , law doth corruption make . is it then just with us , to disinherit th' unborn nephews , for the father's fault ; and to advance again , for one man's merit , a thousand heirs , that have deserved nought ? and is not god's decree as just as ours , if he , for adam's sin , his sons deprive of all those native virtues , and those pow'rs , which he to him , and to his race did give ? for , what is this contagious sin of kind , but a privation of that grace within , and of that great rich dowry of the mind , which all had had , but for the first man's sin ? if then a man , on light conditions , gain a great estate , to him , and his , for ever ; if wilfully he forfeit it again , who doth bemoan his heir , or blame the giver ? so , though god make the soul good , rich and fair , yet when her form is to the body knit , which makes the man , which man is adam's heir , justly forthwith he takes his grace from it : and then the soul , being first from nothing brought , when god's grace fails her , doth to nothing fall ; and this declining proneness unto nought , is ev'n that sin that we are born withal . yet not alone the first good qualities , which in the first soul were , deprived are ; but in their place the contrary do rise , and real spots of sin her beauty marr . nor is it strange , that adam's ill desert should be transferr'd unto his guilty race , when christ his grace and justice doth impart to men unjust , and such as have no grace . lastly , the soul were better so to be born slave to sin , than not to be at all ; since ( if she do believe ) one sets her free , that makes her mount the higher for her fall. yet this the curious wits will not content ; they yet will know ( since god foresaw this ill ) why his high providence did not prevent the declination of the first man's will. if by his word he had the current stay'd of adam's will , which was by nature free , it had been one , as if his word had said , i will henceforth , that man no man shall be . for what is man without a moving mind , which hath a judging wit , and chusing will ? now , if god's pow'r should her election bind , her motions then would cease , and stand all still . and why did god in man this soul infuse , but that he should his maker know and love ? now , if love be compell'd , and cannot chuse , how can it grateful , or thank-worthy prove ? love must free-hearted be , and voluntary ; and not inchanted , or by fate constrain'd : nor like that love , which did vlysses carry to circe's isle , with mighty charms enchain'd . besides , were we unchangeable in will , and of a wit that nothing could mis deem ; equal to god , whose wisdom shineth still , and never errs , we might our selves esteem . so that if man would be unvariable , he must be god , or like a rock or tree ; for ev'n the perfect angels were not stable , but had a fall more desperate than we . then let us praise that pow'r , which makes us be men as we are , and rest contented so ; and knowing man's fall was curiosity , admire god's counsels , which we cannot know . and let us know that god the maker is of all the souls , in all the men that be ; yet their corruption is no fault of his , but the first man's , that broke god's first decree . sect . ix . why the soul is united to the body . this substance , and this spirit , of god's own making , is in the body plac'd , and planted here , " that both of god , and of the world partaking , " of all that is , man might the image bear . god first made angels bodiless , pure minds ; then other things , which mindless bodies be ; last , he made man , th' horizon 'twixt both kinds , in whom we do the world's abridgment see . besides , this world below did need one wight , which might thereof distinguish ev'ry part ; make use thereof , and take therein delight ; and order things with industry and art : which also god might in his works admire , and here beneath yield him both pray'r and praise ; as there , above , the holy angels choir doth spread his glory forth with spiritual lays . lastly , the brute , unreasonable wights , did want a visible king , o're them to reign : and god himself thus to the world unites , that so the world might endless bliss obtain . sect . x. in what manner the soul is united to the body . bvt how shall we this vnion well express ? nought ties the soul , her subtilty is such ; she moves the body , which she doth possess ; yet no part toucheth , but by virtue 's touch. then dwells she not therein , as in a tent ; nor as a pilot in his ship doth sit ; nor as the spider in his web is pent ; nor as the wax retains the print in it ; nor as a vessel water doth contain ; nor as one liquor in another shed ; nor as the heat doth in the fire remain ; nor as a voice throughout the air is spread : but as the fair and chearful morning light doth here and there her silver-beams impart , and in an instant doth her self unite to the transparent air , in all , and ev'ry part : still resting whole , when blows the air divide ; abiding pure , when th' air is most corrupted ; throughout th' air , her beams dispersing wide ; and when the air is toss'd , not interrupted : so doth the piercing soul the body fill , being all in all , and all in part diffus'd ; indivisible , incorruptible still ; not forc'd , encounter'd , troubled , or confus'd . and as the sun above the light doth bring , though we behold it in the air below ; so from th' eternal light the soul doth spring , though in the body she her pow'rs do show . sect . xi . how the soul exercises her powers in the body . bvt as the world's sun doth effects beget diff'rent , in divers places ev'ry day ; here autumn's temperature , there summer's heat ; here flow'ry spring-tide , and there winter-gray : here ev'n , there morn ; here noon , there day , there night , melts wax , dries clay , makes flow'rs , some quick , some dead ; makes the moor black , the european white ; th' american tawny , and th' east-indian red : so in our little world , this soul of ours being only one , and to one body ty'd , doth use , on divers objects , divers powers ; and so are her effects diversify'd . sect . xii . the vegetative power of the soul. her quick'ning power in ev'ry living part , doth as a nurse , or as a mother serve ; and doth employ her oeconomick art , and buisy care , her houshold to preserve . here she attracts , and there she doth retain ; there she decocts , and doth the food prepare ; there she distributes it to ev'ry vein , there she expels what she may fitly spare . this pow'r to martha may compared be , who buisy was , the houshold-things to do : or to a dryas , living in a tree ; for ev'n to trees this pow'r is proper too . and though the soul may not this pow'r extend out of the body , but still use it there ; she hath a pow'r which she abroad doth send , which views and searcheth all things ev'ry where . sect . xiii . the power of sense . this pow'r is sense , which from abroad doth bring the colour , taste , and touch , and scent , and sound , the quantity and shape of ev'ry thing within earth's centre , or heav'n's circle found . this pow'r , in parts made fit , fit objects takes ; yet not the things , but forms of things receives ; as when a seal in wax impression makes , the print therein , but not it self , it leaves . and though things sensible be numberless , but only five the sense's organs be ; and in those five , all things their forms express , which we can touch , taste , feel , or hear , or see . these are the windows , through the which she views the light of knowledge , which is life's load-star : " and yet while she these spectacles doth use , " oft worldly things seem greater than they are . sect . xiv . seeing . first , the two eyes , which have the seeing pow'r , stand as one watchman , spy , or sentinel , being plac'd aloft , within the head 's high tow'r ; and though both see , yet both but one thing tell . these mirrors take into their little space , the forms of moon and sun , and ev'ry star , of ev'ry body , and of ev'ry place , which with the world 's wide arms embraced are : yet their best object , and their noblest use , hereafter in another world will be , when god in them shall heav'nly light infuse , that face to face they may their maker see . here are they guides , which do the body lead , which else would stumble in eternal night : here in this world they do much knowledge read , and are the casements which admit most light : they are her farthest reaching instrument , yet they no beams unto their objects send ; but all the rays are from their objects sent , and in the eyes with pointed angles end . if th' objects be far off , the rays do meet in a sharp point , and so things seem but small : if they be near , their rays do spread and fleet , and make broad points , that things seem great withal . lastly , nine things to sight required are ; the pow'r to see , the light , the visible thing , being not too small , too thin , too nigh , too far , clear space and time , the form distinct to bring . thus see we how the soul doth use the eyes , as instruments of her quick pow'r of sight : hence doth th' arts optick , and fair painting rise ; painting , which doth all gentle minds delight . sect . xv. hearing . now let us hear how she the ears employs : their office is , the troubled air to take ; which in their mazes forms a sound or noise , whereof her self doth true distinction make . these wickets of the soul are plac'd on high , because all sounds do lightly mount aloft ; and that they may not pierce too violently , they are delay'd with turns and windings oft . for should the voice directly strike the brain , it would astonish and confuse it much ; therefore these plaits and folds the sound restrain , that it the organ may more gently touch . as streams , which with their winding banks do play , stopp'd by their creeks , run softly through the plain : so in th' ear 's labyrinth the voice doth stray , and doth with easy motion touch the brain . this is the slowest , yet the daintiest sense ; for ev'n the ears of such as have no skill , perceive a discord , and conceive offence ; and knowing not what 's good , yet find the ill. and though this sense first gentle musick found , her proper object is the speech of men ; but that speech chiefly which god's harolds sound , when their tongues utter what his spirit did pen. our eyes have lids , our ears still ope we see , quickly to hear how ev'ry tale is prov'd : our eyes still move , our ears unmoved be ; that though we hear quick , we be not quickly mov'd . thus by the organs of the eye and ear , the soul with knowledge doth her self endue : " thus she her prison may with pleasure bear , " having such prospects , all the world to view . these conduit-pipes of knowledge feed the mind , but th' other three attend the body still ; for by their services the soul doth find , what things are to the body good or ill . sect . xvi . taste . the body's life with meats and air is fed , therefore the soul doth use the tasting pow'r in veins , which through the tongue and palate spread , distinguish ev'ry relish , sweet , and sow'r . this is the body's nurse ; but since man's wit found th' art of cook'ry to delight his sense , more bodies are consum'd and kill'd with it , than with the sword , famine , or pestilence . sect . xvii . smelling . next , in the nostrils she doth use the smell : as god the breath of life in them did give ; so makes he now this pow'r in them to dwell , to judge all airs , whereby we breath and live . this sense is also mistress of an art , which to soft people sweet perfumes doth sell ; though this dear art doth little good impart , " since they smell best , that do of nothing smell . and yet good scents do purify the brain , awake the fancy , and the wits refine : hence old devotion , incense did ordain , to make men's spirits more apt for thoughts divine . sect . xviii . feeling . lastly , the feeling pow'r , which is life's root , through ev'ry living part it self doth shed by sinews , which extend from head to foot ; and like a net , all o'er the body spread . much like a subtile spider , which doth sit in middle of her web , which spreadeth wide ; if ought do touch the utmost thread of it , she feels it instantly on ev'ry side . by touch , the first pure qualities we learn , which quicken all things , hot , cold , moist , and dry : by touch , hard , soft , rough , smooth , we do discern : by touch , sweet pleasure , and sharp pain we try . sect . xix . of the imagination , or common sense . these are the outward instruments of sense ; these are the guards which ev'ry thing must pass , e'er it approach the mind's intelligence , or touch the fantasy , wit 's looking-glass . and yet these porters , which all things admit , themselves perceive not , nor discern the things : one common pow'r doth in the forehead sit , which all their proper forms together brings . for all those nerves , which spirits of sense do bear , and to those outward organs spreading go , united are , as in a centre , there ; and there this pow'r those sundry forms doth know . those outward organs present things receive , this inward sense doth absent things retain ; yet strait transmits all forms she doth perceive , unto an higher region of the brain , sect . xx. fantasy . where fantasy , near hand maid to the mind , sits , and beholds , and doth discern them all ; compounds in one , things diff'rent in their kind ; compares the black and white , the great and small . besides , those single forms she doth esteem , and in her ballance doth their values try ; wheresome things good , and some things ill do seem , and neutral some , in her fantastick eye . this buisy pow'r is working day and night ; for when the outward senses rest do take , a thousand dreams , fantastical and light , with flutt'ring wings , do keep her still awake : sect . xxi . sensitive memory . yet always all may not afore her be ; successively she this and that intends ; therefore such forms as she doth cease to see , to memory's large volume she commends . this ledger-book lies in the brain behind , like janus eye , which in his poll was set : the lay-man's tables , store-house of the mind ; which doth remember much , and much forget . here sense's apprehension end doth take ; as when a stone is into water cast , one circle doth another circle make , till the last circle touch the bank at last . sect . xxii . the passion of the sense . but though the apprehensive pow'r do pause , the motive vertue then begins to move ; which in the heart below doth passions cause , joy , grief , and fear , and hope , and hate , and love. these passions have a free commanding might , and divers actions in our life do breed ; for all acts done without true reason's light , do from the passion of the sense proceed . but since the brain doth lodge the pow'rs of sense , how makes it in the heart those passions spring ? the mutual love , the kind intelligence 'twixt heart and brain , this sympathy doth bring . from the kind heat , which in the heart doth reign , the spirits of life do their beginning take ; these spirits of life ascending to the brain , when they come there , the spirits of sense do make . these spirits of sense , in fantasy's high court , judge of the forms of objects , ill or well ; and so they send a good or ill report down to the heart , where all affections dwell . if the report be good , it causeth love , and longing hope , and well assured joy : if it be ill , then doth it hatred move , and trembling fear , and vexing griefs annoy . yet were these natural affections good , ( for they which want them , blocks or devils be ) if reason in her first perfection stood , that she might nature's passions rectify . sect . xxiii . local motion . besides , another motive-power doth arise out of the heart , from whose pure blood do spring the vital spirits ; which born in arteries , continual motion to all parts do bring . this makes the pulses beat , and lungs respire : this holds the sinews like a bridle 's reins ; and makes the body to advance , retire , to turn , or stop , as she them slacks , or strains . thus the soul tunes the body's instruments , these harmonies she makes with life and sense ; the organs fit are by the body lent , but th' actions flow from the soul's influence . sect . xxiv . the intellectual powers of the soul. bvt now i have a will , yet want a wit , t' express the working of the wit and will ; which , though their root be to the body knit , use not the body , when they use their skill . these pow'rs the nature of the soul declare , for to man's soul these only proper be ; for on the earth no other wights there are that have these heav'nly pow'rs , but only we . sect . xxv . wit , reason , understanding , opinion , judgment , wisdom . the wit , the pupil of the soul 's clear eye , and in man's world , the only shining star , look in the mirror of the fantasy , where all the gath'rings of the senses are . from thence this pow'r the shapes of things abstracts , and them within her passive part receives , which are enlightned by that part which acts ; and so the forms of single things perceives . but after , by discoursing to and fro , anticipating , and comparing things , she doth all vniversal natures know , and all effects into their causes brings . when she rates things , and moves from ground to ground , the name of reason she obtains by this : but when by reason she the truth hath found , and standeth fix'd , she vnderstanding is . when her assent she lightly doth incline to either part , she his opinion's light : but when she doth by principles define a certain truth , she hath true judgment 's sight . and as from senses , reason's work doth spring , so many reasons vnderstanding gain ; and many vnderstandings , knowledge bring , and by much knowledge , wisdom we obtain . so , many stairs we must ascend upright , e're we attain to wisdom's high degree : so doth this earth eclipse our reason's light , which else ( in instants ) would like angels see . sect . xxvi . innate ideas in the soul. yet hath the soul a dowry natural , and sparks of light , some common things to see ; not being a blank where nought is writ at all , but what the writer will , may written be . for nature in man's heart her laws doth pen , prescribing truth to wit , and good to will ; which do accuse , or else excuse all men , for ev'ry thought or practice , good or ill : and yet these sparks grow almost infinite , making the world , and all therein , their food ; as fire so spreads , as no place holdeth it , being nourish'd still with new supplies of wood. and though these sparks were almost quench'd with sin , yet they whom that just one hath justify'd , have them increas'd with heav'nly light within ; and like the widow's oil , still multiply'd . sect . xxvii . the power of will , and relation between the wit and will. and as this wit should goodness truly know , we have a will , which that true good should chuse , tho will do oft ( when wit false forms doth show ) take ill for good , and good for ill refuse . will puts in practice what the wit deviseth : will ever acts , and wit contemplates still : and as from wit , the pow'r of wisdom riseth , all other virtues daughters are of will. will is the prince , and wit the counsellor , which doth for common good in council sit ; and when wit is resolv'd , will lends her power to execute what is advis'd by wit. wit is the mind 's chief judge , which doth controul of fancy's court the judgments false and vain : will holds the royal scepter in the soul , and on the passions of the heart doth reign . will is as free as any emperor , nought can restrain her gentle-liberty : no tyrant , nor no torment hath the pow'r to make us will , when we unwilling be . sect . xxviii . the intellectual memory . to these high pow'rs a store-house doth pertain , where they all arts , and gen'ral reasons lay ; which in the soul , ev'n after death , remain , and no lethaean flood can wash away . sect . xxix . the dependency of the soul's faculties upon each other . this is the soul , and these her virtues be ; which , though they have their sundry proper ends ▪ and one exceeds another in degree , yet each on other mutually depends . our wit is giv'n , almighty god to know ; our will is giv'n to love him , being known : but god could not be known to us below , but by his works , which through the sense are shown . and as the wit doth reap the fruits of sense , so doth the quick'ning pow'r the senses feed : thus while they do their sundry gifts dispence , " the best the service of the least doth need . ev'n so the king his magistrates do serve , yet commons feed both magistrates and king : the common's peace the magistrates preserve , by borrow'd pow'r , which from the prince doth spring . the quick'ning power would be , and so would rest ; the sense would not be only , but be well : but wit 's ambition longeth to the best , for it desires in endless bliss to dwell . and these three pow'rs ▪ three sorts of men do make ; for some , like plants , their veins do only fill ; and some , like beasts , their senses pleasure take ; and some , like angels , do contemplate still . therefore the fables turn'd some men to flow'rs , and others did with brutish forms invest ; and did of others make celestial pow'rs , like angels , which still travel , yet still rest . yet these three pow'rs are not three souls , but one ; as one and two are both contain'd in three ; three being one number by it self alone , a shadow of the blessed trinity . oh! what is man ( great maker of mankind ! ) that thou to him so great respect dost bear ! that thou adorn'st him with so bright a mind , mak'st him a king , and ev'n an angel's peer ! oh! what a lively life , what heav'nly pow'r , what spreading virtue , what a sparkling fire , how great , how plentiful , how rich a dow'r dost thou within this dying flesh inspire ! thou leav'st thy print in other works of thine ; but thy whole image thou in man hast writ : there cannot be a creature more divine , except ( like thee ) it should be infinite . but it exceeds man's thought , to think how high god hath rais'd man , since god a man became : the angels do admire this mystery , and are astonish'd when they view the same . nor hath he giv'n these blessings for a day , nor made them on the body's life depend : the soul , though made in time , survives for ay ; and though it hath beginning , sees no end. sect . xxx . that the soul is immortal , proved by several reasons . her only end , is never ending bliss ; which is , the eternal face of god to see ; who , last of ends , and first of causes is : and to do this , she must eternal be . how senseless then , and dead a soul hath he , which thinks his soul doth with his body dye : or thinks not so , but so would have it be , that he might sin with more security ? for though these light and vicious persons say , our soul is but a smoak , or airy blast , which , during life , doth in our nostrils play , and when we die , doth turn to wind at last : although they say , come , let us eat and drink ; our life is but a spark , which quickly dies : though thus they say , they know not what to think ; but in their minds ten thousand doubts arise . therefore no hereticks desire to spread their light opinions , like these epicures ; for so their stagg'ring thoughts are comforted , and other men's assent their doubt assures . yet though these men against their conscience strive , there are some sparkles in their flinty breasts , which cannot be extinct , but still revive ; that though they would , they cannot quite be beasts . but whoso makes a mirror of his mind , and doth with patience view himself therein , his soul's eternity shall clearly find , though th' other beauties be defac'd with sin. 1. reason . first , in man's mind we find an appetite to learn and know the truth of ev'ry thing , which is co-natural , and born with it , and from the essence of the soul doth spring . with this desire , she hath a native might to find out ev'ry truth , if she had time ; th' innumerable effects to sort aright , and by degrees , from cause to cause to climb . but since our life so fast away doth slide , as doth an hungry eagle through the wind ; or as a ship transported with the tide , which in their passage leave no print behind ; of which swift little time so much we spend , while some few things we through the sense do strain , that our short race of life is at an end , e're we the principles of skill attain . or god ( who to vain ends hath nothing done ) in vain this appetite and pow'r hath giv'n ; or else our knowledge , which is here begun , hereafter must be perfected in heav'n . god never gave a pow'r to one whole kind , but most part of that kind did use the same : most eyes have perfect sight , though some be blind ; most legs can nimbly run , though some be lame . but in this life no soul the truth can know so perfecty , as it hath pow'r to do : if then perfection be not found below , an higher place must make her mount thereto . 2. reason . again , how can she but immortal be , when with the motions of both will and wit , she still aspireth to eternity , and never rests , till she attain to it ? water in conduit-pipes , can rise no higher than the well-head , from whence it first doth spring : then since to eternal god she doth aspire , she cannot be but an eternal thing . " all moving things to other things do move , " of the same kind , which shews their nature such : so earth falls down , and fire doth mount above , till both their proper elements do touch . and as the moisture , which the thirsty earth sucks from the sea , to fill her empty veins , from out her womb at last doth take a birth , and runs a nymph along the grassy plains : long doth she stay , as loth to leave the land , from whose soft side she first did issue make : she tasts all places , turns to ev'ry hand , her flow'ry banks unwilling to forsake : yet nature so her streams doth lead and carry , as that her course doth make no final stay , till she her self unto the ocean marry , within whose watry bosom first she lay . ev'n so the soul , which in this earthly mould the spirit of god doth secretly infuse , because at first she doth the earth behold , and only this material world she views : at first her mother earth she holdeth dear , and doth embrace the world , and worldly things ; she flies close by the ground , and hovers here , and mounts not up with her celestial wings : yet under heav'n she cannot light on ought that with her heav'nly nature doth agree ; she cannot rest , she cannot fix her thought , she cannot is this world contented be . for who did ever yet , in honour , wealth , or pleasure of the sense , contentment find ? who ever ceas'd to wish , when he had health ? or having wisdom , was not vex'd in mind ? then as a bee which among weeds doth fall , which seem sweet flow'rs , with lustre fresh and gay ; she lights on that , and this , and tasteth all ; but pleas'd with none , doth rise , and soar away : so , when the soul finds here no true content , and , like noah's dove , can no sure footing take , she doth return from whence she first was sent , and flies to him that first her wings did make . wit , seeking truth , from cause to cause ascends , and never rests , till it the first attain : will , seeking good , finds many middle ends ; but never stays , till it the last do gain . now god the truth , and first of causes is ; god is the last good end , which lasteth still ; being alpha and omega nam'd for this ; alpha to wit , omega to the will. since then her heav'nly kind she doth display , in that to god she doth directly move ; and on no mortal thing can make her stay , she cannot be from hence , but from above . and yet this first true cause , and last good end , she cannot here so well , and truely see ; for this perfection she must yet attend , till to her maker she espoused be . as a king's daughter , being in person sought of divers princes , who do neighbour near , on none of them can fix a constant thought , though she to all do lend a gentle ear : yet can she love a foreign emperor , whom of great worth and pow'r she hears to be , if she be woo'd but by ambassador , or but his letters , or his pictures see : for well she knows , that when she shall be brought into the kingdom where her spouse doth reign ; her eyes shall see what she conceiv'd in thought , himself , his state , his glory , and his train . so while the virgin-soul on earth doth stay , she woo'd and tempted is ten thousand ways , by these great pow'rs , which on the earth bear sway ; the wisdom of the world , wealth , pleasure , praise : with these sometimes she doth her time beguile , these do by fits her fantasie possess ; but she distastes them all within a while , and in the sweetest finds a tediousness . but if upon the world 's almighty king she once doth fix her humble loving thought , who by his picture drawn in ev'ry thing , and sacred messages , her love hath sought ; of him she thinks she cannot think too much ; this honey tasted still , is ever sweet ; the pleasure of her ravish'd thought is such , as almost here she with her bliss doth meet : but when in heav'n she shall his essence see , this is her sov'reign good , and perfect bliss ; her longing , wishings , hopes , all finish'd be ; her joys are full , her motions rest in this : there is she crown'd with garlands of content ; there doth she manna eat , and nectar drink : that presence doth such high delights present , as never tongue could speak , nor heart could think . 3. reason . for this , the better souls do oft despise the body's death , and do it oft desire ; for when on ground the burthen'd ballance lies , the empty part is lifted up the higher : but if the body's death the soul should kill , then death must needs against her nature be ; and were it so , all souls would fly it still , for nature hates and shuns her contrary . for all things else , which nature makes to be , their being to preserve , are chiefly taught ; and though some things desire a change to see , yet never thing did long to turn to nought . if then by death the soul were quenched quite , she could not thus against her nature run ; since ev'ry sensless thing , by nature's light , doth preservation seek , destruction shun . nor could the world's best spirits so much err , if death took all , that they should all agree , before this life , their honour to prefer : for what is praise to things that nothing be ? again , if by the body's prop she stand ; if on the body's life , her life depend , as meleagers on the fatal brand , the body's good she only would intend : we should not find her half so brave and bold , to lead it to the wars , and to the seas , to make it suffer watchings , hunger , cold , when it might feed with plenty , rest with ease . doubtless , all souls have a surviving thought , therefore of death we think with quiet mind ; but if we think of being turn'd to nought , a trembling horrour in our souls we find . 4. reason . and as the better spirit , when she doth bear a scorn of death , doth shew she cannot die ; so when the wicked soul death's face doth fear , ev'n then she proves her own eternity . for when death's form appears , she feareth not an utter quenching , or extinguishment ; she would be glad to meet with such a lot , that so she might all future ill prevent : but she doth doubt what after may befal ; for nature's law accuseth her within , and saith , 't is true what is affirm'd by all , that after death there is a pain for sin. then she who hath been hood wink'd from he birth , doth first her self within death's mirrour see ; and when her body doth return to earth , she first takes care , how she alone shall be . who ever sees these irreligious men , with burthen of a sickness weak and faint , but hears them talking of religion then , and vowing of their souls to ev'ry saint ? when was there ever cursed atheist brought unto the gibbet , but he did adore that blessed pow'r , which he had set at nought , scorn'd and blasphemed all his life before ? these light vain persons still are drunk and mad , with surfeitings , and pleasures of their youth ; but at their death they are fresh , sober , sad ; then they discern , and then they speak the truth . if then all souls , both good and bad , do teach , with gen'ral voice , that souls can never die ; 't is not man's flatt'ring gloss , but nature's speech , which , like god's oracles , can never lye . 5. reason . hence springs that universal strong desire , which all men have of immortality : not some few spirits unto this thought aspire , but all men's minds in this united be . then this desire of nature is not vain , " she covets not impossibilities ; " fond thoughts may fall into some idle brain , " but one assent of all , is ever wise . from hence that gen'ral care and study springs , that launching , and progression of the mind , which all men have so much of future things , that they no joy do in the present find . from this desire , that main desire proceeds , which all men have surviving fame to gain , by tombs , by books , by memorable deeds ; for she that this desires , doth still remain . hence , lastly , springs care of posterities , for things their kind would everlasting make : hence is it , that old men do plant young trees , the fruit whereof another age shall take . if we these rules unto our selves apply , and view them by reflection of the mind , all these true notes of immortality in our heart's tables we shall written find . 6. reason . and though some impious wits do questions move , and doubt if souls immortal be , or no ; that doubt their immortality doth prove , because they seem immortal things to know . for he who reasons on both parts doth bring , doth some things mortal , some immortal call ; now , if himself were but a mortal thing , he could not judge immortal things at all . for when we judge , our minds we mirrors make ; and as those glasses which material be , forms of material things do only take ; for thoughts or minds in them we cannot see : so when we god and angels do conceive , and think of truth , which is eternal too ; then do our minds immortal forms receive , which if they mortal were , they could not do . and as if beasts conceiv'd what reason were , and that conception should distinctly show , they should the name of reasonable bear ; for without reason , none could reason know : so when the soul mounts with so high a wing , as of eternal things she doubts can move ; she proofs of her eternity doth bring , ev'n when she strives the contrary to prove . for ev'n the thought of immortality , being an act done without the body's aid , shews , that her self alone could move and be , although the body in the grave were laid . sect . xxxi . that the soul cannot be destroy'd and if her self she can so lively move , and never need a foreign help to take ; then must her motion everlasting prove , " because her self she never can forsake . but though corruption cannot touch the mind by any cause that from it self may spring , some outward cause fate hath perhaps design'd , which to the soul may utter quenching bring . perhaps her cause may cease , and she may die : god is her cause , his word her maker was ; which shall stand fix'd for all eternity , when heav'n and earth shall like a shadow pass . perhaps some thing repugnant to her kind , by strong antipathy , the soul may kill : but what can be contrary to the mind , which holds all contraries in concord still ? she lodgeth heat , and cold , and moist , and dry , and life , and death , and peace , and war together ; ten thousand fighting things in her do lie , yet neither troubleth , or disturbeth either . perhaps for want of food , the soul may pine ; but that were strange , since all things bad and good ; since all god's creatures , mortal and divine ; since god himself is her eternal food . bodies are fed with things of mortal kind , and so are subject to mortality : but truth , which is eternal , feeds the mind ; the tree of life , which will not let her die . yet violence , perhaps the soul destroys , as lightning , or the sun-beams dim the sight ; or as a thunder clap , or cannon's noise , the pow'r of hearing doth astonish quite : but high perfection to the soul it brings , t' encounter things most excellent and high ; for , when she views the best and greatest things , they do not hurt , but rather clear the eye . besides , as homer's gods , ' gainst armies stand , her subtil form can through all dangers slide : bodies are captive , minds endure no band ; " and will is free , and can no force abide . but lastly , time perhaps at last hath pow'r to spend her lively pow'rs , and quench her light ; but old god saturn , which doth all devour , doth cherish her , and still augment her might . heav'n waxeth old , and all the spheres above shall one day faint , and their swift motion stay ; and time it self , in time shall cease to move ; only the soul survives , and lives for ay . " our bodies , ev'ry footstep that they make , " march towards death , until at last they dye : " whether we work or play , or sleep or wake , " our life doth pass , and with time's wings doth fly : but to the soul , time doth perfection give , and adds fresh lustre to her beauty still ; and makes her in eternal youth to live , like her which nectar to the gods doth fill . the more she lives , the more she feeds on truth ; the more she feeds , her strength doth more increase : and what is strength , but an effect of youth , which if time nurse , how can it ever cease ? sect . xxxii . objections against the immortality of the soul , with their respective answers . bvt now these epicures begin to smile , and say , my doctrine is more safe than true ; and that i fondly do my self beguile , while these receiv'd opinions i ensue . for , what , say they ? doth not the soul wax old ? how comes it then that aged men do dote ; and that their brains grow sottish , dull and cold , which were in youth the only spirits of note ? what ? are not souls within themselves corrupted ? how can there idiots then by nature be ? how is it that some wits are interrupted , that now they dazled are , now clearly see ? these questions make a subtil argument to such as think both sense and reason one ; to whom nor agent , from the instrument , nor pow'r of working , from the work is known . but they that know that wit can shew no skill , but when she things in sense's glass doth view , do know , if accident this glass do spill , it nothing sees , or sees the false for true . for , if that region of the tender brain , where th' inward sense of fantasy should sit , and th' outward senses , gath'rings should retain ; by nature , or by chance , become unfit : either at first uncapable it is , and so few things , or none at all receives ; or marr'd by accident , which haps amiss ; and so amiss it ev'ry thing perceives . then , as a cunning prince that useth spies , if they return no news , doth nothing know ; but if they make advertisement of lies , the prince's counsels all awry do go : ev'n so the soul to such a body knit , whose inward senses undisposed be ; and to receive the forms of things unfit , where nothing is brought in , can nothing see . this makes the idiot , which hath yet a mind , able to know the truth , and chuse the good : if she such figures in the brain did find , as might be found , if it in temper stood ▪ but if a phrensy do possess the brain , it so disturbs and blots the forms of things , as fantasy proves altogether vain , and to the wit no true relation brings . then doth the wit , admitting all for true , build fond conclusions on those idle grounds : then doth it fly the good , and ill pursue ; believing all that this false spy propounds ▪ but purge the hamours , and the rage appease , which this distemper in the fansy wrought ; then shall the wit , which never had disease , discourse , and judge discreetly , as it ought . so , though the clouds eclipse the sun 's fair light , yet from his face they do not take one beam ; so have our eyes their perfect pow'r of sight , ev'n when they look into a troubled stream . then these defects in sense's organs be ; not in the soul , or in her working might : she cannot lose her perfect pow'r to see , though mists and clouds do choak her window-light . these imperfections then we must impute , not to the agent , but the instrument : we must not blame apollo , but his lute , if false accords from her false strings be sent . the soul in all hath one intelligence ; though too much moisture in an infant 's brain , and too much driness in an old man's sense , cannot the prints of outward things retain : then doth the soul want work , and idle sit , and this we childishness and dotage call ; yet hath she then a quick and active wit , if she had stuff and tools to work withal : for , give her organs fit , and objects fair ; give but the aged man , the young man's sense ; let but medea , aeson's youth repair , and straight she shews her wonted excellence . as a good harper , stricken far in years , into whose cunning hands the gout doth fall , all his old crotchets in his brain he bears , but on his harp plays ill , or not at all . but if apollo takes his gout away , that he his nimble fingers may apply ; apollo's self will envy at his play , and all the world applaud his minstralsy . then dotage is no weakness of the mind , but of the sense ; for if the mind did waste , in all old men we should this wasting find , when they some certain term of years had pass'd : but most of them , ev'n to their dying hour , retain a mind more lively , quick and strong ; and better use their understanding pow'r , then when their brains were warm , and limbs were young . for , though the body wasted be , and weak , and though the leaden form of earth it bears ; yet when we hear that half-dead body speak , we oft are ravish'd to the heav'nly spheres . yet say these men , if all her organs die , then hath the soul no pow'r her pow'rs to use : so , in a sort , her pow'rs extinct do lie , when unto act she cannot them reduce . and if her pow'rs be dead , then what is she ? for since from ev'ry thing some pow'rs do spring ; and from those pow'rs , some acts proceeding be ; then kill both pow'r and act , and kill the thing . doubtless , the body's death , when once it dies , the instruments of sense and life doth kill ; so that she cannot use those faculties , although their root rest in her substance still . but ( as the body living ) wit and will can judge and chuse , without the body's aid ; though on such objects they are working still , as through the body's organs are convey'd : so , when the body serves her turn no more , and all her senses are extinct and gone , she can discourse of what she learn'd before , in heav'nly contemplations , all alone . so , if one man well on the lute doth play , and have good horsemanship , and learning's skill ; though both his lute and horse we take away , doth he not keep his former learning still ? he keeps it , doubtless , and can use it too ; and doth both th' other skills in pow'r retain ; and can of both the proper actions do , if with his lute or horse he meet again , so though the instruments , ( by which we live , and view the world ) the body's death do kill ; yet with the body they shall all revive , and all their wonted offices fulfil . but how , till then , shall she her self employ ? her spies are dead , which brought home news before : what she hath got , and keeps , she may enjoy , but she hath means to understand no more . then what do those poor souls , which nothing get ? or what do those which get , and cannot keep ? like buckets bottomless , which all out-let ; those souls , for want of exercise , must sleep . see how man's soul against it self doth strive : why should we not have other means to know ? as children , while within the womb they live , feed by the navil : here they feed not so . these children , if they had some use of sense , and should by chance their mother's talking hear , that in short time they shall come forth from thence , would fear their birth , more than our death we fear . they would cry out , if we this place shall leave , then shall we break our tender navil-strings : how shall we then our nourishment receive , since our sweet food no other conduit brings ? and if a man should to these babes reply , that into this fair world they shall be brought , where they shall view the earth , the sea , the sky , the glorious sun , and all that god hath wrought : that there ten thousand dainties they shall meet , which by their mouths they shall with pleasure take ; which shall be cordial too , as well as sweet ; and of their little limbs , tall bodies make : this world they 'd think a fable , ev'n as we do think the story of the golden age ; or as some sensual spirits ' mongst us be , which hold the world to come , a feigned stage : yet shall these infants after find all true , tho' then thereof they nothing could conceive : as soon as they are born , the world they view , and with their mouths , the nurses milk receive . so when the soul is born ( for death is nought but the soul's birth , and so we should it call ) ten thousand things she sees beyond her thought ; and in an unknown manner , knows them all . then doth she see by spectacles no more , she hears not by report of double spies ; her self in instants doth all things explore ; for each thing 's present , and before her lies . but still this crew with questions me pursues : if souls deceas'd ( say they ) still living be , why do they not return , to bring us news of that strange world , where they such wonders see ? fond men ! if we believe that men do live under the zenith of both frozen poles , though none come thence , advertisement to give , why bear we not the like faith of our souls ? the soul hath here on earth no more to do , than we have bus'ness in our mother's womb : what child doth covet to return thereto , although all children first from thence do come ? but as noah's pigeon , which return'd no more , did shew , she footing found , for all the flood ; so when good souls , departed through death's door , come not again , it shews their dwelling good . and doubtless , such a soul as up doth mount , and doth appear before her maker's face , holds this vile world in such a base account , as she looks down and scorns this wretched place . but such as are detruded down to hell , either for shame , they still themselves retire ; or ty'd in chains , they in close prison dwell , and cannot come , although they much desire . well , well , say these vain spirits , thought vain it is to think our souls to heav'n or hell do go ; politick men have thought it not amiss , to spread this lye , to make men virtuous so . do you then think this moral virtue good ? i think you do , ev'n for your private gain ; for commonwealths by virtue ever stood , and common good the private doth contain . if then this virtue you do love so well , have you no means , her practice to maintain ; but you this lye must to the people tell , that good souls live in joy , and ill in pain ? must virtue be preserved by a lye ? virtue and truth do ever best agree ; by this it seems to be a verity , since the effects so good and virtuous be . for , as the devil , the father is of lies , so vice and mischief do his lies ensue : then this good doctrine did not he devise ; but made this lye , which saith , it is not true . for , how can that be false , which ev'ry tongue of ev'ry mortal man affirms for true ? which truth hath in all ages been so strong , as , load-stone-like , all hearts it ever drew . for , not the christian , or the jew alone , the persian , or the turk , acknowledge this ; this mystery to the wild indian known , and to the canibal and tartar is . this rich assyrian drug grows ev'ry where ; as common in the north , as in the east : this doctrine doth not enter by the ear , but of it self is native in the breast . none that acknowledge god , or providence , their souls eternity did ever doubt ; for all religion takes root from hence , which no poor naked nation lives without . for since the world for man created was , ( for only man the use thereof doth know ) if man do perish like a wither'd grass , how doth god's wisdom order things below ? and if that wisdom still wise ends propound , why made he man , of other creatures , king ; when ( if he perish here ) there is not found in all the world so poor and vile a thing ? if death do quench us quite , we have great wrong , since for our service all things else were wrought ; that daws , and trees , and rocks should last so long , when we must in an instant pass to nought . but bless'd be that great pow'r , that hath us bless'd with longer life than heav'n or earth can have ; which hath infus'd into our mortal breast immortal pow'rs not subject to the grave . for though the soul do seem her grave to bear , and in this world is almost buri'd quick , we have no cause the body's death to fear ; for when the shell is broke , out comes a chick . sect . xxxiii . three kinds of life answerable to the three powers of the soul. for as the soul 's essential pow'rs are three ; the quick'ning pow'r , the pow'r of sense and reason ; three kinds of life to her designed be , which perfect these three pow'rs in their due season . the first life in the mother's womb is spent , where she her nursing pow'r doth only use ; where , when she finds defect of nourishment , sh'expels her body , and this world she views . this we call birth ; but if the child could speak , he death would call it ; and of nature plain , that she would thrust him out naked and weak , and in his passage pinch him with such pain . yet out he comes , and in this world is plac'd , where all his senses in perfection be ; where he finds flowers to smell , and fruits to taste , and sounds to hear , and sundry forms to see . when he hath pass'd some time upon the stage , his reason then a little seems to wake ; which , though she spring when sense doth fade with age , yet can she here no perfect practice make . then doth aspiring soul the body leave , which we call death ; but were it known to all , what life our souls do by this death receive , men would it birth , or goal-deliv'ry call . in this third life , reason will be so bright , as that her spark will like the sun-beams shine , and shall of god enjoy the real sight , being still increas'd by influence divine . sect . xxxiv . the conclusion . o ignorant poor man ! what dost thou bear , lock'd up within the casket of thy breast ? what jewels , and what riches hast thou there ? what heav'nly treasure in so weak a chest ? look in thy soul , and thou shalt beauties find , like those which drown'd narcissus in the flood : honour and pleasure both are in thy mind , and all that in the world is counted good. think of her worth , and think that god did mean , this worthy mind should worthy things embrace : blot not her beauties with thy thoughts unclean , nor her dishonour with thy passion base . kill not her quickn'ng pow'r with surfeitings : mar not her sense with sensuality : cast not her serious wit on idle things : make not her free will slave to vanity . and when thou think'st of her eternity , think not that death against her nature is ; think it a birth : and when thou go'st to die , sing like a swan , as if thou went'st to bliss . and if thou , like a child , didst fear before , being in the dark , where thou didst nothing see ; now i have brought thee torch-light , fear no more ; now when thou dy'st , thou canst not hood wink'd and thou , my soul , which turn'st with curious eye , to view the beams of thine own form divine , know , that thou canst know nothing perfectly , while thou art clouded with this flesh of mine . take heed of over-weening , and compare thy peacock's feet with thy gay peacock's train : study the best and highest things that are , but of thy self an humble thought retain . cast down thy self , and only strive to raise the glory of thy maker's sacred name : use all thy pow'rs , that blessed pow'r to praise , which gives thee pow'r to be , and use the same . finis . books printed for , and are to be sold by w. rogers . archbishop tillotson's works ; containing fifty four sermons and discourses on several occasions . together with the rule of faith. being all that were published by his grace himself ; and now collected into one volume . to which is added , an alphabetical table of the principal matters . folio . price 20 s. — discourse against transubstantiation , octavo , alone . price 3 d. sticth'd . — persuasive to frequent communion in the sacrament of the lord's supper . octavo . stitcht 3 d. in twelves , bound 6 d. — sermons concerning the divinity of our b. saviour . octavo . — six sermons . i. of stedfastness in religion . ii. of family-religion . iii. iv. v. of the education of children . vi. of the advantages of an early piety . in octavo . price 3 s. in twelves . 1 s. 6 d. bishop of worcester's doctrines and practices of the church of rome truly represented , &c. quarto . — doctrine of the trinity and transubstantiation compar'd . in two parts . quarto . bishop of norwich's two sermons of the wisdom and goodness of providence , before the queen at whitehall . quarto . — sermon preached at st. andrews holbourn , on gal. 6. 7. — of religious melancholy . a sermon preach'd before the queen at whitehall . quarto . — of the immortality of the soul , preach'd before the king and queen at whitehall , on palm-sunday . quarto . bishop kidder's commentary on the five books of moses ; with a dissertation concerning the writer or author of the books . vol. 2. octavo . dr. sherlock , dean of st. paul 's , answer to a discourse , entituled , papists protesting against protestant popery . second edition . quarto . — answer to the amicable accommodation of the differences between the representer and the answerer . quarto . — vindication of some protestant principles of church-unity and catholick communion , &c. quarto . — preservative against popery . in two parts , with the vindication . — discourse concerning the nature , unity , and communion of the catholick church . first part. quarto . — vindication of the doctrine of the trinity . third edition . quarto . — case of allegiance to sovereign powers stated , &c. quarto . — vindication of the case of allegiance , &c. quarto . — sermon at the funeral of the reverend dr. calamy . quarto . — sermon before the lord-mayor , november 4. 1688. quarto . — fast-sermon before the queen at whitehall , june 17. quarto . — sermon before the house of commons , jan. 30. 1692. quarto . — sermon preach'd before the queen , feb. 12. 1692. quarto . — the charity of lending without usury . in a sermon before the lord-mayor , on easter-tuesday , 1692. quarto . — sermon at the temple-church , may 29. 1692. quarto . — sermon preach'd before the queen , june 26. 1692. quarto . — sermon preach'd at the funeral of the reverend dr. meggot , late dean of winchester , decemb. 10. 1692. quarto . — a sermon at the temple-church , december 30. 1694. upon the sad occasion of the death of our gracious queen . quarto . — practical discourse concerning death . in octavo . eighth edition . price 3 s. in twelves , price 2 s. — practical discourse concerning judgment . third edition . octavo . — a discourse concerning the divine providence . second edition . quarto . — apology for writing against socinians . quarto . dr. claget's state of the church of rome when the reformation began . quarto . — school of the eucharist , translated and published ( with an excellent preface by dr. claget ) in quarto , price 1 s. in octavo , price 6 d. — sermons in two volumes . octavo . dr. wake 's discourse concerning the nature of idolatry . quarto . — sermons and discourses on several occasions . octavo . mr. gee's history of the persecutions of the protestants in the principality of orange , by the french king. quarto . mr. johnson's impossibility of transubstantiation demonstrated . mr. hodges sermon of the necessity , &c. of gospel-ministers . — treatise of the lawfulness of the marriage of the clergy . molins of the muscles , &c. octavo . mr. perk's new and easy method to sing by book . octavo . erasmus's weapon for a christian soldier . twelves . bulstrode's reports , in three parts , the second edition . folio . bendloe and dalison's reports , published by mr. rowe , 1689. folio . fitz-herbert's natura brevium , corrected and revised , octavo . two dialogues in english between a doctor and a student , octavo . wentworth's office and duty of executors , with the appendix . hind and panther transvers'd , quarto . mr. elis's necessity of serious consideration , and speedy repentance . octavo . — folly of atheism demonstrated to the capacity of the most unlearned reader . octavo . — a short scripture-catechism . twelves . mr. tyrrel's brief disquisition of the law of nature , &c. octavo . — general history of england . folio . price 20 s. a defence of the dean of st. paul's apology for writing against the socinians . quarto . a defence of dr. sherlock's notion of a trinity in unity . quarto . the distinction between real and nominal trinitarians , examined . quarto . the knowledg of medals , or instructions for those who apply themselves to the study of medals , both ancient and modern ; from the french. dr. pelling's discourse concerning the existence of god. octavo . mr. wilson's discourse of religion , shewing its truth and reality ; or the suitableness of religion to humane nature . octavo . — discourse of the resurrection , shewing the import and certainty of it . octavo . dr. prideaux's life of mahomet , with a letter to the deists . octavo . a letter to a member of parliament , occasioned by a letter to a convocation-man , concerning the rights , powers , and priviledges of that body . together with an enquiry into the ecclesiastical power of the university of oxford , particularly to decree and declare heresy , occasioned by that letter . quarto . mr. tate's elegy on his grace , john late lord archbishop of canterbury . folio . — mausolaeum : a funeral poem on our late gracious sovereign queen mary of blessed memory . folio . — ovid's metamorphosis , translated by several hands . vol. 1. containing the first five books . octavo . humane nature, or, the fundamental elements of policy being a discovery of the faculties, acts, and passions of the soul of man from their original causes, according to such philosophical principles as are not commonly known or asserted / by tho. hobbs. hobbes, thomas, 1588-1679. this text is an enriched version of the tcp digital transcription a43995 of text r27431 in the english short title catalog (wing h2244). 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. 147 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43995 wing h2244 estc r27431 09851606 ocm 09851606 44255 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. a43995) transcribed from: (early english books online ; image set 44255) images scanned from microfilm: (early english books, 1641-1700 ; 1359:20) humane nature, or, the fundamental elements of policy being a discovery of the faculties, acts, and passions of the soul of man from their original causes, according to such philosophical principles as are not commonly known or asserted / by tho. hobbs. hobbes, thomas, 1588-1679. this text is an enriched version of the tcp digital transcription a43995 of text r27431 in the english short title catalog (wing h2244). 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 [9], 89, [1] p. printed for matthew gilliflower, henry rogers, and tho. fox, london : 1684. reproduction of original in the union theological seminary library, new york. eng soul. free will and determinism. a43995 r27431 (wing h2244). civilwar no de corpore politico. or the elements of law, moral & politick. with discourses upon severall heads; as of the law of nature. oathes and cove hobbes, thomas 1652 25984 6 25 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-09 tcp assigned for keying and markup 2004-10 spi global keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion humane nature : or the fundamental elements of policy . being a discovery of the faculties acts and passions of the soul of man , from their original causes ; according to such philosophical principles as are not commonly known or asserted . the third edition , augmented and much corrected by the authors own hand . by tho. hobbs of malmsbury . london , printed for matthew gilliflower , henry rogers , and tho. fox , booksellers in westminster-hall . mdclxxxiv . to the right honourable , william earl of new-castle , governour to the prince his highness , one of his majesties most honourable privy council . my most honoured lord , from the principal parts of nature , reason and passion , have proceeded two kinds of learning , mathematical and dogmatical : the former is free from controversie and dispute , because it consisteth in comparing figure and motion only ; in which things , truth , and the interest of men , oppose not each other : but in the other there is nothing undisputable , because it compareth men , and medleth with their right and profit ; in which , as oft as reason is against a man , so oft will a man be against reason . and from hence it cometh , that they who have written of justice and policy in general , do all invade each other and themselves with contradictions . to reduce this doctrine to the rules and infallibility of reason , there is no way but , first , put such principles down for a foundation , as passion , not mistrusting , may not seek to displace ; and afterwards to build thereon the truth of cases in the law of nature ( which hitherto have been built in the air ) by degrees , till the whole have been inexpugnable . now , my lord , the principles fit for such a foundation , are those which heretofore i have acquainted your lordship withal in private discourse , and which by your command i have here put into a method . to examine cases thereby between soveraign and soveraign , or between soveraign and subject , i leave to them that shall find leasure and encouragement thereto : for my part , i present this to your lordship for the true and only foundation of such science . for the stile , it is therefore the worse , because , whilest i was writing , i consulted more with logick than with rhetorick : but for the doctrine , it is not slightly proved ; and the conclusions thereof of such nature , as , for want of them . government and peace have been nothing else , to this day , but mutual fears : and it would be an incomparable benefit to commonwealth , that every one held the opinion concerning law and policy here delivered . the ambition therefore of this book , in seeking by your lordships countenance to insinuate it self with those whom the matter it containeth most nearly concerneth , is to be excused . for my self , i desire no greater honour than i enjoy already in your lordship's favour , unless it be that you would be pleased , in continuance thereof , to give me more exercise in your commands ; which , as i am bound by your many great favours , i shall obey , being , my most honoured lord , your most humble , and most obliged servant , tho. hobbs . may 9. 1640. in libellum praestantissimi tho. hobbii veri verè philosophi , de naturâ hominis . qvae magna coeli moenia , & tractae maris , terraeque fines siquid aut ultra est , capit mens ipsa , tandem capitur : omnia hactenus quae nôsse potuit , nota jam primùm est sibi . accede , lector , disce quis demùm sies ; tranquilinam jecoris agnoscas tui , quî propiùs haeret nil tibi , & nil tam procul . non hic scholarum frivola , aut cassi logâ , quales per annos fortè plus septem legit ; ut folle pleno prodeat , rixae artifex ; vanasque merces futili linguâ crepet : sed sancta rerum pondera , & sensus graves quales parari decuit , ipsa cùm fuit pingenda ratio , & vindici suo adstitit . panduntur omnes machinae gyri tuae , animaeque vectes , trochleae , cunei , rotae ; quâ concitetur arte , quo sufflamine sistatur illa rursus , & constet sibi : nec , si fenestram pectori humano suam aptâsset ipse momus , inspiceret magis . hîc cerno levia affectuum vestigia , gracilesque sensûs lineas ; video quibus vehantur alis blanduli cupidines , quibusque stimulis urge●nt ir● graves . hîc & dolores , & voluptates suos produnt recessus ; ipse nec timor latet . has nôrit artes quisquis in foro velit animorum habenas flectere , & populos cupit aptis ligatos nexibus jungi sibi . hîc archimedes publicus figat podem , siquando regna machinis politicis vrgere satagit , & feras gentes ciet , imisque motum sedibus mundum quatit : facile domabit cuncta , qui menti imperat . consultor audax , & promethei potens facinoris anime ! quis tibi dedit deus haec intueri saeculis longè abdita , oculosque luce tinxit ambrosiâ tuos ? tu mentis omnis , at tuae nulla est capax . hâc laude solus fruere : divinum est opus animam creare ; proximum huic , ostendere . rad. bathurst , a. m. col. trin. oxon. humane nature : or the fundamental elements of policy . the true and perspicuous explication of the elements of laws natural and politick ( which is my present scope ) dependeth upon the knowledge of what is humane nature , what is body politick , and what it is we call a law ; concerning which points , as the writings of men from antiquity down wards have still increased , so also have the doubts and controversies concerning the same : and seeing that true knowledge begetteth not doubt nor controversie , but knowledge , it is manifest from the present controversies , that they which have heretofore written thereof , have not well understood their own subject . 2. harm i can do none , though i err no less than they ; for i shall leave men but as they are , in doubt and dispute : but , intending not to take any principle upon trust , but only to put men in mind of what they know already , or may know by their own experience , i hope to erre the less ; and when i do , it must proceed from too hasty concluding , which i will endeavour as much as i can to avoid . 3. on the other side , if reasoning aright win not consent , which may very easily happen , from them that being confident of their own knowledg weigh not what is said , the fault is not mine but theirs ; for as it is my part to shew my reasons , so it is theirs to bring attention . 4. mans nature is the summ of his natural faculties and powers , as the faculties of nutrition , motion , generation , sense , reason , &c. these powers we do unanimously call natural , and are contained in the definition of man , under these words , animal and rational . 5. according to the two principal parts of man , i divide his faculties into two sorts , faculties of the body , and faculties of the mind . 6. since the minute and distinct anatomy of the powers of the body is nothing necessary to the present purpose , i will only summ them up in these three heads , power nutritive , power motive , and power generative . 7. of the powers of the mind there be two sorts , cognitive , imaginative , or conceptive and motive ; and first of cognitive . for the understanding of what i mean by the power cognitive , we must remember and acknowledge that there be in our minds continually certain images or conceptions of the things without us , insomuch that if a man could be alive , and all the rest of the world annihilated , he should nevertheless retain the image thereof ; and all those things which he had before seen or perceived in it ; every one by his own experience knowing , that the absence or destruction of things once imagined doth not cause the absence or destruction of the imagination it self ; this imagery and representations of the qualities of the thing without , is that we call our conception , imagination , ideas , notice or knowledg of them ; and the faculty or power by which we are capable of such knowledge , is that i here call cognitive power , or conceptive , the power of knowing or conceiving . chap. ii. 2. definition of sense . 4. four propositions concerning the nature of conceptions . 5. the first proved . 6. the second proved . 7 , 8. the third proved . 9. the fourth proved . 10 ▪ the main deception of sense . 1. having declared what i mean by the word conception , and other words equivalent thereunto , i come to the conceptions themselves , to shew their differences , their causes , and the manner of the production , so far as is necessary for this place . 2. originally all conceptions proceed from the action of the thing it self , whereof it is the conception : now when the action is present , the conception it produceth is also called sense ; and the thing by whose action the same is produced , is called the object of the sense . 3 by our several organs we have several conceptions of several qualities in the objects ; for by sight we have a conception or image composed of colour and figure , which is all the notice and knowledge the object imparteth to us of its nature by the eye . by hearing we have a conception called sound , which is all the knowledge we have of the quality of the object from the ear . and so the rest of the senses are also conceptions of several qualities , or natures of their objects . 4. because the image in vision consisting of colour and shape is the knowledge we have of the qualities of the object of that sense ; it is no hard matter for a man to fall into this opinion , that the same colour and shape are the very qualities themselves ; and for the same cause , that sound and noise are the qualities of the bell , or of the air . and this opinion hath been so long received , that the contrary must needs appear a great paradox ; and yet the introduction of species visible and intelligible ( which is necessary for the maintenance of that opinion ) passing to and fro from the object , is worse than any paradox , as being a plain impossibility . i shall therefore endeavour to make plain these points : that the subject wherein colour and image are inherent , is not the object or thing seen . that there is nothing without us ( really ) which we call an image or colour . that the said image or colour is but an apparition unto us of the motion , agitation , or alteration , which the object worketh in the brain , or spirits , or some internal substance of the head . that as in vision , so also in conceptions that arise from the other senses , the subject of their inherence is not the object , but the sentient . 5. every man hath so much experience as to have seen the sun and the other visible objects by reflection in the water and glasses ; and this alone is sufficient for this conclusion , that colour and image may be there where the thing seen is not . but because it may be said that notwithstanding the image in the water be not in the object , but a thing meerly phantastical , yet there may be colour really in the thing it self : i will urge further this experience , that divers times men see directly the same object double ; as two candles for one , which may happen from distemper or otherwise without distemper if a man will , the organs being either in their right temper , or equally distempered , the colours and figures in two such images of the same thing cannot be inherent therein , because the thing seen cannot be in two places . one of these images therefore is not inherent in the object : but seeing the organs of the sight are then in equal temper or distemper , the one of them is no more inherent than the other ; and consequently neither of them both are in the object ; which is the first proposition , mentioned in the precedent number . 6. secondly , that the image of any thing by reflection in a glass or water or the like , is not any thing in or behind the glass , or in or under the water , every man may grant to himself ; which is the second proposition . 7. for the third , we are to consider , first that every great agitation or concussion of the brain ( as it happeneth from a stroak , especially if the stroak be upon the eye ) whereby the optick nerve suffereth any great violence , there appeareth before the eyes a certain light , which light is nothing without , but an apparition only , all that is real being the concussion or motion of the parts of that nerve ; from which experience we may conclude , that apparition of light is really nothing but motion within . if therefore from lucid bodies there can be derived motion , so as to affect the optick nerve in such manner as is proper thereunto , there will follow an image of light somewhere in that line by which the motion was last derived to the eye ; that is to say , in the object , if we look directly on it , and in the glass or water , when we look upon it in the line of reflection , which in effect is the third proposition ; namely , that image and colour is but an apparition to us of that motion , agitation , or alteration which the object worketh in the brain or spirits , or some internal substance in the head . 8. but that from all lucid , shining and illuminate bodies , there is a motion produced to the eye , and , through the eye , to the optick nerve , and so into the brain , by which that apparition of light or colour is affected , is not hard to prove . and first , it is evident that the fire , the only lucid body here upon earth , worketh by motion equally every way ; insomuch as the motion thereof stopped or inclosed , it is presently extinguished , and no more fire . and further , that that motion whereby the fire worketh , is dilation , and contraction of it self alternately , commonly called scintillation or glowing , is manifest also by experience . from such motion in the fire must needs arise a rejection or casting from it self of that part of the medium which is contiguous to it , whereby that part also rejecteth the next , and so successively one part beateth back another to the very eye ; and in the same manner the exteriour part of the eye presseth the interiour , ( the laws of refraction still observed . ) now the interiour coat of the eye is nothing else but a piece of the optick nerve ; and therefore the motion is still continued thereby into the brain , and by resistance or re-action of the brain , is also a rebound into the optick nerve again ; which we not conceiving as motion or rebound from within , do think it is without , and call it light ; as hath been already shewed by the experience of a stroak . we have no reason to doubt , that the fountain of light , the sun , worketh by any other ways than the fire , at least in this matter . and thus all vision hath its original from such motion as is here described : for where there is no light , there is no sight ; and therefore colour also must be the same thing with light , as being the effect of the lucid bodies : their difference being only this , that when the light cometh directly from the fountain to the eye , or indirectly by reflection from clean and polite bodies , and such as have not any particular motion internal to alter it , we call it light ; but when it cometh to the eye by reflection from une●en , rough , and coarse bodies , ( or such as are affected with internal motion of their own that may alter it ) then we call it colour ; colour and light differing only in this , that the one is pure , and the other perturbed light . by that which hath been said , not only the truth of the third proposition , but also the whole manner of producing light and colour , is apparent . 9. as colour is not inherent in the object , but an effect thereof upon us , caused by such motion in the object , as hath been described : so neither is sound in the thing we hear , but in our selves . one manifest sign thereof , is , that as a man may see , so also he may hear double or treble , by multiplication of echoes , which echoes are sounds as well as the original ; and not being in one and the same place , cannot be inherent in the body that maketh them : nothing can make any thing which is not in it self : the clapper hath no sound in it , but motion , and maketh motion in the internal parts of the bell ; so the bell hath motion , and not sound , that imparteth motion to the air ; and the air hath motion , but not sound ; the air imparteth motion by the ear and nerve unto the brain ; and the brain hath motion , but not sound : from the brain , it reboundeth back into the nerves outward , and thence it becometh an apparition without , which we call sound . and to proceed to the rest of the senses , it is apparent enough , that the smell and taste of the same thing , are not the same to every man ; and therefore are not in the thing smelt or tasted , but in the men . so likewise the heat we feel from the fire is manifestly in us , and is quite different from the heat which is in the fire : for our heat is pleasure or pain , according as it is great or moderate ; but in the coal there is no such thing . by this the fourth and last proposition is proved , viz. that as in vision , so also in conceptions that arise from other senses , the subject of their inherence is not in the object , but in the sentient . 10. and from hence also it followeth , that whatsoever accidents or qualities our senses make us think there be in the world , they be not there , but are seeming and apparitions only : the things that really are in the world without us , are those motions by which these seemings are caused . and this is the great deception of sense , which also is to be by sense corrected : for as sense telleth me , when i see directly , that the colour seemeth to be in the object ; so also sense telleth me , when i see by reflection , that colour is in the object . chap. iii. 1. imagination defined . 2. sleep and dreams defined . 3. causes of dreams . 4. fiction defined . 5. phantasms defined . 6. remembrances defined . 7. wherein remembrance consisteth . 8. why in a dream a man never thinks he dreams . 9. why few things seem strange in dreams . 10. that a dream may be taken for reality and vision . 1. as standing water put into motion by the stroak of a stone , or blast of wind , doth not presently give over moving as soon as the wind ceaseth , or the stone setleth : so neither doth the effect cease which the object hath wrought upon the brain , so soon as ever , by turning aside of the organs the object ceaseth to work ; that is to say , though the sense be past , the image or conception remaineth ; but more obscure while we are awake , because some object or other continually plieth and solliciteth our eyes , and ears , keeping the mind in a stronger motion , whereby the weaker doth not easily appear . and this obscure conception is that we call phantasie , or imagination : imagination being ( to define it ) conception remaining , and by little and little decaying from and after the act of sense . 2. but when present sense is not , as in sleep , there the images remaining after sense ( when there be many ) as in dreams , are not obscure , but strong and clear , as in sense it self . the reason is , that which obscured and made the conceptions weak , namely sense , and present operation of the object , is removed : for sleep is the privation of the act of sense , ( the power remaining ) and dreams are the imagination of them that sleep . 3. the causes of dreams ( if they be natural ) are the actions or violence of the inward parts of a man upon his brain , by which the passages of sense by sleep benummed , are restored to their motion . the signs by which this appeareth to be so , are the differences of dreams ( old men commonly dream oftener , and have their dreams more painful than young ) proceeding from the different accidents of mans body ; as dreams of lust , as dreams of anger , according as the heart , or other parts within , work more or less upon the brain , by more or less heat ; so also the descents of different sorts of flegm maketh us a dream of different tastes of meats and drinks ; and i believe there is a reciprocation of motion from the brain to the vital parts , and back from the vital parts to the brain ; whereby not only imagination begetteth motion in those parts ; but also motion in those parts begetteth imagination like to that by which it was begotten . if this be true , and that sad imaginations nourish the spleen , then we see also a cause , why a strong spleen reciprocally causeth fearful dreams , and why the effects of lasciviousness may in a dream produce the image of some person that had caused them . another sign that dreams are caused by the action of the inward parts , is the disorder and casual consequence of one conception or image to another : for when we are waking , the antecedent thought or conception introduceth , and is cause of the consequent , ( as the water followeth a mans finger upon a dry and level table ( but in dreams there is commonly no coherence , ( and when there is , it is by chance ) which must needs proceed from this , that the brain in dreams is not restored to its motion in every part alike ; whereby it cometh to pass , that our thoughts appear like the stars between the flying clouds , not in the order which a man would chuse to observe them , but as the uncertain flight of broken clouds permits . 4. as when the water , or any liquid thing moved at once by divers movents , receiveth one motion compounded of them all ; so also the brain or spirit therein , having been stirred by divers objects , composeth an imagination of divers conceptions that appeared single to the sense . as for example , the sense sheweth at one time the figure of a mountain , and at another time the colour of gold ; but the imagination afterwards hath them both at once in a golden mountain . from the same cause it is , there appear unto us castles in the air , chimaera's , and other monsters which are not in rerum natura , but have been conceived by the sense in pieces at several times . and this composition is that which we commonly call fiction of the mind . 5. there is yet another kind of imagination , which for clearness contendeth with sense , as well as a dream ; and that is , when the action of sense hath been long or vehement : and the experience thereof is more frequent in the sense of seeing , than the rest . an example whereof is , the image remaining before the eye after looking upon the sun . also , those little images that appear before the eyes in the dark ; whereof i think every man hath experience , ( but they most of all , who are timorous or superstitious ) are examples of the same . and these , for distinction-sake , may be called phantasms . 6. by the senses , which are numbred according to the organs to be five , we take notice ( as hath been said already ) of the objects without us ; and that notice is our conception thereof : but we take notice also some way or other of our conceptions : for when the conception of the same thing cometh again , we take notice that is again ; that is to say , that we have had the same conception before ; which is as much as to imagine a thing past ; which is impossible to the sense , which is only of things present . this therefore may be accounted a sixth sense , but internal , ( not external , as the rest ) and is commonly called remembrance . 7. for the manner by which we take notice of a conception past , we are to remember , that in the definition of imagination , it is said to be a conception by little and little decaying , or growing more obscure . an obscure conception is that which representeth the whole object together , but none of the smaller parts by themselves ; and as more or fewer parts be represented , so is the conception or representation said to be more or less clear . seeing then the conception , which when it was first produced by sense , was clear , and represented the parts of the 0bject distinctly ; and when it cometh again is obscure , we find missing somewhat that we expected ; by which we judge it past and decayed . for example , a man that is present in a foreign city , seeth not only whole streets , but can also distinguish particular houses , and parts of houses ; but departed thence , he cannot distinguish them so particularly in his mind as he did , some house or turning escaping him : yet is this to remember ; when afterwards there escape him more particulars , this is also to remember , but not so well . in process of time , the image of the city returneth but as a mass of building only , which is almost to have forgotten it . seeing then remembrance is more or less , as we find more or less obscurity , why may not we well think remembrance to be nothing else but the missing of parts , which every man expecteth should succeed after they have a conception of the whole ? to see at a great distance of place , and to remember at great distance of time , is to have like conceptions of the thing : for there wanteth distinction of parts in both ; the one conception being weak by operation at distance , the other by decay . 8. and from this that hath been said , there followeth , that a man can never know he dreameth ; he may dream he doubteth , whether it be a dream or no : but the clearness of the imagination representeth every thing with as many parts as doth sense it self , and consequently , he can take notice of nothing but as present ; whereas to think he dreameth , is to think those his conceptions , that is to say , obscurer than they were in the sense : so that he must think them both as clear , and not as clear as sense ; which is impossible . 9. from the same ground it proceedeth , that men wonder not in their dreams at place and persons , as they would do waking : for waking , a man would think it strange to be in a place where he never was before , and remember nothing of how he came there ; but in a dream , there cometh little of that kind into consideration . the clearness of conception in a dream , taketh away distrust , unless the strangeness be excessive , as to think himself fallen from on high without hurt , and then most commonly he waketh . 10. nor is it possible for a man to be so far deceived , as when his dream is past , to think it real : for if he dream of such things as are ordinarily in his mind , and in such order as he useth to do waking , and withal that he laid him down to sleep in the place were he findeth himself when he awaketh ; all which may happen : i know no {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or mark by which he can discern whether it were a dream or not , and therefore do the less wonder to hear a man sometimes to tell his dream for a truth , or to take it for a vision . chap. iv. 1. discourse . 2. the cause of coherence of thoughts . 3. ranging . 4. sagacity . 5. reminiscence . 6. experience . 7. expectation . 8. conjecture . 9. signs . 10. prudence . 11. caveats of concluding from experience . 1. the succession of conceptions in the mind , series or consequence of one after another , may be casual and incoherent , as in dreams for the most part ; and it may be orderly , as when the former thought introduceth the latter ; and this is discourse of the mind . but because the word discourse is commonly taken for the coherence and consequence of words , i will , to avoid aequivocation , call it discursion . 2. the cause of the coherence or consequence of one conception to another , is their first coherence or consequence at that time when they are produced by sense : as for example , from st. andrew the mind runneth to st. peter , because their names are read together ; from s. peter to a stone , for the same cause ; from stone to foundation , because we see them together ; and for the same cause , from foundation to church , and from church to people , and from people to tumult : and according to this example , the mind may run almost from any thing to any thing . but as in the sense the conception of cause and effect may succeed one another ; so may they after sense in the imagination : and for the most part they do so ; the cause whereof is the appetite of them , who , having a conception of the end , have next unto it a conception of the next means to that end ; as , when a man , from a thought of honour to which he hath an appetite , cometh to the thought of wisdom , which is the next means thereunto ; and from thence to the thought of study , which is the next means to wisdom . 3. to omit that kind of discursion by which we proceed from any thing to any thing , there are of the other kind divers sorts : as first , in the senses there are certain coherences of conceptions , which we may call ranging : examples whereof are ; a man casteth his eye upon the ground , to look about for some small thing lost ; the hounds casting about at a fault in hunting ; and the ranging of spaniels : and herein we take a beginning arbitrary . 4. another sort of discursion is , when the appetite giveth a man his beginning , as in the example before , where honour to which a man hath appetite , maketh him think upon the next means of attaining it , and that again of the next , &c. and this the latines call sagacitas ▪ and we may call hunting or tracing , as dogs trace beasts by the smell , and men hunt them by their footsteps ; or as men hunt after riches , place , or knowledge . 5. there is yet another kind of discursion beginning with the appetite to recover something lost , proceeding from the present backward , from thought of the place where we miss at , to the thought of the place from whence we came last ; and from the thought of that , to the thought of a place before , till we have in our mind some place , wherein we had the thing we miss : and this is called reminiscence . 6. the remembrance of succession of one thing to another , that is , of what was antecedent , and what consequent , and what concomitant , is called an experiment ; whether the same be made by us voluntarily , as when a man putteth any thing into the fire , to see what effect the fire will produce upon it : or not made by us , as when we remember a fair morning after a red evening . to have had many experiments , is that we call experience , which is nothing else but remembrance of what antecedents have been followed by what consequents . 7. no man can have in his mind a conception of the future ; for the future is not yet : but of our conceptions of the past , we make a future ; or rather , call past , future relatively . thus after a man hath been accustomed to see like antecedents follow by like consequents , whensoever he seeth the like come to pass to any thing he had seen before , he looks there should follow it the same that followed then : as for example , because a man hath often seen offences followed by punishment , when he seeth an offence in present , he thinketh punishment to be consequent thereto ; but consequent unto that which is present , men call future : and thus we make remembrance to be the prevision of things to come , or expectation or presumption of the future . 8. in the same manner , if a man seeth in present that which he hath seen before , he thinks that that which was antecedent to that which he saw before , is also antecedent to that he presently seeth : as for example , he that hath seen the ashes remain after the fire , and now again seeth ashes , concludeth again there hath been fire : and this is called again conjecture of the past , or presumption of the fact . 9. when a man hath so often observed like antecedents to be followed by like consequents , that whensoever he seeth the antecedent , he looketh again for the consequent ; or when he seeth the consequent , maketh account there hath been the like antecedent ; then he calleth both the antecedent and the consequent , signs one of another , as clouds are signs of rain to come , and rain of clouds past . 10. this taking of signs by experience , is that wherein men do ordinarily think , the difference stands between man and man in wisdom , by which they commonly understand a mans whole ability or power cognitive ; but this is an errour : for the signs are but conjectural ; and according as they have often or seldom failed , so their assurance is more or less ; but never full and evident : for though a man have always seen the day and night to follow one another hitherto ; yet can he not thence conclude they shall do so , or that they have done so eternally : experience concludeth nothing universally . if the signs hit twenty times for one missing , a man may lay a wager of twenty to one of the event ; but may not conclude it for a truth . but by this it is plain , that they shall conjecture best , that have most experience , because they have most signs to conjecture by ; which is the reason old men are more prudent , that is , conjecture better , caeteris paribus , than young : for , being old , they remember more ; and experience is but remembrance . and men of quick imagination , caeteris paribus , are more prudent than those whose imaginations are slow : for they observe more in less time . prudence is nothing but conjecture from experience , or taking of signs from experience warily , that is , that the experiments from which he taketh such signs be all remembred ; for else the cases are not alike that seem so . 11. as in conjecture concerning things past and future , it is prudence to conclude from experience , what is like to come to pass , or to have passed already ; so it is an errour to conclude from it , that it is so or so called ; that is to say , we cannot from experience conclude , that any thing is to be called just or unjust , true or false , or any proposition universal whatsoever , except it be from remembrance of the use of names imposed arbitrarily by men : for example , to have heard a sentence given in the like case , the like sentence a thousand times is not enough to conclude that the sentence is just ; though most men have no other means to conclude by : but it is necessary , for the drawing of such conclusion , to trace and find out , by many experiences , what men do mean by calling things just and unjust . further , there is another caveat to be taken in concluding by experience , from the tenth section of the second chapter ; that is , that we conclude such things to be without , that are within us . chap. v. 1. of marks . 2. names or appellations . 3. names positive and privative . 4. advantage of names maketh us capable of science . 5. names universal and singular . 6. vniversals not in rerum natura . 7. aequivocal names . 8. vnderstanding . 9. affirmation , negation , proposition . 10. truth , falsity . 11. ratiocination . 12. according to reason , against reason . 13. names causes of knowledge , so of errour . 14. translation of the discourse of the mind into the discourse of the tongue , and of the errours thence proceeding . 1. seeing the succession of conceptions in the mind are caused , as hath been said before , by the succession they had one to another when they were produced by the senses , and that there is no conception that hath not bin produced immediately before or after innumerable others , by the innumerable acts of sense ; it must needs follow , that one conception followeth not another , according to our election , and the need we have of them , but as it chanceth us to hear or see such things as shall bring them to our mind . the experience we have hereof , is in such brute beasts , which , having the providence to hide the remains and superfluity of their meat , do nevertheless want the remembrance of the place where they hide it , and thereby make no benefit thereof in their hunger : but man , who in this point beginneth to rank himself somewhat above the nature of beasts , hath observed and remembred the cause of this defect , and to amend the same , hath imagined or devised to set up a visible or other sensible mark , the which , when he seeth it again , may bring to his mind the thought he had when he set it up . a mark therefore is a sensible object which a man erecteth voluntarily to himself , to the end to remember thereby somewhat past , when the same is objected to his sense again : as men that have past by a rock at sea , set up some mark , thereby to remember their former danger , and avoid it . 2. in the number of these marks , are those humane voices , which we call the names or appellations of things sensible by the ear , by which we recall into our mind some conceptions of the things to which we gave those names or appellations ; as the appellation white bringeth to remembrance the quality of such objects as produce that colour or conception in us . a name or appellation therefore is the voice of a man arbitrary , imposed for a mark to bring into his mind some conception concerning the thing on which it is imposed . 3. things named , are either the objects themselves , as a man ; or the conception it self that we have of man , as shape and motion : or some privation , which is when we conceive that there is something which we conceive not , in him ; as when we conceive he is not just , not finite , we give him the name of unjust , of infinite , which signifie privation or defect ; and to the privations themselves we give the names of injustice and infiniteness : so that here be two sorts of names ; one of things , in which we conceive something ; or of the conceptions themselves , which are called positive : the other of things wherein we conceive privation or defect , and those names are called privative . 4. by the advantage of names it is that we are capable of science , which beasts , for want of them are not ; nor man , without the use of them : for as a beast misseth not one or two out of many her young ones , for want of those names of order , one , two , and three , and which we call number ; so neither would a man , without repeating orally or mentally the words of number , know how many pieces of money or other things lie before him . 5. seeing there be many conceptions of one and the same thing , and for every conception we give it a several name ; it followeth that for one and the same thing , we have many names or attributes ; as to the same man we give the appellations of just , valiant , &c. for divers vertues ; of strong , comely , &c. for divers qualities of the body . and again , because from divers things we receive like conceptions , many things must needs have the same appellation : as to all things we see , we give the same name of visible ; and to all things we see moveable , we give the appellation of moveable : and those names we give to many , are called universal to them all ; as the name of man to every particular of mankind : such appellation as we give to one only thing , we call individual , or singular ; as socrates , and other proper names : or , by circumlocution , he that writ the iliads , for homer . 6. the universality of one name to many things , hath been the cause that men think the things are themselves universal ; and so seriously contend , that besides peter and john , and all the rest of the men that are , have been , or shall be in the world , there is yet something else that we call man , viz. man in general , deceiving themselves , by taking the universal , or general appellation , for the thing it signifieth : for if one should desire the painter to make him the picture of a man , which is as much as to say , of a man in general ; he meaneth no more , but that the painter should chuse what man he pleaseth to draw , which must needs be some of them that are , or have been , or may be , none of which are universal . but when he would have him to draw the picture of the king , or any particular person , he limiteth the painter to that one person he chuseth . it is plain therefore , that there is nothing universal but names ; which are therefore called indefinite ; because we limit them not our selves , but leave them to be applied by the hearer : whereas a singular name is limited and restrained to one of the many things it signifieth ; as when we say , this man , pointing to him , or giving him his proper name , or by some such other way . 7. the appellations that be universal , and common to many things , are not always given to all the particulars , ( as they ought to be ) for like conceptions , and like considerations in them all ; which is the cause that many of them are not of constant signification , but bring into our mind other thoughts than these for which they were ordained , and those are called aequivocal . as for example , the word faith signifieth the same with belief ; sometimes it signifieth particularly that belief which maketh a christian ; and sometime it signifieth the keeping of a promise . also all metaphors are by profession aequivocal : and there is scarce any word that is not made aequivocal by divers contextures of speech , or by diversity of pronunciation and gesture . 8. this aequivocation of names maketh it difficult to recover those conceptions for which the name was ordained ; and that not only in the language of other men , wherein we are to consider the drift and occasion , and contexture of the speech , as well as the words themselves ; but also in our discourse , which being derived from the custom and common use of speech , representeth unto us not our own conceptions . it is therefore a great ability in a man , out of the words , contexture , and other circumstances of language , to deliver himself from aequivocation , and to find out the true meaning of what it said : and this is it we call vnderstanding . 9. of two appellations , by the help of this little verb is , or something equivalent , we make an affirmation or negation , either of which in the schools we call also a proposition , and consisteth of two appellations joyned together by the said verb is : as for example , man is a living creature ; or thus , man is not righteous : whereof the former is called an affirmation , because the appellation , living creature is positive ; the latter a negative , because not righteous is privative . 10. in every proposition , be it affirmative or negative , the latter appellation either comprehendeth the former , as in this proposition , charity is a vertue , the name of vertue comprehendeth the name of charity , and many other vertues beside ; and then is the proposition said to be true , or truth : for , truth , and a true proposition , is all one . or else the latter appellation comprehendeth not the former : as in this proposition , every man is just ; the name of just comprehendeth not every man ; for unjust is the name of the far greater part of men : and the proposition is said to be false , or falsity : falsity and a false proposition being also the same thing . 11. in what manner of two propositions , whether both affirmative , or one affirmative , the other negative , is made a syllogism , i forbear to write . all this that hath been said of names or propositions , though necessary , is but dry discourse : and this place is not for the whole art of logick , which if i enter further into , i ought to pursue : besides , it is not needfull ; for there be few men which have not so much natural logick , as thereby to discern well enough , whether any conclusion i shall make in this discourse hereafter , be well or ill collected : only thus much i say in this place , that making of syllogisms is that we call ratiocination or reasoning . 12. now when a man reasoneth from principles that are found indubitable by experience , all deceptions of sense and aequivocation of words avoided , the conclusion he maketh is said to be according to right reason : but when from his conclusion a man may , by good ratiocination , derive that which is contradictory to any evident truth whatsoever , then he is said to have concluded against reason : and such a conclusion is called absurdity . 13. as the invention of names hath been necessary for the drawing men out of ignorance , by calling to their remembrance the necessary coherence of one conception to another ; so also hath it on the other side precipitated men into errour : insomuch , that whereas by the benefit of words and ratiocination they exceed brute beasts in knowledge , and the commodities that accompany the same ; so they exceed them also in errour : for , true and false are things not incident to beasts , because they adhere not to propositions and language ; nor have they ratiocination , whereby to multiply one untruth by another , as men have . 14. it is the nature almost of every corporal thing , being often moved in one and the same manner , to receive continually a greater and greater easiness and aptitude to the same motion , insomuch as in time the same becometh so habitual , that , to beget it , there needs no more than to begin it . the passions of man , as they are the beginning of voluntary motions ; so are they the beginning of speech , which is the motion of the tongue . and men desiring to shew others the knowledge , opinions , conceptions and passions which are in themselves , and to that end having invented language , have by that means transferred all that discursion of their mind mentioned in the former chapter , by the motion of their tongues , into discourse of words : and ratio now is but oratio , for the most part , wherein custom hath so great a power , that the mind suggesteth only the first word ; the rest follow habitually , and are not followed by the mind ; as it is with beggars , when they saw their pater noster , putting together such words , and in such manner , as in their education they have learned from their nurses , from their companies , or from their teachers , having no images or conceptions in their mind , answering to the words they speak : and as they have learned themselves , so they teach posterity . now if we consider the power of those deceptions of the sense , mentioned chap 2. sect. 10 and also how unconstantly names have been setled , and how subject they are to aequivocation , and how diversified by passion , ( scarce two men agreeing what is to be called good , and what evil ; what liberality , what prodigality ; what valour , what temerity ) and how subject men are to paralogism or fallacy in reasoning , i may in a manner conclude , that it is impossible to rectifie so many errours of any one man , as must needs proceed from those causes , without beginning a-new from the very first grounds of all our knowledge and sense ; and instead of books , reading over orderly ones own conceptions : in which meaning , i take noste teipsum for a precept worthy the reputation it hath gotten . chap. vi 1. of the two kinds of knowledge 2. truth and evidence necessary to knowledge . 3. evidence defined . 4. science defined . 5. supposition defined . 6. opinion defined . 7. belief defined . 8. conscience defined . 9. belief , in some cases , no less from doubt than knowledge . 1. there is a story somewhere , of one that pretends to have been miraculously cured of blindness ( wherewith he was born ) by st. albane or other saints , at the town of st. albans ; and that the duke of glocester being there , to be satisfied of the truth of the miracle , asked the man , what colour is this ? who , by answering , it was green , discovered himself , and was punished for a counterfeit : for though by his sight newly received he might distinguish between green , and red , and all other colours , as well as any that should interrogate him , yet he could not possibly know at first sight which of them was called green , or red , or by any other name . by this we may understand , there be two kinds of knowledge , whereof the one is nothing else but sense , or knowledge original , as i have said in the beginning of the second chapter , and remembrance of the same ; the other is called science or knowledge of the truth of propositions , and how things are called ; and is derived from vnderstanding . both of these sorts are but experience ; the former being the experience of the effects of things that work upon us from without ; and the latter experience men have from the proper use of names in language : and all experience being , as i have said , but remembrance , all knowledge is remembrance : and of the former , the register we keep in books , is called history ; but the registers of the latter are called the sciences . 2. there are two things necessarily implied in this word knowledge ; the one is truth , the other evidence : for what is not truth , can never be known . for , let a man say he knoweth a thing never so well , if the same shall afterwards appear false , he is driven to confession , that it was not knowledge , but opinion . likewise , if the truth be not evident , though a man holdeth it , yet is his knowledge thereof no more than theirs who hold the contrary : for if truth were enough to make it knowledge , all truth were known ; which is not so . 3. what truth is , hath been defined in the precedent chapter ; what evidence is , i now set down : and it is the concomitance of a mans conception with the words that signifie such conception in the act of ratiocination : for when a man reasoneth with his lips only , to which the mind suggesteth only the beginning , and followeth not the words of his mouth with the conceptions of his mind , out of custom of so speaking ; though he begin his ratiocination with true propositions , and proceed with certain syllogisms , and thereby make always true conclusions ; yet are not his conclusions evident to him , for want of the concomitance of conception with his words : for if the words alone were sufficient , a parrot might be taught as well to know truth , as to speak it . evidence is to truth , as the sap to the tree , which , so far as it creepeth along with body and branches , keepeth them alive ; where it forsaketh them , they die : for this evidence , which is meaning with our words , is the life of truth . 4. knowledge therefore which we call science , i define to be evidence of truth , from some beginning or principle of sense : for the truth of a proposition is never evident , until we conceive the meaning of the words or terms whereof it consisteth , which are always conceptions of the mind : nor can we remember those conceptions , without the thing that produced the same by our senses . the first principle of knowledge is , that we have such and such conceptions ; the second , that we have thus and thus named the things whereof they are conceptions ; the third is , that we have joyned those names in such manner as to make true propositions ; the fourth and last is , that we have joyned those propositions in such manner as they be concluding , and the truth of the conclusion said to be known . and of these two kinds of knowledge , whereof the former is experience of fact , and the later of evidence of truth ; as the former , if it be great , is called prudence ; so the latter , if it be much , hath usually been called , both by ancient and modern writers , sapience or wisdom : and of this latter , man only is capable ; of the former , brute beasts also participate . 5. a proposition is said to be supposed , when , being not evident , it is nevertheless admitted for a time , to the end , that , joyning to it other propositions , we may conclude something ; and to proceed from conclusion to conclusion , for a trial whether the same will lead us into any absurd or impossible conclusion ; which if it do , then we know such supposition to have been false . 6. but if , running thorow many conclusions , we come to none that are absurd , then we think the proposition probable : likewise we think probable whatsoever proposition we admit for truth by errour of reasoning , or from trusting to other men : and all such propositions as are admitted by trust or errour , we are not said to know , but think them to be true ; and the admittance of them is called opinion . 7. and particularly , when the opinion is admitted out of trust to other men , they are said to believe it ; and their admittance of it is called belief , and sometimes faith . 8. it is either science or opinion which we commonly mean by the word conscience : for men say that such and such a thing is true in or upon their conscience ; which they never do , when they think it doubtful ; and therefore they know , or think they know it to be true . but men , when they say things upon their conscience , are not therefore presumed certainly to know the truth of what they say : it remaineth then , that that word is used by them that have an opinion , not only of the truth of the thing , but also of their knowledge of it , to which the truth of the proposition is consequent . conscience i therefore define to be opinion of evidence . 9. belief , which is the admitting of propositions upon trust , in many cases is no less free from doubt , than perfect and manifest knowledge : for as there is nothing whereof there is not some cause ; so , when there is doubt , there must be some cause thereof conceived now there be many things which we receive from report of others , of which it is impossible to imagine any cause of doubt : for what can be opposed against the consent of all men , in things they can know , and have no cause to report otherwise than they are , ( such as is great part of our histories ) unless a man would say that all the world had conspired to deceive him . and thus much of sense , imagination , discursion , ratiocination , and knowledge , which are the acts of our power cognitive , or conceptive . that power of the mind which we call motive , differeth from the power motive of the body : for the power motive of the body is that by which it moveth other bodies , and we call strength ; but the power motive of the mind , is that by which the mind giveth animal motion to that body wherein it existeth : the acts hereof are our affections and passions , of which i am to speak in general . chap. vii . of delight , pain , love , hatred . appetite , aversion , fear . good , evil , pulchritude , turpitude . end , fruition . profitable , vse , vain . felicity . good and evil mixt sensual delight , and pain ; joy and grief . in the eighth section of the second chapter is shewed , that conceptions and apparitions are nothing really , but motion in some internal substance of the head ; which motion not stopping there , but proceeding to the heart , of necessity must there either help or hinder the motion which is called vital : when it helpeth , it is called delight , contentment , or pleasure , which is nothing really but motion about the heart , as conception is nothing but motion in the head ; and the objects that cause it are called pleasant or delightful , or by some name equivalent ; the latines have jucundum , à juvando , from helping ; and the same delight , with reference to the object , is called love : but when such motion weakeneth or hindereth the vital motion , then it is called pain ; and in relation to that which causeth it , hatred , which the latines express sometimes by odium , and sometimes by taedium . 2. this motion in which consisteth pleasure or pain , is also a solicitation or provocation either to draw near to the thing that pleaseth , or to retire from the thing that displeaseth ; and this solicitation is the endeavour or internal beginning of animal motion , which when the object delighteth , is called appetite ; when it displeaseth , it is called aversion , in respect of the displeasure present ; but in respect of the displeasure expected , fear . so that pleasure , love , and appetite , which is also called desire , are divers names for divers considerations of the same thing . 3. every man , for his own part , calleth that which pleaseth , and is delightful to himself , good ; and that evil which displeaseth him : insomuch that while every man differeth from other in constitution , they differ also from one another concerning the common distinction of good and evil . nor is there any such thing as absolute goodness , considered without relation : for even the goodness which we apprehend in god almighty , is his goodness to us . and as we call good and evil the things that please and displease ; so call we goodness and badness , the qualities or powers whereby they do it : and the signs of that goodness are called by the latines in one word pulchritudo , and the signs of evil , turpitudo ; to which we have no words precisely answerable . 4. as all conceptions we have immediately by the sense , are , delight , or pain , or appetite , or fear ; so are all the imaginations after sense . but as they are weaker imaginations , so are they also weaker pleasures , or weaker pain . 5. as appetite is the beginning of animal motions towards something that pleaseth us ; so is the attaining thereof , the end of that motion , which we also call the scope , and aim , and final cause of the same : and when we attain that end , the delight we have thereby is called the fruition : so that bonum and finis are different names , but for different considerations of the same thing . 6. and of ends , some of them are called propinqui , that is , near at hand ; others remoti , far off : but when the ends that be nearer attaining , be compared with those that be further off , they are called not ends , but means , and the way to those . but for an utmost end , in which the ancient philosophers have placed felicity , and disputed much concerning the way thereto , there is no such thing in this world , nor way to it , more than to vtopia : for while we live , we have desires , and desire presupposeth a further end . those things which please us , as the way or means to a further end , we call profitable ; and the fruition of them , vse ; and those things that profit not , vain . 7. seeing all delight is appetite , and presupposeth a further end , there can be no contentment but in proceeding : and therefore we are not to marvel , when we see , that as men attain to more riches , honour , or other power ; so their appetite continually groweth more and more ; and when they are come to the utmost degree of some kind of power , they pursue some other , as long as in any kind they think themselves behind any other : of those therefore that have attained to the highest degree of honour and riches , some have affected mastery in some art ; as nero in musick and poetry , commodus in the art of a gladiator ; and such as affect not some such thing , must find diversion and recreation of their thoughts in the contention either of play or business : and men justly complain of a great grief , that they know not what to do . felicity therefore , by which we mean continual delight , consisteth not in having prospered , but in prospering . 8. there are few things in this world , but either have mixture of good and evil , or there is a chain of them so necessarily linked together , that the one cannot be taken without the other : as for example , the pleasures of sin , and the bitterness of punishment , are inseparable ; as is also labour and honour , for the most part . now when in the whole chain , the greater part is good , the whole is called good ; and when the evil over-weigheth , the whole is called evil . 9. there are two sorts of pleasure , whereof the one seemeth to affect the corporeal organ of the sense , and that i call sensual ; the greatest part whereof , is that by which we are invited to give continuance to our species ; and the next , by which a man is invited to meat , for the preservation of his individual person : the other sort of delight is not particular to any part of the body , and is called the delight of the mind , and is that which we call joy . likewise of pains , some affect the body , and are therefore called the pains of the body ; and some not , and those are called grief . chap. viii . 1 , 2. wherein consist the pleasures of sense . 3 , 4. of the imagination , or conception of power in man . 5. honour , honourable , worth . 6. signs of honour . 7. reverence . 1. having in the first section of the precedent chapter presupposed , that motion and agitation of the brain which we call conception , to be continued to the heart , and there to be called passion ; i have therefore obliged my self , as far forth as i am able , to search out and declare from what conception proceedeth every one of those passions which we commonly take notice of : for , seeing the things that please and displease , are innumerable , and work innumerable ways , men have not taken notice but of a very few , which also are many of them without name . 2. and first , we are to consider , that of conceptions there are three sorts , whereof one is of that which is present , which is sense ; another , of that which is past , which is remembrance ; and the third , of that which is future , which we call expectation : all which have been manifestly declared in the second and third chapters ; and every of these conceptions is pleasure or pain present . and first for the pleasures of the body which affect the sense of touch and tast , as far forth as they be organical , their conceptions are sense : so also is the pleasure of all exonerations of nature : all which passions i have before named , sensual pleasures ; and their contrary , sensual pains : to which also may be added the pleasures and displeasures of odours , if any of them shall be found organical , which for the most part they are not , as appeareth by this experience which every man hath , that the same smells , when they seem to proceed from others , displease , though they proceed from our selves ; but when we think they proceed from our selves , they displease not , though they come from others : the displeasure of this is a conception of hurt thereby from those odours , as being unwholesom , and is therefore a conception of evil to come , and not present . concerning the delight of hearing , it is diverse , and the organ it self not affected thereby : simple sounds please by aequality , as the sound of a bell or lute : insomuch as it seems , an equality continued by the percussion of the object upon the ear , is pleasure ; the contrary is called harshness , such as is grating , and some other sounds , which do not always affect the body , but only sometime , and that with a kind of horrour beginning at the teeth . harmony , or many sounds together agreeing , please by the same reason as the vnison , which is the sound of equal strings equally stretched . sounds that differ in any height , please by inequality and aequality alternate , that is to say , the higher note striketh twice , for one stroke of the other , whereby they strike together every second time ; as is well proved by galileo , in the first dialogue concerning local motion : where he also sheweth , that two sounds differing a fifth , delight the ear by an aequality of striking after two inequalities ; for the higher note striketh the ear thrice , while the other strikes but twice . in like manner he sheweth wherein consisteth the pleasure of concord , and the displeasure of discord , in other difference of notes . there is yet another pleasure and displeasure of sounds , which consisteth in consequence of one note after another , diversified both by accent and measure ; whereof that which pleaseth is called air ; but for what reason succession in tone and measure is more air than another , i confess i know not ; but i conjecture the reason to be , for that some of them imitate and revive some passion which otherwise we take no notice of , and the other not ; for no air pleaseth but for a time , no more doth imitation . also the pleasures of the eye consist in a certain aequality of colour : for light , the most glorious of all colours , is made by equal operation of the object ; whereas colour is perturbed , that is to say , unequal light , as hath been said , chap. 2. sect. 8. and therefore colours , the more equality is in them , the more resplendent they are : and as harmony is pleasure to the ear , which consisteth of divers sounds ; so perhaps may some mixture of divers colours be harmony to the eye , more than another mixture . there is yet another delight by the ear , which happeneth onely to men of skill in musick , which is of another nature , ( and not as these ) conception of the present , but rejoycing of their own skill ; of which nature are the passions of which i am to speak next . 3. conception of the future , is but a supposition of the same , proceeding from remembrance of what is past ; and we so far conceive that any thing will be hereafter , as we know there is something at the present that hath power to produce it : and that any thing hath power now to produce another thing hereafter , we cannot conceive , but by remembrance that it hath produced the like heretofore . wherefore all conception of future , is conception of power able to produce something . whosoever therefore expecteth pleasure to come , must conceive withal some power in himself by which the same may be attained . and because the passions , whereof i am to speak next , consist in conception of the future , that is to say , in conception of power past , and the act to come ; before i go any further , i must in the next place speak somewhat concerning this power . 4. by this power i mean the same with the faculties of the body , nutritive , generative , motive , and of the mind , knowledge ; and besides these , such further power as by them is acquired , viz. riches , place of authority , friendship or favour , and good fortune ; which last is really nothing else but the favour of god almighty . the contraries of these are impotencies , infirmities , or defects of the said powers respectively . and because the power of one man resisteth and hindereth the effects of the power of another , power simply is no more , but the excess of the power of one above that of another : for equal powers opposed , destroy one another ; and such their opposition is called contention . 5. the signs by which we know our own power , are those actions which proceed from the same ; and the signs by which other men know it , are such actions , gesture , countenance and speech , as usually such powers produce : and the acknowledgement of power is called honour ; and to honour a man inwardly , is to conceive or acknowledge that that man hath the odds or excess of that power above him with whom he contendeth or compareth himself . and honourable are those signs for which one man acknowledgeth power or excess above his concurrent in another : as for example , beauty of person , consisting in a lively aspect of the countenance , and other signs of natural heat , are honourable , being signs precedent of power generative , and much issue ; as also , general reputation among those of the other sex , because signs consequent of the same . and actions proceeding from strength of body , and open force , are honourable , as signs consequent of power motive , such as are victory in battel or duel ; a d'avoir tué son homme . also to adventure upon great exploits and danger , as being a sign consequent of opinion of our own strength , and that opinion a sign of the strength it self . and to teach or perswade are honourable , because they be signs of knowledge . and riches are honourable ; as signs of the power that acquired them : and gifts , cost , and magnificence of houses , apparel , and the like , are honourable , as signs of riches . and nobility is honourable by reflection , as a sign of power in the ancestors : and authority , because a sign of the strength , wisdom , favour or riches by which it is attained . and good fortune or casual prosperity is honourable , because a sign of the favour of god , to whom is to be ascribed all that cometh to us by fortune , no less than that we attain unto by industry . and the contraries and defects of these signs are dishonourable ; and according to the signs of honour and dishonour , so we estimate and make the value or worth of a man : for so much worth is every thing , as a man will give for the use of all it can do . 6. the signs of honour are those by which we perceive that one man acknowledgeth the power and worth of another ; such as these , to praise , to magnifie , to bless , to call happy , to pray or supplicate to , to thank , to offer unto or present , to obey , to hearken unto with attention , to speak to with consideration , to approach unto in decent manner , to keep distance from , to give way to , and the like , which are the honour the inferior giveth to the superiour . but the signs of honour from the superiour to the inferiour , are such as these ; to praise or prefer him before his concurrent , to hear more willingly , to speak to him more familiarly , to admit him nearer , to employ him rather , to ask his advice rather , to take his opinions , and to give him any gifts rather than money ; or if money , so much as may not imply his need of a little : for need of a little is greater poverty than need of much . and this is enough for examples of the signs of honour and power . 7. reverence is the conception we have concerning another , that he hath the power to do unto us both good and hurt , but not the will to do us hurt . 8. in the pleasure men have , or displeasure from the signs of honour or dishonour done unto them , consisteth the nature of the passions , whereof we are to speak in the next chapter . chap. ix . 1. glory aspiring , false glory , vain glory . 2. humility and dejection . 3. shame . 4. courage . 5. anger . 6. revengefulness . 7. hope , despair , diffidence . 8. trust . 9. pity and hardness of heart . 10. indignation . 11. emulation and envie . 12. laughter . 13. weeping . 14. lust . 15. love . 16. charity , 17. admiration and curiosity . 18. of the passion of them that flock to see danger . 19. of magnanimity and pusillanimity . 20. a view of the passions represented in a race . glory , or internal gloriation or triumph of the mind , is the passion which proceedeth from the imagination or conception of our own power above the power of him that contendeth with us ; the signs whereof , besides those in the countenance , and other gestures of the body which cannot be described , are , ostentation in words , and insolency in actions : and this passion , of them whom it displeaseth , is called pride ; by them whom it pleaseth , it is termed a just valuation of himself . this imagination of our power or worth , may be from an assured and certain experience of our own actions ; and then is that glory just , and well grounded , and begetteth an opinion of increasing the same by other actions to follow ; in which consisteth the appetite which we call aspiring , or proceeding from one degree of power to another . the same passion may proceed not from any conscience of our own actions , but from fame and trust of others , whereby one may think well of himself , and yet be deceived ; and this is false glory , and the aspiring consequent thereto procureth ill success . further , the fiction ( which is also imagination ) of actions done by our selves , which never were done , is glorying ; but because it begetteth no appetite nor endeavour to any further attempt , it is meerly vain and unprofitable ; as when a man imagineth himself to do the actions whereof he readeth in some romance , or to be like unto some other man whose acts he admireth : and this is called vain glory ; and is exemplied in the fable , by the fly sitting on the axletree , and saying to himself , what a dust do i make rise ! the expression of vain glory is that wish , which some of the school mistaking for some appetite distinct from all the rest , have called velleity , making a new word , as they made a new passion which was not before . signs of vain glory in the gesture ; are , imitation of others , counterfeiting and usurping the signs of vertue they have not ; affectation of fashions , captation of honour from their dreams , and other little stories of themselves , from their country , from their names , and from the like . 2. the passion contrary to glory , proceeding from apprehension of our own infirmity , is called humility by those by whom it is approved ; by the rest , dejection and poorness : which conception may be well or ill grounded ; if well , it produceth fear to attempt any thing rashly ; if ill , it utterly cows a man , that he neither dares speak publickly , nor expect good success in any action . 3. it happeneth sometimes , that he that hath a good opinion of himself , and upon good ground , may nevertheless , by reason of the frowardness which that passion begetteth , discover in himself some defect or infirmity , the remembrance whereof dejecteth him ; and this passion is called shame ; by which being cooled and checked in his forwardness , he is more wary for the time to come , this passion , as it is a sign of infirmity , which is dishonour ; so also it is a sign of knowledge , which is honour . the sign of it is blushing , which appeareth less in men conscious of their own defect , because they less betray the infirmities they acknowledge . 4. courage , in a large signification , is the absence of fear in the presence of any evil whatsoever : but in a strict and more common meaning , it is contempt of wounds and death , when they oppose a man in the way to his end . 5. anger or sudden courage is nothing but the appetite or desire of overcoming present opposition . it hath been defined commonly to be grief proceeding from an opinion of contempt ; which is confuted by the often experience which we have of being moved to anger by things inanimate , and without sense , and consequently incapable of contemning us . 6. revengefulness is that passion which ariseth from an expectation or imagination of making him that hath hurt us , find his own action hurtful to himself , and to acknowledge the same ; and this is the height of revenge : for though it be not hard , by returning evil for evil , to make ones adversary displeased with his own fact ; yet to make him acknowledge the same , is so difficult , that many a man had rather die than do it . revenge aimeth not at the death , but at the captivity or subjection of an enemy ; which was well expressed in the exclamation of tiberius caesar , concerning one , that , to frustrate his revenge , had killed himself in prison ; hath he escaped me ? to kill , is the aim of them that hate , to rid themselves out of fear : revenge aimeth at triumph , which over the dead is not . 7. repentance is the passion which proceedeth from opinion or knowledge that the action they have done is out of the way to the end they would attain : the effect whereof is , to pursue that way no longer , but , by the consideration of the end , to direct themselves into a better . the first motion therefore in this passion is grief ; but the expectation or conception of returning again into the way , is joy ; and consequently , the passion of repentance is compounded and allayed of both : but the predominant is joy ; else were the whole grief , which cannot be , forasmuch as he that proceedeth towards the end , he conceiveth good , proceedeth with appetite ; and appetite is joy , as hath been said , chap. 7. sect. 2. 8. hope is expectation of good to come , as fear is the expectation of evil : but when there be causes , some that make us expect good , and some that make us expect evil , alternately working in our mind ; if the causes that make us expect good , be greater than those that make us expect evil , the whole passion is hope ; if contrarily the whole is fear . absolute privation of hope is despair , a degree whereof is diffidence . 9. trust is a passion proceeding from the belief of him from whom we expect or hope for good , so free from doubt that upon the same we pursue no other way to attain the same good : as distrust or diffidence is doubt that maketh him endeavour to provide himself by other means and that this is the meaning of the words trust and distrust , is manifest from this , that a man never provideth himself by a second way , but when he mistrusteth that the first will not hold 10. pity is imagination or fiction of future calamity to our selves , proceeding from the sense of another mans calamity . but when it lighteth on such as we think have not deserved the same , the compassion is greater , because then there appeareth more probability that the same may happen to us : for , the evil that happeneth to an innocent man , may happen to every man . but when we see a man suffer for great crimes , which we cannot easily think will fall upon our selves , the pity is the less . and therefore men are apt to pity those whom they love : for , whom they love , they think worthy of good , and therefore not worthy of calamity . thence it is also , that men pity the vices of some persons at the first sight only , out of love to their aspect . the contrary of pity is hardness of heart , proceeding either from slowness of imagination , or some extreme great opinion of their own exemption from the like calamity , or from hatred of all or most men . 11. indignation is that grief which consisteth in the conception of good success happening to them whom they think unworthy thereof . seeing therefore men think all those unworthy whom they hate , they think them not only unworthy of the good fortune they have , but also of their own vertues . and of all the passions of the mind , these two , indignation and pity , are most raised and increased by eloquence : for , the aggravation of the calamity , and extenuation of the fault , augmenteth pity ; and the extenuation of the worth of the person , together with the magnifying of his success , which are the parts of an orator , are able to turn these two passions into fury . 12. emulation is grief arising from seeing ones self exceeded or excelled by his concurrent , together with hope to equal or exceed him in time to come , by his own ability . but , envy is the same grief joyned with pleasure conceived in the imagination of some ill fortune that may befall him . 13. there is a passion that hath no name ; but the sign of it is that distortion of the countenance which we call laughter , which is always joy : but what joy , what we think , and wherein we triumph when we laugh , is not hitherto declared by any . that it consisteth in wit , or , as they call it , in the jest , experience confuteth : for men laugh at mischances and indecencies , wherein there lieth no wit nor jest at all . and forasmuch as the same thing is no more ridiculous when it groweth stale or usual , whatsoever it be that moveth laughter , it must be new and unexpected . men laugh often ( especially such as are greedy of applause from every thing they do well ) at their own actions performed never so little beyond their own expectations ; as also at their own jests : and in this case it is manifest , that the passion of laughter proceedeth from a sudden conception of some ability in himself that laugheth . also men laugh at the infirmities of others , by comparison wherewith their own abilities are set off and illustrated . also men laugh at jests , the wit whereof always consisteth in the elegant discovering and conveying to our minds some absurdity of another : and in this case also the passion of laughter proceedeth from the sudden imagination of our own oddes and eminency : for what is else the recommending of our selves to our own good opinion , by comparison with another mans infirmity or absurdity ? for when a jest is broken upon our selves , or friends of whose dishonour we participate , we never laugh thereat . i may therefore conclude , that the passion of laughter is nothing else but sudden glory arising from some sudden conception of some eminency in our selves , by comparison with the infirmity of others , or with our own formerly : for men laugh at the follies of themselves past , when they come suddenly to remembrance , except they bring with them any present dishonour . it is no wonder therefore that men take hainously to be laughed at or derided , that is , triumphed over . laughing without offence , must be at absurdities and infirmities abstracted from persons , and when all the company may laugh together : for , laughing to ones self putteth all the rest into jealousie , and examination of themselves . besides , it is vain-glory , and an argument of little worth , to think the infirmity of another , sufficient matter for his triumph . 14. the passion opposite hereunto , ( whose signs are another distortion of the face with tears ) called weeping , is the sudden falling out with our selves , or sudden conception of defect ; and therefore children weep often : for seeing they think that every thing ought to be given them which they desire , of necessity every repulse must be a check of their expectation , and puts them in mind of their too much weakness to make themselves masters of all they look for . for the same cause women are more apt to weep than men , as being not only more accustomed to have their wills , but also to measure their powers by the power and love of others that protect them . men are apt to weep that prosecute revenge , when the revenge is suddenly stopt or frustrated by the repentance of their adversary ; and such are the tears of reconciliation . also revengeful men are subject to this passion upon the beholding those men they pity , and suddenly remember they cannot help . other weeping in men proceedeth for the most part from the same cause it proceedeth from in women and children . 15. the appetite which men call lust , and the fruition that appertaineth thereunto , is a sensual pleasure , but not only that ; there is in it also a delight of the mind : for it consisteth of two appetites together , to please , and to be pleased ; and the delight men take in delighting , is not sensual , but a pleasure or joy of the mind consisting in the imagination of the power they have so much to please . but the name lust is used where it is condemned ; otherwise it is called by the general word love : for the passion is one and the same indefinite desire of different sex , as natural as hunger . 16. of love , by which is understood the joy man taketh in the fruition of any present good , hath been already spoken of in the first section , chap. 7. under which is contained the love men bear to one another , or pleasure they take in one anothers company ; and by which nature , men are said to be sociable . but there is another kind of love , which the greeks call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and is that which we mean , when we say that a man is in love : forasmuch as this passion cannot be without diversity of sex , it cannot be denied but that it participateth of that indefinite love mentioned in the former section . but there is a great difference betwixt the desire of a man indefinite , and the same desire limited ad hunc ; and this is that love which is the great theme of poets : but notwithstanding their praises , it must be defined by the word need : for it is a conception a man hath of his need of that one person desired . the cause of this passion is not always nor for the most part beauty , or other quality in the beloved , unless there be withall hope in the person that loveth : which may be gathered from this , that in great difference of persons , the greater have often faln in love with the meaner ; but not contrary . and from hence it is , that for the most part they have much better fortune in love , whose hopes are built upon something in their person , than those that trust to their expressions and service ; and they that care less , than they that care more : which not perceiving , many men cast away their services , as one arrow after another , till , in the end , together with their hopes , they lose their wits . 17. there is yet another passion sometimes called love , but more properly good will or charity . there can be no greater argument to a man , of his own power , than to find himself able not only to accomplish his own desires , but also to assist other men in theirs : and this is that conception wherein consisteth charity . in which , first , is contained that natural affection of parents to their children , which the greeks call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as also , that affection wherewith men seek to assist those that adhere unto them . but the affection wherewith men many times bestow their benefits on strangers , is not to be called charity , but either contract , whereby they seek to purchase friendship ; or fear , which maketh them to purchase peace . the opinion of plato concerning honourable love , delivered according to his custom in the person of socrates , in the dialogue intituled convivium , is this , that a man full and pregnant with wisdom and other vertues , naturally seeketh out some beautiful person , of age and capacity to conceive , in whom he may , without sensual respects , ingender and produce the like . and this is the idea of the then noted love of socrates wise and continent , to alcibiades young and beautiful : in which , love is not the sought honour , but the issue of his knowledge ; contrary to the common love , to which though issue sometimes follows , yet men seek not that , but to please , and to be pleased . it should be therefore this charity , or desire to assist and advance others . but why then should the wise seek the ignorant , or be more charitable to the beautiful than to others ? there is something in it savouring of the use of that time : in which matter though socrates be acknowledged for continent , yet the continent have the passion they contain , as much and more than they that satiate the appetite ; which maketh me suspect this platonick love for meerly sensual ; but with an honourable pretence for the old to haunt the company of the young and beautiful . 18. forasmuch as all knowledge beginneth from experience , therefore also new experience is the beginning of new knowledge , and the increase of experience the beginning of the increase of knowledge . whatsoever therefore happeneth new to a man , giveth him matter of hope of knowing somewhat that he knew not before . and this hope and expectation of future knowledge from any thing that happeneth new and strange , is that passion which we commonly call admiration ; and the same considered as appetite , is called curiosity , which is appetite of knowledge . as in the discerning of faculties , man leaveth all community with beasts at the faculty of imposing names ; so also doth he surmount their nature at this passion of curiosity . for when a beast seeth any thing new and strange to him , he considereth it so far only as to discern whether it be likely to serve his turn , or hurt him , and accordingly approacheth nearer to it , or fleeth from it : whereas man , who in most events remembereth in what manner they were caused and begun , looketh for the cause and beginning of every thing that ariseth new unto him . and from this passion of admiration and curiosity , have arisen not only the invention of names , but also supposition of such causes of all things as they thought might produce them . and from this beginning is derived all philosophy ; as astronomy from the admiration of the course of heaven ; natural philosophy from the strange effects of the elments and other bodies . and from the degrees of curiosity , proceed also the degrees of knowledge amongst men : for , to a man in the chace of riches or authority , ) which in respect of knowledge are but sensuality ) it is a diversity of little pleasure , whether it be the motion of the sun or the earth that maketh the day , or to enter into other contemplations of any strange accident , than whether it conduce or not to the end he pursueth . because curiosity is delight , therefore also novelty is so , but especially that novelty from which a man conceiveth an opinion true or false of bettering his own estate ; for , in such case , they stand affected with the hope that all gamesters have while the cards are shuffling . 19. divers other passions there be , but they want names : whereof some nevertheless have been by most men observed : for example ; from what passion proceedeth it , that men take pleasure to behold from the shore the danger of them that are at sea in a tempest , or in fight , or from a safe castle to behold two armies charge one to another in the field ? it is certainly , in the whole summ , joy ; else men would never flock to such a spectacle . nevertheless there is in it both joy and grief : for as there is novelty and remembrance of our own security present , which is delight : so there is also pity , which is grief : but the delight is so far predominant , that men usually are content in such a case to be spectators of the misery of their friends . 20. magnanimity is no more than glory , of the which i have spoken in the first section ; but glory well grounded upon certain experience of a power sufficient to attain his end in open manner . and pusillanimity is the doubt of that . whatsoever therefore is a sign of vain glory , the same is also a sign of pusillanimity : for sufficient power maketh glory a spur to ones end . to be pleased or displeased with fame true or false , is a sign of that same , because he that relieth on fame hath not his success in his own power . likewise art and fallacy are signs of pusillanimity , because they depend not upon our own power , but the ignorance of others . also proneness to anger , because it argueth difficulty of proceeding . also ostentation of ancestors , because all men are more inclined to make shew of their own power when they have it , than of anothers . to be at enmity and contention with inferiours , is a sign of the same , because it proceedeth from want of power to end the war . to laugh at others , because it is an affectation of glory from other mens infirmities , and not from any ability of their own . also irresolution , which proceedeth from want of power enough to contemn the little difficulties that make deliberations hard . 21. the comparison of the life of man to a race , though it hold not in every part , yet it holdeth so well for this our purpose , that we may thereby both see and remember almost all the passions before mentioned . but this race we must suppose to have no other goal , nor other garland , but being formost , and in it to endeavour , is appetite . to be remiss , is sensuality . to consider them behind , is glory . to consider them before , is humility . to lose ground with looking back , vain-glory . to be holden , hatred . to turn back , repentance . to be in breath , hope . to be weary , despair . to endeavour to overtake the next , emulation . to supplant or overthrow , envie . to resolve to break thorow a stop foreseen , courage . to break thorow a sudden stop , anger . to break thorow with ease , magnanimity . to lose ground by little hindrances , pusillanimity . to fall on the sudden , is disposition to weep . to see another fall , is disposition to laugh . to see one out-gone whom we would not , is pity . to see one out-goe whom we would not , is indignation . to hold fast by another , is to love . to carry him on that so holdeth , is charity . to hurt ones self for hast , is shame . continually to be out-gone is misery . continually to out-go the next before , is felicity . and to forsake the course , is to die . chap. x. 1. having shewed in the precedent chapters , that sense proceedeth from the action of external objects upon the brain , or some internal substance of the head ; and that the passions proceed from the alteration there made , and continued to the heart : it is consequent in the next place , seeing the diversity of degrees in knowlege in divers men , to be greater than may be ascribed to the divers tempers of their brain , to declare what other causes may produce such oddes , and excess of capacity , as we daily observe in one man above another . as for that difference which ariseth from sickness , and such accidental distempers , i omit the same , as impertinent to this place , and consider , it only in such as have their health , and organs well disposed . if the difference were in the natural temper of the brain , i can imagin no reason why the same should not appear first and most of all in the senses , which being equal both in the wise and less wise , infer an equal temper in the common organ ( namely the brain ) of all the senses . 2. but we see by experience , that joy and grief proceed not in all men from the same causes , and that men differ very much in the constitution of the body ; whereby , that which helpeth and furthereth vital constitution in one , and is therefore delightful , hindereth it and crosseth it in another , and therefore causeth grief . the difference therefore of wits hath its original from the different passions , and from the ends to which the appetite leadeth them . 3. and first , those men whose ends are sensual delight , and generally are addicted to ease , food , onerations and exonerations of the body , must needs be the less thereby delighted with those imaginations that conduce not to those ends , such as are imaginations of honour and glory , which , as i have said before , have respect to the future : for sensuality consisteth in the pleasure of the senses , which please only for the present , and take away the inclination to observe such things as conduce to honour , and consequently maketh men less curious , and less ambitious , whereby they less consider the way either to knowledge or other power : in which two consisteth all the excellency of power cognitive . and this is it which men call dulness , and proceedeth from the appetite of sensual or bodily delight . and it may well be conjectured , that such passion hath its beginning from a grossness and difficulty of the motion of the spirit about the heart . 4. the contrary hereunto , is that quick rangeing of mind described , chap. 4. sect. 3. which is joyned with curiosity of comparing the things that come into the mind , one with another : in which comparison , a man delighteth himself either with finding unexpected similitude of things , otherwise much unlike , in which men place the excellency of fancy , and from whence proceed those grateful similies , metaphors , and other tropes , by which both poets and orators have it in their power to make things please or displease , and shew well or ill to others , as they like themselves ; or else in discerning suddenly dissimilitude in things that otherwise appear the same . and this vertue of the mind is that by which men attain to exact and perfect knowledge ; and the pleasure thereof consisteth in continual instruction , and in distinction of places , persons , and seasons , and is commonly termed by the name of judgement : for , to judge is nothing else , but to distinguish or discern : and both fancy and judgement are commonly comprehended under the name of wit , which seemeth to be a tenuity and agility of spirits , contrary to that restiness of the spirits supposed in those that are dull . 5. there is another defect of the mind , which men call levity , which betrayeth also mobility in the spirits , but in excess . an example whereof is in them that in the midst of any serious discourse , have their minds diverted to every little jest or witty observation ; which maketh them depart from their discourse by a parenthesis , and from that parenthesis by another , till at length they either lose themselves , or make their narration like a dream , or some studied nonsence . the passion from whence this proceedeth , is curiosity , but with too much equality and indifference : for when all things make equal impression and delight , they equally throng to be expressed . 6. the vertue opposite to this defect , is gravity , or steadiness ; in which the end being the great and master-delight , directeth and keepeth in the way thereto all other thoughts . 7. the extremity of dulness is that natural folly which may be called stolidity : but the extream of levity , though it be natural folly distinct from the other , and obvious to every mans observation , i know not how to call it . 8. there is a fault of the mind called by the greeks {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is indocibility , or difficulty of being taught ; the which must needs arise from a false opinion that they know already the truth of that is called in question : for certainly men are not otherwise so unequal in capacity as the evidence is unequal between what is taught by the mathematicians , and what is commonly discoursed of in other books : and therefore if the minds of men were all of white paper , they would all most equally be disposed to acknowledge whatsoever should be in right method , and by right ratiocination delivered to them : but when men have once acquiesced in untrue opinions , and registred them as authentical records in their minds , it is no less impossible to speak intelligibly to such men , than to write legibly upon a paper already scribled over . the immediate cause therefore of indocibility , is prejudice ; and of prejudice , false opinion of our own knowledge . 9. another , and a principal defect of the mind , is that which men call madness , which appeareth to be nothing else but some imagination of some such predominancy above the rest , that we have no passion but from it ; and this conception is nothing else but excessive vain glory , or vain dejection : which is most propable by these examples following , which proceed in appearance every one of them from pride , or some dejection of mind . as first , we have had the example of one that preached in cheapside from a cart there , instead of a pulpit , that he himself was christ , which was spiritual pride or madness . we have had also divers examples of learned madness , in which men have manifestly been distracted upon any occasion that hath put them in remembrance of their own ability . amongst the learned men , may be remembred ( i think also ) those that determine of the time of the worlds end , and other such the points of prophecy . and the gallant madness of don quixotte is nothing else but an expression of such height of vain glory as reading of romance may produce in pusillanimous men . also rage and madness of love , are but great indignations of them in whose brains is predominant contempt from their enemies , or their mistresses . and the pride taken in form and behaviour , hath made divers men run mad , and to be so accounted , under the name of fantastick . 10. and as these are the examples of extremities , so also are there examples too many of the degrees , which may therefore be well accounted follies ; as it is a degree of the first , for a man , without certain evidence , to think himself to be inspired , or to have any other effect of gods holy spirit than other godly men have . of the second , for a man continually to speak his mind in a cento of other mens greek or latine sentences . of the third , much of the present gallantry in love and duel . of rage , a degree is malice ; and of fantastick madness , affection . 11. as the former examples exhibit to us madness , and the degrees thereof , proceeding from the excess of self-opinion ; so also there be other examples of madness , and the degrees thereof , proceeding from too much vain fear and dejection ; as in those melancholy men that have imagined themselves brittle as glass , or have had some other like imagination : and degrees hereof are all those exorbitant and causless fears , which we commonly observe in melancholy persons . chap. xi . 1. hitherto of the knowledge of things natural and of the passions that arise naturally from them . now forasmuch as we give names not only to things natural , but also to supernatural ; and by all names we ought to have some meaning and conception : it followeth in the next place , to consider what thoughts and imaginations of the mind we have , when we take into our mouths the most blessed name of god , and the names of those vertues we attribute unto him ; as also , what image cometh into the mind at hearing the name of spirit , or the name of angel , good or bad . 2. and forasmuch as god almighty is incomprehensible , it followeth , that we can have no conception or image of the deity , and consequently , all his attributes signifie our inability and defect of power to conceive any thing concerning his nature , and not any conception of the same , excepting only this , that there is a god : for the effects we acknowledge naturally , do include a power of their producing , before they were produced ; and that power presupposeth something existent that hath such power : and the thing so existing with power to produce , if it were not eternal , must needs have been produced by somewhat before it , and that again by something else before that , till we come to an eternal ( that is to say , the first ) power of all powers , and first cause of all causes : and this is it which all men conceive by the name of god , implying eternity , incomprehensibility , and omnipotency . and thus all that will consider , may know that god is , though not what he is : even a man that is born blind , though it be not possible for him to have any imagination what kind of thing fire is ; yet he cannot but know that somewhat there is that men call fire , because it warmeth him . 2. and whereas we attribute to god almighty , seeing , hearing , speaking , knowing , loving , and the like , by which names we understand something in men to whom we attribute them , we understand nothing by them in the nature of god : for , as it is well reasoned , shall not the god that made the eye , see ; and the ear , hear ? so it is also , if we say , shall god , which made the eye , not see without the eye ; or that made the ear , not hear without the ear ; or that made the brain , not know without the brain ; or that made the heart , not love without the heart ? the attributes therefore given unto the deity , are such as signifie either our incapacity or our reverence : our incapacity , when we say incomprehensible and infinite ; our reverence , when we give him those names , which amongst us are the names of those things we most magnifie and commend , as omnipotent , omniscient , just , merciful , &c. and when god almighty giveth those names to himself in the scriptures , it is but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is to say , by descending to our manner of speaking ; without which we are not capable of understanding him . 4. by the name of spirit , we understand a body natural , but of such subtilty , that it worketh not upon the senses ; but that filleth up the place which the image of a visible body might fill up . our conception therefore of spirit consisteth of figure without colour ; and in figure is understood dimension , and consequently , to conceive a spirit , is to conceive something that hath dimension . but spirits supernatural commonly signifie some substance without dimension ; which two words do flatly contradict one another : and therefore when we attribute the name of spirit unto god , we attribute it not as the name of any thing we conceive , no more than we ascribe unto him sense and understanding ; but , as a signification of our reverence , we desire to abstract from him all corporal grosness . 5. concerning other things , which some men call spirits incorporeal , and some corporeal , it is not possible by natural means only , to come to knowledge of so much , as that there are such things . we that are christians acknowledge that there be angels good and evil , and that there are spirits , and that the soul of man is a spirit , and that those spirits are immortal : but , to know it , that is to say , to have natural evidence of the same , it is impossible : for , all evidence is conception , as it is said , chap. 6. sect. 3. and all conception is imagination , and proceedeth from sense , chap. 3. sect. 1. and spirits we suppose to be those substances which work not upon the sense ; and therefore not conceptible . but though the scripture acknowledge spirits , yet doth it no where say , that they are incorporeal , meaning thereby , without dimension and quality : nor , i think , is that word incorporeal at all in the bible ; but it is said of the spirit , that it abideth in men ; sometimes that it dwelleth in them , sometimes that it cometh on them , that it descendeth , and goeth , and cometh ; and that spirits are angels , that is to say , messengers : all which words do imply locality ; and locality is dimension ; and whatsoever hath dimension , is body , be it never so subtil . to me therefore it seemeth , that the scripture favoureth them more , who hold angels and spirits corporeal , than them that hold the contrary . and it is a plain contradiction in natural discourse , to say of the soul of man , that it is tota in toto , & tota in qualibet parte corporis , grounded neither upon reason nor revelation , but proceeding from the ignorance of what those things are which are called spectra , images , that appear in the dark to children , and such as have strong fears , and other strange imaginations , as hath been said , chap. 3. sect. 5. where i call them phantasms : for , taking them to be things real , without us , like bodies , and seeing them to come and vanish so strangely as they do , unlike to bodies ; what could they call them else , but incorporeal bodies ? which is not a name , but an absurdity of speech . 6. it is true , that the heathens , and all nations of the world , have acknowledged that there be spirits , which for the most part they hold to be incorporeal ; whereby it might be thought , that a man by natural reason , may arrive , without the scriptures , to the knowledge of this , that spirits are : but the erroneous collection thereof by the heathens , may proceed , as i have said before , from the ignorance of the cause of ghosts and phantasms , and such other apparitions . and from thence had the grecians their number of gods , their number of daemons good or bad , and for every man his genius ; which is not the acknowledging of this truth , that spirits are ; but a false opinion concerning the force of imagination . 7. and seeing the knowledge we have of spirits , is not natural knowledge , but faith from supernatural revelation given to the holy writers of the scriptures ; it followeth , that of inspirations also , which is the operation of spirit in us , the knowledge which we have , must all proceed from scripture . the signs there set down of inspiration , are miracles , when they be great , and manifestly above the power of men to do by imposture : as for example , the inspiration of elias was known by the miraculous burning of the sacrifice . but the signs to distinguish whether a spirit be good or evil , are the same by which we distinguish whether a man or a tree be good or evil , namely , actions and fruit : for there are lying spirits , wherewith men are inspired sometimes , as well as with spirits of truth . and we are commanded in scripture , to judge of the spirits by their doctrine , and not of the doctrine by the spirits . for miracles , our saviour hath forbidden us to rule our faith by them , matth. 24.24 . and saint paul saith , gal. 1.8 . though an angel from heaven preach to you otherwise , &c. let him be accursed . where it is plain , that we are not to judge whether the doctrine be true or not , by the angel ; but whether the angel say true or no , by the doctrine . so likewise , 1 joh. 4.1 . believe not every spirit : for false prophets are gone out into the world . vers. 2. hereby shall ye know the spirit of god . vers. 3. every spirit that confesseth not that jesus christ is come in the flesh , is not of god : and this is the spirit of antichrist . vers. 15. whosoever confesseth that jesus is the son of god , in him dwelleth god , and he in god . the knowledge therefore we have of good and evil inspiration , cometh not by vision of an angel that may teach it , nor by a miracle that may seem to confirm it ; but by conformity of doctrine with this article and fundamental point of christian faith , which also saint paul saith is the sole foundation , that jesus christ is come in the flesh , 1 cor. 3.11 8. but if inspiration be discerned by this point , and this point be acknowledged and believed upon the authority of the scriptures ; how ( may some men ask ) know we that the scripture deserveth so great authority , which must be no less than that of the lively voice of god ; that is , how we know the scriptures to be the word of god ? and first , it is manifest , that if by knowledge we understand science infallible and natural , as is defined , chap. 6. sect. 4. proceeding from sense , we cannot be said to know it , because it proceedeth not from the conceptions ingendered by sense . and if we understand knowledge as supernatural , we cannot have it but by inspiration : and of that inspiration we cannot judge , but by the doctrine : it followeth , that we have not any way , natural or supernatural , of the knowledge thereof , which can properly be called infallible science and evidence . it remaineth , that the knowledge that we have that the scriptures are the word of god , is only faith , which faith therefore is also by saint paul defined , heb. 11.1 . to be the evidence of things not seen ; that is to say , not otherwise evident but by faith : for , whatsoever either is evident by natural reason , or revelation supernatural , is not called faith ; else should not faith cease , no more than charity , when we are in heaven ; which is contrary to the doctrine of the scripture . and , we are not said to believe , but to know those things that be evident . 9. seeing then the acknowledgment of scriptures to be the word of god , is not evidence , but faith , and faith ( chap. 6. sect. 7. ) consisteth in the trust we have of other men , it appeareth plain , that the men so trusted , are the holy men of gods church succeeding one another from the time of those that saw the wondrous works of god almighty in the flesh . nor doth this imply that god is not the worker or efficient cause of faith , or that faith is begotten in man without the spirit of god : for , all those good opinions which we admit and believe , though they proceed from hearing , and hearing from teaching , both which are natural , yet they are the work of god : for , all the works of nature are his , and they are attributed to the spirit of god : as for example , exod. 28.3 . thou shalt speak unto all cunning men , whom i have filled with the spirit of wisdom , that they may make aaron's garments for his consecration , that he may serve me in the priests office . faith therefore wherewith we believe , is the work of the spirit of god in that sense , by which the spirit of god giveth to one man wisdom and cunning in workmanship more than another , and by which he effecteth also in other points pertaining to our ordinary life ; that one man believeth that , which , upon the same grounds , another doth not ; and one man reverenceth the opinion , and obeyeth the commands of his superiour , and others not . 10. and seeing our faith , that the scriptures are the word of god , began from the confidence and trust we repose in the church ; there can be no doubt but that their interpretation of the same scriptures ( when any doubt or controversie shall arise , by which this fundamental point , that jesus christ is come in the flesh , may be called in question ) is safer for any man to trust to , than his own , whether reasoning or spirit , that is to say , his own opinion . 11. now concerning mens affections to god-ward , they are not the same always that are described in the chapter concerning passions there , for to love , is to be delighted with the image or conception of the thing loved ; but god is unconceivable : to love god therefore , in the scripture , is to obey his commandments , and to love one another . also to trust god , is different from our trusting one another : for , when a man trusteth a man , ( chap. 9. sect. 8. ) he layeth aside his own endeavours : but if we do so in our trust to god almighty , we disobey him ; and how shall we trust to him whom we know we disobey ? to trust to god almighty therefore , is to referr to his good pleasure all that is above our own power to effect : and this is all one with acknowledging one only god , which is the first commandment . and to trust in christ , is no more but to acknowledge him for god ; which is the fundamental article of our christian faith : and consequently , to trust , rely , or , as some express it , to cast and roll our selves on christ , is the same thing with the fundamental point of faith , namely , that jesus christ is the son of the living god . 12. to honour god internally in the heart , is the same thing with that we ordinarily call honour amongst men : for it is nothing but the acknowledging of his power ; and the signs thereof , the same with the signs of the honour due to our superiours , mentioned chap. 8. sect. 6. viz. to praise , to magnifie , to bless ; to pray to him , to thank him , to give oblations and sacrifices to him , to give attention to his word , to speak to him in prayer with consideration , to come into his presence with humble gesture , and in decent manner , and to adorn his worship with magnificence and cost : and these are natural signs of our honouring him internally : and therefore the contrary hereof , to neglect prayer , to speak to him extempore , to come to church slovenly , to adorn the place of his worship worse than our own houses , to take up his name in every idle discourse , are the manifest signs of contempt of the divine majesty . there be other signs which are arbitrary ; as , to be uncovered , ( as we be here ) ; to put off their shooes , as moses at the fiery bush , and some other of that kind , which in their own nature are indifferent , till , to avoid indecency and discord , it be otherwise determined by common consent . chap. xii . 1. it hath been declared already , how external objects cause conceptions , and conceptions , appetite and fear , which are the first unperceived beginnings of our actions : for either the actions immediately follow the first appetite , as when we do any thing upon a sudden ; or else to our first appetite there succeedeth some conception of evil to happen to us by such actions , which is fear , and which holdeth us from proceeding . and to that fear may succeed a new appetite , and to that appetite another fear alternately , till the action be either done , or some accident come between , to make it impossible ; and so this alternate appetite and fear ceaseth . this alternate succession of appetite and fear during all the time the action is in our power to do or not to do , is that we call deliberation ; which name hath been given it for that part of the definition wherein it is said that it lasteth so long as the action , whereof we deliberate , is in our power : for , so long we have liberty to do or not to do ; and deliberation signifieth a taking away of our own liberty . 2. deliberation therefore requireth in the action deliberated two conditions ; one , that it be future ; the other , that there be hope of doing it , or possibility of not doing it ; for , appetite and fear are expepectations of the future ; and there is no expectation of good , without hope ; or of evil , without possibility : of necessaries therefore there is no deliberation . in deliberation , the last appetite , as also the last fear , is called will , viz. the last appetite , will to do , or will to omit . it is all one therefore to say will , and last will : for , though a man express his present inclination and appetite concerning the disposing of his goods , by words or writing ; yet shall it not be counted his will , because he hath still liberty to dispose of them other ways : but when death taketh away that liberty , then it is his will . 3. voluntary actions and omissions are such as have beginning in the will ; all other are involuntary , or 〈◊〉 voluntary , such as a man doth upon appetite or fear ; involuntary , such as he doth by necessity of nature , as when he is pushed , or falleth , and thereby doth good or hurt to another : mixt , such as participate of both ; as when a man is carried to prison , going is voluntary , to the prison , is involuntary : the example of him that throweth his goods out of a ship into the sea , to save his person , is of an action altogether voluntary ; for , there is nothing therein involuntary , but the hardness of the choice , which is not his action , but the action of the winds : what he himself doth , is no more against his will , than to flee from danger is against the will of him that seeth no other means to preserve himself . 4. voluntary also are the actions that proceed from sudden anger , or other sudden appetite in such men as can discern good or evil : for , in them the time precedent is to be judged deliberation ; for then also he deliberateth in what cases it is good to strike , deride , or do any other action proceeding from anger or other such sudden passion . 5. appetite , fear , hope , and the rest of the passions are not called voluntary ; for they proceed not from , but are the will , and the will is not voluntary : for , a man can no more say he will will , than he will will will , and so make an infinite repetition of the word [ will ] ; which is absurd , and insignificant . 6. forasmuch as will to do is appetite , and will to omit , fear ; the cause of appetite and fear is the cause also of our will : but the propounding of the benefits and of harms , that is to say , of reward and punishment , is the cause of our appetite , and of our fears , and therefore also of our wills , so far forth as we believe that such rewards and benefits as are propounded , shall arrive unto us ; and consequently , our wills follow our opinions , as our actions follow our wills ; in which sense they say truly , and properly , that say the world is governed by opinion . 7. when the wills of many concur to one and the same action and effect , this concourse of their wills is called consent ; by which we must not understand one will of many men ( for every man hath his several will ) but many wills to the producing of one effect : but when the wills of two divers men produce such actions as are reciprocally resistant one to the other , this is called contention ; and , being upon the persons one of another , battel : whereas actions proceeding from consent , are mutual aid . 8. when many wills are involved or included in the will of one or more consenting , ( which how it may be , shall be hereafter declared ) then is that involving of many wills in one or more , called vnion . 9. in deliberations interrupted , as they may be by diversion of other business , or by sleep , the last appetite of such part of the deliberation is called intention , or purpose . chap. xiii . 1. having spoken of the powers and acts of the mind , both cognitive and motive , considered in every man by himself , without relation to other● ; it will fall fitly into this chapter , to speak of the effects of the same power one upon another ; which effects are also the signs , by which one taketh notice what another conceiveth and intendeth . of these signs , some are such as cannot easily be counterfeited ; as actions and gestures , especially if they be sudden , whereof i have mentioned some ; ( for example , look in chap. 9. ) with the several passions whereof they are signs : others there are which may be counterfeited ; and those are words or speech ; of the use and effects whereof , i am to speak in this place . 2. the first use of language , is the expression of our conceptions , that is , the begetting in one another the same conceptions that we have in our selves ; and this is called teaching ; wherein , if the conception of him that teacheth continually accompany his words , beginning at something true in experience , then it begetteth the like evidence in the hearer that understandeth them , and maketh him to know something , which he is therefore said to learn : but if there be not such evidence , then such teaching is called perswasion , and begetteth no more in the hearer , than what is in the speakers bare opinion . and the signs of two opinions contradictory one to another ; namely , affirmation and negation of the same thing , is called controversie : but both affirmations , or both negations , consent in opinion . 3. the infallible sign of teaching exactly , and without errour , is this , that no man hath ever taught the contrary : not that few , how few soever , if any ; for commonly truth is on the side of a few , rather than of the multitude : but when in opinions and questions considered and discussed by many , it happeneth that not any one of the men that so discuss'd them differ from another , then it may be justly inferred , they know what they teach , and that otherwise they do not . and this appears most manifestly to them that have considered the divers subjects wherein they have exercised their pens , and the divers ways in which they have proceeded , together with the diversity of the success thereof : for , those men who have taken in hand to consider nothing else but the comparison of magnitudes , numbers , times , and motions , and how their proportions are to one another , have thereby been the authors of all those excellencies by which we differ from such savage people as now inhabit divers places in america ; and as have been the inhabitants heretofore of those countries where at this day arts and sciences do most flourish : for , from the studies of these men , have proceeded whatsoever cometh to us for ornament by navigation , and whatsoever we have beneficial to humane society by the division , distinction , and portraicting the face of the earth ; whatsoever also we have by the account of times , and foresight of the course of heaven ; whatsoever by measuring distances , plains , and solids of all sorts ; and whatsoever either elegant or defensible in building : all which supposed a way , what do we differ from the wildest of the indians ? yet to this day was it never heard of , that there was any controversie concerning any conclusion in this subject ; the science whereof hath nevertheless been continually amplified and enriched by the conclusions of most difficult and profound speculation . the reason whereof is apparent to every man that looketh into their writings ; for they proceed from most low and humble principles , evident even to the meanest capacity ; going on slowly , and with most scrupulous ratiocination ; viz. from the imposition of names , they inferr the truth of their first propositions ; and from two of the first , a third ; and from any two of the three , a fourth ; and so on , according to the steps of science , mentioned chap. 6. sect. 4. on the other side , those men who have written concerning the faculties , passions , and manners of men , that is to say ; of moral philosophy , and of policy , government , and laws , whereof there be infinite volumes , have been so far from removing doubt and controversie in the questions they have handled , that they have very much multiplied the same : nor doth any man at this day so much as pretend to know more than hath been delivered two thousand years ago by aristotle : and yet every man thinks that in this subject he knoweth as much as any other ; supposing there needeth thereunto no study but that accrueth unto them by natural wit ; though they play , or imploy their mind otherwise in the purchace of wealth or place . the reason whereof is no other , than that in their writings and discourses they take for principles those opnions which are already vulgarly received ; whether true or false , being for the most part false . there is therefore a great deal of difference between teaching and perswading ; the sign of this being controversie ; the sign of the former , no controversie . 4. there be two sorts of men that commonly be called learned : one is that sort that proceedeth evidently from humble principles , as is described in the last section ; and those men are called mathematici : the other are they that take up maxims from their education , and from the authority of men , or of custom , and take the habitual discourse of the tongue for ratiocination ; and these are called dogmatici . now seeing in the last section those we call mathematici are absolved of the crime of breeding controversie , and they that pretend not to learning cannot be accused , the fault lieth altogether in the dogmaticks , that is to say , those that are imperfectly learned , and with passion press to have their opinions pass every where for truth , without any evident demonstration either from experience , or from places of scripture of uncontroverted interpretation . 5. the expression of those conceptions which cause in us the experience of good while we deliberate , as also of those which cause our expectation of evil , is that which we call counselling , and is the internal deliberation of the mind concerning what we our selves are to do or not to do . the consequences of our actions are our counsellors , by alternate succession in the mind . so in the counsel which a man taketh from other men , the counsellors alternately do make appear the consequences of the action , and do not any of them deliberate , but furnish among them all , him that is counselled with arguments whereupon to deliberate with himself . 6. another use of speech is expression of appetite , intention , and will ; as the appetite of knowledge by interrogation ; appetite to have a thing done by another , as request , prayer , petition : expressions of our purpose or intention , as promise , which is the affirmation or negation of some action to be done in the future : threatning , which is the promise of evil ; and commanding , which is that speech by which we signifie to another our appetite or desire to have any thing done , or left undone , for reasons contained in the will it self : for it is not properly said , sic volo , sic jubeo , without that other clause , stet pro ratione voluntas : and when the command is a sufficient reason to move us to action , then is that command called a law . 7. another use of speech is instigation and appeasing , by which we increase or diminish one anothers passion : it is the same thing with perswasion ; the difference not being real ; for , the begetting of opinion and passion is the same . but whereas in perswasion we aim at getting opinion from passion ; here , the end is , to raise passion from opinion . and as in raising an opinion from passion , any premisses are good enough to inforce the desired conclusion ; so , in raising passion from opinion , it is no matter whether the opinion be true or false , or the narration historical or fabulous : for , not the truth , but the image , maketh passion : and a tragedy , well acted , affecteth no less than a murther . 8. though words be the signs we have of one anothers opinions and intentions , because the aequivocation of them is so frequent according to the diversity of contexture , and of the company wherewith they go , which , the presence of him that speaketh , our sight of his actions , and conjecture of his intentions , must help to discharge us of ; it must therefore be extream hard to find the opinions and meaning of those men that are gone from us long ago , and have left us no other signification thereof than their books , which cannot possibly be understood without history , to discover those aforementioned circumstances , and also without great prudence to observe them . 9. when it happeneth that a man signifieth unto us two contradictory opinions , whereof the one is clearly and directly signified , and the other either drawn from that by consequence , or not known to be contradictory to it ; then ( when he is not present to explicate himself better ) we are to take the former for his opinion ; for that is clearly signified to be his , and directly ; whereas the other might proceed from errour in the deduction , or ignorance of the repugnancy . the like also is to be held in two contradictory expressions of a mans intention and will , for the same reason . 10. forasmuch as whosoever speaketh to another , intendeth thereby to make him understand what he saith , if he speak unto him either in a language which he that heareth understandeth not , or use any word in other sence than he believeth is the sence of him that heareth , he intendeth also not to make him understand what he saith ; which is a contradiction of himself . it is therefore always to be supposed , that he which intendeth not to deceive , alloweth the private interpretation of his speech to him to whom it is addressed . 11. silence , in him that believeth that the same shall be taken for a sign of his intent , is a sign thereof indeed : for , if he did not consent , the labour of speaking so much as to declare the same , is so little , as it is to be presumed he would have done it . conclusion . thus have we considered the nature of man so far as was requisite for the finding out the first and most simple elements wherein the compositions of politick rules and laws are lastly resolved ; which was my present purpose . finis . the sinners glasse containing augustines ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of saint augustine and other ancient fathers. augustine, saint, bishop of hippo. 1609 approx. 147 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a23100 stc 953.5 estc s1048 19998750 ocm 19998750 23598 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. a23100) transcribed from: (early english books online ; image set 23598) images scanned from microfilm: (early english books, 1475-1640 ; 1719:26) the sinners glasse containing augustines ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of saint augustine and other ancient fathers. augustine, saint, bishop of hippo. pimm, timo. [288] p. printed by iohn vvindet for john budge, london : 1609. dedication signed: timo. pimm. signatures: a-m¹². title and text in ornamental border. 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review (qc) and xml conversion the sinners glasse . containing avgvstines ladder to paradise . with diuers meditations and prayers , both for morning and euening . collected out of saint augustine and other ancient fathers . london printed by iohn vvindet for john budge . 1609. to the vertuous and honorable ladie , anne windsor , wife to the right honorable lord henry vvindsor . after i had collected certaine doctrines and meditations , out of sundrie works of augustine , to mine owne priuate contentment : in time following , some of my learned friends , by chance perusing and liking the order and method of them , it put me in comfort , to make them more knowne through the englishing of them . and honourable ladie , first out of that booke ( vnder the name of augustine ) intituled of the spirit and soule , i had according to mine owne purpose , disposed & framed 15. portions , or particulars out of many chapters in that booke . they are especiall & easie teachings to many , that yet know not what themselues are , that thereby ( considering and beholding well of what they are made , and their substance , which is of the soule and body vnited , and yet falling too often at variance , will not be perswaded the one by the other ) they may , feeling their owne miserie by it , seek and desire higher after many diuine knowledges , which may keepe their soules and bodies in vnitie , and to bee at peace with god. then for the meditations , that follow , i gathered them out of that blessed man his woorkes , euery where when i thought which might mooue a godly minde : not setting downe whole chapters neither , except foure or fiue , but parcels thereof : and contented partly with breuitie , as also some time in a chapter , meeting with the ignoraunce and corruption of that time , in praying to saints : i left that part out , which inuocation is a sacriledge , not possible to haue any office allowed it in prayer through the whole scripture : but by the large authoritie thereof it is most forcibly extruded . and no doubt , but augustine in his time found it so , lib. contra parmenid . 2. cap 8. for he sayeth christian men doe togither commend themselues in their prayers , but hee for whom none maketh intercession , but he himselfe for all : hee is the verie , onely and true mediator . and saith ambrose , lib. de isaac & anima , he is our mouth by which we speake to the father : our eye by which we see the father : our right hand by which wee offer vs to the father : otherwayes then by whose intercession , neither wee nor all the saintes hath any thing with god. and i intend not , that these abstracts out of those prayers and meditations , vnto part of which i haue after my iudgment , applied some verses out of the psalmes , shuld be vsed of any , for , or as in stead of their prayers , for that cannot bee , they haue beene long sithence offered vp by that holy man , they were his owne . but now they are to be taken as moouers & stirrers vp of others , to heauenly contemplation , contrition , and holy sorrow . our perfect prayer with the duties thereto belonging , riseth of faith and knowledge which commeth by hearing and reading the scriptures , whereby thorough the holy ghost , we are made able to seeke christ , and so the inuisible father , who is not found elsewhere , but in christ , that thus wee are come to haue a certaine communication with god , in which ( entred into the sanctuarie of heauen ) wee haue to doe with three persons , as gregorie nazianzene vpon the trinitie writeth . i cannot ( sayeth he ) thinke of one , but presently i am compassed round , with the brightnesse and glorie of three : neither can i distinguish of three , but suddenly i am brought again to one . and so in our prayers it is with vs. paul sayth thus gal. 4. god hath sent the spirit of his sonne into our hearts , which crieth abba father , which spirit so sent , proceedeth from the father and the son , and sendeth vs forth-with to call on the father , through his sonne . and also rom. 8. that spirit in our hearts certifieth our spirit , that wee are the children of god. and the same most holy 3. persons & one god , keepeth such an immediate course in our prayer , that no saint in heauen can come betweene the holy ghost and our redeemer , to intreat him to heare vs , or to bee ioyned with him , or to bee in his stead for an in tercessor : his leue and worthinesse maketh vs worthy through his spirit to come to him our selues . as also that holy spirit which is the cause that wee haue knowledge in the scriptures , prompteth vs how to pray how to edifie , and how to answere our aduersaries , visible & inuisible . moreouer most excellent and heauenly knowledge is learned out of the scripture , in praise of which , and comparing it aboue all other learnings . augustin saith , de doct . christiana lib. 2. whatsoeuer a man can learne without it if it be faultie , or offensiue , there it is condemned . if it bee profitable , there it is found . and when whosoeuer hath found , all things which elsewhere hee hath profitably learned , hee shall finde those things the more abundantly by much , which are learned no where else at all , but in the admirable highnesse and marueilous humility of the sacred scriptures . thus ( madame ) signifying vnto you the contents of this briefe collection , i pray to the almightie to enlighten and direct you alwaies with his spirit , to the increase of true honour through you in this life , and to crowne you with glorie in the life euerlasting . your seruant to your honour dutifully affected . timo. pimm . a confession of our sinnes . o lord my god euerlasting & almighty father : i acknowledge and confesse before thy holy and high maiestie , that i was bred and born in sinne and corruption : and that since my birth i haue not ceased , nor doe cease dayly to transgresse thy commandements . in respect wherof . i cannot escape ruine and destruction according to thy rightfull iustice notwithstanding , forasmuch as i am sory that i haue offended thée , and doe condemne both my ●elfe and my sinne : and forasmuch as it hath pleased thée to loue vs , euen when wee were thine enemies and for assurance thereof , to giue vs thy onely and wel be loued sonne , our lord jesus christ , to be a mediator , and aduocate betwéene thée and vs , promising that wee shall obtaine whatsoeuer we aske of thée in his name . vouchsafe o most louing god and mercifull father , to pardon and forgiue me in his name , and for his sake : and not only to clense my heart from all vanity and vncleannes , but also to gouerne and guide me by thy holy spirit in all my waies , that i may liue according to thy holy and heauenly commandements all the daies of my life , to the glory of thy holy name , through the same thy welbeloued sonne , so be it . morning prayer . o god and father of our lord iesus christ , whom no man knoweth but by thy speciall gift : grant that vnto the rest of thine excéeding great benefites towardes mée , this which is the greatest , that can bee bestowed vpon mankinde , may be added also , namely that as thou hast raised vp my body from fast and sound sléepe , so also thou wilt deliuer my mind from the sléepe of sinne , and from the darknes of this world : and after death restore the same body to life , as well as thou hast called it again from sléepe . for that which is death to vs , is but sléepe vnto thée . i pray and beséech thée , that through thy goodnesse , this body of mine may bee fellow and furtherer of all godlinesse to my soule in this life , so as it may also be partner with it of the endlesse felicity in the life to come , through iesus christ thy sonne our lord. for whose sake and by whom , thou giuest vs all good and wholesome thinges to our welfare , amen . euening prayer . lord iesus christ , to whose vnconsumeable goodnesse we bee beholden for all things : which hast graunted the chearefull light of the day , vnto all men both good and bad to doe their businesse in , and mercifully giuen them the swéet stilnesse of the night , to refresh the powers of their silly bodies , and to put away the cares of their mindes , & to aswage their sorrowes : for so much as thou thy selfe performest all these things much more beneficially to them that loue thée , to whom thou giuest a farre greater light by the grace of faith , to doe all déedes of godlinesse by , then doth the shining of the sunne vnto the world : insomuch as thy promises neuer suffer them to faint , but the comfort of thy spirit putteth away all cumberances of minde , farre more effectually then any sleepe of the body . and the whole man resteth not more sweetly , or safely in any thing , then in thy mercy ( o deare redéemer : ) i ●eseech thee , that if i haue done any thing this day through humaine frailty , & negligence , which hath offended thine eies , pardon it for thine wonted goodnesse sake , and grant therwithall that this night may be happy to mee , by thy prospering thereof , pure by thy preseruing of me , & safe from the nightly illusions of wicked féends , through thy protection , so as this sléepe may make both my body and mind more chearefull , and lusty to serue thee to morrow . moreouer , because this life hath not one houre certaine , whensoeuer the euentide therof commeth and the long sleepe of the body groweth vpon mee , from which we shall not wake , till the dead rise againe at the sound of thine angelles trumpet . i beseech thee lighten thou then the eyes of my mind , so as i may not sleepe in euerlasting death , by the quenching of my faith , but rest in thee , to whom euen the dead are aliue ; which liuest and raignest with the father , and the holy ghost , one god world without ende , amen . augustine his ladder to paradice . being busied on a certaine day with the bodily labour of hands , when i had begunne to consider of a spirituall mans exercise : foure degrees or steppes suddenly offered themselues vnto my consideration , which were , reading , meditation , prayer , and contemplation . this is the ladder of secluded men , of solitary men , wherewith they are lifted vp into heauen , it is a ladder distinguished and noted but with a few degrees or stepps , and yet of an vnmeasurable , and incredible greatnesse . the first part of the which is stayed vpon the earth , but the vppermost part pierceth the clouds , and searcheth the secrets of the heauens . these degrees or steps , as in names and number they are diuers , so in order and number they are distinguished· whose properties and benefites , surely euery of them , what they may bring to passe in vs , how betweene themselues they differ and excell , if any one would throughly consider , whatsoeuer labour or study he shal bestow in them , be shall briefely and easily thinke and thinke againe vpon them , in regard of the greatnesse of their profite , sweetnesse , and delight . for reading is a diligent and earnest looking on the scriptures , with a bending and strayning of the mind . meditation is a studious action of the minde searching out the knowledge of the secret truth , by the leading of ones owne and speciall reason . prayer , is a deuout intention of the minde to god , for the putting away of euill things , and the obtaining of things that are good , contemplation , is a certaine lifting vp of a stayed minde to god , tasting the ioyes of eternall sweetnesse . a discription of the parts and duties of those foure degrees . therefore the discriptions of the foure degrees assigned it remaineth that wee should sée their parts and duties . reading searcheth . meditation findeth . prayer sueth or maketh intercession . contemplation , féeleth or tasteth . wherevpon the lord himselfe , saith . seeke and ye shall find , knocke , and it shall bee opened vnto you . seeke by reading and yee shall finde in meditating . knocke ye by prayer , and it shall bee opened to you in contemplation . reading setteth the mouth as it were to sound meate . meditation cheweth and breaketh prayer obtayneth tast . contemplation is the same sweetnesse which gladdeth and comforteth . reading is in the barke or shell , meditation in the fat . prayer in the supplication of desire . contemplation in the delectation of gotten sweetnesse , which that it may appeare more plaine , i will apply one example out of many . i heare in reading , blessed are the cleane ' n hart for they shall see god. beholde a short sentence , but swéet and manifolde in knowledge . i come ouer and beside to the feede of the soule , as it were of a grape , the which thing after the soule hath diligently séene into it sayth within it selfe , may there be any good ? i will come to my heart and will try if happely i may vnderstand and finde this cleannesse , for this thing is precious and worthy to bee 1 wished for , the possessors of which are called gods , to whom is promised the sight of god , which is eternall use , which is commended with so many testimonies of holy scriptures . therefore destring this thing more plainely , to be expounded to it selfe , it beginneth to chew and breake this grape , and putts it into the presse , vntill it mooueth reason to search out , whether this cleannesse so precious and worthy to be wished for , can be , and how it may be bad . the office of meditation . then commeth diligent and earnest meditation , it farieth not behinde , it hath not any thing in the superficie or outside of another , it pitcheth foote , it pierceth the inward parts , it seeketh euery corner , it considereth beedely , that he hath not sayde , blessed be the cleane in body but in minde : because it sufficeth not to haue harmeles hands from euill worke , but that also we should bée ●lensed in mind from wicked thoughts . which is confirmed by the authority of the prophet saying . who shall ascend into the hill of the lord , or who shall rise vp . in his holy place : euen he that hath cleane hands and a pure heart . also this meditation , it considereth this cleannesse of heart which the same prophet would thinke also how carefull blessed iob was in keeping this , who said , i haue made a couenant with mine eyes that i would ●ot thinke any thing of the virgin. see how much the holy man strayned himselfe , who shut his eyes least hee should behold vanitie , lest by chance vnawares hee should respect that , which afterwards inwardly he might desire . afterward and after such sort that the prophet hath entreated of the cleannesse of the heart , he beginneth to speake of the reward thereof . how glorious and delectable a thing it would bee to see the face of the lord so long wished for , beautifull in fairenesse aboue the sonnes of men . now not abiect and base not hauing a hope with which his mother cloathed him , but arayed with a robe of immortality , and crowned with a diademe , with which his father hath crowned him in the day of resurrection and glory , the day which the lord hath made . meditation thinketh , that in that vision , there shall bee that fulnes of which the prophet speaketh . we shall be satisfied when thy glory shall appeare . doe you not percerue how much lie our hath flowed out of a little grape , how great a fler is risen out of this sparke , and how much this little text is extended in the same meditation . blessed bee the cleane in heart , for they shall see god. but how much yet might bee extended or enlarged , if any one should come that hath proued such things ? for i feele that the well is déepe and i in these things vnskilfull , i haue scantly sound a vessel , in which i might draw vp few things the soule inflamed with these lights , sacrificed with these desires , the alablaster box of sweete oyntment broken , beginneth to sauor , not of tast , but as it were of an odoriferous sent . of this the soule doth gather , how swéet a thing it is , to féele the experience , whereof it hath knowne meditatiō to be so pleasant . but what shall the soule doe , it burneth with desire to haue it , but it doth not find in it selfe , how it may haue it , and in how much more it searcheth , the more greatly it desireth , whilst it setteth before it meditation , it setteth before it also sorrow , because it vnderstandeth not the sweetnes which meditation sheweth to be in the cleanesse of heart . for it commeth not of reading and meditating to vnderstand this , sweetnesse , except it bee giuen from aboue , for to reade and meditate , is as common to the euill as to the good . and those philosophers of the gentiles by the leading of reason found out in what the ch●efe of true goodnesse consisted . but because when they had known god , they glorified him not as god ( but presuming on their ●wne power , they sayde bee will magnifie our owne tongues , our lipps 〈◊〉 our owne ) they deserued not to vnderstād what they might see . they vanished in their owne thoughts , and their wisedome is devoured , which humane study of discipline had bestowed vpon them , not the spirit of wisedome , which onely giueth true wisedome , which is to say , sauory knowledge , which when it is , in whomsoeuer that inestimable sauor gladdeth and comforteth . and of that it is said , wisedome doth not enter into a malicious soule . for this is of god alone , and as god had giuen the office of baptizing to many , yet in baptisme he hath retayned to himselfe onely , the power and authority of forgiunesse of sins wher vpon john hath sayde of him distinctly ▪ this is hee which baptiseth in the holy ghost . and of him we may say , this is he which giueth the tast or sauor of wisedome , hee maketh knowledge sauory to the soule . for truely speech is giuen to many : wisedome to a fewe , the which the lord distributeth to whom hée will and how he will. the office of prayer . bvt the soule perceiuing of it selfe , that it cānot atta●ne to the desired swéetnesse of knowledge & experience , & by how much the more it commeth to the secret heart , by so much the more god is exalted , it humbleth it selfe vnto prayer saying . lord which art not seene but of cleane hearts , i haue searched in reading , i haue sought in me●itating , how true cleannesse of heart may be had that by that meanes i might know thee . i did seeke thy face o lord , thy face o lord did i séeke . i haue long meditated in my heart , and in my meditation the fier waxed not . and my desire more to know thee , whilst thou breakest to me the bread of holy scripture , and in the brea●ing of bread , in which then art more knowne . and how much more i know thee , i long the more to knowe thée , not in the barke of the letter , but in the sée●ng of practice and experience . neither do i humbly aske this o lord , for my merits , but for thy mercy . because i confesse i am vnworthy and a sinner , but yet the dogs doe eate of the crums that fall from their masters table . giue me o lord an earnest of the inheritance to come , at least one droppe of heauenly raine , wherwith i may coole my thirst , for i burne with great desire . the office of contemplation . with these and such burning speeches , the soule doth inflame her desire , like as shee doth shew her affection . with these incantations shee calleth vpon her bridegroome . but the lord whose eyes are vpon the righteous , & his eares open only vnto their prayers : euen those their prayers he tarteth not for , vntill they shall end their speech , but interrupteth the middle course of their prayer and making speede offereth h●mselfe , and compassed about with the dew of heauenly sweetnesse , meeteth the longing soule , and annointed with excellent oyntments refresheth the wearied soule , comforteth the hungrie , fatneth the poore , maketh it forget earthly things , quickneth it vnmindfull of it selfe , in strengthening it meruailously . and as in certaine carnall and fleshely pleasures , carnal concu●iscence doth so much ouercome , that it loseth all the vse of reason : so of good right , worthyly in this supernal contemplation , carnall & fleshly motions are quite consumed and swallowed vp from the soule , so that the flesh may contrary or gain say the soul in nothing & man become altogether spirituall . signes of the holy ghost comming to man. o lord how dost thou appeare when thou wilt doe these things , and what signe of thy comming ? whether are déepe sighes and teares witnesses and messengers of this comfort and gladnesse . if it bee so , this is a new meaning , and an vnusuall signe for what agreement is there of comfort to sighes , of gladnesse to teares : but yet if these are to bee called teares , and not rather the ouerflowing aboundance , of the inward dew powred vpon , and a signe of an inward washing , and an outward clensing . like as in baptisme of children , by the outward washing is signified and figured the inward washing of the soule , so here the inward clensing goeth before the outward washing . o happy teares by which , the inward spotts are purged , and by which the burning flames of sinnes are quenched . blessed are you that so mourne , for you shal reioyce . o soule acknowledge thy bridegroome with teares , imbrace thy long wished for . now bee drunken with the flowing streame of pleasure , sucke milke and hony from the breast of his comfort . these be the cleane giftes and comforts which thy bridegroome hath giuen thee , which are sobs and teares . he bringeth to thee drinke with teares in measure these teares are bread to thee day & night : bread truely strengthning mans heart , swéeter then honny and the honnies combe . o lord if these teares bee so sweete which are stirred vp through the remēbrance & desire of thee , how sweet shall the ioy bee conceiued , by the open and m●nifest sight of thée . if it bee so sweete to weepe for thee , how sweet will it be to bee glad and reioyce with thée . but why doe we set forth in common , these secret conferences of that ? why doe we endeuor to expresse eternal affections in common words the vnexpert vnderstand not such things in the booke of experience : whom the same annoynting teacheth . and other wayes the outward leter profiteth not the reader any whit . litle sauory is the reading of the outward letter , except it can take the exposition and inward sence from the heart . how the soule remaineth , the feruency of the holy ghost ceasing for a time . o my soule wee haue a great while prolonged speech . it were good for vs to be here with peter and iohn , to beholde the glory of the bridegroome and to tarry long with him . but i would to bee made here , not two or thrée tabernacles , but one , in which wee might bee together , and take delectation together . but as the bridegroome saith let me depart , for now riseth the morning , thou hast receiued the light of grace , and the visiting which thou didst desire . therefore the blessing being giuen , the sinnow of the thigh mortified , and the name changed from iacob to israel , the bridegroome long wished for , withdraweth himselfe for a little time . he withdraweth himselfe aswell from the foresaid vision , as from the swéetnesse of the contemplation , notwithstanding hee remaineth as much as to gouernment , as much as to glory , and asmuch as to peace and vnity . here is rendred a cause why the feruency of the holy ghost leaueth the soule a little time . bvt thou maiest not be afraide spouse , nor dispaire , neither thinke thy selfe dispised although the bridegroome withdraw his face from thee a little while : all is wrought for thy good , and of his comming and going away thou gettest profite . hée commeth to thy comfert , he goeth away as a warning to take héed , least the greatnesse of consolation should heaue and puffe thée vp , least if alwayes the bridegroome should be with thée , thou shouldest begin to contemne thy fellowes , and attribute such continual visiting not to grace , but to nature . but the bridegroome giueth this grace to whom hee will , and when hee will , it may not bee possessed by right of inheritance . it is a common prouerbe that too much familiarity breedeth contempt . therefore he goeth away least by too much continuance he should be contemned , and being absent hee might be the more wished for : and the more wished and desired , he might the more ardently bee sought for . moreouer what is present life , which ( in respect of future glory , that shal be reueled to vs ) is like a riddle , by which now wee know in part . for wee haue not here an abiding citie , but we séeke one to come . therefore wee should not esteeme banishment for a country , a token for a great sum of money . the bridegroome commeth , likewise he goeth away , now bringing comfort , then changing our generall state with infirmity , a little while hee suffereth vs to tast how swéete he is , and before we can fully féele it , hee withdraweth himselfe , and so as it were with spread wings houering ouer vs , prouoketh vs to flie , as though he would say . behold you tast a little , i am swéet , if you will fully bee satisfied with this swéetnes , run yee after me in to the swéete sauour of my oyntments hauing your harts lifted vp , where i am , on the right hand of god the father , where you shall see me , not by a glasse or in a ridle , but face to face , and where your hearts shall reioyce fully , and your ioy no man can take from you . a care and diligence of the soule that it be not altogether forsaken of god. bvt take héede thou spouse how the bridegroome may turne away himselfe from thee . hee goeth not far , and though thou séest not him , yet he full of eies séeth thee before & behind ▪ thou canst neuer hide thy selfe frō him . he hath also about thee spirits , his messengers most witty , and prudent spies , that they should marke how ( the bridegroome absent ) thou behauest thy selfe , and might accuse thée before him ; if they perceiue and finde in thée any signes of wantonnesse or scurrility , this bridegroome is ielous , i● thou entertaine an other louer , if thou fancy to please others , he will presently seperate himselfe from thee , and cleaue to other yong ones . this bridegroome is delicate noble and rich , goodly to beholde in beauty aboue the sons of men . and therefore hée doth not vouchsafe or thinke worthy to haue any other then a beautifull spouse . if he see in thee a spot or a wrinkle , presently hee turneth away his face . he cannot indure any vncleannesse . therfore be thou chast , be thou modest and humble , that so of thy bridegroome thou maist desire often to be visited . the office and effects of euery one of the degrees by repetition . therefore that those things that are difficultly spoken , ioyned and vnited together , may séeme the better , let vs gather ( by repetition ) the summ● of such thinges spoken of before , like as that before noted , may be séene in the foresaide examples , how those steppes and degrées may agrée together , and as ioyntly and seuerally they may surpasse or excell eyther other . for reading as it were a ground worke and chiefe meane ; first offereth it selfe , and in matter being ministred sendeth vs to meditation and then meditation diligently inquireth , what is worthy to bee sought for and as it were digging , findeth treasure and sheweth it . but when it cannot obtaine of it selfe , it sendeth vs to prayer prayer lifteth vp it selfe with all vehemency , when it findeth by the sweetnes of contēplation , the treasure worthy to bee desired . comming to this , when it moistneth the thirstie soule with the dew of heauenly swéetnes , it rewardeth the labour of these thrée before . so then reading is an outward exercise meditation an inward perceiuing . prayer a desire , and meditation aboue al sense . the first degrée is of beginning , the second of profiting , the third of deuoutnes , the fourth of blessednesse . but these degrées , are so linked together , and are so seruiceable , in supplying helpe one to another , that those going before without those that follow , profite little or nothing , and those that follow without those that goe before , seldome or neuer profite . for what profiteth it to vse the time with continuall reading , to run ouer the great acts & writings of holy men , except in breaking and chewing on them , wee may sucke the iuyce and passe it through in swallowing it , euen to the most inward part of the heart , that out of them wee may diligently consider our state or order of life , and study and indeuor to doe their workes ▪ whose déeds and writings we couet to reade often . bubow shall wee conceiue these things in minde , or how may wee take héede , least in meditating on some of them falsly , and vainely , wee should passe the bounds set downe of the holy fathers , except first we shall be instructed by reading or by hearing , for bearing after a certain manner belongeth to reading . whereupon wee were wont to say , not only to haue read those books which we read to our selus and others , but also those which we haue heard of our masters . also what profiteth it a man when he may perceiu what may bee done by meditations , except he getteth helpe by prayer , and gods grace to obtaine to them . euery good gift and euery perfect gift , is from aboue , comming from the father of lights , without whom we can doe nothing . it required prayer of the samaritane woman , when he said , if thou knewest the gift of god , and who it is that sayeth to thée giue me drinke , thou wouldest haue asked of him , and hée would haue giuen thee water of life . the woman hearing this , ( as if she had beene instructed by reading ) meditating in her heart to bee good and profitable for her to haue this water : therefore inflamed with desire of hauing it , turned her selfe to prayer , saying , sir giue me of that water , that i may not thirst , neither come hither to draw . note the hearing of the word of god , and the meditation vpon it , incited or stirred her vp to prayer . for how might she bee carefull and earnest to aske , except first meditatiō had moued her ? or what had meditation going before profited her , except prayer following did shew what she had requested to attaine to . therefore to the end that meditation bee profitable , it behoueth that deuout prayer should follow , the effect of which is as it were the swéetnesse of contemplation . here are declared all these degrees so to bee conioyned , that they are inseperable . ovt of these we may gather the reading without meditation is barren . meditation without reading is erroneous . prayer without meditation is nothing earnest . meditation without prayer vnprofitable . prayer with deuoutnesse and obtainer of contemplation . the obtaining of contemplation without prayer is very rare or miraculous . for god of whose power there is no number or ende , and whose mercy is aboue all his workes , readeth vp sonnes to abraham out of fiue stones , whilest or as yet hard and vnwilling , hee bringeth them together to assent , that they may be willing . and so as prodigall ( as it is a cōmon saying ) he draweth the oxe by the horne , whē not called he putteth in himselfe . which thing , and if when wee reade to happen to some men , as to paule and some others , yet notwithstanding wee ought not as in a manner of tempting god , to take vpon vs diuine things , but to doe that which belongeth vnto vs , that is to read and to meditate in the law of god to pray to him that he wold helpe our infirmities , and consider our imperfections . which hee teacheth vs to doe , saying , aske and yee shall receiue , séeke and yee shall finde ▪ knocke and it shall be opened vnto you ▪ for now the kingdome of heauen suffereth violence , and the violent taketh it by violence . sée if the properties of the foure degrees aforesaid , in their agreeable distinctions , can bring to passe how they may agrée together , and what euery one of them may effect , or accomplish in vs. blessed is the man whose mind is at leasure , from other businesses , hee alwayes desireth to be exercised in these foure degrées , who , althings that he hath being solde , buyeth that fielde in which lyeth hid the treasure long wished for marke yee and consider how swéete the lord is . who that is exercised in the first degrée , héedful & circumspect in the 2. deuout in the 3. & in the 4. lifted vp aboue himselfe , he doth ascēd by these ( which he hath disposed & set in order in his heart ) frō vertue to vertue vntill hee may sée the lord of lords in sion . blessed is he to whom it is grāted to remaine in this highest degrée , euen a small time , for he may truely say , behold i féel the grace and fauor of god , behold i contemplate with peter and iohn , behold with iacob i am often times delighted with the imbracings of rachel . but let this man beware , least after this contemplation in which hee was lifted vp to heauen , hee fall downe by any disordinate occasion , into the bottomlesse pitt , nor after that visiting ended , he bee turned into lasciuious déeds of the world , and inticements of the flesh . when in truth the weake sight of mans minde , cannot long indure the brightnesse of the true light , let it descend easily & orderly , to some one of the thrée degrées , by which it had ascended , and by course & turne , now in one , now in another , it may stay , as in consideration of the place and time , then is it by so much the nearer to god , by how much it is the further from the first steppe or degrée . but alas ●he fraile and miserable condition of man ! beholde wee apparantly sée by the leading of reason , and the testimonies of scriptures , the perfection of good life , to bee contained in these foure degrées ; and in these spiritual good things mans exercise ought to bee imployed . but whois he ? and we wil praise him . to wil is present with many , but with a few to performe , and would to god wee were of that few . foure causes which draw vs from these foure degrees . but there are foure causes which draw vs often times frō these foure degrées , that is to wit , vnauoidable necessity . commodity of honest businesse . humane infirmity , and worldly vanity . the first excusable , the second tolerable , the third miserable , the fourth culpable . for those whom such cause withdraweth from a holy purpose , had béene yet better not to know the glory of god , ( then known ) afterwards to goe backe . what excuse shall we haue for sin ? for iustly can the lord say what should i haue done for thee and haue not done it . thou wast not and i haue created thée , thou hast sinned , and madest thy selfe the seruant of the diuell , and i haue redéemed thée , thou diddst runne a race of the world with the wicked , and i haue chosen thée . when i gaue thee grace in my sight & would make an abiding with thée thou despisedst me , and not onely hast cast behinde thée my wordes but my selfe , and hast walked after thine owne concupiscenses but o good god , gentle and méeke , a swéete friend , a wise councellor , a strong h●lper , how vain how rash is he that renounceth thée , that putteth back so milde and quiet a guest from his owne heart . o vnhappy and dangerous change , to put away his creator and to receiue hurtfull cogitations . yea that secret seate of the holy ghost , the secret of the heart , which a litle time before , bent and applyed it selfe to heauenly ioyes , so suddenly to bee suppressed with vncleane thoughts and sinnes . the stepps of the bridegroome are but yet fresh in it , and now adulterous desires are let in . it euill beséemeth and t is a filthy thing , the eares which euen now heard the wordes , which are not lawfull for man to speake , and so soone to bee inclined to heare fables , and slanders , the eyes which euen now were baptised with holy ▪ and deuoute teares , so suddenly to be turned to beholde vanities , the tongue which euen now swéetly song the wedding song , which had reconciled the bride & her bridegroom , with eloquent perswasions , and now lead her into the tauerne again , to bee turned into vaine spéeches , to scoffing and scurrillity , to forge deceits , and to report euill . lord be it far from vs. but if it happen we slide into such falts through humaine infirmity , we should not then dispaire , but let vs runne backe agine to that milde and mercifull phisition who taketh the simple out of the dust , and lifteth the poore out of the myre , and which will not the death of a sinner , he will againe cure vs. let vs pray god therefore , that those impediments which wtdraw vs from his contemplation , that for the present he will mitigate them in vs , and hereafter vtterly take them from vs. who bring vs by those foresayd degrées from vertue to vertue , vntill wee sée the god of gods in sion . where the elect shall not receiue the swéetnesse of divine contemplation droppe after droppe , but ( incessantly replenished with the riuer of pleasure ) shall haue that ioy which no man shall take from them , and peace , not subiect to any alteration , peace into it selfe . amen . the sinners glasse . chap. i. how god gaue the soule to man. in the beginning , god on the sixt day , gaue to man and woman reasonable soules , such as continually hee breatheth into euery one in their creation . my father sayth christ , worketh euen till now , and i also worke . the flesh is begotten of the flesh . but one soule begets not an other . touching all other liuing creatures , it is saide in the first of genesis . let the waters bring forth , &c. and let the earth bring forth liuing creatures , &c. but neither the water nor earth bringeth forth the soule , for god inspireth that into man. and man hath not originall sinne , by reason of the soule , but by the flesh , from whence the soule is made guilty of the first fault , or original sinne , which the flesh draweth or powreth into the soule , with which flesh the soule is vnited in person , although differing in nature , for the acts & déedes of the body are of one sort , and the actions of the soule of another . and yet notwithstanding the vices of the body may charge the soule . because the soule was giuen to that ende that it should correct the vnlawfull motions of the flesh , whether they happen by negligence or ignorance . which cannot be excused . like as when the scholler or seruant by the negligence of the teacher or master doth offend , the teacher or master cannot bée without blame : so no lesse can the soule bée blameles , when it ought to gouerne and cause the flesh to obey . chap. ii. a distinction between the spirit and the soule . the soule and the spirit although they bee two wordes , and names , it is not to be vnderstoode , that they are of seuerall essence or being in a man but are clearely one essence , and substance , as selfe one of pure nature , for in these two words , as there is not vnderstood a double substance , yet in them , there is a difference to be noted , by a double force ▪ of the same essence or being in a man. as thus the spirit is taken as the higher , and the soule is taken as the lower , or inferior part . the soule , in that it is a liuely , and an euerlasting thing , and maintaining life , in the body , is reckoned as it were the lower part . but the spirit in that it is spirituall , flyeth vp to the highest , and is serued from the soule , that it might be vnited to god : because as it is written , that cleauing to god is one spirit with him . happy is that diuision , of the spirit from the soule , and maruailous , which beeing lifted vp vnto the lord , is transformed into his image . and thus , at that present & instant lifting vp of the spirit , the soule which is the inferior part , is most quietly in peace ▪ and great tranquilitie . and the spirit which is the higher and purer part , is exalted into excellent glory , and reioycing . my soule , saith the virgine , doth magnifie the lord , and my spirit reioyceth in god my sauiour . men may perceiue , being touched by the word of god , either in their sorrow and contrition ( being cast downe by the power of the same word ) or comforted therby , how the soule and spirit are deuided . for as the very truth saith , the word of god is quicke and of great force , more piercing then the two edged sword , euen reaching out to the diuision of the soule , and the spirit . so that no diuision amongst men is so much to bée marueiled at , as when that which is essentially one , and indiuideable , should be parted in it selfe . now before that this soule and spirit doe leaue our bodies , we must consider and vnderstand an other spirit , a leaged by the apostle , which is the grace of the holy spirit , the which the apostle doth pray that it may remaine in vs sound , and whole , because that spirit doth flie from that which is fained , and remoueth it selfe from the thoughts which be wtout vnderstanding . therefore with continuall meditation , wee should exercise our selues and consider our miseries and wants , our labours and sorrowes . for we entred into this life with mourning , and liue in it with trauell , and must againe put it of with paine and feare . therefore wée ought to thinke , how short our life is , how fraile a life it is , how certaine it is that wee shall die , and how vncertaine the howre of death is . let vs cōsider with how many bitter griefes life is mixed , if any thing bée swéet and ioyfull , in the way of this life fanning on vs , how deceitfull it is , and to bée suspected : how vnconstant and transitory it is , whatsoeuer the loue of this world bringeth forth , whatsoeuer shew or temporall brauery it promiseth . on the other side , let vs consider , the pleasant beauty , and swéetenes of our heauenly coūtry . let vs take heede and well weigh from whence wee are fallen , and where we lie , what we haue lost , and what we find : that on both parts wee may vnderstand , how much wee ought to mourne and lament in this exile , and banishment . and then hereupon it is that salomon saith , he that setteth before him knowledge , setteth before him sorrow . because , by how much the more a man knoweth his euils , by so much the more hee hath cause and ought to sigh and grone . chap. iii. how man is made to the image of his creator . the reasonable soule & belonging to vnderstanding , is made according to the image & likenes of god that it may know the creator by his image , & loue him because of his likenes : for according to the image of god , it hath reason , and according to his likenes it hath loue or charity , for as the creator which created mā according to his own image , is charity good and iust , pacient & méek , pure and pitiful with other notable and holy vertues read of him . so a man is created , that hée should haue charity , that hée should bee good and iust , patient and méeke , pure and pitifull . which vertues , any man , by how much the more hee hath them in himselfe , by so much the nearer he is to god , and beareth the greater likenes of him his creator . but if any man , by the wrong wayes of vices , and the crooked turnings of euils , doth out of kinde , wander from this most noble likenes of his creator , then it shall become of him , as it is written , a man when hee was in honor did not vnderstand ▪ &c. for what greater honour may there bee to a man , then to bee made according to the likenesse of his creator , and to bee adorned with the same robes of vertues , that he is of whom it is reade . the lord is king , and hath put on glerious apparell , &c. which is , that he is glorified with al the shining of vertues , and garnished with the honour of all goodnesse . what greater disgrace may there be to man , or vnhappier misery , that this glory of his creator being lost , hee should slide and fall into the deformity , and vnreasonable similitude of a bruite beast . wherefore let euery man , more diligently haue his minde fixed , into the excellencie of his first state and condition , and acknowledge in himselfe , the most worshippfull image of the holy trinity : and striue with himselfe , to obtaine the true honour of the diuine likenesse , by the noblenesse of good conditions , and maners , and the exercise of vertues , that when hee shall appeare , what he is , then hee may shew himselfe , like vnto him that maruailously made him to his likenesse in the first man , and more marueilously renued him in the second . chap. iiii. that the soule is no part of god. the soule is no part of god , the mutability into which it runneth proueth that , for god is immutable , or vnchangeable . the soule is often changed , by reason of sinne , and sometime changed by reason of paine , and being damned , becomes most miserable . yet nothing may hurt it , but when it departeth from god. it departeth , when it sinneth , wherupon the miserable runnagate frō god , is tormented . seuered from one , it is scattered into many things , and by reason of the intemperance of it , is made as it were sicke , and corrupt , and is become discomfited , and grieued . therefore the bodily senses ( the memory béeing distempered or disturbed ) are disquiet and heauy , they are made féeble , and dismaide . then the flesh doth suffer , then faintings begin , and violent death houereth about . surely a man turned from god by sinning , is froward , and vnfortunate , because he disagréeing with god , is also at discord , and discontent with himselfe , and bringeth paine of himselfe into himselfe . chap. v. that the soule is immortall . a man consisteth of body and soule , and whatsoeuer is séene , with these bodily eyes , is made for the body , the body for the soule , but the soule for god : that when the body returneth to the earth , out of which it is taken , the spirit may returne to god , who gaue it . the soule giueth life to the flesh , when it commeth , ( no other wayes then the sunne giueth light to the day ) and it causeth death when it departeth : yet death dooth not consume the body and soule , once ioyned togither , but parteth them vntill both of them come againe , to their first originall or beginning . and least any man should thinke , the soule to be consumed by the death of the body , let him heare what the lord saith in the gospell : feare ye not them ( sayth he ) which kill the body , but the soule they cannot kill . chap. vi. of the loue and friendship betweene the body and the soule . wonderfull is the fellowship of the flesh and the soule , the breath of life , and the clay of the earth : for thus it is written , god made man of the clay of the earth , and breathed into his nostrels , the breath of life , giuing to him sense , and vnderstanding , that by sense , hée should quicken the clay assotiated to him : and by vnderstanding , he should rule and gouerne it , and by that vnderstanding , hée should enter inwardly into himselfe , and behold the wisdome of god ; and that by sense , hée should goe forth , and behold the workes of his wisedome . by vnderstanding hée hath enlightened man inwardly , and to sense he hath abroad , beautified , and made things so faire that man might find delight , and recreation in both of them : felicity inwardly , and outwardly : and abroad pleasure and gladnesse . but because the outward good things canot indure long : man is commanded to returne from them , to things inward , and from those inward things , to ascend to higher matters . for , of so great a dignity , is the state and condition of man , that no good thing , besides the chiefe good , may suffice him . it is very miraculous , that such diuerse & contrary things , one frō the other , might conioine together in one . neyther lesse maruaylous is it , that the euerlasting and liuing god , hath ioyned himselfe to our molde and clay , that god and clay should bee vnited together , so great a highnesse , and so much basenesse : for nothing is higher then god , and nothing more base then slime and clay . maruaylous was the first coniunction , and maruailous the second , nor lesse maruailous shall the third bée , when men , angells , and god , shall bee one spirit . for with the same goodnesse is man good , with the which the angels are good , and with that selfe goodnesse , both , and either of them are blessed . if so it bee , that both doe desire the same thing , with the same will and the same spirite . for if god could ioyne such a differing and vnlike in nature , as is of the flesh and soule , to bée of one league , confederacy and friendshippe , no doubt , it is as possible for him , to exalt and extoll a reasonable spirite , to the partaking of his glory , which is brought lowe , euen to the company of an earthly body , that the same body being gloryfied , it may bee to it a glory , which was a burthen , yea euen to the fellowship of those blessed spirits , which haue continued still in their brightnesse and purity . very certainely the most highest hath created man to that purpose , of his onely and méere loue , without any necessity , that hee might become partner of his happinesse , if therfore so much ioy , and so great gladnesse , is in this temporall life , which consisteth by the presence and company of the spirit , in a corruptible body , then how much more gladnesse , and ioy shall there be in the eternall and euerlasting life , which consisteth by the presence of the godhead , in a reasonable spirite . therefore let the body bee subiect to the soule , and the soule to god , and it shall be one spirite with him , so that it remaine in humility , and acknowledge the grace and fauour of him the creator of it , by whom it is to be exalted and glorified . chap. vii . for what cause the soule is vnited to god. it is his commaundement , that wee should abide in his loue , abide you , saith hee , in my loue : for my loue he hath coupled man vnto him that hee should haue him alwaies , and should euer remaine in him , delighting , reioicing , and magnifying of him , and in him . man is coupled by loue vnto his creator : for it is the onely bond of loue , that bindeth them together . by the loue of god , all of vs cleaue vnto him : by the loue of our neighbor , we are all one together , that the goodes of all should become the goodes of euery one , and whatsoeuer any one hath not of himselfe , hee should possesse it by another . charity and loue is the way of god to men , and the way of men to god : for through loue god came to men , hée came into men , and hee was made man. by charity and loue men loue god , they chuse him aboue all thinges , they flie vnto him , and liue to him . so familiar is charity with god , that hée will haue no abiding place , where charity is not . then if thou hast loue and charity , then hast god , because god is charity . chap. viii . a perswasion to loue god. wretch that i am , how much ought i to loue my lord my god , who made mée when i was not , redéemed me when else i had béene lost , and perished . i was not , yet hee made me of nothing , neither stone nor trée , nor birde , nor any of the brute creatures . but his pleasure was to make me a man , he gaue mee life , senses and discretion . i had perished , hee descended to mortality , he tooke vpon him mortality , hée suffered his passion , hee ouercame death , and so restored mee . i had perished , and had béen cast away , because i was solde in my sinnes . hée came after mée to redéeme mée , hée weighed the price of his precious blood for mee , and by that meane brought mee backe from exile , and redéemed mée from bondage . also hee called mée by his name that the memoriall of him should alwaies bée with mée . he annoynted me with the oyle of gladnesse , with the which hée was annointed , and that of christ i should bée called a christian . so his grace , and mercy , hath alwaies preuented me . hée my god hath often deliuered mée from many perils , and dangers . when i erred , hée led me forth of it . when i was ignorant , hee taught me . when i sinned , bee corrected mée . when i was sadde , hée comforted me . when i dispaired , be strengthned me againe . when i fell , he reared me . when i stood , hée helde mée . when i went hée ledde mee . when i came , hée receiued mee . this and many other things , my lord my god , did for mée , of which his goodnesse , swéete it is to mée , euer to speak of , alwayes to thinke of , and alwaies to giue him thanks for . and i desire him , that for all his benefites , i may for euer prayss him , and loue him : for as he is an aider to euery one , filling and satisfying euery one , hauing care ouer all , and aswell prouident to euery one , as to all : so i sée him wholy busied for my safety . so that if i will regard mine owne safety : hée is as though forgetfull of all men , and would attende onely on me . he sheweth himselfe euer present , offereth him selfe euer ready , if hée might finde mée ready . whither soeuer i turne my selfe he forsaketh mée not , except i first forsake him . whersoeuer i will be , hée departeth not because he is euery where . so that wheresoeuer i goe i may find him , with whom i may be . likewise , whatsoeuer i shall doe hee standeth by , as if he were a cōtinuall ouerséer of all my thoughts , purposes , and déedes , when i doe diligently consider these thinges , i am confounded , both with fear & great shame , because i beholde him euery where present with me , séeing into all my secrets , for there bee many things in mee before his eyes , of which i am ashamed : and for which i greatly feare to displease him . neither haue i for al these things anything to render him , but onely i will loue him , for there is nothing better , or more becomming then to render that by loue , which was giuen for loue . chap. ix . of the inward sense , and the outward . there are two senses in man , one inward , and an other outward , and eyther of them hath his good , in which it is recreated and comforted . the inward sense is refreshed & comforted in the contemplation of diuinitie : the outward sense , in beholding of matters belonging to men . wherefore god was made man , that hée might make blessed the whole man in himselfe , and that the whole conuersion of man , might be to him , and that all the loue of man should bée in him . but this is al the good of man , that whether hee should goe in , or goe out , hee should finde comfort in his maker , comfort abroad in the flesh of his sauiour , comfort inwardly in the godhead , and diuinity of his creator . but there is an euill following this great good , because ( the good lost that was within ) the soule is gone forth to straying goodes that are abroade , and made a couenant with the delights of the world , reposing vpon them : not regarding the absence of his inward good , in that that hee possesseth his consolations in strang goodes . for whilest the outward carnall sense vseth his good , the inward sense of the minde , lyeth as it were asléepe , for he doth not know the goodes of the inward sense , which is taken and insnared , with the iolity of outward things . for he that delighteth in the flesh , liueth and abideth therin , fléeing the griefes and sorrowes thereof , by all possible meanes ▪ but of the woundes of the soule hée is vtterly ignorant , neyther séeketh hee any remedy for them . but here in this world , if he be not clensed of that fleshly sense , the same flesh being put off , the soule shal féele the paines of those wounds , it hath receiued by the pleasures of the outward sense , in what worldly thinges soeuer . chap. x. that a man may know how hee is disposed to good or euill . there be two things necessary to vs , by which wee should know our selues , that is to say , how wee are disposed to euill , and how to good . prone wee are to euill , and if the mercy of god kéepe vs not , likely we are of our selues to fall into euery vice : nor to rise from them , except the mercy of god follow vs at hand , to holde vs vp . the prophet well knew this when he said , thy mercy o lord , is before mine eyes , which kéepeth mée , and let thy mercy follow me , that it may sustaine me . weak and vnable wee are to goodnesse , neither without the grace of god to doe any good , or able to perseuere in any good thing . this also the apostle did know , when he saide : by the grace of god i am that i am , and because his grace in me is not in vame , his grace remaineth in mee . this double knowledge had abraham of himselfe , when he saide , beholde i haue taken vpon me to speake vnto the lord which am but dust and ashes . in truth man is but dust : for as dust is forced about with euery winde and is cast downe and there remaineth . so man may fall into euery vice , neither can moue to rise except the mercy of god ayde him . also man is ashes , because as ashes bringeth forth neyther budde , nor sproute of it selfe , neither the receiued séede springeth out of it : so a man neither can doe good , nor remaine in any good thing , without the grace of god. therefore wée ought to render great thankes vnto god , because hee hath granted many good things vnto vs , and many euils that wee haue done hee hath pardoned vs , and hath preserued vs from many euils , which wee might haue done , as likely as many others which wee haue committed & done . for what euill soeuer wée haue not done , it is through his mercy that we haue not done it : for if he had suffered it , surely we had done it aswell in déed as will. and in sooth i do not know , whether wee ought to loue him more for those thinges , which hee hath forgiuen vs , or for those sins which hée hath kept vs frée from . for although wée haue not done them , wée ought to thinke as if wée had done them , and as though hee had forgiuen them : for somuch as we had at the least done thē willingly , if he had suffered it . in very truth whosoeuer in such maner doth acknowledge himselfe , he is both humble before god and men . he loueth god , and all men for god his sake . and if hée haue perfect charity , hée iudgeth no man , he accuseth no man he condemneth no man , he beareth no malice , hée mooueth no brawles , ●ée soweth no discorde , hée doth not persecute innocents he h●re●● not those which reproue him , hée committeth no theft , no false witnesse , no periury , he slandereth no man , be hurteth no man , hée hateth none , but loueth all men . it is written , yée shall loue one another : for so familiar is charity with god , that hee will not dwell in him in whō charity is not . who so euer therefore hath charity , hath god , because god is charity . and who so hateth one man , looseth god , and the good that he doth wherefore let euery one be carefu●l least for the hating of one man he looseth god , and euery good thing . chap. xi . that euery man should know himselfe . know thy self , know from whence thou commest , and whither thou shalt , how thou liuest , how much good thou dost or failest therein , how farre thou art from god , or how neare , not as in space betwéene places , but in the likenes and vnlikenes of good life and behauior . know how thou art a man , whose conception was in sinne , to bée borne in misery , to liue in griefe and paine , and that to die there is no remedie . certaine is it that thou shalt die ▪ but vncertaine how , or when , or where . because death expecteth thée euery where . and thou , if thou be wise expect it euer . therefore carefully take héed what thou doest , or what thou oughtst to do : if thou hast anything to doe , do it . if it be to doe good , mixe it not with any euill : if it be good , that thou shouldest doe accomplish it with much vprightnesse as thou oughtest , if it be for another , doe it as if thou shouldest doe it for thy selfe . if thou thy selfe doest good , doe it so well that it be a good example to others . and thus , as the prophet dauid sayeth and willeth ▪ thou shalt decline from euill , and doe good . chap. xii . what meditation is . by meditation wée may the better know god & our selues . meditation bringeth knowledge , knowledge bringeth compunction , compunction causeth deuotion , deuotion causeth prayer . meditation is an often moouing of the minde , very diligent and foreséeing , to search or finde out the meaning of thinges , which are hard to bee vnderstood , and to bring secrete thinges to knowledge . knowledge or learning , is when a man is inlightned by often . meditation , to the knowledge of himselfe . compunction , is when through the consideration of his owne euills , the heart is touched with an inward griefe . deuotion is a godly and an būble affection towardes god. hamble by the knowledge of his owne infirmities , godly by the consideration of the diuine mercy . prayer is a deuotion of the minde , conuerting to god , thorough holy and humble affection . affection is a certaine selfe will , and swéete inclination of the mind , wholy towardes god : for there is nothing mouing god so much to loue and mercy , as the pure affection of the minde . mens natures is to loue and prayse the knowledge of heauenly and earthly thinges . but they are much better that preferre before this knowledge , the knowledge whereby to know themselues . for truely more prayse worthy is the soule , that knoweth his owne infirmity , and misery , then it which searcheth the course of the starres , and natures of things . for the soule which waiteth vpon the lord , moued by the feruency of the holy ghost , and imbaseth it selfe before him in his loue : and though not able , yet willing to enter into him , and hee shining o● that soule , it wayteth on him , and findeth him , and acknowledging the grief of minde not to bée compared to his mercy , hath good cause méekely to wéepe , and to beséech him , that hee will haue mercy and compassion on it , and to put from it all misery . this poore soule , néedy and sorrowfull , knowledge puffeth not vp , because loue and charity edifieth and establisheth it . for man setteth before him knowledge , that is to know himselfe , and his owne infirmities , rather then to know the force and vertue of hearbes , and the nature of all liuing creatures , and setting before him this knowledge , hée setteth before him griefe and sorrow : that is , in what hee hath rebelled , and lailed in , in this his life and pilgrimage in the earth , considering of his owne country which hee is to go to , and to sée his liuing and eternal god. he sorroweth that he is kept in banishment and exile , because hee is delayed and put off from his kingdome . hee sorroweth whilest hee calleth to minde , what and how great euils he hath done , and what intollerable paines for them hee is like to suffer . chap. xiii . that the soule cannot containe it selfe in good thoughts . when i doe consider what the nature of the soule is , which can giue life to the flesh , but cannot as it desireth containe it selfe in good thoughts , i doe finde a certaine spirit belonging to vnderstanding , liuing by the power of the creator , and quickening the body , which it nourisheth and maintaineth . but notwithstanding subiect to vanity and changeablenesse , which often times myrth and gladnesse lifteth vp , feare troubleth , iniquity mortifieth righteousnesse reuiueth , for in trueth the life of the soule is god , the death of the soule is sinne , for it is saide by the holy spirite , that the soule which sinneth shall die , but that soule which hath done iudgement and righteousnesse shall liue and not die . in such sort is the soule immortall that it cannot die , and in such sort mortall that steānot but die . by mortality it is mortall . & by immortality it is immortall . wherefore to the wretched and accursed , death is without death , end without ende , wearines without wearinesse , because death euer liueth , and the ende shall euer beginne , and wearines shal not know to be weary : death shall kill , and yet not end life : paine shall torment , and shall not put away feare and horror : the flame shall burne , but not driue away darkenes : for there shall bee in fire darkenesse : in darkenesse horrible feare : and in burning vnspeakeable torment ▪ thus the reprobate cast into hell fire , shall féele in their punishment sorrow & paine and in the extremity of sorrow , shall be strooken with feare , and shal euer suffer and euer be afraid , because euer tormented without ende , they shall euer liue without hope of pardon , and mercy , which is a misery aboue all miseries : for after so many thousand of yéeres in number as they haue had haires on their head , how many soeuer they were , if they should hope to end their paines then , yet they should much the better endure them . but because they haue no hope , nor shall haue , they shall faint in dispaire , and shall not suffice their torments . of them it is written by esay the prophet , their worme shall not die , and their fire shall neuer bee put out , because , neither they shall euer bee consumed . the worme shall gnaw their conscience , the fire shall burne their flesh : and because they haue forsaken their creator in heart and body , they shall be punished both in heart and body , & when the soule shall be seperated from the blessed life euerlasting , the body shall be subiect to euerlasting punishment . there shall be feare and heauinesse of heart , mourning and sorrow . there shall bée the tormentors sitting , the worme gnawing , the fire consuming , sinnes discouered , the guilty punished , and all this euerlastingly . who soeuer shall come to these torments , shall neuer go out againe , where they shall sée detestable monsters of diuels , and the vgly shapes of them . and they shall also sée , in the torments of fire their mates , and followers , which against the commaundements of god , they haue loued in vnlawful loue , and lust , and beholding their distruction , it shall afflict them in the increasing of their damnation . such shall not sée god , which is the most misery of all miseries : for who can expresse what a paine it is not to sée the creator , and framer of al things , the redéemer and sauiour of the faithfull , the king of heauen and earth , the lord of all , by whom we are , wée liue , and haue knowledge . therefore it behoueth vs on euery side , that we circumspectly looke about vs , & euery where watch , that wée commit no euill , or doe not those things rightly that wee are commaunded to doe . and in those things rightly done , that we bee not proud in our thoughts therefore : for many through their vertues that way haue fallen headlong into hell . chap. xiiii . of the euill angell . it is saide that satan doth fill the minde of some , not entring into them and their senses , but ( intycing and inducing them by guile and iniquity ) doth by euery malicious meane , bring lewde motions , and alluring vices into their thoughts . but the diuell doth not fill the soule by participation of nature , or substance , as some thinke , as an inhabiter therein , but by fraudulent deceite and malice , filleth them whome it is saide he dwelleth in : for it onely belongeth to the trinitie , to fill the nature and substance which it hath created . chap. xv. that wee desire and seeke after good things . whosoeuer truely and vnfaynedly be waileth his sins and will feare to commit sinne , and will rebuke himselfe in his smallest faults , remembring how much hee hath offended in the greatest . and although with how great vertue soeuer his minde may bee mighty , and with how great constancie it may be in force , yet childishly notwithstanding , some fleshly toyes will outwardly bewray themselues . and except with a certaine manly vehemency , they be restrayned , they draw the weake minde to all frailties and lightnesse , wherin if by long custom it bee inured , when it would rise it cannot , being pressed downe by the weight of euill vse and custome . therefore as the apostle sayth , who soeuer standeth , let him take héed he fall not : and if he fall , let him with an humble & contrite heart very quickly rise againe , let there be no deferring . let him bee the ●um●ler in his owne conscience , the earnester and readier to repentance , and the waryer not to offend againe : for whosoeuer through the onely desire of heauenly blessednesse hateth these temporall things , and loueth nothing of this world , and séeketh onely his after euerlasting country , shall bee comforted and sustained with great peace and tranquility of minde . how much the clearer doth man sée god , when hee findeth himselfe with h●m alone . for nothing is more present then god , and nothing more secret . wée ought to desire therefore a seperation of the minde , from the swarme of earthly delights and desires , and then driuing out from the inward of the heart , the commotions of vnlawfull imaginations & thoughts : wée should labour with diligence to our heauenly country , for the loue of eternall rest . let vs déepely consider what those companions of angelles bée , what that fellowshipp is of blessed soules . what is the maiestie of the vision of god , and how god doth comfort his saints with the sweete euerlastingnesse thereof , for no man in this life , can worthyly weygh in his mind how great that felicity is , to see god face to face , how much sweetnesse to heare that angelicall melody , how much gladnesse to enioy the company of al saints . for euery one shall reioyce so much at the blessednesse of the other , as at his own vnspeakeable ioy . in that glory , i bebeholde nothing more willingly , i find nothing more delectable to contemplate , then the affection of the inward loue , wherewith euery one shall loue the other so much as himselfe , & god more then himselfe , and god shall loue thē more then they shal loue them selues and that in perpetuall ioy . there we shall see nothing strange , wee shall loue nothing out of order , wee shall heare nothing to offende out eares : for all things there are agreeing , al thinges delightfull , all thinges quiet . there is all felicity , all pleasantnesse , all gladnes , al things goodly to beholde , all beauty , all swéetnesse . whatsoeuer is néedfull , and whatsoeuer to delight is there , as all riches , and al da●nties , all rest , and all solace . there is continuall tranquility , pleasant sayrenesse , eternall ioyfulnesse , ioyfull and honourable praise , and the full knowledge of al good things . for what may be wanting there where god is , which wanteth nothing . how many so euer bee there , are as gods : neither it néedeth that the one say to the other , know god , for all knoweth him , and beholdeth him , all praise h●m and loue him . they know him without errour , they sée him without ende , they prayse him and loue him without wearinesse . they euer see him , and desire to sée him , so much worthy hee is to be séene . they euer loue him and euer desire to loue him , so sweete is hée to be loued . and by how much they loue him , by so much the more they will loue him , hee is so delightfull to bee enioyed . in this delight they repose themselues , being full of god , full of all blessing and sanctification , and cleauing euer to blessednesse , they are blessed , and happie , beholding euer eternity , they are eternall . and ioyned to the light , are made light , beholding euer vnchangeablenesse , are chaunged into vnchaungeablenesse . so much the more willinglier they beholde him , in how much hee is the sweeter , which countenance is holy and mercifull , his face honorable , his speeche pleasant . o blessed sight to see the king of angels in his honour , to see the holy of all holy , by whom all are holy . to see him is the chiefest felicity , the chiefest ioy , a blessed life , and life euerlasting . godly prayers . a prayer to god the father to vouchsafe to helpe mankinde . almighty god the ouerséer and searcher of my heart , i doe most humbly confesse the omnipotency of thy maiestie , and the maiestie of thy omnipotency . but how thou hast vouchsafed to helpe mankinde , to the ende of all ages , as i beléeue in my heart to righteousnesse and iustification : so with my mouth before thée , i confesse to my comfort and saluation . thou onely indéede god the father art neuer read as sent ; but the apostle writeth so of thy sonne , which is , when the fulnesse of time came , god sent his sonne . when hée saith hee sent , hee apparantly sheweth that hee came sent into this world ( as borne of the blessed virgin ) he appeared in the flesh ▪ very true and perfect man. but what is it that the chéefest of the euangelistes saith of him : hee was in the world , and the world is made by him . in truth thither hée is sent in humanity , where hee was euer , and is , touching his gothead . which sending i assuredly beleeue with all my heart , and confesse with my mouth to be the worke of all the holy trinity : but how hast thou loued vs , holy and good ▪ father , how much hast thou loued vs mercifull maker , which also hast not spared thine onely sonne , but hast deliuered him for vs wretched sinners . hee was subiect and obedient to thee , euen vnto the death yea to the death of the crosse , taking vp the ha●● writing against vs , of our sinnes and nailing it to the crosse , crucified sinne , and slew death : hee onely free amongst the dead , hauing power to lay downe his life for vs , and to take it againe for vs. therefore is he a conquerer , and a sacrifice for conquest , and therefore a conquerour , because a sacrifice to thee for vs : a priest and an oblation , & therefore a priest because an oblation or offering . worthily haue i a strong hope in him , because thou shalt heale through him all my griefes and weakenesse , who sitteth at the right hand and maketh intercession for vs. for lord my languors , and griefes are great and many , many they be and great , for the prince of this world hath many things in me , i know and confesse it . but i beséech thee deliuer mée through our redéemer , sitting at thy right hand , in whom no euill may be found . thorough him iustifie mee , which hath done no offence , neither was there found any guile in his mouth : through him our head , in whom is no spot , deliuer me , , a member of him although very slerder and weake , i beséech thée deliuer mée , from all my sinnes , imperfections , faults , and negligences . replenish mee with thy holy vertues and make mée to preuaile in good vsage and behauiour : make me for thy holy names sake , to perseuers in goodnesse euen to the end according to thy will , amen . a prayer to god the sonne . obountiful iesu , o sweete iesu , o iesu , the sonne of the blessed virgin mary , full of mercie & truth . o sweet iesu , haue mercie on mee , according to thy great mercy . o gracious iesu , i beseech thée by that precious bloud , which thou hast vouchsafed to shed for vs wretched sinners , vpon the aultar of the crosse , that thou wilt cast away all mine iniquities , and that thou wilt not despise me , humbly praying thee , and calling vpon this thy most holy name iesus , this name iesus is a cōfortable name , for what is iesus but a sauiour . o bountifull iesu , which hast ●reated mee , and redéemed me with thy precious blood , suffer me not to bee damned , whome thou hast made of nothing . o good iesu christ ▪ let not mine iniquitie destroy , whom thy omnipotent goodnesse hath made and created . o swéete iesu reknowledge that which is thine in me , & wipe away that which is contrary , from me . o good iesu haue mercy on me , whilest time is of taking mercy , least thou shouldest destroy mée in time of thy terrible iudgement . o good iesu , if i wretched sinner , from thy true iustice haue deserued euerlasting punishment for my most grieuous sins , yet hauing a sure confidence , i appeale from thy true iustice vnto thine vnspeakeable mercy , vntill thou hast compassion on mee , like a louing father , and a mercifull god. o mercifull iesu , what profite is there in my bloud , if i descend into euerlasting corruption . for o lord the dead shall not praise thée , neither such as goe downe into hell . o most mercifull iesu haue mercy on mee , o most swéete iesu bee vnto me wretched sinner a fauorable iudge . o iesu the health of those that put their trust in thée . o iesu the health of al that beléeee in thée , haue mercy on me . o swéet iesu , the remission of all my sinnes . o iesu sonne of the virgin mary , poure into me grace , wisdome , charitie , chastitie , and also a holy patience in all mine aduersities , that i may perfectly loue thee for euer worlde without end , amen . a prayer to god the holy ghost . giue sentence with mee o god , and discerne my cause against the vngodly people . teach me to do thy will because thou art my god , i beleeue , in whome soeuer thou dwellest , thou buildest there the long abyding place of the father and the sonne togither . blessed is hee that shall deserue to receiue and lodge thee , because by thee the father & the son make their mansion with him . come nowe , come most blessed comforter of the sorrowfull soule , descending in due time . in tribulation an helper . come the clenser of euills , the curer of woūds· come the strength of the weake , the releeuer of those ready to fall . come the teacher of the humble , the destroyer of the proude . come the gentle father of the fatherlesse and motherlesse . the fauourable iudge of the widowes . come the hope of the poore , the refresher of the faint . come thou starre of the mariner , thou hauen of them that escape shipwracke , come the excellent glorie of all the liuing , the onely health of the dying . come most holy spirite , come and haue mercy on mée , prepare mée for thée , and discend louingly to me , that my vnability and weakenesse may please thy greatnesse and strength , according to the multitude of thy compassions , through iesus christ my sauiour : who with the father in vnitie of thée , liueth and raigneth world without end , amen . a prayer to the holy trinity . o thrée coequal and coeternall persons . one god and true , the father , the sonne , and the holy ghost , who onely possesseth eternity and light , that no man can come to : who hast made the whole worlde with thy power , and rulest the round compasse of the earth with thy wisdome . holy-holy , holy , lorde god of sabaoth , terrible and strong , iust and mercifull , to be wondred at , to bee praised , and to be beloued , one god three persons : one power , wisdome , and goodnesse one and vnseparable trinitie . open to mee calling on thee , the gates of righteousnesse , and then entring into them , i wil confesse to thee o lord. beholde the earnest desire of the inward affections of my heart crying out , and the complaint of the teares of mine eyes , at thy gate o most gracious father , before thee is all my desire , and my mourning is not hidde from thee , and thou , o lord turne not thy face any more from me , neyther passe by in thy wrath from thy seruant . father of mercie , heare the wailing of thine orphan , and reach out thy right hande an helper , that it draw mee backe from the depth of waters , and lake of miseries and the puddle of dregs , least i should perish , the mercy of thine eyes looking on , the clemency of thy heart beholding , but that i may passe without danger to thée my lord god , that i may sée the riches of thy kingdome , and beholde thy face for euer , and sing prayses to thy holy name o lord , which doest maruailous thinges , which makest my heart glad with the remembrance of thee , which lightenest my youth . despise not mine olde age but make my bones to reioy●e and my gray haires to renue as an eagle . amen . another of the same . o god the true and very excellent life , from whome , by whome , and in whome , all things whatsoeuer doe liue , are good and glorious to see to . god whose faith doth erect vs , whose hope doth comforte vs , whose loue doth linke vs together . god which commandest thy selfe to bee sought , and makest thy selfe to bee found , and openest to him that knocketh , god from whome to bee turned , it is to fall , to whome to bee turned , it is to rise , in whome to remaine , it is most auaileable . god whome no man loseth , but is deceyued , whome no man seeketh , but is warned , whome no man findeth , but is clensed and healed god whom to knowe , it is to liue , whome to serue , it is to raigne , whome to praise , ●t is health and ioy to the soule . thee i praise , blesse , and honour with my lippes , and heart , and with all the strength and power i am able , and i thanke thy mercy , and goodnesse for all thy benefites , and i sing an hymne to thy glorie , holy , holie , holy : i call on thee o blessed trinity , that thou wouldest come into mee , and make mee a worthie temple of thy glorie . i beseech the father , , by the sonne , i beséech the sonne by the father , i beseech the holy ghost , by the father and the sonne , that all my sines and weckednesse bee remooued farre from mee . most mightie god , from whome all things , by whom all things and in whome all thinges are made , visible and inuisible , which compassest thy workes round aboute . which replenishest them within , couerest them aboue . and sustainest them vnderneath , keepe mee the worke of thy handes , hoping in thee , and trusting in thine onely mercy : keep mee i beseech thee heere and euery where , now and euer , within , and without , before and behind , aboue , beneath and round about , so that no place lie open in me , to the deceits of mine enemies . thou art god omnipotent , the keeper and protector of all them that put their trust in thee , without whome no man is safe , no man is deliuered from daungers : thou art god , and there is no other god besides thee neither in heauen aboue , nor in earth below , which doest great things to be wondred at , of which there is no number . praise , honour , and songs , to thy laud belongeth . to thee al the angels , to thee the heuens and all the powers , make hymnes and sing prayses incessantly : as it behooueth the creatures to their creator , the seruants to their maister , the souldiours to their king. euery creature magnifyeth thee , euery soule prayseth thee , most holie , and vnseperable trinity through isus christ our lord , amen . a prayer how the word becomming flesh , is cause of our hope . god is not so much an enemy that hee may not loue his owne flesh , his owne members ' and bowels , verily i might despaire , by reason of my too many sins and vices , faults , and infinite negligences , which i haue committed , and dayly and continually do in hearte , and worde and deede , and by all the meanes by which humaine frailety may sinne , but that thy worde my god , was become flesh , and dwelled in vs. but now i dare not despaire , because hee beeing obedient to thee , euen to the death , yea the death of the crosse , tooke vp the hand writing of our sinnes , and nailed it to the crosse , crucified sinne and death . therefore in him safely i rest , which sitteth at thy righte hand , and maketh intercession for vs. hauing a sure confidence in him , i look for to come to thee , in whom we are risen againe now we are ascended into heauen , and set together in the celestiall places : to thee be praise to thee hee glorie , to thee be honour , to thee be praise and thansgiuing , amen : a praier that the kingdome of heauen may be obtained . o happie reioysing , and reioysing happinesse to see the holie ones , to bee with them , and to bee to see the holy god , to possesse god for euer , and infinitly , these things wee should consider of with an earnest minde , these thinges wee shoulde desire with all longing that wee might bee able quickly to come to them . if thou wouldest consider and inquire how this may bee brought to passe , either by what meanes , heare mee : this matter is put in the power of him that can doe it , because the kingdome of heauen suffereth violence , the kingdome of heauen . o man seeseeketh no other price then thy selfe , it is worth so much as thou art , giue thy selfe and thou shalt possesse it . why art thou troubled touching the price , christ hath yeelded and deliuered vp himselfe to god his father ▪ that thou shouldest purchase thee a kingdom : thou so giue thy selfe , that thou be his kingdom and that sinne may not raigne in thy mortall bodie , but the spirit in obtaining of eternall life . a praier for the sweetnes of heauenly loue . i loue thee my god , i loue thée and more and more will loue thee o my lorde my god faire and honourable before all the sonnes of men , graunt mee that i maye desire thee , that i maye loue thee so much as i will , and as much as i ought . thou art exceeding great , and exceedingly thou oughtest to bee beloued , chiefly of vs whome thou hast so loued , so saued , for whome thou hast done so many things . o loue which euer burnest , and art neuer quenched . sweete christ , méeke loue iesu my god , inflame mee wholy with thy loue , with thy light , with thy delight , with thy desire , with thy gladnesse and reioycing , with thy affection and swéete kindenesse , with thy pleasure and desire , which is holy and excellent , which is chaste and cleare , that being altogether full with the swéetnesse of thy loue , altogether pleasured with the feruencie of thy loue , i may loue thée my lord most sweete and beautifull , with all my heart , with all my soule , with all my power , and all my diligence , with great contrition of hart , and a fountaine of tears , with great reuerence and feare , and hauing thee in heart , in mouth , and before mine eyes , alwaies and euery where , so that no place in mee , appeare open to false and counterfeite loues , amen . prayers of the soule thirsting to see iesus my soule thirsteth for thée my l. god my flesh also longeth alter thee . my soule thirsteth for god the liuing fountaine , when shal i come and appeare before the face of the lord ? when wilt thou come my comforter whō i waite for ? o when shal i see my ioy i looke for , o then i shall bee satisfied , when my glory will appeare , whom i hunger for . o then shal● i bee drunken of the aboundance of his house , which i sigh for . o that thou will soake me with the flowing streame of the pleasures . in the meane time , o lord , let my teares be to me bread day and night , vntil it be saide to mee , beholde thy god , vntill my soule may there looke vpon the bridegroome . féede mée in the meane time with my sobbes , refresh me with my sorrowes , it may bee that my redéemer will come , because he is louing , and will not tarry because he is merfull . to him be all honor for euer and euer amen . another of the same . strike lord , strike i beséech thée , this my most hard heart , with the godly and strong point of thy deare loue , and pierce déeper to the very bottome , with thy mighty power . and so bring forth passing much water from my head , and a true fountaine of teares from my eyes , aboundantly flowing , through the excéeding affection and desire of the sight of thy beautie , that i may mourne day and nighte , receiuing no comfort in this present life , vntill i may bee worthie to see thee my beloued lorde and god , in the celestiall bride chamber , that there beholding thy glorious admirable & most beautifull face , full with all pleasure and sweetnesse , i may humblie adore and worshipp thy maiestie , with those whome thou hast chosen , and there at the last , replenished with the vnspeakeable ioy of eternal reioysing . i may cry out with them that loue thée , saying . beholde now i sée that i haue desired , now i hold that i haue hoped for : now i haue that i haue longed for : i am ioyned to him in heauen , whom sēt vpon the earth i haue with al my power loued , with all loue imbraced , to whom with all loue i haue cleaued : him i extoll , praise and honour , who liueth and raigneth god without end , amen . a prayer for the feare of the great iudge . llord god of gods , forceable and mighty vpon all wickednes , i know certainely that thou wilt come i know thou wilt not euer be si●ent , when in thy sight the lightening waxeth violent , and in thy course the great tempest shall suddenly come , whē thou shalt call heauen from aboue , and the earth to iudge thy people . then loe , before so many thousands of people , all mine iniquities shall be reuealed , before so many armies of angels , all my abhominations shall he open , not of my déedes onely , but of my thoughts and words . thou righteous iudge marking sinnes , hast kept all my wayes , as in a sachell , and hast numbred my steppes togither : thou hast held thy peace , thou hast béene silent , thou hast béen long suffering . but wo is me at last thou speakest as though sore trauailing with child , &c. a prayer where the father is called vpon through the sonne . o father i beseech thee , for the loue of thy almighty son bring my soule out of prison , to praise thy holy name , i instantly desire thee , through thine onely son coeternall with thee , deliuer me frō the bonds of sinne , and thou most highest , beeing appeased through the intercession of thy sonne , sitting at thy right hand , restore me to life , whose owne merits threaten to mée deadly and eternall doome . for what other intercessor i should bring to thee i know not , but the same which is the onely sacrifice for our sinnes , which sitteth at thy right hande intreating for vs. behold my aduocate with thee god the father , beholde the chiefe bishop , who néedeth not to make an attonement with others bloud , because he appeareth glorious , imbrued with the blood of his own woundes . beholde the holy sacrifice , well pleasing and perfect , offered vp and accepted into the sauour of swéetnesse . behold the lambe without spot , who before the shéerers of him became as dumbe , who beaten with buffetes , beraied with spittle , and rayled vpon , opened not his mouth . beholde him that hath done no sins , hath borne our sinnes , land healed our infirmities with his owne bloud , amen . a prayer of the penitent . creator of heauen and earth ▪ king of kings ▪ and lord of al that rule , which hast made me of nothing to thy image and likenes and hast redeemed mee with thy precious blood , whome i wretched sinner am not worthy to name , neither to call vpon , or meditate of in heart , i bese●ch thee , kneeling on my knees , and humbly intreating thee , that thou wilt pitifully regarde mee , thy euill seruant , and to haue mercy on me , who hadst compassion on the woman of canaan , and of marie magdelen , who forgauest the publicane , and théefe hanging on the crosse . in thee most mercifull father i confesse my sinnes , which to conceale from thée , o lord , i cannot , if i would , pardon mee o christ , whome i haue greatly offended , both in thought , word and deed , and by all the meanes in which i wicked fraile man might offend . therfore o lord , i beseech thy clemency , who descendedst from heauen , for my safety , who rearedst dauid from the fall of sinne , pardon mee , o lord pardon mee , o christ , who forgauest peter denying thee . thou art my creator and redeemer , my lord and my sauiour , my king and my god , thou art my hope and my trust , i beseech and intreate thee helpe me , and i shal be safe : gouerne and defend mee , strengthen me , and comfort me , confirm me , and make mee glad ' inlighten and visite mee ' reare me that am dead , because i am of thy making , and thy worke : lord dispise mee not , because i am thy seruant although a bad one , vnworthy , and a sinner . but whatsoeuer i am either good or bad i am alwaies thine , to whom should i flie but to thee ? if thou cast me off , who shall receiue mee ? if thou dispise me , who shal regarde mee ? o god i do acknowledge my selfe vnworthy , flying againe to thee , lord thy mercy is greater then my iniquitie thy compassion is more then my vngraciousnesse towardes thée . thou canst forgiue more thē i can commit , and canst pardon more then i can offend . despise mee not o lord , neither note the multitude of my sinnes , but acording to the multitude of thy mercies pitty me , and bee fauourable vnto me a haynous sinner . say vnto my soule ▪ i am thy sauiour , which saydest , i will not the death of a sinner , but rather that he conuert and liue . conuert mee o lord to thee , and be not wrathfull against mee . i beséech thee most gentle father , for thy mercies sake , that i may end my life well , and with true and harty repentance of all my sinnes . amen . short meditations . thy hands o lord , haue made me , and fashioned me , i may say , those hands which were nayled with nayles for mee , lord despise not the worke of thy hands . beholde in thy handes , o lord my god , thou hast writen mee , reade that writing and saue mee . beholde i thy creature sigh to thee ; thou art my creator , renew me , make me againe , beholde thy workemanshippe , i cry vnto thee , thou art life , quicken mee , beholde , i thy clay looke backe to thee , thou art the potter fashion me againe . lord haue mercy on mee , for my daies are nothing , & c· another . thou full of pittie , say vnto mee thy wretched seruant , say vnto mee , through thy compassions what thou art to me . say vnto my soule . i am thy health , doe not hide thy face from mee least i die . another . saue mee o lord which art the true safety , and that willest not the death of a sinner . lord haue mercy on my sinfull soule , loose the bonds thereof . sweete iesu regarde my humility , and blot out all my transgressions , bee my ayde , leaue me not , neither despise mee o god mine onely comfort , but tèach me to doe thy will. o bountifull iesu , although though i haue offended , whereupon thou maiest iustly damne mee , yet thou hast not lost that whereby thou art accustomed to saue . good lord my iesu , why camest thou down from heauen , to what ende yéeldest thou thy selfe to death , but that thou wouldest saue sinners , of which sort i am exceeding . o vile sinner that i am , take breath againe be of good cheare , thou maist not despaire : hope in him whom thou fearest , fl●e to him from whom thou hast fled , call vpon him importunately , whome proudly thou hast prouoked . say vnto him , iesu for thy sweete names sake . do by me according to thy name . iesus is a name of fauour , a name most delightfull , a name comforting a sinner , and a name of happy hope : for what is iesus but a sauiour ? therefore for thine owne sake o iesu , be iesus to me , be to me a mercifull sauiour which art magnified and blessed world without ende , amen . godly meditations of our lord his sufferings o god , who for the worldes redemption wouldest bee reproued of the iewes , deliuered by the traitor iudas , and bee bound with bonds like an innocent lambe led to the sacrifice . also vnseemely to bee brought before the beholding of annas , caiaphas , pilate , and herod , to bee acc●used , by false witnesses to bee tormented with whippes and reproches , to be defiled with spittle , crowned with thornes , beaten with buffets , stroken with a reede , blindfolded , thy garmēts put off , wouldest be nayled on the crosse , lifted vp thereon , reputed among theeues , drinke vinegar and gal , and be wounded with a speare . o most mighty lord , how wonderful is thy kindnes and pitie , that wouldest indure all these extreeme torments , shames and cruell death , and all for to appease the almighty father , and be an attonement betweene him and sinfull mankinde . i beséech thée most mercifull iesu , sithence all this was of excéeding loue , that through those thy sharpe and bitter paines , which i vnworthie wretch now meditate of and call to minde , thou wilt defende and deliuer mee from the paines of hell , and vouchsafe to bring mee whether thou broughtest the thiefe crucified with thee . o meek and vnspotted lambe ▪ my onely righteousnesse and iustification , haue mercie on me , who with the father and the holy ghost liuest and raignest world without end . another . horde iesu christ , son of the liuing god , which hanging on the crosse , saying , father forgiue thē for they know not what they do grant that i for the loue of thée may pardon euery one that doth euill vnto me . and which saidest vnto the theefe , this day thou shalt bee with me in paradise , grant me so wel to liue that in the houre of my death , thou say to me : this day thou shalt be with me in paradice . and which saydst to thy mother , woman behold thy sonne : moreouer to thy disciple , behold thy mother , graunt that thy loue , and perfite charitie may accompanie me vnto thy mother . and which saiedst , my god , my god , why hast thou forsaken me , grant me to say in all my afflictions , & griefes of mind , m● father , my lorde , haue mercie on me a sinner , and helpe mee , my king , and my god , which with thy precious bloud hast redeemed mee . and which saydest , i thirst , graunt that i may euer thirst after thee , the fountaine of liuing water . and which saidest , father , into thy handes i commend my spirit . receiue me yeelding my self vp vnto thee . and which saydest , it is finished : graunt that i may bee worthie to heare that sweete voyce of thine , saying , come my loue , my dearly beloued spouse , come that thou mayest go vp with me with my angels , and saints , to banquet , reioyce , and remaine together in my kingdome , through infinite worlds of worldes . amen . another . o lorde iesu christ , for the bitternesse which thou sustainedst for me wretch on the crosse , chiefly about that houre , when thy most excellent soule departed out of thy blessed bodie . grant ( i most humblie beseech thee ) mercie to my soule in the departure thereof , and bring it into life euerlasting . amen . another . i beséech thée lorde iesu christ , throgh those thy woundes suffered on the crosse and bringing saluation vnto vs , wounde this my sinfull soule , for which also thou hast vouchsafed to die , wound it with thy burning and most mightie dart of thy exceeding loue , thrust my heart through with the arrow of thy loue , that my soule may say vnto thee , i am wounded with thy loue , so that out of that wounde , teares may bountifully flowe day and night . o lord strike i beseech thee , strike my most hard heart , with the godly & strong point of thy loue , yea deepely to the bottome pierce it , with thy mighty power , who liuest and raignest worlde without ende , amen . another of the same . king of the elect , i beséech thee , throgh him , holie of all the holie ones , through him my redeemer , make mee to runne the way of thy commandements that i may bee able to come to him , in spirit , which hath not feared to bee couered with my flesh . merciful father , dost thou not beholde the head , bowing downe of toy most beloued sonne , resolued to most pretious death . regarde o most fauourable creator , the humanity of thy dearely beloued sonne , and haue mercie on the weakenesse of brittle clay . look on ( o glorious father ) the torn lims of thy most acceptable sonne , and graciously remember of what i am made . see the paines of god and man , and release the miserie of mortall man. beholde the punishment of the redeemer , and forgiue the offence of the redeemed . my lord it is hee whome for the sinnes of thy people thou hast stroken although he bee the dearely beloued , in whome thou art well pleased the same is hee , the innocent in whome no guile is found , and yet ●s reputed amongst the wicked . another . what hast thou committed most swéet sonne of god , that thou shouldest so be adiudged , what hast thou offended ( most louing lord ) that in such sort thou shouldest bee handled ? what is thy wickednesse ? what is thy fault ? what is the cause of thy death ? what is the occasion of thy cōdemnation ? doubtlesse i am the wounde of thy griefe , the blame of the slaughter done on thee : i am the deseruing of thy death : the heynous offence of thy punishmēt i am the print , and signe of thy passion , the worker of thy torment . o marueylous manner of iudgement , and vnspeakeable miserie . the wicked sinneth , and the iust is punished , the gui●tie offendeth , and the innocent is beaten , the vngodly doth amisse , and the godly is condemned . what the euil deserueth the good suffereth : what the seruant trespasseth , the master dischargeth : what man committeth ▪ god beareth , &c. behold my vnrighteousnes , and thy righteousnes is manifest . my king and my god. what shall i render againe to thee for all that thou hast done for me ? that the remembrance of the woundes of christ is a preuayling remedie against all aduersities . i haue committed a grieuous sinne , and am guilty of maay offences , neither therfore doe i despaire , because where sinne hath abounded : also grace hath much more abounded . he that despaireth of pardon of his sinnes , denyeth god to be mercifull . hee doth great wrong to god that is mistrustfull of his mercy : for so much as in him is , he denieth god to haue loue , truth and power , in which thinges all my hope consisteth , which is in the loue of his adoption , in the truth of his promise , and in the power of his redemption . now let my foolish imagination murmure how much it will , saying ? what art thou , and how great is that glory ? or with what mer●is hopest thou to obtaine the same ? i aswell wil faithfully answere , i knowe , whome i h●ue trusted because in excéeding loue he hath adopted me for a sonne , because he is true in his promise , able in the performance thereof , and hath power to doe what hee will. i cannot bee terrified with the great multitude of sins , if the death of the lorde come into my minde , because my sinnes cannot ouercome him . the nayles and speare call vnto me that i am truly reconciled vnto christ , if i will loue him . longius opened to mee the side of christ with his speare , and i haue entred and there safely doe i rest . hee stretcheth out his armes on the crosse , and spreadeth out his hands ready for the imbracement of sinners . betweene the armes of my sauiour , both will i liue and desire to die . there safe and sure will i sing vnto him high praises , i will praise thee o lord , because thou hast receyued mee , neyther wouldest thou suffer mine enemies to triumph ouer me . our sauiour in his death , bowed downe his head , that he might kisse his dearely beloued . so often doe we kisse god , as often as wee are pricked in heart with the loue of him . prayers before the receyuing the communion . merciful lord iesu christ i sinful soul nothing presuming of mine own merits , but only trusting in thy mercy and goodnes ; am afraid & tremble , to draw neare to the table , of thy most sweete and comfortable feast : for i haue a heart and bodie polluted with many grieuous crimes ; and a minde , and a tongue very euilly gouerned . therefore o gracious deitie , o dreadfull maiesty , i miserable wretch apprehended and taken betweene the troubles and griefes of mind , and spirit , returne to thee the fountaine of mercie . i make haste to thee to be healed . i flie vnder thy protection . and thee whō i cannot endure to bee my iudge , i hope to haue my sauiour ▪ to thee lord i shew my woūds to thee i vncouer my shame . i know my sins to bee many and great , for the which i am afrayed , yet i trust in thy mercies , of which there is no number . lord iesu christ eternall king , god and man , crucified for man , look on me with the eyes of thy mercie , heare mee putting my trust in thee , haue mercy on mee full of miseries and sins , thou which euer makest the fountaine of thy compassions to spring . remember lord thy creature , whō with thy pretious blood thou hast redeemed , i am sorie that i haue sinned , i desire amendment , of thy gracious fauour help me take frō me most mercifull father al my sinnes and iniquities , that being cleansed in mind and bodie . i may through thee , deserue worthily to taste the holy thing of all holiest , and graunt that the holy and spirituall receiuing of thy body & bloud which i vnworthie intende , bee a ful remission of all my sinnes , and a perfect purging of all my transgressions , a banishing of all euill thoughts , and a getting againe of good senses , also a most strong defence against all the deceits of the worlde , the flesh and the diuell , amen . another . almighty & euerlasting god behold i come to the sacrament of thine onely sonne our lorde iesus christ . i come as one sicke to the phisition of life , foule to the fountain of mercie : blinde , to the light of eternall brightnesse : poore and needy to the lord of heauen and earth . therefore i beg of the aboundance of thy exceeding bounty to that end , thou wouldst vouchsafe to heale my infirmitie , to wash away mine vncleannesse , to lighten my blindnesse , to enrich my pouertie , to cloath my nakednes that i may receiue the bread of angels , the king of kings , the lord of lords , with so much reuerence and meekenes , with so much contrition and deuotion , with so much purity and faith , with such purpose and intention as is expedient to the health of my soule . graunt mee o lord i beseech thee not only to take the sacrament of the body and bloud of the lord ; but also the effect and vertue of the sacrament . o most fauourable god ; grant mee , so spiritually to receiue the bodie of thy onelie sonne our lord iesus christ , that i may be worthy to be incorporated in his mysticall bodie , and to bee numbred amongest the members of him . o louing father , grant to me thy dearly beloued son , whom now as a shadow in the way i purpose to receiue , & at last his face reuealed to beholde him for euer : who liueth and raigneth with thee and the holy ghost worlde without end , amen . another . o lorde , my soule , my cōpanion , and friend , wearie and comming out of the way , fainteth , & lyeth broken & torne , of those vanities which it had passed through , it is hungry and greatly thirsteth , and i haue not wherwithall to set before it , because i am poore and a , begger . thou my lord god art rich of al good things , most rich and a liberall giuer of dainties satisfying from aboue , giue meate to the weary , bind vp the scattered , refresh the broken and torne . sée , it standeth at thy doore and knocketh , i beséech thée through the vowels of thy mercy , with which thou hast visited vs rising out of the déepe : open ( to the wretched knocking ) the hand of thy deuotion , and bid with thy mercifull fauour , that it may enter into thee , it may liue with thée and bee refreshed of thee , with heauenly bread and wine , whereby béeing satisfied , and strength taken againe , it may ascend to higher places & being taken vp with the wings of holy desire , from this vaile of teares , it may fly to the celestiall kingdomes . lord i beseech thee , that my spirit might receiue wings like an eagle , and might flie and not faint , that it might flie euen to the beauty of thy house , and to the place of the habitation of thy glorie , that there vpon the table of the refection of heauenly citizens , it may bee fedde of thy secrets in the place of thy pasture , next toe most flowing waters . &c. prayers after the communion . most sweet lord iesus , strike through the inward part of my heart , and bowels of my soule , with the most sweete and healing wound of thy loue , with the true , cleare , and most holy apostolicall loue , that my soule may languish and melt with the onely and continuall loue and desire of thee , that it may couet thée , and faint in thy porch : that it may desire to be dissolued and be with thée . grant that my soule may hunger after thée , the bread of angels the refreshing of holy souls , our dayly bread , hauing all pleasantnesse of tast , and all delectation of swéetnesse , yea for euer that my heart hunger and be fed on thee , on whom the angels delight to looke , and that the inwards of my soule may bée filled with the plesantnesse of the tast of thée , that it may euer thirst after thée , the well of life , the fountaine of wisedome and knowledge , the spring of eternall light , the riuer of pleasure , the bounty of the house of god , that it may euer desire thée , séeke thée , finde thée , come to thee , meditate on thée , speake to thée , and may worke all thinges to the prayse and glory thy holy name , with all humility and discretion , with delight and delectation , with obedience and affection , with perseuerance to the ende . and be thou alwaies my onely hope , my trust , my riches , my delight , my reioicing , my ioy , my rest , my peace , my sweetnesse , my wisedome , my portion , my possession , my treasure . in whom bee my mind and heart fastned sure and immoueable rooted for euer , amen . another . i giue thee thankes o lord , holy father , almighty and eternal god , which vouchsafest to satisfie me sinner , thy vnworthy seruant , with the precious body and blood of thy son our lord iesus christ , not by any of my merits , but with the only fauour of thy mercy , i beseech thee that this holy communion be not my guiltinesse to punishment , but a healthfull intercession to pardon . be it vnto me an armour of faith , and a target of good will , be it an auoiding of my faults , an increasing of charity , patience , humility & obedience , a sure defence against the wiles and deceits of all mine enemies , as well visible as inuisible , a perfect appeasing of my motions , as well carnall as spirituall , a sure fastning in the true and one god , and a happy consummation of my ending . and i pray thée , that thou wilt vouchsafe to bring me sinner , to that vnspeakeable feast , where thou with thy son and the holy ghost , with thy elect art the true light , the ful satiety , the ioy euerlasting , the confirmed reioysing , and p●rfite felicity , through iesus christ our lord , amen . a warning to the soule . o sinnes , what easie entries you haue whilest you are in counsel , but how hard and difficult goings out haue you ? whilest you perswade and obtaine , you doe delight : but after you sting and vexe euen to the death of the soule . my soule before all things i warne thee , as the mother of vertues , least in the thoughts of thy euils , thou shouldest runne into the snares of some diuill , into the which many vnheedily run , and through the remembrances of the sinfull delights , foolishly fall againe into the same their sinnes and euils . the concupiscence of the flesh , the concupiscence of the eye , and the pride of life . behold lord my god , all the world is full of snares and concupiscences , which they haue prepared for my feet . and who may flie these snares ? truely hee from whom thou takest away the euill lifting vp of his eies , that the concupiscence of his eyes take him not : and from whome thou takest a way the concupiscence of the flesh , least the concupiscence of the flesh take him : and from whom thou takest away an vnreuerent and a vaine glorious mind : least the pride of life subtillie deceiue him . o how happy is hee , for whome thou doest these things , surely he shall passe through free and blameles now my redéemer , i beséech thee for thine owne sake , helpe me that i fall not grieuously in the beholding of mine aduersaries , takē with their snares which they haue made ready for my féet , that they bow not downe my soule . thou lord god father of the fatherles , heare the pitiful cries of the children and spred out thy wings , that wee may flie vnder them , from the face of the enemie . thou tower of the strength of israel , which slumbrest neither sléepest , kéeping israel because the enemy neither slumbreth nor sléepeth that fighteth against israel . of the misery of man without god. lord forsake me not , least the shadowes of mine ignorance increase , and mine offences multiply , for without thee all thinges are darknesse , vnto mee all things are euill , because nothing is good without thée , the true , onely and chiefest good . this i confesse , this i know , my lord my god , for whersoeuer i am without thée , it is euill with mee , not onely of matters external , concerning my selfe , but in my selfe , for all plenty , and aboundance without my god , is to mee want and misery . then shall i be rich and satisfied , when thy glory shall appeare . and thou lord my happie life , graunt that i may euer confesse my misery to thee . with how much bitternes this life is sprinckled . i am greatly weary lord of this life of tedious pilgrimage . this life is a frail life ; an vncertaine life , a painefull life , a defiled life , a life ladie of euils , a quéene of pride , full of miseries and errours , which is not to bee tearmed a life but death , in wich wee die euery moment with diuerse kinde of deathes , through sundry the defects of mutability . whether therefore we which liue in this world , may call it a life which humors puffe vp , sorrowes abate , ayres infect , meates breed diseases , hunger makes leane , disports makes dissolute sadnes cōsumes , thought shortneth , riches maketh proude , pouerty debaseth , youth aduanceth , olde age maketh crooked , and sicknesse ouer commeth . and after all these euils furious death followeth , and moreouer appointeth such an end to all the ioyes of this miserable life , that when it ceaseth to be , it may be suposed neuer to haue béene . this death vitall and life mortal , although it bee sprinkled with these and other bitternesses , yet alas , how many doth it deceiue with false promises ? and so this life as of it selfe , it is false and bitter , so also , it cannot be hidden and vnknowne to the blinde louers of it , yet notwithstanding , it soketh and vtterly drunkeneth an infinite number of fooles , with the golden cup it hath in hande . happie they are , and they be but few , that forsake the familiarity of it , that despise the flitting ioyes of it , and reiect the fellowship therof , least that also they be compelled to perish with that perishing deceiuer . prayers in aduersity and trouble . haue mercy lord , haue mercy on me miserable sinner , doing wickednes , & worthily suffering therefore , continually sinning and dayly earning thy scourges . if i weigh the euill dayly that i haue done , it is not much that i suffer , grieuous it is that i haue committed , easie it is that i endure . thou art iust , o lord , and thy iudgements are right , all thy iudgements are iust and true . iust and vpright art thou our lord and god , and there is no iniquity in thee : for not vniustly , neither cruelly , doest thou aflict vs sinners , almighty and most mercifull lord , who when wee were not , mightily madest vs , and when wee had béene lost through our owne offence , in thy mercy and goodnesse , marueyloussy thou restoredst vs. i know , and am sure , that our life is not guided with rash motions , but is ordered and gouerned by thee our lord god , whereby thou hast care of all , chiefly of thy seruants , who haue put their whole hope in thy onely mercy . therefore i beseech and humbly pray , that thou doest not to mee according to my sinnes , in which i haue deserued thy wrath , but according to thy great mercy , which passeth the sinnes of the whole world . thou o lord which outwardly imposest plagues and scourges , graunt alwaies an vnfainting patience , so that thy prayse neuer depart out of my mouth , haue mercy on me lord , haue mercy and helpe me , as thou knowest how ; because i haue néed therof both in soule and bodie , thou knowest all things , thou canst doe all things , which liuest and raignest world with out end , amen . of the felicity of the life which god hath prepared for them that loue him . o thou life which god hath prepared for them that loue him : a life long hoped for : a blessed life , a peaceable life : a glorious life : a vndefiled life : a chast life : a holy life : a life without knowledge of death , ignorant of sadnesse , a life without spot , without paine , without griefe without corruptiō , without vexation , without variety and change , a life of all beauty , and most full of honor , where there is no aduersarie resisting , where bee no allurements of sin , where there is perfect loue and no feare , where day is euerlasting , and of all one spirit , where god is seene face to face , and the mind satisfied with this nourishment without want . o thou life most happie , where that souldiour the conquerer ( accompanied with all the companies of angelles singing praises ) singeth to god without ceasing the pleasant song of the songs of sion , the perpetuall crowne compassing his honorable head . i would to god , the pardon of my sins granted me , and this vnprofitable burden of the flesh put off , i might enter to possesse the true rest to thy ioy . and that i might go into the bright and beautifull walles of thy city , to receiue a crown of life of the hand of the lord , that i might be in presence with those most holy companies . that i might stand before the glory of the creator , with the most blessed spirits , that i might see the present countenance of christ , that alwaies i might beholde that high , and vnspeakeable and vnmeasurable light , and so to bée moued with no feare of death , but that i might reioyce of the reward of euerlasting incorruption without ende . a meditation of the celestiall soule . o my soul sigh feruently , desire earnestly that thou mayest come into the citie aboue , of which so glorious things are spoken in which there is a dwelling of all reioysinges , thou mayest ascende through loue , nothing is difficult to him that loueth , nothing vnpossible . the soule that loueth ascendeth often , and passeth familiarly through familiarly through the stréets of heauenly ierusalem , in visiting the patriarks and prophets , in saluting the apostles , in marueling at the armies of martyrs , and confessors , and in beholding the companies of virgins . let not heauen and earth cease to call on mee , that i loue the lord my god. that all our hope and desire ought to bee to god. one thing i haue asked of the lord , and this i request , that i might dwel in the house of god all the dayes of my life . for as the hart desireth the water springs . so my soule longeth after thee , my liuing god. o when may i come and appeare before thy face , when shal i see my god , whome my soule thirsteth for : when shall i see him in the land of the liuing ▪ for in earth of dying men hee cannot bee seene with mortall eies . what shall i doe , wretch that i am , bound with the setters of my mortality , what shall i do ? whilest wee are in this bodie , wee goe on pilgrimage to god , wee haue not heere any citie to inhabit , but wee seeke an other that is to come , for our incorporation is in heauen . ah wo is me , that i am constrained to dwel with mesech , and to haue my habitation amongest the tentes of cedar . my soule hath long dwelt amongst them that haue beene enemies to peace . who shall giue mee wings like a doue , and i wil flie and take m● rest . nothing is so sweete to mee as to bee with my lord , for it is my good to cleaue vnto the lorde . graunt mee o lord whilest i am present in these frail lims to cleaue vnto thee , according as it is written . hee that cleaueth to the lord is one spirit with him . another . thou o lord , the hope of israell , the desire after which our hearts sigheth , dayly make hast , tarrie not . arise , make speede and come that thou maist deliuer vs out of this prison , to praise thy holy name , that i may glory in thy light . open thine eares to the cries and teares of thine orphanes , which crie out vnto the. our father giue vs this day our dayly bread that with the strength thereof , wee may walk day and night , vntill wee come vnto thy holy mount horeb , and i a little one among the little ones of thy household o god the father and my strength , when shall i come & appear before thy face ? that who now acknowledgeth thee for a time , i may heere after acknowledge thee for euer . blessed shal i bee , if i be admitted to see thy brightnes . who may grant me this that thou licence mee to come to this , i know o lord , i know and confesse my selfe vnworthy to enter vnder the roofe of thy house , but graunt it for thine honour , and confound not thy seruant , putting his trust in thee . the vision of god is lost by reason of sin and miserie found . o lorde thou art my god & my lord and i haue neuer seene thee , thou hast made mee , and made mee new againe , and hast bestowed all thy good things on mee , and yet i haue not seene thee , neither know thee . finally , i am made to see thee , and yet i haue not done that for which i am made . o miserable condition of man , when hee lost that for which he was made : o that cursed and hard fall . alas what lost he , & what hath he foūd ? what departed , and what remained ? he lost felicitie , to which hee was made , and found miserie , to which he was not made , that departed without which nothing is happy , & that remained , which of it selfe is not but miserable . man did then eate the bread of angels which now he hungreth for : and now hee eateth the breade of sorrowe which then hee knew not . o thou lord , how long wilt thou forget for euer , how long turnest thou thy face from vs when wilt thou looke backe and heare vs. when wilt thou lighten our eies , and shew thy face vnto vs ? when wilt thou restore thyselfe vnto vs ? regarde o lord , heare and enlighten vs , and shew thy selfe vnto vs , that it may bee well with vs , without whom it is so euill with vs. recreate vs , help vs i beseech thee o lord , my hart is become bitter in his desolation , make it sweete with thy consolation being hungrie , i haue begun to seeke thee , let me not liue vnfed of thee , i come poore to the rich , a wretch to the pitifull , let me not go away emptie , and despised , o lord i am bowed downe and crooked , that i cannot see but downward , reare me , that i may look and indeuour my selfe vpward . mine iniquities are gone ouer my heade , they haue couered mee , and wrapped mee round about , and lode mee like an heauy burden . vnwrap me , and vnburden me , least the pit shut her mouth vpon me . teach me to seeke thee , and shew thy selfe to me , séeking thee , because i can not seeke thee except thou teach mee , neither finde thee except thou shew thy selfe to me . i may seeke thee , in desiring after thee . i may desire thee in seeking thée , i may find thee in louing thee : and i may loue thee in finding thee . a reason intreating god to helpe . helpe mee o lord my life , least i should perish in my wickednesse , if thou hadst not created mee , o lord. i had not béen , but because thou hast created me , now i am . if thou gouernest mée not , yet i am not : for my merits , my grace compelled thee not that thou shouldest create mee , but thy most fauourable goodnesse and thy mercy . that loue of thine , o lord my loue of thine , o lord my god , which compelled thee to creation : i beseech thee now , that the same may compell thee to gouerne it . for what profiteth that thy loue hath compelled thée to create me , if i should perish in my miserie , and thy right hand should not gouerne me . let the same mercie o lorde my god compell thee to saue that , that is created , which compelled thee to create , what was not created . let the loue winne thee to saue , which wonne thee to create , because that loue is not lesse now then it was , for thou thy selfe art the same loue , who euer art all one . prayers and meditations much mouing the hart to deuotion & diuine loue . blessed bee the pure in heart , for they shal see god. blessed bee they which dwell in thy house o lord , they shal praise thee world without end . i beseech thee therefore o lord , through all thy mercies , by which wee are deliuered from euerlasting death , make soft my hard and stonie heart , my rockie and yron hart , with thy pretious and rich annointing , and make mee through the inward touch and griefe of heart for my sinnes , to become a liuely sacrifice before thee , at all times . grant mee in thy sighte , euer to haue a contrite and an humble heart , with aboundance of teares , graunt mee for the loue of thée , vtterly to bee dead to this world , and through the greatnesse of thy feare and loue , quite forgetfull of transitory things , so farre forth , that concerning worldly things , i neither mourne nor reioyce for them , neither that i may feare any thing temporall , nor loue it , neither that i bee corrupted with allurements , nor broken with aduersities . and because thy loue is as forceable as death , i beseech thee , that the very whote and sweet force of thy loue , may draw vp my minde from all things , which are vnder heauen , that i may abide fast to the onely memorie of thy sweetnesse . lorde let thy most sweete sauour descend i beseech thee , let it descende into my heart , that thy loue most sweete may enter in , let the wonderfull and vnspeakeable fragrant sweetinesse of thy sauour come to mee , which may reare vp euerlasting desires in me , and may bring the veines of the springing water of my heart into eternall life , and that at length i may see thee the god of gods in sion , and that i may dwell in thy house o lord , world without end amen . another . sweete christ , bountifull iesu , i beseech thée replenish alwaies my heart with thy vnquenchable loue , with thy continuall remembrance insomuch that as a burning flame , i may wholie burne in the sweetnesse of thy loue , the loue , the which many waters may neuer quench in me , make mee , sweete lorde to loue thee , and for the desire of thée , to put off the heauy burden of earthlie concupiscence , which fighteth against , and grieueth my miserable soule , that running without let after thee in the sauour of thy sweete perfumes , i may effectually bee satisfied , and thou beeing my guide i may deserue to come to the sight of thy beauty . another . sweete christ , bountifull iesu , as i desire , and as i humblie pray with all my mind and heart , graunt me thy loue , holy and chaste , which may fill mee , may dwell in me , and altogither possesse mee . and graunt to me an euident signe of thy loue , a watering fountaine of teares , continually flowing , that also those my teares may witnes thy loue in mee , that they may bewray and declare how much my soule loueth thee , whilest for the exceeding sweetenesse of thy loue , it cannot reframe from teares . i doe remember , holy lorde , that good woman hanna , which came to the tabernacle , to pray and intreted thee to haue a sonn : of whome the scripture mentioneth that her countenance after teares and prayers , was no more diuersly chaunged . but i mindfull of so much vertue , and so greate constancie , am tormented with sorrow , and confounded with shame , because i beholde my selfe , wretch , so much abased . for if a woman wept so , and perseuered in weeping , which desired to haue a sonne , how much ought my soule to lament and continue in lamentation which seeketh and loueth god , and loueth to come to him ? howe ought such a soul to mourn and lament , which seeketh god day and night , which besides christ , will loue nothing . surely maruell it is , if then the teares of that soule be not made bread for it day and night . looke backe therfore and haue mercy on me because the sorrowes of my heart bee multiplyed . graunt mee thy heauenly comfort and despise not my sinfull soule for which thou dyedst , grant me i beseech thée inwarde teares with al effect , which may breake the bonds of my sins , and for euer store my soule with heauenly reioysing . another . sweete christ bountifull iesu , the maruellous deuotion of an other woman , also commeth into my minde , the which with holy loue sought the liuing in the sepulcher , the which ( the disciples going away from the sepulcher ) departed not the which sate downe there sad and sorrowfull , and wept both long and much : and rising with many teares againe and againe , shee diligently searched the hollow places of the forsaken sepulchre , if happily she might sée thee in any place , whom with a feruent desire she looked for . then surely going into the sepulchre , shée had séene it once and againe . but too much was not sufficient to her that loued . for the vertue of a good worke is perseuerance , or constant abyding therein . and because before others she loued ▪ and in louing wept , and in wéeping sought , and in seeking perseuered : therefore the rather shee first of all others deserued to finde thee , to see thee , and to speak to thée and not onely for these things , but shee was the first tydings bearer to the disciples of thy glorious resurrection , thou instructing , and meekely aduertising her , saydest , go tel my brethren that they goe into galilee , there they shall see mee if therefore a woman so wept , and perseuered in wéeping , which sought the liuing amongst the dead , which touched thée with the hands of faith , how ought the soule to lament and abide in lamentation , wh●ch beleeueth in heart , & confesseth with mouth thee hi● redeemer now ruling in heauen , and raigning euery where ▪ how therefore ought such a soule to mourne & weepe , which loueth thee with al heartinesse , and coueteth to see thee with all desire . thou alone succour and onely hope of al , that are in miserie , who neuer is humblie intreated without hope of mercie . giue me this grace for thine owne sake , and for thine holy name , that how often i thinke of thee , i speake of thee , i write of thee , i reade of thee . i conferre of thee , how often i remember thee , i stand before thee , i offer thanks , prayers and sacrifice to thee , that so often with rising teares in thy sight , i may aboundantly & méekely wéepe , so that my teares bee instead of bread to me day & night . verily thou king of glory , and master of all vertues , hast taught in thy word and example to mourne and wéepe , saying , blessed bee they that mourne , for they shall be comforted . another . ah , alas my lord , woe is my soule , thou comforter of my soule , thou departedst and saidest not so much as farewell . going thy wayes , thou blessedst thine , neither was i present , thy handes lifted vp , thou waft receyued into heauen with a cloud neither did i see it . the angels promised thou wouldest come againe , neither did i heare it what shall i say , what shall i doe whether shall i goe , where shall i séek him , or when shal i find him ? whom shal i aske who shall tell my deerly beloued that i languish in loue , the delight of my heart ceaseth , my laughing is turned into heauinesse , my flesh and my heart fainteth , o god of my heart , and my portion , thou god for euer . my soule refuseth to bee comforted , but of thée my delight , for what haue i in heauen , & besides thée what would i vpon the earth . i wish for thée i hope for thée , i seeke thee , my heart hath saide to thée , i haue sought thy face , i will seeke after thy face : o lord , turn not thy face away from me . o most gracious louer of men , the poore is left alone to thee , thou art an ayder to the orphan ? my onely defending aduocate , haue mercie on mee desolate orphan . i am become fatherlesse , my soule is as it were , a widow . regarde the teares of my lacke , and widowhoode , which i offer vnto thée vntill thou cōmest again ah now my lord , alas , appeare vnto me , and i shall be comforted . let me beholde thy presence and i shall inioy my desire : reueale thy glory , and my ioy shall be full . remember this note . so often as wee doe well the angells reioyce , and the diuells are sad . so often as wee go out of the way from that which is good , wee make the diuels glad , and defraude the angels of the●r ioy . for there is ioy with them ouer one sinner which hartely repenteth . grace before dinner . almighty god , whose prouidence reacheth to the vttermost ends of the world , and to the depth of the sea : which nourishest all creatures with sustenance agreeable to their natures , the fish , the foule , the foure-footed beast , and the creeping worme : we beseech thee , that the meate & drinke which is set before vs on this table , at this present may be so moderately receiued , that our bodies therby may be refreshed , & our senfes comforted , through iesus christ our lord , amen . grace after dinner . blessed god , eternal thankes and praise bee ascribed vnto thee , which hast opened thine hand at this time , and made vs partakers of thy benefites : and hast supplyed the necessity of our nature with these nourishing elements : without the which our life cānot be maintained . we beseech thée to kindle in vs a continuall remembrance of thy bountifull goodnes towards vs , that as thou neuer withdrawest thy fatherly care from vs , so wee may neuer cease to offer vnto thee the sacrifice of praise and thanksgiuing , through iesus christ our lord and sauiour , amen . finis . the spirit of man, or, some meditations (by way of essay) on the sense of that scripture, 1 thes. 1:23 ... by charles morton ... morton, charles, 1627-1698. 1692 approx. 142 kb of xml-encoded text transcribed from 58 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a51412 wing m2825 estc r31044 11766979 ocm 11766979 48797 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. a51412) transcribed from: (early english books online ; image set 48797) images scanned from microfilm: (early english books, 1641-1700 ; 1489:13) the spirit of man, or, some meditations (by way of essay) on the sense of that scripture, 1 thes. 1:23 ... by charles morton ... morton, charles, 1627-1698. mather, cotton, 1663-1728. mather, increase, 1639-1723. [8], 100 p. printed by b. harris for duncan campbell ..., boston : 1692. perface signed: increase mather, james allen, samuel willard, john baily, cotton mather. errata on verso of t.p. reproduction of original in the harvard 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 soul. man (christian theology) 2002-09 tcp assigned for keying and markup 2002-11 aptara keyed and coded from proquest page images 2002-12 emma (leeson) huber sampled and proofread 2002-12 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the spirit of man : or , some meditations ( by way of essay ) on the sense of that scripture . 1 thes. 5. 23. and the very god of peace sanctifie you wholly , and i pray god , your whole spirit , and soul , and body , be preserved blameless unto the coming of our lord iesus christ. by charles morton , minister of the gospel at charlstown in new-england . mal. 3. 16. take heed to your spirit luke 19. 55. ye know not what manner of spirit you are of . boston printed by b. harris , for duncan campbell , at the dock-head , over-against the conduit . 1692. errata . page 23. line 19. for casual r. equally . p. 26. l. 2. after that r. tho' p. 50. l. 30. for to. read in . p. 77. l. 29. for the r. they p. 78. l. 24. for clears r. cleaves . p. 85. l. 21. for whence r. where . as we have all manner of demonstrations , to assure us , of what e●●hu asserted when he said , there is a spirit in man ; so we have the eternal spirit of god himself , by the pen of his inspired solomon , recommending this blessed oracle of wisdom unto us , a man of understanding is of an excellent spirit . indeed , we have no understanding till , believing that we have within us , a spirit excellent for the first author and nature of it , we endeavour above all things to make that spirit become yet more excellent , by the alterations of a new birth upon it ▪ the woful and rueful degeneracy , which has be●allen the spirit of man , by his fall into sin , is a matter of the most bleeding lamentations , unto every spirit that in the least measure begins to awaken out of that lamentable fall. yea , the whole creation groans over the vitiated spirit of man , and sighs , how art thou fallen , o thou child of the morning ! accordingly , when once the symptoms of a recovery , from , the madness in our hearts whil● we l●ve , do dawn in the reflections of our spirit , upon its own unhappy depravations our chief question and study then is , what we shall do for the salvation of that spirit from the distempers ●f it ; and we become wonderfully thankful unto our god , for his accommodating of us , with such means of grace , as he never bestow'd upon the apostate spirits , whom he hath reserved in darkness under everlasting chains . if we duely consider , the natural faculties of that spirit , which the father of spirit●s hath breathed into us , or the provision which god has made for it , in the spiritual world , we shall indeed reckon , that our spirit is too excellent a thing to be neglected ; yea , that there is no folly like that of the man , who despiseth his own soul. but if we again consider the moral pollutions , which have disordered our spirit , we may be soon convinced , that we are in danger of dying without wisdom , whereby the excellency that is in us then will go away : and that there had need be some essayes towards a revival of the primi●ive excellency in our nobler and better part , in order to our meetness for the inheritance of the saints in light. now , as the whole work of sanctification upon the spirit , is necessary to make it excellent , so , there is a notable stroke of that work performed in the sanctification of the humour , which is to be seen in the temper and biass of that spirit . there is ● certain air of our complexion , which results from some circumstances of the uni●● between our souls and our bodies ; and ●his disposition , we ordinarily call , the spirit of the man. let this be sanctify'd , and the man will become one of , the ex●cellent in the earth . it would be a marvellous renewal o● the divine image in our spirits , and it would render us extraordinarily as well serviceable to others , as comfortable to our selves , if that inclination which our spirits have , as they are united , and therefore very much conform'd , unto our bodies , were preserved blameless : and were this remarkable article of sanctification , more considered , we should see perhaps , ●ar more excellent spirits , than are now too frequently beheld in those that wear the name , that began at antioch . to promote this holiness and happiness , the reader is here blessed with the worthy labours , of a learned , pious , and now aged servant of the lord jesus christ in the ministry of the gospel . he is a person too considerable in his generation , to want any of our commendation ; and as for this his judicious treatise , 't will by its own pertinency , and usefulness , abundantly commend it self unto every sensible person , that shall peruse it with a just attention . all that belongs unto us , is to follow it with our prayers , that he who forms the spirit of man within him , would by this book assist the readers in reforming whatever they may find in their own spirits calling for that reformation ; and in glorifying of god , with the spirits , which he has made and bought for his own immortal glory . increase mather iames allen samuel willard iohn baily cotton mather the contents . text opened page 1 vvhole man-what ● expositors differ . 6 the most proper interpretation thought by the author . 9 spirit out of man. 9 in man. 10 peculiar genius , ( in text. 14. scripture distinctions of soul & spirit 16 constitution of our spirit . 18 spirits hot. 27 chearfulness . 28 activity . 31 courage . 34 anger in zeal . 41 ●n iealousie . 51 spirits cold , 54 ●orrowful . 55 ●ull . 63 timorous . 65 meek . 69 spirits moderate . 73 ●●ference , no strained notion ▪ 88 the spirit of man. or , some meditations ( by way of essay ) on the sense of that scripture . 1 thes. 5. 23. and the very god of peace sanctifie you wholly , and i pray god your whole spirit , and soul and body , be preserved blameless unto the coming of our lord iesus christ. the apostle , having given the thessalonians , divers exhortations in the preceding verses , closes all with a profession of prayer for them ; as well knowing , that all counsels , or charges by men , tho● sent from god himself , would be of no effect , unle●s god by his sanctifying 〈◊〉 do give men grace to improve 〈◊〉 . he prayes , not only that they may be sanctified , but that they may be wholly so ; and that the ●ulness of the expression [ holoteleis , wholly perfectly ] may the better appear , he descends to all the particulars , that are in man ; he mentions the chief heads of them , which are either all that is in man , or to which all , that belongs to meer man , may be referred . your whole spirit , and soul , and body ; that they may be sanctified or filled with grace ; and not only so , but also preserved blameless therein to the coming of our lord jesus christ ; ( that is ) preserved to the end. we shall a little explain the words : the very god of peace , ( autos de o● theos ) or the god of peace himself : 't was a frequent option , benediction , salutation or valediction , [ peace be to you . ] in the word peace , all good was comprehended . so , to these same persons ▪ 2 thes. 3. 16. now the lord of peace himself , give you peace always , by all means . here in the text it seems to referr to a duty , peace with men , v. 13. be at peace among your selves . and a priviledge , peace with god , and in your consciences . to both which sanctification doth contribute , in the per●formance of the afore mentioned dut●●● [ sanctifie you ] hagias al , make you holy , or separate and consecrate you to himself , ( this is the notation of the word . ) the definition of the thing , sanctification , is a renewal of the whole man , whereby we are enabled daily more and more to die unto sin and live unt● righteousness according to gods foreordaination . [ wholly ] holotele●s , wholly-perfectly ( as is before noted ) is , to extend this work of grace , to all the parts of grace , and all the parts of man. the parts of grace , both habits and acts ; and in both , the perfection of degrees , and persistance of duration . in the parts of man , that which follows . [ and i pray god your whole spirit ] holocleron to pneuma . the word holocleron signifies properly ( haeres ex asse ) a compleat heir , from whom nothing is given away ; or one that has the whole inheritance . it therefore ( i think ) does here signify all that appertains to man , expressed by the word spirit , humon to pneuma . all the spirit that is in you , or all that may be called your spirit . your ; not the spirit of god in you ; for he is not capable of sanctification , being already , and always in himself perfectly holy. to pneuma , the spirit : what it is , is the chief matter of our present enquiry ; and therefore of it , more fully after ; only we shall here note , that it seems to be a more general , and comprehensive word , in which the two that follow are included [ and soul and body ] ki he psuche ki to soma . the latin [ et anima , & corpus ] i should not scruple to translate [ both the soul and the body , ] and if ( et & et ) in latin signifie [ both , & and ] why ( ki & ki in greek , does not as properly the same , i see no reason . and then the text would run thus . i pray that your whole compleat spirit ( as a general ) both soul and body ( two special ingredients thereof , or contributers thereunto ) may be prese●ved , &c. [ preserved ] teretheie , may be carefully watched ; as those that keep guard in a gar●ison ; for this spirit of a man , is most liable to assaults by temptation : and because men are apt to be defective in this spiritual watch , i pray that god would take the charge of you , watch over you and keep you safe . [ blameless ] amemptos , so as momus ( the carper ) shall find no fault in you ; so is the wo●d rendred , ●hil . 2. 15. and 3. 6. 't is supposed you are , or will be , wholly sanctified ( according to the first pra●er in the text , ) but this notwithstanding your peculiar spirit is apt to run out , and so be blameable , unless you are especially protected , guided and preserved . [ to the coming of our lord. ] that is , to the end ; till you come thro● grace to glory . this needs no farther explica●ion as to the present enquiry . the words thus explained , we come now to view the parts of the text , wherein we have . 1. two acts. sanctification and preservation . 2. the author of them , god ; to whom the prayer is directed . 3. the modification of them ; wholly , throughout , continually . 4. the subject , the whole man , expressed by the whole spirit , both soul and body . and this last it is , with which ( at present ) we are mostly concerned . the whole man is sometimes expressed by only two words [ soul and body , or spirit and body ] which are the two physical , or constituent parts of man. so 1 cor. 6. 20. ye are bought with a price , therefore glorifie god in your body , and in your spirits which are gods. also in 2 cor. 7. 1. having these promises , let us cleanse our selves from all filthiness of the flesh and spirit . in both which places spirit is the same with soul ; and flesh in the latter , is the same with body in the former . but w●y here the whole man ( for 't was the same to be preserved that was to be sanctified ) why ( i say ) he should be here express●d by three particulars , is a matter wherein expositors do differ , and i find these several interpretations of the place . 1. some will have spirit and soul to be put exegetically ; as if both signi●ied but one and the same thing ; one being added only as explication of the other ; so austin . ) but ( indeed methinks ) this here seems a little harsh , because needless ; for soul and body , or spirit and body ( as it is in the two fore-cited scriptures ) were intelligible enough to express the two physical constituents of a man. besides , the particle [ kl. and , or rather both ] seems to connect spi●it , , and soul , as two things that have some distinction between them . 2. others will have spirit to signifie the mind and understanding ; and soul the will and affections ( calvin , marlorate , and divers other ) from whom i would not willingly dissent , and therefore shall not slight their judgment ; yet i must humbly profess , however clear the notion was to them , it is not so to me ; for that which they call soul is as truly spirit , as the leading faculty ( the intellect . ) yea , i find the expressions quite transverse ; as if soul signified the intellectual faculty and spirit the volitive ) in mary's song . luk. 1. 46 , 47. my soul doth magnify the lord ; and my spirit hath rejoyced in god ●y saviour . as if she had said ; my soul , ( that is , my mind and understanding ) doth magnify ( i. e. has high thoughts of god , great estimation of him ; which are acts of the intellect , and the only internal magnification of him ) and my spirit , ( i. e. my will and affections ) hath rejoyced ( which is their proper act. ) this to me seems more currant , if in this place there be a distinction between soul and spirit . but i will not assert it , i rather think there is none here ; only her inward joy of heart , being great ; her outward expressions thereof in words , are enlarged ; soul and spirit in a pleonasm signifying only her inner man. but if spirit here do present us with any distinct notion , i should take it to be , a chearfu● frame of spirit , in which she then was ▪ 〈◊〉 then , it will fully fall in with our present conceptions of the word spirit in our text , as shall be shewn anon . 3. some will have spirit ( in our text ) to signifie the higher faculties ( both understanding and will ) the rational part in man ; and soul , the inferiour facul●ies common to man with bruits and plants ( sensative , vigetative , &c. ) this indeed i● a common interpretation . but methinks it is harsh to denominate mans soul from the infe●iour powers ( contrary to that logical rule . denomination is from the better part . nor do i find in scripture ( to my remembrance ) the word soul , any where else to have this signification . nor ( lastly ) are these lower faculties capable of other sanctification then that of the body , which is to be but instrumental to the soul in holiness ; and therefore thus to separate soul from spirit , is but to confound it with body in the business of sanctification and preservation here spoken of . these three forementioned interpretations i ●ill not absolutely deny , nor contend with their authors about them ; because they all agree well enough in the general scope of the place , which is ( be sure ) that all , that is in man be sancti●yed to god , however any one part be distingui●hed from the other . yet i am apt to think that a more proper interpretation may be found , which will give a more f●ll and 〈◊〉 sense to the place , then is ●ually a●●ribed to it . for the enquiry after this we shall consider to what things the name of spirit i● given in scripture besides those before men●ioned : and this i finde to be , to some things out of man , and some things in man. 1 out of man the word ( spirit ) is ascribed bo●h to god and creatures . 1. to god both essential and personal . 1. essential , as in iob. 4. 24 god is a spirit , and they that worship him , &c. not that spirit is an univocal genus of god and any of his creatures ; for then there would be a common nature ; but there is infinite distance between them : only because spirit i● the name of the most noble created nature , we ascribe it also to god by anal●gie , for that we have no better name to give him . 2. perso●al , the third in the blessed trinity , under the tide of the h●ly ghost , or spirit ; the spirit of the lord ; of iesus &c. but ●his is not our spirit ; nor is he to be sanctified ●r preserved ; and so cannot be here meant . 2. to angels , both good and bad ; but bad angels cannot be sanctified ; and good need no prayers in this respect : nor can they be called our spirits , unless by assignation of particular guardia● angels to particular men ; which ( whatever were the opinion of some jews , and gentiles of old ) i know no ground to believe . this of the spirit out of man. 2. in man , the spirit is that , wh●ch belongs to a man in a proper and natural sense ; and of this kind there seem to be four distinct significations of the word . such as . 1. when taken for the soul ( the forma hominis ) resigned up to god in death . so i understand david , psa. 31. 5. unto thee , o lord i commit my spirit ; ( however men deal with my body ; ) and this the rather , because christ , at his death using the same words , must needs be so understood . luk. 23. 46. agreeable to eccles. 12. 7. the spirit returns to god who gave it . and in the same sense also , ch. 11. 5. thou knowest not the way of the spirit , nor how the bones grow in the womb . that is , ( as i take it ) thou understandest not how the soul doth form the body , as an habitation for it self . 't is the inward part of man ; so the exegesis seems very plain , in that isa. 26. 9. with my sou● have i desired thee in the night ; yea , with my spirit within me will i seek thee early ; i. e. with my inward man i have , and will , apply my self to thee : from whence arises a tropical sense of spirit , namely to signifie sincerity . god is my witness , whom i serve in my spirit in the gospel , rom. 1. 9. 2 spirit is taken for the life , or union of soul and body ; or souls being in the state of union . so i understand , iob. 10. 12. thou hast granted me life , and thy visitation hath preserved my spirit ; namely to continue in and with my body . and ch . 34. 14. 15 if god gather to himself mans spirit and his breath , all flesh shall perish to gether , and man shall turn again unto dust. thus t is said of the damsel . whom our saviour raysed to life ; her spirit came again , and she arose luk 8. 55. came again ( ie ) to be again united to her body . we read ecl. 3. 21. of the spirit of a man , that goes upwards ; and the spirit of a beast that goeth downwards , if the spirit in both parts be understood in the same sense ( as most likely it is ) ; then either brutes have proper spirits ( which many are loath to admit ; ) or the spirit of man must signifie but the life , which is all ( if not more , then ) some will allow to beasts . again , chap. 8. 8. no man hath power over the spirit , to retain the spirit in the day of death . i. e. no man is m●ster of his own life to prolong it . to the same purpose is that expression in hezekiahs prayer , isa. 38. 16. o lord by these things men live , and in all these things is the life of my spirit , so wilt thou recover me , and make me to live. he me●ns not by the life of his spirit ; the continued duration of his ever-living soul , but the continuance of its union with the body , whereby the li●e of his person should be prolonged . the spirit , in this sense taken , may indeed be sanctified . the life may be devoted unto god ; according to that of the apostle . rom 14. 8. whether we live , we live unto the lord ; or wh●ther we dye &c. but this ( i think is not the direct meaning of the spirit in our text. 3. spirit is taken for some special faculties , or particular acts of the mind ; such as , 1. understanding , prov. 20. 27. the spirit of a man is the candle of the lord , searching all the inward parts of the belly ; not in an anatomical , but moral sense ; the understanding is set up by god in man ( as a candle ) to search and find out by its exercise , all those inward acts and inclinations which would othe●wise lie hidden and undiscovered . so that , isa. 29. 24 ▪ they that erred in spirit , shall come to understanding , and they that murmured , shall learn doctrine . that is , they that had misapprehensions of me , and my ways , shall come to understanding ( not the faculty , but ) the rectitude thereof ; and they that murmured , whose wills were averse to embrace truth shall be graciously inclined to learn that which is right . 2. the fancy or imagination is sometimes to be understood by spirit . ezek. 13. 3. wo unto the foolish prophets , that follow their own spirit , and have seen nothing , or that walk after the things which they have not seen ; ( as in orig . ) which god hath not revealed to them , but they have fabricated to themselves out of their evil hearts and foolish fancies or imaginations . 3. the spirit is also taken for the thoughts upon , or remembring of some person or thing . thus the apostle expresses his thinking of the corinthians i cor. 5. 3. i verily as absent in body , but present in spirit , have judged already , as tho' i were present , concerning him that hath done this deed. he thought of them and their affairs ; tho' at a distance from them . so of the colossians , chap. 2. 5. tho' i he absent in the flesh , yet am i with you in the spirit , ioying and beholding your order , and the stedfastness of your faith in christ. he rejoyced to behold their graces by the eye of his mind , his cogitations of them . and thus much of the souls faculties or acts , for which sometimes the word spirit is ●aken . 4. spirit is lastly taken for some qualifications , or inclinations of the mind as united to the body , and conformed much thereunto . this is the product of nature , acquisition and circumstances of life , all which concur to form the genius , temper , or disposition of man. each man hath something peculiar to himself in this respect ; as he has in the features of his countenance , stature , shape , meen or carriage of his body , whereby he is distinguished from any other . so , if we ask , [ what spirit is he of ? ] we mean , of what temper , inclination or genius ? how disposed ? how qua●ified ? and the true answers will be as various , as men ; of whom one man is ( by nature , acquisition , or both ) of a sober , grave spirit . another of a quick , active , chearful spirit . another of a weak , timorous , careful ; some are gentiel , generous , courteous , open hearted ; others churlish , clownish , surly , rough , close and reserved , &c. all these spirit are viciated by corrupt nature ; and may by the spirit of grace be so sanctified , as to render men serviceable , tho' in a different way , and of good acceptance both with god and man. now , this i take to be the most proper meaning of the word spirit here in the text ; and then the sense of it is , [ i pray god you may be wholly sanctifyed in every part and faculty every power , natural & acquired and being sanctifyed may be wholy also preserved in general your whole spirit all that gives any of you a distinguishing character from other men ; more particularly , your soul ( the forma hominis ) the inner part ; and your body ( the materia hominis ) or outer part , both which are included in the spirit , which results from both : the faculties of the soul , with their hab●●uations , or improvements ; and the temperament of the body , attended with outward circumstances , contributing thereunto . ] ; ; ; ; this i think is the apos●les meaning , i● i rightly understand him . having thus l●id down the notion in general , we shall endeavour to make it plain , by opening some particulars . as 1. there is in scripture such a distinction between the soul and spirit , which we shall first shew by one place in the general , and after by more particularly in their proper places . the place in general is that of hebr. 4. 12 , 13. the word of god is quick and powerful , and sharper than any two edged sword , piercing even to the dividing asunder of soul and spirit , and of the ioynts and marrow ; and is a discerner of the thoughts , and intents of the heart ; neither is there any creature , that is not manifest in his sight , &c. this dividing asunder of s●ul and spirit ; is it a philosophical distinction , of the powers and facul●ies , into superiour and inferi●ur ( as some would have it ) i pray to what purpos● ? is it to shew the s●periour , as clear , and untainted by the fall ; but that the inferiour and bruital , or sensual part is ●iciated and corrupt , as some of the heathen philosophers have con●usedly suggested ? they say indeed that no●s ( the mind ) is divin● aurae particula , a sacred , and divine thing ' not inclined to any thing disallowed by right reason ; till it come to be incarcerated in the body : and then clogg'd by a dull material flesh , and yoked with a couple of other silly souls ( the sensitive of brutes , and the vegetative of plants ) it bec●me obstru●ted in all vertuous aspiring ; and born down to sensual and inferiour acts and objects . thus they dreamt ; and does the scripture give any countenance to such fancies ? i think not . i rather take it thus . the apostle ●aving exhorted them to study and use diligence , or labour ( as we read it ) to enter into the rest before mentioned ; tacitly implies that this work should be done , with all sincerity , for that they had to do herein with a heart-searching god ; this is manifest by the energie of his word , which openeth to a man the secrets of his soul ; for the word is ●iving or quick , &c. as if he had said ; god , who made man , knows him altogether , and better understands what is in man , than man does what is in himself . man has but dark apprehensions of himself , and therein oft times grosly does mistake ; b●t god by his word searcheth intimately , and discovereth fully to him what he else would not take notice of : his soul and spirit lye close together ( as do his ioynts and marrow . ) but , as the anatomists knife lays open the one difference ; so the piercing two edged sword of the word , does the other : that word shews him , how his soul came pure out of the hand of god ; but he hath added thereto a vicious spirit , by the perverting of what god did make upright . let not man therefore charge god foolishly , and say ( as adam did concerning eve ) from the soul which thou gavest me all my faults do arise : no , it is from that evil spirit , which man hath to himself acquired : his soul indeed has the powers , but 't is his spirit that gives the inclinations , which ( in a natural corrupt state ) are wholly bent unto evil. thus the malady is opened and searched by the word , and the cure is also by the same word prescribed : as here in the text ; namely sanctification . and thus much for the first particular ; that there is in scripture such a distinction , betwixt the soul and spirit . 2. that the constitution of this spirit or genius , is an aggregate or resultant from the connexion of divers things in man : as his souls faculties ; his bodies temperament ; his acquired habits , by instructions , examples , or customes ; and lastly , the outward adjacents , or circumstances of his present life . a little of each of these . 1. the faculties of the soul , ( as understanding , will , sensitive appetite or passions ) are all ingredients as the substrate matter of this spirit in man ; but the modification of them is from the other causes . souls in themselves are all equal ; but the spirits are vastly different one from another . and this is from the particulars that follow , and in a chief manner from 2. the temperament of the body , which is ( more or less ) different in every individual man. as there are scarce two pebbles on the sea beach , or two chips hewen from the same wood , exactly figured alike ; nay , as there are hardly two faces , gestures , or meenes of men ( which are the outward indices of their inward constitutions ) but doe in some things differ , tho' some are more alike than others : even so it is with their temperaments , which are a chief ingredient into their spirits , whereof we now speak . that saying of philosophers [ manners of the mind follow the temperament of the body ] is true if rightly understood with a due temper , or ( as we say ) with a grain of salt : by manners , we must understand , not the vertues , or vices themselves ; but the genius and inclination , which leads and disposes to them . and that 's the same with this our spirit . otherwise , skil●ul physicians ( who may perhaps have the worst manners ) might be accounted the best m●rallists , & they could easily mend all the world , who cannot mend themselves . nor must we understand by this , our substrate matter ( the faculties above-mentioned ) as if , the body has an operative influence upon the soul to induce ( as it were ) a new form upon it ; for the soul is the active part , in man , and the body nothing so . but the thing stands thus . the soul , which is a true spirit ( in a nobler sense , than that whereof we are now treating ) being , by its information of the body , most intimately conjoyned thereunto ; while it is in the state of conjunction , and union in man , uses the parts , humours , and members , as its instruments or organs , in all its operations . now as a workman receiveth nothing of his strength or skill , from his tools wherewith with he works ; yet in the exercise of his abilities he will find himself much furthered or hindred in his business , according as his tool is either apt , or unapt , for his work. so is it in this case : the soul receives no power from the body ; but in exerting its own proper powers , is helped or hindred by the bodys good or ill temperament . thus an 〈◊〉 tempered brain makes that soul act like a fool , or ideot , which had it a brain well● tempered , would be both prudent and sagacious . and so also the temperament of the heart , blood , and natural spirits , gives help ▪ or impediment to the ●ill and affections ; even as , the organs of sense do , to their proper senses . hence that saying [ anima ga●bae male habitat ] the brave soul of galba had but an ill lodging ; he being a brave spirited man , but very sickly . 3. acquired habits do much alter the genius or spirit , from what it would be , if men were left to their pure naturals . these habits arise partly , ( 1 ) from instruction & rules : so intellectual & moral habits ( whether good or evil ▪ are formed much according to the information men meet with , especially in their younger dayes . thus ( as to advantage ) every part of philosophy contributes its share ; logick and metaphysicks , sharpness of judgment ; mathematicks solidness and sagacity ; physicks good conjecture at the reasons of things ; moral philosophy and history , prudence ; rhetorick , fairness and confidence of address ; poetry , quickness of fancy , and imagination ; any of these as they are better studied , do accordingly enable and incline the mind of man. didicisse fideliter artes &c. and so on the contrary ( as to disadvantage ) all vicious and erroneous principles , foolish and vain traditions , and such like evil rudiments , being instilled into youth , do taint and darken the judgment , debauch the will & affections , and debase the whole spirit and genius of the man. 2. from pattern . example , and converse , with people , make deeper imp●ession then rules , and have a very great influence in forming the genius ▪ especially of youth , when they are stepping from boy to man , and are taking upon them to chuse their own way ; then , ( if ever ) multum refert quocum vixeris ; it concerns you to think where you dwell . the force of example is set forth in that ( prov. 22. 24. 25. ) make no friendship with an angry man , and with a furious man thou shalt not go ; lest thou learn his way , and get a snare to thy soul. t is called a snare ; tho' the ill-favoured humour be no plausible bait to allure ; yet for that , all custom has a secret and fascinating insinuation , whereby , at least , the aversation and abhorrence of ill things , to which we are enured is very much abated . so as , not only the vices themselves under some false name ( such as gallantry of spirit , greatness of soul , scorning to take an injury , &c. ) put fair for an approbation , and are contagious ; but even the inclinations to them , & preparation of spirit for them , do commonly spread themselves from one person to another . and , so also ( in some measure , tho' not casually ) may we expect in things of a better character . prov. 13. 20. he that walketh with the wise shall be wise , &c. which place ( i think ) does not only intimate gods usual blessing upon fit means , but also discovers those proper means , which in their own nature are apt to operate , in a moral way upon the minds of men : not indeed to give the truth of grace ; for then all in godly families would be religious , & leave no ground for that complaint , in the land of uprightness will he deal unjustly . isa. 26. 10. and the contrary ( too often ) do we find by sad experience . nor are those ●air dispositions , which conversation may work , such preparations for grace , as doth oblige god ( ex congruo ) to give the truth thereof ; but only the whole is this ; if god please to give his supernatural grace , to one , that has fair natural disp●sit●●ns ; those graces will the more ●llu●●riously , appear , to render a man the more eminen●●y servi●●all . a●d to 〈◊〉 our daily experience , and common ob●●●vati●n ; that men are much what the cus●om and usual practice of the place is , where they live . he that is bred , or● much conversant , in the country ; gets there a simple plain heartedness ; or perhaps a rough rusticity : he that is much in the city , has more of civility , sagacity , and cunning. one , who lives where news is frequently talked , gets somewhat of a publick spirit : amongst good natured people , a candid spirit . amongst souldiers , a bold and boysterous one ; and so of all other affections : which may be considered in an indifferency ; neither morally good nor bad , in themselves ; but only as sanctification or corruption makes the difference . 4. outward circumstances do also exceedingly vary mens spirits , and that in a shorter space of time , then habits use to do . thus prosperity , wealth , honour , health , friends &c. do commonly enlarge the mind of a m●n ; and make him bold and brisk : whereas the contrary poverty , disgrace , sickness , &c. do usually contract and emasculate the spirit . if these are of a long continued series , they do very much towards the forming of a setled and fixed genius . but if only occasionally , or at certain times they occur ; then they vary and contemperate the setled spirit for a season ; and perhaps become a means to reduce it to a better mediocrity . thus one of a light and airy spirit , and for the most part in all good circumstances , ( may at such times ) be unmanageable by advice ; until perhaps , a particular sore a●●iction , hath somewhat abated of his gallantry , and opened hi● ear to instruction , whereby his spirit may be better regulated for the futu●e . and thus much for the aggregation or resultance , of this our spirit , from the concurrence of divers things , both within , and without the man. 3. the next particular in order to the explaining of our general notion , shall be the taking notice ; that all these do some way concurr to constitute and represent the man , abstracted from grace and sin ; yet the internals and essentials of soul and body , have the principal stroak herein : and then , that the other matters , that are external to the essence of man ; the accidental inherents , and adjacents ; do but somewhat modify and affect the former constitution , which will still appear in some degree or other . naturam expellas , furca licet , ipsa recurret . drive nature out with pitch forks , t will return , and act its part , as sure as fire will burn. and , because the soules primitive facultyes are supposed to be all equal in every man ; t is the bodyes temperament , that especially gives the great diversity in mens spirits ; we shall therefore speak of these more distinctly ; and that not exactly according to the common four first qualityes ( hot and dry , cold and moyst ) which are said , by their mixture , to give the four complexions ( sanguine , cholerick , melancholy , and phlegmatick ) of which physicians do so often speak . but i shall treat of them , according to the actives ( hot , and cold , ) with a mean temper between them ; taking notice of the other by the way , only as occasion is offered . for it is not physical composition , or medical di●posi●ion of spi●its , which we have now to do with ; but spirits as they r●late to humane and moral actions ; into w●ich these three ( hot , cold , and mean ) h●ve the greatest in●luence . besides , a●l men will admit of a hotter , and a ●ooler temperament ; even t●ose who rej●ct elementary mixtures ; and have no great regard to the four comp●●xions . i● any like better to have it express●d by matter , more or less , moveable or move● ; they may please themselves . there is no di●ference in the thing , however ●●pressions vary . i say therefore ; some mens spi●its are hot , and they do commonly act war●● ▪ others are cold , and they usually act cooly ; others have a spirit of a fine mean between these two extreams , and their actions are participant of both qualifications ; viciously , if unsanctified , and under natural corruption ; vertuously , if sanctified , and mens spirits be●guided , and act●d by the spirit of god : all commonly according to their several capacities : but if at any time a man be acted contrary to his peculiar genius , 't is by a special hand of the good or evil spirit upon him ; some special instigation , and assistance , upon a particular occasion . and according to this method we shall treat of the several spirits ; first describing themselves , and then their states , both of unregeneracy and sanctification . 1. the more hot spirit discovers it self in chearfulness , activity , courage , and angry zeal or jealousy . 1. chearfulness : heat joyned with a convenient moisture ( answerable to the sanguine complexion ) renders a man chearful , vivid , sprightly , and upon occasion ( with apt circumstances ) joyous , refreshed , merry and comfortable . it makes him look ruddy , and of a beautiful countenance ( like david in the flower of his youth ) and pleasant , like the face of all things in the spring . david ( we may suppose ) was of a natural chearful spi●it : his musical inclination , whereby his skill was great , seems to speak so much : for this , and his prudence in matters ( so we read in the text , but in the margin prudent of speech . 1 sam. 16. 18. ) for these things ( i say ) he was sent for by saul ; that so his musick and his prudent mirth , might drive away sauls evil ( melancholly ) spi●it . this chearful spirit , as it was , in young david , natural ; so it was in old iacob , upon occasion ; when he heard good news of ioseph , and saw the waggons that were sent for him , ( gen. 45. 27. ) 't is said , the spirit of iacob their father revived . such also were the refreshed spirits mentioned , 1 cor 16. 17 , 18. i am glad of the coming of fortunatus , for they have refreshed my spirit and yours . and that of titus his joy , ( 2 cor. 7. 13. because his spirit was refreshed by you all . the meaning of all is : their spirits were chearful and vivid , upon these comfortable occasions . the spirit also signifyes health and strength ; as in the hunger●starved egyptian ( 1. sam : 30 ) who being left sick ( v 13 ) having now eaten and drank , after the three days fasting ; t is said ( v 12. his spirit came again to him ; that is , he had now some life in him , and could do something like himself ; who before was as one dead , with sadness and desperation ; but now doubtless , was glad that he was alive . this chearful spirit , if unsanctifyed and corrupt , is grosly abused to levity , froth , vanity , and foolish jesting , which is not convenient : to lasciviousness in them , who make provision for the ●lesh to fulfil the lusts thereof : to pride & haughtiness , self●conceit and glorying i● their own strength and beauty ; to forgetfulness of god feeding themselves without fear ; yea , to wax fat and kick against their maker ; and rejoyce in their beastings ; but all such rejoycings are evil . iames 4. 16. ●ut if sancti●yed , the ioy of their spirit becomes spiritual ●oy ; i● like marys ( luke 1 46. 47. ) my soul doth magnify the lord , and my spirit hath rejoyced in god my saviour . it lisposeth them to thankfulness , and adapts for praysing and glorifying of god. it fits men for chearful service to him ; which much commends religion to the world , who are apt to be frighted from it by conceits of nothing but mortification and self denial therein . chearful christianity adds a lustre to profession ; and convinces men , that they may be merry and wise . now , tho' this doth chiefly arise from the tes●imony of a good conscience , and the sealings of the comforting spirit of adoption ; yet subservient thereunto is this our natural spirit , which renders men more apt outwardly to express it . david was ( as is b●fore noted ) of this sanguine and cheerful temper ; and he did eminently glorify god by his musick and psalmody ; agreeable to the apostles rule james 5. 13. is any among you merry , let him sing psa●ms . this of cheerfulness . 2. activity is another effect of the hotter spirit ; it shews it self in a willingness and readiness to be employed ; as also sometimes in strong inclinations and vigorous motions ; in a great inquisitiveness and earnest search after things that are out of common view ▪ this temper is very natural to youth , which is usually fitter for execution then deliberation ; and because of this spirit t is called the sprightliest time of mens lives . this active spirit , while unsanctifyed is ( like as in a brisk monkey ) a very unlucky thing ; it renders men idle busy-bodys ; medlers with other mens matters ; grievously troublesome , both to the church and world ; restless in themselves ; and suffering none to be quiet by them ; this fruitful soyl uncultivated , brings forth a multitude of weeds ; if set upon mischeif , one such will do more then many others ; like the active element of fire , where it is not employed in profitable service , it works destruction and desolation . the inquisitiveness , that attends such unsanctified spi●its , does often make men seekers in religion ; never satisfi●d with setled truths , but scepticks , rambling and uncomposed sect arys , tossed about with every wind of doctrine ; or , if they hap to be sect-masters , they 'l compass sea and land to make a proselyte . in a word ; they are the nimblest servants of the devil , and notablest instruments he can find , to make use of , in the world . but if sanctified , then , none so serviceable to god , or man. such spirits will make men willing to do service . ( as exo. 35. 21. ) they came every one , whose heart stirred him up ; and every one , whose spirit made him willing ; and they brought the lords offering to the work of the tabernacle . 't is not said , [ whom gods spirit made willing ] tho' that is most true , as to the first cause ; but [ whose spirit made him willing , whose heart stirred him up ] that is , his own spirit , being sanctified by the spirit of god : here the second cause is noted , being stirred up by the first . and indeed god often warms and raises up mens spirits for any noble designs , in which he intends to use them . so in those ( ezra 1. 1. ) the lord stirred up the spirit of cyrus , and then cyrus communicates of his warmth , to stir up the spirit of the poor dispirited jews . ( v. 3. ) who is there among you of all the people ? what ? have you never a brave man among you to undertake this great & worthy affair ? upon this giving●fire their spirits were enflamed , then rose up the chief of the fathers , the priests and the levites , with all them , whose spirit god had raised to go up ( v. 5. ) not all the people , but some chief men : men ( its likely ) that were of large souls , active and gallant spirits in themselves , fitted for noble designs ; but ( alas ; ) they were so shrunk , and sunk by their long captivity , that neither in nate briskness , nor the encouragement which cyrus gave them , was sufficient to chi●p them up , till god sanctifyed their spirits , and raised them above themselves to this pious and noble undertaking . two of them are mentioned by name ( besides others , hag. 1. 14. ) the lord stirred up the spirit of zerubbabel , the governour ; & joshua , the high priest ; and the spirit of all the remnant of the people , and they came and did work in the house . now , was it the souls of these men ? or , the men themselves ? methinks t is more genuine , the spirits of those men in the sense we now propose . this active spirit , uses to discover and express it self ( as is befere noted ) in a strong inclination , & vigorous motion . elihu speaks of a spirit in man ( iob 32 8. ) which i suppose is the same , to which he hath reference . ( v. 18. ) i am full of matter ( or words ) and the spirit within me ( or of my belly ) constraineth me ( v. 20. ) i will speak , that i may be refreshed . now elihu was the youngest of iobs friends , as he himself intimates ( v. 6 , 7. ) and upon that account , in part , he is more earnest , and copious , then the rest ; the ardour , and activity of his spirit , caused an eager desire in him to express his mind ; which he calls the constraining of his spirit . but because there was somewhat of anger in the case , ( besides his youthful warmth ) we shall have occasion to reflect upon this instance again ; and then shew more of this vigorous motion , and strong inclination , under the head of zeal , to which we shall referr it . 3. this hotter spirit , is a spirit of courage & boldness , to address difficultys , and meet with evil. this shews it self divers ways . 1. sometimes in a wrath for war ; which god stirs up or abates , as is agreeable to his own holy purposes . thus to impoverish , take , and lead captive the idolatrous israelites , ( 1 chron. 5. 26. ) the god of israel , stirred up the spirit of pull , king of assyria , and tilgath pilneser king of assyria , and he carried them away . the former took their goods ( 2 king. 15. 19. ) menahem gave pull a thousand talents of silver ( that is an hundred and eighty seven thousand , one hundred pounds ) and he turned back , and staid not in the land. this was a vast sum ; but the other came and swept all both goods , and persons too . on the other hand , he abates also mens courage , and takes down their spirits . he shall cut off the spirit of princes ; he is terrible to the kings of the earth ( psal . 76. 12. ) thus moses prophecy of the dukes of edom , and inhabitants of canaan ( exod. 15. 16. ) fear and dread shall ●all upon them , by the greatness of thine arm ; they shall be as still , as a stone , till thy people pass over , o lord. and to the same effect is that promise , ( ex. 11 : 7. ) but against any of the children of israel , shall not a dog move his tongue . the genius and spirit of a dog , is ( you know ) to bark at strangers : this is an effect of heat and boldness in that animal , where it is but a little afraid ; but i● it be greatly terrifyed , it will then run and hide it self in silence : so some men , that would in their wicked inclinations , both bite and devour , may be yet so far over awed by gods providence , that they dare not so much as bark at his people . 2. sometimes in a stout resolvedness of mind , that will take no discouragement ; this is to have a heart like that of a lyon ( 2. sam. 17. 10. ) now a lyon , when a multitude of sh●pheards is called forth against him , will not be afraid of their voice , nor a●ase himself for the noise of them ( isay , 31. 4 , ) the contrary hereunto is a spirit failing ( isa. 19. 3. ) the spirit of aegypt shall fail ( or be emptied ) in the midst thereof ; t is said in the precedent ( v 2 ) i will set aegyptians , against aegyptians , & they shall fight : they shall spend their spirits , or courage among themselves ; but shall have no spi●its left to defend their country . so t is said of the amorites and canaanites , that heard of the drying up of iordan , which they accounted as their moate and fence against israel , their heart melted neither wa● there spirit in them any more ( iosh. 5● 1 : ) so that you see both ways , in the abundance and in the defect , spirit , signifies courage and resolution . now if this spirit be unsanctifyed , t is a stoutness in evil : that will be ready to say , ( with pharoah ) who is the lord ? t is obstinacy and hardning ; sihon king of heshbon would not let us pass ; for the lord had hardned his spirit , and made his heart obstinate ( deut. ● . 30. ) this may be also the meaning of the perverse spirit mingled among the egyptians , ( isa. 19. 14. ) that is , a quarrelsome and contentious spirit , among themselves , whereby their councils were divided , and their affairs unsetled , as a drunken man staggereth in his vomit : they had spirit , or animosity , enough against one the other ; but for publik defence , aegypt shall be like unto women , they shall be afraid and fear ( v 16 ) and this discovers one fault more , in this unsanctifi●● spirit . that it is unstable : stout and su●ly , were ▪ it should be humble and meek ; mean and poor ; where it should be brave , and resolute . such were the rebellious israelites ( ps. 78. 8. ) a stubbor● and rebellious generation , that set not their hearts aright , whose spirit was not stedfast with god. it follows ( v. 9. ) that , how sturdy soever they were against god ; yet against their enemies they were very cowards , or god , in justice made them so , for their stubborness against him . the children of ephraim being armed , and carrying bows , turned back in the day of battel . but , if sanctified , 't is an excellent spirit , and of great use . this was that other spirit of caleb ( numb : 14. 24. ) the spirit of the other spies was base and cowardly , and caused the heart of the people to melt ( iosh. 18. 8. ) at which god was greatly displeased ; but calebs courage was approved , and accepted of god , tho' it had not its desired effect upon men ; and was rewarded with admission into the land of promise , when others were excluded . this spirit sanctified , is a spirit bound bent , and resolved , in the service of god what-ever be the hazards . and now bohold ( says paul ) i go bound in the spirit to ierusalem , not knowing the ( particular ) things , that shall befal me there ( act 20. 22. ) saving bonds and afflictions ( in general ) which i expect ( v. 23. ) but none of these things move me ( v. 24. ) now this bound spirit i take to be , the apostles brave spirit bound ( that is ) strongly inclined by the spirit of god to this special , and particular , service , notwithstanding all these foreseen difficulties , to break thorow which he was gallantly resolved . and this his courage is ( i think ) the same , that he prays might be given to the ephesiaus , chap. 3. 16. that he would grant you , according to the riches of his glory to be strengthned with might , by his spirit , in the inner man. this referrs to ( v. 13 ) i desire that ye faint not , at my tribulations for you . some men are so weak spi●ited , as to faint , when they see another bleed ; or have a grievous wound dressed , or the like ; but i would not have you to be so feeble-minded ; i would have you more couragious ; and for that end , make this prayer on your behalf ; i should rather shrink that feel the trouble ; then you , that only behold it with your eyes . such another brave spirit was in nehemiah , when god had raised it up . see a taste of it ( neh. 6 : 11. ) should such a man as i fly ? and who is there being as i am , would go into the temple to save his life ? i will not go in . this gallantry was of the lord ; for ( whatever his naturl spirit was ) his captive circumstances had rendred him but weak ; as we may guess by his timorousness to speak to the king ( tho' he was in good place about him ) he continually fetch'd his strength from god ; he was fain ( by ejaculation ) to pray between a question and an answer ( chap. 2. 4. ) what is thy request ? so i prayed — and i said &c. he had not courage to give the king an answer ; till he had his spi●its revived by the god of heaven . 4. this hotter spirit is an angry spiri● is ardent and fervent in it sel● ; eage● and vigorous in motion ; with a vehemence in inclinations ( all which may be better referred to this head , then that of activity , before mentioned ) its chief ingredient is chollerick constitution tho' it may be also habitually encreased , and morally fixt in men , by frequent occasions and provocations ; as also by much converse , with peevish and fretful persons this is intimated in that ( prov. 22. 24. 25 , ) make no friendship with an angry man , & with a furious man thou shalt not go ; lest thou learn his ways , and get a snare to thy soul. his anger will , by degrees heat thy spirit into a disorder ; or , at least bring it into another frame ; then to what thou art naturally inclined . this spirit acts , and shews it self in zeal , and iealousy . 1. zeal , is a fervour of spirit , whereby a man does act ( valide & valde ) all that comes to his hand , he presently does it with his might . here anger is ( cos fortitudinis ) the whetstone of valour ; and tho' courage hath it● strength in it self , yet it commonly ha● the beginning , and more often the continuance of its motion , from this zeal this is as the touch-powder , that catches the first fire , and as soon inflames that which has all the force in it . t is a natural passion , and therefore ( in it self ) neither good nor bad. but if , 1. unsanctifyed , 't is a hellish flame , that burns unmercifully , and does abundance of hurt , to ones self and others . 't is kakozelia , a mischievous vehemence that spoyles the comfort of humane society ; and if it be any way concern'd in religion , it m●kes havock of the church as is seen in the bigots of a false religi●n . an eminent example of which , was paul ( while he was saul ) before his conversion to the true faith. they shall kill you , and think they do god good service ( iohn 16 : 2 : ) in a word , it renders men ( like the chaldeans ) bitter & hasty ( habbac . 1. 6. ) 2. but if sanctified , then the warm-spi●ited paul is another man. he now re●lects on his former course , as a mad hare brain●d , wicked business . see the account of it . ( acts 26. 9 , 10 11. ) i verily thought ( his hot head mistook his way , and so ran on furiously in a perni●ious error ) that i ought ( divilism is now taken for duty ) to do many things contrary &c. many ( not a few ) were s●itable to his hot and active spi●its ; many places ( ierusa●em ; every synagogue ; even to s●range cities ) many persons ( many of the saints ) many ways did i ( shut up in prison ; put to death ; and compelled them to blaspheme ) yea , when he was but a st●ipling , when he could not hu●ll mortifying s●●nes , he gave his voice against them ; held the garments of those that stoned stephen , and was consenting to his death all this he acknowledges to be meer madness : being exceeding mad against them . but being now converted , does his grace quite extinguish his fi●ry nature , & spirit ? not at all ; only directs , & exerts it , to better purposes . paul is the same zealot ; but in other matters . his active spirit labours more abundantly then they all . ( 1 cor. 15. 10. ) zeal he commends , exhorts , and practises . he commends zeal in his epistles , if it be rightly placed . 't is always good to be zealous in a good thing , ( gal. 4. 18. ) to be zealous of spiritual gists ( 1 cor. 14. 12. ) of good works . ( titus 2. 14. ) he also exhorts men to be fervent in spirit , serving the lord. ( romans 12. 11. ) and he allowed and practised it in himself ; of which we have divers instances . take a view of his hot and earnest spirit in some particulars . at athens his spirit was stirred in him , when he saw the city wholly given to idolatry . ( acts 17. 16 ) 't was full of gods , without the true god , and he was angry and vext to see it . so in corinth , at the jews infidelity . he was pressed in spirit , and testi●ied that jesus was the christ. ( chap. 18. 5. ) now when was this ? 't was when silas and timotheus , were come from macedonia . he had a good mind to it before ; even , when he was a poor labouring sojourner ( v. 3. ) even then he reasoned and perswaded every sabbath , ( v. 4 ) but , now his friends are come , by them is his countenance sharpened ( prov. 27. 17. ) he had good metall before , but now is a keen edg put upon it . whether it were , that they brought him contribution , which better'd his outward condition , and so raised his spirit a pegg higher : or else that they were to be his fellow travellers ; and so , being now ready to depart ( v. 7. ) he was bravely resolved to out with that , which had so long broyled in his bosome . some way or other ( whatever it were ) it had relation to their coming , whereby his spirit was enlarged . he had a good spirit before , but now a great one his zeal before was kindled , but now it breaks out . he cares not now , what they said , or thought of him ; he now ruffles them ; roundly delivers his testimony ; shakes his raiment at them ; tells them their own ; and throws the blood of their obstinacy upon their own heads . so much may outward circumstances sometimes help forward the actings of grace and nature , in a sanctifyed spirit : t is manifest he was of a vehement spirit , and eager in all things . when he missed his friend , he could not stay at troas ( tho' he might have done it to good purpose ; for there a door was opened to him of the lord ( 2 cor● 2. 12. ) but he had no rest in his spirit ; because he found not titus his brother there , and away he must , into macedonia after him . ( v. 13. ) doubtless , the apostles removes , were by direction of the spirit of god ; but yet ( oftentimes ) they were according to humane affection or spirit , tho' secretly over-ruled by god for his holy ends thus , this hot spirited man was parted from barna●as in an anger ( acts 15 : 39. ) the contention was so sharp that they parted ; one to cyprus , and the other to syria & cylicia ; but both about the same evangelical business . another instance of his zealous , sturdy , and vehement spirit , was his carriage to peter : 1 withstood him to the face ; ( gal. 2 : 11 ) peter , was pauls elder brother in the faith ; another man ( perhaps ) in the case , would have handled him more respectfully ; but paul cannot complement ; he must do all things like himself ; he not only preaches against his blameable practice and complyance , but noses him for it in a publick presence . i said unto peter before them all [ v. 14. ] and thus much of pauls zealous spirit . the next example shall be apollos , who was by nature ( t is likely ) as well as grace , a man fervent in spirit ; and therefore spake and taught di●●gently , according to the knowledge that he had in the gospel ; which as yet was not very great , knowing only iohns baptism ; until a tent-maker and his wise ( aquila and priscilla ) had expounded unto him the way of god more perfectly . he was indeed a man of a brave spirit and excellent endowments ; he was eloquent , and a great textuary , mighty in the ( old testament ) scriptures ; and so , well furnished for an eminent preacher ; but 't was his spirit , his fervent spirit , subordinate to his grace , that fitted him to speak boldly in the synagogues ; and mightily to convince the iews , and that publickly . ( acts 18. 25 , &c. ) a man of as much grace , and more knowledge , might not have been able so well to perform this service . zeal for god , which is every mans duty , will not comport so well with every mans spirit . [ non omnia possumus omnes ] all cannot do all. when father paul at venice was discoursed by some helvetian ministers , concerning the reformation , and he had owned to them the chief principles of the reformed religion ; tho' he still continued in the papal communion ; being demanded by them why he did not publickly profess his faith ? he is said to have answered , [ profecto deest mihi spiritus lutheri ] alas ! in truth , i want luthers spirit . the hearts of those jews were so callous and hard , that they needed to be warmly fomented . they needed ( under the law ) the bitt●rness and heat of ezekiels 〈◊〉 ( ezek. 3. 14. ) so the spirit lifted me up , and took me away , and i went in the bitterness , in the heat [ hebr. and anger ] of my spirit . gods spirit moved him , and then his angry spirit was moved ; the spirit of god made use of a vehement spirit in the man , to deal sui●●bly with them . and so [ under the gospel ] they needed the like spi●it . therefore he sent iohn as his forerunner ; that burning as well as shining light , to imitate the prophet 〈◊〉 . he shall go before him in the spirit of elias . ( ●uke 1. 17. ) now elias was a h●t-spirited man , and praved down ●ot fire to consume the enemies . iohn ( like him ) preached repentance with severity ; calling them generation of vipers ; and laying the ax to the root of the tree . he was a rough man in a rough garment , and handled them roughly . and indeed this spirit was proper in the ( praecursor , the ) forerun●er of christ , who came to preach peace , and heal the wounds of conscience , which iohns doctrine had made . iesus christ himself , was the meek and holy lamb of god , who bare all injuries with an inimitable patience ; and yet was not altogether without this warmth of spirit upon occasion . the zeal of thine house hath eaten me up ; was spoken of him ( psal. 69. 9. ) and applied to him [ iohn 2. 17. ] when he whipped the buyers , and sellers out of the temple ; and overturned the tables of the money-changers ; this he did once , but commonly his sweet conversation , was much otherwise . 't was prophesied of him . ( isa. 42. 2. ) and interpreted of him , ( mat. 12. 19. ) he shall not strive , nor cry ; neither shall any man hear his voyce in the streets . nor does he allow the hot and fiery temper an ordinary indulgence in his disciples . when iames and iohn , would have had him call for fire from heaven , on a village of the samaritans ( luke 9. 54. ) he tells them , they knew not , what spirit they were of ; ( i. e. ) either what they ought to be , if they would be his disciples : or rather , they might mistake themselves ( as men are too often apt to do ) and think , that to be a sanctified zeal , which more appeared , but a corrupt and revengeful fury . these two men were bretheren ( the sons of zebedec ) whom christ ( who knew their spirits better , than themselves ) named ( according to their nature ) and he surnamed them boanerges , which is , the sons of thunder . ( mark 3. 17. ) he was not deceived in them , when he chose them ; but knew how to sanctify their rough spirit , and so make a very good use thereof : they might make good thundring preachers ; they might be fitted for tough work ( as luther after them was ) to break through such difficulties , 〈◊〉 would have likely foyled and 〈◊〉 as good men , but of a meeker spir●● [ malus nodus , malus cuneus ] rugg●● wedges are fittest for a cross-grain'd pie● of service . fire in mens spirits ( as 〈◊〉 as among the elements ) may be necessa●● sometimes ; and rendred very servicea●● if it be well governed . but here 's the difficulty ; many good christians , by reason of natural infir●●ty , are not always able to manage a 〈◊〉 spirit ; nor can always distinguish b●●twixt fire from heaven , in the strong motions of gods holy spirit , which 〈◊〉 ought to be cherished ; and th● fire , which arises from hell in the vehmence of temptation , enkindling 〈◊〉 reakings and fumes of their corrupte● nature ; of which the devil never fa● to take his advantage . young elihu ( before mentioned ) 〈◊〉 a zealous , warm spirited man ; and 〈◊〉 without great piety ( as the tenour of 〈◊〉 discourse does manifest . ) yet when 〈◊〉 spirit constrained him , and his belly was 〈◊〉 wine , which hath no vent , and ready to bu●● like new bottles , ( job 32. 18 , 19. ) i : e. ) when his passion was stirred within 〈◊〉 he breaks out , not only to irreverence 〈◊〉 his elder brethren ( v. 9. ) great men are not always wise ; neither do the aged understand iudgment ; but he also charges iob ( i think ) very falsely ( ch . 33. 8 , 9. ) i have heard the voice of thy words saying , i am clean without transgression ; i am innocent , neither is there iniquity in me . where ( i wonder ) does iob so speak ? surely if he had , god would not have justified him , as he does ( ch . 42. 7. ) ye have not spoken of me the thing that is right , as my servant iob hath . so much do hot spiririted men , tho' good men , yet often overshoot themselves . the rightest temper of a sanctified zeal , was that of stephens ; a mixture of meekness , wisdome and courage , ( acts 6. 10 ) they were not ahle to 〈◊〉 the wisdom , and the spirit , with which he spake . he spake with a spirit , which i take to be zeal and earnestness ; and yet with wisdome , so as no exception could be justly taken ; and with meekness too , which ( after all their horrid injuries ) is testified by his last and dying words ; ( ch . 7. 6. ) lord , lay not this sin to their charge . and thus much of zeal ; near of kin to which is . 2. iealousie , a passion , to which , some mens spirits are , more than others , prone ; and whereby men are inclined to suspicion , fierce anger , hatred , and bitterness . 't is called a spirit of iealousie coming upon a man , ( numb . 5. 14. ) whether his wife be defiled , or not . this spirit in unsanctifyed persons and practises , is an odious and bitter evil. 't is declared hateful to god , and horridly injurious to man. hateful to god , ( mal. 2. 16. ) i hate putting away saith the lord. ● therefore take heed to your spirit ; namely , this iealous spirit , that you entertain it not . and injurious to man , as appears in the precedent words ( v. 15. ) take heed to your spirit , let none deal treacherously ( or unfaithfully : marg . ) against the wife of his youth . 't is a treacherous unfaithfulness , to entertain groundless jealousies : love is covenanted in marriage ; and this is quite contrary thereunto : love thinketh no ill ; iealousie thinking nothng else . love covereth faults ; groundless iealousie searcheth to discover faults , where there are none . and then the repetition of the words [ therefore take heed to your spirit ] ( v. 15. and again v. 16 ) is well to be noted ; for 't is a rule , [ repeated words in scripture call for special observation . ] and as in marriage , so in other relations ; it destroys friendship ; spoyls humane society , and mutual confidence ; and sometimes stirs up the most bitter enmity ; for ieal●usie is the ●age of a man , that takes no ransome for life . ( prov. 6. 34. ) this is the spirit that dwelleth in us , ( i. e. ) our corrupted nature ) lusting to envy ( james 4. 5 ) and yet , ●or all this 〈◊〉 said of it ( nor can enough ●e said ) abs●ract but a iealous and suspicious 〈◊〉 , from in-bred corruptions ; take it as a pure natural temper ; 't is a basis of great prudence , wisdom and wariness . not to allow of that rotten principle [ suspect every man to be knave , with whom you have to do ] but to take care in avoiding that cha●acter of a fool noted in ( prov. 14. 15. ) the simple believeth every word ; but the prudent man looketh well to his going . not uncharitably to suspect , but prudently to be circumspect , is becoming a wise and hon●st man. this pure natural cautious spirit may be the subject of sanctif●cation , and may become god like , and a godly iealousie . god like , when a man so utte●●y disapproves sin and 〈◊〉 ; that he dislikes the very appearance thereof , and tendency thereunto . thou shalt not bow down , for i the lord thy god am a iealous god. ( exo. 20. 5. ) and by sins ( however palliated ) is provokt to iealousie . ( deu● . 32. 16. 21. ) every likenese of sin , may deserve that name , ( ezek. 8. 3 ) the image of iealousie , which provoketh to iealousie . and as god-like , so 't is godly . the holy prophet owned , and professed it . ( 1 king. 19. 10. 14. ) i have been very iealous for the lord god of hosts . and so did the holy apostle . ( 2 cor. 11 : 2. ) i am iealous over you with godly iealousie ; for i have espoused you to one husband , &c. 't is godly , when the ●ent of jealousie is only to promote holiness ; when the suspicion notes but care and watchfulness ; and the bitterness ascribed to this spirit , is but a hatred of sin ; it may so be of very excellent use , especially in those , who by gods order have the oversight of others . and thus much of the hotter spirit , which is chearful , active , couragious , angry in zeal and iealousie . we shall now take a view of its opposite , and so better illustrate both , by comparing them together . 2. the colder spirits , which are in some men , under the temperaments of phlegm , or melancholly ; the more if radicated by habits , or excited and promoted by ill objects , or outward circumstances . these are in every point of the contrary character , to those hotter spirits before-mentioned . as i. is that chearful and brisk ; this is sorrowful and pensive : full of grief and mourning ; as if made up of sighs and tears . and whether it be from natural temper , or from that concurrence ( mentioned ) of sad and troublesome circumstances ; mens spirits are hereby formed and disposed to lamentations . such was weeping ieremiah ; such was our blessed saviour in his humiliation a man of sorrows and acquainted , with grief , as was prophesied of him , ( isa. 53. 3. ) now if this be unsanctified it disposes to many evils ; especially , where the dogged melancholly is prevalent therein . 't is an evil spirit in it self ; and of evil consequences . i. in it self ; probably this was the evil spirit from the lord upon saul . a melancholly spirit ; and perhaps sometimes even unto fits of distraction . i take it so to be ; for that it was alleviated by davids musick ( 1 sam. 16. 23. ) surely davids harp could not conjure down devils ; nor does give any countenance to popish bell baptism for the same purpose : no , rather it was a natural evil , an evil natural spirit , sent of god in judgment ; and helped by natural means , thro' his blessing . david played with his hand , so saul was refreshed , and was well ; and the evil spirit departed from him . so ; by a natural means prescribed by his doctors ( v. 16. ) [ mus●ca mentis medicina maestae ; ] was well ; it seems before he was sick , distempered , and his spirit was out of order . 't is an evil , both natural , moral , and iudicial . a natural ; ( prov. 17. 22. ) a merry heart doth good like a medicine ; but a broken spirit dryeth the bones : ( i. e. ) was●eth the marrow , and impaireth the health . and it tendeth also to evil moral and iudicial too ; as you may observe , in 2. its consequences ; it disposeth to sullen discontent , and peevish frowardness ; both which are very ugly , as well as wicked humours . sullen discontent we may see in proud haman , who , ( whatever his natural spirit was ) had a very jolly one upon the kings favour . haman went forth that day , ioyful , and with a glad heart . ( esth. 5. 9. ) that day , it seems it was not always so ; ( aspiring pride , and sowerness of spirit , are frequently conjoyned ; because of the many obstructions real , and more apprehended , that cross his ambition ) but that day , and upon that particular occasion , he was very merry . this in him was unsanctifyed , and therefore unstable and soon al●ered to the contrary , by a very slight matter ; for after he had boasted among his friends of all his riches and glory ; yet ( saith he ) all this availeth me nothing , s● long as i see mordecai the iew sitting at the kings gate . ( v. 13. ) what remedy now in the case ? his wife advises him ( v. 14. ) erect a lo●y gallows , and get mordecai hanged thereon ; and then go thou in merrily , with the king unto the banquet . no merriment , no cure of the sullens , till mordecai be dispatched ; he was in a desperate case ; his bones were all rotten , ( for that 's the name of his disease ( prov. 14. 30. ) envy is the rottenness of the bones ) and 't is likely , he might have died of discontent , if he had not ( soon after ) by the gibbet . another such an instance of sullenness was covetous ahab , whose spirit was sad , because he was denyed naboth's vineyard ( 1 king 21. 5. ) which caused him to loll on his bed , turn away his face , and would not eat bread ( like a pou●ing child ) vext at heart , that he could not have his will ; proud iezebe , like zeresh , ( here 's another wit of the wi●e ) comes in with her cur●ed contrivance , to dry up ahabs tears , by the shedding of naboth's blood. one would have thought , that these women ( because of the natural coldness and moysture of their sex ) should have been authors of milder counsels ; but their unsanctifyed hearts , being filled with devillish pride , makes them act contrary to that , which should be their very nature ; so virulent are feminine humours , when corruption ( on occasion ) turns them into acids . dismissing these two , as they are ; you may ( if you please ) send in iobs wife ; with her curse god and die , ( job 2. 9. ) to make up the number , all. ( tria sunt omnia . ) note only ( by the way ) that old wives prescriptions , are seldome good remedies , for sad and melancholly husbands . and this of sullen discontent . of the froward peevishness , in this colder and mournful spirit , we have a notable instance in the israelites ; who could not hear what was reasonable , and might be comfortable , to them . god by moses had sent them a very good and gracious word ; a promise of their deliverance ; of being their god , and taking them to be his people ; and moses spake so , unto the children of israel ; but they hearkened not unto moses , for anguish ( or shortness ) or spirit , and for cruel bondage , which was the occasion thereof . ( exod. 16. 9. ) they were in this like weeping rachel , who refused , and would not be comforted . ( mat. 2. 18. ) from these instances ( besides frequent experience , ) we may learn , that the consequents of a sad unsanctifyed spirit are deplorable ; all manner of evil , natural , moral and iudicial . natural and moral seem to be pointed at in that expression ( 2 cor. 7. 10. ) the sorrow of the world worketh death . this may referr to both ; 't is both a sin and a mischief ; as appears by the antitheta ( in the former part of the verse . ) godly sorrow worketh repentance to salvation , not to be repented of ; therefore ( by the rule of contrari●s ) worldly sorrow is sin , unto destruction , and to be repented of by those , who would avoid those evils . but more expresly is it iudicial , when god pronounces it as a curse . ye shall cry for sorro● of heart , and shall howl for vexation ( or breaking . marg . ) of spirit . ( isa. 65. 14 ) this if unsanctified . and yet by sanctification , a mournful spirit may become a blessing ; it may adapt , and incite to many graces and duties . in that ( 2 cor. 7. 10. ) worketh repentance to salvation , not to be repented of : you 'l have no cause to be sorry , for a so●rowful spirit , if your tears be set to run in a right channel . see more of the bl●ssed effects ( v. 11. ) ye sorrowed after a godly sort ; behold what carefulness it wrought in you ; what clearing of your selves ; yea what indignation ; yea what fear ; yea what vehement desire ; yea what zeal ; yea what revenge . understand indignation , fear and revenge , to respect sin , and not men . a mournsul spirit sanctified disposes to prayer . hanna professes to eli , ( who had misapprehensions of her ) i am a woman of a sorrowful spirit , and have poured out my soul before the lord ( 1 sam. 1. 15. ) she wept inwardly , as she mentally pra●ed , and her prayers and tears were secretly mingled , and poured out to her god ; she was in bitterness of soul , and prayed unto the lord , and wept sore ( v : 18. ) david often to this purpose , ( ps. 77. 2. ) in the day of my trouble i sought the lord. when was that ? vvhen my spirit was overwhe●med ( v. 3. ) so ( ps. 142. 2 , ● . ) i poured out my complaint before him , i shewed before him my tyouble , when my spirit was overwhelmed within me . and in the next ( ps. 143. 4. ) his spirit was again overwhelmed ; i stretched forth my hands unto thee . ( v. 6. ) that spirit which was wont to be full fraught with harmonious praises is now overset , and another service is appointed for him ; he sayled joyfully in pleasant gales , but storms find him other work . the greatest instance ( in meer man ) of a sorrowful spirit , was that of iob , in the days of his tryal ; his complaint he uttereth freely , and justi●yeth his so doing , as of a natural necessity : his case was sad ; his spirit was drunk up , ( ch . 6. 4. ) drunk up ( as he expresses it ) that he had none left to bear his troubles . the spirit of a man will bear his infirmity ( pro. 18 14. ) but ( alas ) his bearing spirit is gone , and nothing but a broken and burthened one is left in him : in this case , he says , i will not refrain my mouth ; i will speak in the anguish of my spirit ; i will complain in the bitterness of my soul ( ch . 7. 11. ) but his cpmpl●i●● i● to god , and not of god. as 〈…〉 my complaint to man ? and if 〈…〉 why should not my spirit be 〈…〉 ( ch . 21. 4. ) and yet , we may say of him in all this , as was testified of him in the beginning , in all this iob sinned not , nor charged god foolishly ( ch . 1. 22. ) altho' satan expected it from him . ( v. 11. and ch : 25. ) which indeed he would have done , had not god sanctified his sorrowful spirit : and preserved it blameless . vvhen nebuchadnezzar dreamed dreams , wherewith his spirit was troubled . [ dan. 2. 1. ] vve find this unsanctified heathen fret and vex , and require unreasonable things : the thing is gone from me i have quite forgot it ; yet , tell me the dream , and the interpretation , or ye shall be cut in pieces , and your houses made a dunghil . ( v. 5. ) so eager was he to be rid of his troubled spirit . but daniel thro' sanctification was of another temper in the like case . ( ch . 7. 15. ) i daniel was grieved in my spirit , in the midst of my body ( or sheath ) and the visions of my head troubled me . he then seeks for satisfaction from god , by drawing near to his angel ( v. 16. ) and though he say ; my cogitations troubled me , and my countenance changed in me . ( v. 28 : ) yet he was not in haste to be rid of it ; but i kept the matter in my heart ; namely , to be farther meditated upon , and to wait the issue : and indeed in all troublesome cases , this is the guise of a gracious and sanctified spirit . but of all other ins●ances , the great exemplar the lord iesus christ is most to be admired and imitated in his holy mournful spirit . his sorrow in gethsemane , when he approached near his passion , is thus set forth . he began to be sore amazed , and to be very heavy ; and saith , my soul is exceeding sorrowful unto death . ( mat. 14. 33 , 34. ) and what does he , but pray ? that this bitter cup ( as mathew ) or this hour ( of temptation ) as mark ) might pass from him ; and being in an agony be prayed more earnestly , ( luk. 22. 44. ) in this wrestling with god , his sweat was as it were , great drops ( or clodders ( of blood falling down to the ground . and yet , notwithstanding all this earnestness , it was with the greatest submission . nevertheless not as i will , but as thou wilt . ( v. 39. ) and thus much of the sorrowful cold spirit . 2. is that hotter spirit active and vigorous : this colder is dull and weak ; a dull spirit , or spirit of heaviness , as 't is call'd ( isa. 61. 3. ) the spirit of a man is the principle of his activity . it disposes him diligently to teach , ( as is before shewn ) and diligently to learn ; to make diligent search ( as t is expressed , psal. 77. 6. ) but this dull soul ( in it self ) is fit for neither . the spirit of man , is also the principle of his vigour , and helps to bear his burdens ; but this spirit is ( in it self ) a burden . the spirit of a man will sustain his infirmity ; ●ut a wounded spirit who can bear ? ( prov. 18. 14. ) 't is a weak and ●ainting spirit ; much like that , which was in the queen of sheba , when she saw the effects of solomons wisdom , she was even astonished , and there was no more spirit in her . ( 1 kin. 10. 5. this unsancti●yed is a pirtiful , base , and useless spirit ; incli●ing only to sottish sl●th and idleness ; it renders unapt to do , or receive any good . when they should teach , they are dumb dogs ; and when they should learn , they have a spirit of sl●mber and of deep sleep ( isa. 29. 10. ) and so proportionably in any other worthy affair . but if sanctified , its slowness makes the surer work ; takes time for good deliberation ; and helps to prevent much rashness and precipitance , which nimbler spirits are more liable unto . all slowness is not blameable ; some are duties ; as , slow to wrath ( prov. 14. 29. ) slow to speak . ( james i. 19. ) and where slowness of speech , is an infirmity ; yet this hinders not gods making use of such in very eminent service , as he did moses , ( exod. 1. 10. ) and as to the weakness of this spirit , it leads to dependance on gods all-sufficiency ; it is often an effect of great sorrow , by sorrow of heart the spirit is broken. ( prov. 15. 13. ) and the crack'd or broken spirit ( as before noted ) is very weak ; but sanctified it is accompanied with faith. and then it makes prayerful , in applications to god for help . hear me speedily o lord , my spirit faileth ; i have no strength of my own to bear up against the floods ; i will cry unto thee when my heart ( or spirit ) is overwhelmed ; lead me to the rock , that is higher than i. ( ps. 61. 2. ) 3. is that spirit bold , resolute and confident ; the colder one is timorous , and humbly yielding . 't is little in it self ; and commonly less in its own eyes : it designs no great things ; nor is fit for any great undertaking ; but is apt to shun all things , that appear any way dangerous . this , if unsanctifyed is a base pusitanimity ; a mean , poor , cowardly and creeping spirit : unfit for doing and notable good ; or suffering and considerable evil. such will never be martyrs for , or confessors of , any valuable truth . this spirit ( like issachar ) stoops under the burden , of every imposing and tirannical humour , without the least opposition , or resentment ; so as it will easily let go christian , or civil liberty ; and even tempt the proud to trample on their neck . it gives way , not only for a moment , a short time ( in matters , that will bear it ) upon prudent considerations ; but gives up for good and all ( as we use to speak ) without any consideration at all : the former is good fencing ; the latter is base cowardise , which opens a careless gap , that not only suffers , but invites trespassers . this spirit is a saddled ass , ready to be rid at pleasure ; and is most mischievous in a church , where are diotrephian spirits , and ruinous to a state , where tyranny would be playing pranks . such are men born to be slaves , for whose unreasonable yielding , their posterity will have cause to curse them . as to the performance of necessary duties , they always imagine lions in the way , and in the least appearance of a difficulty , they are ready to fancy insuperables , and thereby inhance discouragements ; so that they tremble , tho' it be , but at the shaking of a lea● , ( lev. 26. 36. ) i will send a faintness into their hearts , and the sound of a shaking leaf shall chase them ; and they shall flee , as fleeing from a sword ; and they shall fall , when none pursueth . to fear , where no fear is , is not only a iudicial misery , but it is also too often a sin , derived from unbelief , as against frequent commands ; fear not , neither be dismayed : fear not their fear , be not afraid of their faces , &c. and a sin ( it seems ) of the worst character , as ushering in the bedroul of abominable wickedness , in that denunciation ( rev. 21. 18. ) but the fearful , and unbelieving , and the abominable , and murtherers and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake that burneth . this spirit it self is not a sin , so far as it depends on natural causes ; 't is no evil for a woman to be less couragious , then a man ; or to be more afraid upon apparent danger ; but when fear is habituated , or acted by unbelief ; for ●hen it impeaches gods glorious attri●utes ; his mercy , truth , and all-sufflciency but if this little , low , and timorous spirit be sanctified , 't is exercised in a gracious humility , which aspires not to things too high ( ps. 131. 1. ) a contrite spirit , sanctifyed , is no base and contemptible spirit . 't is preferred and esteemed by wise men , directed by the holy spi●it of god , who teaches men to put a due value , upon the good of things , and persons . better it is to be of an humble spirit with the lowly , then to divide the spoyl with the proud. ( prov. 6. 19. ) he shall be far from contempt : a mans pride shall bring him low ; but honour shall uphold the humble in spirit ( prov. 29. 23. ) humility is a lovely grace amongst men ; it avoids quarrels , which pride and haughtiness of spirit commonly makes : it gives no offence , and removes the offences that are taken . yielding pacifyeth great offences . ( eccl. 10. 5. ) and as 't is acceptable to men , so it is well pleasing unto god. a broken and a contrite spirit o god thou will not despise , ( psa. 51. 17. ) not despise is a meiosis , yea he favours and approveth . the lord is nigh to them . — and saveth such , as be of ●●●●trite spirit . ( ps. 34. 18. ) this favour 〈◊〉 the more illustrates by setting 〈…〉 own excellencies . the great and 〈…〉 god regards the little and low spirit ; this is more than once shewn by the prophet isaiah . for thus saith the high and lofty one , who inhabiteth eternity ; i dwell in the high and holy place , and with him also , that is of an humble and contrite spirit ; to revive the spirit of the humble , and to revive the heart of the contrite ones ( isa. 57. 15 , 16. ) and ( ch . 66. 2. ) heaven and earth hath mine hand made ; but to this man will i look , even to him that is poor , and of a contrite spirit , and trembleth at my word . 't is not that poor , mean , spirit , that trembles at the shaking of a leaf ; or sinfully feareth man , whose breath is in his nostrils ; but he that feareth the lord and trembleth at his word . such an one shall not only be countenanced , and comforted , by god here ; but bountifully , and graciously , be rewarded hereafter ; 't is the first of the beatitudes ( mat. 5. 3. ) blessed are the poor in spirit ; for theirs is the kingdom of heaven . 4. is that hotter spirit an angry spirit , fermenting in zeal and iealousie : this colder is meek and wholly inclined to peace : 't is sheepish , lamblike , and inoffensive ; no great doer , and a quiet sufferer : 't is patient and silent in bearing injuries , and easily overlooks faults : it 's apt to think well of all , and in general , all its motions are calm and soft . this quiet , calm te●per , if unsanctified , hath its spring , only in bodily temperament , and worldly wisdom ; and then undecently bears oftimes , what it ought to shake off , with indignation . 't is indeed inclined to good offices , but still with earthly design . it does good , to receive good , looking for something again contrary to our saviours rule . ( luke 6. 45. ) 't is not the subject of anger , because it would not be the object thereof ; always accompanied with self-secking ; and its greatest design is to pass quietly thro' the world. 't is utterly indisposed for holy zeal , so as never to contend earnestly for the faith. nor will it plead gods cause , when wickedness is rampant , nor labour to restrain or rebuke ungodliness . this gallio-like spirit cares for none of these things . ( acts 18. 17. ) but wholly leaves men to their own course , without any religious controul . this was elies sin , for which both he and his family were severely dealt with ; god was angry with him , because he was not angry ●or god. t is a listless frame for affectionate duty ; dead hearted to and in , heavenly service ; a professor of such a spirit is but a cold christian , and will have but a cold entertainment when he comes to seek his reward . a true christian should be always furnished with a spirit , though not always use it : there is a time for necessary anger . and we should use our warmth of spirit , or forbear it , as occasion requires . what will you ? shall i come unto you with a rod ; or in love , and in the spirit of meekness ? ( 1 cor. 4. 21. ) this unsanctified softness of spirit , tho' it be thus useless and blamcable ; yet this must be acknowledged of it : that of all the worldly spirits 't is one of the best ; and as it does no good , so it does least harm and mischief . it may render a man a quiet and untroublesome neighbour , and tollerable member , of the common●wealth ; but still a sapless and fruitless branch in the church , ; and is far short of true christianity , whatever it professes . but if the meek spirit be a sanctified one ; oh! how excellent , how lovely and desirable is it ? how much does it conduce to brethrens living together in unity ? how many brawls and factions would it prevent ? it then ( when sanctifyed ) has another principal rise and end then was suggested by nature and circumstances . it then arises from conformity to the great exemplar ( isa. 53. 7. ) who was brought as a lamb to the slaughter : and as a sheep before the shearers is dumb , so opened not he his mouth vvh●n he was reviled , he reviled not again ; when he suffered , be threatned not ; but committed hims●lf to him , who iudgeth righteously . ( 1 pet. 2. 23. ) again , this is a fit spi●it to deal with sinners . restore such an one in the spirit of meekness . ( gal. 6. 1. ) 't is that which is peaceable with men , and pleasing to god ; and therefore is honourable , as an ornament . the ornament of a meek and quiet spirit ; which in the sight of god is of great price . ( 1 pet. 3. 4. ) surely god knows the true value of things , who hath put all worth and dignity into them . this is a proper gospel spirit , very much for its honour , and promoting its interest in the world : it oft-times holds the hands and stops the mouths of its adversaries . that rebuke of our saviour to those sons of thunder , ( iames and iohn ) when they would have fire from heaven upon the samaritan village . ( luke 9. 55. ) intimates the true and genuine gospel . spirit ; ye know not what manner of spirit you are of : you are not spirited as you should be : the spirit you have is a chollerick , revengeful spirit , and you know it not : or , you know not what spirit , you should be of , as my disciples : the spirit of elias ( under which you would cover your passions ) has done its preparatory work in iohn baptist ; but now the evangelical-spirit hence forward ; is quite another thing ; 't is full of meekness , sweetness , and gentleness of mind ; which by your present talk , you seem little to understand ; you ( as my disciples ) do profess to be of the gospel-spirit ; but alas , you have it not ; you know not what spirit you are of ! and thus much of the two opposite spirits , the hot and the cold. we come now to the mean , between them both ; which of all the natural spirits is the most curious , desireable , and best manageable , to every good purpose . therefore 3. some men are of a more temperate spirit , which is cool in respect of the heats ; and warm , in respect of the chills of spirit , in the former two extreams . all the conveniencies ; of those it has , without their inconveniencies ; this is the well-balanced spirit , that moves evenly , smoothly , and firmly ; the vessel of due proportion , betwixt hull , and sayl , which usually well arrives at its intended port. 't is the faelix temperies of the philosophers , that naturally disposes to , and adapts for , general vertue . 't is best enabled to use its own abilities ; and manage its own powers , whether intellectual or volitive to the best advantage . 1. intellectual by a moderation , and order of thoughts ; of a sufficient heat to excite them , and yet of coolness enough to govern them , and their effects , which otherwise might be exorbitant . 't is not the dull soul , that thinks not intensely of any thing ; nor the phantastick air , that huddles , and is precipitant in all things . but it is such a well composed spirit , as indeed quickens a man to act , and yet renders him sober , and deliberate , in all his actions . hence arises wisdom and prudence in matters , and a firm iudgment , that will not suffer it self to be biassed or disordered by any unruly passions ; but governs them by reason ; and brings and keeps them in their due subordaination . whence follows 2. the volitive powers are well used , and ordered by such a moderate spirit ; the will is benign , and the passions regular . the will , and all the powers under its commands are disposed to subjection unto right reason . hence this spirit is apt to be well governed in the man ; that has it ; and thereby renders him more fit to govern amongst other men in the world ; from both which it may be denominated a spirit of government . of this brave spirit was titus vespasian , who from thence was called ( humani generis deliciae ) the delights of mankind . faithfulness , candour , beneficence , and all other things that are excellent ( so far as nature can go ) have their derivation from this spirit ; because it is not so liable to the infirmity of unruly passions , which is the natural cause of all the contrary vices . yet if this rare and excellent spirit , which is so very good in it self be unsanctify'd and corrupt ; 't is all as bad , if not worse , then the rest. corruption of the best is worst . for 1. it s wisdom and prudence , if unsanctifyed , is ( at best ) but worldly wisdom , and imployed wholly to serve worldly interests : but it seldome stops there ; for it commonly proceeds in a way of enmity against god and goodness ; and becomes too often a devilish policy . if the enemies of the church be men of this spirit , they are most dangerous : 't is the men of this temper , that are the achitophels for mischievous counsels . the hot spirited huffs , and hectors , may have as great an enmity , which they often shew in a storming rage ; but their vehement passions do oft-times deprive them , of a discreet consideration , whereby they overshoot themselves , and miss their designs . the smooth-bootes that look demure , who can think and contrive , and are not in over-great haste ; the wolves in sheeps-cloathing ; ( in a word ) the close and undiscerned hypocrites ( who by means of this moderate spirit , may more easily so be . ) these are the dangerous enemies ; these under their seeming vertues , have advantage to act their secret vices . lyons by roaring , may terri●ie the sheep into their safefolds , while the slie foxes ( by surprise ) do devour the flock . as to the spirit of iudgment , and government unsanctified ; 't is that which maketh nets and snares , and perverteth jugdment in the gate . 't is not the bawling sollicitor , so much as the subtile judge , that frames mischief by a law , ( psa. 94. 20 ) and cover it over by a plausible pretence . not the clamarous multitude , so much as the cunning high-priests , that do violence to the law , and pollute the sanctuary . ( zeph. 3. 4. ) 't is they , that say , vve have a law , and by our law he ought to die. ( ioh. 19. 7. ) thus they turn judgment into hemlock , and make the ordinance of god minister to their lusts and passions . 2. it s calmness of vvill , and moderation of affections , with those seeming ver●ues , that attend it , all are nothing so , as they do appear , but are evil , and subservient thereunto . evenness of mind unsanctified renders a man but a gallio , caring for none of these things ; not concerned about the greatest interests of their own , or others souls : this is that odious lukewarmness which god will spue out of his mouth . ( rev. 3. 16. ) again , benignity , generosity , and candour of spirit , if unsanctified , is , ( as mr. fuller calls it ) the bad-good-nature , which is commonly , and most abused by parasitical hang-byes . such men are led by a thred ( not like ariadne's clew , out of , but ) into continual dangers . th● gallantly follow trappanning , and deceitful guides , to do mischief ; like the men , that followed absa●om in their simplicity , and they knew not any thing of his designs . ( 2 sam. 15. 11. ) these are oft impos'd upon ; and made tools , and implements , in mischievous and ungodly projects , for want of gracious wisdom . on the same account of bad●good-nature , they are apt to spare and favour , even vvickedness in men ; and indulge them in their corrupt ways . they are apt to be prodigally bountiful , to such as they should rather frown away . ( prov. 29. 23. ) the north-wind driveth away rain ; and so doth an angry countenance a backbiting tongue . lastly , as to the fidelity and stedfastness of this natural spirit , if unsanctifyed , it fits men to keep the devils counsel ; he heareth cursing , and bewrayeth it not . ( pro. 29. 24. ) a thief may trust him with his stollen goods . alas he is mislead by false names and notions of things , and ●he clea●●● immoveably to them : as for instance ; an oath , to which he will stick , tho' it be but a bond of iniquity , ( contrary to the very nature of an oath ) truth and trust he so looks upon , under the name of moral vertues , that he forgets the christian duty of not bei●g parta●er in other mens sins . so also , in friendship , which ( through his candour ) he often strikes with the enemies of god ; he then thinks himself obliged to be faithful in all things to these his friends ; tho indeed true friendship is only in vertue ; and other friendship neither ought to be begun , or continued : shouldst thou help the ungodly , and love them , that hate the lord ? therefore is vvrath upon thee from the lord. ( 2 cor. 19. 2. ) these firm spirited , are the unhappy men , who being once ill-engaged , are hard to be reclaimed : they will persist , tho' against the very edge , and prickles of cons●ience , and convictions : they scorn to forsake their colours , tho' it be to come under christ's banner : there is no hope to perswade ; no ; for i have loved strangers , and ( i 'le never be a base changling or turn●coat ) after them will i go . ( jer. 2. 25. ) thus this noble spirit is abused ; thus its silver is become dross ; and those seeming vertues , which use to glitter therein , are no more than ( as austin calls the heathen morals ) splendida peccata ; meer gloworms and fire flies to the sight of a moon-ey'd world. but if sanctified , if light and heat be put into them by the baptism of fire , how do the excellencies of this spirit excel themselves ? this governable spirit is under a twofold government ; that of our own , and that of god too . this fortified spirit has a double guard ; that of our discretion , and that of gods grace . let us take a view of this spirit , as regulated by , and set forth in , the scripture . 1. 't is a temperate spirit ; not cold or lukewarm , but governably cool . in ( prov. 17. 27. ) we have ( in this respect ) its character , and its commendation . he that hath knowledge , spareth his words ; and a man of understanding is of an excellent or ( as in the margin ) a cool spirit . by knowledge and understanding in scripture ( and frequently in this particular book ) is meant gracious wisdom , and sanctified knowledge : 't is this that truly tempers the spirit to be excellently cool ; and enables it to govern it self and its astions ; yea ; and that unruly little member , the tongue , which in hot , and gun-powder spirited men is oft-times inflamed and set on fire of hell. ( james 3. 5 , 6. ) 't is a spirit of government , both passively and actively . 1. passively ( or fit to be governed ) which gives commendation to the man that has it , beyond the triumphs of a conqueror . he that ruleth his spirit is better , than he that taketh a city . ( prov. 16. 32. ) fortior est , qui se ; quam qui fortissima vincit . that 's the brave man , that rules his spirit ; he has the brave spirit , where 't will rules be . the cold spirit is too slow and heavy ▪ ●o follow the dictates of regulated reason , unto any considerable effect . the hot spirit over-runs it , and ( of the two ) is the most ungovernable . the hasty and disordered spirit is chi●fly denominated unruly , which often exposes a man to dangers , as an unfortify'd city . ( prov. 25. 28. ) he that hath no rule over his ( royled and ruffled ) spirit , is like a city , that is broken down , and hath no walls . the moderate spirit sets discretion in the government of his affairs ; but the hasty spirit ( not taking time to consider , what is to be done upon the present emergence ) exalteth folly ( prov. 14. 20. ) to the same effect is that comparison ; the patient in spirit is better , than the proud in spirit ( eccl. 7. 8. ) which is explained and applied , in that caution . ( v. 9. ) ●e not hasty in the spirit , to be angry ; for ( proud ) anger resteth in the bosome of fools . the moderate spirit is well compact ▪ and firm , which keeps foll● from breaking in , or out ; but the immoderate both admits , and discovers folly , in all its actions ; and most easily and commonly in the tongue . a perverse tongue is ( i. e. ) betokens and declares ) a breach ( or disorder ) in the spirit . ( prov. 1● . 4. ) this cool and temperate spi●it inclines to wisdom , observed in daniel , by the babilonia●s , who re●ommend him for it to nebuchadnezzar , ( dan. 5. 12. ) an excellent spirit , and knowledge and understanding , was found in him●to dissolv● doubts ( or untie knots . ) and for this he was advanced ; because an excellent spirit was in him ( ch . 6. 3. ) now here we must remember , that in scripture phrase , the excellent spirit , is in the margin read , the cool spirit , ( as is before noted . ) it seems daniel was a man of temper , even in their observation , who could not discern his grace ; 't was his prudence , and not his piety , that they took notice of ; and tho' ( ch . 4. 8 , 9. ) the spirit of the holy gods was by those heathens acknowledged to be in him ; yet , it was not his sanctification by the spirit of the 〈◊〉 god , which they meant ; but ( according to their manner ) whatever trans●●nded the common course of men , they 〈◊〉 wont to diesy . daniel had indeed ●●traordinary assistance from god for re●●●ling secrets ; but this help was above 〈◊〉 cognizance ; they only observed such excellency of his spirit , as manifest●● it s●lf in his covers amongst them ; for which also the king thought to set him ove● the whole realm . ( ch . 6. 3. ) that phrase in ( iob 20. 3. ) the spirit of my understanding causeth me to answer . signi●●es not ( i think ) his understanding faculty ; but rather , that moderation and government ▪ of his spirit , whereby he was enabled ( without disturbance ) to go on in discourse of the matters that were before them ; as if zophar had said , i have heard the check of my reproach ; but it does not so disturb the order of my thoughts , that i cannot have my wits about me ; no , no , i know well enough , what to say ; i have still an understanding ; because a well-governed spirit , that is not hurried by provocation ; i can rule my own spirit , tho' not your tongue ; and therefore i can answer what is meet : the spirit , that accompanies another mans understanding , might ( perhaps ) silence him from any prudent reply , but the spirit of my understanding , ( or , that spirit which accompanies it ) causeth me to answer . and thus 't is a passive spirit of g●vernment , or , a spirit to be governed . 2. it is also a spirit of government , active ; or it is most fit to rule in the world . so thought darius , when he thought to set daniel over the whole realm . when moses prayed for a successor to lead the people into the land of promise ( numb . 27. 16. ) he does it in these very suitable words , let the lord , the god of the spirits of all flesh , set a man over the congregation ; the answer to this prayer is ( v. 18. ) take thee ioshua the son of nun , in whom is the spirit , namely , which thou desirest : he has excellent qualifications , as a man ; but lay thine hand upon him , as a consecrating act to the work , and i will follow it with a special blessing ; he shall have from me somewhat above meer man ; he has a brave sptrit already ; but i will give him farther additions in and by she . laying on of hands . this is mentioned , ( deut. 34. 9. ) ioshua was full of the spirit of wisdom ; for moses had laid his hands upon him ; and they hearkened to him ▪ it gave him authority , as well as qualificatious ; he was before a choice vessel , and now a chosen vessel ( the like as was said of paul. ) not that god needs any excellencies of men ; yet because 't is his good pleasure , to deal with men after a humane manner , he commonly ( in providence ) suits , and singles out , persons , apt for the work , to which he does design them . when god promised to shew mercy to the remnant of israel ; 't is said , ( isa. 28. 5 , 6. ) in that day shall the lord of hosts be for a crown of glory , and for ● diadem of beauty , to the residue of his people ; and for a spirit of iudgment to him that sitteth in judgment ; and for strength to them , that turn the battle to the gate ; whe●●e the word [ for ] signifies either , as much as , or instead of , and then it imports , that a spirit of judgment is fit for judges ; as strength and courage is for souldiers : or else it signifies the same with that ( ch . 1. 26. ) i will restore thy iudges as at first , and thy counsellors as at the beginning ; that is by raising up either in providential dispensations , or special qualifications , men , that should b● repairers of their breaches , and restorers of paths to dwell in ; ( ch . 58. 12. ) from all which it appears , that this moderate spirit is not only apt to be governed ; but also it is fit to rule and govern in the world ; because of the wisdom and discretion , that is used to accompany it ; especi●lly when it is sanctified and over-ruled by god. as to that general vertue , in respect to the will , or volitive faculty , to which it is adapted , as the philosophers ( faelix temperies ) happy temperament ; by sanctification , these moral vertues become true graces . in heathens , where is no sanctification , yet , if god excites their spirits , they become eminently serviceable . so cyrus , who was of a generous noble temper in himself ; yet how much did he act above himself , when god stirred up his spirit ( 2 cor. 36. 22. ) the lord stirred up the spirit of cyrus king of persia ; upon which he issues forth a noble proclamation . ( v. 23. ) it was cyrus his spirit , tho' stirred by god , and inclined to this special service . but where sanctification renews the whole man ; and gives new principles and ends in all their actions ; the whole nature of their laudible atchievements is also changed ; so that , their natural spirit of candour becomes the character of a blessed man , in whose spirit there is no guile . ( psal. 32. 2. ) their fidelity comes from that faithful spirit , which ( on just occasion ) concealeth the matter , and is commended for it . ( prov. 11. 13. ) their moderation of affections is also from a principle , that , not only restrains ( as heathen morals do ) but mortifyes the affections and lusts. ( gal. 5. 24. & col. 3. 5 ) their firmness is farther fortifyed by might in the inner-man ; ( eph. 3. 16. ) whereby they are stedfast , unmoveable , always abounding in the work of the lord. ( 1 cor. 15. 18. ) for , if their well-considered reasons do fix their purposes ; much more will their well-grounded faith establish them . in a word ; it s own nature is lovely ; but grace super-induced renders it most exemplary , amiable , and useful in the world. and thus , we have done with the diversity of spirits that are in men . the hot , the cold , and the moderate ; how they differ in themselves , and how they are farther differenced by natural corruption , or sanctifying grace . we shall now reflect upon what has been said ; and with some few practical inferences conclude the present discourse . inference 1. and by considering well the many scriptures , that have been alledged , we may fairly see , that 't is no strained notion , which is the design of this present treatise . it must indeed be acknowledged , that in many of those scriptures , the word [ spirit ] may be taken in some of the common senses put upon it . as for instance ; it may be taken for the soul in general ; and in some , for the inward part , as an expression of sincerity : but to take it for the higher faculties of intellect and will ( as the rational part , contradistinct from the soul , or from the liver ; this , tho' it be the most common and approved interpretation of this text ; i must confess i do not see sufficient reason to allow it . i do not find ( to my understanding ) the word so taken in any other scripture : and therefore i take it to be , but a strained sense , and thought of , only for this particular place , because of some difficulty , that appeared therein . 't is true indeed , there is one scripture usually alledged ( heb. 4. 12. ) wherein soul and spirit are distinguished one from the other : of which place dr. smith in his portraiture of old age hath discoursed , and laboured to evince , that spiri● , there signifies the superiour faculties of man ; and soul , the inferiour . this discourse of the doctor 's was considered in a former draught on this subject ; which now , because that ingenious gen●leman is some years since gone to his rest , i think fit to omit , only he , that has leisure may compare what is there said , with what we have said of the same scripture in the beginning of this discourse , and then judge as he sees meet . and as for the many other places quoted , wherein mans spirit is mentioned . ( on which i now desire you to reflect ) i suppose you will judg with me : that they may ( for the most part ) be very genuinely understood in our sense ; and that the interpretation of those scriptures will , according to our proposed sense , be very currant . 2. we may also hence in●err ; that 't is unjust and unchristian to cen●●re a●d cond●mn men for their humane spirits : to blame the diversity of them , is to quarrel gods work of creation , or providence . why hast thou made me ( or him ) thus ( rom. 9. 20. ) for natural temper , and modification of it , by outward circumstan●es is more dependent on his will , then our industry . we should rather observe how all this variety of spiri●s may be made eminently servi●●●ble ; for that every spirit has its particular natural excellency ; tho' all have not that , wherein thou ( perhaps ) mayst peculinly excel . one servant of god is chearful , and sings at his work ; another goes sadly and carefully about it , for fear of miscarriage ; yet both may be good , and faithful servants , and neither shall lose his reward , but enter into his masters joy. surely the manifold wisdom of god would not be so well made known by the church in many respects ; ( as eph. 3. 10. ) nor the manifold grace of god. ( 1 pet. 4. 10. ) if every man ( having diversity of gifts ) did not so minister , even as he hath received the gift . in the ( 1 cor. 12. ) is a large discourse of diversities of gifts ( v. 4. ) administrations , ( v. 5. ) operations , ( v. 6. ) all by the same spirit ; and all tending to the same holy ends , gods glory , and the churches good . the following verses set forth the church under the parable of a humane body ; wherein every member has its peculiar ability and use ; so as the eye cannot say to the hands , or the head to the feet , i have no need of you ; ( v. 21. ) but all are servicea●le in their place and kind . this ( he says ) he wrote , that there should be no schism ; but the members should have the same care or regard , one for another . ( v. 25. ) if this were well considered , and a charitable estimate made , of every mans several spirit or genius ; it would much advance love , unity , and mutual honour , among christians ; remove that censorious , offensive , and froward temper in many , that doth so much disturb peace and tranquility , both in church and state ; and incline every man to think and say , if i excel any man in some things , he may excel me in many more . use 3. we may hence also learn , who can reform , and ( being reformed ) preserve the spirit of man ; even he , and only he , that formed it ; that stretcheth out the heavens , and layeth the foundation of the eart● and f●rmeth the spirit of man within hi● ( zech. 12. 1. ) this may indeed be u●derstood of the soul , as one of the en●●nent works of god , and so is here rec●●oned among them . the like may 〈◊〉 said of that , father of spirits . ( heb. 1● 9. ) and that ( in isa. 57. 16. ) the spi●●● should fail before me , and the souls which● have made ; spirit and souls may be take● as put exeg●tically ; yet , if you conside● what follow , ( in that zach. 12. 2. ) i 〈◊〉 make ierusalem a cup of trembling , to 〈◊〉 the people round about , when they shall be 〈◊〉 the fire . ( v. 3. ) a burthensome stone 〈◊〉 all the people , gathered together against 〈◊〉 and ( v. 4. ) smite every horse with ast●nishment , and his rider with madness . 〈◊〉 ( i say ) considered , seems more to favo●●our sense . as it the prophet had sai●● the malignant spirit of wicked men 〈◊〉 set against gods people ; but the for●●er of spirits can quickly confound the● can dash and break them , be they as 〈◊〉 as the horse rushing into the battle ; 〈◊〉 can soon fill them with astonishme●● and promises so to do . now if he can thus over-rule the sp●●rits of the wicked ; he can as well reg●●late the spirits of his elect ; casting 〈◊〉 imaginations and every high thing , that exalteth it self against the knowledg of god , and bringing into cap●ivity every thought to the obedience of christ. ( 2 cor. 10 5. ) thus the high spirits ( who are like hills ) are pulled down . and the mean , low spirits ( like to valleys ) are lifted up ; yea , the crooked and rough spirits , shall become as a straight and plain place , to prepare the way of the lord , and make his paths straight . ( isa. 40. 4. ) this sense is agreeable to the covena●● made with christ for his people , ( isa. 42 5 ) where gods. titles are much like those in zechary ; who created the heavens , and spread forth the earth ; h● that giveth breath unto the people upon it ( there 's their natural life ) and spirit to them that walk therein . ( this i take to be their moral life , or conversation among men , to which the spirit , we now speak of , does very much conduce ) he gives the spirit , temper , or inclination not only as a gift of nature , but as an eminent gift of sanctifying grace , whereby they walk uprightly in the earth . inference 4. hence also will naturally follow 〈◊〉 exhortation of the apostle , ( eph. 4. 23. ) be ye renewed in the spirit of your min●s . this means not , that you should hav● new powers , or faculties natural ( wh●ther superiour or inferiour ) but new inclinations , new dispositions ; the spirit of the mind , cannot be here new intellec●s , or new wills ( which some would ha●● to be the spirit of man ) but new lig●● in the understanding , new bent in th● will ; this is to have new spirits of the mind , by sanctification . in the old man , they were corru●● , according to lusts ( v. 22 ) but in th● new man ( v. 24. ) after ( or according to ) god , they are created anew 〈◊〉 righteousness , and true holiness . this ●●ho●tation [ be ye renewed ] does no● suppose in man a power of self-renov●tion ; or require of man , that which must be done by god , if ever done ; but it requires , that man should do ▪ what in him lyes , to regulate , and o●der his spirit or inclination : it require● our endeavour ( to the best of our a●●lities or means ) to reform our spirits , where they are apt to be exuberant ; and bring our reasons to act , in subordaination to god in the renovation of them . and after all ; because our endeavours in themselves ( in this matter of governing our peculiar spirits ) we see by daily sad experience , they do , and will miserably fall short of effect , therefore to invocate divine assistance , and influence , that the work may be accomplished ; ( as we shall again touch in the end. ) of these endeavours in subordaination to gods working a chief one is , 1. to discover and know our own spirits ( gnothi seauson ) know thy self , was ( i think , in this respect ) meant by the ancient morallist . in this respect also ( as to the general ) was that caution of the prophet ; ( mal. 2. 16. ) take heed to your spirit ; tho' it was there applied to a particular case . and our saviours rebuke to his disciples . ye know not , what manner of spirit , you are of , ( luk. 9. 55. ) referrs to the same matter ; namely , that men should be well acquainted with their own spirits , and inclinations ; so will they be better enabled , to resist sin , and address to duty , in which two , consist● that renovation of their spirits , to whic● they are exhorted . 1. to resist sin ; that you may kee● your s●lves ( like david ) from your ini●quity . ( psal. 18. 23. ) know and beway● your infirmity ; that particular breach i● your spirit ; ( prov. 15. 4. ) wher● th● devil can most easily make his assaults and entrance . in the spiritual warfare of the so●l , corruption in general is a treacherou● party , within the garrison ; but the mos● active and dangero●s traytors of that party ; are ( as it were ) by name particularly discovered , and brought forth , by a due study of our own spirits . the blameless in the text notes , where the blameable is usually to be found . 2. to address to duty , that we may be more eminently serviceable to god and men in our generation . then are men most servic●able when their spirits are suited to their business ; and therefore a fit choice of callings in general , may much depend on the knowledge of our spirits . when other men make a choice for an affayr if they act prudently , they view 〈◊〉 spirits of their candidates . so the apostle ordered the primitive christians 〈◊〉 ●o . ( acts 6. 3. ) look you out among 〈◊〉 seven men of honest report , full of the holy ghost , and wisdom , whom we may appoint over this business . every believer was not qualified for the service . every godly minister was not so fit to be sent to the phillippians , as timotheus ; 〈◊〉 whom 't is said , i have no man like minded who will naturally care for your 〈◊〉 ( phil. 2. 20. ) now as the electors , do regularly ●ind mens spirits , so much more should 〈◊〉 elected , in their acceptance of employments , to which they are chosen . the 〈◊〉 of this care makes many to vent●●● on depths beyond their stature ; burdens beyond their strength : like the ridiculous aspiring of the bramble ( in ●●thams parable , iudg. 9. 15. ) to be king of the whole forrest ; come ( says the silly shrub ) and put your trust in my shaddow . some are imposed upon , by others hypocritical flattery ; and they again impose upon themselves , by their carel●●s self-conceit . some are over-valued by th● esteem , that the partial love of their friends do put upon them : passions are violent , and commonly over-lash : love thinks all excellent , and hate thinks nothing good . a mans own prudence , should rather guide him than others mistaking affections . and truly , in those things wherein others may be greatly deceived ; a man , who is well acquainted with his own spirit , may rightly , and easily inform himself . this is not said , that men should only contemplate their own infirmities ; for then no humble , honest man would ever be employed ; all such would be ready to answer with moses upon a great , and illustrious call ; i am not eloquent ; i am slow of speech ; i pray thee send by the hand of him , whom thou wilt ( or marg : shouldst ) send . ( exod. 4. 10 ) or with holy , humble ieremiah ( ch . 1. 6. ) ah lord — i cannot speak , for i am a child . but the meaning is ; every man ( prudently allowing graynes for humane infirmity ) does , or may ( by the study of his own spirit ) know , what in some ●●asure , he is good for ; and should ac●●●dingly apply himself to business . as 〈◊〉 is true ( on the one hand ) what is con●●●●ed in that old proverbial rithm . ●emo adeo est tusus , quinullos serviat usus . 〈◊〉 is so good for nothing , but may be us'd in something and 't is as true ( on the other hand ) 〈◊〉 omnia possum●s omnes . we are not all 〈◊〉 for every thing . invita minerva , a 〈◊〉 genius will never do noble●● ploits . and thus much of knowing our spirits . ● . but when we know them , and 〈◊〉 labour●d to govern them according 〈◊〉 our best discretion and ability ; 〈◊〉 then finding an insufficiency in 〈◊〉 selves , well to manage those head●●●ong , and impetuous things : we shall 〈◊〉 cause ( besides our own endeavours , 〈◊〉 our own spirits ) humbly , earnest 〈◊〉 and continually to crave assistance 〈◊〉 on high ; that god by his ●●●ctifying grace would do that for 〈◊〉 which our natural powe● will never be able to compass for our selves . not to expell our natures ; but to order and govern our natural dispositions and inclinations , as may be most for his glory and service ; and so for our own comfort and advantage . we should incessantly pray for our selves , the same which the apostle here does for the thessalonians . that we may be wholly sanctified , and that our whole spirit , both soul and body , may be preserve● blameless to the coming of our lord iesus christ. i have done ; and shall conclude this discourse , with that frequent benediction of the same apostle : as to timothy , ( 2 epist. 4. 22. ) the lord iesus christ be with your spirit . which is the same in sense with that to the galatians , ( ch . 6. 18. ) and philemon , ( v. 25. ) th● grace of our lord iesus christ be with your spirit . amen . finis . advertisement 〈◊〉 little treatises formerly published by this author . ● . the little peace-maker , discovering foolish pride the make-bate ; from 〈◊〉 13. 10. only by pride cometh con●●●ion ; but with the well-advised is wis●●● . ● . the way of good men , for wise 〈◊〉 to walk in ; from prov. 2. 20. that 〈◊〉 mayst walk in the way of good men , 〈◊〉 keep the paths of the righteous . ● . debts discharge , being some consi●●●ations on romans 13. 8. owe nothing 〈◊〉 man , but to love one another . ● the gaming humour considered and ●●proved , or , the passion-pleasure , ex●●sing mony to hazard , by play , lot , 〈◊〉 wager . exami●ed . there are also two little things in english meeter . the one , meditations on the history recorded in the first fourteen chapters of exodus . the other , the ark , its loss and recovery ; being like meditations on th● beginning of 1 sam , the nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the right honorable robert lord brook, in a letter to a private friend ; by whom it is now published for the publick good. brooke, robert greville, baron, 1607-1643. this text is an enriched version of the tcp digital transcription a29667 of text s103446 in the english short title catalog (wing b4913). 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. 148 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29667 wing b4913 estc s103446 11942902 ocm 11942902 51295 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. a29667) transcribed from: (early english books online ; image set 51295) images scanned from microfilm: (early english books, 1641-1700 ; 17:1) the nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the right honorable robert lord brook, in a letter to a private friend ; by whom it is now published for the publick good. brooke, robert greville, baron, 1607-1643. [20], 189 p. printed by r. bishop, for samuel cartwright ..., london : 1641. reproduction of original in british library. eng truth. soul. a29667 s103446 (wing b4913). civilwar no the nature of truth its union and unity with the soule, which is one in its essence, faculties, acts; one with truth. discussed by the right brooke, robert greville, baron 1641 26613 17 90 0 0 0 0 40 d the rate of 40 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-08 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2003-10 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the nature of truth its union and unity with the soule , which is one in its essence , faculties , acts ; one with truth . discussed by the right honorable robert lord brook , in a letter to a private friend . by whom it is now published for the publick good . london , printed by r. bishop , for samuel cartwright , at the bible in duck-lane , 1641. the preface to the reader , shewing what first gave birth to this discourse of trvth . reader , without an epithet : for , you must expect no complements . i am now a pleader , and so am forbid {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : yet , with submission to that severe court * , i hope 't will be no offence , by breaking their first injunction , to keepe their second . one word then by way of preface , may perhaps not seeme unseasonable , unnecessary , and so not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this divine discourse of truth , comming to me , from so noble an hand ; i could not envy it the publique light : for , what heart could indure to stifle such a beauty , at its first birth , at its first breath ? nay , though cruelty should scorne to take a check , yet power it selfe , might plead impotent , for such an act. for , where , or who is he , that can resist the struglings of divine truth , forcing its way out from the wombe of eternity ? where , or who is hee that by a viperous wrea●he * , or other assault , can smoother hercules , though yet but sprawling in his cradle ? view then this new-borne beauty ; mark its feature , proportion , lineaments ; tell mee now , was its birth an object of pity ? or rather of envy ? at least admiration ; for , envy findes no place in noble spirits . one thing yet , i must excuse ( which yet indeed needs no excuse ) a second conception is here first borne ; yet not abortive ; no , but by mature thoughts , 't is againe decreed , the elder shall serve the younger . for , that was meant the act , this but the prologue , ushering in that yet more curious concept ( if such be possible ) which was an embryo before this , but is yet vnborne . the truth is , this noble lord ( the author of this following discourse ) having dived deep in those prophetick mysteries ( at which his first lines glaunce , in this ) was even forced ( by that occasion ) upon a more exact and abstract speculation of truth it selfe ; naked truth , as in her selfe , without her gown , without her crown . at first view , hee saw her sparkle with most glorious luster ; but her rayes daz'led his eyes , so that he durst not , hee could not , enough behold , admire , and adore , her perfect beauty , exact proportion , divine harmony ; yet though daz'led , he viewed still ; remembring that of the ar●opagite , earthly bodies are best seene in , and by , light ; but spirituall beauties , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in , and by , divine clouds , divine darknesse ? this , this is the best perspective to divine objects ; and the brightest starres shine best , sparkle most , in the darkest , the blackest night . that which ravisht his soule most , and most inforc'd him more to pry , to adore more , was , the experience of that which plato speaks : when our soules ( saith he ) glance first upon divine light , they are soon ravisht , and cannot but pry more and more , because in it they see {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , somewhat of kin to themselves . and this kindred , if i mistake not , is the neerest possible ; more then consanguinity ; i had almost said more then identity it selfe . for , alas , that corporal vnion in materials , which we miscall sometimes identity , is at best but a cold touch in a point or two ; a most disdainful embrace ( at greatest distance ) in those beings which have much {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and but little {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as plato's mastet taught him long agoe . but in spirituall beings , and in these only , is true harmony , exact convenience , entire identity , perfect vnion , to be found . such , even such , is that neer relation , that neere kindred between the soule and truth ; as will fully appeare in this following discourse of truth ; ( which was never meant , nor now published , but as a prodromus to a future treatise about prophetick truth revealed now in scripture : ) of which i shall only adde this ; read it ; if it displease , read it again , and yet again ; and then judge . it needs not my apology ; if so , i might truly say , when 't was first vvrot , 't was intended but a letter to a private friend , ( not a critick ; ) and since its first writing , and sending , 't was never so much as perused , much lesse , refined , by its noble author . one vvord more i must speak , and so have done . if any ingenuous reader shall dissent ( in any particular of consequence ) and freely , yet ingenuously , manifest the reasons of his dissent : nothing can bee more gratefull to this noble lord , who promiseth the fairest answer ; for , his aime is only search of truth ; which , his lordship well knows , is oft best found , as sparks in the flint , by much contusion . yet , if any shall wrangle , not dispute : rudely thrust , or strike not like a gentleman ; his return will be , only a rationall neglect . i. s recensui tractatum hunc , qui inscribitur , ( the nature of truth , ) per illustrissimum piissimumque dominum . robertum d. brooke editum : apprimè sanè doctum , profundisque conceptibus insignitum : quapropter dignissimum arbitror qui in summam utilitatem typis mandetur . novemb. 19. 1640. johannes hansley , r. p. episc. lond. capell . domest. the nature of truth . discussed in a letter to a private friend . sir , i have according to my poore talent , essayed to finde out the true sense of the spirit in these * two chapters , and in this inquest , have improved the labours of the piously learned ; from whom i have received little other favour than this , that they have not seduced me ; they not having approached so neere to the truth , as to dazle it . i confesse , that reverend , that bright man , master brightman , hath clothed his opinion , with such a sirenian glory , that he had almost been to me an ignis fatuus . i had almost , in following the old , lost the young , lost the nest of lapwings . but , with all respect to his worth , ( if i am not mightily mistaken ) i have escaped that syrtis ; and yet dare i not with the philosopher cry out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; for , * who is fit for these things ? every truth is * a myste●y ; what must that be then , which is purposely vailed by the spirit ? iesus christ , who is styled in scripture , the * way , truth , life , light , ( and these things are apprehended by sense , and are common ) is to * the iewes a stumbling blocke , and to the greekes foolishnesse . may we not then justly say of him that dares pry into the arke , with hopes and thoughts cleerly to unfold the mysterious , the propheticall part of iesus christ , to unknit the gordian knot ; may wee not say of him , what god saith of iob ; who is this that darkeneth wisedome with counsell ? alas , are we not all since adams lapse buried under the shadow of death , and lost in the region of darknesse ? who is there that knoweth truth ? * he that thinketh hee knoweth any thing , knoweth nothing as he should . morall truth , which ( as some thinke ) is yet more within our reach , than those sacred mysteries , is unknown to us , both in the universall nature , and in the particular actings of it ; difficilia quae pulchra . indeed truth is that golden apple , which though it hath ( in some sense ) beene offered to the fairest ; yet the most refined wits , the most high-raised fancies of the world , have courted her in vaine , these many ages : for whilst they have sought , with a palsie hand , this glorious star , through the perspective of thicke reason , they have either mounted too high , and confounding the creator with the creature , made her god ; or descending too low , and deserting the universal nature , have cōfined their thoughts to some individuall truth , and restrained her birth to severall parcels within the chaos . the nature of truth . it s union and unity with the soule . chap. i. the vnderstanding and the truth-understood , are one . truth is indeed of the seed royall , of progeny divine : yet so , as to be ( for i may say of her , what the spirit saith of faith ) * neere us , to be in us . and when she is pleased to descend into our valleys , and to converse with us , shee erects her own pavilion , and doth fix it in whatsoever is lovely in us . the vnderstanding is her throne , there she reigneth , and as she is there seated , as she shineth in that part of the soule ; she appeareth to me under two notions , which are also her measure through the whole sphere of being ; as will be discovered more hereafter , when these lesser streames shall have emptied themselves by progresse into a larger river . first , that very being , which immediatly floweth from above , and is the rise or the first and uniforme ground-work in this particular being which we now treat of , and which under this notion wee call the form or substance . secondly , those workings which breathe from thence , as all actions and sayings , which are ( in our phrase ) the effects of a reasonable soule . i shall first in few words treat of the first , and then very briefly conclude with a word or two upon the second part of truth . this first truth is the vnderstanding in its essence : for what is the vnderstanding other than a ray of the divine nature , warming and enlivening the creature , conforming it to the likenesse of the creator ? and is not truth the same ? for the beauty of truths character is , that she is a shadow , a resemblance of the first , the best forme ; that she is light , the species , the sparkling of primitive light ; that she is life , the sublimation of light , that she may reflect upon her selfe . that she is light , none will deny ; that light in reasonable creatures is the fountaine of life , is manifest . for the forme of a reasonable soule is light , and therefore when the soul informeth and giveth life to animal rationale , it enableth the creature to work according to light , and upon her accesses the organs can entertaine light , as the eye then beholds the light of the sun ; upon her retirements they are dark and uselesse . thus whilst life is light , and light is truth , and truth is conformity to god ; and the understanding as we yet discourse of it , is this light to the soule , the vnderstanding and truth can be but one . chap. ii. the second argument , proving that truth is the nature of the vnderstanding . i know the learned choose rather to stile the understanding , a faculty ; and so institute a soule recipient ; a being ( scil. truth ) received ; and a faculty , which is the understanding , whereby the soule receiveth and acteth according to what it doth entertaine . but with submission to their better judgement , i should crave leave to make one quaere . are there not to the constitution of every being three notions requisite ? first , the fountain communicating . secondly , the channell entertaining . thirdly , the waters imparted . i confesse , we must not in metaphysicall beings expect physicall subsistencies ; yet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} all learning doth allow of . but where shall wee finde these in the understanding ? whilest the intellect passeth under the notion of a faculty . indeed wee may discerne the last ( scil. ) those sweet beames of light which beat upon us continually . but where is the second which entertaineth them ? if it be the understanding , then the light which differēceth us from the vegetative and sensitive creatures , lieth in the understanding , and not in the soule ; and the soule ( which all men hold to be a spirituall being ) is but a theca to the intellect , as the body is the tabernacle of the soule . or , if the soule hath light as well as the understanding , then are there two enlightened beings in one reasonable creature : non belle quaedam faciunt duo , sufficit unus huic operi . two reasonable beings in one compositum , is too unreasonable a thing . thirdly , who is it that communicateth this light ? it is conveyed to the understanding either from the soule , or some other way . if from the soule , then the soule doth not finde the defect of the understanding . for , if the soule can communicate light , then hath it light already ; the same , or more excellent ; then can it worke , diffuse light , and enjoy it selfe ; and so this faculty , the understanding , shall be in vaine . if in any other way , it must either be immediately from god , or mediante creatura . if from a creature , and not from the soule , it must be by some other facultie intervenient . for , if the soule ( which by their consent is a more noble agent than the understanding ) cannot , according to their doctrine , act without a faculty ; how shall an inferior being work , without some such like subservient help ? and thus may you excurrere in infinitum , which , according to the philosophers , may not be done ; for , entia non sunt multiplicanda , nisi necessariò . if the truth come from god , then why is it not immediately , intrinsecally , infused into the soule it selfe ? but however the understanding bee enricht with this treasure of truth , if it be imparted to it , then is it , it selfe that truth , that light which i contend for . for god doth not communicate light ( by light ( which i take in a metaphoricall sense ) i understand some spirituall excellency ) and such light ( i say ) god doth not offer but to light . for , quicquid recipitur , recipitur ad modum recipientis . cleopatra her dissolved union would have been to esops cocke of lesse value than a barly corne . and if the understanding have not light , it cannot take it , unlesse by being turned into the nature of it . for what giving and receiving can here be , besides that which maketh both to become one and the selfe same ? light came into the world , but it was refused by darknesse . ignoti nulla cupido . thus the understanding and light are different in names , may be different in degrees , but not in nature . for what that reverend man i doctor twist saith most acutely of a spirituall gift , i may say of spirituall light . the soule cannot refuse a spirituall gift ( i now speak in his phrase . ) the soule and any spirituall being doe not , as corporeall things , greet each other by the help of the loco-motive faculty ; but when grace is given by god to the soul , there is , as it were ( da veniam voci ) an hypostaticall union betwixt the gift and the soule ; and the soule cannot reject it , because they are no more . two but one . so to be in the capacity or act of receiving light , is to be light . lastly , how passeth this light from the understanding to the soule ? will not here be left as vast a gulfe , as they make betweene the understanding and the will , which make them divers ; whence grow those inextricable disputes , how the the will is made to understand , what the understanding judgeth fit to bee willed ? chap. iii. a prosecution of the second argument , wherein these three notions are applied to the understanding , being made one with the truth . all these rubs are easily taken out of the way , if you make that which you call the understanding , truth . for then have you , first , the father of mercies , dispencing light and truth . secondly , light and truth dispensed . thirdly , the totum existens , consisting of matter and forme , of materiall and immateriall beings ( as wee distinguish them ) called a reasonable creature thus informed or constituted , which we name the recipient of this light and truth . doe not tell me , that i thus make the recipient and thing received all one ; that is not strange in emanation divine . in scripture you have a parallel of this . 1 the fourth viall is poured out upon the sun ( scil. ) the scriptures , and the scriptures are the viall it selfe ; the scripture is emptied upon it selfe , it is agent and patient , receiver and received . i know learned mede to prevent this , which to him is a difficulty , imagineth the emperour to be the sun ; but in two words that is thus disproved . first , the emperour is no where called the sun in this book ; when he receiveth a metaphoricall typicall title , he is called the dragon . secondly the scriptures are in the revelation divers times set forth to us by the sun . so that if you refuse the sense which i fix upon , then you doe not onely forsake , but oppose the scripture-phrase . but were not this truth mounted in a celestiall chariot , reason it selfe would evince it . for , consider any individuall being you please , vegetative or rationall , or what you will , who is it that entertaineth this being , but the being it selfe which is entertained ? who is it that receiveth from the womb of eternity that reasonable creature , but the creature received ? the ignorance of this point , hath raised that empty question , whether the soule or the body be contentum ? for if every being be its own contentum , this question will seeme to be no more a difficulty . and if there happen any neare union betwixt two beings , as the body and the soule , the first is not continens , the other contentum ; but as husband and wife , each bringeth his part towards the making up of the compositum . thus without any violalation of reasons right , i seeme justly to conclude , that the totum existens , consisting of matter and forme , the reasonable creature , is the recipient of this truth . chap. iiii. this argument further cleered by more objections propounded and answered . but still it is demanded , why may not the understanding supply the third place ? why may it not be this recipient ? to whom i give this answer ; that if they make the understanding but a quality , and depending upon some other being , it cannot , as i have proved in this discourse , course , be the recipient : but if they look upon it as this light , this truth it selfe , then the dispute is reconciled . some conceive , all these difficulties are cured , if you make the understanding only virtus quâ , concluding with the philosopher , that ibi subsistendum est , without inquiry after a further progresse . i could iurare in verbamagistri , i could acquiesce here , but that i desire to be convinced by reason and not by termes . i shall therefore humbly ask this question . what difference is there betwixt virtus quâ and a faculty ? as in a knife , the cutting ariseth from the sharpnesse , and this sharpnesse is virtus quâ , or the faculty whereby the knife doth cut . if it be but a faculty , then i repaire to my former answere : but if something else than a faculty , it must either be a nominall being , or reall existence . if the first , it beareth no weight . if the second , then i say , it must entertaine species ( for all spirituall glories doe operate by the communication of their divine species ) and then will you be cast upon the former rock . yet still they say , the understanding , being a spirituall being , receiveth light in some way which we know not ; and so they proceede to obscure distinctions and voluminous discourses , concerning intellectus agens & intellectus patiens or passibilis . but the wiser sort of them , perceiving the thinnesse , aerialnesse and crazinesse of this spiders web , have with greater probability made god to be intellectus agens , by his influence upon the understanding . respon. is not this the athenian altar , which groaned under that superscription , * to the unknowne god ? i would i could discover with s. paul to them this light , this truth , which they know not , that they might love it and imbrace it . but secondly , i dispute not against things i know not : they know not this . i know that i may better maintaine the other , that the understanding is not the recipient of this light , than they averre that it is , in a way whereof they never hope to finde any footsteps . chap. v. the soule and truth in the soule are one . i may yet be pressed with this objection : all these difficulties may be urged against the soule , which have been produced against the vnderstanding . resp. are not these like the untrue mother , who will kill the childe , because she cannot call it her own ? if these inconveniences be justly urged against the soul , it will not deliver the vnderstanding . but i will deale ingenuously , and confesse that if you take the soule under any other notion than truth ; if you deeme it , first to be a being , and then to be light , as god made adam first ( i meane the body ) and then breathed life into him ; if , i say , there be first a being , and then an infusion of light , you will be pressed with the former arguments . but if you make the understāding , the soul , light , truth , one , then are you quite delivered out of all these straights , and then is it true which i averre , that , that degree of light , which we enjoy in the inward man , is the specificall difference , which distinguisheth between us and brutes , deservedly called reason , that ample sphere of truth , which is the all in us , and besides which we are wholly nothing . are not wee said to be made after the image of god ? and if in any thing we are honoured with this inscription , it is in the most noble part ? now god is unus , purus , simplex actus . for ( with submission to his better learning and judgement ) i cannot subscribe to d● ames his manner of expression , who saith , first there is god , and then his attributes are in him , * tanquam in esse secundo . if then we do beare his impresse , quanquam non passibus aequis , it must be in that which is ( as farre as we can judge ) dei formalis ratio , which is to be purus , simplex actus . in this our shadowy resemblance of the deity , i shall not challenge perfection ; for though the scripture say , * we shall hereafter be perfect as he is perfect , and doth here style us , partakers of divine nature ; yet all this is to be understood according to our little modell . unity is that wherein wee carry some touches , some lineaments of his majesty . unity is gods essence . unity is all what we are . for division being the birth of nothing , can be nothing . and thus may we raise from our microcosme , a passable hieroglyphick of the trinity . truth as it is in the breast of eternity intended to the sonnes of men , resembles patrem intelligentem ; as it descends from above , filium intellectum ; as it informeth the soule , enjoyeth and reflecteth upon it selfe , spiritum dilectum . we must not then expect , first , a being of the soule : secondly , a faculty whereby it worketh . god and his attributes , are but one ; mercy and justice kisse each other in him ; he and they are ens necessarium ; and so the soule and the faculty is one , that divine light and truth . chap. vi . all things are this one light or truth , shining from god . but if the intellect , the soul , light and truth are ( from the reasons alledged ) all but one , this argument will presse all things that are ; then will all beeing fall under the same predicament . this is that which i aymed at ; and why not ? seeing that ▪ first , all beeing is derived from the same fountaine , scil. from him who is uniforme , in all like himselfe . secondly , all being is the same in nature , ( scil. ) a beame of that excellent light , and therefore in metaphysicks * truth and being are one . thirdly , all being is entertained in the same manner by every individuall existence , which is the subject receiving this light from above : and all reall true reception is alone by similitude and union of nature . yet i shall not agree to confound the names of particular beings , though i doe conjoyne their natures . for , all being may be compared to light ; in such a body it is styled the sunne ; in another it is called the moone ; in the third it beareth the name of a starre , and under various shapes , the names of various stars , as syrius , canopus , &c. but all is light , and it is but light . the body of waters is by us called seas ; when they beate upon such a coast , it beareth one name ; when it coasteth upon another soyle , it receiveth a severall denomination . all being is this light , this truth ; but contained within those circles , it appeareth to us under this name ; and againe , it hath another style when it beateth upon a various object . all being is but light , communicating it selfe to us through severall crannies , some greater , some lesse , whilst all is light . * plato most excellently , most acutely , most truly hath madé all being of terminus and infinitum . : the first being appearing to us in severall bounds and measures amidst the vast infinity of darknesse or nothing . the platonick philosophers do not erre , who reduce all beings to number , making one all and the chief , and the other more or lesse glorious , as they have two , three , or foure , more or lesse numbers or degrees . whence they had this maxime , i know not ; this i know , satan , that old serpent , is very learned , and can sometimes ( as he doth , when hee calls jesus the christ and sonne of god ) can , i say , sometimes , tell true , that so hee may even by truth entaile to himselfe a certaine interest in such disciples as refuse any other allurement than that of golden truth : and it is to be feared , that they have had too great and free converse with him . for even this sweet point of learning have they shamefully abused to charmes and spells , as that of the poet , r numero deus impare s gaudet . two was curst , because it first departed from unity ; three whereby unity againe returned into it selfe , became sacred . but it may be ( & spero meliora ) that they received it from the egyptians , and the egyptians from the hebrews . now , if this be true , ( which i submit to the judgement of the wise ) then all being is but one , and all things are more or lesse excellent , as they partake more or lesse of this first being . this doctrine of platonists will not be so unfavory , if we pay unto unity its due tribute . i confesse , according to true philosophy , time is but mensura motus vel ordinis , which both are the same ; number , calculus temporis ; one is principium tantùm numeri , and so it is hardly a part of that which is but the handmaid of circumstance . chap. vii . how unity is all in all things . but i should desire that we might consider whether it doth not carry something in it , in nature more glorious , something that may seem to informe a being . if i cannot tell what it is , you will excuse me , knowing how hard a thing it is to finde out the forme of any being , and how much more hard to discover the being of a forme . but from this reason i doe seeme to collect some glimmering light of what i now propound . all being seemeth to breath and catch after unity . gravia doe not more naturally incline downwards , than all being doth naturally seeke for unity . of beings there are but two sorts . uncreated . created . uncreated , is god only . created , is spirituall . morall . physicall . mathematicall . in all these you will find unity as it were the forme of their being . my thoughts , my ignorance , my no thoughts of the first , incomprehensible , inaccessible majesty , i desire to propound with fear , trembling and reverence . if iohn in the midst of revelation , being overcome with nothing but the glitterings and sparklings of the creature , did mistake , and worshipped one of his fellow-servants ; if the jewes refused to trample upon any contemptible scroul , fearing lest , in them , the namelesse name of god might be included : surely wee in the midst of darknesse , having to doe , not with the name , but with the nature of eternity , ought to cloathe our spirits with much modestie . i shall therefore humbly propound this to consideration , whether unity be not all in god . i confesse there are three persons in one godhead ( and that is the mysterie ) and yet but one god . and more there could not have beene ; for this god is infinite , eternall , &c. and onely one can be so ; there cannot bee two infinites , two eternities . and againe , this one cannot not be otherwise , for if hee could have been something else , hee had not beene infinite . if then unity bee such a necessary ( give us leave to speake as wee can ) accident , as , without which god could not have been what hee is : may it not bee said that unity is co-essentiall to him , seeing that the deity admits of no accidents ? and if of his essence , then unity is in him all , for the essence of god is all in god , and god in his essence is but one divinity . ob. but so , infinity , power , &c. all attributes are in god his essence , as well as unity ? answ. all other attributes are at length resolved into this of unity . of this , can be given no accompt , but only negative . all explications flow from this , returne to this , that god is one . what is it to be infinite ? ficinus answers , to have nothing of privation mixt , to be plenus sui ; which is to be one . the power of god is the unity of all being in one point . what is this , i am that i am ; but this , i am one ? the same we may say of all other the names of god . when we survay the nature of spirituall beings , we shall find them in scripture stiled one . for god reduceth all the commandements to love . and the saints , who are , quatenus saints , spirituall beings , ( for their saintship is a spirituall excellency ) are stiled , rom. 12.5 . one body ; and , gal. 3.16 . they are all one in iesus christ . christ and his church are but one body . now , this union carrieth certainly something with it more essentiall than a figure . when the three persons are united in one deity , the union is more close than a figurative union . the conjunction of the humane nature , and the second person in the trinity , is a very entire conjunction ; and so is that of the saints with christ . there is the union of the whole humane nature with one person . here is the union of divers persons to the whole divine nature . and we may easily allow a neare union to these metaphysicall beings : seeing even in naturall things , there is as it were an unity , even of two physicall existences . for god saith , you two shall be one flesh ; he saith not one , but one flesh . but these are aenigmata , while we see through glasses of flesh . seeing morall beings are , by generall consent , of fraternall alliance to spirituall , both in nature and operation ; i shall not say any thing of them , but onely what is said by all , that virtutes sunt concatenatae . i shall therefore minde you but of this , how in physicall beings , every thing doth delight in unity . and this is very plaine in the stillicids of water , which , if there be water enough to follow , will draw themselves into a small thred , because they will not sever : and when they must disunite , then they cast themselves into round drops , as the figure most resembling unity . whence is that sympathy in nature betweene the earth and the adamant , but from hence , that they being of one nature , desire to improve their unity by mutuall imbraces ? when have the sun-beams their vigor and efficacy , beating upon the burning glasse , but when the glasse hath gathered them all into one ? where is the power of our five senses , which are in their nature so honourable , that nihil cadit in intellectum , quod non prius cadit in sensum ? where is their vertue , but in communis sensus ? nay ( if i durst be so bold ) but this i may not now dispute : i conceive all the senses are but one , and that is * tactus . for their energie is nothing till the ray from the object to the organ , and from the organ to the object touch in one . it is most happily expressed by sir iohn suckling ; [ who having drawn the brests of wit and fancie drie , may justly now write man , must not a suckling die . ] when he saith , the circumambient aire doth make us all to be but one bare individuall . what are the mathematicall sciences , but vnity turning it selfe into severall formes of numbers and figures , yet still remaining entire ? harmony , proportion , proportionality , which are the subject , the soule of all knowledge here , are so many severall names of the same unity . beauty is but one act of grace and sweetnesse , which seemes to us composed of various parcels . * musick is one forme resulting from many different sounds . this is that mystery , which unknowne , hath confounded the schools in that question , whether quantity be divisibilis in semper divisibile . all things are certainly at last reduced to an vnity ; yea , all things appeare to us cloathed with one forme ; yet are we never able to search out the perfection of this , when we most accurately pursue it . the glory and majesty thereof is such , that it rendreth our minds uncapable of any more than a grosse view , like that of the sunne in his splendour . democritus his definition of being , is very considerable , * est aliquid differens à se , quod sibi convenit : and indeed , all being is but one , taking various shapes , sometimes discovering it selfe under one , sometimes under another , whereas it is but one being : and this is light , truth , that ( as i said before ) beame of divine glory , which is the spring of all beings . to close this discourse , give me leave thus to set forth that majesty , whereby unity wrappeth up all things within itselfe . there can be no recedence from unity , unlesse by addition of a new , distinct , unity . but where will you finde this ? a simple unity must be entirely one with the first ; if you adde any thing to unity , whereby it may differ , it remaines no more one , but becomes a duality . yet doe i in no wise reject that division of being left us by our masters , when they teach us , that there is first a being which is knowne to be , but it selfe in its being is insensible . secondly , another that is sensible , but knoweth not its owne excellency . thirdly , that which knowing its owne excellency , can reflect upon it selfe . for , i say , this which is called vegetative , sensitive , and rationall , is all of one nature . chap. viii . the nature of habits . and whilst i affirme that the soule is nothing but this truth , i doe not refuse the doctrine of habits , either infused or acquisite . for when the soule by vertue of its being , is cleare in such a truth , it is said to be an infused habit . when by frequent action , such a truth is connaturall to the soule , it may be stiled an habit acquisite : though indeed all is but light more or lesse glorious , discovering it selfe frequently or rarely , and by divine appointment , at such a conjunction of time , and not any other , not that the soule is informed by its owne action ; for what hath the streame which it derives not from the source ? what can those workings added to that , from which they receive themselves ? and therefore i wholly subscribe to the platonists , who make all scientia nothing but reminiscentia ; for when it appeareth not , it is not ; the soule being but an activity , it must be no more than it acteth : and though we seeme by frequent actings to helpe the soule , and so to create in it acquisite habits , yet these are but a phaenomenon . this is but the way which god discloseth to our eye , whereas all the actings are onely new discoveries . our philosophers affirme thus boldly of the unreasonable creature , attributing it all to the instinct , or a new influence . why may not , why must not we conclude the same of man , seeing it is a received truth , that acti agimus , and we are in our strength in regard of god no better than the most abject creature ? but if all be one ; ( soule , understanding , habits , all the same : ) then neither doe faith and reason differ . surely they differ onely in degrees , not in nature . that reverend holy man , that dexterous cominus-pugnator , seemeth to averre the same or more in historicall and saving faith * . mr huit in his anatomy of conscience , cleerely affirmeth it . * the first degree is reason . a second , historicall . a third , temporary . a fourth , saving faith . a fift , plerophorie . a sixt , * beatifica visio , that light whereby we shall see as we are seene ; these are of the same nature with that light which a reprobate is partaker of . and if any man question the truth of this , let him but consider , that the donor is the same , our good god . the efficient , instrumentall , and formall cause , is jesus christ . the subject recipient , the totum existens . and the gift it selfe is light or truth , a spirituall being . how can it choose then , but to be one and the same , seeing ( as i said before ) such a recipient cannot entertain any other guest ? neither doe i at all abett that unhappy opinion of falling away from grace . there is in the opinion a liquid nefasti , and therefore i study to shun it . the propugnators of it are unhappy ; for they have not onely made a rent amongst us , but strengthened a common adversary . the oppugnators also are unhappy ; for they have so managed the cause , that their adversaries lie almost under invincible darknesse : for the oppugnators fearing to speake plaine , have called spontaneitatem , liberam voluntatem , and it is impossible to distinguish betweene libera voluntas contra-remonstrantium , & liberum arbitrium remonstrantium . and whilst the remonstrants finde no difference in this main tenet , they weigh all the rest in the same scale , and judge accordingly . for an argument often alledged by many learned men , if it confuteth not , it doth confirme an error ; and thus are they out of the reach of truth . that learned , that pious man , the first fruit of our church her resurrection , famous calvin , styled it spontaneitatem , and not liberam voluntatem : for , deus and libera voluntas are incompatible , not to be caemented by that distinction without difference , libera à necessitate , sed non ab infallibilitate . and therfore mighty * rutterfort affirmeth , that posito dei decreto absoluto ( and all things are under such a decree ) insulse quaeritur an potentia libera sub eo decreto sit indifferens . but here i am not to , i cannot , dispute this question . onely i say thus much , it is so unhappy an opinion , that i hope i shall not at all abett it . for though reason and faith be one in nature : yet is not reason that degree of light , of which the spirit hath said , my seed is in you , and you cannot sinne . and therefore men cannot lose that which they never had . and this will be a little more cleere , by the answer to the next objection , which is this . if faith and reason , if knowledge and grace be all but one light , how commeth it to passe , that some who have lesse light , have more faith ? and those again , who are for knowledge , as angels of light , are not partakers of that which is called saving faith ? this difficulty is rather mazy , than strong ; i shall therefore hope to bring the ariadnean thread . and at first abord , i deny the proposition . i conceive it a mistake . for i doe verily beleeve , that the weakest saint knoweth more of god , than the most intelligent of those spirits , who though once in heaven , are now in intolerable flames . all men confesse thus much , that even the meanest christian , hath more experimental knowledge of god , than beelzebub the prince of the aire . and doth not this convince them of what i affirme ? for what ( to speake in their language ) is experiment , but the daughter of light , gathered by frequent observation ? if experiment be but light , and their experience is more than that of the greatest wits ; then ( if i mistake not ) by necessary consequence , their light is more and greater . but i suppose , the error may be cleared by this simile . the one is as the man who hath studied the theory , the other the practicke of any art of science . the first may know more in appearance ; but the other indeed knoweth more . you shall finde two unequally learned , the first is a gnosticke , a helluo literarum ▪ the other hath not read so much , but hath concocted , mastered and subdued all before him . which now is said to know more ? the foole hath said ( not , as some expound it , wished ) in his heart , there is no god . it is true , now and then he hath some glimmering light of a deity , but anon againe all is shaken , and he faith , there is no god . doth not the people of israel say , wee are our owne lords , who shall controll us ? we have made a covenant with death and hell , and none shall reach us . can these men , these beings be said to know god ? if you object the devils age and experience , it cannot help ; it is but , as you call it , a collection of his owne lights , and all the starres shining together make not day . i should onely aske this one question , can the divels beleeve or know god to be all mercy ? it is impossible , because they cannot beleeve him so to themselves . ob. but some say , neither doe the best men beleeve him so to the wicked . resp. yes , we doe , wee know him in his nature to be mercifull to them . besides , mercy and justice are all but one thing in god ; and this those miserable creatures cannot consent to , that their ruine is the effect of supreme perfection , infinite sweetnesse . to the confirmation of this , i shall but presse this one consideration . if they did know more than the saints , they must needs love more ; and in this i shall have all those my abettors , who hold that the will doth necessarily follow the understanding ; which whilst aristotle denieth in broad and open disputes , he doth in tacite termes closely yeeld to . i doe apprehend it an undeniable truth , that what good soever i know to be good , i must love . and therefore if wicked men did know more of god , they must know him needs under the notion of good : and so seeing goodnesse in his nature , they must love him more . i might adde , what good we know , we are : our act of understanding being an act of union , which ( as before ) being metaphysicall in the soule , must be entire . chap. ix . the difference betwixt knowledge and affection , discussed . it may be that what hath beene disputed , will be granted : but there is yet an objection which requireth solution . ob. if all being differeth onely in degrees , not nature ; if knowledge , affection , light , activity , bee all one ; whence is it that even amongst christian men , holy , spirituall men , men of largest affections , ( and the affections are the activity , the maine of the soule ) i say men of the largest affections are esteemed to know least of god ? and others , whose affections are as it were benummed , and all activity is placed in their braine , understand more of the divine nature ? doth it not appeare from hence , say they , that all being is not one , differing onely in degrees : but that there are even different natures , amongst which one may excell , whilst the other is deprest ? sol. i could tell these men , who start the objection , that they deeme the light in the head , more than the love in the heart : and then i shall say , that with them the head is the higher degree , the heart the lower degree of light , and so all is but a different light ; from whence , affection , being judgement in its infancy , ceaseth , when knowledge groweth mature : as the heate and blaze of fire , is but its labouring towards purity and perfection , which therefore are no more when the cleare flame reacheth its element . but other men think otherwise , and they doe pitch all in the affections , and the meaner light in the understanding ; and so turning the table , still one shall be a parcell of , or a step to the other , and each carry along both in equall measure according to reality : how much true affection , so much knowledge , & vice versa : as i shall shew in other two answers , on which i fixe the strength of my thoughts in this point . and therefore secondly , i affirme confidently , and , i hope , truly , that he , who soars upon the wings of affection , and layeth himselfe in the arms of jesus christ , though hee amuse not his head with the mysticall nature of the trinity , with the procession of the spirit , with the incarnation of jesus christ , attempting to make that holy oyle ; touching the arke , this glory which is too high for him ; loosing himselfe , while he laboreth to see how humane nature can be raised so high ; divine condescend so low , as to bring forth the hypostaticall union : i say , such a one knoweth more of god , than the other . it is often seene , a working head is like an over-hot liver , burneth up the heart , and so ruineth both : whereas sweet humble affections , are the onely way to keepe the poore creature in a constancy of spirituall health . and in this care the apostle to titus forbids foolish questions , endlesse genealogies , contentions , and brawlings about the law . this law is the rule of life ; and if we know not the law , we cannot keepe the law , and so we must perish ; and yet we finde the search of this forbidden . object . some will say , here is meant the ceremoniall law . answ. i will allow it ; but is not the ceremoniall included under the second precept ? the people upon christ his sermon , wherein he taught , that he that looketh on a woman to lust after her , hath committed adultery with her in his heart ( and so he gave the law its full latitude ) say , he speaketh as one that hath authority , and not as the scribes and pharises : conceiving it their duty and happinesse to know the law in its utmost limits ; and yet we are restrained from any brain-sick , heady , nice inquiry , even into the law , scil. not to busie our heads with the knowing part , in over-great proportion , but labour to bring our knowledge to practise . if then all such knowledge ( i meane all knowledge of this nature ) bee forbidden , it is because it is not good ; it is not knowledge , but a vaine tumour in stead of reall greatnesse or growth : and that other of the affection , hath certainly more of god in it , and so more of truth . the apostle is so great an enemy to this kinde of knowledge , that having disputed such a point in disdaine of gain-sayers , he concludeth , if any man lust to be contentious , we have no such custome , nor the churches of god . — demonstrat quaelibet herba deum . he who refreshed with the sweet odours , pleased with the various comely shapes of a flower , can say , this is sweet , this is lovely , lovely indeed ; yet iesus christ is a bed of spices , as the lilly of the field , the rose of sharon , sweeter , much sweeter , ten thousand times more lovely . this man knoweth god , this man loveth god , this man knoweth him indeed ; and this knowledge , as it is the most pleasant here , so it will certainly prove the most profitable hereafter , and alwayes declare it selfe most reall . doth not the apostle , doth not he most truly , most pathetically cry out ; though i had the gift of prophecie , and knew all secrets , all knowledge , yea , if i had all faith , so that i could remove mountaines , i were nothing ; i were as sounding brasse and a tinckling cymbal , if i have not charity . when all these excellencies meet in a christian , as happly they may , yet it is charity that maketh him what he is , and the other beings are but as phalerae , as trappings which give a handsome set-off , but not a being to a christian . love is lovely in gods eye , he is stiled the god of love , the god love . and in another place , the scripture affirmeth that in this we have fulfilled the will of god , if we love one another ; for by this we are made one with god , and so dwell in true light . the two tables are reduced to love of god and our neighbour . so that sweet affections doe make the most sweet harmony in gods eares . of the chorus of saints , the greatest number will bee found amongst the feminine sexe , because these are most naturally capable of affection , and so most apt to make knowledge reall . it is true , i confesse , these affections misguided , led them first into transgression ; but these same affections after , carried them first to the grave , then to the sight of a saviour , gave them the enwombing of christ , who ( in some sense ) might have entertained our nature in another way ( if he had so pleased ; ) and these affections will one day raise many of them into the sweet embraces of everlasting joy . amongst the church-officers , the pastor and the doctor , according to timothie , are more eminent than the rest , because they labour in the word and doctrine . of these two , the doctor is alwayes to have his sword alwayes girt about his thigh , he must enter into the lists with every uncircumcised goliah . hee must stand continuall sentinell , that no herefies be forced upon the church . he must beat his braines in dissolving difficilia , and clearing obscura . he must sometimes faint away in watery cold fits , by picking up , and throwing out witlesse , saplesse sophismes , which though they cannot hurt the strong , may seduce the weake . in the meane time , the pastor leadeth the flock into the sweet and pleasant meadowes , feeding them by the little brooks of seemingly shallow affections ; and yet this man shall not onely receive equall honour with the doctor , but be preferred before him ; as appeareth clearly in eph. 4.11 . 1 cor. 12.26 . as it was with the israelites , so it is here ; those who keepe the stuffe , receive equall reward with the combatants . i doe therefore conclude , hee who hath the largest affections , hath most of god , most of his image , which is renewed in knowledge . thirdly , sometimes it hapneth , that those who have the largest knowledge , have the most enlarged affections , even to our eye ; and this is happinesse indeed . i confesse , it doth not so seeme to an eye that would read it running ; but if it be exactly looked on , if it be presented to our view in the pourtrait of an example , i thinke it will be very cleare . david and salomon compared with paul , will be as a thousand witnesses . the two first doe seeme to out-strip all men in affection , they are brim-full , running over . for , david is stiled the sweet singer of israel ; in his psalmes he is ever magnifying the rich mercies of god , singing forth the praises of god , chusing rather to be a doore-keeper in the house of god , than to dwell in the tents of mesech : making his word to be a light unto his feet , and a lanthorn unto his paths , placing all his delight in the law of the lord . salomon is the happy pen-man of that hymne , which by the spirit is stiled the song of songs . yet for all this , even in this , they are both exceeded by saint paul . but some , it may be , will imagine those worthies to be endowed with higher gifts of nature and art , than s. paul : and then they will give all the glory to their understanding , and not to their affections . if it be so , i confesse i have not fitly chosen my opposites ; but the truth will then appeare in them , without comparison distinctly . for , if in affection they exceed all , and in abilities are as saul , taller than their brethren by head and shoulders , then is it manifest in them , that eftsoone men of the most raised parts , of highest abilities , doe superabound in love . but , if , in things which are not directly of faith , i could cease to be a sceptique , i should with that most reverend worthy , thomas goodwin , give saint paul for head and heart , that throne in heaven which is placed next to jesus christ . but secret things belong to god ; let us onely compare their eminency here below . i think it will be out of question , that saint paul was the most excellent . for , though salomon ( there i suppose will be the difficulty ) be said to be the wisest of men , that ever were , that ever should be ; yet that is to be applied onely to government , and ( if it may reach so farre ) to his excellent skill in naturall philosophy . view but saint paul , and see whether he doth not excell in every thing . he had gathered up vast learning at the feet of gamaliel ; for his parts he was advanced to eminent power in church and common-wealth . he saith of himselfe , i profited in the iewes religion above many my equalls in my owne nation , being more exceedingly zealous of the traditions of my fathers . and after his conversion , he was judged the only man fit to contend with the philosophers at athens . for they who seemed to be somewhat , in conference added nothing to him . and therefore to him was committed the unravelling of all the difficult knots . it is he that disputes about meates , long haire , divorces , irregular partings of husband and wife . it is he that openeth the nature of prophecie , evinceth the resurrection from the dead , maintaineth justification by faith . and that he may be perfect in knowledge , god is pleased ( whether in the flesh or spirit , he knoweth not ) to take him into the third heavens : and there he was so filled with revelation , that god was forced to put the philomela-thorne under his breast , that hee might not fall into the sleep of sin , and so give himselfe up ( as sampson ) into the hands of philistine enemies . and yet this man exceeds all men in affections , and in his affections surpasseth all his other excellencies . it is hee that is often in journies , in perils of waters , in perils of robbers , in perils by his owne nation , in perils amongst the gentiles , in perils in the city , in perils in the wildernesse , in perils in the sea , in perils amongst false brethren , in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold & nakednesse . and as he saith of himselfe , who was weak and i was not weak ? who was offended and i did not burne ? it is hee that fought with the beasts at ephesus . he is content not onely to bee bound , but to die for christ . good saint paul was so tender over his kinsmen according to the flesh , that for their sakes he could willingly be content to be separated from the love of the lord jesus christ . and this is greater love than that which christ mentioneth ; for no man had then shewed greater love than to die ; but this holy saint will goe one step further , he will suffer an eternall death for his friend . thus , if suffering either for the head , or members , for the church , or christ , will discover affection , i suppose hee will merit the garland . and as a complement and crowne of all , if to live be most for gods glory , though death be his advantage , he is resolved to submit , making obedience to christ in life and death , his gaine and triumph . i confesse , when he travelleth through those briery disputes , he cannot display such sparkling vivid affections : but when hee hath gotten but a little above those lime-twigs , how doth he mount on high , and there , upon even wings , disdaine all things below , triumphing in the imbraces of his saviour , who is to him more choice than the choicest of ten thousand ? if what i have attempted to prove , be true , as i hope it is , then consider , either those who are eminent in affection , and otherwise know little ; or those who , as they abound in one , are also masters in the other : distinguish appearances from truth ; reading , memory , discourses , effects of sense or complexion , from that which entreth the soule , becommeth reall there , acteth , floweth from thence as a spring : and then will you conclude , that all knowledglieth in the affection ; that all knowledge is but one , differing onely in degrees . and lastly , that all , whether knowledge or affection , is but the truth , that spirituall ray of heavenly light which god is pleased to present to our view under severall shapes , yet is but one and the same being , scil. light and truth . chap. x. that all the severall and particular actings of the soule , are this one light and truth . thus have i dispatch't the first discourse of the generall form and nature of the understanding . now concerning the particular and various workings thereof , in conclusions , simple apprehensions , negations and affirmations , &c. which seeme to be the ofspring of the first and originall being ; even these , i hope to prove all one and the same , as with themselves , so with the former , all conjoyned in one being of light and truth . that is truth in the fountaine , this in the streames ; and no man will deny the fountaine and streame to make one river . onely , sometimes it appeareth in such a shape , sometimes in another , but is still the same soule . this will appeare if wee compare the nature of the soule or understanding ( for we have proved them both one ) with their irradiations , actings and severall emanations . res enim dignoscendae sunt ex causis . now , we conceive the first being to be no other thing , than activity , so confest by all . and if you would know what an activity is , you shall finde it to be either potentia agendi , or ipsa actio , or rather actus primus & actus secundus . if it be actus , either primus or secundus ( for primus and secundus are to me differenc'd onely by time , and so not differenc'd at all , ( of which i will presently speak a little more ) it must be still in work , and is no longer than it acts . now , what can this act be in this subject , whereof we discourse , but the reasonable working of the soule in this or that conclusion ? if it be any other than a work of reason , how can it constitute , or become the forme of a rationall soule and humane understanding ? if it be such , how differs it from thought , ratiocination or positions in the minde ? whilst then these conclusions , sayings , actions , are the forme of that truth , of that universall first truth , they must be that truth . for , forma quae dat esse , est esse , and whatsoever is the forme of any thing , that is the being of it . for , being and forme are but one . if the forme of this activity be not these reasonable workings , it must be something either of a baser allay , or of a higher stamp . if the latter ; then you speak of angels or some other spiritual being , if there be any which is more noble than the soule . and then how doth this excellency discover it selfe ? where or what is it ? how is it said that action is the perfection of all things ? if the former ; then first you descend to some lower degree of existency ; for , all being is but an activity ; and according to the glory or basenesse of that activity , doth the being receive denomination . or secondly ; shall the cause be more ignoble than the effects ? what then ? if it be neither more excellent , nor lower , is it various , hath it lesse or more of action ? still you fall at the same stone . but they who approve of the distinction of actus primus and actus secundus , think they salve all by the distinction of substance and accident ; so , with them , actus primus is the being , the substance it selfe : and actus secundus is the product of that being or accident belonging to that which they make a soule ; and thus forgetting this , that omnis virtus consistit in actione , they make the soule a meere virtuall being . but , besides that the former reasons are not thus everted , of these men i should ask this question . what is this their actus primus ? what is the forme of it ? what is with them the forme of a reasonable soule ? is not reason ? can there then be a soule , till there be reason ? and this reason is not potentia ratiocinandi , but ratio . for , if you distinguish between the act and power , the act must ever be first in order , dignity , and nature . so then , what is the form of this primus actus ? is not some act ? if it be , it must exist ; else you will allow it but a bare notionall being , which lyeth in the apprehension . and if it doth exist , must it not be this which you call actus secundus ? if it be not an act , they make it nothing but a power , a faculty depending upon something else . and if this be the nature of the first , what can the second being ( which is the effect , and so lower ) be , but a bare notion ? if here were fit place , i might perhaps set upon the rack that long-famous distinction of substance and accident , wherby it should be forced to confesse it selfe an aged imposture , at least in the generall and frequent acceptance . but the activity consisting in the action , that and it shall both be proved but one ; and so , actus primus and actus secundus are this same truth , this light which i plead for . chap. xi . an objection answered , in which the nature of time and place are touched . yet this doth exceedingly stumble mens thoughts ; wee see various actings of the soule , distinguished by the circumstances of time and place ; there are severall distinct actings ; are there then so many severall soules ? first , i could justly give this answer ; when these men can tell me what time and place is , i doe hope i shall finde both time and place to dissolve the difficulties . secondly , i shall , i suppose , both by reason and their owne assertions in the like case , prove that time and place are nothing , or alter nothing in this point ; and that , these simile's will a little irradiate . beauty ( if i bring not the exact discription of the learned , yet i shall remember so much as concerneth the point in hand ) consists in complexion , in lineaments , and in harmony . complexion draweth his being from colour , from the subject wherein colour is seated , the spirits which give a being to this colour , &c. and these are differenced by many circumstances . lineaments as they are adorned by , so are they the ornaments of this complexion . and these againe are divers from themselves , and divers from harmony . and yet , by harmony , these make up one sweet , one pleasant being , which we call beauty . a flame rising from divers thornes , is not many , is but one flame . a streame filled with various springs , is not various , is but one streame . so is it in our case . those circumstances of time and place , differencing these various beings , are something , or nothing . if nothing , the objection is answered . if something , they are a piece of the whole , they serve to make up that harmony , which we call beauty , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thus time and place , with all beings of the like nature , are either nothing , or else they have a share in the being , and make up the totum compositum . the soule is but one act distinguished to our notion by severall apparitions ; and these intervals , with all variations , either are nothing , or are of the nature of the soule , and serve to make up that confort , that truth , that life that we now discourse of . and that this is so , i hope by this cleere ratiocination to leave you assured . time and place seeme to me nothing but an extrinsecall modification of a thing . i cannot finde that the learned have made anything at all of them . let us survey them , as they define them , when they treat of them ; as they esteeme them , when they meete them occasionally . how hath aristotle defined place ? est superficies concava corporis ambientis ; where is the truth of this in the highest heaven which incompasseth all the rest ? hath ramus any whit advanced the cause in his definition ? est subjectum rei locatae ; idem per idem ! are not those who propound , and they who entertain such a definition , justly compared to the constable and the country-justice ? the first having received from some higher power a warrant , wherein in was this hard word , invasion , repaired to his rabbi for solution : he , that the question might seeme somewhat obscure , paused a little , that it might not shame him ; after he had consulted , in a stroke or two with his grave-learned beard , replyed ; the sense of this word is very plaine , it is invasion , it signifieth invasion ; with which the constable being fully satisfied , gave him many thankes and departed . locus and spatium corporis locati , is little better ; what have we in this definition , of the intrinsecall nature of place ? so that , if i be not wholly blinde , they , whilst they treat of it as scholars , make it nothing : when they make use of it by the by , it is the same . as , the soule , they say , is tota in toto , and tota in qualibet parte ; whilst they spread and diffuse the soule over the whole body , from one extremity to the other , place maketh no division in the soule ; it is but one soule , yet extended quite through the body . angels are definitivè in loco ; that place which is within the circumference so limited , doth not at all cause them to make two in this angelicall being . i may affirme the same of time , tempus est mensura motus ; what doe i know of time by this ? how can i from hence ghesse time to have so considerable a being , as that it shall make two of that whith otherwise would be but one ? in the deity we are sure it can have no such effect . in the deity wee have creation , preservation , redemption , decree , and execution of that decree . all these to our apprehension are distinguished by time : and yet no man will say , that in god they are two : for god is purus actus , nulla potentia . but you will say , this is obscurum per obscurius , and not to unmask and unveile difficulties : which no simile taken from the divinity can doe , because that is all mysticall . to which i answer , si magnis licet componere parva , wee shall finde the same in our selves , we shall find that time doth not at all difference , or any way act . i suppose it is cleare , that place hath lost all place and credit in this argumentation . why may not i say the same of time , seeing by all mens confessions they are twins of the same womb ? but secondly , i affirme this , ( and i hope truly ) that if you make time any thing , you annihilate all the act of the creation ; that is , you will admit of no one perfect action . a thought , i confesse , passeth in a moment ; and yet , in this moment , under this moment , are many subdivisions of time . we have in an houre , an halfe , a quarter , a minute , a second , ( the 60 part of a minute : ) & how many subdivisions will a scruple admit of ? for ought i know , time and punctum physicum agree in this , that they are divisibilia in insinitum . if then you will make so many thoughts in a thought , as you have divisions under a scruple , you will have no perfect thought , no compleat act . to shun this , you wil confesse that time doth not divide one act alone : but one act or thought comprehendeth many times . why may not i say , that if time doth not parcell out one act , it cannot act upon two , when the duality ariseth onely from time ? this not being well weighed , hath cast our wits upon strange rocks , hath raised this question , how doth god see things ? if in their existencies , then all things are co-eternall with god : if in their causes onely , then all things are not present with god ; but you must admit of succession , a former and a latter , to eye divine ; which is blasphemy . this dilemma seemeth strong ; but it is because we make time something : whereas indeed all things did exist in their beings with god ab omni aeterno . for , aeternum & tempus are all one in eternity : and this succession is but to our apprehension . thus , if time and place be nothing , i hope the weight of this objection is is taken off . but i foresee another objection . object . if time and place be nothing , if all our actions are but one : how can there be evill and good ? answ. i fully conclude with aristotles adversaries anaxagoras , democritus , &c that contradictions may be simul & semel in the same subject , same instant , same notion ( not onely in two distinct respects , or notions , as one thing may be causa & effectum , pater & filius , respectu diversi ; but even in the same respect , under one and the same notion . ) for , non ens is nothing ; and so , the being which it hath , may subsist with that which contradicts it . i speake in their termes . now , let us view our actions , either as many , in pieces , or , one entire act . as many ; impute transgression to what you please , either to the effects in the body , or the will , and its workings : all these , so farre as they have being , are good ; for , all being is good . where then is the sinne ? certainly , sinne lieth in this , that there is not so full a goodnesse as there should . sin is onely a privation , a non-entity : but , a privation , a non-entity may subsist ( according to the subsistence it hath ) with being . such a co-existence of entity and non-entity , was in his faith , who cried , lord , i beleeve , help my unbeliefe . this contradiction ( of entity , non-entity ) must be in the selfe-same act , ( and not in two distinct acts : ) else the act is perfect , ( having complete entity , goodnesse , without admixture of non-entity : ) and so is onely the creator : or else it is more imperfect than beelzebub ; for , it is bad , and no good , non-entity wholly , and no entity , and so no action . thus we see good and evill may co-exist in severall , in particular actions ; why then not so , if all acts should bee but one entire act , undistinguisht by time or place ? if the members composing the body , have matter and forme , why then not the whole body ? sinne in it selfe is nothing , only a non-conformity to gods law . the twilight hath not so much light and so much positive darknesse : only it hath not so much light as noon in cleare day . here 's the defect : and by this defect , light and darknesse co-exist in the same point of ayre . so , though our acts bee but one , undivided by time and place : yet , to our griefe , are not free from sinne . thus the soule , truth , light , is alwayes and continually one , though it appeareth otherwise to me : and this appearance ought not to dazle the sight of the truth ; for , as they say of honour , honor est in honorante : so may i say of apprehension , apprehensio est in apprehendente : the thing is still the same , let my apprehension bee what it will bee . i doe not reject the phrases of severall truths , and several actings of this truth : for , loquendum cum vulgo ; yet , phrases must not mislead us . for whilst i confesse loquendum esse cum vulgo , i professe that sapiendum est cum paucis . for , to our apprehension , that truth which is but one , doth variegate it selfe , and take divers shapes . as that sun which is one and the same , is ruddy in the morning , cleere at noone-day ; of a moderate heate early , and at mid-day rather torrid . various colours meeting in the same point , to make up one indivisible act of sense , are by it judged divers beings , whereas they all make up but one being ; they are but one and the same object of sense . reason , which is exalted above sense , telleth us it must be so ; because that act of life is but one , and the sense is not an ubiquitary ; it cannot act upon any more than one at once . the trigonall glasse paints out to us more , and more lively colours in every object ( which as a medium it presents to the eye ) than are in the iris ; yet , this object , may be but some duskish sad thing , in which there is no change of colours at all . the three leading senses have confuted copernicus these many yeares ; for the eye seeth the circulations of the heavens ; we feele our selves upon a stable and firme foundation ; and our eares heare not from the volutations of the earth such a black cant as her heavy rowlings would rumble forth : and yet now if we will beleeve our * new masters , sense hath done as sense will doe , misguided our reason . when the nimble juglers play their pranks , you see and heare , yet neither see nor heare . so your sense is no good judge . thus let the soule be raised to its supreme height of power , and it will cleerely see , that all the actings of reason which seeme severall ( bee they , as we think , distinguished by time and place ) are but one , a fixt entire unity . chap. xii . another objection is answered , drawn from the falshood in the workings of the soule . but if these particular actings of truth , are truth ; then when this being , which wee have so long discoursed of , acteth not truth , it ceafeth to bee : and so , where the soule entertaineth or pronounceth a false position , the soule is no more it selfe . grant that it is with the soule in this moment of time , when it acts upon falshood , as when it acts not , and so is not ; yet you will advance nothing , till you can prove the succession of moments to have a reall being . by former discourse , i hope it is cleare , that time is but a nominall being , and then this cessation depending on that distinct moment , which is not , is likewise it selfe an imagination . but secondly , i will allow it , when any man can shew me that falshood is a reall being , which the soule or truth can worke upon ; for , in every apprehension two things are to be weighed ; the agent it selfe , and the subject acted upon , ( i speake now in other mens language ; for i conceive the agent together with the subject to be one in the act . ) truth is alwayes truth , nemine dubitante ; and so it must be true , whilst it acteth on a truth . if that be true , which it acts upon , then all is well ; if it be false , it is a vanity , a lye , a nothing . for , if falshood have a being , then wee must either with the manichees , make two sources of being , or else god must be the author of it ; which no man will affirme . if then it have no being , the soule cannot act in it , and so it cannot be the act of the soule ; for , how shall the soule or truth act upon nothing ? but the soule doth act , when it pronounceth a false position ? he that in the twilight , mistaketh a man for a tree , acteth right in what he seeeth ; and when he raiseth a false conclusion upon the premisses , he acteth not . for , how is it possible , that a man should act falshood , a vanity , nothing ? in this action , there are two things ; there is the seeing a being , and the seeing it under a confused notion . or , which is the same , you may observe , first , the opining ; secondly , the opining uncertainly or falsly . the opining , is a good act , none will deny ; to think , let it be what it will be , is good . but secondly , the so-thinking , is that which is obscure . now certainly , the formalis ratio of this so-thinking , lyeth in thinking of errour , which is nothing ; and in thinking of nothing , the the soule cannot act ; for , nothing produceth nothing . a man , who catcheth at the shadow of a hornet , acteth rightly in catching , and stingeth not himselfe ; because he apprehendeth onely the shadow ; because so far he doth not act ; for to catch a shadow , to catch nothing , and not to act , are idem . and thus , whilst the soule catcheth at a false position , it graspeth but the shadow , which can be nothing , seeing evill is , nothing ; ergo , it loseth not truth ; for it pronounceth nothing but the truth of the position . the same may be said for paine . i conceive , it cannot act upon the soule , nor the soule upon it , because , it is but a bare privation of spirit and strength . and upon this ground , i shall subscribe to that opinion propounded by that reverend , worthy , that quick-sighted balearian-jaculator , mr dr twisse : whether it be not better to be in perpetuall paine , than not to be at all . if paine be but a bare privation , certainly any being is more desirable , than , for feare of a privation ( a not-being ) to become no-being . hîc rogo , non furor est , ne moriare , mori ? if any man shall tell me i speak against sense , i shall modestly ask him this question : whether it be not impar congressus betwixt sense and reason : and whether , in that case , sense be an equall judge . reason telleth us , that paine must either be something , or nothing ; if nothing , then it is but a privation ; if something , it must be either good , or evill ; if good , it cannot ( as hath , and will yet appeare more in this pamphlet ) hurt us ; if evill , it is either a nominall evill , or reall ; if it be named an evill , and is not , it will not be disputed ; but if it be a reall evill , then it is nothing ; for , evill , by consent of all , is nothing but privation of good . in this case shall reason or sense guide , judge you. chap. xiii . discovering the consequences of this position , that all things are one truth . sir , when you collect your thoughts , and passe sentence upon these unsheaved gleanings , your gentlenes ( though the papers merit no such favour ) wil smile upon them ; and say , here our eyes indeed are pleased with the curiosity of pallas her needle : but , what hath reason to work upon ? what is the usefulnesse of this more than arachne's web ? more than to entangle empty wits withall ? what fruit doth it yeeld better than the silk-worme , which is worne onely for ostentation ? give me leave to plead for my own . our own ( you know , though black ) is comely to our selves . if this were well weighed , that all things are but one emanation from power divine : if this were taken fully into the understanding , that wee might be said to live upon , to live in this truth ; we should live more christianly , more cheerfully . non est vivere , sed valere , vita . i say more cheerfully , more christianly , in a few moments , than we doe now in the whole course of our distracted time . and you will more easily consent to this , if you doe consider that our happinesse is compounded of two simples only , which are so entertwined , as that they may seeme one , the first is to know . the second , to doe what is right and good . of the former , the theoreticall part , i shall speake hereafter . in the practick , two things are considerable , first , that , action dependeth wholly upon knowledge . and , of knowledge , this is the well-spring and rule , that , vnity is all . the spirit saith , how can you love whom you doe not know ? and i may say , how can you do what you know not ? the not-knowledge of of what is right , with-holdeth from , and wearieth in action ; if perchance wee ever have any glimmering of light . for , ignorance bringeth this double evill with it . first , it leadeth into errour ; and errour ( simply in the view of it ) giveth no content . seconly , in the progresse it wearieth and distracteth . one who is lost in a wood , suffereth as much in seeking as losing the way . whereas , if we knew aright , how even and smooth would be the way of action , and how great our contents therin ? secondly , not only all our actions turn upon this hinge ; but out of this treasury issueth forth the whole complacency that wee gather from , or receive in action . for , if wee knew this truth , that all things are one ; how cheerfully , with what modest courage should wee undertake any action , re-incounter any occurrence , knowing that that distinction of misery and happinesse , which now so perplexeth us , hath no being , except in the brain ? wee should not need to check and raise our selves with davids out-cryes , why art thou cast downe my soule , why art thou disquieted within me ? our spirits could with him wait upon god ; make him our only rock , and then wee should not be moved . we should not call for epictetus nor boëtius de consolatione philosophica ; wee might fetch our cures from our own bosomes , if from this one truth of unity wee could conclude these two things . first , that misery is nothing , and so cannot hurt . secondly , that every thing that is , is good , and good to me : then we might sing with a joyfull spirit , o nimium , nimiumque beati ; and upon sure ground ; for , whilst i being a being , am good , and that other being is good , and these two goods can fall under no other difference , but of degrees ; good & good , cannot but agree , and so must be good to me . if any man shall say , that the overflowing of another mans good , may be my evill ; they mis-take ; for , such a though is a falshood ; and , as i have already proved , falshood is nothing , and so cannot hurt . that such a thought is falshood , i suppose this will cleare it . the philosophers fancy to themselves animam mundi , and say every parcell is as a simple contributing to the existence of that compositum . but christians know , and i have ( if i mistake not ) evinced , that , all being is but one emanation from above , diversified onely in our apprehension . how can then one piece of that being impeach the other , one part of the soule quarrell with the other ? as the will ( speaking in their termes ) with the sensitive faculty ; or the eye with the belly : the vanity whereof esop hath taught us long agoe . so , of necessity , if either my envy , or anothers folly , lay me low , because my brother is exalted , this must be a lie , and so cannot hurt . e contrario , the good of another , being the perfection of the whole , is my advantage . if with this eye you view that scripture , you will see it in its glory , is thine eye evill , because thy brothers good increaseth ? the rule , you see is , that i should rejoyce at the wellfare of another . now what is the reason of the rule ? philosophy teacheth us , that it is not onely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , lovely . if then i must rejoyce , i rejoyce because of some propriety , and this propriety ariseth from vnity ; this alkermes of unity , cheereth the drooping spirit , cureth the atra bilis of melancholy . the same potion easeth the heart of envyings , censurings and whisperings . so he , who knoweth that injuries , because they are nothing , cannot hurt ; and good things , though anothers , doe serve him ; cannot cherish such viperous starvelings in his thoughts . chap. xiiii . the benefit which knowledge and all sciences receive from this assertion . i have in a word showne how unity untyeth all difficulties , unites all happinesse in practicall things . permit me to discover what influence it hath upon that other simple , which maketh up the compound of our happinesse , ( scil. ) theorie . tully saith of epicurus , frangit , non dividit ; the breaking of learning into so many sciences , is but making so many miles , that so the master may have more hire for his post-horse . they forget , that , vita est brevis , whilst ars est longae . it were much better if all learning were like the chaine fastned at iupiters throne , all of a piece : or the beame , which from the sunne by a continuall tract of irradiation toucheth the treasures of the earth . to the effecting of this , that learned , that mighty man comenius doth happily and rationally indeavour to reduce all into one . why doe wee make philosophy and divinity two sciences ? what is true philosophy but divinity ? and if it be not true , it is not philosophy . doe but see a little in particulars , the fruit of such like divisions . in the knowledge of beings , we must observe first , being is : secondly , what it is . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . what a tedious work doth this very division lay upon us ? alas , the very first , the easiest part of it , will take up all our time ; and to ascend to causes before we know that there are effects , is to mount the highest round , before we ascend the first . and therefore that learned wit , sir francis bacon , in his naturall philosophy , bringeth onely experiments , leaving the search of causes to those , who are content , with icarus , to burne their wings at a fire too hot for them . indeed , sometimes as an imbellishment of his discourse , that he may please stirring fancy , he interlaceth some causes , yet gently and modestly propoundeth them , but as for entertainment . if now our humble spirits could be content to see all things , as they are , but one , onely bearing different shapes , we should according to that rule , noli altum sapere , improve in what we know , and there sit downe . but our spirits are mighty nimrods , hunting after knowledge , venturing all , to eate of the tree of knowledge of good and evill . which curiositie of ours , is wittily reproved by sir iohn davies ; why did my parents send me to the schooles , that i with knowledg might enrich my minde : when the desire to know , first made men fooles . and did corrupt the root of all mankinde . and for this reason we lose with esops dog , the substance , and get not the shadow . causes we cannot , neither shall ever finde out : the knowledg of existencies we omit ; they are too voluminous , if we did attempt ; and so much doubted of by men , that what to think , we know not . view all learning , and see how the very being of things , is questioned in naturall philosophy . amongst the quadrupedes , wee question the existence of the unicorne : inter volatilia , the phoenix , and the bird of paradise : amongst fishes , the mer-maid . when we seek into minerals , we finde not ebur fossile ; the incomparable vertues of it wee meet with in all physicians : but the subject of so many excellencies , we doubtfully hope for . of herbes and plants , bookes name many which gardens , meadowes , rivers afford not : if they ever were , we may give them to pancirolla , that he may reckon them with perpetuum mobile , the philosophers stone , cum multis alijs , inter inventa perdita : for every age interreth old things , and is againe fertile of new births . if we were mighty men , as adam , that all the creatures would come and present themselves to our view : yet ( which is the second part of this first question ) wee could not give them their names according to their natures . for when we doe know that any being doth exist , we doe not know what their formes , their severall qualities and temperaments are . we altogether are ignorant of herbes and plants ; which are hot and cold , in how many degrees they are so . for in these , how many , how eternall are the debates ? some deny the healing vertue to dictamnum . some question the nature of that killing-saving indian herb , hen-man-bane , tobacco : whose insolence is such , as to make that part of man a chimny , an outlet of her smoky birth ( expressed happily by doctor thory in these words , inque tubo genitas haurire & reddere nubes : ) i say , to make that an outlet of her smoky birth , by which the old romans ( in this their proverb , est homo nasutus ) discovered their judgements of gifts and wit . some say it is hot , and some say it is cold . few of the learned , consent about the degrees of heat and cold in any simple , and so are forced to palliate all with the gaudy mantle of occulta qualitas ; yet what are all these but matter of observation ? manifest effects , which sense teacheth the plowman , the country-man , yea the bruites themselves , as familiarly , as warmth in the sun-shine , and wet in the raine . i could name many questions in * politickes , oeconomickes , ethickes , &c. the very subject whereof are in dispute . but they will more happily fall in , when i discover our ignorance in causes . thus you see in what a maze you are meandred , if you admit of any division . the very knowledge of the being of things , is more than we are capable of . and as yet that is necessary , so we keepe our selves still to this principle , that those things are all of one nature , variegated only in our apprehension : and this knowledge i must consent to . but if men once seeke into the causes of subsistencies , i see no reason but they should suffer as rei laesae majestatis . for these are arcana imperii , which to meddle with , is no lesse than high treason . chap. xv . confusion in the knowledge of causes , discovered , and redressed by this vnity . if wee are thus at a stand , in these very beginnings , what shall wee bee , when wee enquire after causes ? two lie open to our view . first , our great and good god , the fountaine of all being , and this the ancients styled fatum . secondly , there is that emanation from him , which is the first created cause of all being , and this was aristotle's materia prima , so far as sensible things extend . which because it is the substance of all things , and the variations of it make all formes ; therefore in it selfe , he described it to be neither quid , quale , nor quantum . all other causes are better knowne by name , than in the natures of them . they make many , as efficient , finall , materiall , formall ; with divers subdistinctions ; as instrumental , exemplary , &c. all these have matter and forme . for , there is a matter , and forme of a materiall cause , and forme and matter of formall causes . for in a table of of wood , the materiall cause is not the matter , wood : wood is the subject , upon which this materiall cause bringeth forth that effect , a table . it may bee the materiall cause shall not be physicall matter ; wee shall by and by finde it another name . of the forme of a materiall cause , i shall say nothing , and so for formall causes . faith is said to be the forme of a christian , and faith hath its forme . the soule is by many deemed ( which i understand not ) the forme of the reasonable creature , and it hath a particular individuall forme . and thus both materiall and formall causes have matter and forme . matter againe , is either physicall and substantiall , or metaphoricall and metaphysicall . and this is the name i promised even now . formes are either intrinsecall , or extrinsecall : the intrinsecall are logicall , metaphysicall , &c. now have you various and severall kinds of forms ; but who knoweth the least considerable part of matter or forme ? who will not cleerly lose himselfe in such an inquest ? may we not say of these , what one saith wittily of the soule ? for , her true forme , how can my sparke discerne , which dim by nature , art did never cleere : when the great wits , of whom all skill we learne , are ignorant , both what she is , and where ? doe but survey the physicall beings of our philosophers , with what impossible , with what unnecessary scrutinies of causes , do they weary themselves , and their disciples ? till numeri platonici cease to be a proverb , i must remaine a sceptick , although one undertake to teach me , how and whence it is , that various rowlings of the tongue , shall send forth so many articulate voices , and so many severall languages . till it be known , how all numbers gather themselves into an unity , i must not give credence to another , who promiseth an accompt of the estuation of the sea . i know some surrender neptunes trident to the moone , and there six the reason of thetis her uncertain ebbings . others * give the world a good paire of lungs , and from these bellowes expect the causes of what they inquire for . others take a dish of water , and shaking it up and down , think to cleere this difficulty . but these their ratiocinations discover cleerly , that with noahs dove , through over-much water , they can finde no ground for footing . for veritas non quaerit angulos . and if the reason were ready , they would not have disputed ; and yet they are very confident ; and why may not they be so , who dare venture to give ( before they prove any orbs ) the government of the orbs to a band of celestiall intelligences ? i shall not wonder , if these men every where finde an euripus , and at its bankes imitate their grandy's outcry , quia ego non possum te capere , tu me capias . how doth the spirit befoole these men ? first hee telleth them , that they are so farre from finding out the causes , that they are ignorant of the effects : knowest thou the time when the wild goats of the rock bring forth ? or canst thou mark when the hindes doe calve ? canst thou number the moneths that they fulfill , or knowest thou the time when they bring forth ? salomon saith , there are three things too wonderfull for me ; yea , foure which i know not . the way of an eagle in the aire , the way of a serpent upon a rocke , the way of a ship in the midst of the sea , and the way of a man with a maid . how doth our great master perplexe himselfe in the inquiry of causes ? sometimes he makes the principia of naturall things , to be contraria : whereas , neither the heavens , nor the starres , nor anything that is by univocall generation , is that way produced . sometimes he allowes three principia , privatio , materia , & forma ; forgetting his own principle , that ex nihilo nihil fit , not remembring that when hee hath matter and forme , he is yet to seek for the rock and pit , out of which matter and form are digged and hewed ; and therefore instituteth two severall authors , one of matter , another of forme . i confesse , his commentators doe file of some rust from these tenets , but not so cleerely as to make him give the right cause of being . romance's and new-atlantides , i shall gladly embrace as pleasant and glorious entertainements from specious and ambrosian wits . but for true knowledge of causes , having no cause to expect , i will not hope . sis walter raleigh saith exceeding well , that the cheese-wife knoweth that runnet curdleth cheese , but the philosoher knoweth not how . all this while i doe not reject an industrious search after wisedome , though the wisest of men saith , he that increaseth wisedome , increaseth griefe . i doe only , with sir francis bacon , condemne doctrinam phantasticam , litigiosam , fucatam , & mollem ; a nice , unnecessary , prying into those things which profit not . too great exactnesse in this learning , hath caused our meteorologists to blush when their confidence hath proved but a vapour . too great hopes of discovering the mysterie of nature , hath caused some , contrary to the authority of scripture contrary to the opinion of iulius caesar , picus mirandula , cornelius à lapide , ioan . barclaius , cum multis aliis , to attribute an unwarranted power to the starres over our bodies . but this ensueth , while we follow , for learning , what is not . and so , that noble comprehensive activity , the soule of man , is hindered from entertaining in its place more generous , more usefull , and sublimated truths . how would the soule improve , if all aristotles materia prima , plato's mens platonica , hermes trismegistus his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , were converted into some spirituall light ? the soule might soare and raise it selfe up to universall being , bathe it selfe in those stately , deep , and glorious streames of of vnity , see god in iesus christ , the first , chiefe , and sole cause of all being : it would not then containe it selfe within particular rivulets , in whose shallow waters it can encounter nothing but sand or pebbles , seeing it may fully delight it selfe in the first rise of all delight , iesus christ . thus , when you see the face of beauty , you will perfectly be assured how many the severall pieces which make it up , must be , what their nature , and their severall proportions . so shall you with certainty descend to knowledge of existences , essences , when you shall rest in one universall cause : and metaphysicks , mathematicks , and logick will happily prove one , while they teach the variations of vnity through severall numbers . all particular sciences will be subordinate , and particular applications of these . so all shall be , according to ficinus , circulus boni per bonum in bonum rediens ; and the face of divine beauty shall bee unveiled through all . chap. xvi . the unhappy fruits of division , in other parts of learning , made manifest . cast your eye on morall philosophy , and see how the truth is darkened by distinctions and divisions ; how our masters have set up in the same soule , two fountaines of reason , the will , and the vnderstanding . have they not virtutes intellectuales & morales ? is it not a great question , vtrum prudentia sit virtus moralis ? vtrum summum bonum sit in intellectu , an voluntate ? vtrum prudentia possit separari à virtute morali ? vtrum virtus moralis sita sit in appetitu rationali , an sensitivo ? i say , these questions , especially the dividing of the soule into so many faculties enthrones many reasonable beings in the soule . for , when the will entertaineth or rejecteth the proposition of the understanding , shee must doe it one of these three wayes : either by an instinct ; and this men will not have ; for , hoc est brutum . or by chance ; and this many reject ; for then she hath no liberty . or by discourse ; and this most pitch upon ; for then she doth exercise vim illam imperatricem , which i reade of amongst them , but understand not . now , if they conclude upon this third way . what is this discourse , but the work of an vnderstanding ? if the will act that way , which is , or ought to be to the vnderstanding proprium quarto modo ; is not then the will an vnderstanding ? thus like an unskillfull artist , they mince with distinctions ; they whet , till there be no more steele : and whilst they would sharpen , they annihilate : whilst they would inlarge , they overthrow the soule . they create names , and say , with ajax , they are vlysses , and so fight with them . they do , as one faith very well , giving passion eyes , make reason blind ; raising the will , they ruine the vnderstanding . termini nullos habent terminos . the poore soule oppressed with black melancholy , beleeveth some part of his body as big as a house : and no man can , in his thought , passe , unlesse he remove it : even so doe those men . but what may not bee expected from that happy inventer , and bold abetter of errors , who with much confidence maintaineth the eternity of the world , against hermes , museus , orpheus , anaxagoras , linus , &c. yet that they may insanire cum ratione , they say , that if you raise not up some faculty to contend with the vnderstanding , the vnderstanding seeing right , must ever do right , and that we by wofull experience know to bee otherwise . i confesse , whilst the vnderstanding seeth light and right ( i now discourse of the vnderstanding , will , affections , &c. in their termes ) it doth right ; for , seeing and doing is all one ; for the act of the soule is but seeing or discerning . but that vnderstanding , which now did see right perfectly , at the same instant is blind , even in a grosse , absurd thing : and so the effect and birth of it is but darknesse and folly . in metaphysicks , with what curious nets do they intangle their hearers ? certainly , that should be stiled the art or science of disputes and quaere's for the very being and subjectum metaphysices , is strongly disputed . some will have ens taniùm , the universall nature of being : others , substances abstract from matter , as angels , spirits , soules of men , to bee the subject of this learning ; and as it beginneth ▪ so it groweth into thousands of disputes . as , vtrum differentiae possunt esse sub eodem genere cum illo quod differre faciunt ? vtrum universale sit aliquid reale , ●n notionale tantùm ? vnde rerum individuatio exoriatur ? if i should go through logick , mediocrem artem , mathematicall sciences : i should but weary you with variety of opinions . even divinity it selfe is darkened with mists of inextricable questions . the questions about faith and love , are sufficient to fill the world with perpetuall quarrels ; as , whether faith precedeth repentance ? which learned master pemble hath sweetly determined by making both faith and repentance fruits of semen vivisicum . whether faith be a particular application of christ to my selfe , or onely a bare spirituall beleefe , that christ is the son of god ? which reverend , holy , learned master cotton , hath most acutely , most truly cleared , by proving that faith can bee nothing but a laying hold of that promise which god hath made . now , that promise is , that , he that beleeveth that christ is the sonne of god , shall be saved . whether faith be a beleeving that i am saved , or depending upon god for salvation ? and here bellarmine hath with mighty wit assaulted our side ; for , faith he , if beliefe be to beleeve i am saved , i was saved without faith . if beliefe be to beleeve that god will give me grace to be saved , i beleeve before i have grace , before i have faith . which knot , i know not how to dissolve , but by opening with reverend mr. cotton that ( and this is another quaere . ) we are saved by faith , only declarativè . i am saved , not only in the eternall decree , without faith , by gods free gift ( that all consent to ) but even in the execution . and when god hath pleased to take me out of eternall darknesse ; then faith discovereth to me that i am to be saved ; and so , making faith to be a manifestation of that to me , that i am saved , bellarmines objection is answered . there are many other questions , but i dare not so much as mention them . if wee should but survey the disciplinable part of divinity , we should be confounded with chiliads of disputes , all which i will wrap up in one , scil. whether there be a prescript forme of church-government ? are not the two testaments expositors of the two tables ? do they leave us any latitude in any other of the commandements ? why should we then think , that that commandement which god hath honoured in the second place , should be forgotten ? truly , had the learned papists so done , they would never have expunged it . are not we as unable to prescribe the manner as the matter of gods worship ? if we were left to our selves , should wee not institute cringings , crouchings , all those ceremonies of will-worship , which carry a voluntary outward visible shew of humility , but give the heart leave to play the trewant ? if ever distinctions did harm , here they have beene deadly poyson : for , doctrine and discipline are all one . for , what is discipline but that doctrine of the manner of gods worship ? wherein we ought to bee as faithfull , as in any point of divinity : and this will certainely appeare one day , when god shall with pittylesse holy scorne , aske some , who hath required these things at your hands ? but , to conclude ; give me leave to shew you how these exorbitant wits have raised a babel , have cast pelion upon ossa ; and from thence discharged the balistae of their ignorance , against the throne of eternity , against god himselfe . the schooles for many ages , have looked upon the way of gods knowledge of things , under two notions ; simplicis intelligentiae , & purae visionis . i confesse , i see not the end of this distinction . for , if gods power and will be all one , ( which i think no man dispureth ) all the wayes of knowledge , that can bee in god , must bee confined in that one notion of simplicis intelligentiae . i doe seeme ( if i mistake not ) to maintaine this position by an evident demonstration , thus ; is there any that denyeth god to be purus actus ? doth not every body say , that in god there is no potentia ? if god then bee actus , and not potentia , all things were , that ever shall be , ab aeterno under a decree ; and so , what hee could doe , hee did doe , and can doe no more . yet , that truths may come more cleerely and easily to our apprehension , i shall allow the use of the distinction , so that they improve it only for memory , and doe not expectany reality from it . but some , not content with this distinction , have found out another , which discovereth a meane parentage , by the very name , it is called media scientia . i will not contend with it in the power of those arguments , whereby our divines have so often left it spiritlesse and helplesse . i shall only from this point of unity , shew the vanity of it . if this sciencia be one with that which wee allow , then is it but nominall and vaine . if it be different , you make two in god : for , if i over-value not my former ratiocination , i have proved it cleerely that scientia simplicis intelligentiae carrieth forth as much of god as is discernable to our darknesse ; and making two in god , you exalt two gods ; and whilst you finde two gods , you lose the true god , which is but only one , an eternall unity . and thus whilst men gaze continually in search of causes , they blinde themselves , and know not effects . chap. xvii . a recapitulation of former instances , with some additions of a question or two more . i confesse there is a secondary intermediate being , which you may call a cause ; which in our language , doth precede and produce another ; the observation of which , is very fitting , so that wee search and puzzle not our selves with the grounds and reasons of this precedency . as , apply fire to combustible matter , and it will burn ; and if you call ( which in some sense you may call ) this application , the cause of burning : i dispute not onely the search into the nature of wood and fire , and how the fire doth work upon the wood , and how the wood can be both passive and active , simul & semel ; for , they say , nulla est actio quin sit reactio , this is that i desire to shun ; for , intus exstens prohibet alienum ; whilst we entertain our selves with these poore sophismes of wit , we lose that glory which the immortall soule thirsts after . but if our spirits , and the light of our reason be dim ; let us goe to the forge of the philistines , and sharpen our inventions , our apprehensions there ; let us learn from the prince of the aire , who ( knowing well , that , dissolve the fasciculus , and iugurtha his prophecy to his children will prove true ) taught his scholars this lesson for these many ages , divide & impera ; divisions and distractions , being the great road of all errour . and if you long , with the israelites , to have a king , as your neighbours have ; and you desire to speak in their language : when the soule entertaineth light , say it doth understand . when it doth exercise any morall vertue , say it willeth . when you see some things precede others , call the one a cause , the other an effect : but travell not far in the search of the source of this cause . doe not make the will and the understanding two faculties , fratrum concordia rara ; iacob will supplant esau in the womb . make therefore the severall actings of the soule , as rayes of this one soule ; make these rayes , and the soule sending forth these rayes , a perpetuall emanation divine : and so by these degrees of truth , mount up into the armes of eternity , and he will take care of you , that you shall not dash your feete against the stone of free will : that you shall not overthrow all faith , by starting so many nice questions in the point of faith . if you follow this rule , and see all things in the glasse of unity , you will not lose all arts and sciences in the wood of divisions and subdivisions in infinitum ; you shall be more substantiall , than to make substance and accidents two ; neither will it ever happen , that you maintaine transubstantiation , by affirming that accidents can haerere in nullo subjecto . you shall not make to your selfe a god of contradiction , dividing the will and power of god . both which in god , is god ; and so but one . you will not maintaine two covenants , one of workes , another of grace , seeing grace is gracelesse without workes , and works worthlesse without grace . if god shall give you to walke by this light , practicall questions will be laid aside , as well as theoreticall : you will not dispute whether you ought to be more holy on one day ( as at a sacrament ) then at other times ; for , you will then know , that these scriptures expresse fully the rule you must walke by ; pray continually ; rejoyce evermore : blessed is he that feareth alwayes : be ye holy [ not by fits and starts , but ] as i am holy ; serving me alwayes , with all your heart , your might , your affections . so that every day , every duty , is to you an holy day , an ordinance divine . and if any man shall say , why doth god adde this parcell , remember that thou keep holy the sabbath day , &c. and this strict injunction , before you approach the table of the lord , let every man examine himselfe , and so let him eat ? you will be able to answer , that you ought not to be more holy in one day , in one duty , than in another ; for , you must be all one , semper idem . and secondly , you will be able to prove , that the weight of this injunction , is not to adde any other holinesse to the day , or the ordinance , than a holinesse of separation . for , a holinesse of inhaerence , cannot fall anywhere , but upon a reasonable creature . the temple had no more . for , with the leave of learned and holy master cawdry , time & place are incapable of any other sanctification . but the stresse of these and the like precepts , lyeth here . we ought indeed alwayes to keepe a sabbath . every bread and every water , ought to be a confirmation of our faith and of our graces . but god considering that we are lower than the angels ( and them hee hath charged with folly ; ) that we are infirme ; that we cannot alwayes keep the bow bent : if we cannot be holy all the weeke , if we cannot be pure at our own tables ; as who can ? yet , if we will remember the sabbath , and if wee will come to that feast of marrow and fatnesse with a wedding-garment , and at other times doe our best ( though weak ) indeavours , he will behold no iniquity in us . we shall not be perplexed , how farre we ought to mourne for the sinnes of others , the sinnes of the times , or our owne lives . [ and these are intangling questions to many sweet spirits . ] for , drawing all things to an unity , we shall know that sorrow and joy may meet in the same subject at once ; they must be both in the actings of faith . wee must not sorrow as without hope ; we may not lose our faith in our teares ; our teares must be teares of joy ; wee may think , that we have sinned , and so sigh ; but at the same instant , wee must know we have a saviour , and so triumph . and if i were now all gore blood , would i not now goe to the chirurgians ? truly the greater my sin , the sooner ought to be my return , the higher my faith . but great and inlarged faith , cannot be without exultation and magnificats . thus could we lay aside foolish questions , could we seek into our hearts , according to the poets advice , ne te quaesiveris extra , and not into the causes , and the being of causes , things too high for us ; we might have an heaven here , we might see how christ is one with god , and wee one with christ ; so wee in christ , one with god . if wee cannot reach the perfection of this knowledge , yet let us come as neere it as we can , for the true knowledge of god in christ , is life everlasting . ⸪ a postscript . and now , sir , i have with what brevity i can , run through , what i never intended to speake of . i had prepared a little in lieu of this , upon the nature of prophecy , which i now shall reserve for a discourse upon the fourteenth chapter of the second to corinth : but it was with me in this case , as it is with the soule , prostrating it selfe at the throne of grace . it designes to breath it selfe out in confession , but is suddenly raised up into to sweet exultation . it intends a magnificat , but by some unexpected irresistible power , it is dissolved into teares ; which never did , nor ever can happen in a forme , as might appeare by ventilating the opposit arguments , if opportunity prevailed as well as reason . i had nothing in my resolution , but , by a word or two , to mediate in the behalfe of these lines , a free and a friendly accesse , to your more serious and usefull studies . but ( quo fato nescio ) i have let fall my plummet into waters too deepe , that if you lend not your favourable construction in the perusall , i must suffer . i confesse my confidence in your gentlenesse is great ; i shall therefore , without any further plea , after this long parenthesis , give you a short accompt of what these papers beare . you have here my poore thoughts upon the twenty-fourth chap. of matth. that i was forced to , because i quote it , more than once , in sense differing from our commentators : yea , i was necessitated to run through the whole chapter . it will appeare in costly robes , adorned with lofty and glorious language , sweetned by many a pleasant and cleare simile , quickned by divers acute and learned criticismes : these , none of these are mine : my cabinet enshrineth no such treasure . i confesse , to save the labour of contending with pareus , and others , i delivered to a friend of yours , and mine , onely the substratum of the discourse , desiring him , from those principles to undertake my adversaries . in lieu of this , he returned me the chapter * , imbellished with so much wit and learning , that i durst not call it mine , and so thought to have suppressed it ; and had done so , but that from the law of friendship , you may challenge a share in what is his ; and from that reason it liveth now , and is presented to your view , hoping ( for his sake , not for mine ) to finde grace in your eyes . you have also , my thoughts , upon the twentieth of revelations , because therein i have done two things . first , according to my modell , answered your three quaeries . secondly , discovered my opinion concerning the millenaries . i finde that point entertained by many learned and pious men , under various and different notions . the first who were of that opinion , lived immediately after st. iohn , as papias , irenaeus , and so on ; in after ages , tertullian , cyprian , augustine , cum multis alijs : these men did a little alcoranize ; for , with mahomet , they cast all the glory of it , into the outward pomp the church should then enjoy : which is but as the body of that other spirituall beauty , wherein the church of god shall at that time be more than exceedingly resplendent . yet these men have happily fixed upon the due season , expecting them at the powring out of the seventh vial , a thousand yeares before the end of the world . of latter dayes , most famous and glorious lights , as calvin , beza , iunius , tremelius , broughton , &c. have wrapt up all the glory under a spirituall notion , robbing both it and other scriptures , of that sweetnesse ; whereon even our soules , but especially our children shall feed as upon marrow and fatnesse ; wherewith we shall be refreshed as with wine refined upon the lees . contraries may sometimes ( in some sense ) be errors ; the others erred because they have not the spirituall ; and these have mistaken , not observing the temporall glory of this thousand yeares . these last men are succeeded by a generation of worthies , who have come nearer to the truth ; yet ( if i mistake not ) have missed it ; and some of these are alstedius , ( who justly meriteth the anagram of sedulitas ) mede , and some others ; who indeed expect a time of glory , confuting the first men , because they made theirs too carnall . yet doe they faile themselves , by placing the time after the burning of the world with materiall fire , spoken of in peter ; and joyning with it their opinion , of the resurrection of the martyrs , which i do not wholly condemne , though therein i am not yet so cleere . lastly , we have the reverend man mr. brightman , against whom i will not now dispute , whose opinion , seeing i must oppose it , when i mention it , i will not now name . for hee ought always à me non sine honore nominari . pliny saith venerabilis catonis ' ebrietas , and so say i of brightman , the very errors ( if errors ) of brightman have their beauty : i must confesse , if god hath been pleased to discover light to me , i have borrowed from him . if there be any thing of sweet , i have gathered it from the strong . and i do seriously protest i have not with scaliger the souldier ; undertaken cardan , that his ruines may be my rise . no , no , i honour his very urne , and do beleeve that one day i shall see the jews very zealous in raising to him some stately mausoleum , who hath been the first meanes of quickning the affections of christians to pray for their returne . sir , i have overtired your gentlenesse , and your patience , therefore now give me leave to refresh your spirits ; let me in a word say here , what i prove more amply elsewhere ; the days are at hand ; we shall see the laying of the first stone , if not the rearing of the structure to some good height . i know there is a great reader , who , though hee hath lynx his eyes , yet using overmuch the septuagenary spectacles of antiquate antiquity , loseth to himselfe , and , by his justly-merited authority , robbeth others of , this sweet truth , of the church her approching glory , which is in my apprehension , as blood to the veines , as life to the blood , as spirit to the life , as all to the spirit . but certainly , while he thinketh the witnesses , to be yet unburied , hee doth bury two witnesses , which are as able to bring christ to his espousals , as the two post-knights were to naile him to the crosse . i know there is another worthy , who hath for many yeares stayed christs sainting spouse with flagons of generous and good wine , who adjourneth our happinesse by expecting the sad downfull of the two witnesses . but ( as i have , i hope , cleerely proved elsewhere ) that is past . macte ergo gaudio , tune up your ten-stringed instrument : let us heare that pleasant melody of a christian hymen ; o hymenaee ! let your sweet spirit sing , and we will dance : for certainly ere long , all teares shall be wiped away from our eyes , and perfect fruition of love will cast out feare . and now , i commit you , and your hopefull , flourishing studies , to the expectation , and advancement of these glories which make way for the comming of our saviour . and to him alone be the glory finis . the contents of the severall chapters handled in this treatise of truth . chap. i. the vnderstanding , and the truth-understood , are one . page 1. chap. ii. the second argument , proving that truth is the nature of the vnderstanding . p. 5. chap. iii. a prosecution of the second argument , wherein all requisites to a being are applied to the understanding , being made one with the truth . p. 13. chap. iiii. this argument further cleered by more objections propounded and answered . p. 17. chap. v. the whole soule and truth in the soule are one . p. 21. chap. vi . all things are this one light or truth , shining from god . p. 26. chap. vii . how unity is all in all things . p. 31. chhp. viii . the nature of habits . p. 45. chap. ix . the difference betwixt knowledge and affection , discussed . p. 59. chap. x. that all the severall and particular actings of the soule , are this one light and truth . p. 81. chap. xi . an objection answered , in which the nature of time and place are touched . p. 88 chap. xii . another objection is answered , drawn from the falshood in the working of the soule . p. 109 chap. xiii . discovering the consequences of this position , that all things are one truth . p. 114 chap. xiiii . the benefit which knowledge and all sciences receive from this assertion . p. 123 chap. xv . confusion in the knowledge of causes , discovered , and redressed by this vnity . p. 133 chap. xvi . the unhappy fruits of division , in other parts of learning , made manifest . p. 146 chap. xvii . a recapitulation of former instances , with some additions of a question or two more . p. 160 finis . notes, typically marginal, from the original text notes for div a29667e-100 * areopagus : for , such were the orders for all pleaders there : aristotel . rhet. lib. 1 lucian . in anachars . * with such , iuno assay'd to kill hercules in his cradle , as the poets say . matth. 24. apocal. 20 dionys. de divinis neminib . epist. ad dionys. see plato's parmenid . & timeus . notes for div a29667e-990 * mat. 24. rev. 20. expounded , in another treatise . * 2 cor. 2.16 . * veritas in sundo putei . democr . * ioh. 14.6 . * 1 cor. 1.23 . iob 38.2 . * 1 cor. 8.2 a double errour in searching of truth . notes for div a29667e-1330 * rom 10.8 the vnderstanding or truth there , under two notions . an argument proving the nature of the vnderstanding to be truth . vitaest in se reflectio . sen. epist. life a higher degree of light . the eye by the presence of the soule made able to see light . most call the understanding a faculty . three notions requisite to the constitution of every being . the understanding as a faculty affordeth not these 3. notions . the understanding is not the subject of truth . marti . l. 5. epi. 53. the understanding receiveth not truth from the soule . not from any creature not from god . deus agit á centro in circumserentiam . in spirituall giving and receiving there must be a metaphysical union iohn 1.5 . i doct. of syn. dort. p. 25. lin. 12 neither a quality permanent , nor an act immanent , unless they bee made inherent in the soul , and the latter also produced by it , can be said to be given to the soul . to receive light is to be light . if you make the understanding light , you have the three notions which make up every being . 1 the 4. viall mentioned rev. 16.8 . is the thing emptying and emptied upon it selfe . nay in all things agent and patient must bee one to him that considers . no being but it is the thing receiving & received the vanity of that question , whether the soule be continens or contentum , discovered the vnderstanding cannot be the recipient . some call the intellect virtus quâ . the intellect cannot be virtus quâ . as the arabians , zabarell , &c. the last objection answered . * act. 17. vers. 23. the soul , vnderstanding , truth , all but one . an argument proving the soule and truth to be one . god and his attributes are not two . * deo insunt quasi in esse secundo , ab essentiâ & inter se distinguuntur non solùm ratione rationante , sed etiam rationatâ , ita ut fundamentum distinctionis sit in ipso deo. theo. lib. 1. cap. 4. sect. 27.28 . * 1 ioh. 3. vers. 2. truth as it hath been described , resembleth the trinity . * vnum , verum , bonum , ens , terminiconvertibiles . all being is this truth . * vide platonem in phile . in timaeo . terminus , insinitum , prima elementa , unde quin . que genera teru● . ficin. com . in tim●o . vide platonem ubique . omnes numeri in unitate . r virg. in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . s quia numerus impar , numerus indivisibilis . ficin. comment. in plat. timae . the excellency of unity . rev. 22.9 . vnity all in god . fic . comment. in plat. sympos . vnity in spirituall beings . gen. 2.24 . 1 cor. 13.12 . morall . vnitie in physicall beings . * i am informed that my lord castle . i stand in his book de veritate , affirmeth that there is but one sense : but i am not so happy as to have that booke by me , nor doe i remember it since my last reading it , so that i dare not say it confidently . sir iohn suckling in his play , act 2 , scene 1. ficin. comment. in sympos . plat. * ficin. comment. in tim. plat. * plato in symp. in orat. erixym . nominall division of being requisite for our converse . habits infused , acquisite . the difference between naturall and supernaturall habits . * mr ball . divers sorts of faith . page 3. faith signifying beleefe , is used to note , first an ordinary knowledge and bare assent to the historicall truth of the speaker , though sometimes holpen by experiments , and other inducements and probabilities of the things : and this is called faith historicall , that is , a naked , imperfect , dead assent , without trust or confidence in the mercies of god , or adherence to the commandements . howbeit we must not imagine , that faith is reputed unsound or not salvificall , because historicall ( rather it is oftentimes unsufficient to save , because it is not so fully historicall as might be ) but the name of historicall faith arose hence , that some are said to beleeve , who did never embrace christ as their only saviour with all their hearts , nor confidently rely upon the promises of mercy ; otherwise , justifying faith doth more certainly beleeve the truth of the history of the gospel , and so is more historicall than the faith called historicall . * these meanes teach us further to make much of the least beginnings of grace , even those which divines commonly call repressing , since they prepare the heart to conversion , and in some sense be called the inchoation thereof : seeing temporary and living faith differ not in forme , but degrees of perfection ; there is a faith in the true convert , of no better perfection than that in the temporary , though he stay not there , as the other ( being an unwise son ) doth . huit anat. conscience pag. 214. * 1 ioh. 3. vers. 2. the controversie about falling from grace . * deo enim , sive scientiam ejus spectemus , quippe omnia scit ; sive voluntatem , quae ad nihil creatum vel creabile est suspensa , sed ab aeterno determinata , nulla 〈◊〉 potentia disjunctiva : considerari quidem potest potentia creata , non considerato divino decreto , & in signo rationis decretum dei antecedente . sed in tali chimar●●● consideratione , adversary nobis litem vitiosâ nuce ha●● emptitandam srustraserunt . ac verò actu , non est ulla potentia creata , nisi quae subest aeterno dei decreto , nisi qu●● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} divinae providentiae renuntiare velit , &c. rutter exerc. apolog. exerc. 1. c. 1. sect. 8. 1 ioh. 3.9 . difference betwixt knowledg and faith . object . experience , collection of particular lights . knowledg , reall . apparent . psal. 14.1 . psal. 12.4 . god , mercy and sweetnesse to the divels . as wee know , wee love . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. eth. lib 3 . c.6 . vide & c. 7 . ci●ca finem . what we know , we are . affection handmaid to knowledge according to some . knowledg a step to affection , according to others . knowledg & affection names of different degrees in the same nature . affection perfection of knowledge . knowledge often no knowledge , but a vaine swelling . tit. 3.6 . knowledg without power , even in the law forbidden . ceremoniall law included in the morall . mat. 5.28 . mat. 7.29 . 1 cor. 11.16 . cant. 2.1 . 2 cor. 13.2 . god , from whom all light commeth , is stil●d love 1 ioh 4 16. women in greatest number truly gracious , because most affectionate . 1 tim. 5.17 the pastor preferred before the teacher , because the truth of truth in the heart lieth in the affection . knowledge , where it is eminent in truth as well as appearance , there affection is equally eminent . david and salomon compared with paul . solomons preeminence in knowledg extended to politicks , and naturall philosophy only . 2 cor. 12.3 2 cor. 11.26 . true knowledg , true affection , separated from all appearances or outward advantages of the body , or the like , are one . apprehensions , conclusions , affirmations , &c. all one truth in the soule . the operations of the soule are proved one with the essence thereof . the activity which is the form of the soul , not different from the actions thereof . not of a higher straine . nor of a lower . neither can it be various . the distinction betweene actus primus and actus secundus , examined . the distinction betweene substance and accident called into question . the nature of beauty illustrating time and place . time and place nothing different from the essence of the soul . the definitions of time and place rejected . place . time . all actions nothing , if time be any thing . the difficulty untied , how god seeth things . the same truth taking varicus shapes in our apprehensions . set forth by a similitude taken from the sun . the same act of sense perfectly one , yet varied unto many formes . a similitude from the trigonall glasse . sense confuted by copernicus . * capernic . kepler . gallilaeus de galil : object . succession of moments , apparent , not reall . the scule never acts falsly . object . resp. in false propositions of the soule , so farre as it acts , it acts truly : where it is deceived , it is by not acting . paine hath no reall being . mart. lib. 2. epigr. 80. the happinesse of our lives advanced by this opinion . mart. li . 6. ep. 70. this vnity the fountaine of knowledg . action wholly depends on knowledg . ob. resp. all things one piece . mat. 20.15 propriety maketh lovely . the vanity of dividing knowledg into many sciences . confusions from division in knowledg . knowledg double , of beings , & of their causes . knowledg of beings twofold , of their existencies , and their natures . knowledg of existencies necessary , but altogether uncertain . knowledg of the natures more uncertain than the existencies . * as all those laws concerning slaves , whereas a slave indeed is non ens , for if any man have given away , with esau , his birth ▪ right , yet he hath not lost it ; because manhood and religion are not mei juris ; they are talents which god hath intrusted me with , and are no more deputable , than places of jud catu●e . et sic de caeteris . in what sense knowledg of beings is to be wished . two only causes received , god , and emanation from god . aristotles materia prima brought to light . matter & forme have their matter and forme , both of which meet in the emanation . the vaine search of causes in physicks . * platonici ; who make the world animal magnum . vide gal. in system . ptolem . & co. pernic . keplers harmo . aristot. prov. 30. 18.19 . see aristot. de mundo , de coelo &c. like plato's and sir francis bacon's . verulan : augment . scient. many reasonable beings , placed by philosophy in the soule . eurip. tragaed . seeing and doing one in the soule as knowing and willing . vanity of dispures in metaphysicks . darknesse in divinity through the ignorance of unity . faith and repentance coevall . the generall promise , the object of faith . declarativè the ill consequence of the division between doctrine and discipline . doctrine of mater inworship ; discipline of manner , both are doctrine , both prescribed by the same god . the monstrous effects of division made manifest in other peices of divinity . the weaknesse of the distinction scientia simplicis intelligentiae , & purae visionis . scientia maedia discussed . in what sense intermediate causes may be allowed . division the policy of the prince of darknesse . recapitulation of all . the sense of the sabbaths command . all things ordinances . the intention of speciall ordinances . mourning and joy reconciled . notes for div a29667e-14840 * matth. 24 various sorts of millenaries . the first too earnall . the second only spirituall . a third sort , in some things too literall . man wholly mortal, or, a treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by r.o. mans mortallitie overton, richard, fl. 1646. 1675 approx. 153 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a53583 wing o629c wing o640_cancelled estc r11918 13015960 ocm 13015960 39354 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. a53583) transcribed from: (early english books online ; image set 39354) images scanned from microfilm: (early english books, 1641-1700 ; 394:10 or 1767:10) man wholly mortal, or, a treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by r.o. mans mortallitie overton, richard, fl. 1646. overton, robert, ca. 1609-ca. 1668. the second edition / [6], 125, [7] p. [s.n.], printed at london, : 1675. written by richard overton. cf. bm. was formerly ascribed to robert overton by wing. previous editions published as: mans mortalitie. errata: p. [1] at end. reproduction of original in british library. item at reel 394:10 identified as wing o640 (number cancelled). 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 annihilationism -early works to 1800. immortality -early works to 1800. soul -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-06 spi global keyed and coded from proquest page images 2006-07 john latta sampled and proofread 2006-07 john latta text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion man wholly mortal ; or , a treatise wherein 't is proved , both theologically and philosophically , that as whole man sinned , so whole man died ; contrary to that common distinction of soul and body : and that the present going of the soul into heaven or hell is a meer fiction : and that at the resurrection is the beginning of our immortality ; and then actual condemnation and salvation , and not before . with doubts and objections answered and resolved , both by scripture and reason , discovering the multitude of blasphemies and absurdities that arise from the fancy of the soul. also , divers other mysteries ; as of heaven , hell , the extent of the resurrection , the new-creation , &c. opened , and presented to the trial of better judgment . by r. o. the second edition , by the author corrected & enlarged . that which befalleth the sons of men , befalleth beasts ; even one thing befalleth them all : as the one dieth , so dieth the other ; yea , they have all one breath : so that man hath no pre-eminence above a beast : for all is vanity . eccl. 3.19 . printed at london , anno 1675. to the reader . judicious reader , thy serious perusal , but the scorne and devision of the multitude hereof , is my expectation : startle not thou , be patient , reade , ponder , and berean , like-try whether these things be so or no : if any thing in it be worth thy owning , take it , it is thine as well as mine , and i have my end , thy benefit : i wish it well to all , but i feare it will be a parable so most ; however , i have unbosom'd my duty ; freely as i have received , i give it freely to the world ; it is my faith , as i believe , so have i spoken . i expect an answer ; if it it be such as will not hold tryal , it is likely i shall vindicate my self ; but if by force of argument it shall convince , i shall be ready and free thankefully to embrace it , and renounce my errour , whether it be in part or in whole , though in the maine i am nothing jealous ; had i therein doubted , my weakeness had not been thus visible to the world. whereas in several places scattered thorow the book the use of the word soul may seem to some , to imply that which i deny ; let such know , it is for argument sake , not intending in the least any self-distinct being by it . thus desiring my endeavours may have a faire and equal tryal by scripture and solid reason , i commit thee to the blessing of god in the perusal thereof , and rest thine in the love of the truth , r. o. man's mortality : or , a treatise proving man ( as he is a rational creature ) a compound wholly mortal . chap. i. considerations from natural reason , disproving the common opinions of the soul , and proving man wholly mortal . if we will rationally argue concerning the soul , it is necessary to define what that is , to which this immortality is ascribed : but since it is defined by some one way , by some another way , i shall produce some opinions about it ; and then bring the most rationall to tryall , omitting the more frivolous : viz. the stiocks held it , a certain blast hot and fierie ; or the vitall spirit of the blood : the creatins , blood : gallen , a certain exhalation of the purest blood : zeno , cleanthes , antipater , and possiodonius , a hot complection , or corporeall quality diffused through the whole body : democritus , firc ; and his opinion was , the round atomes being incorporated by aire and fire , do make up the soul : pythagoras opinionated it a number moving of it self : plato , a substance to be conceived in the mind , that received motion from it-self , according to number and harmonie : aristotle , the first continual motion of a body natural , having in it those instrumental parts , wherein was possibility of life : dinarchus , an harmonie of the four elements : nemesius , divides it into phantasie , judgment , memorie ; aristotle in his physicks , into vegetative , sensitive , motive , appetetive , intellective : and ambrose parey , p. 895. saith , the soul is the inward entelechia , or the primative cause of all motions and functions both natural and animal , and the true form of a man : it seeth , heareth , smelleth , toucheth , tasteth , imagineth , judgeth , &c. and more exactly pag. 83. lib. 3. cap. 1. he saith the soule is commonly distinguished into three faculties : animal , vital , natural : the animal , into princial , sensitive , motive : the principal , into imaginative , ( seated in the upper part of the braine ; ) reasonable ( the middle part of the brain ; ) memorative , ( cerebellum , or after-braine . the sensitive , into seeing , ( the eyes ; ) hearing , ( the eares ; ) smelling , ( the nose ; ) tasting , ( the tongue , pallet ; ) touching , ( the body . ) the motive , into progressive ( legges ) apprehensive , ( hands . ) the vital , into dilative , or parts for respiration , ( weazon , lungs : ) concoctive , or parts for vital motion , ( heart and arteries ) understood by the pulsificke facultie . the natural , into nutrative , active , generative : which three are performed by the helpe of the attractive , ( the gullet ; ) retentive , ( lower passage , or the stomack ; ) concoctive , ( body of the ventricle ; ) assimulative , ( three small guts ; expulsive , ( three great guts . ) augustine and athanasius say it is a substance created , a spirit intelligent , invisible , immortal , incorporeal , like the angels . and there be several opinions of it's body : lucippus and hipparchus say , it hath a fierie body : critias and anaxemines , woolnor and others , an aeriall body : hesiod , an earthly : epicurius , fierie and airie : zenophon , watry and earthly : drone , a midle betwixt the spirit and the body : didimus and origen , a third substance . divers other conceptions and fancies there be , to uphold this ridiculous invention of the soule , traducted from the heathens , who by the booke of nature understood an immortality after death ; but through their ignorance how , or which way , this invention ( reported to be plato's ) was occasioned , and begot a general beliefe : and so they , and after them the christians , have thus strained their wi●s to such miserable shifts , to define what it is ; but neither conclude any certainty , or give satisfaction therein . yet since it is generally concluded to be in man , and of man ; but what , where , or how , no man knowes ; though such several opinions of it be , if but examined : i le pitch upon those which afford most conceptory definition : that is , that of aristotle , nemesius , or ambrose parey , which make the soule to be all the internal and external . faculties of man joyntly considered , or man anatomized : and thereto reply thus . all the faculties of man ( severally or together ) are all , and each of them mortal ▪ as well those that are peculiar to man , as those that are common to beasts : and if all those , with his corpulent matter compleating man , be proved mortal ; then the invention of the soule upon that ground vanisheth : which i thus prove . all elementary compositions or temperatures are mortal , and transitory : but mans faculties from the least to the greatest are temperatures : ergo , mortal . the minor is thus proved . that which is subject to increase and diminish , is a temperature . but all mans faculties , yea those of reason , consideration , science , &c. all that distinguish man from a beast , are augmented by learning , education , &c. lessened by negligence , idleness , &c. and quite nullified by madness : ergo. that those faculties are temperatures , i further prove , thus . a temperature is a qualitie ; and a quality may be in the subject , or absent from it , without the destruction of the same subject . but reason , understanding , &c. may be absent from the body their subject , and yet the body living : as , in mad-men , and persons in the falling-sickness ; and none will deny they are men at that same time : ergo. object . qualities of the body are subject to sense . but understanding , &c. subject to none : ergo. answ . a hot and drie braine is quick-witted , which by moysture and coldness is altered : and so we are disposed according to the present constitution of our bodyes . if this suffice not , i adde , that an effect is by passion from the cause , as motion cannot be without passion from that which moveth : for take away the cause , and the motion ceaseth : tolle causam , tollitur effectus : therefore quickness of wit cannot be without passion from heat & driness : for over-power that hot and dry braine with moysture and coldness , as may be with opium , and the hotness and driness thereof ceaseth , and dulness followeth . further , even from my opposites assertions , i prove this soule they so talke on , to be elemental , as woolnor & others , who ascribe unto it an aeriall body : for whatsoever is aeriall is elemental , else could it not be aeriall : ergo , this soule is elemental , and so finite . if this immortal spirit have an aeriall body , i wonder what would become of it , if a living man were closed up in a vessel , which were so solid every where , that the aire could not possibly evacuate , and there the man die ; either it must perish with the man , or else ▪ remaine there , through which there is no passage for its aeriall body : so that he so martyred hath an ilfavored paradice for his soul. and further , experience tells us ; if the former brain-pan be hurt , the senses are hindered , but the cogitation remaineth sound . if onely the middle-pan be harmed , the cogitation is maimed ; but the seat of sense keepes all the five senses whole : if any hurt befall both to the former and middle-pan , both sense and cogitation decay if the hinder-pan be disordered onely , the memorie alone , and neither sense nor cogitation receive harme . so that in veritie , man is but a creature whose several parts and members are endowed with proper natures or faculties , each subservient to other , to make him a living rational creature ; whose degrees or excellences of natural faculties make him in his kind more excellent then the beasts : so that though parey and others do so excellently set forth his several endowments , or properties of his several members , it doth not follow , that those faculties together are a being of themselves immortal : for as the members cannot be perfect members without them , so they cannot be faculties without their members : and separation cannot be without destruction of both : as attraction or heat is the propertie of fire , which cannot be , if fire cease ; nor fire be , if it cease : and as well may we say the heat of the fire continueth , after the fire is dead out , as those faculties when their body is dead : for spoile one , spoile both ; kill one , kill both ; this is in that , and that is in this : the form is so in the matter , and the matter so in the form , as thereby , and not else , is an existence , or humane entitie : and their being is in this union , and their union is in this being : so that , take away form , and matter ceaseth ; take away matter , and form ceaseth : destructio vnius est interitum alterius . the form is the form of the matter , and the matter the matter of the form ; neither of themselves , but each by other , and both together make one being : therefore if one be by the other , and thereby both together ; then one cannot consist without the other , but must both perish together : for nothing can consist without that , by which it is . but suppose on the contrary , one could consist without the other , as they say the soul can without the body ; then one may be generated without the other , soul without body , and so according to their preposterous precepts , it is not unnatural for a woman to bring forth a spirit , that hath neither flesh , blood nor bones , instead of a child . or if one be without the other , as form without matter ; masse concepted , without the facultie conceptive : then should all corpulent substances be as infinite as god , without beginning , and be of themselves , and themselves gods : but i hope all grant both impossible : therefore they must as well end together , as begin together ; and begin together as end together . moreover , experience further tels us , that they neither can be , nor consist without other : for if nature be deprived more or less in her work of conception , of her due , ( her forms or conceptions being by her power formative or conceptive , or her formed faculties by her facultive formes ) her effect is accordingly : if membrally impedited , a membral impediment ; if totally impedited , a total frustration of matter and form , in both : for he that is borne without any member , hath neither form nor faculty thereof at all ; or with any membral imperfection , that part hath not its perfection either of form or facultie : so cometh it that some are borne fooles , and never can be wise : therefore their original being must be together . and that their ultimate end is together , we see , that the eye is no eye without the sight ; and sight no sight without the eye : and so of all the other senses and faculies e minore ad majus . wherefore , membral perfection is not so much in shape as in virtue ; and virtual perfection not so much in masse as in due proportion , and both joyntly make natural perfection , which is the gift of god , or natures general instinct : so , as one can by no means be without the other , so one cannot subsist without the other : for could there be a facultive subsistence ( as that of the soul is made ) without its body ; then a man might live when his head were cut off . further , this facultive gift , or natures endowment , can no more be said to be a subsistent living spirit , without its receptacle , then the sun-beames without the sun , which are the gift or propertie of the sun. but the being of this communication must be in the subject , as levitie in the fire , ponderositie in the earth : and though the natures of things , be immediate communications of gods power to nature , yet disjunctively those communications are no entities , without god be so many several beings ; for in that sence they are not communications , but absolute beings of themselves ; for betwixt facultie and subject is a relation to communication , as betwixt father and son to fatherhood ; neither without other , nor it without both : and to say notwithstanding , as this fancy of the soul importeth , that there may be a facultive subsistance without its subject ; then natures several faculties must not be the several communications of one being , but so many absolute irrelative beings of themselves : so that this doctrine of the soul implyeth , no god ; if a god , so many several gods as faculties : and if but one , then it chops that one smaller then herbs to the pot : therefore facultie ceaseth with its subject , or with the subject god gathereth to himself the power , and yet his power no more by retraction , then less before by communication ; and so but one being , in whom all things are , or one ens entium . moreover , those several faculties cannot be united or comprehended in one body , but by the several members of the same body ; for we see , if the member decay , the facultie decayes : therefore their unite subsistance must be terminated membrally in the body : and if it were possible they could subsist , separated from their members ; then in that separation their being could not be conjunct or unite , for want of that which tyed them together , the several members : and so , if any being , so many several beings as several faculties : if any soul , so many several souls : a phantasticke soul , a rational soul , a memorative soul , a seeing soul , a hearing soul , a smelling soul , a tasting soul , a touching soul ; with divers other souls of all sorts and sizes . and further , that those faculties are thus in their subjects , and are not without them , ( as accidens non est nisi in subjecto , ) we see , that they increase and grow with their subjects , and perfect together : for a child is totally proportionated ( as adam when god formed him of the earth ) before the vitall facultie be actual , ( as parey saith ) and the rational requireth a due process of time after birth , before it be ripe to bring forth the fruit of rationality ; and as its subject groweth and ripeneth , so it increaseth and perfecteth : for it is impossible , that the thing which is not actual in it self , should have a second thing actual in it ; and rationality in an infant , is no more in it then a chicken in the egge , onely in posse : therefore a child cannot possibly ratiocinate , before it be actually rational ; which cannot be before organical perfection : for reason cannot be , and not shew it self ; shew it self , and not be , for its being is its rationality , and its rationality its being : therefore as its organs are potential ▪ it is potential ; and as its organs are weake and imperfect , it is weake and imperfect ; and as they are perfect , it is perfect : therefore faculties increase with their subjects ; and if increase , they must decrease . anatomize man , take a vew of all his lineaments & dimensions , of all his members & faculties , and consider their state severally , & all are transitory , even all that goeth to the subject man is corruptible , and himself but a bundle of corruption , or curious mass of vicussitudes . if all of man that goeth to his manhood be mortal , where then , or what is this immortal thing the soul they talke of ? we have examined all his parts and faculties , and find even all mortal : it is not sure his prima materia , though ingenerable , incorruptible , insensible , indefinite , &c , nor his forma prima , that principle which first gives essence to a natural body ; the first active principle , informing and figurating the first matter , sui appetentem ; for both are general to the whole creation , whose efficient cause is onely immediately god himself , by whose power all things that are made , shall be returned to that of which they were made , their materia prima , or created matter : so that , ( as solomon saith , ) man hath no pre-eminence above a beast , even one thing befalleth them . what reason is there now , that mans faculties in a higher degree , should be an immortal spirit , more then a beasts in a lower degree ? but both elementary and finite . further ▪ if it be not unnatural that seeing , hearing , &c. should be producted by an elementary operation , as none deny in the propagation of beasts : why is not the rational facultie in man as natural in man , and may as well be producted elementarily by man , as the other by beasts , & be as actually mortal ? if this suffice not , observe ; substantia non recipit majus aut minus , a giant is no more a man then a dwarfe ; there may be a gradual distinction , and yet no essential difference ; degrees of faculties in several persons , and yet the faculties the same , and of one nature , though not equally excellent : and the degree doth not make a facultie more a facultie , or less a facultie : therefore , if the said faculties in an inferiour degree be elementary , so must they in a superior : but in brutes , whom none deny to be wholly mortal , and all their faculties elementary , have our most noble parts & faculties scattered amongst them , though in an inferiour degree , as ambr. parey said , ( lib. 2. chap. 1. ) if we will diligently seach into their nature , we shall observe the impressions of many virtues : as of magnanimitie , prudence , fortitude , clemency , docilitie , love , carefulness , providence ; yea , knowledge , understanding , memorie , &c. is common to all brutes , the affections and passions of the mind , all his qualities good and bad , and every facultie he hath is to be found more or less amongst them : and parey further saith : they are of quick sense , observant of the rights of friendship and chastitie , they submit themselves to the discipline of man , they have taught man many things , &c. the hare is eminent for memorie , the dog for apprehension and fidelitie , the serpent for wisedome , the fox for subtiltie , the dove for chastitie and innocency , the elephant for docilitie , modestie , and gratitude : plinie saith , he cometh neare the understanding of a man , that they worship the moon and stars ; plutarch , that they worship the sun rising : the ape is eminent for imitation and understanding , the turtle for love , the crocodile for deceit , the lambe for patience , the waspe for anger , &c. and for his five senses , he is by them exce'd . aper auditu nos vincit , aranea tactu , vul●ur odoratu , lynx visu , simia gustu . thus man in sensu diviso is to be found amongst the other creatures , and in him alone those several faculties are eminent sensu conjuncto , and so onely capable of god : therefore those faculties being elementary in an inferiour degree , in an inferiour creature ; why may they not be ▪ elementary in a superiour , degree in a superiour creature ? now from all , this followeth , that if in man be an immortal spirit , then divers other creatures have the like , though not in the same degree ; for if degree therein should make or marre the thing it self , then some would have no more soul then beasts , and some less ▪ as , mad-men and fooles no more ; and infants less . if it be the rational facultie , then all men are born without souls , and some before they had souls , as infants ; and some after their soul is gone , as mad-men that live and perish in their madness ; and some would be born , live , and die without souls , as fools ; and some would have souls but by fits and jumps , as drunkards , persons with the falling-sickness , &c. nay all of us spend a great part of our dayes without our souls ; for while we are in sound sleep , our rationality ceaseth pro tempore : thus this immortal spirit goes and comes as occasion serves . that which is finite and mortal , ceaseth from the time of the grave , till the time of the resurrection ; but whole man is finite and mortal . ergo. minor proved . that which is elemental , is finite and mortal : but whole man is elemental . ergo. minor proved . all that is created , is elemental . but whole man is created : ergo. major proved . that which is material , is elemental . but all that is created is material : for that which is not material , is nothing . major proved two ways . first , if that which is matter , be not compounded of the four elements , then that which is no matter must be compounded of them , else no composition at all ; and besides the four elements , there is nothing else to compound with , or to make this or that matter or thing of . but no matter is uncapable of composition ; for of nothing comes nothing : therefore , that which is matter , is compounded of the four elements . secondly , if matter created be not elementary , then the heavens and the earth , with the things therein contained , which are infallibly matter created , are void of the elemental properties , to wit , heaviness , lightness , thickness , thinness ; heat , coldness ; moysture , dryness . but experience teacheth , that the heaven and the earth , with the things therein contained , are not void of those properties , but are essentially consistent thereof . ergo , matter created must needs be elementary . and so whole man being matter created , is elemental , finite , and mortal : and so ceaseth from the time of the grave , till the time of the resurrection . another argument disproving any actual immortality to be in fallen man. if there be an immortal soul ( as is imagined ) in man , then it must be neither hot nor dry , nor cold nor moyst ; neither thick nor thin , nor heavy nor light ▪ for all such compositions in fallen nature , are mortal and finite , ( as before proved , ) for they are elemental . but every thing in nature must be one or some of those , or all those together : for in nature nothing can be , but it must be hot or dry , cold or moyst , thick or thin , heavy or light ; for of those radical qualities the whole creation consisteth : that is not a creature that is not composed thereof . if there can be any thing in nature void of those qualities , let it be named , where it is , how it can be , what and whereof it is , and that shall be called the immortal soul ; but such a thing to be in nature , is past imagination , yea , absolutely impossible . therefore , no immortality in fallen man : as he is wholly elemental , so is he wholly dissoluble : every element returnes to its centre ; his earthly part unto the earth , his moysture or watery part unto the water ; his warmth or firy part , to the seat of fire , his airy part unto the air : and thus the composition man returneth to his simples , and so ceaseth from his being ; and is become as before that composition , or elemental conception : imagine how it was before he was formed , conceived , or born ; and even so is it with him when he is dead : for as before his conception , he was in his elements ; even so after his death he returneth to the same , and hath no more being , nor otherwise , after death , then before life : and so there is no more time to him after his death to the resurrection , or recomposition of his elements , then there was to him from the creation to his birth , which is none at all . another argument . that which is not partly immortal as well as mortal , doth cease from life or being from the time of the grave till the resurrection . but man is not partly immortal as well as mortal . ergo. minor proved . that which is partly immortal , partly mortal , hath two lifes or beings . but man hath not two beings or lifes . therefore , man is not partly immortal , partly mortal . major and minor proved , and first the major . if that which is partly mortal , partly immortal , have not two lifes or beings , then that being must be all a mortal being [ and then whole man dies ] or else all an immortal being , [ & then whole man lives for ever ] or else his flesh is no more part of him , then a tree is part of an house ; and so when the heads-man chopt off the bishop of caterburies head , he cut off no part of the man : therefore , man must either be all mortal , or all immortall ; or that which is partly mortal , partly immortal , must have two beings or lifes . minor proved , to wit , that man hath not two lifes or beings . if there be two distinct lifes or beings in man , then one creature is two creatures ; for the distinction of beings , is the distinction of creatures . but for one creature to be two creatures , is impossible . ergo , there cannot be two beings in man. that the distinction of beings is the distinction of creatures , i prove thus . if the distinction of beings be not the distinction of creatures , then a man is a bull , a beare , a lion , a dragon , &c. yea , all things is one thing , and one thing is all things . but man is not a bull , a bear , a lion , &c. therefore , the distinction of beings is the distinction of creatures . the consequence proved . if my being did not distinguish me from an owl and a woodcock , and thy being the same ; then an owl and a woodcock were both writer and reader . but an owl and a woodcock is neither writer nor reader : therefore the distinction of beings must needs be the distinction of creatures . and so it is impossible for one man to have two beings , except one man be two men . therefore , if he have not two beings , he hath either none , or but one ; and if but one , that must be all mortall , or all immortal : for contraryes cannot possibly be in one object . now if he be all mortal , then he must all die ; if all immortal , then he must all live for ever ; but our dying natures witness against that : therefore this must be the sum of all , that whole man is mortal . therefore well saies tertullian , in his book de anima , that the soul and body of man are both one ; which , saith saint jerome , in his epistle to marcellina and anapsychia , was the opinion of the greatest part of the westerne churches . and saint austine in his four books of the original of souls , leaves the question undecided ; neither dares he rashly determine any thing . and his second book of retractions , chap. 56. doth witness that he continued in that opinion to his death . as testifieth moulin in his anatom . pag. 67. chap. ii. considerations from the creation , fall , and resurrection of man , disproving the opinion of the soul , imagining the better part of man immortal ; and proving him , as a reasonable creature , wholly mortal . having had some consideration concerning the state of the question in hand , from the dictates of nature and reason ; let us repair to the unerring rule of the scriptures , to see how this mortality is either proved or disproved thereby . and first , we may consider that the scripture saith , that when god had molded , formed , and compleatly proportionated adam of the dust of the ground , he breathed in his face the breath of life , and man became a living soul , gen. 2.7 . here , first , we are to consider that we are not to speak of man , as the title or word man may be ascribed to the humane shape or carcasse , as in this place it seemeth it is , by way of distinction from other forms ; but of such an humane shape or carcasse as is a living soul : and so alwayes when we speak or treat of man in this point of difference , we are not to mean his carcase in humane form or shape onely , but as he is a rational living soul in that form , and so call'd man : for the text ascribeth the title of man to him , both before and after the breathing in his face the breath of life ; and man became a living soul : therefore that living soul was man. that which was formed or made of the earth , became a living soul , or creature , by the breathing [ or communicating ] the breath of life [ a communicative rational , faculty , or property of life in his kinde . ] that liveless lumpe became a living soul ; and not such a living soul , another creature , a distinct being of it self , was infused into that formed matter , that had its being before that infusion , and can be when the body ceaseth , as is vulgarly supposed . that which was breathed before it was breathed , was not a living soul ; but that which was breathed upon , became the living soul ; no living soul was ascribed to man , before that : so that man was formed , and man became a living soul , as paul saith , 1 cor. 15.45 . the first man adam was made a living soul , which was his natural body , as vers . 44. of whom was the woman , both innocent , free from sin , and so from death and mortality : for the wages of sin is death , romans 6.23 . therefore before sin there could be no death ; but as by one man sin entered into the world , even so death by sin , rom. 5.12 . and by the offence of one man , judgement came upon all men unto death , vers . 18. and 1 cor. 15.21 . by man came death : therefore man was created free from the power of death , so to continue ; but in the day he did eat the forbidden fruit , he became mortal : and as he was made a living soul , 1 cor. 15.45 . so by transgression a dying soul , gen. 2.17 that is , in dying to die ; or by becomming mortal , be dissolved , or return to what he was , the dust , gen. 3.19 . namely , his elements . thus man was gloriously immortal , yet no longer a creature incorruptible , then during innocent : for ( gen. 2.17 . ) god said , of the tree of the knowledge of good and evil thou shalt not eat of it , for in the day thou eatest thereof , thou shalt surely dye ; or , dying thou shalt die : that is , thy immortality shall be changed for mortality : immortal adam shall be made mortal ; not apart of thee , but thou shalt surely dye , even whole man , without the least exception of any , the worst or noblest part of him , unless god had a mental reservation : but even the same thou that livest , thou shalt surely die : that must die wherein was life : then surely if he had an immortal soul , which is the life of the body , that must be made mortal . the result of all which , is this : that what of adam was immortal through innocency , was to be mortalized by transgression . but whole adam ( quatenus animal rationale ) was in innocency immortal . ergo , all , and every part , even whole man , was lyable to death by sin : and so consequently , if adam had then such an indefinable thing in him , & of him , without which he was not man , ( as is vulgarly supposed , and zealously meintained by the church of rome , england , &c. ) as an angelical spirit , that neither could , nor can be subject to mortality : then he had that he had not ; which made him be what he was not : he sinned with that , with which he could not ; which made him fall when he did not : for if adam sinned , and that not , it was no part of him ; so that adam was a living soul , when he was not . and if adam sinned with that which he had not , he sinned with that with which he could not ; which made him fall when he did not : which bo-peepe in impossible : for if adam was mortalized , and that not , it was no part of him ; this they must confess or else the otheer follows . now whereas many from the expression of god's breathing into man the breath of life , and he became a living soul , conceive an angelical entitie ; a supernatural , spiritual , infinite existence to be couched in the flesh , or mens corpulency ; whose being doth not depend on it , but is proper and peculiar to it self : let such know , that so weake is the ground from whence it is concepted , that by the same reason the like may be said of fish , birds , and beasts ; for the breath of life , and a living soul , is ascribed to them , as well as to man , gen. 7.21 . to which read the margent in r. jatran , compared with vers . 28. and vers . 30. and to every beast of the earth , and to every foul of the aire , and to every thing that creepeth upon the earth ; wherein there is a living soul : see the margent . this being thus cleared and proved from adams creation and innocency ; let us proceed to his fall , restitution , and resurrection ; who eating of the forbidden fruit , god fulfilled his threatned curse upon him , saying , ( gen. 3.19 . ) in the sweate of thy face shalt thou eate bread , till thou return unto the ground ; for out of it wast thou taken : for dust thou art , and unto dust thou shalt return . here he is plainly disrobed of all his immortality ; he must to dust , without the least mention of any being thereafter , either of part or whole , till the resurrection : for then , and not before , mans immortality is in actual being , whose beatitude and infelicity comes through faith and infidelity . so that death reduceth this productio entis ex non-ente ad non-entem , returnes man to what he was before he was ; that is , not to be : psal . 115.47 . the dead praise not the lord , neither they that goe downe into silence : and psal . 116.4 . his breath goeth forth , he returneth to the earth , in that very day his thoughts perish . ( see more , pag. 5 , 6 , 7 , 8. ) but christ the second man adam , who is made a quicking spirit , 1 cor. 15.45 . at the resurrection restoreth this non-ented entitie to an everlasting being , 1 cor. 5.42 . it is sowne in corruption , it is raised in incorruption . thus mortality is derivated to all adams posteritie : the first man ( quatenus homo ) is of the earth earthly : as is the earthly , such are they that are earthly : ( 1 cor. 15.47 , 48. ) but the earth of which man is , is corruptable , and shall be burnt up with fire , 2 pet. 3.10 . therefore whole man is corruptable : for as in adam all dye , ( 1 cor. 15.22 . ) even so in christ shall all be made alive ; what fell in adam , shall be raised by christ ; what was mortalized by the earthly man , shall be immortalized by the heavenly man : wherefore all , not a part of man was mortalized by adam ; or else onely the fallen part must be redeemed ; and not the whole man : for no more of man then fell , was redeemed ; and if the body onely fell , and his formal part ( his soul ) continued immortal , then that part of man ( his body onely ) was purchased , not his constitutive or better part , his soul : so that the bodies onely of the reprobate , according to this fancy , shall be damned ; for nothing of adam , but what fell of adam , can be made lyable to condemnation ; and what of him stood , shall stand , as well as the angels that never fell : but in christ we are compleat , col. 2.10 . therefore in adam totally fallen . further : if adams fall was not a compleat change of his whole manhood , from immortality to absolute mortality of the whole ; then in the day that he did eate ( the forbidden fruit , ) he did not surely die ; for he implyes his man-hood , ( and my very opposites confess the soul the very essence and being of man-hood : ) and [ in the day ] and [ surely dye ] imply execution as well as transgression to be then ; for both have equally relation to the day : in the day that thou eatest thereof thou shalt surely dye : so as well may we say , he did not eate , as did not die that day . and if nothing dyed , that is , became mortal , but his body ; then that dyed , & his soul lived , that is , must be as it was at first , before god breathed life into it , that is , a dead corps , and indeed was never other , if the soul were a distinct being of self , and all life in it self ▪ and the body but an instrument to it , whereby it performeth all motion and action ( as nemesius on mans nature , p. 266. with others , maintain : ) and thus it must needs follow , that this death threatned was a meer scar-crow , even nothing at all ; for he , that is , his constitutive part ( his soul ) continued immortal , and unchanged , and used his body instrumentally , as it did before the transgression . and if it be answered ; it became sinful and subject to sin , and so of final condemnation in hell at the length : i reply ; that before he sinned , he was subject to sin , or else he could not have sinned , for quicquid est in actu , prius fuit in potentia ; and if the wages of sin be death , then he must be of necessity subject to death the effect , as well as sin the cause , at the same time : and so consequently , the souls possibilty of sinning being producted into actual sin , the soul must have its wages , actual mortality . further , if the souls death be onely that of hell ; so then principal or efficient cause deepest in the transgression was less punished , then the instrument , the body being but the souls instrument whereby it acts and moves : as if a magistrate should hang the hatchet , and spare the man that beat a mans brains out with it : and so the soul suffer the last death , and scape the first : which is as preposterous , as , if this death should be received before this life . moreover : condemnation in hell is not properly , but remotely the reward of adams fall ; for properly condemnation is the wages of infidelity , or unbeliefe in christ , as salvation is of beliefe : so that none can be condemned into hell , but such as are actually guilty of refusing christ ; because immortality or the resurrection cannot be by propagation or succession , as mortality from adam to his issue ; and so the child , though temporally , yet shall it not eternally be punished for his fathers sin , but his condemnation shall be of himself . if the soul ( as they say ) be the very life , or have all life in it self , and the body but its instrument ; then the body now hath no more life in it , then when it is reduced to the earth ; but is as dead as a dore-naile : and so at the resurrection cannot be raised from death ; for that which never had life , cannot be raised from death ; and the union of it to the soul at the resurrection they fabulate on , is but an addition of corpulency or gross matter to the soul ; which in truth is no resurrection at all from the dead , no more then the restoration of flesh lost by famine , sickness , &c. for resurrection from the death , is not the addition of gross matter to life ; but the restoration of life from death : so that the restitution of lost flesh now to the soul , is in quality as much a resurrection from the dead , as the addition of the whole body to the soul at the last day ; which is to say with the sadduces , there is no resurrection from the dead . but the soularies , i know , are loth to be branded for sadduces ; which how they will avoid , i cannot see : for if the soul live separated from the body , the body cannot be raised from the dead , except the body had a life of its own , differing from that of the soul ; and so a man must have two lives ( as they say a cat hath nine : ) the one mortal , the other immortal ; and at the resurrection have two immortalities . if the soul be of a distinct being from the body , and sinned as the body , and thereby incurred the condemnation of hell ; then must the soul have a particular redemption from thence , as the body from the grave ; or else it must perish there for ever : and if christ redeemed us from thence , then he must suffer the same eternal torments ; that is , the worme of conscience , despaire , everlasting chains of darkness , &c. but those he never suffered , as witnesseth doctor ames to bellarmine . ergo. if you urge , that in his agony and sweating of blood , he suffered equally with the torments , and therefore might be said to suffer eternal toments , though he was never personally in hell ; then may we as well say , that by his agony , &c. he suffered paine equivalent to death , and therefore might be said to have suffered the death of the grave , though personally he had never been in the grave : for there is a greater equivalency betwixt those sufferings and the grave , then betwixt his sweating of blood and the torments of the damned spirits in hell . chap. iii. scriptures to prove this mortality . job 3.12 , 13 , 16. why did the knees prevent me ? or why the breasts that i should sucke ? for now i should have lien still , and been quiet ; i should have s●ept ; then had i been at rest : or as a hidden untimely birth ( marke ) i had not been , as an infant that never saw light . job 4.19 , 21. how much less on them that dwell in houses of clay , whose foundation is in the dust , which are crushed before the moth . doth not their excellency which is in them goe away ? they die even without wisedome . job 14.1 , 2. man that is borne of a woman is of few days , and full of trouble ; he cometh up like a flower , and is cut down : he fleeth also as a shadow , and continueth not : ( and vers . 7 , 8 , 9 , 10 , 11 , 12. ) for there is hope of a tree , if it be cut downe , that it will sprout againe , and that the tender branch thereof will not cease : though the roote thereof wax old in the ground , and the stock thereof die in the earth , yet through the sent of water it will bud , and bring forth branches like a plant : but man dyeth and wasteth away ; yea , man giveth up the ghost , and where is he ? as the waters fail from the sea , and the flood decayeth , and dryeth up , so man lyeth down , and riseth not , till the heavens be no more , they shall not awake out of their sleepe . psal . 103.15 , 16. as for man , his dayes are as grass , as a flower of the field , so he florisheth , for the wind passeth over it , and it is gone , and the place thereof shall know it no more . from these places compared , we may see , that man ( not his flesh onely , for that makes not man ; but flesh and spirit sensu conjuncto make man ) is not as a tree , when he is cut down , whose spirit liveth , and sprouteth forth , and continueth : but as the flower of the field , ( not the stalke , but the bare flower , ) which totally fadeth and perisheth : therefore man is wholly mortal : he shall die , and the son of man shall be made as grass , isa . 51.12 . ezekiel 13.19 . to slay the souls that should not die , and to save the souls that should not live . psal . 7.1 , 2. save me , &c. lest he teare my soul like a lion , renting it in pieces , &c. psal . 89.48 . who can deliver his soul from the hand of the grave ? psal . 19.10 . lev. 21.1 , 11 , and 19.28 . numb . 5.2 . and 19.11 , 13. hag. 2.13 . in all which places , the words dead body in the original is soul . see jun. annot. lev. 21.1 . 2 cor. 5.1 , 2 , 3 , 4. there out being after death is called , a building of an house not made with hands , eternal in the heavens : with this the apostle desires to be clothed ; and what it is , he defines , viz. mortality swallowed up of life : whence it is most evident , that all his hope of future life was grounded upon the resurrection ; and that his hope was altogether grounded thereon , he confirms , 1 cor. 15 , arguing , if christ be not risen , the dead should not rise : and ( vers . 18. ) they which are fallen asleep in christ are perished : and ( vers . 14. ) then is our faith also in vaine ; whose end ( 1 pet. 1.9 . ) is the salvation of our souls . how should then all be in vaine , if our souls as soon as breath is out of the body enter into glory and salvation ? for by that , though there were no resurrection of the flesh , we should receive the end of our faith , the salvation of our souls . nay further , he maketh all our hope to be in this life , if there be no resurrection ; for vers . 19. having showne the evils that follow the denyall of the resurrection , faith ; if in this life onely we have hope in christ , we are of all men most miserable : vers . 32. saint paul said , if after the manner of men i have fought with beasts at ephesus , what advantageth it me , if the dead rise not ? whence plainly appeares , that the denyal of the resurrection confines all our hopes and advantages within this life ; and so all our sufferings , persecutions , prayers , faith , &c. were to no purpose : which could not be , by this soulary fancy of present reward of beatitude after this life . 1 king. 2.2 . david saith to solomon , i goe the way of all the earth : that is , as the earth must see corruption , so must he ; and if his soul were part of him , yea , himself , so must it ; else should he not go the way of all the earth . and the expression in joshua 2.13 . deliver our lives from death , importeth absolute mortality : for if death be not dissolution of life , or its deprivation , how can it be said to suffer death ? not by a bodily separation , for that is but as the laying down of a burthen , wherewith it was clogged and tyred , whereby it is made more lively ten thousand times , ( as , my opposites confess ) and so , can no more be said to be dead , then a porter when he is disburthened of his load . job 34.15 . all flesh shall perish together , and man shall turn again unto dust . that which is born of the flesh , is flesh , john 3.6 and , flesh and blood cannot inherite the kingdome of god , 1 cor. 15.50 . but this spirit , the soul so idoliz'd , ( if such a thing be ) is borne of the flesh ; for in the wombe a child is a living soul , and is so borne of the mother that is flesh . therefore this soul is fleshly , and cannot enter into the kingdome of glory , till corruption have put on incorruption ; which cannot be , but by death : thou foole , that which thou sowest is not quickened except it die , 1 cor. 15.36 . eccl. 3.12 . that which befalleth the sons of men , befalleth beasts ; even one thing befalleth them : as one dyeth , so dyeth the other : they have all one breath , so that they have no preheminence above a beast : for all is vanitie . wherefore if their breath be all one , then god breathed no other breath , ( that is , life or soul , ) into man , then he gave to beasts : so that if man be fallen , and the beasts be cursed for his sake , man must be equally mortal with them . 1 tim. 4.8 . i have fought a good fight , i have funished my course , i have kept the faith : henceforth there is laid up for me a crowne of righteousness , which the lord the righteous judge shall give me at that day ; and not to me onely , but to all them that love his appeareing . here from the finishing of his course a crowne being laid up , ( which is even the same which peter , epist . 1 cap. 1.9 . maketh the end of our faith , the salvation of our souls ) to be given at that day , concludes an intermission to him and us till then . 1 tim. 6.14 , 16. keepe this commandment until the appeareing of our lord jesus christ , who onely hath immortality , dwelling in light which no man can approach unto ; whom no man hath seene , nor can see . whence appeareth , that none ever entered into heaven since the creation . and it is in vaine for my opposites to say it is meant of the corpulent matter onely ; for they make the soul the very manhood : and none that enter therein , enter by halfes and peecemeal : and this is confirmed by joh. 3.13 . and no man hath ascended into heaven , but he that came down from heaven , even the son of man , which is in heaven . psal . 6.5 . for in death there is no remembrance of thee ; in the grave who shall give thee thanks ? psal . 89.11 , 12. shall thy loving kindness be declared in the grave ? or thy faithfulness in destruction ? shall thy wonders be known in the darke ? and thy righteousness in the land of forgetfulness ? isa . 38.18 , 19. for the grave cannot praise thee , death cannot celebrate thee : they that goe down into the pit cannot hope for thy truth . the living , the living , he shall praise thee , as i do this day : the father to the children shall make known thy truth . hence it is plain , that during this death man is void of actual being : for had he then an incorruptible or present actual being in glory , he should be more capable of the praise and remembrance of the lord , then he was before he dyed . job 3. from the 11. to 20. why dyed i not from the womb ? &c. for now should i have lien still , and been quiet , i should have slept , and then i should have been at rest ; as a hidden untimely birth , i had not been ; as infants that never saw light : there the prisoners rest together , they heare not the voyce of the oppressour . hence followeth , that during this death there is no more present being to man , then to an hidden abortive embryo in this life ; and no more capability , then light to unborn infants ; nor more oppression or torment , then where there is none to oppress : which is to say , he absolutely is not : answerable to that of jacob , me have ye bereaved of my children : joseph is not , and sime●n is not , gen. 42.36 . to this adde psal . 146.2 . job 7.21 . for now shall i sleepe in the dust , and thou shalt seeke me in the morning , but i shall not be . 2 pet. 1.25 . isa . 26.14 . psal . 39.13 . o spare me , that i may recover strength , before i goe hence and be no more . job 4.17 , 19 , 2o , 21. whose foundation is in the dust , they perish for ever : that is , cease to be , till the resurrection . luke 20.37 , 38. now that the dead are raised , &c. relating to exod. 3.6 . i am the god of abraham , &c. from whence christ proveth the resurrection : but if abraham , isaac , &c. had then lived in their souls , it had been no argument to prove the resurrection ; for he had been the god of living souls , abraham , isaac and jacob , though there had been no resurrection . besides , he saith all live unto him : and this saying is ascribed unto the dead : therefore , as well may we argue from thence , that they lived in their bodies , as say , they were dead in body , but alive in soul unto god : for it is impossible to be potentially and actually living at the same time . joh. 12.24 . except a corne of wheat fall into the ground , and die , it abideth alone : but if it die , it bringeth forth much fruit : compared to 1 cor. 15. thou fool , that which thou sowest is not quickened , except it die . therefore the soul not dying ( as the soularies fabulate ) nor falling into the ground , must abide alone , and cannot bring forth fruit at the resurrection , but must abide a bare soul without a body : and the body having no life in it , falling into the ground , cannot die , ( for both vegetative , sensitive , and rational life is ascribed to the soul ) but must likewise abide alone , and cannot be quickned ; which is a flat denyal of the resurrection : yet though fundamentally the soularies thus deny the resurrection , yet verbally they say there is a resurrection ; which must needs be a strange one , and as ridiculous as strange , stated after their imagination : for the soul not falling into the ground , nor dying , must needs abide alone : therefore if the body be raised after their conception , man would be divided into two immortalities , and both alone ; one might be in the north , the other in the south ; the soul in one place , and the body in another ; yea , the soul in hell , and the body in heaven : for the body by their grounds is as innocent from sin , as the knife wherewith a man is stabed is free from murther ; and the soul as guilty of all sin , as the murtherer is of the murther : & the scripture condemneth the guilty , & saveth the innocent ; adjudgeth one for heaven , and the other for hell . o monstrous resurrection ! i hope the soulary champions , the priests of the church of england , may be ashamed longer to assert the soul to have all life in it , and the body to be but the souls instrument whereby it acts and moves ; and henceforth cease to delude and stop the mouthes of the people with a bare verbal resurrection ; that the end of their faith may be sutable to christ jesus the foundation , on which it is to be built , both real and infallible . john 11.43 , 44. and jesus cryed with a lovd voyce , lazarus , come forth : and he that was dead [ four days , vers . 39. ] came forth bound hand and foot with grave-clothes , &c. if lazarus soul were in heaven them four dayes , he received dammage and not vantage by that resurrection : but it is idle to thinke that he which purchased heaven by his blood , should fetch any out after they were in : and once there , it is impossible to come from thence ; for should they , it were point-blank against the nature of his death ; who could not worke against himself , no more then god can lye . 1 pet. 1.5 , 7 , 9 , 13. compared ; as , who are kept by the power of god through faith unto salvation , ready to be revealed in the last time ; that the trial of your faith , &c. might be found unto praise , and honour , and glory , at the appearing of jesus christ : receiving the end of your faith , the salvation of your souls : and hope to the end , for the grace that is brought to you at the revelation of jesus christ : whence it is plain , that the end of our faith , the salvation of our souls , is referred to the day of judgment : and luk. 21.28 . then is our redemption ; & rom. 8.23 . our adoption , to wit , the redemption of our body ; one with that , which peter calls the salvation of our souls : & act. 23.6 . & 24.21 . & . 26.6 , 7. paul maketh the end of all his hopes and , faith to be onely in the resurrection : and 1 cor. 15.18 . saith , if the dead rise not , believers , of all men , are most miserable ; which could not be , if they had souls which went presently into glory , and the wicked had souls went into torment , though there were no resurrection : yea , the day of judgement throughout the whole world , is made both the day of salvation to the righteous , rom. 2.16 . 1 thes . 1.5 , 7. 1 pet. 1.5 , 9 , 13. 2 pet. 3.7 . joh. 5.29 . mat. 25.34 . then shall he say , come ye blessed ; therefore not before then : and the day of condemnation to the wicked , rom. 25 , 9. 2 thes . 1.6 , 8 ▪ 9. job 21.30 . pro. 16.4 . acts 3.19 , 1 pet. 1.10 luk. 21.28 . joh. 5.29 . mat. 25.41 . then shall he say , depart , &c. therefore not before then , mat. 7.23 . john 3.5 . except a man be born of water and the spirit , he cannot enter into the kingdome of heaven : compared to rom. 6.3 , 4 , 5. know ye not , that so many of us as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism into death ; that like as christ was raised from the dead by the glory of the father , even so we also should walk in newness of life , &c. and to these , adde 1 cor. 15.29 . else what shall they do that are baptized for the dead , if the dead rise not at all ? why are they baptized for the dead ? these places joyntly holding forth the external ordinance of baptism , or signe of the new covenant , which carieth the full representation of the whole worke of redemption , or perfect figuration of the new covenant ; do manifestly set forth this mortality : for the death , burial , & resurrection of jesus christ cannot in the external ordinance of bap●isme be represented , as those places ●old forth it doth ; but by baptizing , that is , dipping or submerging the whole man into the water , the evidence that whole man shall die , and whole man be raised again , by the total death and total resurrection of jesus christ . 1 cor. 11.26 , for as often as ye eat this bread , and drinke this cup , ye do shew the lords death till he come : the bread and wine signifying his body and blood , as a sign of his death , shew plainly that his death was total ; which could not be , if his life shrunk into his soul , and still lived . but from hence is plain , that not onely body , but life it self was offered and dyed : for lev. 17.24 . the life of all flesh is the blood thereof : compare gen. 2.4 , 5. but flesh with the life thereof , which is the blood thereof , shall you not eat , and surely your blood of your lives will i require , at the hand of every beast will i require , and at the hand of man , &c. will i require the life of man : whoso sheddeth mans blood , by man shall his blood be shed . to these , adde 2 sam. 1.16.8.27 , 28. and 16.8 . mat. 23.30 , 35. with various such-like places ; all which plainly shew the life of all flesh , as well of man as of beast , is in the blood ; else christs death , by the representation of his blood , could not be set forth , nor could any by the effusion thereof die : but his soul , blood , or life , was poured out unto death : therefore his death was not in part , but of the whole man. psal . 89.48 . what man is he that liveth and shall not see death ? shall he deliver his soul from the hand of the grave ? acts 1.13 . he seeing this before , spake of the resurrection of christ , that his soul was not left in hell , neither did his flesh see corruption . eccl. 4.1 , 2 , 3. doth shew , that the living do suffer oppression , but to the dead is none : and chap. 9.4 , 5. they know not any thing ; for a living dog is better then a dead lion : therefore psal . 146.2 . david saith , i will sing praises unto my god while i have any being ; implying , that in death there is no humane being . james 4.14 . our life is even a vapour that appeareth for a little time , and then vanisheth away . rev. 16.3 . every living soul in the sea died , chap , 20.4 , 5. dead souls lived again . chap. iv. objections extorted from scripture answered . object . 1. therefore we are alway confident , knowing that whilst we are at home in the body , we are absent from the lord : we are confident , i say , and willing rather , to be absent from the body , and to be present with the lord , 2 cor. 5.6 , 8. whence is inferred a present injoyment of glory immediately after death . i answer , that both the foregoing and subsequent matter deny such an interpretation , or consequence : for before , wishing to be clothed with our house from heaven , on which is this expression of being present with the lord , he expounds , that his meaning is thereby , that mortality might be swallowed up of life ; or as he saith , 1 cor. 15.53 . that this corruptable ( man ) might put on incorruption , and this mortal put on immortalty : and the following matter of the said words , being laid down as the reason or ground why he so spake , prove , that by his [ presence with the lord ] he meant nothing else , but his state after the resurrection : for saith he , we must all appear before the iudgment-seat of christ , that every one , &c , vers . 1. object . 2. for i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far better : nevertheless , to abide in the flesh is much needful for you , phil. 1.23 , 14. i answer , this is of the same nature , therefore must have the same interpretation : for paul did not preach one thing to the philippians , and the contrary to the corinthians . besides , such manner of expressions are not contradictory to this mortalitie : for though there be long time to the living till the resurrection , there is none to the dead : for from adams death to his resurrection at the end of the world , will be to him , as the twinkling of an eye to the living : yea , the twinkling of an eye to the living , is more time , then a thousand , yea ten thousand yeares is to the dead : for being onely commensurates with time , or length of days : not to be , cannot possibly be capable thereof : so that the livings tedious anniversary expectation of the resurrection , and end of their faith , is not a twinkling to the grave : the livings future is the deads present : therefore , it is well figurated in scripture by sleepe , as , slept with his fathers , 1 kings 11.43 . fallen asleepe in christ , 1 cor. 15.18 . &c. not that it is so long a time to the dead , but that in nature there is nothing so represents death , or non-being , as sleepe : so that this may take away all carnal security : for who would not watch and pray over-night , that knows he must dye in the morning ; live well , and be wary to day , that must rise and answer to morrow ; believe to day , that would not be damned but saved to morrow ? this administers comfort to the righteous , but terrour to the wicked . therefore christ speakeing of his coming to judgment , saith , i come quickly , & my reward is with me ; to let all men know , that in death there is no delay , their reward is present , he will not stay an instant : and further to confirm it , saith again , surely i come quickely , amen : even so come lord jesus . object . 3. thou fool , this night shall thy soul be required of thee . luke . 12.20 . answ . the life of the whole person , and not such as is fancied of the soul , except it had a mouth to eate , drinke , &c. as vers . 9. object . 4. and it came to pass as her soul was in departing , gen. 35.18 . ergo , there is such a thing as the soul , which continueth it's being after death . answ . no such matter ; for the sence of words is , as she was dying , or life a departing , for the following words say she dyed ; which could not be , if her soul ( her constitutive part ) lived still , no more then a man can be said to lose his hand , when he loses a finger . object . 5. and he stretched himself upon the child three times , and cried unto the lord , and said , o lord my god , pray thee , let this childs soul come into him again : and the lord heard his voyce , and the soul of the child came into him again , and he revived . 1 king. 17.21 , 22. and job 14.22 . it is said , his flesh upon him shall have paine , and his soul within him shall mourne . ergo , there is such a thing as the soul . answ . if it be meant life or breath , whose being is consistent and terminated in a corpulent union : for , by that of the child , is meant his breath or life , the thing that his corpulent matter wanted ; as vers . the 17. implyeth , which saith , his sickness was so sore , that there was no breath left in him : therefore , that which was gone , was prayed for , his breath or life , as his answer further proveth , which was , and it revived . and by soul in that of job is meant , his conscience ; whose seate is in the reasonable and memorative faculties . therefore , the use of the word soul in those places , doth not prove such a thing in man as is supposed : for in scripture it is variously used upon various occasions . it is put for the stomack . pro. 27.7 . for the eyes ▪ jer. 13.17 . for the heart , 1 sam. 18. for god , pro. 9.16 . heb. 10.38 . jer. 14.17 . for the dead body , psal . 16.10 . for the whole man , lev. 7.19 . and 4.1 . acts 7.14 . num. 15.39 . rom. 13.1 . gen. 12.5 . and 46. acts 2.41 . 1 pet. 3.20 . for breath , act. 20.10 . for life , isa . 53.17 . therefore , from those places those parts may as well be proved so many souls , or spirits of immortalitie , as from those where it is put for breath or life , it 's being be proved , or such an immortal existence to be in the body . but to this objection might be added christs raising of lazarus and others from the dead : and it would make a very good plea for purgatory , because from hell there is no returning , and from heaven none could be thankful to be called again : and it cannot be supposed that christ would work miracles for any , for which they should not have cause to be thankful to him : and therefore these persons raised from the dead , if they shall be supposed to have immortal souls , their return must needs be from some one of the popes supposed lymbocs or other . object . 6. for which cause we faint not ; for though our outward man perish , yet the inward is renewed day by day . ergo , there is soul and body in man. answ . it is not said , though our flesh perish , yet our souls are renewed ; then 't were something to little purpose : but it is said , our outward man , which compared with what is meant by inward man , must needs be whole man ; for by inward man is meant faith or worke of grace , ( 2 cor. 5.17 . ) which is no part of natural man : so that without it or it's renewing we are men perfect , as well as with it . object . 7. who knoweth the spirit of man , that goeth upward ; and the spirit of a beast that goeth downward to the earth ? wherefore man hath a soul that goeth presently to heaven , but the beasts to the earth . answ . it cannot bear the sence ; for immediately before , he saith , their breath is all one , there is no difference : as the one dyeth , so dyeth the other , and goeth to one place , the dust : therefore , if the beasts be reversed into the elements , so must mans . the meaning i take to be thus , that such a wonderful thing is the breath of a man , that breatheth upward , and the breath of a beast that breatheth downward , ( for spirit signifieth breath ; ) according to that of ovid : pronaque cum spectent animalia caetera terram , os homini sublime dedit , coelumque videre jussit , & erectos ad sidera tollere vultus . that it's faculty how it is , is past finding out : for art in all her imitations could never touch that secret with her pensill . object . 8. feare not them which kill the body , but are not able to kill the soul ; but rather feare him , who is able to destroy both soul and body in hell. answ . this carries the face indeed of the souls immortality : but if the interpretation must be confined to that sence , it overthrowes the current of the whole scripture : wherefore , my opinion of it is , that by [ not able to kill the soul ] is meant , ( as luke hath it , chap. 12.4 . ) have no more that they can do : that is , though they have power over this life , or the natural body , that is sowne in corruption ; they have none over the spiritual , that is raised in incorruption : which spiritual bodies of men raised from the dead , are by saint john in rev. 20 4 , 5. termed souls : i saw the souls ( saith he ) of those that were beheaded for christ , and they lived and reigned with him a thousand years : but the rest of the dead lived not again , untill the thousand years were ended : the souls then that lived and reigned with him , are none other then the persons that were first raised by him from the dead at his coming , over whom none hath power but god alone , who therefore is most chiefly to be feared . this doth not set forth any immortality before the resurrection , but shews , that onely that is in gods hand , and he onely able to touch it , that is , cast it into hell. that this must be so expounded , i further prove , from the non-entitie of hell ; for there can be no casting into hell , before hell be ; which though it be ordained of old , isa . 30.33 . it is but in posse , not in esse till the resurrection : for satisfaction , it is convenient to declare what we mean by hell : for hell is diversly used in scripture : it is put for the grave , psal . 16.10 . and 55.15 . isa . 14.15 . for the whale in which jonah was , jon. 2.2 . for sathans kingdome leading to hell , mat. 16.18 . for satan , or his malignant spirits , jam. 3.6 . for the place of the damned , mat. 5.29 . and 10.28 . luke 12.5 . and 16.23 . 2 pet. 2.4 . & this last [ the place of the damned ] is that which we mean by hell : and it is likewise variously called : as , outer darkness , mat. 22.13 . and 23.33 . wrath to come , 1 thes . 1.10 . and 5.9 . chaines of darkness , 2 pet. 2.4 . jude 6. eternal fire , jude 23. second death ▪ rev. 20.6 . bottomless pit , rev. 9.2 . place of torment , rev. 14.10 . and 20.10 . lake of fire , rev. 29.20 . and 21.8 . everlasting punishment , mat. 25.41 , 46 blackness of darkness for ever , jude 13. those several expressions are generally taken to set forth the end of the reprobate , or the execution of gods wrath upon them : therefore if none of the forementioned places that hell is put for , save that of the place of the damned , be taken for hell , then most of those several expressions suite with it , yea , declare it : but the expressions in general grant no immediate execution after this death , but imply the contrary : as we may see , if we examine them . first , in mat. 22.13 . when it is called outer darkness , and 23. vers . 33. damnation of hell , compared with cap. 25.41 . where it is said , then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire prepared for the devil and his angels : to this adde 2 cor. 5.10 . for we must all appeare before the judgement-seat of christ , that every one may receive the things done in the flesh , whether good or evil : and to these adde 1 thes . 1.10 . and 5.9 . where it is called , wrath to come : which thus compared , shew plainly , it is to come : else execution must goe before judgement ; which in a commonwealth would be ridiculous injustice , as first to hang men , and then judge them . at the day of judgement we all must receive our reward according to our deeds good or bad , then shall he say unto them on his left hand , &c. and not before then : for it cannot be twice received : therefore , it is fitly called wrath to come , and the very devils confirme this themselves , mat. 8.25 . art thou come to torment us before the time ? which proveth plainly , that the time of their torment was not come : and if the devil cannot be believed , god further cleares it , 2 pet. 2.4 . for if he spared not the angels that sinned , but cast them downe to hell , and delivered them into chaines of darkeness , to be reserved unto judgment . and jude 6. the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chaines , unto the judgment of the great day : in both which places it is said , they are reserved unto judgment : and jude vers . 7. to the reprobate is reserved the blackness of darkeness for ever : and to this adde rev. 20.10 , 11 , 12 , 13 , 14 , 15. which clearly shew , that at the day of judgment both devils and reprobate together shall be cast into the lake of fire : therefore , if reserved for both till then , i le be bold to say , it shall not be till , nor before then . moreover , rev. 19.20 . it is said , the beast and the false prophet , and them that worshipped his image , were cast alive into the lake of fire and brimstone : and chap. 20.10 . and the devil that deceived them , was cast into the lake : and this , vers . 6. and 14. is called the second death : therefore , this casting into the lake must be after the fall of antichrist ; and after he hath done deceiving , and not before : for if he be there now , he hath done deceiving : for once there , it is impossible he should deceive : but that he hath not , there is more witnesses , then starres in the skie , or sand in the sea ; our innumerable sins , whose just reward is the second death . if it be questioned , where then the devils are ? observe , they are but creatures , and such as are fallen from their heavenly mansions , therefore , within the sublunarie compass ; so that as the earth is the proper place for ponderous and gross bodies ; and the devils being more subtile and aiereal , may be referred to the aire ; and not without ground from scripture : for ephes . 2.2 . the devil is called the prince of the power of the aire : so that their casting into hell , must be the aire : and hell may as well be put for the aire in those places , as in other for the grave , &c. their prison , or place of custody , as the grave to the dead . and rev. 12.9 . 't is said , he was cast into the earth , and his angels , &c. this premised , hell and damnation not yet ; well might ignorance straine it self into such incertain conceits about the place of it's being , and it not as yet : some have feigned it in mount aetna , some in the element of fire , which is betwixt the upper region of the aire and the globe of the moon ; some to be in the caves of the earth , and conduits of the sea ; some onely in the sea , as archer in his personal reign of christ mentions , because the devils were cast into the swine , which ran violently down a steep place into the sea , mar. 5.3 . surely , they might as well say , they have milstones about their neckes , because it is also said , better a milstone were tyed about his necke , and he cast into the bottom of the sea : for the one followeth no more then the other : some say , it is in the earth , equally so far distant from the surface , as heaven is above it : as phillips , &c. and this he labours to confirme with scripture : as pro. 15.4 . the way of life is above to the wise , that he may depart from hell beneath : and phil. 2.10 . that in the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : i. e. in hell , saith he . and luke 16. the rich man saw abraham afar off , and lazarus in his bosom : and ezek. 31.18 . yet shalt thou be brought down with the trees of eden unto the nether parts of the earth . but those and such like places which literally seem to import hell , conclude the thing no more , then other literal expressions prove god to have corpulent eyes , eares , hands , &c. but are expressions after the manner of men , to shew the gradation of condition betwixt the wicked and the righteous , the one the extreamest debasement , the other the extreamest exaltation ; which could not be better figurated to sence , then by heaven and earth . and in particular thus : the first , as prov. 15.24 . is literal or figurative , which interpretation can neither be canonicall nor rational ; for thereby wise men must not tread upon the ground , but must walke upon the aire , or upon the water , as christ and peter upon the sea , ( mat. 14.25 , 29. ) and there onely the way of life : for it saith , their way is above . for the second ; as , phil. 2.10 . that is both prophetical and figurative , to shew how in process of time all degrees shall subject to christ : angels , men , beasts , devils , and death , whose degrees are thus literally expressed to sence , by heaven , earth , under the earth ; or angels that are highest in dignitie , and so caelestial ; men and sublunars the middle , and so terrestrial ; devils and death the lowest , and so subterrestrial . the third , as luke 16. is parabolical : ( of which more anon ) and it seems by this , if hell be so deep in the earth , the damned have wonderful good eyes , to see through the earths gross body , and the heavens 12. spheares into the coelum empyreum , to spy lazarus in abrahams bosome ; or else heaven must be there too , even in the centre of the earth : this is the consequence of such parabolical arguments . and the 4. or last , as ezek. 31.18 . is akin to those : for , it is but to shew , how that pharoah in the hight of his pride and furie was brought to confusion , which in the 15. vers . is expressed by , in the day when he went down into the grave ; and vers . 14. unto death , to the nether parts of the earth , to the pit ; and vers . 17. into hell : all which shew but the sudden death and utter confusion of pharoah and his army : and at the utmost , hell here can be but put for death , or the grave ; and not for any such place of torment . object . 9. such a one caught up into the third heavens : how that he was caught up into paradise , 2 cor. 12.2 , 4. there paradise is put for the third heaven : and to this compare christs answer to the thiefe upon the cross : this day thou shalt be with me in paradise : therefore , paradise is the third heaven , the place for the souls of the righteous , whither the thiefes soul went that day . answ . christ was not there that day himself ; for he was three days and three nights in the grave after his death : during which time , all the soul he had , was there detayned by death , as is evident by psal . 16.10 . compared with acts 2.31 . for if it were not so , then christs humane nature tasted of death ( not wholly ) but partially onely , and thereby wrought not a whole , but a partial redemption to humane nature ; because the soul , the most considerable part thereof , dyed not , being immortal ( as is fancied : ) which if true , then believers will not be compleat in or by christ , as saint paul affirms them to be , col. 2.10 . having immortality onely to their bodies by christ , but not to their souls , these being immortal before . and then christ by the gospel brought life and immortality to light , onely for the bodyes of men , and not for their souls , 2 tim. 1.10 . and then believers at the resurrection will have two several and distinct lives and immortalities ; the one of their souls , by nature ; and the other of their bodyes , by christ : which is absurd to imagine . besides , if the thiefe's souls was that day with christs soul in paradise , a place of glory and exaltation ; then humane nature had reward and exaltation before christs resurrection , or his conquest over death , even whil'st the salvation of all man-kind was in suspence , yea , and before its justification ; for christ dying for our sins , rose again for our justification , rom. 4.25 . and further , if christs soul was that day in paradise , then the apostles creed may be questioned as untrue , which together with scripture affirms , that christ that day was both dead and buried ; neither of which can be true , if his soul ( the principalest part of his humanity ) remained alive , and ascended that day into paradise . besides , if that fancy had been true , then it ought , and without doubt should have been put as an article of the creed , to have been believed by all christians ; and had been as necessary a point to have been known and believed by them , as any other article there put concerning christ . object . 10. but the meaning of the words may be , that the thiefes soul was that day in paradise with the god-head , and not with christs soul. answ . if so , then this will follow , namely , that the theifs humane nature was exalted before christs humane nature ; which will contradict st. paul , col. 1.18 . where he saith , that christ was the first born from the dead , that in all things he might have the preheminence : and christs own reward & exaltation went not before , but followed after ( as an effect of ) his sufferings and conquest over death , as many scriptures do witness : for when he had by himself purged our sins , he sat down on the right hand of the majesty on high , heb. 1.3 . we see jesus was made a little lower then the angels , for the suffering of death , crowned with glory and honour , heb. 2.9 . christ being found in the fashion of a man , humbled himself , and became obedient unto death , even the death of the cross : wherefore god also hath highly exalted him , and given him a name above every name , &c. psal . 2.8 , 9. and no man in his wits can be so sensless , as not to understand his resurrection to intervene his suffering , and this his exaltation . besides , since the god-head is everywhere , how could the thiefe be absent from it anywhere ? wherefore by no means may it be granted that the thiefe was in paradice that day , or can be there before his restoration or resurrection ; unless he were or can be there with his broken leggs : for christ said not thy soul , but thou , i. e. thou theife , or thou man shalt be with me : and he that can make a thiefe of him in the sence for which he suffered , or a man either , without his body , is a better work-man then i know any . and if the soul ( as they say ) have all life in it self , and it not subject to death , and be the humanity and constitution of man ; and the corpulent matter , the bulke of the body , be but an instrument whereby the soul acts and moves , and all the action and motion of the body be meerly instrumental ; then neither christ nor the malefactor died that day , nor can any man ( as man ) die : for thereby his man-hood , that which makes him man , his soul , is made immortal , unsubject to death : but the scripture speaking of the resurrection of christ , ( acts 2.31 . ) saith , his soul was not left in hell , neither his flesh did see corruption : and acts 8.33 . for his life is taken from the earth : and isa . 53.8 . he was cut off out of the land of the living . all which could not be , by the fabulous conceit of the soul : for the first place ( as act. 2.31 . ) doth shew , that not onely his flesh , but life and being was subject or conquered by death : and the second , it was taken from the earth , shews it returned thither , else could it not be raised from thence : the third , he was cut off out of the land of the living , shews no life remained in the soul ; for if his soul retained his life , and entered paradise , which the soularies make to be the land it self of the living ; he never dyed : but his soul ( even all the soul he had ) was made an offering for sin , yea , he poured it out unto death , isa . 53.10 , 12. therefore , this opinion of the soul cannot stand in competition with the sufferings of christ , but flatly denyeth his death : so that from the expression of this day shalt thow be with me in paradise , a present soulary enterance into glory cannot be wrested under or without the denyal of his death . object . 11. it is said , heb. 9.24 . that christ entered into heaven it self ; what 's that , but the third heaven or paradice , into which saint paul was caught up , before mentioned , and whereinto the thiefes soul entered the day of his death ? answ . this place of the hebrews hath reference to christs ascention after his resurrection , and to his enterance into the highest heaven , and tabernacle of god , not made with hands , whereof the holy of holies , into which the high-priest entered once a yeere , was a figure , made with hands , according to the patern of this heavenly house or tabernacle which was shewed to moses in the mount ; as by comparing heb. 6.20 . heb. 8.1 , 5. heb. 9.1 , 23 , 24. and act. 7.44 . with exo. 25.9 , 40. may be seen : and is the same wherein christ tells his disciples are many mansions , and that he will goe and prepare a place there for them , and that he will come again , and receive them to himself , john 14.1 , 2 , 3. and in the interim , he there appeares in the presence of god for them ; as heb. 9.24 . object . 12. in 1 pet. 1.3 , 4. peter saith that it is an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for the saints : and s. paul , 2 cor. 5. says , it is eternal in the heavens : wherefore it being for the saints enjoyment , the souls of the saints presently after death , must ascend to enjoy it ; else can they not enjoy it at all : we nowhere read that their bodyes shall at any time ascend thither . answ . saint paul there saith , it is eternal in the heavens , but saith not that it is eternally there : for saint peter in the 13 vers . of the same chap. saith , that it is to be brought thence to the saints , at the revelation of jesus christ , ( and not that the saints shall be taken up to it : ) and this will not be so brought down to them for their enjoyment , till after the resurrection , and when the new heavens , and the new earth , are created ; as is evident in rev. 21.1 , 2 , 3. and when mortality is swallowed up of life , then , and not till then , shall the saints be clothed with this their house from heaven , as paul in the same place , vers . 2 , 4. declares . object . 13. by faith , enoch was translated , heb. 11.5 . and elijah went to heaven in a whirlewind , 2 king. 2.11 , 12. answ . this no way contributes any thing to the fancy of the soul in a paradice , but rather altogether confounds the conceit : for elijah left his mantle , not his body behind him , when he ascended ; and enoch was also wholly taken up . and therefore , christ in the speech of the theifs being with him in paradice , did not intend that present day , but at the time of his coming into his kingdome , he should be there with him ( according to the theifes petition : ) which kingdome was not then shortly to be expected , but is yet to come ; nor will it be , until after christs coming again in the clouds , with power and great glory , as is evident , luke 19.11 , 12 , 15. luke 21.27 , 31. besides , if christ himself was that day in paradice , a place of glory , he was there unglorified , or else being there glorified , he afterward became unglorified again : for so he told mary he was after his resurrection , joh. 20.17 . neither of which can reasonably be imagined . and it is palpable , that many errors are grounded upon mis-translations of the scripture ; & this place , though the genuine signification of the words thereof be rendred , yet may it be reputed within the nature of mis-translation : for we have manifestly cleared , that the sense of [ this day thou shalt be with me in paradise ] cannot , as it is vulgarly taken , stand with the foundation of religion , or with solid reason : therefore there must be some fault in the english text ; which if narrowly examined may appear : for if the words in the original be thus rendered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , and jesus said unto him , verily i say unto thee to day , thou shalt be with me in paradise ; which differeth from the common copies onely in the transposition of a comma , incident to transcribing and printing , and then the objection from hence vanisheth ; i. e. to day i tell thee ; not , this day thou shalt be with me in paradise : and well might he use that expression , [ i tell thee this day ] as a trial of the sincerity of his faith ; for if he could believe in him that day , or present time of his sufferings , he should be with him in paradise ; or when he should appeare in his kingdome , he should appeare with him in glory : or thus , [ i tell thee to day , thou shalt be with me in paradise ] is as if he should say , i tell thee this day , which is the day of my suffering and of thy conversion , that as sure as this is the day , so sure thou shalt be saved , or be with me at my coming into my kingdome : where the attestation of [ this day , ] is as an assurance , pledge , or witness of christs mercy towards him , and as a tryal of his faith therein . the like expression paul useth , acts 20.26 . wherefore i take you to record this day , that i am pure from the blood of all men . obj. 14. then shall the dust return to the earth as it was , and the spirit shall return to god who gave it . eccl. 7.12 . answ . by spirit cannot be meant such a thing as the soul , except all souls go to god , and none to the devil : for it is indifferently spoken of all : but by spirit is meant life , which hath various expressions in scripture : it is the will of god , that dust shall be made man , and live , and it is done , and he liveth ; and his will that it shall die , and it dyeth , or returneth to what it was : he withdraweth his communicated power , and man ceaseth . [ the spirit shall return ] the communication , power , or faculty of life shall cease : [ to god that gave it ] to him that communicated , or gave it , in whom we live , move , and have our being : no otherwise mans spirit ( or life ) returneth to god that gave it : he taketh away the breath , and the creatures dye , and return to their dust , psal . 104.29 . for the life of man is even a vapour that appeareth for a little time , and then vanisheth away . jam. 4.14 . object . 15. and they stoned steven , calling upon god , and saying lord jesus receive my spirit . act. ●7 . 59 . answ . this is a commendation of his life or being into the hands of god , in whom with christ our lives are hid , col. 3.3 . as a full assurance of hope and faith in the resurrection , that when christ who is our life , should appeare , we also might appear with him in glory : for god is not the god of the dead , but of the living : for all live unto him , luke 20.38 . and thus , and no otherwise , was his spirit commended , or returned to him that gave it , whose spirit goeth forth , & we are renewed , psal . 104.30 . answerable to that of the two witnesses , in whom the spirit of life from god , after they had lien dead three dayes and an halfe , entered into them , and they stood upon their feet . object . 16. god breathed into his nostrils the breath of life , gen. 2.7 . ergo , man hath an immortal soul . answ . then so is the soul of a beast ; for solomon saith , their breath is all one , eccl. 3.19 . and david reckoning up the creatures , and man amongst them , saith indifferently of them all , god hideth his face , and they are troubled ; he taketh away their breath , they die , and retrun to their dust , psal . 104.29 . and this is further amplyfied in gen. 1.33 . to every thing in the earth wherein there is a living soul , &c. and cap. 7.21 , 22. all flesh dyed , in whose nostrils was the breath of life : and num. 31.28 . all which make no difference betwixt them , but as the one dyeth , so dyeth the other , and man hath no preheminence above a beast : for what man is he that liveth , and shall not see death , or deliver his soul from the hand of the grave ? selah . psal . 89.48 . object . 17. and it came to pass the beggar dyed , and was carried by angels into abrahams bosome , &c. luke 16. from the 22. to the end . answ . there was never such a man as dives or lazarus , or ever such a thing happened , no more then jothams trees did walk and talke , judg. 9.8 . but it was a parable , to prove , that nothing is more effectual for conversion , then the ordinary preaching of the word by the true ministers or ambassadors of god ; such as moses , and true prophets of old ; and as christ , his apostles , and prophets , and true ministers since . further , the consequence concerning the soul is but drawn from the literal sence , in which sence i shall deny it canonical scripture ; for it makes in that sence more for bodys then the souls present being in heaven or hell , v. 23 , 24. & maketh abraham the father of the damned , vers . 24 , 25 , 27 , 30. and vers . 22. dives dyed and was buried ; and yet vers . 23. he lift up his eyes being in torment , and seeth abraham , &c. and vers . 25. he cryed for lazarus to dip the tip of his finger to coole his tongue ; which in the literal sence thus applicated , must needs be contradictory , unless his eyes , tongue , and lazarus finger was not buried , or their souls had corporeal corpulent members ; which to conceit is ridiculous : therefore , from this place the resurrection of the body before the day of judgment ( even as soon as a man is buried ) may better be proved , then such a present soulary enterance into heaven or hell. object . 18. by which also he went , and preached to them in prison . answ . [ by which ] that is , by that whereby he was quickened , or raised from the dead , his divine spirit , as the foregoing words ( whereon the sence of those depend ) doth evidence , vers . 18. christ once suffered , &c. dead in flesh , but quickened by the spirit , ( vers . 19. ) by which also he went , &c. so that he went and preached by that , whereby he was quickened or raised : therefore , the preaching here meant , was not by that which was raised , but by that which did raise ; which was ministerially , as the following words further evidence , shewing to whom he preached , even those which were disobedient in the days of noah , on whom the long-suffering of god waited while the arke was a preparing : those were the spirits here meant , the wicked of those days , which are now in prison , that is , dead , or imprisoned in the elements . here the grave or death is called a prison , as indeed it is , for therein all that dye are reserved in the chaines of death ( the elements ) not to be delivered till judgment , rev. 20.13 . according to job 3.18 . there the prisoners rest together . object . 19. joh. 11.26 . whosoever liveth and believeth on me , shall never die . answ . [ whosoever liveth ] doth not in this place import the state of this life ; for should it , believers should not die this death : but relateth to the state or life at the resurrection ; as the foregoing words , on which the sense of these depend , evidence , viz. i am the resurrection , and the life : he that believeth in me , though he were dead , yet shall he live , ( to which these words are annexed ) and whosoever liveth , & believeth in me , &c. which is to say , every believer , though dead , shall live , or be raised again ; and living or raised again , shall never dye any more ; that is , shall scape the second death , joh. 5.24 . secondly , this life may be reckoned from the action of belief : for god calleth things that are not , as if they were , rom. 4.17 . yea all , even the dead , live unto him , luke 20.38 . and so the believer never dyeth in gods account . rom. 14.7 , 8 , 9. none of us liveth to himself , and none of us dyeth to himself : for whether we live , we live unto the lord ; and whether we die , we die unto the lord : whether we live , therefore , or die , we are the lords : for this end christ both dyed , and rose , and revived , that he might be lord both of the dead and the living . object . 20. therefore glorifie god in your body , and in your spirits , 1 cor. 6.20 . answ . before , he called the body the temple of the holy ghost , vers . 29. and vers . 15. the members of christ ; which needs must be the whole man , and not his bare carcass : for in death who can praise the lord ? in it can be no habitation for the holy ghost , and therein were they to glorifie god : to make christ the head of such members , were to make god , the god of the dead and not of the living : therefore , by body and spirit , is meant whole man , aiming at a thorough and perfect sanctification , as well in that which respecteth thought , [ the spirit ] as in that which respecteth action , [ the body : ] inwardly to gloryfie god , as well as outwardly to flee fornication , &c. object . 16. i saw under the altar the souls of them that were slaine for the word of god , &c. and they cryed with a loud voyce , &c. rev. 6.10 , 11. answ . they were such souls as lay under the altar slaine , or sacrificed , or as vers . 11. hath it , were killed ; these therefore being dead souls , or martyred saints , their crie must be as the crie of the blood of abel : and the like vision of dead saints confirms it , as , cap. 20. vers . 4 , 5. and i saw the souls of them that were beheaded for the witness of jesus , and they lived , and reigned with christ a thousand yeares : but the rest of the dead lived not again till , &c. whence it is plaine , that he beheld the resurrection , or restoration of life unto dead souls , even of them that were beheaded , but the rest lay dead , or lived not again till , &c. thus much of illegitimate objections from scripture : now to the probation hereof from procreation or generation , and as neer as i can to resolve all occurrent objections thereon , that shall confront . chap. v. of procreation , how from thence this mortality is proved . it is supposed ( as i conceive ) by none , that what naturally proceedeth from man simply by the course of nature , can be immortal , but must first taste of mortality : and therefore there are two sorts of opinions to maintaine this heathenish invention about the soul , whereon it's immortalitie is grounded , which i shall chiefly encounter : the one , that it is created , and infused at the conception , and so onely gods worke . the other , that it is concepted by the woman through the concurrence of the seed of both sexes , but not simply by the course of nature , but by the supernatural and extraordinarie assistance or efficacie of god in conception more then in other creatures : and so partly mans , and partly gods worke . but that i may utterly demolish the structure of this invention , i shall turn up the foundation of each kinde in it's place : but first i shall speak a word or two in general of procreation it self . that whole man is generated by man , observe : that as the whole tree is potentially in the seed , and actually in time springeth from it ; or as many graines of wheat are in one graine virtually , and perfectly actual in time : so in the seed of mankind , is whole man potentially , and wholly actual in time ; or all adams succession , which in time are propagated , were wholly in him , life and limbes , or as 't is more common , soul and body . so that whatsoever in time is actual by procreation , it was at first potentially wholly in it's original . further , generatum sequitur naturam generantis ( he begat a son in his own image , gen. 5.3 . ) is not not onely philosophically , but theologically true , mat. 7.16 . job 4.14 therefore mortal adam must beget mortal children in his own likeness , soul and body , except the soul was no part of his likeness : for that which is immortal cannot generatively proceed from that which is mortal , as christ saith , that which is born of the flesh is ( as it self is , corruptable mutable ) flesh , john 3.6 . so then by this mortal flesh cannot be generated an immortal spirit , or soul that can subsist by it self dissolved from the flesh ; for if it should , in that act it should go beyond it self , which is impossible ; and thereby more should be done by man and woman in generation , then god did or could do in the creation ; for he neither did , or could create any thing greater , purer , or more excellent of nature then himself , and such as could subsist without him . but if this doctrine be true , ( as woolner in his original of the soul averreth ) fleshly man by a fleshly generation , or mixture of the seed of both sexes doth beget or conceive something greater , purer , and more excellent then himself ; an immortal substance , an angelical entitie , the soul , that can subsist without the flesh by which it is : which is as fire without light , earth without heaviness , grosseness , &c. should be , by which they are : and further , the effect to be prior dignitate , precedent to the cause , as if a man because a creature , should be before his creator . but if it be replyed , that the soul is generated by the soul , as the body by the body ; i answer , then there must be he-souls and she-souls : for without sexes is no generation . but now to the first sort , who say it is by infusion , or as the saying is , creando infunditur , & infundendo creatur . to which i answer , that in conception there is corruption or marring , according the proverb , corruptio unius est generatio alterius : so that if it be by conceiving or creating infused , and by infusion concepted or created , that is as much to say , it is made in the marring , and mar'd in the making ; or , infus'd in the marring , and mar'd in the infusion : whence followeth , that it is neither conceived , created , nor infused ; neither made , nor mar'd : but must be , if it be , no man knows what , or how ; whether an angel , a beast , or a monster , any thing , or nothing : riddle me , riddle me what 's this ? a soul ! a soul ! creando infunditur , & infundendo creatur ! secondly , if the soul be a creature infused , then christ did not take the whole man-hood from the seed of the woman , but worse then a bare brutish body , a dead carcass : but christ was made of the seed of the woman according to the flesh , ram. 1.3 . acts 2.30 . and was as we are , sin excepted , heb. 14.15 . and this our image he received wholly from the woman : therefore receiving his whole humanity from her , the soul can be no infused creature . thirdly , that which brake the serpents head was christs humanity : but the seed of the woman brake the serpents head . ergo. fourthly , if we consist of soul and body , and are not men without both , and receive not our souls from him , but are dayly created : then adam is the father of no man , 2. christ cannot be the son of man , and so no saviour , because thereby his manhood , constitutive part , even that which should make him man , could not be by the seed of the woman . 3. so a man is as much a father of fleas and lice , which receive their matter from him , as of his children . 4. whereas god blessed man , and bid him , as the rest of the creatures in their kinde , fill the earth in his kinde with men : then he commanded him to do more then he had given him power for : and so to content nature , and supply her imbecility to obey , is forced to a daily creation . 5. then god finished not the creation in sixe dayes , but rested before he had done creating . fifthly , if the soul be infused , it must be at the conception , or after the conception : if at the conception , then every abortive conception hath an immortal spirit in it , and must rise again : if after , then there is growth before there is life , which is impossible ; for the soul is made the vegetive as well as the motive , sensitive or rational part : and if this immortal spirit be something else , then we are not conceived perfect men ; and as we are conceived , so are we born , trees , brutes , or i know not what , and afterwards are made men , if we be men at all : and so infants that die in the wombe , or in the birth , are little better then trees , and worse then beasts . sixthly , if the soul be not generated with the body , but a creature infused into a dead body , for they say , the soul is forma formans , that giveth life and motion to the body : then it is lawful to be a nigromancer ; for nigromancie is nothing but putting a spirit into a dead body , and so it is but an imitation of god , and god the onely nigromancer , and all the men in the word but nigromatnick apparitions , whose spirits when they have done the worke for which they were put into the bodies , desert them , as other conjured ghosts do . seventhy , it is granted that the body considered meerly sensitive cannot sin , and that the body is but an instrument , or as the pen in the hand of a writer , to the soul , whereby it acts and moves : therefore , if the soul come immediately from god , or there be an immediate worke of his in it's production , then of necessity , that immortal thing , and not our mortal flesh , is author of all sin , and it onely prone to all sin , and not the flesh , no more then a conduit , though a meet instrument to convey water , is the author , or fount of water , or prone to spring : and so gods immediate hand is the cause of all sin , that man had better been without this soul ; for it must needs be some damnable wicked spirit , or some devil that god puts in him ; for such as the fruit is , such must the tree be : but the fruit is damnably wicked : therefore , the soul must be some damnable wicked thing : no marvel then if reprobates must needs sin and be damned , since god infuses such a malignant soul , that counsels them with jobs wife to curse god , and die , yea such a one as wholly workes out their condemnation : this is as if a man should break his horses legs , and then knock out his brains for halting . if it be said the soul comes pure from god , and it is the body that corrupteth it ; i answer , that this to excuse god one way , makes him like the tyrant mezentius , that bound living men to dead bodyes , till the putrefaction and corruption of the stinking corps had killed them . besides , the mind may sin without the action of the body , but not the body without the mind , for a man may covet in his mind , and not act with his body , and yet sin ; but if he do with his body , and not consent with his mind , he sinneth not : as for example , a man may accidentally and ignorantly kill a man by a blow , which was never intended or aimed at him , and yet he not guilty of murther : but if he intend it in his mind , though he never do it , he is guilty : therefore the body may be made sinful by the soul , but not the soul by the body . now to the other kinde , who say , that this supernatural worke by nature , is effected by gods special supernatural assistance , operating or applicated to this natural aptitude , in whose mutual concurrence this immortal substance is concepted , and in conception united to the flesh , the whole in the whole , and the whole in every part . to which i answer , that there is no more special supernatural efficiency from god in mans procreation then in other creatures , but that special gift or natural instinct to every kinde of creature given in the creation to produce it's kinde , whether vegetative , sensitive , or rational , gen. 1.25 . 1 cor. 15.38 . for the gift or blessing is all one and the same , and alike unto all according to their kindes , as appeares , gen. 1.22 . god blessed the fowls and fish , saying , be fruitful and multiply , and fill the waters in the seas , and let the fowles multiply in the earth : and vers . 28. the self-same he speaks of man and woman , and god blessed them , and said unto them , be fruitful , and replenish the earth ; and by this blessing , or natures general instinct equally unto all , men and all other creatures continue their multiplications and procreations : so that the fowles , fish , &c. have as great and special assistance as man in their conceptions and procreations , equally mediate and natural : therefore , if by mans conception an angelical immortal soul is producted , so likewise is there the like in other creatures . the result of all which is this , that as fish , birds , and beasts each in their kinde procreate their kinde without any transcendency of nature : so man in his kinde begets man , corruptable man begets nothing but what is corruptable , not halfe mortal , halfe immortal ; halfe angel , halfe man , but compleat man totally mortal : for through mortal organs immortality cannot be conveyed , or therein possibly reside . if it be scrupled , that this destroyeth the hope of our faith ; i answer , it doth but remove it from a false principle to a true , from a deceitful fancy to an infallible object , the resurrection : for though i ascribe nothing actually to nature , but corruption , yet potentially i ascribe incorruption : as to the kernel of an apple a tree may not actually , yet potentially be ascribed : so i grant , that nature produceth the seed , to which when she hath done her elementary worke , even all that she can do , and in all things transient finished her course , even from that corrupted seed christ supernaturally raiseth an incorruptable body , 1 cor. 15.36 . thou foole , that which thou sowest is not quickned except it die : it is sowen in corruption , it is raised in incorruption ; it is sowen a natural body , it is raised a spiritual body : therefore nothing of man can be immortal , but what first hath seen corruption . so that , if that which is made the better and most excellent part of man , without which he is no man ( as is held ) titled the soul , shall not see corruption , it shall not participate of the immortality purchased by christ , but must needs perish , except there be ens extra deum , as that strange invented entitie must needs be : and so consequently , no man shall be saved : and as before it incur'd this absurditie , that the souls of the damned shall not perish , but stand as well as the stative angels : so by this , the souls both of the righteous and wicked shall for ever cease , and never be immortalized at the resurrection : and thence the denyal both of resurrection , condemnation , and salvation , heaven , and hell , god and christ , is inavoydable : after rusheth in the epicurean blasphemy , let us eate , and drinke , for to morrow we dy : and so , so many bellyes , so many gods , and no other . it is objected , that the rareness of conception argues a supernatural immediate assistance essential , without which the soul cannot be . answ . that commeth by a natural defect , and not by with-holding of gods immediate hand , else he should have a special and immediate hand in adultery : and so whoremongers and adulterers set god a worke to create souls for their bastards , which is to make god a slave to their lusts . further , it is objected , that god hath from eternitie decreed concerning man above all creatures , both who should come into the world , and at what time : therefore , accordingly he must have a worke in mans conception above other creatures . answ . no such thing followeth : for time and number may be appointed , and yet the due course of nature proceed , as well without as with an immediate assistance , towards man in his kinde , as in beasts in their kinde . moreover , woolner in his treatise on the soul , pag. 115. saith , that the more spiritual parts , and chiefly the soul is ( but partly mediately , partly immediately ) conceived at the first instant , or union of the seed of both sexes : for by it ( pag. 127. he saith , ) the corporeal parts are prepared and perfected : therefore , it must of necessity be at the first instant , or else no conception : and pag. 129. that all souls , as well of beasts , as of men , are essentially as perfect at the first instant of conception as ever afterwards . and pag. 97. he saith , the soul can live without the body , and cannot be corrupted by it . answ . that then it followeth , if a woman miscarry , immediately after that very instant , that the soul of that effluction or unshapen deformed peece of congealed blood being immortal , must needs continue its immortality ; and that effluction as well as perfect bodyes , shall be raised again : for if degrees of corporal perfection hinder , then those that are born imperfect , as without legges , armes , or hands , or any other member , as divers are , they shall never be raised again , and so out of the compass of christs death : and though it should be granted , that christs death is denyed an embryo , yet that souls immortality cannot be nullified ; for immortality once begun , must never have an end : and he saith , it cannot suffer with the flesh : therefore , if not with the whole mass of mans corpulency grown to it's full perfection , much less with an embryo , that is ten times less imperfect and invalid : for he saith , it is as perfect at the first instant as ever afterwards : therefore , it must be saved or damned ( if there be any for others ) but no man knows how or which way , except it can be proved , christ dyed for bare souls , souls without bodies ; which will puzzle the cunningest soul that ever was made in the marring , and mar'd in the making . further it is objected , creatures propagated out of kinde , as by buggery ; as , apes , satyres , &c. are supposed , are not endowed with reasonable souls : ergo , souls are created immediately , or however of necessity , gods superficient power is joyned to the propagation thereof : answ . as i will not altogether confidently affirm they have rational souls , so will i not altogether deny it : for in man it is some organical deficiency more or less , that is the cause , that some men are less rational then others ; for some have abundance of wisedome , and some are meer fools : and in children , whose organs are not come to perfection , there is not so much as there is in an ape : this premised , why in some measure , as far as by those improper organs can be expressed , may they not be rational , though not in the same degree as is capable of god , as well as infants who are as uncapable pro tempore as apes ? but perchance , it will be replyed , that then christ dyed for apes , as well as for infants . i answer , christ dyed not for the rational part separated from the material , nor the material from the rational , if there should be such buggery-births , or if by that unnatural course they should meet in one , ( which is impossible , for the blessing of procreating any thing in its kinde , is to the kinde ) for that neither , but for the natural production by the conjunction of both sexes legitimate from adam , and not such unnatural by-blowes : as for births out of kinde , they come within the compass of the curse , and cannot any wayes claime priviledge in the restoration , but must expect with thornes , briers , and all manner of vermine , and filth which breedeth on corruption , to be done away , when mortality is swallowed up of life . for all other creatures as well as man shall be raised and delivered from death at the resurrection : my reasons and grounds for it be these . first , that otherwise , the curse in adam would extend further then the blessing in christ , contrary to the scriptures : for as in adam all dye , even so in christ shall all be made alive , 1 cor. 15.22 . for the wages of sin is death , but the gift of god is eternal life through jesus christ our lord , rom. 6.23 . therefore , death coming upon all the creatures by the sin of adam , no death being before sin , life shall come upon all by christ . secondly , the beasts were not given man to eat in the innocency , but to all flesh wherein was the * breath of life was given the green herbe for meat : therefore , the death of the beasts , &c. was part of the curse , and so to be done away by christ . thirdly , if the other creatures do not rise again , then christ shall not conquer death , but when it is said , o death where is thy sting , o grave where is thy victory ? it will be answered , in beasts , because they are still captivated under its bondage : but as by one man death entered into the world , rom. 5.12 . and by man came death , by man shall come resurrection from death ; and the last enemy that shall be destroyed is death , and death shall be swallowed up in victory , 1 cor. 15.21 , 54. therefore death shall not retain them , but they must be delivered out of its jawes . fourthly , these ensuing scriptures do clearly prove it : col. 1.15 , to the 23. all things were created by him and for him , whether they be things in earth , or things in heaven : and be not removed away from the hope of the gospel , which yee have heard , and which was preached to every creature under heaven : and mar. 16.15 . go yee into all the world , and preach the gospel to every creature : that is , glad tydings , life and resurrection from the bondage of corruption to every creature by christ : therefore , is he said to be the first-born of every creature , the first that 's born , or raised from the dead : so that those whereof he is the first , must follow , that is , every creature , else could he not be the first-born from the dead of them all . and rev. 21.5 . after the dissolution of all things , he saith , behold , i make all things new : and psal . 104. david reckoning up men , cattel , &c. saith , thou takest away their breath , and they die ; thou sendest forth thy spirit , and renewest the face of the earth : and psal . 102. speaking of the heavens , saith , as a vesture shalt thou change them , and they shall be changed : and isaiah saith , in the new earth the wolfe and the lambe shall feed together , and the lion shall eate straw like a bullocke : and paul saith , rom. 8.19 , 20 , 21. the earnest expectation of the creature waiteth for the manifectation of the sons of god : for the creature was made subject to vanitie , not willingly , but by reason of him who hath subjected the same in hope : because the creature it self also shall be delivered from the bondage of corruption , into the glorious liberty of the children of god : for we know that the whole creation groaneth , and traveleth in pain till now . therefore the gospel or glad tydings is unto all ; all are under hope , and all things , men , beasts , &c. shall be made new , or restored at the resurrection ; and so death shall be swallowed up in victory , and mortality of life : or death having given up her dead , shall be cast into the lake , rev. 20.13 , 15. thus much by the by : now to our matter in hand . but be it granted , that those births are not endowed with reasonable souls , yet doth it not follow , that god createth immediately the soul , or immediately assisteth nature in it's production more then the body : for this is an instance out of kind● , therefore cannot expect the blessing of the kinde , but be as it self is , unnatural and cursed : for to the kinde is required sexes of the kinde , & thereto god hath given the blessing to beget its kinde , as well for man to beget perfect man , as for the beasts to beget perfect beasts ; so that whatsoever is born of man naturally , is man , though one be ennobled with more excellencys then another . a born fool would have been a better instance ; for if to them rational souls were denyed , it might be thought , nature naturally begetteth meer irrational , brutish inhumane bodies , and rationality , or humanity , is a meer supernatural worke . to prevent such a cavil , i answer , that by the soularies grounds there can be no born fooles : infants new born , yea an embryo should be as actually rational as men of ripeness of years ; for they say , the soul is rationality it self , and that rationality is no more of the body , then inke is of the pen ; and the soul is absolutely perfect at the first instant , yea 't is forma formans : therefore , naturam expellas , furca licet usque recurres , it is made action , which cannot but appeare , for all action is apparent : and they say it is an immortal spirit , therefore cannot cease ▪ and if not cease , it must shew it self : now why are not infants then as rational as others ? nay , let me ask one question , if this endless soul be forma formans , the maker of our bodyes , why have we not endless bodies ? for omne tale generat tale , every like brings forth its like ; so then , if one be immortal , the other must be immortal ; if one mortal , the other mortal . secondly , i answer , that though some are fooles from their birth , yet it doth not follow , that gods immediate hand is required to mans procreation , but rather the contrary : for imperfections in a thing argue the mediate generation thereof ; because no imperfection of any kinde can come immediately from the hand of god : imperfections are accidental , or from the curse : therefore not of creation , but of procreation . now seeing all this while we have had to do with this immortal soul , we cannot find , or the soularies tell what it is : such likewise is its residence ; for if we ask where it is ? they slap us i'th'mouth with a riddle ; tota in toto , & tota in qualibet parte , the whole in the whole , and the whole in every part : that is , the whole immortal soul in the whole body , and the whole soul wholly in every part of the body . to which i answer , that this extends immortality or impossibility of death to the body ; for if immortality be in every part , then no part of man , from the crown of the head to the soal of the foot can be excepted ; so we are all soul all over , and every part a whole soul immortal : so that it must either be held to be ubiquitarie , which is an attribute peculiar to god ; or else multiplicable by a corpulent division : and so , were a man minced into atomes , cut into innumerable bits , there would be so many innumerable whole souls , else could it not be wholly in every part . monstrum horrendum , ingens ; cui quot sunt corpore crines , tot vigiles animae subter , mirabile dictu ! and thus the riddle is unfolded . chap. vi. testimonies of scripture to prove that whole man is generated , and propagated by nature . that this is true secundum actum naturae , observe the sence of these ensuing scriptures : viz. gen. 1.17 , 18. comparted with the 22 vers . where man and beast have an equal blessing and charge to propagate their like . eccl. 3.19 . there is no distinction betwixt them , &c. gen. 17.7 . i will be thy god , and the god of thy seed after thee : here , by seed must be meant persons and not bare carcasses : else he had been the god of dead clots , and not of living souls . gen. 46.26 . all the souls that came with jacob into aegypt , which came out of his loynes , &c. job 31.15 . did not he that made me in the womb make him ? and did not one fashion us in the womb ? ergo , if his soul were immediately created , so was his body ; for he , that is , his entity , person , even all that went to make him man , was formed and shapen in the wombe , both epithites for procreation and not for creation . job 10.10 , 11.22 . hast thou not poured me out as milke , and curdled me like cheese ? thou hast clothed me with skin and flesh , and hast fenced me with bones and sinews , thou hast granted me life and favour , and thy visitation hath preserved my spirit . here job sets forth exactly the manner of mans procreation , from the act of generation even to his breathing : first , poured out as milke , that is , the seminarie evacuation of both sexes in conjunction : then curdled me like cheese ; that is , the changing of that to a grosser matter , congealed blood : then clothed me with flesh and skin ; that is , the incarnation of that condensed blood : then fenced me with bones and sinews , that is , that carnated matter was formed into humane shape , and grew into members : then grantedst me life : that is , began to breath : whence observe , that in ascribing the whole worke to god , he doth ascribe it to one kinde onely , and not partly mediate , partly immediate ; for he ascribeth even the evacuation of seed in carnal copulation , and the conception of flesh and bones in as high a measure , ( yea , to take away all cavil , rather a greater , ) as he doth his life : poured , clothed , and fenced , imply a more absolute act then granting , which is but a sufferance , permission , or assenting : therefore , his conception was meerly and wholly natural : according to that of david , psa . 51.5 . behold , i was shapen in iniquity , and in sin did my mother conceive me . and to this adde that of zach. 12.1 . the lord formeth the spirit of man within him . whence it is clear , that whole man flesh and spirit is a second act ▪ formed in the wombe ; otherwise flesh as well as spirit must be created , which all deny . children are the blessing of the breast and wombe , gen. 49.5 . that came out of the loynes , exod. 1.5 . heb. 7.5 . the fruit of the body , deut. 18.4 . came out of the bowels , 2 sam. 10.11 . see gen. 16.11 . & 38.25 . mat. 1.18 . gen. 5.3 . adam begat a son in his owne likeness . psal . 139.15 , 16. my substance was not hid from thee , when i was made in a secret place , and curiously wrought in the lowest parts of the earth : thine eyes did see my masse , yet being imperfect ; and in thy book all my members were written , which in continuance were fashioned , when as yet was none of them : whence is evident , that his whole person was an act of nature in his mothers wombe or secret place : what of him was in the book of gods providence , he declareth , was made ( not created ) in a secret place , to wit , his substance or masse , all that went to the subject man ; and i hope the soularies will not blot his soul out of the book of gods providence , or say it was no part of him . luke 1.31 . thou shalt conceive in thy wombe and bring forth a son : whence observe , that what she was to bring forth , she was to conceive , to wit , a son ; and none will deny , christ was born compleat man , in all things as we are , sin excepted : and if any scruple arise from rom. 1.3 . he was made of the seed of david according to the flesh ; i answer , that it is a distinction from other men , in respect of that anointing he received from the father above his brethren and fellowes . gen. 4.1 . she conceived and bare cain : see the like , cap. 38.3 , 4 , 5. judg. 13.3 , 5 , 7. and job 3.3 . there is a man-child conceived . and gen. 17.6 . and kings shall come out of thee . vers . 17. twelve princes , shall he beget . and judg. 8.30 . gideon had 70 sons out of his body begotten : and num. 5. then she shall be free , and shall conceive seed , and heb. 11.11 . compared with gen. 17.8 . and such like , plainly shew mans procreation wholly natural . joh. 3.6 . that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit : here is the natural birth by nature , and the spiritual birth by grace declared each in his kinde , the one a meer natural , the other a supernatural worke : it is therefore inavoydablely true , otherwise the soul cannot be saved ; for what is not born again cannot be saved , as the immediate words testifie , except a man be born again , he cannot enter into the kingdom of god : so then , the soul as well as the body is born , that is , proceeds from the flesh , except we be born without it : wherefore , they are no more twaine , but one flesh . i might declare , how purgatorie , limbo patrum , infantum , prayers unto dead saints , to the virgin mary , and a world of such-like fancies are grounded upon the invention of the soul ; but that i shall leave it to the conception of the ingenious . thus having found mans foundation to be wholly in the dust , from thence taken , and thither to return : let this then be the use of all : that man hath not wherewith at all to boast , no more then of the dirt under his feet , but is provoked wholly out of himself , to cast himself wholly on jesus christ , with whom in god our lives are hid , that when he who is our life shall appeare , we might also with him appeare in glory , to whom be the honour of our immortality for ever , and for ever . amen . there are many places of scripture omitted , in this treatise , which import man to be wholly mortal ; whereof i will here commend these few , to the serious consideration of all such as desire to finde out truth . the prophet isaiah prophesying of christ , in chap. 53. vers . 10. saith , yet the lord would break him , and make him subject to infirmities : when he shall make his soul an offering for sin , vers . the 11. he shall see of the travel of his soul , and be satisfied : vers . 12. therefore will i give him a portion with the great , and he shall divide the spoil with the strong , because he hath poured out his soul unto death , &c. by saint matthew it is also recorded , chap. 26. vers . 38. then said jesus to them , my soul is very heavy unto the death : tarry ye here and watch with me ; speaking to peter and the two sons of zebedeus , ver . 37. rev. 16.3 . ( where it is recorded ) and the second angel poured out his vial upon the sea , and it became as the blood of a dead man , and every living soul died in the sea . psal . 66.9 . he holdeth our soul in life . [ here note , ] that soul and life are distinct ; the soul of all are held in life by christ , else would they die . psal . 22.29 . for all that go down into the dust shall bow before him , and none can keep alive his own soul . ezek. 18.4 . the soul that sinneth , it shall die . vers . 20. the same soul that sinneth shall die . job 33.18 . he keepeth back his soul from the pit , and his life from perishing by the sword . 20. so that his life abhorreth bread , and his soul dainty meat . 22. his soul draweth neer unto the grave , and his life to the destroyers . 28. he will deliver his soul from going into the pit , and his life shall see the light . 30. to bring back his soul from the pit , to be enlightned with the light of the living . the diligent reader is desired to correct the mis-quotations escaped in this little book , as followeth . page 33. line 13. adde gen. 1. p. 34. l. 23. read 1 cor. 15. p. 46. l. 21. r. eccl. 3.19 , 20. p. 47. l. 6. r. 2 tim. p. 48. l. 14. r. psal . 88. p. 49. l. 5. adde 4. p. 56. l. 10. r. lev. 17.14 . l. 11. r. gen. 9. p. 57. l. 7. r. acts 2.31 . p. 59. l. 15. r. phil. 1.23 , 24. p. 63. l. 6. r. jer. 53.12 . p. 68. l. 2. r. rev. 19. p. 69. l. 16. r. mat. 8.29 . p. 72. l. 22. r. prov. 15.24 . p. 93. l. 1. r. object . 21. p. 98. l. 17. r. heb. 4.15 . p. 118. l. 24. r. 11 , 12. the postscript . in some ancient chronicles of england , we read of king druis , so addicted to learning , that a sect of philosophers succeeded him , named , druides ; and that this king , the better to encourage his subjects without dread of death to fight his battles , taught them that their souls were immortal , not subject to death . hence as some think , came the opinion , that the souls of men are immortal : but others conceive it to have another rise , namely , the general doctrine of the philosophers , being , that vertue was to be rewarded , and vice punished ; and these usually seeing men to die without either punishment or reward , and being ignorant of any resurrection , taught thence , that mens souls ( after death ) remained alive , to receive the same : yet this was contrary to the judgement of many of the ancients , who nevertheless deemed men to be wholly mortal , as is cleerly proved by pliny , in the 55 chap. of the 7 th book of his natural history ; where treating of ghosts , or spirits of men departed , he saith thus : viz. after men are buried , great diversitie there is in opinion what is become of their souls and ghosts , wandering some this way , and others that ; but this is generally held , that in what estate they were before men were born , in the same they remain when they are dead : for neither body nor soul hath any more sence after our dying day , then they had before the day of their nativity : but such is the folly and vanity of men , that it extendeth still even to the future time ; yea , and in the very time of death flattereth it self , with fond imaginations , and dreaming of i know not what life after this : for some attribute immortality to the soul ; others devise a certain transfiguration thereof : and there be again , who suppose that the ghosts sequestred from the body have sence ; whereupon they do them honour and worship , making a god of him that is not so much as a man : as if the manner of mens breathing differed from that in other living creatures ; or as if there were not to be found many other things in the world , that live much longer then men ; and yet no man judgeth in them the like immortality . but shew me what is the substance and body , as it were of the soul by it self ? what kinde of matter is it apart from the body ? where lieth her cogitation that she hath ? how is her seeing , how is her hearing performed ? what toucheth she ? nay , what doth she at all ? how is she imployed ? or if there be in her none of all this , what goodness can there be without the same ? but i would know , where she setleth , and hath her abiding place after her departure from the body ? and what an infinite multitude of souls like shadows , would there be in so many ages as well past as to come ? now surely those be fantastical foolish and childish toyes ; devised by men that would fain live alwayes , and never make an end . qualis in novissimo vitae die quisque moritur , talis in novissimo mundi die judicabitur . the contens . chap. i. considerations from natural reason disproving the common opinions of the soul , and proving man wholly mortal . p. 1. chap. ii. considerations from the creation , fall and resurrection , disproving the opinion of the soul , imagining the better part of man immortal ; and proving him , as a reasonable creature , wholly mortal . p. 28. chap. iii. scriptures to prove this mortality . p. 41. chap. iv. 21 objections extorted from scripture answered . p. 58. chap. v. of procreation , how from thence this mortality is proved . p. 94. chap. vi. testimonies of scripture to prove that whole man is generated and propagated by nature . p. 117. finis . notes, typically marginal, from the original text notes for div a53583-e540 the argument lies in fallen nature , for the dispute is not of creatures which kept their first station , but of man that is fallen from it . acts 7.60 . and 13.36 . 1 thes . 4.13 . and psal . 76.6 . it is a dead sleepe . no hell till the resurrection . * living soul. the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. 1602 approx. 169 kb of xml-encoded text transcribed from 130 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a07786 stc 18163 estc s103514 54532267 ocm 54532267 3672 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. a07786) transcribed from: (early english books online ; image set 3672) images scanned from microfilm: (early english books, 1475-1640 ; 716:14, 2125:14c) the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. xenophon. memorabilia. munday, anthony, 1553-1633. [22], 215, [23] p. printed by i.r. for william leake, at the signe of the greyhound in paules churchyard., london : 1602.. a.m. = anthony munday. signatures: a-l¹² (first and last leaves blank). printers' device on title page (mck. 341). includes "a dialogue of the providence of god, written in xenophon, his firste booke of the deeds and sayings of socrates" [i.e. the memorabilia]. bound and filmed following 6832.65. imperfect: tightly bound; copy at 2125:14c lacks a-b₇, and b₁₁; copy at 716:14 lacks l₁. reproductions of originals in: folger shakespeare 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 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utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul -early works to 1800. man (theology) -early works to 1800. human physiology -religious aspects -early works to 1800. spiritual life -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the true knowledge of a mans owne selfe . written in french by monsieur du plessis , lord of plessie marly . ❀ and truly translated into english by a. m. at london , printed by i. r. for william leake , at the signe of the grey-hound in paules churchyard . 1602. aduenturez et marchez auant . coat of arms or blazon to the right vvorshipfull , maister iohn swynnerton , esquire : and to the most vertuous gentlewoman his wife : all happines to them & theyrs in this life , and in the life to come hartilie wished . this excellent treatise , ( right worshipfull ) beeing written in the french tongue , by that honorable and learned gentleman , monsieur du plessis , appeareth by his owne words , to be doone for the reformation of a mightie atheist , who stood stifly against the knowledge of god , & verie deepe disgrace of religion by him dailie committed . in regard whereof , albeit hee had commended to him his learned labour of the truth of christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of gods religion & his prouidence be at any time doubted of . if wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall painter . if wee gaze vpon the goodly monuments and stately erected pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious maister was the contriuer thereof , and that it proceeded from a skilfull workman . if discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall creator of them all ? let vs come then to microcosmus , to the little world man , and enter awhile but into this kinde of consideration . wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other . this very consideration , guides vs to acknowledge a father and mother , frō whose loynes we proceeded , & that from them wee had the benefit of life . arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from father to father , wee shall finde in the end one father of vs all , & that from him we had our first beginning . concerning that first father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to god , or at the least be god himselfe . which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the creator of the whole world must needes be his father ? from this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first creator of nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . thus the creature leades vs to finde out the creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great god. hauing thus attained to the knowledge of god by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the treatise following , i will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly . now my humble sute vnto your worship is , that in regarde of some breach of promise , concerning my paradox apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable frenchmans sake , whose workes doe carry no meane commendation through the vvorlde : and next , for the vnfained affection i beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance . the treatise against atheisme , written by the same author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , i will ( by gods assistance ) finish with what expedition i may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous atheists , and so dangerous their proceedings to gods high dishonour . i am loth to be troublesome by tediousnes to your worship , because to the wise and iuditiall , i know a word is sufficient : the worke , my selfe , and what i can beside , i prostrate to your gentle interpretation , wishing to you , the vertuous gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the land of the liuing . your vvorships in all trunesse of affection , an : mundy . to the reader . by the iudgement of the best and learnedst philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies . to runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto i am limitted , and i should but follow the olde track of custome , which almost is handled in euery tractate . yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them . and what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knovvledge of . the ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , vvhen the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better . the greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at sea abroade , rapine of theeues at home , or some other casualtie ( vvhereof there vvanteth no aboundance ) that this vvorldlie knowledge is indeede but witlesse folly , then hee can cry out with the philosopher , that hee had much witte , but no knovvledge . the like might be said of the proude , enuious , wanton , epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom i aunswer with that learned father saint ambrose ; that it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede . seneca tells vs , that the looking glasse was first made & inuented , for a man to come to the easier knovvledge of himselfe thereby . nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet socrates reached to a greater matter , and applied this beholding of our selues in a glasse , to an euident enstruction of life and good behauiour . for , he would very often aduise his schollers and follovvers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . moreouer , hee gaue them this further admonition , that vvhen any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment vvhich hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . contrariwise , if the outward shape appeared angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it . vpon consideration ( gentle reader ) of that which hath been before alleaged , happening so vvell on this excellent treatise , vvritten in french by monsieur du plessis , an honorable gentleman of the kings counsell , and gouernour of his crovvne and kingdome of nauarre , being entituled , the true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a glasse , that guides a man to the knowledge of himself : i was the more desirous to bestow translation on it , that it might passe abroade to generall benefit . and so much the rather was i thereto induced , because this glasse hath a vvonderous difference from the other , which but deliuer our outward shape and semblance onely ; for this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , vvith the manner of nourishing , encreasing and grovving to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof . my humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . let thy reuerence be to god , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in nature . let thy discretion guide thee step by step , to a true and perfect knovvledge of thy selfe , by shunning those corruptions and vices that blemish & vvrong nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition . last of all , for him that first in french vvrote it , and my selfe that haue made it apt for thee in english : we will refer our selues together to thine ovvne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued . thine , a. m. errata . for dogs , read drugs . page , 1. line 6. for genues , read gennes . pa. 34. li. 11. for intestiues ▪ read intestines . pa. 52. li. 2. for he , read the. page 53. line . 20. for cerkitude , read certitude . page . 96. the true knovvledge of a mans owne selfe . if great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of beastes , trees , hearbes , dogges , & other things , vvhich god by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , vvith farre greater reason , vvee ought to take some paines to haue knovvledge of our own selues . the knovvledge of a mans owne selfe , auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemēcie of inordinate affections , which hinder and impeach the health of iudgement . and , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , excellent actions are of great difficultie : yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule . the soule is a substance simple , hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse vvithout her organes , and those parts of the bodie that doe agree with her actions . it remayneth therefore to know what vertues are in the soule ; in what parts of the body she performes her actions ; by vvhat meanes ; & how her vertues are extended ; with the full effects of her strength . the phylosopher numbers fiue seuerall powers in the soule , which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action . the first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget . nourishment is made by the vertue of naturall heate , which conuerts the meat & drink into the substaunce of him that takes it . the organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood . howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one vvell saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell . the maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension . when the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the liuer . when it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the liuer , then doth it make some ample distribution . for , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , cōmonly called the purse of the gaule . mellancholie , which is the very grossest and most earthy bloode , is sent into the spleene . the part cold & dry , cōmonly called fleame , is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part . what else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment . moreouer , one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : so called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life . againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance . there are three seuerall digestions made , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , whē the food is conuerted into matter dry and white : the second is in the liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already cōuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines . heerein truly nature gaue vs the lawe & example of communicating our graces , gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make cōmunitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote . the like argument deriued from nature , vseth s. paule , 1 , cor. 12. cōferring the offices of the bodies members , the vtilitie , dignitie and cōmunication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a cōplete body , & an intire church ( as it were , ) the place is well worth the noting . wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood . therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth palsies , trembling or shaking of the members , age hastened sooner thē should be , with blisters and bleanes , which deforme and much mis-shape the bodie . yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn frō the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions . these sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances . for we see those men that are giuen to intemperancie , be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth . heraclitus the ephesian , by impuritie of his feeding , became full of the dropsie . salomon saith , that more perish by the intemperance of the mouth , then by the sword . hipocrates numbers sixe things , which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . first ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane . the benefite of the first , is , that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . for euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged vvith fresh receite of foode , not staying till the former haue taken his due course . thys ought wee especially to auoyde , according to the rule which sayth : that the more vve nourish an impure bodie , the more we do offend & dangerously hurt it . those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : for the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already vvee haue said ) cannot afterwarde againe repaire it selfe . the qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the cōplexions both of them , and those that receiue them : ought also to be diligently cōsidered & weighed , but them we doe referre to the phisitions , who haue therin prescribed very learned rules . sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp thēselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues vvith the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . nor doe i without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender apoplexies . this rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . for those mēbers which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then whē we are awake , busied , and labouring . this reuocation of heate and blood for the hart , works it selfe thus , the vapors being made cold by the braine , in discending , doe meete warme fumes cōming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a king , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help thē with supply in perfecting their concoctions , and offices of nature . and assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a cōmonwealth : for the hart ( as prince and king ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate . truely , the first and chiefest office of a prince or gouernour of any country , is , or ought to bee , that his subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies . the second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . and the third , is , that they should bee instructed in religion , honest actions , & other necessary artes , for maintenaunce of humaine societie . sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . for not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . it serues also in the power appetente : for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified . it profits likewise the power principal , which is the vertue intellectiue , for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue . adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , which if they be too dry , or too moist , too slack , or too much extēded , they can yield no sounde of good accordance . this place admonisheth vs to speake of dreames and fantasies , which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , vvhen the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine . there are diuers sorts of dreames , some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of thēselues : as iudges do often reuolue on theyr law-cases : scholastical diuines , on theyr relations & vrgent examinations : carters cal on theyr horses : sheepheards on their sheepe , and so of others . sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe . there be other sorts of dreames , which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happē to persons , by reason of some speciall cōplexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another . many especiall examples haue beene noted , as namely the phisition of augustus , who dreamed that the tent belonging to the sayde prince , should be spoyled : whereof he aduertised the emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it . and cicero , who dreamed of octauius before hee knewe him , that hee should be the prince of that cōmonwealth . and a souldier at genues , who dreamed that hee should be deuoured by a serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , vvhich happened that day in the citty , he was slaine by a bullet , which came from a peece named a serpentine . there are other manner of dreames , which diuinely are sent to mē by inspirations , or announciations of angels : such as were the dreames of iacob , ioseph , daniell , and such like . such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of gods church in kingdoms and common-weales , for order and obseruation therein to be kept : which kinde of dreames are alwaies certaine . there be others deuilish , as the dream of cassius , wherof valerius writeth . wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , for our better preseruation frō intemperance : for when wee giue no leysure to nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which thē doe mount vp into the braine . the augmentation of nourishmēt differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimēsions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . in this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force . galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of god , who hath constituted and limitted to euery creature a tearme and date , vntill vvhich time hee should increase . euen as wee behold the flame of a lampe , to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched . this humidity is ( by little and little ) vsed & perfected by this heate , and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened . and albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength . vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . for note heereby how naturall death cōmeth , which aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed . death not naturall , hath many other causes , to weaken and impouerish this primitiue humiditie , vvhich is sweet , pure and temperate of it selfe : as by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts . great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse thē those of the cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . the augmentation is then made by the same organes , & by the same naturall heate that our nourishment is . generation hath his parts properly ordayned by nature , & may be thus defined . the power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts . the manner how the fruite is formed in the matrixe of a woman , is thus . when the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede . this mēbrane , wherin the seede is kept and enclosed , is principally made of the womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other . and not onely is thys membrane made to cōtaine the seede , but it is also for other vses beside : for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer . this skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about . there is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . these veines and arteries , like rootes of fruite , beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . for in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . and while the seede thus heats & boileth , it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine . there is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , vvhich thickens & shuts it selfe into the seede . the fore-said veine is forked , and alongst one of those braunches passeth this blood , and settles it selfe to a thicke substance : behold then how the liuer is formed . wee see by experience , that the liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as vve haue before declared . alongst the other branch of this veine , is formed a gutte or passage , which soone after , carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . in like manner , alongst the same brāch , the stomack , the spleen , and the bowels are formed . so whē the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the liuer , which vaine produceth some high braunching foorth , whereof is formed diaphragma : to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the liuer and the spleene . and so is made a part of the bones belonging to the backe , and there be brāches which shoote out some-what lower , whereof is also formed the rest of the said back bones . the arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , & by little and little haue a place designed , for forming and engendring of h●e hart . these arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : vvhich hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member . the great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme . at the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , thorow all the body . and euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : so by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . and doubtlesse , the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made . vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre frō the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . so then , whē of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( vvhich is transported by this veine of the right ventricle of the hart , ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building . soone after , the brain , which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . a great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine cōposed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , & that is the skul of the heade . so the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits . novve , euen as the veines are bredde in the liuer , and the arteries in the hart : so are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . nor are they holow , like the veines and arteries , but solid & massie : except those two that are called opticke , which doe cōuey the spirits of the braine into the sight of the eye . from the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue . vvee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . vvhile the fruite is in the wombe , it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboūdance of blood for his nourishment . the superfluous blood is deuided into three parts : of the very best & purest part , is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child . the times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other . the first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared . nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . then eyghteene dayes after , are the other members formed : these dayes nūbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body . hipocrates giues a very good rule , speaking in this manner . the daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance . so then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . this rule is ordinarie in male chyldren , but the female tarie longer . it is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as vvell the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . euery one ought to know thys , & reuerence these gifts of god in nature , vsing them lawfully , and to the benefit of humaine societie : for it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . indeede nature admonisheth vs to bee continent , and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying nature in her very selfe . ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . it is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the creator of thys frame and peece of workmanshippe , by so great wisedome or dayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same . doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , thē nabuchadnezzer when hee became a bruite beast . and in truth , the order of these powers is worthy consideration : for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . i say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall god , who by his infinite power created these natures , & by his incōprehensible vvisedom assigned thē theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . for these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes . we should consider and acknowledge god in nature reuerently , we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . vve see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . as for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment . the second power of the soule , is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . thys power is deuided into sences exteriour & interiour . the sences exteriour are fiue , namely sight , hearing , tasting , sent or smelling , and touching , & these fiue sences are discerned by theyr offices , seates or organes . sight is the sence whereby vvee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light . we gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences . aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . that because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely . the interiour organs then of this power , are the spirits assigned to that office , and they are transported by the opticke nerues into the eye , whereof the exteriour is the eye . this power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a god : to know also the elemēts , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . in sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that god hath giuen vs this gift , namely , the light ? plato saith , that our eyes are giuen vs , to instruct vs in the knowledge of god , whē we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . this power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours . these spirits thē giue life to the eye , and are as a little flame , resembling the celestiall bright beame , and giueth strength & power to see . the names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the phisicall anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as aristotle sayth , the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light . one demaunds , how those things offered & apprehēded by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the sun beame , entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted . if the light bee ouer violent , it may hurt and offende the eye , as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood . the kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . and it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye . the commodities of this sence are euident , as well for the knowledge of god , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & god knowes what confusion would happen in our life , if we had not this happie and gracious power of sight . hearing is a sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue . sounde is a qualitie , onely cōming from the fraction of the ayre , which is made whē two bodies large and harde do beat against one another . this fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpō the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrovve fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with trees , the ayre comming frō such hollow breakings , doth very audibly and perfectly redouble the sounds . the meanes wherby any such soūd or noise is apprehended , is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , vvhich ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour . this sounde made against the saide thinne skin , by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence cōmon , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds . to this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the cōduit or wezand , vvhere the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our flutes , so is the voyce made in the wezand , and so is guided right alōgst the throat . therefore fishes doe forme no voyce at all , for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by god in nature . nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : notwithstanding , we ought reuerently to giue glory to the creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : for , by thys sence vvee haue faith , saith s. paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another . the sence of smelling , is that wherby we distinguish sents and odours ; the organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the cōduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended . nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine . odour or sent , is a certaine qualitie in a subtile and inuisible fume , issuing frō commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of iuniper ▪ rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour . thinges burnt , that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent . and albeit that some colde things are odoriferous , as bee roses & violets : neuerthelesse , by their odor they doe heate and vvarme sweetly . this is the reason , why in the east partes , things of strong sauour doe most encrease , because the coūtry is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie . contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as rosemary is good in odoure , but very bitter in the taste . the generall differences of odours , are those that bee good odours , which comes frō the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . and likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine . there be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of garlick or onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . the meane vvhereby vvee discerne and iudge of these odours , is the ayre : for fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another . it is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine . the sence of tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . the selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things . the meanes of thys powers vse in his actions , is the saide loose or slack flesh , & the spettle or moisture which is aboue it : and therefore we see , that such as haue an ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour . the obiect of thys sence , is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , vvhich is digested by the heat naturall . there be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , vvhich is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet . the sauour that is sweet , as of honnie , or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant . but notwithstanding , such things as are exceeding sweet , as suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse suger and honie too often , or aboundantly , it ingenders in thē strong choler , & putrifactions also , onely by the abounding of humours . the sauour which is neerest to this before named , is the fat and marrovvie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh . a meane in vsage of thē is good , for thinges which are ouer fattie , do hurt much : because they will floate vpō the stomacke , offend and hinder digestion , and also doe engender oppilations . these two sauors are most agreeable to nature , and delight the tast of a healthfull person . for , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature . the sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and aloes , and therefore thinges ouer bitter , doe neuer nourish . the sauour strong and ardent , differs frō the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : this sauour exceeds the bitter in hotnes , and such is the taste of pepper , ginger , sneesing-woorte , garlick and onions . there is a sauour called sower , drawing on sharpnes , which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : vvhich sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of sorrell . the sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-vvhat strong , and yet therein is coldnes most ; for , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour . hence is it naturallie receiued , that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . so doth sorrel seem good for such as haue a feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick . the sauour called greene , which setts the teeth an edge , shuts vp and drawes backe the tongue : wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are medlars and other greene fruites , before they are come to theyr maturitie , for whē they are ripe , they haue a commixed sauour , as mingled both vvith sweetnes & greenenes . there are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other . galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine . the salt sauor makes not any retyring of the tongue , but it whets it by washing and drying it , for salt guardeth frō putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry . some things are said to be without sauour , because in thē are not to be foūd any of these natures before expressed . the sence of touching , is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . the organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . the most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . the benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme . the interiour sence is a power working by organes , seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . for if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : for , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? therfore the sence interiour is very behouefull , to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath thē some power aboue the outwarde sences , whereof we shal come to speake hereafter . aristotle nūbers the sences interiour , to bee two : to wit , the sence common , and memorie . galen puts another to these two , called cogitation , so hee accounts thē to be three . there be others that name fiue inward sences , to wit , the sence common , which receiues the images and apparitions of thinges presented to the outward sence . secondly , the sence imaginatiue , which discernes the actions of each one of the exteriour sences . thirdly , the sence estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him . the fourth sence is called deliberation or cogitation , which gathers ( frō furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue . our eternall god , hath by his ( prouidēce ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as serpents that seeke after fennell , for clearing of theyr eyes , or young asses that search for the hearbe ceterach , to allay theyr melanchollie . the serpent or snake , beeing willing to meet or company with the fish called a lamprey , begins to hisse or whistle , to procure her cōming , and perceiuing that she comes , to meet and bee sociable vvith him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons . now , albeit that they doe these thinges naturally , yet wee may notwithstāding iudge , that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people . a foxe , a cat , a lyon , and other beastes , which haue been seene to doe admirable acts : and as for swallowes & bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named . the fift interiour sence , is memory . the organe of the sence cōmon , is two ventricles at the doore or entrāce of the braine : as much to say , as vvhen the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions . it is certain that there be many powers in the inward sences : for , a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , thē medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind . cogitation hath his organe in the midst of these two ventricles or concauities , which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . some also wil diuine & iudge more certainly of a proposed case , then others : as salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affectiō of the mother indeede , with the other parties , vvhich was nothing at all vnto the child . the organe of memorie is behinde in the brain , which part hath lesse humiditie thē before , and is more apt to conserue the images & shapes of things . a braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer . cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline . the power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : this power is called sensitiue appetite , vvhereby all our affections , do pursue what we haue apprehended by the exteriour sence . there is one kind of appetence or desiring , which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe vvhat is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , vvhereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull . true it is , that the motiue power may be restrained by the will , for , if wee please , vvee may shut our eyes , and thē vve can behold nothing at all : but vvhile the eye is open , and at libertie , distant frō his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , which come and goe according to imagination , haue spoken against manifest and vniuersall experience . there be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . and surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie . as in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ vvhich causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes apoplexies . homer saith , that anger is sweeter thē milk , as meaning , that a man takes great pleasure , whē he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . feare is a moouing of the hart or affection , vvhereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is woūded therby , as if it were instant . in like maner , in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde vvhat great hurt ensues by greefe and sadnes . loue is a mouing of the hart , whereby wee desire some thing , be it truly good , or but in apparance only . in this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : hope dooth best of all agree vvith this affection , but yet she is more vehement . hate is a kind of cōstant & permanent anger : and anger & hate are contrary to loue . shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed . mercie is a greefe which a man takes for the paines , miseries or aduersities of another . enuie is a sorrowe of one man , at the good , cōmoditie , or aduancement of another . iealosie is a mouing , mingled with loue and anger , to wit , vvhen a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet helias , louing the honor proper to god , grewe offended at the misbelieuers . so should a king or gouernour of a coūtry , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth . there is another affection , which hath no name neither in latine nor french , & it is cōtrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were nero , tymon , & ( it may be ) others of like qualitie now in these times . ioy is a moouing , wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good . some of these affections are good and agreeable to god : as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of god : desire for the aduauncement of vertuous people : feare of the anger and iudgements of god : hatred of tyrants , seditious & dissolute disturbers of publique peace : hope and cōfidence in god in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs. the other are vicious , as enuie , hate , and those beside , vvhich trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the cōseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall . and certainly , neyther can this societie or religiō be maintained , except we refraine frō auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect . the organe or seat of thys power , is the hart , & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as ouid saide of medea : i see & approue the good , but i doe the euill . and s. paule : i see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his epistle to the romanies . in briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges . in this sort disputes galen , and by the same reason it is apparant , that affections are not oppiniōs , as the stoicks held and esteemed thē to be . that the affections are not of the liuer nor the other parts , where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as homer saith , there is nothing more impressing or continually vrging , then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although vve had no care thereof at all , and albeit wee had neuer so many other things to doe . seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must cōclude thē , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled . the holie scripture saith , that a man ought to loue god with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first table . now because those works & labors which god commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or vvith dissembling : wee will speake a little thereof heere in this place . the first commaundement dooth strictlie charge vs , to stande in awe and feare of god : wherby we may assure our selues without any doubting , that hee is a god , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men . the second expresseth , how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , vvee ought then to be most careful of his honour & glory . the third , chargeth vs to doe all honor and reuerence to the name of god , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that god hath an eye on all our dooings , and that hee wil seuerely punish our iniquities . so then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to christian religion , and so it is cōmaunded in the inuocation on god. the fourth cōmaundement , consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of god , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . then the true performing of the commaundements in the first table , is true feare of god , certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his name & glory , for the creation , conseruation , & manutention of nature , beeing his ovvne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table . in the second table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men . it is that whereof aristotle speakes in his pollitiques , there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of god bestowed on nature ) more light of vnderstāding , & more purity of affections , thē others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . such were the ancient law-makers , pretors , & iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which god had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : which lawes , ( saith s. paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . such personages thē ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others . there are two manner of gouernments , one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction . the other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as pericles , who by honest reason & speeches guided the athenian common-wealth : or as a holy & wise preacher gouerneth his cōgregation and church . in this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted . god hath stamped in vs , the image and forme of either of these maners of gouerment . reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement . but because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . as a man hauing a feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse . thus see we two direct formes of gouernment , the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour . concerning the offices we owe by dutie to our parents , we haue a most cleere example in nature : as we may easily see in the young storkes , who whē they attaine to strength and age , doe nourish & assist their fathers & mothers . the following commaundements , forbid to doe iniury or harme to the bodies of one an other . man is created to be sociable & communicatiue , as is shewē vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of god , and al laudible actions whatsoeuer . and because improuident and ill aduised men , haue neede of directours , therefore , to the end our cōmunitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted . againe , in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : for this cause therefore was cōmitting of theft forbidden . notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another . more-ouer , our accords , contracts , transactions , cōfederations , & appointments made by voluntarie agreements , are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be cōtinued . marke then howe nature desires conseruation of her selfe . in eating and drinking , temperance must be obserued : for , intēperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie . thus see we the law to agree with nature , which first of all established religion , afterward constituted magistrates , thē they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : cōmaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . so grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful cōtemners of the lawes . assuredly , the principall and chiefest causes of these lawes , are euen thēselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of god ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature . nowe to returne to the poynt of the harts moouing , there are two sorts of moouing : one is called the pulse , whē the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or cōtraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body . novve , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration . the hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . in feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie . doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers cōplexions : nor is it anie easie matter to cōprehend the causes of these moouings , or the coūsell of god in these their natural functions . the efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer thēselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of . ye haue the very like combination betweene the powers of nature , and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections . therefore in griefe or sadnesse , the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or vvomen ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured . in ioy or anger , the hart dilates it selfe , and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood . and if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate . those men that abound in mellancholy , mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions . sanguine men are ioyous , delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour . the phlegmatick are dull , remisse , sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme . the mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes . the very same societie is there of the body with the soule , and her effects doe aunswer to these humours . in griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , vvhich spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : i haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it . the proper causes thē of these affections , are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend thē . it is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine . so of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : for euery one ( sayth aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue . plato saith , that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised . seeing thē that there is in nature , certaine organes and parts proper to her actions , and certaine humours vvhich serue necessarily to thē , it behoueth , that some of thē should be voide of vice or offence : for euen as the light in the eye , is the gift of god to nature , euen so are good affectiōs diuinely inspired , vvhich prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude . the saying of aristotle is very good , whē he saith , that a vertuous man vseth anger , as a captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs. in al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for thē our actions would be lame , slowe , and of slender effect . if nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them . neuerthelesse , in all times , and in all countries , in changes of cōmon weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare . the repairer of nature , our lorde iesus christ , had in him most true & pure affections : as when he threwe the merchants out of the temple , onely for iealosie hee had of the place , as also the honor and worship of god , contemning the misbeleeuers , vvho had polluted the place of veneration , inuocation and holy sacrifice . in the resurrection of lazarus , he shewed great heauines , whē he wept , as beeing greatly mooued in spirit : in loue , wherby he commaunded , that they shoulde permit little children to come vnto him : in compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : and how many times is the word of mercie vsed , repeated & inculqued in the scripture ? there is great differēce between the good affections of christians , and those in infidels : for christians acknowledge this puritie of motion , to be repaired in thē , onely by the grace of god , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernmēts , good and honest lawes , referring theyr actions to the glory of god : as did the prophets esay & ieremie , who knew that god would haue common-weales to be gouerned by holy laws , and all wicked confederatiōs to be cast out . the other , ( as cicero ) acknowledge not at al , that magistrates are ordained of god , but doe build vppon their owne wisedome & power , not attributing any honour to god , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of god. in this place , after our passed speech of the affections , vvhich are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much frō our purpose , to speak some-what of concupiscence remayning in vs , whereby we may vnderstand many disputations of saint paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression . the worde concupiscence , according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of god and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises . likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of god. in these obscurities , our vnderstanding loueth and conceiueth great admiratiō of him selfe , and of his ovvne wisedom , wexing bold to feigne oppinions of god , & to apprehend thē after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience . of these euills complained s. paule , when hee saide : miserable wretch that j am , who shall deliuer me from this bodie , so subiect to darknesse and death ? afterward he aunswers , the grace of god by jesus christ. the word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . so dooth the scripture call the harts endeuours , because the mouing and agitation of the hart , is cōioyned with the will. assuredly , if nature had continued in her puritie , the knovvledge of god would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity . the hart & wil haue moouings distort , and contrarie to god : for the will ( without the feare of god and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of god his creator . the very like agitations doe sway the hart , the sensuall motions draw the will vnto thē , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of god. to this effect spake our sauiour ; that out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes . in this then it appeares most certainely , that by the hart is signified the vnderstanding and will : as vvhen the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of god. the consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to god , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections . as dauid desired of god , a cleane hart , & a right spirit . and saint paule , who said : that iesus christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse . the motiue power , is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members . alexander aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward . this moouing is deuided into two kindes , naturall , and voluntarie . the naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , thē it is afterward pursued : as the ventricle , vvhich drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly . the voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , rūning , swimming , and such like . there is another cōmixed moouing , beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . the benefit of this power is easily discerned : for thereby we seeke what is necessary for our cōseruation , and shunne what we imagine therto contrary . it remaines to speak of the intellectuall power , whereof s. augustine makes an accommodation to the trinitie . the memorie , ( saith hee ) forming the intellection , represents the father : the intellection represents the sonne : and the will , the holie ghost . for the father , considering & knowing himselfe , begot the sonne ; and the holie ghost is the agitation proceeding of the father , and of the son. this is the povver whereby wee know , receiue , iudge and discerne , hauing in it the beginning of artes : heereto likewise is action riciprocall for therby our actions are seen and iudged . this power differs frō the sensitiue : for the sensitiue takes knovvledge but of things peculiare and singulerly , but this other cōceiues , and apprehends both singuler & vniuersallie . the obiect of thys power , is god , and the whole vniuersalitie of things , as well celestiall as elementarie . the offices of thys power , are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : thē afterward , to see , what agreement & what difference is between thē . the organes of this power , are the interior sences , wherof we haue discoursed already . plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . but this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed . wherfore , seeing by our actions our life is guided , we should pray vnto god , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him . aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of archimedes , did inuent the compasse . the passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of gunpowder , or that of the compasse , or the astralabe . the knowledges of the vnderstanding , are deuided into actions and habitude . the knowledge which is called action , is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof . habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please . the vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , the reuolutions ordinarie of the heauens , & those are termed speculatiue . sometimes it meditates on thinges that it can easily exercise , and then it is called practiue . the word reason , is that which comprehends , and then the vnderstanding cōceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad . if nature had continued in her first integritie , we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . and albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : as selfe cōceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to cōmit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale . thus becomes the image of ggd deformed in vs , & keeps not the true idea of his first excellence . wherfore it behoueth vs , earnestlie to desire ( with s. paul ) that god would make perfect his image in vs , & that by vnderstāding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our vnderstāding , as in our will. likewise , that our memorie may euermore retaine good and holy cogitatiōs of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his word ) honest and vertuous motions in our harts . moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of god may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings . of the immortalitie of the soule . now , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . it is impossible ( say they ) that all the honest and vvell disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . yet is it euident , that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and tyrants . it is then necessary to think and say , that god hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest . some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished . first , plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : the soule cōsisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible . that the soule is no way cōsisting or made of any part of the elements , is apparant and manifest by this reason . it is impossible , that nature being corruptible , should cōprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend god , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : yet naturally , and euen without teaching , men doe apprehend these things . it is then to bee iudged , that the seates of these apprehēsions , are not natures elementaries , but much more excellent thē corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule . but we , whom god hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our lord iesus christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & cōfirmed in vs by many sayings and examples , why men doe not better prepare themselues , to vnderstād this iudgement aright , and that they haue no greater feare or horrour of the paines eternall . it remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of enoch , elias , & our sauiour iesus christ , liuing already in life perpetuall . and if wee will take notice from the verie first age of the worlde , we shall find , that god declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to caine : if thou hast well doone , thou shalt finde it , and receiue like recōpence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . this deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of god : but albeit wee see not such transgressiōs punished in this world , let vs not therefore thinke , that they shall so escape without correction . for , as the wise man of greece said : god deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . and let vs likewise remember his own holie words , to wit , that sinne shal be discouered , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward . enoch , who in his liuing body was rapt vp , and translated frō thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that enoch , elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate . likewise in the epistle of the apostle s. iude , there is a part of the sermon of enoch , which speaketh in this manner : beholde , the lord shall come with infinite company of saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes . and helie & eliseus , who did raise vp , & make to liue againe some that were dead : and elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire . many other examples , and namely the most euident example of our sauiour , vvho rose againe , and to him excited the companie of the prophets & holie fathers , to liue with him perpetually , & to enioy the fruitiō of the company of god. by diuine scripture then it is most cleere , that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually . god saide , that wee neede not to feare such as kill the body , and afterward can doe nothing els . he said likewise to the cōuerted theefe : this day thou shalt be with me in paradise . if the soule could be extinct and dissipated like smoke in death , it would not then follow , that she should cōuerse and liue afterward with iesus christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle . as concerning the word paradise , it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance . it is necessary to note the sermon of the good theefe , which he made hanging aloft on the crosse , euen when he was at the instant of death , and when all the apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of god. vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed sonne of god , which signified , that the world was condemned to death for most greeuous offences and seeing it should be so , that the son of god , was to appease his fathers displeasure , and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the gospell of god , who ought assuredlie to know , that their cōdemnation is alreadie doone , for theyr wilful contemning the mercies of god. but the other part of the worlde , which are such as ( with reuerēce ) acknowledge and receiue this blessing of god , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condēnation & death : yet trusting onelie in god , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their redeemer . the good thiefe , who desired his deliuerance of god , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of god , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . by this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him . then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the sonne of god : euen then when the whole church was silent , and when the apostles were amazed and dispersed , yet hee confidētly said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : nay more , he defended the glory of god against the other euill speaker . this spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the sonne of god only . it remaines then , that wee call on him ▪ , that wee declare to others these great blessings , & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : this day thou shalt be with mee in paradise . seeing then so great a matter is cōtained in this speech and conference , of our sauiour christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , that the soule is a seperable spirit , liuing after it hath left the bodie , according as christ himselfe sayde , that the spirit of the cōuerted theefe , should conuerse and bee with him in paradise . assuredly , it coulde not conuerse nor liue after death , if it vvere onely of the bodies tēper , or if it were some smoke , neyther coulde it likewise bee in paradise , but would be dispersed abroade in the ayre . in saint mathewe , moises spake and conferred with our sauiour in the mountaine , although it be plainelie written in the booke of the repetition of the law , commonly called deuteronomie , that moyses was deade and buried : our sauiour then spake with the seperated soule of him . saint paule saide , that he desired to be deliuered from his body , and to bee with iesus christ. and to the corinthians hee said : while we remaine in this bodie , we are far off from our lord. but we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him . and s. peter sayth , that the spirit of our lord , while his bodie was in the tombe , preached vnto the spirits of them that were in prison : which then assureth vs , that our soules are separable spirits . in saint luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , whose spirit was in abrahams bosome . in another place , god sayth , that hee is the god of abraham , and the god of isaac , and the god of iacob : and that he is not the god of the deade , but of the liuing . let vs then end vvith this conclusion , that abraham , isaac & iacob are liuing . finis . socr. tell me , which doost thou iudge to be workes of fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ? aristo . doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation . socr. doth it not thē appeare to thee , that hee that frō the beginning made men , and gaue thē sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & vvhich is sower or sharpe , except we had a tongue and pallate to tast them ? moreouer , dooth it not likewise seeme to thee , to bee a worke of gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ? and to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descēding down the head , yet kept therby out of the eyes . as in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the cōduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them . these things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to fortune , or to counsell and deliberation ? aristo . assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise creator . socr. and the naturall great desire vvee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death . ari. in sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing . socra . dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ? thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboūdance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no vnderstāding at all , except they were in this sort ordered : these thinges ( i say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ? arist. i can no way perceiue their ordenation , as i behold the order of other workmēs labours . socr. why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling . arist. i vvoulde be lothe to neglect the gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them . socra . the greater then thou esteemest them to bee , the more thou oughtest to honour them . arist. if i wist that they had any care of men , i woulde adore them , and neuer neglect them . socra . vvhy howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ? and though to some he haue giuen but feet , as to serpents : yet to mā he hath giuē hands , to garde himselfe from many outrages , wherin we are more happy then other creatures . and albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others . now not onely is this care taken of our bodies , but much more of our inward spirits . for where or when did any other creature euer thinke or consider , that god was the creator of the very best and greatest thinges ? or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to god ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? or shun diuersitie of diseases ? or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ? seemes it not then to thee , that man onely is ( as a god ) amongst all other creatures ? more excellent , and out-going them both in body and minde ? vndoubtedly , if man had had the body of an oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all . but thou that hast handes and vnderstanding , canst thou think that god hath not care and respect of thee ? doost thou not think , that the most auncient and wisest citties , are those that most dilligently & carefully doe honour the gods ? learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure . thinkest thou that thine owne eye can see many thinges farre off , & that gods eye doth not discerne them altogether ? or that thy minde may conceite at one instant , what is doone in athens , scicilie , egypt , or elsewhere , and the diuine spirit or minde , dooth not know all things directly together ? yes , hold and beleeue it for most certaine : that god sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together . finis . a directorie , for the readers more easie and speedie apprehension , of the speciall matters handled in this treatise . what benefit a man gaines by the knowledge of himselfe . page , 2. what the soule is . page 3 , of the vertues and powers in the soule . page 4 , of nourishment , and the manner of the bodies nourishment . page 5 , 6. of choller , mellancholie , & phlegme . page ▪ 8 , of the blood , and how it is receiued , page 9 , of three kindes of digestion , to perfect nourishment . page , 11 , that the inconvenience of the first digestion , is not holpen by the other . page 14 , some mens oppinion concerning the soule . 16 the hurt of intemperancie . page 17 , sixe things not naturally in vs. page 18 , the benefit of labour to the body . page 19 the hurt of immoderat exercise to the body . 21 of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , how heat & blood do work for the hart . 24. of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 how naturall heat groweth or decaieth in vs , 41 ▪ of death naturall , and vnnaturall . page 43 of generation , & how the fruite is formed , 44 , of the offices , veines , and arteries of the membrane . page 46 , 47 , how the nauill is made , and in what time . 48 , of the places for the liuer , hart and braine , 50 how the liuer is formed , and what it is . 50 how the bowels are fastened to the back , 51 how diaphragma is formed . page 52 of the back bones , and forming of the hart , 53 of the harts nourishment . page 54 that the hart is the beginner of vitall heat , 55 how the lungs and lites are formed , and consequently the bodies height . page 57 of the forming of the braine , and skull of the head . page 57 , 58 , of the marrow in the chine bone of the backe , page 60 how the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , how the power vegetatiue nourisheth the body , and maintaineth kind . page 64 howe the order of the seuerall powers supplie theyr offices , page 68 of the sensitiue power , beeing the soules second power . page , 71 of the fiue exteriour sences , and first how sight is wrought in vs. page , 72 of the inwarde organes of sight , and what vse they serue vs to . page 74 how sight hath his seate , and what spirits giue life to the eye . page , 77 the maner how colours are truly discerned , 80 , the true capacitie of the eye in sight , and benefits of that sence . page 81 , of hearing and his organe , page 82 what sound or noyse is , & of the meanes of apprehending it , page 83 , 84 how our speech or voyce is formed . 86 of smelling , & by what organe it is apprehended . page 89 what odour , sent ▪ or smell is , 90 , of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c of touching & his organe , & benefit . 107 , 108 of the inwarde sence , his seate , and necessarie vse . page 108 , 109 of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c of the braine in his diuersity of kindes . 118 of two kindes of appetence in the sences . 119 of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c the organe of the appetente power , and what it is . page 133 of the commaundements in both the tables . page , 136 , 137 , 138 , &c of the contrarietie & difference amongst men . page 41 , of two kindes of gouernment : compulsion & obedience . page 143 , 144 , that the will is the commaunder of the affections . page 146 the reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 how the lawe agrees with nature , and in vvhat manner . page 153 , 154 of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 of the powers of nature , answerable to the harts affections , and their difference . page 158 , of the hart , with his helps and hurts . 159 , 160. of the soules societie with the body , aunswerable to the humours . page , 162 , of the proper causes of our affections , & whence they take originall . page 163 that natures corruption is the cause of our euill affections . page , 167 of the diuine affections in our sauiour , page , 168 , 169 , 170 , the contrarietie of affections in christians and infidels . page 170 , 171 of concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. of the cōtrary mouings of the hart & wil. 176. howe to come to the true knowledge of our selues . page 178. of the motiue power , carrying the bodie from place to place . page , 180 that the soule is the cause of the bodies moouing . eodem two kinds of moouing , and the power of eyther of them . eodem of a commixed power , partly naturall , & partly voluntary . page 181 of the intellectuall power . page 182 howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 of the obiect of intellection : his offices & organes . page 184 of the two vnderstandings , actiue and passiue . page 186 the action and habitude , guide the vnderstanding . page 187 of the speculatiue & practiue knowledge . 188 of reason , & the wills coniunction therewith . page eodem , of the wills definition . eodem . of the hurt of natures lacke of her primatiue condition . page 189 of the impediment and hinderances in our vnderstanding . 190. how gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 that the soule consisteth no way of the elements . page 195 what nature can doe , notwithstanding her corruption . page , 196 of mens carelesse regard of their soules immortalitie . page 198 , how god instructed the soules immortality frō the worlds beginning . page 199 that our soules are spirits , not to be ouer-come by death . page 203. that the soule is to liue with christ after death . page 204 of paradise , and what it signifieth . page 205 of the good theefes sermon on the crosse . page , eodem one part of the worlde refused the benefite of christes death . page 206 , the condemnation of the wicked , & assurance of the elects saluation . page 207 , that the good theefe preached gods glorie , when the whole church was silent , and the apostles stood dumbe . 209 that the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. finis . notes, typically marginal, from the original text notes for div a07786-e670 the benefit of the knowledge of a mans owne selfe . what the soule is . the vertues of the soule . the powers in the soule . of nourishment . the manner of the bodies nourishment . choller . melancholie phlegme . of the blood . three kinds of digestion to perfect nourishmēt , natures instruction concerning our gifts & graces . 1. cor , 12. the inconuenience of the first digestion , not holpen by the other . the oppinion of som concerning the soule . the hurt of intemperancie . herac. ephe. salomon . sixe things not naturallie in vs. the benefit of labour . the hurt of immoderate exercise . the benefit of sleepe . how sleepe profits the powers of the soule . how heate and blood worke for the hart . an excellent comparison . three duties needfull in a prince or ruler . conclusion concerning sleepe . the power appetente . the power intellectiue . an apt comparison . concerning dreames in sleepe . diuers kinds of dreames . example of dreames , the causes being euident . when the cause of dreames is in vs. dreames fore-telling things to ensue . examples concerning dreames . diuine dreames or inspirations . deuillish dreames . the hurt of intemperance . encrease of nourishment . when nature receaueth most substance to her selfe . example how the body is increased . when naturall heate decayeth in vs. example conceruing our life . death naturall according to aristotle . death vnnaturall , occasioned by many causes in our selues . concerning generation . howe the fruite is formed at the first . the offices of the membrane . of the veines and arteries of the membrane . howe the nauill is made , & in what time . the places for the liuer , hart , and braine . how the liuer is formed , and what it is . how the bowels are fastned to the backe . how diaphragma is formed . of the back bones . the forming of the hart . the harts nourishmēt . a comparison worth the noting . the hart is the beginner of heat vitall . howe the lungs and lites are formed , & cōsequently the height of the body . the forming of the braine . the skul of the head . the nerues are bred in the braine , as the veines in the liuer . the marrow in the chine bone of the back . howe the fruit is nourished in the wombe . the deuision of the blood into three parts , and to what vses . male chyldren more perfect then female . an admirable secret , & worthy ( with great reuerence ) to be regarded . hipocrates rule frō the time of cōception , to deliuerance . of the power vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind how nature admonisheth vs to be continent . our selues the greatest enemies to nature . the infinite goodnes of god in our bodies framing . howe the order of the seuerall powers is to be considered in theyr offices . an absolute proofe of god against any atheist whatsoeuer . a note cōcerning christian dutie in vs toward god , in regard of al his diuine gifts bestowed on vs in nature . of the power sensitiue , being the second power of the soule . of the exteriour sences , beeing fiue in number . 1. sight , & howe the same is wrought in vs. aristotles answer concerning our two eyes . of the inward organs of the sight , and what vse they serue vs to . small difference between life & death , but by the benefit of sight platos oppiniō , to what end our eyes are giuen vs. where the sight hath his seate and abiding . of the spirits that giue life to the eye . aristotles iudgment of the eye . a question concerning the sight of the eye . the answer worth the noting . an excellent comparison . how easilie the eye may be offended the maner how colours are truly discerned . the true capacitie of the eye in sight . the benefits which the sence of sight yeeldeth . 2. of hearing , & the organs therto appertayning . what sound or noyse is , and howe it makes it selfe . of the means wherby eyther sounde or noise is apprehended . howe all sounds are conueyed to the sence common . the maner how our voyce or speech is formed . an excellent note cōcerning our voyce or speech . by this sence wee haue fayth . 3 of smelling , and by what organs it is apprehended . what odour , sent or smell is . apt comparisons of sents in their moist & dry kindes . the sweetest things haue least sauour . the differences between good sents and hurtfull . the means howe wee iudge of smells . sent is very necessary to our life . 4 of the sence of tasting ▪ & his organe . howe the tongue receiues his tast . the means of the tastes vse in his actions . sauour , the onely obiect of taste . many sorts of sauours . of the sweet sauour . of the sauour ouer sweet . of the fatte & marrowie sauour . what sauours best agree with nature , and most please the taste . of the bitter sauour . of the strōg and hot sauour . of the sower sauour . the sharpest sauours doe most vrge appetite . of the greene sauour , that edgeth the teeth . of the rude and sharpe sauour . of the salt sauour . of thinges without sauour . 5. of the sence of touching and his organe . of the benefit of this sence . of the inward sence , and where it is seated . the necessity of the inward sence the sence cōmon , and memory , according to aristotle . galens addition of cogitation . fiue inward sences . 1. sence common . 2. sence imaginatiue . 3. sence estimatiue . 4. sence deliberatiue . the wonderfull prouidence of god for his creatures . a strange example of the snake & the lamprey . a kinde of deliberation in dumb creatures , confirmed by exāples . 5. sence is memory . the organe of the sence common , & his place . many powers in the inward sences . the organe of cogitation , and his seate . example of this sences power . the organe of memorie & his place . of the brain in his kinds , of diuersitie . two kindes of appetence in the sences of the power motiue . of greefes . foure principall affections . 1. ioy. 2. feare . 3. hope . 4. hate . the opposites foure . 1. loue. 2. greefe . 3. enuie . 4. iealosie . of anger , & the hurt it doth the braine . homers oppinion concerning anger . of feare , and how it hurts the hart . the hurt of greefe and sadnesse . of loue , and how it helps the hart . of hate and his hurt . of shame . of mercy . of enuie . of iealosie . how a king ought to be iealous . an affection more hurtful then the rest . of ioy , and how it delighteth the hart . of affections pleasing to god. what the contrary are . the hurt of humane societie . the organe of the power appetēte . galen , concerning our affections . affections are not of the liuer nor the other parts . homers saying of the belly . cōcerning our loue to god. the degrees of the commaūdemēts , in the first table . of the first commaundement . of the second commandemēt . of the third commaundement . of the 4. commaundement . the sum of the first table , well worthy to be regarded . of the second table . aristotle in his pollitiques , concerning the difference amongst mē . s. paules affirmation of lawes & obedience . what men are to bee honoured . two manner of gouernments , the first cōpulsiue . the second , ciuill and obedient . pericles ruling of the athenians . seuerall affections in the multitude . reason and iudgement giuen vs of god. the first offence , natures maine impedimēt . the wil , cōmaunder of the affections . the application of the two gouernments in nature . of the dutie we owe to our parents , exampled . of the other commaundemēts following . the reason why lawes & penalties were instituted . why the deuision of possessions was thought behouefull . cōcerning theft . the reason of iustice in our contractions . without truth , no societie can be obserued . natures cōseruation of herselfe : & our iniury to her and our selues . the lawe agreeing with nature , and in what maner . the lawes them selues the voice of nature , by their causes . two kindes of mouing in the hart , first by the pulse . the hart mooueth likewise by contrarietie of humours , seuerally by each one of them . of the efficient causes ( inwardly & outwardly ) of the harts moouing . of the powers of nature answerable to the harts affections , & their difference . of the hart in greefe & sadnes , and the bloods office in seruice then . of the hart , in ioy & anger , & how the blood works then . of mellanchollie and chollericke men , & their conditions . of sanguine men . of phlegmatick mē . of the soules societie with the body , answerable to the humours . of the proper causes of our affections , and whence they receiue their originall . aristotles oppinion of good people & good affections . platos iudgment of anger . our good affections are diuinely inspired . aristotles saying of anger in a vertuous man. the corruption of nature in vs , the cause of euill motions . of the diuine affections in our sauiour . his zeale of his fathers glory . his heauines for lazarus . his loue to little chyldren . his compassion of them in the desert . the contrarietie of affections in christians & infidells . the wisedom of the heathen . cōcerning concupiscence abyding in vs. of the word concupiscence , and how it may be vnderstood . concupiscence an errour in the will. the wills boldnesse in his owne pride . rom. 7 , 24 ▪ rom. 7 , 25 , the harts moouings ioyned with the will. 〈…〉 of nature . of the contrary moouings of the hart & will. mark , 7 , 21 , the hart signifies the will and vnderstanding . howe to come to the knowledge of our selues of the motiue power , carying the body from place to place , and what are his organes . the soule , the cause of the bodies moouing . two kindes of mouing , naturall and voluntarie , and the power of eyther . of a commixed mouing partly natural , partly voluntary . of the power intellectuall , according to s. augustines oppinion . how action becoms appropriate to intellection . how it differs frō the sensitiue power . of the obiect of intellection . the offices of intellection . the organs of intellection . our life is guided by our actions . aristotles deuision betweene the two vnderstandings , actiue and passiue . actions and habitude , the knowledges of the vnderstanding . of speculatiue & practiue knowledge . of reason , & the wills cōiunction there-with . the definition of the will. the hurt of natures lack of her first condition . the impediments or hinderances of our vnderstanding . how gods image becommeth mishapen in vs. what wee ought to desire of god , in reparation of our wants & defects . naturall arguments , concerning the soules immortalitie . 1. of the afflictions of good people in this life . 2. of paines reserued for the wicked , notwithstāding theyr felicitie in this life . platos reason concerning the soule . the soule no way consisteth of the elements . what nature can , notwithstanding her corruption . of gods great loue and kindnes to vs , farre beyond others . mens carelesse regard of the soules immortality . gods instruction of the soules immortalitie , from the originall of the world . gene. 4.7 . the reason of wicked mens neglect of the soules immortalitie . gods delay of punishment agrauates the chastisemēt . gene , 4 , 7 , an especiall proofe of the life eternall . iude. 1 , 14. infinite examples to cōfirme the immortalitie of the soule . that our soules are spirits , not to be ouercome by death . math , 10.28 luke . 23 , 43 that the soule is to liue with christ after death . of paradise , and what it signifieth . the good theefes sermon on the crosse . one part of the world refused the benefit of christes death , figured in the bad theefe . the condēnatiō of the wicked , and assurance of the elects saluation , in iesus christ . when the vvhole church was silent , & the apostles dumbe , yet the good theefe preached the glory of god , in his sonne christ iesus . how much wee stand bounde to defend the glory of god , against all atheists & misbeleeuers . the soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . math , 17 , 3. philip , 1 , 23 , 2. cor , 5 , 6 , 1 , pet , 3 , 19 , luke . 16 , 19 math , 22 , 32 enchyridion physicæ restitutæ, or, the summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced. espagne, jean d', 1591-1659. this text is an enriched version of the tcp digital transcription a38619 of text r36574 in the english short title catalog (wing e3276a). 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. 202 kb of xml-encoded text transcribed from 95 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a38619 wing e3276a estc r36574 15731861 ocm 15731861 104552 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. a38619) transcribed from: (early english books online ; image set 104552) images scanned from microfilm: (early english books, 1641-1700 ; 1591:112) enchyridion physicæ restitutæ, or, the summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced. espagne, jean d', 1591-1659. [22], 167 p. printed by w. bentley, and are to be sold by w. sheares ... and robert tutchein ..., london : 1651. attributed by wing and nuc pre-1956 imprints to d'espagne. reproduction of original in the harvard university library. eng soul -early works to 1800. physics -early works to 1800. nature -early works to 1800. a38619 r36574 (wing e3276a). civilwar no enchyridion physicæ restitutæ; or, the summary of physicks recovered. wherein the true harmonie of nature is explained, and many errours of espagnet, jean d' 1651 36998 31 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-11 tcp assigned for keying and markup 2006-11 aptara keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion enchyridion physicae restitutae ; or , the summary of physicks recovered . wherein the true harmony of nature is explained , and many errours of the ancient philosophers , by canons and certain demonstrations , are clearly evidenced and evinced . london , printed by w. bentley , and are to be sold by w. sheares at the bible , and robert tutchein at the phenix , in the new-rents in s. pauls church-yard . 1651. the authours epistle . to the honourers of natural light . after i had lately with-drawn my self from publick employments , & reprieved my soul from the dangerous attendants of a courtier's life , and had now ancor'd my thoughts in a blest retirement , i alwayes had resounding the eccho of that poetical passage in mine ears : here is the freedom the soul gains , enfranchiz'd from her golden chains . now began i to feel those thoughts of natural philosophie , alwayes fostered by me , though till now , as it were ill attended , to give a fresh and sprightly spring in my soul . i could not but upon their return , give them a wonted and merited well-come , that i might by the gain of this inward and natural light , repair my voluntarie ressignment of that outward and deceitfull splendour : besides , by this course , i had hopes to wipe off a publick guilt , for now did i apprehend the charge of a desertour of publick employments , and of the laws of my countrie likely to fall upon me , therefore lest this might issue a deep censure , i fled to that sanctuarie , the studie of the occult , and almost unsearchable laws and customes of nature in the universe , the common countrey of all , hoping a securitie in this studie , and a protection from this policie . for certainly civil constitutions will not decree any remarkable amercement upon him , who laying down the burden of those troubles , doth retire himself to the general service of the world . now was my soul rowling within it self thought concerning the sovereigntie , lawes , order , government , harmonie , effects , causes , yea , the unconceiveable riches of nature ; now indeed was i lost in admiration of these , which astonishment , though it be an evidence of ignorance , yet it is also an incentive to knowledge , for it causeth the soul to soar above , by which it is enkindled with a burning desire to know what it is , as yet ignorant of , though affected to . my soul being thus enflamed , brought several philosophical constitutions to a severe text , and upon the touch , assented not to their veritie , because nature did seem to dart some weak and waining light , as it were breaking forth upon the confine and border of a scarcely discerned truth , till at length , the light began so to rise , as to break through the encompassing fogs , and to break into my soul , whereby it was not onely made more resplendent , but also more confident , not onely to view the ground , but also to dig for the treasure . the first errours of the ancients , and which are the worst and radicall errours that came into my thoughts , were those concerning the principles of nature , concerning the first matter and that universal form , from which all things flow , concerning the number of the elements , their qualities , their opposition , scituation , reciprocation ; when i had seriously turned these within my thoughts , i layed hold of an opinion different from the current ; neither was the authoritie of ancient philosophers , nor their ingenious , but unsatisfactorie reasonings , able to divert my mind from that perpetual devotion , in which it stood to the light of nature . so now what i first admired , i now affected , yea , that love , which hath no weapons but fierie rayes , strook my soul into a flame , to enter into the most secret and sacred rooms of nature . but i was long in a suspensive dispute with my self , whether it were my dutie to communicate to you , the students of philosophie , those secrets i have found , suspicious lest it might prove a disgust to you , a danger to my self ; for i found experience the best counsellour to give me warning to be wise by the folly of others , and to learn to stand by their falls ; for i alwayes was musing how many had wrackt their credit by scribling , how our modern wits are close in their commendations , but lavish enough in their detraction of other mens labours , how attempting their souls are in fancying and fostering follies , how obstinate in the retaining a conceived truth ; yea , i considered it was not onely a project of difficultie , but also of danger , to pull up a received and an acknowledged opinion , and to implant a new and divers . but in this conflict , ( ye most ingenious assertours of natural light ) the victorie fell upon the love of you , and of truth , so that i was determined , that since those had been the motives to the disquisition of these truths , they should also be the incentives to their publication . yet let me have this boon granted , that if you will be competent or just judges , let not the swoln names of plato , aristotle , and of any other prime philosophers , be summoned as convicting witnesses ; or empannell'd as a condemning jury , but lay aside their nominal , though seemingly real authority , and bind not your souls to a continued credulity of their positions ; but preserve your souls free to your selves . in the reading of the learned monuments of former ages , let not the popular fancy of their general applause , bewitch you into a blind belief of all their notions . far be it from me to stain their credit , or detract from their learning , who alwayes had exhibited by me almost a divine adoration , there is no earthly glory competible to theirs : they were the men that first took infant philosophie into their arms , and nourished it up to so incredible a strength and stature , that those lofty souls seemed to have cut off from succeeding ages , the hope of an addition to their labours , and to an advancement of learning . yet as for the deep search of the winding creeks of nature , and for the exquisite knowledge of her concealed mysteries , the growing age of philosophie , even in its own judgement , did not comprehend them , these were brought forth by the fertile brains of future times , they brought to light obscurities , they polish'd rough-hewn principles , they propt up perplexities . so did knowledge get its accomplishment by age , and truth its perfection by time , which demonstrates the vigour of our present years , and that the number of things we know , is far less than of those of which we are ignorant . philosophy is not like a garment , as that age should wear it or worse it , and they that pretend a gray head to their errours , by this seek not so much to patronize it , as to discredit it . forbear i beseech you , by an unadvised censure , to condemn me without plea , if i shall seem to unsettle the boundaries of philosophy , be not angry , and accuse me as sacrilegious , but consider whether i do not aym at their settlement rather than otherwise ? whether i do not rather confirm than weaken her priviledges ? whether i do not rather honour than impayr her royalty ? upon which grounds i hope she will , as by way of requital , not deny me her assistance , as a buckler against the delusions of sophisters , and a breast-plate against the environed darts of either envy or ignorance . these beasts will bark , the first pining at anothers good , the second raging in its own clouds , both break into the cultivated gardens of knowledge , and the delightfull paradise of philosophy , and either snip or blast the endeavours of a more fortunate genius . these to no purpose strive to stop my course by their frights , i am seated above their highest reach ; as long as i can see the deity of truth , under her patronage i walk , i work secure . onely be you pleased to accept these sprinklings of my retirement , with the same soul it is presented , if any thing seem in it to disrellish , deal so gently as that you may seem rather not to comply , than wholly to refuse . i shall in the interim reach my end , if my pains shall cause you to fall upon greater attempts with better success . enchyridion physicae restitutae . or , a summary of the physicks recovered . the first rule . god is an eternal being , an infinite oneness , the radical principle of all things , whose essence is an incomprehensible light ; his power , omnipotency ; whose beck is an absolute act . he that dives deeper , is swallowed up in a trance and silence , and is lost in the abyss of unfathomed glory . 2. most of the ancients conceived the world from eternity to have been figured in its archetype , and original , which is god , who is all light : before the creation of the universe he was a book rowld up in himself , giving light onely to himself ; but , as it were , travailing with the birth of the world , he unfolded himself , and that work which lay hid in the womb of his own mind , was manifested by extending it to view , and so brought forth the idaeal-world , as it were in the transcript of that divine original , into an actual and material world . this is hinted by trisgmegist , when he says , that god changed his form , and that all things were in a sudden revealed and brought to light . for the world is nothing else but the disclosed image of an occult deity . this beginning of the world the ancients seem to have denoted by the birth of their pallas , out of the brain of their jupiter , by the mid-wiffery of vulcan , that is , by the help of divine fire or light . 3. the eternal parent of all things , not less wise in governing , than powerfull in creating , did so orderly dispose the whole organical frame of the world , that the highest are so intermixt with the lowest , and the lowest interchangeably and inconfusedly with the highest , and have an analogical likeness , so that the extreams of the whole work by a secret bond , have a fast coherence between themselves through insensible mediums , and all ●●●●gs do freely combine in an obedience to their supream ruler , and to the benefit of the inferiour nature , onely being subject to a dissolution at the will of him who gave them their constitution . wherefore it is well said of hermes , that whatsoever is below , hath an assimulation to somewhat above . he that transfers the sovereign order of the universe to any nature diverse from the nature of god , denies a god . for it cannot be just to conceive any other uncreated deity of nature , as the cause of the production or conservation of the seve●al individuals of this large frame of the world , besides that spirit of the ●ivine worker , which lay upon those first waters , and brought forth the seeds of all things , confusedly rowld ●n the first chaos , from their power into act , and wheeling them by 〈◊〉 perpetual alteration , doth mannage them geometrically by composition and resolution . 5. he that knows not the soul o● the world to be that spirit , the creatour and governour of the world , by its cont●●●ed infusion , o● its breathing upon the works of nature , and by its enlarged diffusio● through all things , giving to al● things a set , but secret motion according to their kind : he is wholly an ignaro of the laws of the universe for he that created , cannot but assume the power of ruling what is created , and it must be acknowledged , that all things have their creation , generation and conservation by the same spirit . 6. notwithstanding this , he thi● shall grant nature the honour of being the second universal cause attending on the first , and as it wer● an instrument moved by it , and 〈◊〉 giving , according to a material order , an immediate motion to ever● thing in the world , will not spe●● what disagrees with the opinion 〈◊〉 philosophers or divines , who 〈◊〉 that natura naturans : i. nature giving nature : this , natura naturata , nature made nature . 7. he that is verst in the secrets of nature , will acknowledge this second nature the attendant of the first , to be the spirit of the universe , or the quickening virtue of that light created in the beginning , and contracted into the body of the sun , and endowed with an hidden faecundity . zoroaster and heraclit called this the spirit of fire , the invisible fire , the soul of the world . 8. the order of nature is nothing else than a large rowl of the eternal laws , which being enacted by the highest sovereign , and recorded and written in various leaves to innumerable people of a various nature , by the auspicious power of which laws , the frame of the universe doth accomplish its motions , life and death always atttending on the margins of the last volume , and the other spaces being taken up by alternal motions . 9. the world is as it were a smithswork made orbicular , the links of the chain enclasping it , each the other , are the parts of the world , nature as it were deputed to sit in the middle , always present , and ever working , continually repairs the changes and motions of all things . 10. the whole world , as it hath its constitution from a three-fold nature , so hath it its distinction into a three-fold region , viz. the super-celestial , the celestial , the sub-celestial . the super-celestial is that which is otherwise termed the intelligible , it is altogether spiritual and immortal , having the nearest approch to the divine majesty . the celestial is seated in the middle , which having allotted to her the portion of the most perfect bodies , and being replenished with spirits , doth pour out by the conveyance of spiritual channels , numberless efficacies and vital breathings , not enduring a corruption , onely having attained its period subject to change . lastly , the sub-celestial , or elementary region , hath its assignment in the lowest portion of the world . this being wholly of a corporeal nature , doth enjoy spiritual gifts and benefits , ( the chief of which is in life ) by loan onely , and upon request , being as it were to repay heaven for it . in the bosom of this region there is no generation without corruption , no birth without death . 11. it is enacted and setled by the laws of the creation , that the lowest things should immediately be subservient to the middle , the middle to those above , these to the subpream rulers beck . this is the symmetry , the order of the whole universe . 12. it is the excepted priviledge alone of the creatour , as he created all things according as he pleased out of nothing , so to reduce what he hath created into nothing : for whatsoever being or substance hath an impress from him , cannot deny subjection to him , but is prohibited by natures law , to return to a non-entity . therefore trismegist did truly assert , that nothing in the world doth die , but pass into a change , for mixt bodies have their composition from the elements , which by natures rotation are again resolved into the elements . hence is this sequel , that by natures cost all 's cloth'd with what 's its own , nothing is lost . 13. the philosphers did believe a first matter to be of an elder birth to the elements , but this as it was ▪ but scarce apprehended by them , so was it as briefly , and as it were in the clouds , and obscurely handled by them , they made it void of qualities and accidents , yet the first subject of them without quantity , yet by which all things have their dimensions , endowed with simplicity , yet capable of contraries , without the reach of sensible knowledge , yet the basis of sensible , drawn out through all places , yet unperceiveable covetous of all forms , tenacious of none , the root of all bodies , yet not sensible but conceiveable , onely by an act of the intellect : lastly , nothing in act , all things in aptitude . so have they laid a fancy for the foundation of nature . 14. aristotle more wary , though he believed the eternity of the world , yet hinted a certain first and universal matter . in the discussion of this he used sobriety and ambiguity , alwayes avoiding its creeks and perplexities , so that he opined it better to conceive * one inseparable matter of all things , which yet hath a respective difference , from which , the first bodies with the rest , which are under sense , have their subsistence ; that this is the first principle of them , and not to be separated from them , † but always joyned with a repugnancie , always subject to contraries , from which the elements are produced . 15. the philosopher had been righter , if he had asserted that first matter free from the conflict of contraries , and disengaged from that pretended repugnancy , since there is no contrariety inherent in the very elements , but what is the result of the intention of their qualities , as we are informed by the daily experience of fire and water , in which , whatsoever opposition there is , ariseth from the heightening of their qualities . but in the proper and true elements , which couple in the generation of mixt bodies , those qualities which are in a remiss degree in them , are not repugnant each to other : for their temperature doth not admit a contrariety . 16. thales , heraclitus , and hesiodus accounted water the first matter of all things , to whose opinion the writer of the holy genesis seems to consent : this they call an abyss and water , by which i guess they understood not our ordinary water , but a kind of sume , or moist and dark vapour , roaving here and there , and driven in an uncertain motion without any certain order . 17. i am not at present able to lay down any positive determination concerning that first principle of things , since it being created in the dark , could never by mans invention be brought to light , therefore whatsoever the troup of philosophers and divines do opine , whether these things are so or no , the authour of nature alone knows , therefore pardon is to be allowed to him that in dark doctrines hits what is most likely . 18. some of the rabbines agreeing , conceived an ancient , but obscure and inexpressible principle , the matter of all improperly called hyl● , which is more properly termed not so much a body , as a large shadow , not a thing , but a dusky image of a thing , or the smoaky appearance of an entity , a most dark night , a covert of clouds , actually all nothing , potentially all things which cannot be found but in fancie , and understood in a dream . our imagination cannot exhibit to us this doubtfull principle , this depth of darkness , no more than our talk can through the ears imprint the knowledge of the sun into a man that was born blind . 19. the same men had an opinion that god brought forth and created the nearest approching matter of the elements and the world , to wit , that dark , formless , and indigested abyss out of that farthest principle : the scripture calls this mass sometimes earth void and emptie , sometimes waters , although actually it were neither , yet potentially and by way of assignment , it was both : we may give a propable guess that it was not unlike to a dark smoak or vapour ▪ in which was closed a stupifying spirit of cold and darkness . 20. the division of the higher waters from the lower , expressed in genesis , seems to be done by the severing the subtile from the thick , and as it were a thin spirit from that smoaky body ; there was needfull therefore of that lightsom spirit proceeding from the word of god . for light , which is a fiery spirit , by separating things of a diverse nature , did drive down the thicker darkness from the nearest and highest region , and uniting the matter of one and the same kind , being of a thin and a more spiritual substance , inflamed it as an unquencheable oyl , to burn before the throne of the divine majesty . this is the empyraean heaven , seated between the intellectual and material heaven , as the horizon and finitor of each , receiving spiritual endowments from that above , and deriving them down to the inferiour adjoyning middle heaven . 21. reason required that this dark abyss , or next matter of the world , should be watry and moist , that it be the better subject to be attenuated , and that by this flux of the matter by attenuation , the whole frame of the heavens and of the rest of the fabrick , might issue forth , and might be laid out in a continuous body . for it is the property of moisture to flow , and the continuity of every body is the effect of the moisture of it . for moisture is the glue and joyncture of elements and bodies . but fire acting upon moisture by heat , doth rarifie , for heat is the instrument of fire , by which it doth act two opposite works by one and the same labour , separating the moist nature from the earthy , & by rarifying that , condenseth this : so that by the separation of the things of a diverse , proceeds a congregation of things of the same nature . by this first principle of chymistry , the uncreated spirit , the artifex of the world , did distinguish the confused natures of things . 22. the architectonique spirit of the world began the work of creation from two universal principles ; the one formal , the other material , for otherwise what is the meaning of the words of the prophet , gen. 1. god created the heaven and the earth ? &c. unless that in the beginning of the information of the matter , he distinguished it into two chief principles , a formal and a material heaven and earth ; by the word earth , is to be understood that dark , and as yet unshaped mass of the waters and abyss , as is apparent by the subsequent words , ( the earth was void and without form , and darkness was upon the face of the depth , &c. ) which the creatour did shut in and comprise within the highest , to wit , the empyrean heaven , which is natures first formal , though farthest principle . 23. for the spirit of god , which is the brightness of the deity , being poured out upon the waters , that is , upon the moist and large surface of the depths , in the very moment of creation , light presently broke up , which in the twinkling of the eye , surprized the highest and more subtile part of the matter , and encompassed it as it were with a fringe , and border of light , as that lightening is which is darted from the east to the west , or like a flame which fires the smoak . so was the birth of the first day , but the lower portion of darkness devoid of light , continued night , and so the darkness had its division into day and night . 24. concerning that first heaven , that formal principle , it is not declared to have been void , empty , and wrapt in darkness , which is a sufficient evidence , that that heaven which was first spread out , was forthwith severed by the light from the subjacent dark mass , by reason of the nearness of the glory and majesty of god , and the presence of that lightsom spirit flowing from it . 25. there was therefore in the beginning two principles of all things created , one full of light , and bordering upon the spiritual nature , the other wholly corporeal and dark ; the first , that it might be the principle of motion , light , and heat ; the second , of a drowsie , dark , and cold being : the first active and masculine , the other the passive and feminine principle . on the part of the former comes a motion in the elementary world to generation , from whence proceeds life ; from the other part comes the motion to corruption , the principle of death . so that is the double fringe or border of the lower world . 26. but because love is extensive , and acts without from it self , the divine nature impatient of its solitude , and taken with its own beauty in the light already created , as in a mirrour , and earnestly desirous to enlarge it , and to multiply his image , commanded that light to be extended and propagated . then the light , the fiery spirit issuing from the divine understanding , and rowling it self in a circulation , began to work upon the nearest darkness , and having prevailed upon it , and sunk it down towards the centre , and there sprung forth the second day , and there was seen the second mansion of light , or the second heaven , comprizing all the airy region , in whose higher region are so many torches kindled and scattered : in the lower are seated the seven wandering stars according to their order , that they might , as so many presidents and rulers , give orders by their light , motion and influence to the subjacent nature . 27. and least any thing should be defective in this great work , already drawn out in the mind of god , the same spirit by his glittering and fiery sword beat off the banded darkness , and that shade that lay under him , and thrust it down into the centre of the abyss , so the lowest part of the heavens was enlightened , which we rightly term air , or the lowest heavens : then was the third day . but the darkness which at first did overcast the whole face of the abyss , being thrust down by the supervening light into the lowest region , was so thickened by reason of the straitness of the room , and the binding force of the cold , that it passed into a huge mass of a watry nature , the kernel and centre of the whole workmanship , as it were a dale and heap of darkness , being poiz'd in the middest of the waters , and bound up of the dregs and thick matter of the abyss , into a firm and dark body of earth . after this , upon the driving of the spirit , the waters fled from the surface of the earth , casting themselves about the borders of it , and there appeared drie land , that it might produce almost an infinite number of several sorts of plants , and receive as guests so many kinds of creatures , especially man the lord of all , and provide to them food , and to man a plentifull sufficiency of all conveniencies . the earth therefore and the water made one globe , by reason of whose thickness , the shadow , the image of the dark abyss , doth continually beset the whole region of the air bordering upon it , and opposite to the sun , for it shuns and flies the assayling light , and so in the assault is upon a continual retreat . 28. that light , which upon the conquest and destruction of the darkness , had seized upon and spread it self upon the parts of the abyss , it seemed best to the great creatour to contract into that most resplendent and illustrious for quantity and quality , for bigness and beauty , that globe of the sun , that as the light was more narrowly pent , so it might be more efficaciously powerfull , and might dart its beams with more vigour , as also that the created light , the nearest approching nature to the divine glory , proceeding from an uncreated unity , might through its unity be poured out upon the creatures . 29. from this glorious lamp of the world do all the other bodies borrow light ; for that dark shade which we sensibly perceive in the globe of the moon , by reason of the neighbouring earth , and the extension of her shadow , we may credibly guess the like to be in the other globous bodies , though not perceivable by reason of their distance . indeed the prime and most principal nature of sensibles , the fountain of light , ought to be one , from which these things below might receive the breath of life . whence is that true saying of the philosopher , the sun and man beget man . 30. it was not an improbable assertion of some of the philosophers , that the soul of the world was in the sun , and the sun in the centre of the whole . for the consideration of equity and nature seem to require , that the body of the sun should have an equal distance from the fountain and rise of created light , to wit , the empyrean heaven , and from the dark centre the earth , which are the extreams of the whole fabrick , whereby this lamp of the world , as a middle nature and joyner of both extreams , might have its scite in the middle , that it may the more commodiously receive the rich treasuries of all powers from the chief spring , and upon a like distance convey them to things below . 31. before the contraction of this light into the body of the sun , the earth spent an idle time in its solitude , looking for a male , that being impregnated by his copulation , it might bring forth all sorts of creatures , for as yet it had been delivered onely of abortives and embryoes , to wit , of vegetables onely . for the weak and faint heat of that scattered light , could not get the conquest of that moist and cold matter , nor put forth its virtue in any higher actings . 32. from the light therefore the elements , as well as the first matter , had their information , and so attained a joynt nature of light , and by kindred a fast friendship betwixt themselves , not according to the vulgar opinion , an hatred and quarrel ; they embrace each the other with a common bond of friendship , that they may joyn themselves to the making up of several mixed bodies , according to their several kinds . but the light of the sun being of a far greater power than this former , is the form of all forms , or the universal form which doth convey all natural forms in the work of generation , into the disposed matter and seeds of things . for every particular nature hath within it a spark of light , whose beams do in a secret māner attend with an active & motive power . 33. it was necessary that the entire portion of the first matter , allotted to this lower region , as well as the elements who did flow from it , should be seasoned from the beginning with a light tincture of that first light , whereby they might be the better fitted to receive that greater and more powerfull light in the information of mixt bodies . so fire with fire , water with water , light with light being homogeneous bodies , have a perfect union . 34. from the sight & efficacy of the sun , we may inferre that he is in the stead of an heart to the universe , for from him is life derived to all parts , for light is the chariot of life , yea , the fountain and next cause , and the souls of creatures are the beams of that heavenly light , which do breath life into them , exempting onely the soul of man , which is a ray of the super-celestial and uncreated light . 35. god hath imprinted in the sun a threefold image of his divinity , the first in his unity , for nature cannot away with a multiplicity of suns , no more than the deity can with a plurality of gods , that so one may be the spring of all . secondly , in its trinity , or his threefold office . for the sun , as gods vicegerent , doth dispense all the benefits of nature by light , motion , and heat : from hence is life , which is the supream and most accomplisht act of nature in this world , beyond which cannot go , unless backward . but from light and motion issues heat , as the third in the trinity proceeds from the first and the second person . lastly god , who is the eternal light , infinite , incomprehensible , could express and demonstrate himself to the world onely by light . let none therefore wonder , why the eternal sun did beautifie that most excellent draught of himself , which was his own making , that heavenly sun with so great endowments , for in him hath he pitcht his pavilion . 36. the sun is a transparent mirrour of the divine glory , which being seated above the sense & strength of material creatures , did frame this glass , by whose resplendency the beams of his eternal light might be communicated by reflection to all his works , and so should by this reflection be rendered discernable . for it is beyond the capacity of any mortal to have any immediate view of that divine light . this is the royal eye of the divinity which doth conferre by his presence , life , and liberty to his suppliants . 37. the last work of this great worker , and as it were the corolary and shutting of all , man enters 〈◊〉 summary of the worlds fabrick , 〈◊〉 small draught of the divine nature . the creatour deferred his making to a part of the sixth light , ●nd the last of all his working , that the rich furniture of nature , and ●ll endowments of things both above ●nd below , might bring their confluence to the humane nature as to another pandora . thus the things of the world being ordered , man wanted onely to be annexed as the perfection of all ; whereby nature , being now strengthened by a various light , might bring into his perfect temperature more refined elements , and that there might be the best clay for the forming of so exquisite a vessel . yea , the lower globe and the inhabitants of it did require such a governour , lest otherwise they might refuse his rule . 38 upon the sixth day from the creation , the third day of the suns rising , did man rise out of the earth : by the time of his production , and the number of the days is shadowed forth a great mysterie . for as upon the fourth day of the creation the whole light of the heaven was gathered into the single bodie of the sun , and on the third day from the making of the sun , which was the sixth day from the beginning of the creation , the clay of the earth received the breath of life , and was formed into a living man the image of god : so on the fourth millenary day from the beginning of the world the uncreated sun , viz. the divine nature , infinite and never before comprehended within any bounds , was willing to be comprized , and in a manner shut into the cage of an humane bodie . upon the third day or millenarie ( for a thousand years with god are but as one day ) after the first rising of that sun , and about the end of the sixth day , to wit , of the millenarie from the creation , shall fall out the glorious resurrection of the humane nature in the second coming of that supream judge , which was also praesignified to us by his blessed resurrection on the third day . so did the prophet in his genesis roul up the secret age and destinie of the world . 39 although the almightie , according to his pleasure , created the world , yet could have brought it out of darkness into light ( if his will had so been ) in a moment , and by a beck : for he said , and it was so . yet the order of creation of principles , and successively of the natures according to their times , was set in the mind of god , which order , rather than the work it self of creation , that sacred philosopher seems to describe in his genesis . 40 there seems to have been in the beginning a threefold way of the information of the first matter . for in what portion of the matter there was an irrational lightsom form , and without proportion above the rest , as in the empyrean heaven , where the light first seized upon the matter , then the form having as it were an infinite virtue , did swallow up its matter , and translated it into a nature almost spiritual and free from any accident . 41 but where the virtues of the form and matter did meet in an equal poyz and a just equallitie , according to which , the aetherial heaven , and the celestial bodies are informed , there the action of the light , whose force in acting is of greatest power , did proceed so far , that it did rescue its matter from all original blemishes , as also from the loathsom infection of corruption after a wonderfull sort , by illumination and attenuation , and this is to be accounted as a truly perfect information . 42 the third way of informing the matter is , in which a weaker form remains , as it often happens , though after divers ways in this our elementarie region , in which the appetite of the matter , which is an evidence of weakness and imperfection , luxuriating , and lavishly springing in its basis and root , cannot be sufficiently satisfied , by the reason of its remotion and distance from its former principle , neither can this weakness be cured . hence the matter not being fully informed according to its desire , languisheth under the desire of a new form , which having attained , it doth bring to it , as to its husband , the dowrie , a large wardrobe of corruption and faults . this sullen , perverse wrangling and inconstant matter , doth always burn for new beds , greedily wooing all forms which it longs for if absent , hates , if present . 43 by which it is evident , that the leaven of alteration and corruption , and at length the fatal venom of death do happen , not from the repugnancie of qualities , but from an infected matrix , and from the menstruous poyson of a dark matter , and this causeth it so to fall out both in elements and in the mixt bodies of this lower region : because the form weakned and insufficient by its defilement and imperfection , and being not of a just poiz and assize , could not purge it out in its first and radical union . this is confirmed by holy writ , in which we may observe our first parent was not created according to his matter immortal , but that he might be guarded from the tincture and corruption of the matter , and therefore god set in paradise a tree abounding with the fruit of life which he might make use of as his assertour & guardian from the frailty of his matter , and the bondage of death , from the presence and use of this he was sequestrated after his fatal fall , and final sentence . 44 two there were therefore first principles of nature , before which were none , after which all , to wit the first matter , and its universal form , by the copulation of which issued the elements as second principles , which are nothing else but the first matter diversly informed ; out of the mixture of this is made the second matter , which is the nearest subject of accidents , and doth receive the various turns of generation and corruption . these are the degrees , this the order of the principles of nature . 45. those who annex to the matter and form , a third principle , viz. privation , do blast nature with a calumnie , far from whose purpose it is to admit a principle that shall go counter to her intention , but her end in generation being to obtain a form , to which privation is adverse , certainly this cannot be part of natures aim : they had spoken more to the purpose , if they had made love a principle of nature , for the matter being widowed in its form , covets eagerly the embracing of a new . but privation is the meer absence of a form , upon which ground the honourable title of being a principle of nature , is no way due to it , but rather to love , which is a mediatour betwixt that which desires , and that which is desired , betwixt what is beautifull , and what is deformed , betwixt matter and form . 46. corruption is far nearer than privation to the principle of generation , since that is a motion disposing the matter to generation by successive degrees of alteration ; but privation acts nothing , is of no work in generation , but corruption doth both promove and prepare the matter , that it may be put in a capacity of receiving the form , and as it were a mediatrix , doth act pander-like , that the matter may the more easily get a satisfaction for its lust , and by his help may the sooner obtain the copulation of a form : corruption therefore is the instrumental and necessary cause of generation . but privation is nothing else but a meer vacancy of an active and formal principle : and darkness was upon the face of the depths , to wit , of the uninformed and dark matter . 47. the harmony of the universe consists in the diverse and gradual information of the matter . for from the poized mixture of the first matter and its form , flows both the difference of the elements , and of the region of the world , which is briefly , but truly set out by hermes , when he said , that whatsoever is below , hath an assimulation with somewhat above . for things above and below , were made of the same matter and form , differencing onely in respect of their mixture , scite and perfection , in which the distinction of the parts of the world , and the latitude of all natures , are handled . 48. we must believe that the first matter , after it had received information from the light , and was distinguished by it into several things , did go wholly out of it self , and was transmitted into the elements , and that which was compounded by them , and was wholly exhausted in the consummation of the work of the universe , so that those things which were closed in her , being brought forth , and exposed to view , she began wholly to lie hid in them , and we must acknowledge it is not to be found in a separation from them . 49. nature hath left us a shadow of that ancient confused mass , or first matter in drie water , not wetting , which rising out of those impostumes of the earth or lakes , doth spring forth big with a manifold seed , being also volatile by reason of its lightness through its heat , from which being coupled with its male , he that can take out and separate , and joyn again ingeniously the intrinsecal elements , he may well boast that he hath gained the most precious secret of art and nature ; yea , a compendium or brief of the heavenly essence . 50. he that searcheth for the simple elements of bodies , separated from all mixture , takes a labour in vain , for they are unknown to the most piercing judgements of men , for our common elements are not the simple element , yea , they are inseparably mixed one with another . the earth , water , and air , may be more truly called the parts that perfect and compleat the universe , rather than elements , yet they may be rightly termed the matrix's of them . 51. the bodies of earth , water , and air , which are sensibly distinguished by their sphears , are different from the elements which nature maketh use of in the work of generation , and which make up mixt bodies , for these in their mixture in respect of their thinness , are not discernable , but are barr'd from the senses , until they conjoyn in a condensed matter and body . there never hath a creature been , whose principles were to be seen : but those things which fill up the inferiour globe of the universe , as too thick , impure , and indigested , are debarred from the right of perfect generation , for they are rather the shadows and figures of elements , than true elements . 52. those elements which forming nature makes use of in her mixtions , and in making bodies , although they are not to be found out before mixtion , yet in the finished work , and in the compleatly mixed body , because their parts have a correspondence proportionable with the parts of the world , and have a kind of analogie with them , we may call them by the same names , the more solid parts , earth ; the moister , water ; the more spiritual , air ; the inborn heat , nature's fire ; the hidden and essential virtues ; a man may safely term heavenly and astral natures , or the quint-essence , and so every mixed body may by this analogie triumph in the title of micro-cosme . 53. he that did appoint the first elements for the generation of bodies , alone knows how out of them to make all particulars , and to resolve them , being made , into them again . 54. let not them therefore refuse the light , who working about the elements of nature , either in the production of some body from them , or the resolution of some into them , create their own trouble , since these elements are onely subject to the dominion of nature , and delivered to her onely from their beginning , altogether unknown to all our art , and not compassible by our endeavours . 55. the element of nature may be termed the most simple portion of the first matter , distinguished by its peculiar difference and qualities , constituting a part of the essence in the material composition of mixt bodies . 56. by the elements of nature , are denoted the material principles , of which some have a greater purity and perfection than others , according to the greater power and virtue of that form that gives the compleatment . they are for the most part distinguished according to their rarity or density , so that those that are more thin , and approch nearer to a spiritual substance , are therefore the more pure and light , and so are the more fit for motion and action . 57. upon this ground it was that reverend antiquity did seign , that the whole empire of the world was divided between the three brothers , the sons of saturn as coheirs , because it acknowledged onely three elementary natures , or rather three parts of the universe . for by jupiter , the omnipotent , who shared heaven as his portion , armed with his treble-darted thunder-bolt , superiour to the rest of the brothers , what did those professours of mysteries understand , but that the heavens , being the region of heavenly bodies , do assume a priviledge of sovereignty over these inferiour beings . but they placed juno , wife to jupiter , to praeside over the lowest region of the heaven , or our air , because this region troubled with vapours , being moist and cold is as it were in a manner defiled and impure , and nearest approaching to a female temperament , as also because it is subjected to the orders of the higher regions , receive their effects , and communicates them to us , twisting it self with more condensed natures , and stooping them to the bent of heaven . but because male and female differ onely in sex , not in kind , therefore would they not have the air , or the lower heaven to be distinct in its essence and kind , as another element from the higher heaven , but onely diversified in place and by accidents . to neptune the god of the sea , they attributed a dominion over the waters . by pluto , the lord of the lower parts , abounding in wealth , they denoted the globe of the earth replenished with riches , with the desire of which the minds of men being inflamed , are bitterly tormented . so that those wise men admitted of three parts of the universe , or if you please , of three elements , because under the nature of heaven they comprized the name of fire , and therefore did they draw jupiter armed with his thunder . 58. we are schollars to experience in this , that all the bodies of mixt beings , have their analysis and resolution into drie and moist , and that all the excrements of creatures , are terminated by the same differences ; from whence it is clearly evident , that their bodies are made up onely of two sensible elements , in which notwithstanding the other are virtually and effectually . but air , or the element of the lower heaven , is not the object of our sense , because in respect of us it is a kind of spiritual being . the fire of nature , because it is the formal principle , cannot be wrought to any separation or comprehension by any destruction by way of resolution , nor by any art or artifice of man . for the nature of forms is not subjected to the censure of the senses , because of its spiritual being . 59. the earth is the thickest body of the universe , therefore is it accounted the heaviest and the centre of it , we must assert its nature contrary to the received opinion , to be accidentally drie , because it doth retain most of the close and dark nature of the first matter , but a shade and darkness are the coverts of cold , from whence they flie the light , and are diametrically opposite to it , but the earth , in respect of its extream density , is the mother of shade and darkness , hardly passable by light and heat , therefore roughly knit by an heightened cold . and for this reason black choller is to be esteemed the coldest humour of all , because it is under the power of the earth , the earth under saturns , who is accounted the authour of a cold and melancholick temperature . further , those things that are ingendered in the bowels of the earth , of the substance of the earth , as marble and stones are of a cold nature , although we must otherwise conceive of mettals , because they are rather of an airy nature , and have in them sparkles of the fire of nature , and a spirit of sulphur congealing their moist and cold matter . yet mercurie surpassing the rest in moisture and cold , is beholding to the earth for his coldness , and to the water for his moisture . it is otherwise with those things that are produced in the sea , as in amber and coral , and many other things that have their beings from the sea and fresh waters , which as it is apparent , are of a hot temper , so that we have this instruction both from reason and experience , that the greatest coldness is to be attributed to the earth , not to the water . 60. but driness doth agree to the earth accidentally onely , and in a remiss degree ; for it was created in the middest of the waters , and the order of beings required , that in respect of its gravity , being sunk in the waters , it should never separate from them ; but the creatour using his prerogative , having removed the waters , gave to it an open surface , that so there might be room made both for the creation of mixed beings , and for their habitation . the earth therefore was enfranchiz'd from its natural yoke of bondage and subjection to the waters , not by any order of nature , but by a priviledge of favour , that so having its face wipt , it might lift up a dry visage to the view of the heavens , and might partake of the welcome light of the world . 61. every cold and drie is averse from the faculty of generation , unless it be helped out by some eternal helps ; therefore it was the will of the supream authour of nature , to heat the cold womb of the earth with an heavenly fire , and adjoyned to the drie globe of the earth the moist nature of water , that so by the mixture of two generative causes , moist , and hot , the sterility of the earth might be helped , and that by the mediation of the concourse and mixture of all the elements , the earth might be made a natural vessel for fruitfull generation . therefore all elements , and all qualities are in the earth . 62. the body of the earth was rightly created by the great god of a spongeous nature , that so there might be a receptacle for air , showers , and heavenly influences , and also that the moist vapours being expelled by the force of inward heat , from the centre to the superficies , through the porous passages of the earth , might by a mean putrefaction corrupt the seeds of things , and so prepare for generation ; these being thus disposed , receive that enlivening and heavenly heat . for nature hath sunk in the depths a magnetick love , by the actings of which they draw down , and suck out the efficacy and virtue of things above , which do increase the strength of the information , and hasten the sweetness of vital air . 63. the heat that comes from the inwards of the earth , is moist and impure , and doth corrupt by reason of the tainted mixture of earth and water ; but the most pure and heavenly doth generate by excitation , dilatation , and furthering the inbred heat to life , even that inbred heat which is hidden in the seeds of things , and as natures secret closed in their centre . but because both these heats are of the same kind , they have a joynt and amicable operation in the act of generation , and are inseparably united , until they are brought forth to life and large vegetation . 64. water is of a middle nature , betwixt what is thick and what is of a thin nature , betwixt the earth and the air ; natures menstruum , a volatile body , flying and not enduring fire , drawn forth by a moderate heat into a vapour , assuming multiplyed shapes , more unstable than proteus . 65. the moist element is mercurie , which sometimes assuming the nature of a bodie , sometimes of a spirit , doth attract to himself by his revolutions , the virtues of superiour and inferiour beings , and as it were receiving their instructions , doth trade in commerce as their agent or factor , amongst the remotest natures of the universe , neither will he leave his trafficquing till all the elements of the corruptible nature receive their fixation and purgation by fire , and there issue upon it an universal sabbath . 66. water , being the nearest in nature to the first matter , doth easily receive her impress . the chaos , the ancient parent of all things , was a kind of subtile and dark vapour , a kind of a moist dark substance , like a thin smoak , from whose most subtile part the heavens are drawn forth into order , which a three-fold difference divides into a three-fold province ; to wit , the supream , which is the noblest , the middle which assumes the second place of dignity and honour , the lowest is inferiour to the other two both in scite and honour . the thicker substance of the matter went to the making of that watry heap , which is a middle nature . the thickest part , which is as it were the dregs of the whole mass sate down to the bottom , and was setled for the globe of the earth . the extremities of this artifice , to wit , the heaven and the earth , did recede more from the first state of their matter , and from their ancient shape ; the heaven in regard of its great rarity and levity , the earth in respect of its great density and gravity . but the water , which was a mean betwixt them , continued a nature more like the first formless abyss from whence it proceeds , so that with ease it turns it self by rarefaction into smoak or vapour , which is the image of the ancient hyle , or first matter . 67. moisture is more proper to water than coldness , because water is of a greater rarity , and more lightsom than earth , but those things which communicate most of light are farthest off from cold ; the mor●rarity there is in any thing , the nearer vicinity there is to light . wate● retained the symbole of moisture from the first matter the abyss , as the earth coldness . for the architect spirit of the world divided the more thick parts into those two nearly-allied natures . 68. coldness wooes driness , and invests it self with it where it is vigorously predominant by the constriction of moist beings , and by the desiccation of them , as is evident in snow , ice , and hayl . for it is the work of nature to bind and drie the water , than which nothing is more humid by the proper instrument of cold ; yea , the principal and common subject of heat and cold , is humidity , by both which it is so strongly assailed , till it be conquered : from whence it falls out , that in autumn so many drie leaves fall at the first cold , that the stalks of feeble plants upon the strength of winter , in the height of drought , are void of moisture , and drie away : the cold penetrating doth so scorch , and makes so furious an assult upon the vital humours : hence proceeds flaggy and withered age , at length death comes and cuts down all with his well-set sickle , and sweeps you into his general granary . how then can any one conceive cold to be friendly to moisture , and to be its inherent property ? since nature suffers not the elements to act against each other , lest they should destroy and oppose each the others powers , but an intense cold quickly would bring under a remiss and weak moisture , and would swallow it up all by a violent constriction : so that by this means one of the elements being lost , there would necessarily follow an imperfection in the work of the rest , and a deficiency in the generation of all things . it is therefore not suitable to the law of nature , to invest water with the property of being cold in the highest degree . 69. out of these solider natures of earth and water , doth nature extract her elements , by which she compacts vessels and corporeal organs : for out of the commixture of both is made a clay , which is the next matter of things in generation : for it is in stead of the chaos , in which virtually and confusedly are all elements . out of this clay was the first father of mankind created , and after all generation issued from it . in the generation of creatures , is a clay made of the seed and the menstruum , from whence proceeds the living creature . in the production of vegetables , the seeds do first fall into a subtile clay by putrefaction , and then are wrought up to a vegetable body . in the generation of mettals , there comes forth a clay from the perfect mixture of sulphur and mercury , and their resolution in a fat water , by which means the mettallick bodies are indurated by a long decoction . in the philosophical resolving of mettals , and in the creation of that philosophical secret , first is brought forth a clay out of the seed of both parents purged and mixed . 70. water is the base and root of all moistures , yea , it is moisture it self : from which all moist things receive their denomination , therefore water may be rightly defined the fountain of the moist element , or the spring of moisture , whose property it is to wet by its liquour . but those things are termed humid , which do in themselves according to a less or greater degree , contain a moisture , or a watry liquor . moisture is receivable of all qualities , so bloud and yellow choler are humours , endued with their own heat , although they have their foundation in the element of water . aqua-fortis and the like are empowered with a burning and a fiery nature . the burning water , and many other essences which are extracted from oyls and water , do abound in heat , although the root of them , which is water , be cold , because nature doth first imprint in a moist elemēt various resemblances and signatures of its powers , and doth in it en-root and infuse its principal and choice qualities . moisture is the first subject of nature , upon which her prime care is bestowed , her first charge layed out , by whose liquour it doth dilute and mingle various colours , and indelible tinctures : to it first do the spiritual qualities communicate themselves , in it first do they take up their being and actings . 71. the lower waters being divided into two , do occupy a double seat , for one part of them brimming the earth , doth lean on it as it were as its proper base , and with the earth makes but one globe : the other part flying upward , doth range up and down the region of the neighbour air , and there making to it self many masqued fancies of bodies , and various figures of several phantasms doth reave hither and thither , over-hanging the lower region . 72. always there is a great part of the waters that keep above , and being driven to and fro by the caroach of the wind , doth post over divers parts of the air , which was in this manner ordered from the day of the creation , by the enacting of the wisdom of god , that so the uncumbered and plain face of the earth , might be unmasked and fited for the generation of things . for the channels of the sea and rivers were not sufficient to receive the whole waters , but if all should break the confining bars of the heavens , and come tumbling down , it would not onely cover the plain face of the earth , but it may be , overtop the highest mountains . such an enloosening of the cataracts of heaven , we may guess , did occasion the old cataclysm or deluge . 73. water is not onely sublimated into a vapour by heat alone , neither is it onely bound up in a cloud by cold , but to both the virtues of the sun and the stars do contribute their aids , not onely by multiplying the vigours of the elements , but also by a kind of magnetick virtue , attracting and retaining a moisture much or less , according to their different position , and the diverse figure of heaven : from whence we observe the various ordering of years and times ; for indeed that mass of waters is not kept in , so poized onely by the solidation of cold or the air , but by the powerfull order and regiment of superiour bodies . 74. lest there might seem to divine justice a want of judgements for the execution of his wrath , he made that ocean which is poized over our heads , to be volatile or flying , and withal brought into his armoury those fiery darts , his thunder-bolts , that so the presumptuous sinners that cannot be won by love , might be wrought about by fear . 75. they are much out of the way , who do attribute to air moisture in the highest degree , upon this ground , because it is easily kept in within the bounds of another , but hardly within its own ; for this is the property of light and liquid bodies , not of moist , and so doth better agree with fire and heaven , which natures are more rarified , than with water and air : for bodies that are rarified , because they of their own will flow every where , cannot be comprized within their own bounds , and therefore stand in need of another . onely firm and solid bodies are kept in within their own compass and superficies , which cannot be done by those things that are of a subtile nature , because by reason of their thinness they melt and are fluid , and so less consistent . from whence this flows that the air is a body of greater rarity , but not of greater humidity . 76. the air from it self hath no quality intense and in the highest degree , but sometimes hath them upon loan else-where . the nature of air is a middle nature betwixt things below and above , and so doth with ease assume the qualities of those that border upon it , from whence it happens that its inferiour region , according to the diversity of times , hath a variety of temper , which inconstancy is occasioned by the changes of the neighbouring and thicker bodies of water and earth , whose state is easily altered by heat and cold . 77. the whole air is the heaven , the floor of the world , natures sieve , through which the virtues and influences of other bodies are transmitted : a middle nature it is that knits all the scattered natures of the universe together : a most thin smoak kindled by the fire of heaven , into a light , as it were an immortal flame : the subject of light , and shade of day and night , impatient of vacuity : the principal transparent : the easiest receiver of almost all qualities and effects , yet the constant retainer of none : a borderer upon the spiritual nature , therefore in the tracts concerning the mysteries of philosophers , it is called by the name of a spirit . 78. the lower region of the air is like unto the neck or higher part of an alembick , for through it the vapours climbing up , and being brought to the top , receive their condensation from cold , and being resolved into water , fall down by reason of their own weight . so nature through continued distillations by sublimation of the water , by cohobation , or by often drawing off the liquour being often poured on , the body doth rectifie and abound it . in these operations of nature , the earth is the vessel receiving . therefore the region of the air that is nearer to us , being bounded by the region of clouds , as by a vaulted chamber , is of a greater thickness and impurity than those regions above . 79. the middle region of the air is not that , in which is the gathering of the clouds , from whence are lightenings and thunders , which is onely the higher part of the lower region , and the border of it : but that which is above the clouds is to be stiled the middle region , whither the watry being , by reason of its gravity , cannot reach , yet whither sulphureous exhalations , disburthened of the load of their vapours , do climb up , and there by a motion , either of their own , or anothers , being kindled , burn . such are the flaming meteors of divers sorts , which are viewed in the middle region , whence we may guess , that it abounds with a hot and moist , though not a watry , yet a fat being , which is the food of fire . in this region is much peace and a good temperature , because it is not hurryed with the tempests of any wind , and onely the lighter excrements of the inferiour nature are sucked up hither . 80. the higher region near the moon is all airy , not fiery , as it hath been taken up , though falsely , in the schools . there is the peaceable habitation of the purest air , and as it borders upon the heavenly region , so it approcheth it in nature , for it is not defiled with the least ●mut of the lower abyss . there is a temperature in the highest , a purity but little inferiour to that of the neighbouring heaven . in this place to fancy a sphear of fire , is the shame of a philosopher , which breaking the laws of nature , would have long ere this ruined the fabrick of the universe . 81. the fire , as a fourth element of nature , was placed in the highest region of the air , as in its proper sphear , by the chief philosophers , being led by an argument , from order and by conjecture , rather than truth . for let no man fancy any other fire of nature than the celestial light , therefore the blessed philosopher in his genesis , makes no mention of fire , because he had before told of the creation of the light upon the first day , which is the genuine fire of nature , and truly he would else not have omitted fire , if it had been a principle of nature , having specified earth , water , and the fowls of the heavens . 82. let not any therefore fancy , unless sleeping , a region of fire burning next the moon , for the whole air would not be able to bear so great an abundance of intense fire , but it had long ago fed upon , and ruined the whole fabrick of the world , for whatsoever it falls upon it feeds upon and devours , being the designed ruin of the world and nature . 83. such a devourer of nature is not lodged as an element of nature , neither above the air , nor below the earth . onely he doth tyrannize in the kingdom of nature , either in the height of the air , or the depths of the earth , or else being kindled , upon the superficies of the earth . therefore lullius , a man of a raised wit , did justly account it amongst the gyants and tyrants of the world . it may also be termed to be an enemy to nature , because whatsoever is destructive to nature , is an adversary of nature . 84. our common fire is partly natural , partly artificial . it may be man borrowed it for the accommodation of life , and for his necessity , from the celestial , by an unition of the beams of it , and a multiplication of its vigour , or else by attrition or the collision of two bodies , the spirit of god suggesting the project to man . 85. the sovereign creatour of all things , did place the fiery spirit of a kindly heat in the globe of the sun to inspire light , and an enlivening heat to the rest of the bodies in the universe , wherefore many have thought him to be the heart of the whole fabrick , for from him springs the principle of all generation and life . he that searcheth for any other element of fire in the world , doth shut his own eyes against the sun . 86. the source therefore of the fire of nature , is seated in the sun , whose heat is always of an equality , and temperate in it self , though it be felt by us either greater or less , according to his appropinquation or distance , or according to his direct or oblique beams , or according to the scituation or nature of places . the sun hath been elevated by most philosophers , as the soul of the world , breathing in motion , and a faculty of generation to nature . 87. the sun is not the eye of the world , as some ancients termed it , but is the eye of the creatour of the world , by which he doth sensibly view his sensible creatures , by which he conveys to them the sweetly-affecting beams of his love , by which he renders himself viewable to them : for scarcely could a sensible nature have comprehended an insensible creatour , therefore he formed for himself , and us so noble a body roab'd in his own glory , whose rays , that nearest approach divinity , are spirit and life . 88. from that universal principle of life , all the in-bred heat of elements or mixed beings is derived , which hath gotten to be called by the name of fire , for wheresoever a free heat , a natural motion or life lodges , there nature hath hidden fire , as the principle of them , and the first mover of the elements , by which the sensible elements , or the portions of the world are elementated , and receive their animations , yet doth it cleave close to the womb of the earth , being bound up by the earths density and coldness , exciting an antiperistasis . 89. that fire of nature which is seated in mixt bodies , hath chosen the radical moisture , as its proper seat , the principal residence of which is in the heart ( although it be diffused through all the parts of the body ) as in the prime organ of life , and the centre of this little world , whence that prince of nature , as commanding from its castle , doth move concordantly all the faculties , and the rest of the organs , and doth in-breathe life to the humours of the mixed being , to the spirits , and finally to the whole elementary mass . and being the sun , and vicegerent of the sun doth act all in this little , that the sun doth in that large world . 90. as the sun , being in the middest of the rest of the planets , doth enlighten them with his light , replenish them with his influential virtues , beget an harmony of life by his enlivening spirit , so doth the solar spirit in the middle of the elementary nature , giveth it an influential light , and gathers the elements together in the work of generation and doth unite and enliven them . 91. the first agent in the world is the fire of nature , which being seated in the globe of the sun , doth diffuse that vivifical heat by means of his rays , through all the dominions of nature , working in the seeds a power of activity , and setling in them the principle of motion and action , at the removal of which all motion ceaseth , and also the faculty of life and action . 92. the heat of nature , and the light of nature , are really one and the same , for they have a continual and uniform effluence from the same fountain , i. the sun , but are distinguished by their office , for the heat is to penetrate into the most inward parts of nature , but light is to manifest , and open the outward parts : the office of heat is to move the occult natures of things , that of light , to set before the eyes sensible accidents : both of these is wrought by the rays of the sun . the sun therefore is the first organ of nature , by whose approach or distance , all the operations of nature are variously governed , intended , or remitted , by means of light and heat . 93. the second universal agent is that same light ; not so immediately issuing from the fountain , but reflected from solid bodies , inlightened by it as the heavenly , yea , the earth it self : for the light of the sun beating upon those bodies , gives a motion to their dispositions and faculties , and alters them , and diffuseth their several and different virtues by the reflection of his rays , through the whole frame of heaven and of our air : for by those rays , as by so many conveyances , are the various effects of several bodies dispersed every where for the benefit and harmony of nature , which are called by us influences . these are the true and first elements of nature , which because they are spiritual , do communicate themselves to us under some airy , or also some watry nature , to whose good act , as to the roots of the elements , we are beholding for the gift of every birth , and of all life . 94. love , styled by plato the eldest of the gods , was breath'd into nature , begotten by the divine spirit , and hath the place of a genius in her dispositions . in the first division of the world , betwixt the first brothers , she gave the judgement for the partitions of their families , and after had alwayes the praefecture in generation . 95. the god of nature did fix the first bond of love in the things of nature , between the first matter and the universal form , the heaven and the earth , light and darkness , plenty and poverty , beauty and deformity . the second degree of love from the first couple , which is as it were the loving embraces of the parents , issued into the elements , which having a fraternal tye to bind them , have divided betwixt them the whole right of nature . the third and last degree , is compleated in mixed bodies , which excites them by the in-born and in-bred sparkles of love , to a propagation and multiplication of their like . the divine love hath appointed this treble love-knot , as a kind of magical tye , that it might deliver it self by traduction into all and every part of his workmanship . love is the base of the universe , the cube of nature , and the fastening bond of things above and below . 96. let those avaunt therefore , who do attribute the concordant motions of nature to discord ; for nature is peaceable and pleasant in all her workings , yea , she is delightfully tickled in her actings . the very elements of things in their coition are wholly lost in love , that they may knit themselves together by their mutual embraces , and of many be made one . 97. let the academies stand up , and tell us how the first matter can be the first subject of contraries , and how love can lye amongst the brawlings and jarres of enmity ! or that eager appetite , which the prince of philosophers acknowledgeth residing in the heart of this matter , whereby it doth as earnestly lust for its form , as a man for a woman ? will not those enemies , constituting the seeds of beings and the mixt bodies , by their eternal food , at length force love and concord to yield to their ruine . 98. they that placed a lust between the matter and the form , and yet an hatred and repugnancy in the matter it self , and in the elements , in making these contraries , have made themselves so : for according to the dictates of their school , the soul in all things generated ( onely man excepted ) is brought forth out of the power and privy virtue of the matter : but how can this be without love ? if the matter radically doth lye under the dissentions of contraries , must not the form , which springs from her very root , feel the same portion ? nay , would it not be stifled by them in its first birth and cradle ? what man therefore that stood right in his wits , would acknowledge the rule of these bandetties , to be chief in the nuptials of love and nature , in the very juncture of the mixture of the elements , and of the information of the matter ? yea , who would expect an uniform , and not a monstrous issue from the heterogeneous seed of opposite parents ? 99. let therefore the philosopher surcease to place the cause of the alteration of elements , of the corruption and failing of mixt beings in the repugnancy of the elements , but rather lay the fault upon the penurious weakness of the first matter . for in the first chaos . 'twixt moist and drie there was no battel fought , nor any enmitie 'twixt cold and hot . it is indeed the vulgar conceit that there was , whereas onely two , no way contrary , of those four qualities , to wit , cold and moisture , agreed to the female , & the matter , and were in it : the other two , which are heat and drought , which are masculine and formal qualities , came forth out of the part of the informing light . and the earth was not called drie land before the drawing off the waters , and the coming on of the light being , which was first moist and covered with waters . 100. therefore certainly reason it self doth evidence , that those four qualities , which by the vulgar are accounted repugnant , are not extant in the first matter , unless after information . and lest she might endure some contrariety in its solitude , she had other diseases , to wit , darkness , confusion , deformity , coldness , & an indigested moisture , with an impotency , which are all evidences of a diseas'd and languishing body : therefore being infected from its creation with that corruption , it derived it down to its posterity , lodged in this lowest and weakest region of the elements . therefore it is not set down in genesis of that abyss of darkness , that it was very good , but reserv'd that gracefull elogie for the light , and for the rest that were created . 101. but who is there that hath the least dram of knowledge , will conceive that this contentious repugnancy did flow from the form into the matter , after the union of the four qualities in the matter being informed ? since it is essential to and the intent of the form , to adde a perfection to the matter , and compleatly to perfect it into an harmony and consent , and a temperament according to its ability . 102. the first contraries through opposing qualities , were light and darkness ; light hath two qualities heat and drougth ; darkness as many , cold and moisture , wholly opposite each to other , because of their intention . but after those two aged principles of nature came together , and the dark material and female principle was informed by the lightsom , formal and masculine principle , and impregnated by the light , the whole matter of the universe ; and all the regions thereof received this priviledge of light , though distinct in the degrees and differences : for that fiery tincture of the spirit of light left nothing unpierced , and the four qualities also at first being in their highest degree , were brought down to a remission in the informed matter , and so closing sweetly , contracted a fast friendship , and consented to a temperature : and so being made friendly , they were entered into the homogeneous family of the elements , that so there might nothing of repugnancy or enmity lurk in the generation of mixt bodies , whereby the pleasing motion of nature might be disturbed . 103. neither in nature are those four qualities contrary one to another , but onely divers and unlike one to another , neither do they ruin , but unite into a firm league one with another : so heat and cold in a remiss degree , do amicably agree and commix in one and the same subject , that a middle and temperate quality , to wit , a lukewarness might be produced . but if in the intense degree they couple not without a fight and combat , this proceeds from the excess and tyranny of the intension , which cannot endure two qualities equally heightened and adverse , to be partners and sharers of one and the same sovereignty , but there will fall out a tumult . but indeed nature casteth out intense qualities , as bastards and strangers . 104. let not therefore any fancy that nature admits fire intense into the family of her elements , for such a fire would be fit for destruction , not generation , would not be according to , but against nature , which avoids violent things , and delights in a temperature , in which is no fighting , no contrariety . for the rule of nature cannot away with the rage of a scorching heat , or a wasting cold , or the distemper of moist and drie , but doth pleasingly lye down in a composed temperature . let not any therefore search for the intense qualities in the elements of things ; he will find them in them either less or more remitted . 105. he is deceived therefore who says that hot and cold , moist and drie , are simple contraries . for the earth , which by aristotle is laid down as drie in the highest , should always quarrel with the air , which is said by him to be moist in the highest : also water that is cold in the highest , according to his opinion , should be opposite to fire , that is hot in the highest : and this repugnancy would inclose by force every one of the common elements , or every region of the world within the verge of its sphear , and by reason of this antipathie , would destroy all hospitality betwixt them . but we are convinced of the contrary , both by reason and experience . for ditches and all hollow places under the earth , yea , the very bowels and pores of the earth are replenished with air , and the intrinsical moisture of the earth , by which , as with their mothers milk , all vegetables are nourished , is nothing else but an hot and moist air , cleaving close to the earth , and handing it as a nursive and nourishing faculty : the pores of the earth are the dugs , and the airy moisture the milk , by which , she , the mother and nurse of things , doth nourish her off-springs , and give them growth . 106. they , who settle four elements in as many humours , do grant , that nature being moist , is receiveable , yea , is the subject of four elementary qualities : how then can they hold a contrariety in them , which they place in one and the same subject ? for though those four humours are distinguished by their respective differences , yet have they but one base , one common root to all , to wit , humour : for yellow choller which resembles fire , is no less an humour than flegm , which resembles water : and the same may be said of adust choller and bloud , although they do not absolutely , but comparatively confound the four elements in a moist being . 107. if there were any repugnancy in the qualities and elements of nature , the greatest would be betwixt hot and cold , and so betwixt water and fire , but the nature of these are not adversary , many generations which are under the waters , do evidence : for wheresoever there is any generation or life , there must be fire , as the nearest intrinsical , efficient , moving and altering cause of the matter for generation : hence men , beasts , and the fowls their being have , and ghastly monsters rowling on a wave ; a fiery vigour to their seeds is given , the homage for their birth is due to heaven . 108. there fore certainly he will be in the right , who shall acknowledge those four first qualities , inborn and essential to the things themselves , and to their elements , to be apt to a mixture by the direction of nature , and not contrary , for they are as it were four organs or instruments which nature makes use of in the perfecting of her alterations and generations . 109. nature sets up a potters trade , for she is wholly taken with making her matter circular , these four qualities are as the wheels , by which she doth by degrees and wisely inform her works through a circular and slow motion . 110. of those four wheels , two , viz , those of moist and drie , are most agreeable to the matter , because nature doth turn and work the matter between these two : those two qualities are nearest the matter , because more subject to be passive , and to a change . but the other two , to wit , of hot and cold , are more of action , because by their turns they alter and change the former ; these are passive , those active , & are as it were the active instruments of nature , working upon her passive matter . 111. let us therefore cast off that tenent of contraries , as contrary to natures concord , and dash out it with a pen of iron , with the good leave of learning , from the depraved table of philosophy , and let us in the room of it , inscribe the symbole of concord , which nature doth acknowledge of the same standing with her self , by whose help the delightfull copulation of actives with passives is procured in every generation . 112. those , who according to the flying opinion do stand for four elements contrary each to other , do necessarily introduce a fifth , as the knot or bond-tye of concord , as the peace-maker , otherwise they could not receive any perfect mixture , or any temperature in the work of generation , but without a rudder or a ruler would float a drift through the vast ocean of nature , never able to reach a port , or bring forth a birth : and so would they cheat the common genius of nature of her proper end . 113. for these four being acknowledged by reason of their repugnant qualities to keep up an eternal war betwixt themselves , cannot be united or appeased in the generation of mixt beings , but rather with their mutual conflict rushing in , will procure an abort , than a birth in nature , unless their contrary actings be composed to a peaceable love by the part of some fifth heavenly and tempering nature , which may introduce a temperature void of hot and cold , drie and moist . 114. that fifth element , as they call it , or heavenly and incorruptible spirit , springing from the light , motion , and virtue of the heavenly bodies upon these lower beings , and preparing the elements for motion and life , and stopping from ruin particular individuals , as far as their setledness will permit , hath merited the name of the salt nature , the tie of the elements , the spirit of the world , to be given it by the searchers of occult philosophie . 115. if there were any contrariety between the principles of things , certainly it was between light and darkness , by reason of their opposite qualities , but those qualities were tempered by the coition of both principles , and from the extreams became a middle temper , and such were they when they dislodged from the first , and went into the second principles or elements . 116 the extreams are contrary each to other , onely by reason of the intension of their opposite qualities , but those things that spring from the mixture of these extreams are not ●dverse , because they are of a middle nature , and the ●fflux of the union of the two extreams , to wit , of light and darkness . 117. that out of the mixture of contraries , to wit , of light and darkness , do not come contraries forth but in a temperature , is plain by that of the kingly prophet , breaking forth into these words of the eternal light , he bowed the heavens and came down , and darkness was under his feet , &c. he made darkness his covert , his pavilion in the middest of it , &c. the very fountain of eternal light , that he might exhibit the brightnes of his infinite glory to mortal eyes , did wrap it up in a cloud and dark mask , and brought the darkness to the light , that he might make of the two extreams a moderate light , and so allay the splendour of so great a light , as was not to be gazed on without the ruin of the spectatour ; yea , philosophers do affirm , the rain-bow that was given by god as a sign and token of a covenant made with man , to be produced out of a mixture of light and darkness , that so that symbole of the temperature of gods wrath , existing out of contraries , might be tempered of various coherent and friendly colours . 118. those that have delivered that the earth , water , air and fire , in their sphears are distinct elements of the world , and are turned each into other , by mutual reciprocation , did but slightly look into the depths of nature ; for it is more safe to call them the compleating parts of nature , or the shops of the elements : for the elements of the world do not lye under our view or senses , as separated in their proper regions , but do lye hid and keep close in their wombs , till they come together in the generation of mixt bodies , and make up a body . but those parts of the world , as so far mutually different , can never have a conversion in them , neither can that one common quality , whereby those natures are linked together , beget such a change , that out of things of a diverse , should be formed a like nature , yea , that they should be turned into the same . 119. if those four elements asserted by them , do change and barter their rooms , natures and offices , all the compact frame of the world , devoted to a chance and motion , would be in a perpetual fluctuation , which we know is established by god in a certain and constant order and scite , and distinction of parts : for earth will quickly be made water , water air , air fire , and so backward , and by this the centre shall run out to circumference , and the circumference run into the centre , the farthest and the middle parts of the world , shall of their own accord remove out of their places , that so after a long time the order of nature shall be inverted , whilest the top and the bottom , and the bottom and the top change places , and clash together . he who doth fancy this so fair composure of a world , doth not deserve to have so fine a piece termed a world , but a chaos , an abyss , which nature , a friend to order , doth absolutely detest . 120. they which do say that those extream bodies of the lower world , earth and fire , ( supposing , not granting a sphear of fire ) are turned into each other , do wrong themselves and truth too . for their distant and repugnant natures do disagree from such a change , for the heightened cold , thickness , and gravity of the earth are so opposite to the same degree or heat , subtility , and levity in fire , that they can never be brought to change . besides , the earth , a fixed body , will not yield to fire , but slighteth its virtue , if we may believe the opinions of chymists and common experience , neither doth any thing flie out from it , but a fat and warry humour , both of them not natural to the earth : but if any thing is to be turned into elementary fire , it must necessarily be light and volatile , that it may be translated into its orb and nature . the earth therefore being most weighty , and so the centre of all , being most fixt , and so least volatile , how can it be turned into fire , and be carried up into the sphear of fire , or how can fre , the highest and lightest of all , be beaten down to be essentially united with the earth , contrary to the laws of nature ? it were a more easie conversion of water and fire , because they are nearer by one degree than earth and fire . 121 they that believed , the exhalations from the region of the earth drawn up into the air , and because kindled there , to be earthie , and converted into the element of fire , are far out of the way of truth , for they are not earthie , but rather airie natures : for our air being moist , through the contagion of water lying in the drie bosom of the earth , gather a fatness , and by the consortship of the earth , doth temper the moist with the drie , but when it exhales through the pores and crevises of the earth being drawn by heat , or else the abundance of the matter forcing out , it breaks not forth out of its prison without a noise & crack , whence proceed earth-quakes and openings not without much ruin ; that exhalation , got loose , doth flie up into the region proper to light bodies , and there is set on fire , being digested by its errant motion and heat , more fully into a sulphureous matter . therefore that matter is not truly earthie , since it is neither ponderous nor cold , but because it is made fat and combustible by the concourse of hot , drie , and moist ; it may more properly be called the accidental food of fire , than the fire of nature , or the elementarie fire . that is a bastard , a spurious generation , which for that very reason ought not to have been placed amongst the natures , or been called by the names of elements ; therefore these firings are rightly called by aristotle , imperfectly-mixed things . the same we must conceive of the smoke of combustibles : for smoke being unctious , doth quickly take fire , which is nothing else but smoke kindled . 122 fire feeds upon fat and unctious matter , but the fat moisture of the air is contempered with drought , whence we often may see a sulfureous matter , extrinsecally drie and terminated with drought , as our ordinarie sulfur , gun-powder , and the like ; which though they seem to be outwardly drie , do close within them a fat moisture , and upon the firing are resolved into it . 123 and truly they slip to purpose , that have taken an opinion , seeing stones and heavie bodies sometimes generated in the air , and shot down thence by lightnings , thunders , and breaking of the clouds , that the fire turns to a stone , or is converted into earth , or have a conceit , that the earth is carried up thither . this is done far otherwise ; for that hardened matter was never fire or earth , nor proceeded from the orb of fire ( if there be any ) or from the bodie of the earth , but an unctious and viscous humour , in a manner clayish , shut up in a cloud as in a fornace , is so hardened and decocted , as an earthen vessel by the heat of the burning exhalations , that it turns a stone : hence proceed those darted thunder-bolts . such meteors as these are the wens , weaknesses , and diseases of nature , not elements . in the same , though after a slower manner , is the stone generated in the bodie out of flegm in the reins or bladder . for the microcosm hath also his meteors . 124 the fire of nature is far different from our artificial or accidental fire . the fire of nature is double , either universal and particular , or individual . the universal is diffused through all the parts of the universe , doth sweetly excite and move the propensive virtues of the celestial bodies , doth impregnate and supply with engendering seed this globe of ours , designed for the generation of things ; doth infuse virtues into the seeds ; doth untwist the intangled power of nature ; mingles the elements ; informs the matter ; and finally doth unlock the secret of nature : but the fountain of it is in the sun , who as the heart of the world doth stream forth his enlivening heat as his love through all regions . but the particular fire of nature , is in-born and in-bred in every mixed bodie , and individual , which flows as a rivulet from that general , and doth work all things in this microcosm or little world man , according to an analogie with the sun in the macrocosm or greater world . but who is there that would not stile our common fire , being an opposite of all generation , living onely upon prey , subsisting upon the ruins of other beings , the destruction of life , deputing all things to ashes , rather a foe than a friend to nature , its enemie , not its inmate ; and rather the ruin than the raising of life ? but those fires that are bred in the airie region , are rather engendred by chance , than by any intention of nature . 125 neither are those two bodies of the earth and water , situated next one to the other , convertible each into the other , but onely by reason of their neighbourhood are mingled together ; so that the water washeth the earth , and the earth thickens the water ; and hence is made clay , being a bodie of neither , but a middle betwixt both ; which if resolved by the force of fire , will separate it self into both these natures . the water flying out , the earth settles : neither will there be any conversion of each into the other , for that cannot be effected by that single common qualitie of cold , since the driness and moisture are not less powerful to resist , than the mutual consent of cold can bring them to a conversion . besides the driness and fixation of the earth , are quite opposite to the moist and volatile nature of the water , so there is but one qualitie agreeing to an alteration , and many disagreeings , which will prevail in the combate . besides , here is the help of nature always readie to conserve it self , and doth never incline , unless upon force and conquest to its ruin or change . 126 we may guess the whole globe of the earth , not to be of a less settled nature than the heaven , the moon , or the stars ; for it , if it be the centre of the world , as it is generally received , then certainly the constancie is not less necessary to it than to the rest of the bodies of the world . besides the earth is the same without any essential immutation of what it was from the beginning , and what it will be to the end of ages . but if it did suffer any notable detriment by the universal deluge in the general , or any accidental in particular , as by some chasme , or by the breakings in of rivers , or the sea ; this falls out by the supream order of him that doth change at list , the laws of the whole and every region : or by the discordant harmonie of the world , or by some disease of some distempered nature , rather than by any propensiveness or viciousness of the earth . for all the bodies of the universe do lie under their burdens and diseases , although they be diversified according to the disagreement of nature , and difference of perfection , yet the accidents do not change the nature and constancie of them in respect of the whole . absolute constancie and impassibilitie do onely suit to god alone : but the heaven , water , earth , and the rest of the bodies of the universe shall stand firm , in regard of their essence to the designed period of their age . 127 if any one of those four natures have a propensitie to conversion , it will be strongest in the mean qualities ; for water and air are joyned in greater affinitie between themselves than with the rest , or the others amongst themselves . for they seem not to differ so much in their qualities , as in the intension and remission of them , not so much naturally as accidentally . for since water doth by a right of nature challenge to it self moisture and coldness , it doth also communicate them to the lower region of the air by way of commerce , ( for air obtains no proper qualitie almost besides the highest tenuitie , yet capable of receiving the rest , therefore is it of an heavenly nature , being of it self most temperate , and not addict to any proper qualitie , doth readily receive and-despence the dispositions , influences , and virtues of the heavenly bodies . ) densitie and raritie , which in a remiss degree are of kin , seem to make the principal difference between water and our air ; for which reason god is said in genesis , to have separated the waters from the waters ; as if by reason of the unity of their nature , it seemed more truely to be a division of their situation , than a mutation in respect of their essence . 128 yet these bordering natures , do not entertain any true and essential reciprocation , but onely according to some respect , not altogether changed , but after some manner ▪ and this change is acted in the lower region of the air , which is bound in by the cover of the clouds , and reacheth not the middle , much less the highest region . water being rarified into a vapour flies up , and is rather raised then turned into air ; and that vapour condensed doth resolve , and fall down again . the ancients , being led by the legerdemain of sence , more than the light of reason , conceived this circulation , and returning into it self of one and the same nature , to be the turning of nature into another : but it is found to be otherwise by those that have and use a sharp insight into the depths of nature . he is also deceived that shall call the air simply a thin vapour , because a vapour is a middle and imperfect bodie betwixt the two waters , those above , and these below , betwixt our water and air , yet it is neither of them , because although it rarifie , yet will it never be heightened to the great degree of the nobilitie of the air . it may be made a spurious but never a pure air : neither will the refined nature of the air be so depressed and fall from its puritie ▪ as to thicken into a vapour , cloud , or water . for the right of nature never got that first separation of the waters , which was really and actually done by that architect spirit , and that the established bounds of the parts of the world , which god hath sealed with an indelible signature , should either be blurred or removed by any new confusion . 129 but those that dive deeper into things , will acknowledge the earth to be the womb of the world , the vessel of generation , the mother of a multiplied , and almost numberless issue , which being rescued in the beginning of the creation from the power of the covering waters , and priviledged to it self , was made and remained drie land ; and her bodie being condensed , sunk to the foundation and the centre of the whole , and spread out her lap as a parent to all vegetables , and all other creatures ; yet did she want moisture , whereby she might be made apt for a fruitful generation . gods providence set out a remedie for this exigence : therefore from the beginning was the water made volatile , that so it might be carried up in vapours , which being frozen by cold in this cloud , might by heat be thawed again into waters . by this master-piece of divine providence , was this exigence of the earth supplied , and that driness , which threatened barrenness , was tempered with a large moisture , and the womb of our mother conceived . therefore onely water hath the circulation , to the intent that it might moisten the bosom of the earth , or more truly it is distilled in the lower region of the air as in its alembick ; that so by often pouring in , and reiterated distillations , it being abounded , and having gotten virtues both from above and below , and endued with that celestial nectar , it might more effectually soften the bosom of the earth , and endue it with a prolifical virtue . the chief worker of all , who maketh use of the art of nature , hath added nothing superfluous to his work , nor left any thing defective in it . 130 but the water being the menstruum of the world , doth cherish and contain in it the seeds of things and their elements ; but she having this circulation , the true and genuine elements of things which are in the earth , as in the matrix and vessel of generation ; and in the water , as in the menstruum , are also whirled about . in the vapour therefore , are the elements of the earth , the water , and the air , & have their sublimation , and exuberation with it . they are not the bodies of earth , water , and air , which have their proper sphears , and constitute the several regions of the world , but they are the very spiritual elements of nature , which lye hid and inhabit in them , out of which many bodies , as stones may be generated and excocted in the air . for where all the elements well mixt , do meet , as they do in a vapour , there bodies may be generated ; but when they find not a convenient matrix , as in the air , there are ingendered imperfect mixtures , not by reason of any fault in the mixture , but in the matrix . 131. the water being seated as middle , betwixt the earth and the air , doth trouble both it by its flowing , and always moving inconstancy , infesting the air with a black soote , and noisom vapours , and often drowning the earth by flouds ; causing tempests in the air , ruines to the earth , and corruption to both ; and it doth assault the region of the one with its levity , and of the other with its gravity ; and doth cross the order of nature , and the nature of times by its defect or excess , yea , doth shake all her borderers with her terrible claps and tumultuous ragings . her nature being altogether female ▪ the supream creatour seems to have bestowed her on the world in the nature of a woman , or a necessary evil , even so doth she arrogate all things as subject to her , and turns those things that were given her for a general good , to a publick ruin . finally , it is the scourge of divine justice , revenging nemeses , which being designed to the vengeance of sin , doth break out to punish , and sets the hopes and wealth of many the very roots of pride , under several shapes of judgements , the scoff and blast of the world . 132. the universal natures , the more thick they are , the more impure , the more endued with tenuity ; the more purity . the earth , because more thick than water , therefore is less noble , and so water than air ; and air than heaven : and so the highest region of the heavens is the most noble , because it is most subtile . for it is an undoubted truth , that spiritual natures are more excellent than corporeal , and the more bordering upon the spiritual natures , the more they draw nigh to perfection . 133. the foundation of generation and corruption is in moisture , for in both the travails of nature , moisture , of all the elements , is the first patient , receiving the first seal of the form . the natural spirits are easily united with it , because flowing from it , do lightly return to it , because the root of them , in that , and by that , are the rest of the elements mixed . the moist element hath its circulation no less in mixed and individual bodies , than in the world , both in the work of generation and of nutrition , for it was natures pleasure , that both these works should be performed by the same instruments of condensation and rarefaction , and by the same means , to wit , spirits . 134. the earth is the vessel of generation , water the menstruum of nature , containing in it the formal and seminal virtues , which it borrows from the sun , the male and the formal universal principle ; from him is derived into all things the influence of the fire of nature , and of formal spirits , in which are all things necessary for generation , the in-bred heat being wrapt up in the moist : therefore hippocrates did rightly affirm , that these two elements , fire and water , could do all , contained all things in them : for from them do issue two masculine qualities of hot and drie , from the other two more of cold and moist , being the female qualities , which so concurring and mixing , perfect the generation of mixed bodies . over those two principal elements , the two greater lights were set , the sun the authour of fire , and the moon the lady of moisture . 135. nature perfects the circulation of the volatile element , by a three-fold action or instrument , by sublimation , demission or refusion , and by decoction , which stand in need of a divers temperament . so doth the rightly ordered intention of nature , wandering through various motions , directeth her interrupted actions to their designed end , and attaineth the same mark , though it trades through divers wayes . 136 sublimation is the conversion of a moist and a ponderous nature , into a light , or the exhalation of it into a vapour . the end and benefit of it is three-fold : first , that a gross and impure body might be mundefied by attenuation , and might by degrees be drawn off the dregs ; then that by sublimation it might gain the higher virtues , which continually flow down . lastly , that by such an evacuation the earth might be disburthened of its superfluous and loading humours , which seizing upon its passages , do hinder the action of the heat , and the free pass of the natural spirits , yea , do violently choak them . this drawing away of the superfluous moisture , takes away the cause of obstructions , and gives ease to the squeazy stomach of the earth , and makes it more fit for digestion . 137. but the moisture is sublimated by the impulsive operation of heat . for nature useth her fire as its proper instrument for rarefaction of moist bodies . therefore the vapours that generates clouds & rain , are most frequently drawn up in the fall and spring , because then the womb of the earth doth more abound with hot and moist ; now moisture is the material , and heat the efficient cause of exhalations . nature doth shew a kind of intense heat in sublimation , whilest it is bound in within the terms and latitude of temperature . 138. demission is the second wheel of nature ; in the work of circulation is the returning of the spirituous vapour into a gross and watry body : or the refusion of a rarefied and sublimated humour , being again condensed , and its descent into earth , that it may dilute it of its exuberant liquour , and suck it up by a sweet and celestial draught . 139. nature doth intend three things by irrigation . first , that it might not pour out , but by degrees distil its abundant humour , lest there fall out a gulf , and by the abundance of water , the passage for the vivifical spirit in the bowels of the earth be dammed up , and the intrinsecal heat of the earth be extinguished , for that wise and righteous governess doth dispense all her benefits in number , weight and measure . secondly , that it might distribute the humour by divers drops , and by a various manner , to wit , a rain sometimes larger , sometimes less , sometimes a dew , sometimes a hoar frost , sometimes pouring out a greater , sometimes a less plenty , that so it might water the earth according to its appetite or necessity , thirsting for more or less . thirdly , that these irrigations or waterings may be not continual , but by turns and betwixt other works ; for the sun doth in its course succeed the showers , and the showers in theirs the sun , the day the night , and the night the day . 140. the lightest cold or the departing heat , doth unloose and make fit to fall those vapours that are brought up into the middle region , and there frozen . for an immoderate heat doth dissipate and hinders their condensation , and an intense heat doth so knit and freeze them , that they cannot produce a humour that may be fit to fall down . 141. the last wheel or action of the circulation of nature , is decoction , which is nothing else but the digestion , ripening , and conversion into aliment of a crude humour instilled on the bosom of the earth . this seemeth to be the end and the scope of the others , because it is the release of their labour , and a receiving of the food , attained by the former labours . for that crude humour , by force of that internal heat , is chewed , concocted , and digested by it , being as it were without motion and in a trance , silently and without noise , moving that secret fire as the proper instrument of nature , that it may turn that crude liquour tempered with driness into a food . this is the compleat circle of nature , which she rowls round by various degrees of labour and heat . 142 these three operations of nature are so knit together , and have such a relation each to the other , that the beginning of the one is the end of the other , and according to natures intention , they do in a necessary order succeed one another by turns . and the orders of these vicistitudes , are so interwoven and linkt together , as that combining to the good of the whole , they do in their operations prove serviceable each to other . 143 yet nature is forcedly sometimes drawn out of her bounds and verges , and ranges in an uncertain path , especially in the guidance of the moist element , whose orders being interrupted do deceive , and they do easily as well as suffer wrong , by reason of the inconstancy of its volatile and flitting nature , as also by reason of the various disposition of the superiour bodies , which do bend these things below , especially moisture , and draw them from their setled track , according to the beck of the sovereign moderatour , who doth use them as organs and instruments to the motion of the frame of the universe . hence is raised the deceitfull and inconstant temperature of this our mansion , and the changed seasons of the year . so doth the womb of the earth , being diversly affected , bring forth either more plentifully or more sparingly , generous or castling births . so doth the bordering air being either pure or impure , produce either health or sickness , the moist nature rowling and tossing all things amongst us . 144 the rule of our heavens is uncertain and deceitful to us , because things below receive their orders from things above , whose natures and affections are for the most part unknown to us , yet let the philosopher set always before his eyes the intention rather than the action of nature , the order rather than the disturbance of the order . 145 we may observe the volubility or flittingness of the moist nature , not onely in the general harmony of the world , but also in the particular of mixed beings . for they are generated by the revolution of moisture , they are nourished and grow by drying , moistening , and digesting ; wherefore those three operations of nature are resembled to food , drink , and sleep , because meat answers to driness , drink to moisture , and sleep to concoction . 146 lest man should dream fancies to himself , glory in divers priviledges , assume to himself as proper onely to him the name of microcosm , or the worlds lesser draught , because there are discernable in his material workmanship , an analogie of all the natural motions of the microcosm , or the larger volume of the world , let him consider that every creature , even a worm , that every plant , even the weed of the sea , is a lesser world , having in it an epitome of the greater . therefore let man seek for a world out of himself , and he shall find it every where , for there is one and the same first copy of all creatures , out of which were made infinite worlds of the same matter , yet in form differenced . let therefore man share humility and lowliness of spirit , and attribute to god glory and honour . 147 the inferiour natures are leavened by the superiour : but the water not enduring delay , doth hast to meet the operations of the heavens , for the air , giving way to the vapour that flies up to it , receives it to lodge in the region of the clouds , as in a large hall , but ere it comes thither , its body being in a manner spiritualized , the moist being is divested of its ponderous nature , that so it might by this addition of agility , the sooner compass its desire , and enjoy the priviledge of an ambiguous nature . 148 in the mean time the sun , the prince of the celestial quire , and the rest of the superiour natures , taking care of the inferiour , do instil by continual breathings enlivening spirits , as so many trilling rivulets from their most clear and pure fountains : but the vapours being thin , and so swimming in the air , or else bound up into a cloud , do most eagerly suck in in that spiritual nectar , and attract it to them by a magnetick virtue , and having received it , they grow big , and being impregnated and quickened with that ingendering seed , as being delivered of their burden , do freely fall down back into the lap of the earth in some dew , hoar frost , rain , or some other nature ; and this mother of the elements doth receive into her womb the returning moisture , and being quickened by this heavenly seed , sends forth in her due time innumerable issues , according to divers degrees , more or less generous , according to the goodness of the seed , or the disposition of the womb : and the inferiour waters also are made partakers of the benevolence of the superiour and celestial , because she goes with the earth to the making up of one and the same globe , and so they receive joynt and common benefits . but by the nature of water is the fermentation of the rest of the elements . 149 but this ferment or leaven is a vivifical spirit , flowing down from the superiour natures upon these inferiour , without which the earth would be again void and empty . for it is the seed of life , without which neither man , nor any creature , nor any growing thing could enjoy the benefit of a generation or life ; for man lives not by bread alone , but especially by that heavenly food by air , to wit , by such a spirit so breathed in , and fermented . 150 the three material elements being remote in the composition of things , do onely obey god and nature , and come not under the laws of art , or of humane invention : but there are three others that issue from the copulation of these , which being extracted by resolution , do sufficiently shew that they are the nearest in the composition of mixt beings , to wit , salt , sulphur , and mercury . and so it is manifested , that there is a trinity of elements , and a signature of the universal nature . 151 these three last elements are the issue of a three-fold copulation of the three former , mercury of the mixture of earth and water , sulphur of the copulation of earth and air , salt produced out of the condensation of air and water , and there can be no more combinations of them named . the fire of nature is in all of them as their formal principle , the virtue of the celestial bodies contributing their influence and co-operation . 152 neither are these latter produced out of any copulation of the former bodies , for mercury comes forth of an unctious earth and clear water well diluted and mixt . sulphur is generated of the most subtile and driest earth coupled with the moist air ; finally salt is congealed of salt and thick water , and crude air . 153 it may be lawfull to affirm that democritus his opinion , that all bodies were composed out of atoms , is not far distant from truth : for both reason and experience do vindicate him from biting tongues , for the knowing philosopher would not wholly conceal , but would unfold in an obscure and dark term , the mixture of the elements , which that it might be agreeable to the intention of nature , must necessarily be done by the smallest , and by actually indivisible beings : other wise the elements could not combine into a continuous & natural body . experience teacheth us in the artifical resolution & composition of mixt beings , which are tryed by distillations , that the perfect mixtion of two or more bodies , is not done but in a subtile vapour . but nature doth make her mixtions far more subtile , and as it were spiritual , which we may safely believe was the opinion of democritus : for the grosseness of bodies is an impediment to mixtion , therefore the more any thing is attenuated , the more apt and fitted it is for mixtion . 154 the three-fold degree of existence in mixt beings , doth offer to us three supream kinds of mixt beings , to wit , of minerals , vegetables , and of animal beings . natures law hath appointed a being for minerals in the earth , for vegetables in the earth and the water , for animals in the earth , water , and air ; yet to all the air is the principal food and foster of life . 155 minerals , are thought simply not to have an existence or a life , although metals from minerals may be said to be endowed with a principal life , both because in their generation there is a kind of a copulation , and a commixiton of a double seed , male and female , viz. sulphure and mercurie , which two , by a long and multiplied circulation , are turned and purged , and being seasoned with the salt of nature , and fermented by it , and being perfectly mixed in a most subtile vapour , are formed into a clay or soft mass , the spirit of sulphure by degrees closing in the mercurie , at length that mass doth grow hard , and is confirmed to a metallick body . 156 as also , because perfect mettals , especially do contain in them a principle of life , to wit , in-set fire infused from heaven , which being dulled by being bound in with the hard outside of the mettal , lies hid as void of motion , and as an enchanted treasure , till getting libertie by philosophical solution , and the subtile artifice of the work-man , it doth powerfully display its refined spirit and celestial soul , by a motion of vegetation , & in the issue , heightned to the sudden perfection of art & nature 157 vegetables also are invested with a vegetative soul or spirit , they grow by a vegetative motion , and multiply● , yet want an animal sence and motion . their seeds are of an hermaphroditical nature , for every particular grain doth contain in it a fruitfull seed without copulation or mixture of a double seed , although in every kind , almost , of vegetables , experience sheweth , there are both sexes to be found . 158 god also hath wrapt up in the seeds of vegetables , a secret spirit , the authour of generation ennobled with a special character , which is wholly celestial , and a ray of the heavenly light , void of corruption , in which is preserved the specifical form under the bodie of every individual subsistance , which being through corruption resolved & lost , that immortal spirit being called out by the vivifical and homogeneal heat of the sun , doth rise up in a new stalk , and doth bring into it the form of the fo●mer . 159 animals , besides their existence and faculty of vegetation , do exceed in a sensitive soul , which is in them the principle of life and motion . therefore an animal , seated in the highest degree of things below , doth compleat the work of nature in her elementary kingdom , doth live properly , generate properly , and in it hath nature truly distinguished each sex , that from two , a third , to wit , their issue might be produced . so in the more perfect beings the most perfect symbole of the trinity is most apparent . 160 man , the prince of all creatures , and of the lower world , is accounted the summary of universal nature : for his soul is an immortal ray of the divine light , his body is a beautified composure of the elements . the inward and unperceiveable faculties of the sense , by which man doth comprehend all things obvious , are altogether celestial , and as it were stars , giving the influence of knowledge of things ; the motions and perturbations of the mind , are as it were the winds & tempests , lightenings and thunders ; the meteors , which break forth in the aerial region of the spirit , do trouble the heart and the bloud . therefore was man deservedly called a microcosm , and the accomplisht draught of the universe . 161 but not onely man , but even every living creature , yea , every plant is a microcosm . so is every grain or seed a chaos , in which are the seeds of the whole world compendiously bound up , out of which in its season a little world will spring . 162 whatsoever beings of natnre have a perfect mixture and life , they have a body , spirit , and soul . the body is made of clay , in which are all things necessary for the matter of generation , for it is most agreeable to reason , that bodies should be made of two corporeal elements especially , viz. earth and water . 163 the spirit is a small portion of the purest air , or the heaven , a middle nature betwixt the body and the soul , the knot and bond of both , the case of the soul , and the conduit of the more subtile and spiritual parts of the body . 164 the soul or form of a mixt body , is a spark of the fire of nature , an undiscernable ray of celestial light , brought into act from the power of the seed , by the motion of generation , bound to an elementary body by the mediation of the spirit , giving its individual being to the mixt body , the nearest principle and the efficient cause of life . it acts according to the disposed matter , and the qualities of the organs . 165 the nature or from of the soul , because it is altogether full of light in living creatures especially , hath so great a distance from the dark and earthy matter of bodies , that this is wholly irrational in respect of that , and this unproportionably more noble , and therefore is fastened by that strictest tye which nature makes use of in her works to the body , by reason of the disconveniency and distance , unless the conjunction and knot had been made by the virtue and efficacy of a peculiar and powerfull mean , therefore did the provident creatour assign a subtile mean , which is the aetherial spirit , which receives and retains the begotten from , and is the tye of it to the body , communicating in its nature with both . these things are to be conceived to be spoken of the celestial soul of natural things , not of the super-celestial and divine soul of man , which notwithstanding is according to the good pleasure of the creatour , brought into a consortship with the body of man by natural mediums . 166 the specifical forms from the first day of the creation , were imprinted in the first individual and particular persons , by the character of the idaeal copie , and that diviue and indelible impress was according to the direction of the creatour , by the way of generation traduced to posterity , that so by the perpetual succession of particular individual natures , the priviledge of immortality might be continued in the kind . 167 it cannot , nor must be conceived , that forms do generate in the matter their like , for to generate is the alone property of bodies , but by an harmonious motion of their organs , they do by them dispose the seminal matter for generation , and shut up in it a ray of light , or a secret spark of life , as a treasure : this is the office and priviledge of the form , as also to imprint its own specifical character on that vivifical spirit , wrapt up close in the seed , which in its set season , doth in the work of generation by the engendering heat , display it self into a soul , whether vegetative or animal , so that what was a formal and hidden spirit in the seed , is now a form in the mixt body . so that occult thing that was closed in the bosom of nature , is now made manifest , and brought forth from a power to an act . 168 the form issues not forth onely out of the power and virtue of the seed , because there is an influence of celestial virtues in the generations of beings , which do heighten the efficacies of the matter , do multiply them , and as it were midwife it to groaning nature , yea , they do get into , and mixe themselves with , and bring in auxiliary strength to the formal and seminal spirit that is in the matter , which is also by its original , celestial . 169 there do not onely meet in the generation of every mixt being , the corporeal elements , but also all the virtues , all the powers of nature in general , and these do contribute something of their own ; so are the parts of the universe bound up together , that they have an unanimous combination for life , and couple by a mutual affection . 170 the natural forms of things though they are potentially in the seeds , yet are they neither of , nor generated by the substance of the lower elements , for they have their rise from a more noble spring , their original is from heaven , for their father is the sun , the heavenly nature the bond whereby these matters are knit together . 171 the specifical forms of mixt beings have within themselves closed a dark kind of knowledge of their original , and are carried up by their own strength , and by a secret motion , like unto waters , to the height of their fountain head . so the soul of man being derived from the divine spring of the uncreated light , is reflected to the same by the sharp sight of his mind , and by the soaring contemplations of his soul , but the forms of other living creatures being taken out of the privy treasury of the heavens and the sun , do by the instinct of nature , and by a weak kind of reminiscency , glance back thither . hence we may observe the frequent prognosticks of several creatures concerning the courses of the sun , and the changes of the heavens . but the forms of vegetables , being for the most part airy and inspired from the lowest region of our air , therefore they are not able to extend or reach forth their power , or faculties beyond it , they do , according to their ability , lift up their heads into the air , as willing to visit their countrey , but they are stopped so , as that they are not able to pass the narrow confines of their bodies , wanting the sense and life of a soul , because there is so little of the suns virtue in them , as will not carry them above the motion of a vegetation . for in the order of creation , the vegetables were first before the sun , wherefore creatures are not equally indebted to him for their originals , and the aged principles of their life , but must acknowledge them received from the lightsom air , as a nearer agent . for the disposition of their matter was adjudged by nature as too weak to receive so sublime a form . 172 but for stones , since they are not so much generated out of a true mixture of the elements , as from a concourse of earth and water , by an external force of heat and cold , they are decocted as an earthen work or vessel , therefore they are altogether senseless , having borrowed a feeble form from the dark and cold nature of the earth and water . 173 concerning precious stones and gems , we must conceive otherwise , for they derive their forms from the chrystal fouutains of the heavens and the sun , and their bodies are the purest drops of a refined dew , engendered by celestial influences , and as it were the congealed tears of of heaven , whence they possess and contain many sublime virtues . 174 but the matter of metals , because it is watry and earthy , and most compacted , by reason of the principal & subtile commixtion of weighty elements , is therefore heavy and exceedingly ponderous , and of it self capable of no motion : but because it is sublimated and mundefied by the wonderfull artifice of nature , in an earthy and stony matrix , as in a limbick , and its mixture is compleated in a most thin vapour , by reiterated distillations , that by reason of its exceeding subtility and exuberancy , the influential helps of the sun and the heavens , get in and mix with it , especially in the generation of perfect mettals ; for this cause , though they fetch their bodies from water and earth , yet nature performing the office of workman , doth so ingeniously make up the bodies , especially of a perfect mettal , that it delivers them to the heavenly deities , as those that deserve to be informed with the most eminent form . it is a work of long travail , but an absolute one , & heightned to the utmost of natures actings , in which heaven and earth seem rather to copulate , than to consent . but the formal spirits of mettals being bound up in a hard cover , do stick immoveable , till released of their bands by philosophical fire , they do produce by their heavenly seed in their matter , that noble son of the sun , and at length that quint-essence of admirable virtue , in which the heavens seem to lodge with , and come down to us . 175 it was provided by the decree of the supream creatour , that a nature more noble should not degenerate into one less noble , or that one more eminent , into a nature that is more base , or that it should , abjuring its native priviledge of birth-right , come under a servile vassalage . superiour beings are coupled with these below , and those of greater power do communicate themselves with those of a less , that they may inform and compleat them by their emissary spirits , which notwithstanding in this do no way derogate from their stock or kind . nay , when they work themselves into the seeds of things , or also into mixed beings , they subject not themselves to a bondage , but do attain a new honour and priviledged power . for every mixt being of whatsoever kind it is , is a kind of an empire , yea the whole world , who hath a spiritual form of her own to rule her , whose office it is to have dominion over the organs and faculties of nature , yea over the whole frame , so that that , which being void and without distinction , did drift it rowling hither and thither in the vast ocean of nature , is now called to an empire . 176 the formal act of the first matter , as also of the elements , doth inform nothing besides the verie principles of nature , therefore the specifical form doth constitute a perfect mixt being , neither is it to be thought to contain any more forms , since the very elements in their mixtion , have the charge of the fashioning , not of the informing of the bodie . 177 it is most probable , that the virtue of multiplication , which lyes in the seeds of beings , doth not flow from the elementary matter as its efficient cause , but from a celestial form : for to multiply , is the most natural and proper action of light , for from one ray are almost an infinite number darted forth ; from whence it proceeds , that the sun , who is the fountain of immortal light , is also in nature the first efficient cause of generation and multiplication : that therefore every form receives a natural power of multiplication from the celestial light , is prov'd by this weighty argument , because it is lightfull and furnished with its native endowments , ergo multiplying ; it is lightfull , because it doth enlighten with its rays the sensitive and imaginative faculties in creatures , that so out of that double faculty , springs a double apprehension & knowledge of things ; an external by the senses , an internal by imagination ; but all knowledge is a light , as all ignorance is a darkness : but there peeps up some enlightening and lightsomness , when there is an apprehension of the images of things , and when that , which lay unknown in the dark , is now manifested by a light of knowledge , for it is onely by the good office of light , that obscure things receive a revelation . god did adde to man a third light , to wit , his understanding , by the help of which he attains by their causes , a far more perfect way of knowledge . all these things are produced by the operation of light , and of a perspicuity flowing out of an enlightened soul . this last action of light is onely proper to man , the two former are shared with beasts as well as by him , for their souls are also partakers of celestial light . therefore reason doth convince , that the virtue of multiplication in the individual beings of animals and vegetables , doth proceed from the souls multiplication of light , and that some rays of it are included in the seed with the aetherial spirit , until at length they are set upon the rising of the sun of life . 178 light and darkness are the principles of life and death , for the rays of light are the forms of mixt beings , their bodies a dark abyss . by light all things live , yea light is life ; but those that loose their life , loose their light , and are hurried into their former darkness , in which they lay close and hidden , before they were drawn to light by the fatal wheel of predestination . 179 the specifical forms of animals , as also of vegetables , are rational , though not after the manner of men , but after a property of their own , according to the virtues and impress of their nature . for they have their vital endowments , their cognizances , knowledge , and their predestinations . the vital endowments of vegetables , are an endeavour of generating the like , the multiplying virtues , nutritive , augmenting , motive and sensitive , and the like . but their knowledge is experienced by their wise fore-knowledge of times , their strict observation of change , as of the orders of nature , in a variety agreeable to the motion of the sun and heaven , in the fastening the roots , the erecting the stalk , spreading the branches , in the opening the leaves and the flowers , in the forming the fruit , in their beautifying , in their ripening , in the transmutations of elements into aliments , in the inspiring of a vivifical virtue into the seeds ; lastly , in constituting a various difference of nature and parts , according to the benign or malign concurrence of the sun or soil . 180 that the souls of bruits are endowed with knowledge , is sufficiently , by their copulations and generations upon set times , their just distributions in the forming and nourishing of the parts of the individual beings , the distinct offices of those parts free from any confusion , the various motions of their souls , the nimble faculties of their senses , the secret spirits , harmoniously moving the members as organs , their proneness to discipline , their obsequious reverence to their masters , the presaging instinct of things to come ; in most a devout worship , an art in getting their provision , in choice of their raunges , providing their fence , their prudence in the avoiding dangers , and the rest actions so agreeable to knowledge and reason , bestowed upon them by nature . but nature in every individual , is nothing else but the form it self , which is the principle of motion , and rest of action , and life to it , in which it is , to which is committed the charge , direction and conservation of its body , as a ship to a pilot. 181 but who will deny the certain predestination of times for the birth of things , unless he fancy a confusion and disorder in the nature of the universe , for she draws forth all those things out of her bosom , according to setled and fore-appointed order , for she had a prescript from her maker for the law of order , and the times of production ; their quickening , birth , life and death have their set times , and do fulfil their designed seasons ; those things that either this or that year receive their being , or return to darkness , are pre-ordained to it , which pre ordination , nature , gods vicegerent in the rule of the universe , doth fore-know by the suggestion of the divine spirit , that she might be ministerial to the compassing of it ; neither do those things casually fall out , but they have a necessary , though unknown cause , yet the grand ruler of all is not comprized within the law of necessity , but appoints all things , and changeth them according to his own will . he it is that decrees concerning all , even the least things , whose decrees want neither certainty nor order . therefore that order , that runs through the series and succession of things & times , hath the law of its necessity from the divine decrees . 182 as all things which afterwards were actually produced and separated , in respect of their matter were potentially in the chaos , so all individuals before they come to light , are in the world in their matter and potentiality , and will in their time and order come forth and break into act , but when they fail and die , they return as rivers into the sea , into that general mass from whence they came , every nature recovering its proper region , and being to be brought again and again into natures shop ▪ are wrought into new beings upon her anvile . it may be this was that opinion of the pythagoreans , therefore exploded , because not comprehended concerning their tenet of transanimation . 183 when the mixt body is dissolved , and the corruption of the frail elements come to a loss , the aetherial nature returns to its native home , and there is nothing left in the carkass but a perturbation and confusion of the elements , having lost their governour , then there reigns nothing but corruption , death , and darkness in the widowed matter , untill she through corruption be made fit for generation , and the virtue of heaven do again flow down into the matter thus disposed , and gathering and mingling the wandering elements , do re-kindle the weak light of a new form , which at length breaks forth , the forces of the elements being corroborated , and so compleats the new mixture . 184 in that corruption which tends to generation , which is a corruption in the mean , and is done with the conservation of the specifical form potentially inherent in the seed or matter , that sublime spirit departs not , but being weak and impotent , is excited by external heat , and begins to move , and withal give motion to the matter , till at length it works more vigorously , and gives information to the perfectly mixed body . 185 the elements as well as the aliments of nature , do begin their generation and nutrition , which are in most respects the same from corruption . for both must necessarily be putrified , and by putrefaction be resolved into a moist , and as it were a first matter , then is there made a chaos , in which are all things necessary for generation and nutrition . so doth the birth and repair of every microcosm bear with an analogical resemblance with the creation and conservation of the macrocosm . 186 the insensible seeds of things , and those mixed bodies which are begot from them , do consist of a threefold nature , of a celestial , elementary , and mixt nature . the celestial is a ray of the light of the sun , endued with all heavenly vigour , the principle of action , motion , generation and life , by whose help the seeds , by their renewed vigour , do resemble the constant permanency of the stars , and being in a manner as so many immortal grafts of celestial plants , ingrafted upon corruptible nature , as upon a strange stock , do by a kind of an eternal succession , vindicate it from death : the elementary , corporeal and sensible portion , which in creatures is called the sperm , is the case and keeper of the seed , which putrifies and is corrupted , and generates an invisible seed . the radical moisture , or the ferment of nature , in which lyes the spirit , is a middle substance , coupling the celestial and elementary , in the material part answering the elements ; in the spiritual , the form . like the day-break , whose cheek being covered with a duskie light , doth knit together the two extreams of light and darkness , and being neither , doth hold forth a mixture of both . 187 life is an harmonical act , proceeding from the copulation of the matter and the form , constituting the perfect being of an individual nature . death is the term or end of this act , the separation of the matter and form , and a resolution of the mixt body . 188 these mixt bodies have the roots of their generation and life in heaven , from whence springs their causes and principles , whence also as inverted trees , they do suck their juice and aliment . neither is it suitable for the understanding , to be envassaled to the rule of the senses , which comprehend nothing but what is sensible . but the mind rangeth far abroad beyond the cloysters of the senses , and searcheth to a greater height , for the hunting out of the bounds of nature . the bodies are as it were the barks , the grosser parts of the elements the accidents of things , under which lye hid the pure and sprightly essences , which acknowledge not the subjection and censure of the senses , and which it was a necessity to cloth under a dark cloud , that they might pass from their heavenly , to their earthly province of the corporeal beings . the supream creatour of nature enacted this copulation of spirituals with corporeals , whereby his uncreated spirit communicating it self , first to the more spiritual and simple natures , might be conveyed through them , as by so many conduits , to corporeal beings , and in this manner diffusing it self gradually and orderly , through all the regions of the world , through all and every being , doth sustain all things by the divine presence , as also that by a sensible creature , the insensible creatour might be apprehended through corporeal and sensible resemblances . 189 whatsoever lives either an animal or vegetable life , stands in need of food , that the natural spirits might be recruited , which do continually slide forth through the pores , and that so the loss of nature might have a successive repair . for the nourishing juice is made by the more succulent substance of the meat , whereby the parts and humours of the body are re-inforced . the radical moisture is renewed out of the purer portion of the humours , especially of the bloud , the celestial influence intermingling it self by respiration with it . 190 living things have a two-fold nourishment , to wit , a corporeal and a spiritual , the former being of small avail to life without the latter . for vegetables do evidently referre the benefit of their increase and nourishment no less to the air and heaven , than to the earth : yea the earth it self , unless suckled with the milk of heaven , would quickly find her own breast to flag drie , this that holy diver into natures secrets , when he blessed joseph , doth thus express : blest be the lord for his earth , for the apples of heaven , for the dew , and for the deep that coucheth beneath , for the pleasant apples of the sun and of the moon , for the top of the everlasting mountains , for the fruits of the eternal hills , &c. by which mystical speech , the prophet fore-ensureth the earths plenty , by the abundant influence of the sun , moon , and of the rest of the celestial bodies . 191 that spiritual diet , as far as it conduceth to the life of creatures , is acknowledged by every vulgar capacity , that sees the renewed respiration , and the frequent sucking in of the external air . for not onely according to the opinion of ordinary physicians , hath nature so workmanlike framed those bellows , bordering upon the heart to cool it , but also that by their continued fanning , they might breath in an aethereal air , and hand to it celestial spirits , that so by their recruits the vital spirits may be kept in repair , and be alwayes multiplied . 192 philosophers do not onely call those spiritual natures , which being created without matter , are onely comprehended by the understanding , as the intelligencies , angels ▪ and devils are accounted to be : but also those that , which although they have their original from matter , yet in respect of their great tenuity & nobility , do not subject themselvs to the search of the senses , and nearer approching to spiritual beings , are rather under stood by reason , than found by sense such is the pure part of the air , such are the influencies of heavenly bodies , such the in-set fire and seminal virtues , such the vegetable spirits , such the animal , and the vital , and the like , in which consists the very nature of beings , than in grosser bodies . such like natures spring from heaven , and in relation to sensibles , do assume to themselves the name and right of spirits . 193 it is suitable that we should give the fire of nature a place amongst the spiritual beings , for in it self it is not perceivable by any sense , but discovers it self onely in bodies , by heat and other effects and accidents . this is apparent in living creatures , into which by this unperceiveable fire , is infused a sensible heat , and that fire with the life stealing away , the elementary body or the carkass , yet the mixed being dissolved , remains sound and unhurt . in vegetables , because this fire is weaker , it doth elude the sense , and is not to be perceived by any heat . 194 reason also convinceth , that our common fire is to be sorted amongst the spiritual , rather than corporeal beings . for if it were corporeal , it should have from it self a peculiar and inseparable body , no less than earth , water , or air , and the rest of the sensible natures , which do consist and are bounded within their proper bodies , which do exist in them and by them , which do act according to their virtues , and produce them to the senses . but fire hath not a peculiar and sensible body , lodgeth onely in anothers , for a coal is not fire , but wood fired , neither is the flame fire , but smoke inflamed ; finally , that robber onely feeds upon what is not his own , lives upon the prey , and is extinguished when this fails , having nothing in it self to feed it . besides , a body super-added to another body , doth augment the quantity of it , but this not found in fire put into wood or smoke , for the smoke or wood is no way increased by the accession of fire in their quantities , from which it is evident , that a fiery spirit rather than a body , doth invade the wood or smoke . a sword melted , the scabbard being untouch't , the bones shattered by the fiery bolt of thunder , and yet the flesh unhurt , do sufficiently argue the spiritual nature , even of that thundering fire . yet we must know that fire is not wholly immaterial , for it hath a matter , though a very subtile and light one , whereby it cleaves to the encompassing air , whereby it may be kept in by a more gross body . yet doth it rather deserve the name of a spirit , than of a body , because it hath not a sensible quantity , neither can it be comprehended , but when it is arrayed in another body . 195 for light the original of it doth evince , that it ought to be seated amongst those things that are truly spiritual . there was no light but in god before the informing of the first matter , & the birth of the world . but when nature received her being , then began there a spiritual light to issue forth from the fiery spirit of god upon the matter , and there to settle as in its lamp , and this was the creation and original of light : that was the first act of the deity upon the matter ; the first copulation of the creatour with the creature , of a spirit with a body . therefore the first informing light , was a meer spirit , which did kindle with its fiery virtue , as with heat , the nearest matter , being exceedingly rarefied by its spiritual light , and so were the darkness converted to light . the heaven , being distinguished by the first light , although it be not material and fiery , yet is nevertheless invisible , because in respect of the matter , it is brought to the highest degree of tenuity , and in respect of its form , is endowed with spirituality . but the light that was scattered in the middle heaven , being bounded into a narrower compass , was cast into the globe of the sun , which was necessarily to be formed into a kind of a thick body , as it were into a smoke fit to be kindled , yet not combustible , that so it might be setled , being kindled by that immortal light , and be in the room of the general lamp of nature , or as a fiery mass . the light of the sun therefore is nothing else but a lightsome spirit , deriving its rise from the spirit of eternal light , gathered in , and inseparably cleaving to the body of the sun , and made sensible by reason of the thickness of the body , communicating to all the natures of the universe , light , and a manifold virtue : constituting the spirit of the world by its non-intermitted influence : and bound up in a body for the good and welfare of the corporeal nature . 196 yet the sun-beams that are perceivable by our eyes , are not pure spirits , for issuing continually from the sun , have their progress , being clothed with the encompassing air . they are therefore nothing else but a continued flowing forth of the spirit of light , which springing forth as so many rivulets from their eternal fountain , and working themselves into the aetherial nature , as a flame into a most thin smoke , do over-spread the whole face of the universal world with their light . 197 it is natural to light to flow continually from its fountain . we call those rays issuing forth , and mixing themselves with the airy nature , and they are the first actings of light in the sun , and the conveyance of it from the sun . for it is the property of a lightfull body , to act by it rays , and to send forth heat and light , and that might spread its light abroad by a darting forth , and multiplying of its beams . we do by light signifie both the first act of the lightsom body , as also a secondary lightsomness which floweth out from the former . 198 the lamp being out , either for want of matter , or blown out by the wind , the fiery and lightsom spirit that kindled the lamp doth not perish , neither is it extinguished , as it commonly seems , but onely loosing what it feeds on , and being stript from it , is scattered in and vanisheth to air , which is the abyss and universal receptacle of all lights and spiritual natures of the material world : from whence we may learn , that the nature of this lightsomness is spiritual , and is derived from the spiritual fountain , not otherwise than natural forms from their matrix , which is the spirit of the universe , perpetually flowing from the sun , as from an eternal and immortal spring . for as the bodies of mixt beings in their making , do rise from the first matter , and the elements , and do gradually at their departure , slide into the same again , so the natural forms of individuals in their approch , do flow from the universal form ( which in the manner of a form of forms , doth inspire a formal virtue into the seeds ) and in their recess do again return into it . but that form is the spirit of the light of the universe , to which , as to their principle , and as to a nature of the same kind , do all single forms and sparks of light got loose from their tyes , return . so are all mixt beings resolved into their first principles , but these principles do return to that eternal spring of nature , as to their proper centre and peculiar countrey . 199 but that spirit of the universe is from the sun , yet not the very light of the sun , conspicuous to us by reason of the presence of its body ; but that invisible spirit , which is continually dispersed by the beams of the sun , through the universal region of the air , and doth extend it self perpetually by communication through our heaven , yea , even to the centre of the earth , and that in the absence of the sun , and in the darkest night , pouring out all gifts for generation and life , through all the bodies of the universe . 200 the divine love was not able to contain it self within it self , but did wholly go out of it self in the creation , by multiplication of it self , and pouring out himself wholly also in the conservation of creatures in themselves . light also , which is the exactest copie of the deity , doth also imitate the divine love : for it is not able to be comprized within its own lightsom body , but is diffused far and near for the good of other beings , by a strong multiplication of its beams , being not so much born for it self as for others , being as it were the token of divine love , communicating it self to its power , and reaching forth into the most remote places , unless it meet with a stop from a thick bodie . 201 light also doth hold forth to us the infinite nature of god ; for the small light of a lamp or candle cannot , as long as it is fed , by all its continued effluence of rays , and by its infinite communication of its flames , be exhausted or diminished . as many beams so many streams flow from it . yet though it gives , though it diffuseth it self , although much be taken from it , yet is it not brought to nothing , neither receives loss , which is the alone property of a spiritual nature , and is altogether unappliable to a corporeal . so the intellectual endowments , as the understanding and knowledge of things , which are justly esteemed spiritual lights , are of the same kind , that though alwayes bestowed abroad , yet are preserved entire at home . therefore must we confess that there is something divine in light . 202 the beams of a lightsom body , although they be of a spiritual nature , yet are they stopt by a thick body , because their conveyance is by means of the air , without which they are not perceivable by us , by which copulation also they are in a manner made corporeal , and therefore cannot pierce or enter into the bodies that are not porous . so spiritual things do act with us by some sensible mean , that so we may perceive them to act . but the lightsom body being absent , the beams also depart , neither do they part from his presence , because they immediately flow from him . 203 but the air is without enlightened , not onely by the presence of a body of light , and of the beams from it , but also the body being gone , and the beams withdrawn , by a lightsom spirit flowing from them : as is clear in the darkest eclipse , or the heavens over-cast with the blackest clouds , or wrapt up in the mask of night , yea , the sun being sunk under the horizon : for that act of present light cannot proceed from the body of light , and its beams being absent , but from the access and presence of a spiritual light . 204 a transparent body as glass , being pointed with the sun beams , doth gather them , and receives in it the image of the sun , and is made lightsom , & as it were a brief draught of the sun , which sends forth its beams on the farthest side opposite to the sun , from which the beams of the sun being refracted , by the concourse of the glass , seem to pass through the glass , which yet indeed they do not , for the rays by reason of the air that cleaves to them , are setled about the glass , the spirit of light onely passing forward , but by the beams which are darted out on the other side , are the beams of the sun , or of the glass being kindled by the sun-beams into a lightsom bodie . 205 every transparent body , especially glass , is a medium of light , because it receives light into it , and having received it , doth communicate it to the air that is beyond it , not by the sending forth of lightsom air about it , which is repugnant to nature , but by another double way . first , because a transparent body yields to , and le ts pass the spirit of light , and doth send it forth abroad being received by it , which sent forth , gets into the adjoyning air , hence springs that plentifull light ; and besides , because that transparent medium is made by the benefit of the light , it receives not onely light in it self , but lightsom to others , and by the spirit of light , which is in love with transparent bodies , becomes as it were a lighted lamp . but now every lightsom body hath the priviledge and power to scatter its light , which is not granted to thick and dark bodies , unless by reflection . 206 those which are the pure natures of mixt beings , are mearly spiritual , the bodies are as it were the barks and vessels , in which they are contained and kept . and not otherwise could those sublime natures , unless tied to the corporeal elements , and so bound in by their weight , pass this lower sea , and lodge in the centre of this abyss . they come subject to sense by their bodies , the bodies are moved and acted by them , so do they do interchangeable offices . this that secret of homers juno , whom jupiter let down with a weight at her heels . 207 since the whole frame of the universe is but one onely body , one onely universal nature , consisting of many natures and bodies , bound together by their proper mediums and bonds , it should not be wondered at , that such parts & members are knit together by a strong , but secret tye , and do give a mutual assistance each to other , for they have not onely a mutual relation to , but also a communication with one the other , and these various natures do exercise a kind of a commerce , the extreams by the middle , the middle by the nearest . but this communication is performed by spirits sent forth : for all the parts of the world , all the individual natures of the world do abound in spirits ; many of which flowing forth , leave room and give way for those that flow in , and so is there by the continual ebbing out and flowing in of spirits , a continual reparation of the world , and of the natures thereof . this is the scale of general nature presented in a vision to the patriarch jacob , these are mercuries wings , by whose help being mistically termed by the ancients , the messenger of the gods , he was thought frequently to visit the coasts of the earth , and the courts of heaven . 208 the active principles of every kind of vegetables or animals are spiritual , their bodies are the passive organs of the spirits , by which they exercise the faculties of the senses , and do by various actings put forth their powers , as the authours of actions , so that in the general life may be termed a concent of actions , or a continued act diversified by the multiplicitie of actions , flowing from a spiritual fountain , and brought forth by corporeal organs . 209 it is the propertie of the spiritual nature to act , of the corporeal to be passive , where therefore there is a concourse of both , as in mixed bodies , that as the more noble doth act and rule this as passive doth obey . for the power of act is the priviledge of ruling , but the burden of being passive is the mark of being servile ; so the in-set fire in the seed , is the principle of generation and life , the highest operating spirit , the archaeus of nature , the orderer in the preparing and forming the matter in the mixtion and distribution of the elements . so doth the form in the mixt being exercise its rule at his will , as the fountain of all actions . so do the virtues of the heavenly beings dispose and seal all inferiour elements and corporeal matter . 210 natural bodies which have an active vigour , and an occult cause of acting , do not , as is commonly thought , act alone by their qualities , but by secret spirits . for the fire doth not heat and burn by the single qualitie of heat , but by the continual flux of spirits and rayes . neither do the earth and water refrigerate or moisten by the alone qualities of cold and moist , but by their vapours and in-nate spirits sent forth , do affect the sense from without . neither do poysons onely by cold or hot qualities , but by malignant spirits bring death or infection sooner or later . concerning plants or herbs , we must judge alike , because their active virtues do not lie hid in their qualities , but in their essence , which nature hath made abundant in spirits , whose basis and principle powers are concerning spirituals , for the bodies are as the shadows or the investments of things , under which the invisible nature is hidden , but since qualities are the accidents of things , are not therefore able to constitute their essence , nor shew forth in their actings those wonderful virtues , but are onely as the in set instruments of actions & passions , which the working spirits , that are the workers of all actions make use of in their actings , but yet nature indures them not as principles and efficient causes of actions . 211 the natural tinctures , odours and tasts of things are special and spiritual gifts of nature , with which it hath suitably inriched her beings , & which do not onely contribute to their ornament , or onely are inherent in them , as extrinsecal accidents , but also have an in-set and radical cause , and are not so much to be termed accidents , as demonstrative tokens of inward virtues , by which the occult and formal signatures of things discover themselves . 212 rarefaction and condensation are the two instruments of nature , by which spirits are converted into bodies , and bodies into spirits , or also by which corporeal elements are changed into spiritual beings , and spiritual into corporeal ; for elements do suffer these changes in mixt bodies . so the earth doth minister spiritual food to the roots of vegetables , which being fed upon , doth go into the stalk , the bark , the boughs , the branches , the flowrs , and into the corporeal substance . the same is done by nature in animals . for the meat and drink , which they diet on , or at least the better part , is terminated into humours , and at length into spirits , which getting through the pores , and knit to the flesh , nerves , bones , and the rest of the parts of the bodie , do nourish and augment them , and do by the never-tired work of supply , repair decaying nature . so the spiritual and the portion of the purer substance , is curdled to the frothie bodie of seed . art the ape of nature , doth experience the like in her resolutions and compositions . 213 the life of individuals is in a rational and strict union of the matter and form : but the knot of both natures , their tie and base lieth hid in the fortified embraces of the innate heat and fire , and the radical moisture . for that formal fire is an heavenly ray , which is united with the radical moisture , which is the purest and best digested portion of the matter , and as it were an oyl defaecated , exuberated , and turned as it were into a spiritual nature , by the organs of nature , as by so many alembicks . 214 there is much of the radical moisture in the seed of things , in which , as in its food , is kept a celestial spark , which doth act all things necessarie to generation in a convenient matrix . but wheresoever there is a constant principle of heat , there is conceived to be a fire , because the natural principle of heat is his in which it is , 215 a man may observe something immortal in the radical moisture , which doth neither vanish by death , nor consume by the force of the most violent fire , but remains unvanquished in the carkases and ashes of bodies burnt . 216 there is a double moisture lies in every mixed being , to wit , an elementarie and a radical . the elementarie , being partly of an aeriall , parly of a watrie nature , yields not to fire , but flies away into a vapour or smoke , which being drawn forth , the bodie is resolved into ashes ; for by it , as by a glue , the elements in their mixture are knit together . but the radical moisture scorns the tyrannical assaults of common fire , but it neither dies in the martyrdom , nor flies away in the combat , but surviving the mixt bodie , doth stubbornly stick to its ashes , which is an evidence of its exact puritie . 217 the experience of this radical moisture , hidden in the ashes , did teach a secret to the glas-makers , being ignorant of the nature of things , for by bringing glass out of ashes by the sharp point of their casting flames , they have made a hidden thing evident , beyond which , neither the strength of fire or art are able to stretch it . but the ashes must necessarily run , that there might be a continued quantitie , and a solid bodie made as glass is , which could not be otherwise , for there can be no flowing of any thing without moisture . therefore that moisture being inseparable from its matter , is at length brought to terminate into that noble and as it were aetherial transparent bodie . 218 the extraction of salts out of ashes , in which is the chief virtue of mixt beings , the fertilitie of ground increased by the burning of stubble , and by ashes , doth evidence , that that moisture preserved free from fire , is the radical principal of generation , & the root of nature . although this virtue lies hid , solitarie and idle , till being received by the earth , the common matrix of natures principles , yet shew forth a hidden facultie convenient for generation and multiplication , as it is also accustomable in the seed of things . 219 that radical balsame , is natures ferment or leaven , infecting the whole mass of the bodie . it is an indelible and multiplying tincture , for it pierceth and tingeth even the more loathsom excrements , which is evident by the frequent , although imperfect generation , that is made from out of them , as also by the frequent dunging of ground , which is known by the most unskilfull husbandmen , that so the languishing land may be set forward to pay its due , and that with an advantage to the expecting labourer . 220 we may guess , that that root of nature , which survives the ruin of the mixt bodie , is a foot-step , and the purest and immortal portion of the first matter informed , and signed with the divine character of light . for that ancient matrimonie betwixt the first matter and its form , is not to be untied , from which copulation the other bodies drew their original . moreover , it was necessarie that this incorruptible base of corruptible things , and as it were the cube-root of them should lie hid , always remaining and immortal in the depth of bodies , that it might be constantly and perpetually a material principle , having a potentiality and aptitude to life , about which , as about an immoveable axle-tree , there might be a continual turning of the elements and things . and if we may have the liberty in dark things , to guess at what is most likely truth , that immortal substance is the foundation of the material world , and the ferment of its immortality , which the eternal measurer of all things hath fore-established to survive the day of the conflagration of all things , when the elements shall be purified by that refining fire , that so he might renew and repair out of this pure and ever-remaining matter , his work vindicated from original sin , and the taint of corruption . 221 that this radical basis is not of the kind of special forms , is evident , because every individual hath its individual and singular form , which doth depart the body upon the dissolution of the mixt being , yet that radical principle remaining unextinguished , although it abide much weakened , and of little efficacy , by reason of the absence of the form , yet do those vital sparkles remain apt for the production of more debased and imperfect births , which production belongs not so much to nature , as to the matter in its birth ; this attempteth , but is not able to generate without a companion , by reason of the absence of the formal and specifical virtue . so the carkass of a man or an horse , by reason of the defect of seed is not capable for the generation of a man or an horse , but of loathed worms and other insects , from whence we may guess , that that feeble principle of life proceeds from the scarcity of the first matter , and rather to be of the family of the lower elements , than of the higher and celestial , yet that there is in it some of that tincture of light . 222 for certainly that slight spark of that former light , which did in the beginning inform the dark matter of the lower abyss , may be sufficient for the generation of insects : for it doth work the matter by a confused and disordered motion , that it might bring forth the power into a feeble act , but the matter warmed by this spark , and as it were languishing , being corrupted rather by the fancy than the copulation of a male , doth rush into the lustfull act , and being unable to bring forth a just issue of nature , doth form loathsom phantasms , as worms , hornets , beetles , and the like , in the filthy excrements . therefore that radical moisture is the nearest and never-ceasing subject of generation and life , in which is first kindled the fire of nature , and the formal act in a well disposed and prepared matter . but in a confused and ill ordered matter , where that humour doth act the part of the male , it begets spurious and bastard births of nature , for that generation which is made without specifical seed , seems to be made rather by chance and default , than by the intention of nature , although in it seems to be a dark and confused kind of copulation of actives with passives , which is required also to the production of every , though imperfect , being . 223 that radical ferment constantly abiding in the depth of mixt bodies , seem to be the band , seat and tye of that matrimony contracted between light and darkness , between the first matter and the universal form , finally of all the contraries : otherwise the matter and form , by reason of their repugnant natures , would not be knit together . but that dark unbridledness of the first matter and its averseness from light was tamed , and its hatred turned into love , by the good office of that lightsom tincture , which doth reconcile things repugnant . 224 the inbred heat and the radical moisture are of a divers kind , for that is wholly spiritual and of the sun , this of a middle nature , betwixt a spiritual and a corporeal , both participating of an aethereal and elementary nature ; that is of the degree of things above , this of things below , in which was celebrated the first marriage of heaven & earth , by which also heaven hath its abode in the very centre of the earth . they are therefore deceived , that do confound the inbred heat and the radical moisture , for they differ no less than smoke and flame , the light of the sun and the air , sulphur and mercury : in mixt beings , the radical moisture is the seat and food of the inbred and celestial fire , its bond with the elementary body : but that power of fire is the form and soul of mixt beings . in seeds , that moisture is the immediate keeper and case of that spirit of fire inclosed in the seed , till it be set on to generation in a disposed matrix , by an adventitious heat . finally , that radical substance is vulcan's shop in every mixt being , the chimney in which is kept that immortal fire , which is the first mover of all the faculties in an individual nature . 225 that radical moisture is the catholical balsam , the most precious elixar of nature , the mercury of life , having a perfect sublimation by nature , a dose of which is administered to every individual of her family , weighed to a just quantity by plenteous nature . they that have attained the happiness to fetch out this hidden treasure of nature , wrapt up close in the heart , and in the closets of natures birth , and can get it out of those close coverts of the elements , let him boast that he hath attained the chiefest staff and help of life , and a most precious treasure , 226 the order of reason and of creation doth require , that the first copies of things , being first of all concealed in the celestial natures , were transmitted into inferiour beings : but in the first they are of a far greater perfection , both because of their greater tenuity and dignity , as also because of their neighbouring seats to the eternal being : but with us they are much meaner , because carved in a grosser and less valuable matter , and more distant from their eternal principle . there is nothing therefore printed in this lower margin of the world , which was not at first copied in the heavenly being : neither is there any particular kind of being of the inferiour natures , which doth not acknowledge the dominion of one superiour agreeable to it , and which it hath not the secret seal and signature of it . so do things below depend on things above . 227 the world is a creature of an ambiguous nature , for it is of both sexes , the higher part , to wit , the celestial , is active and masculine ; the lower elementary nature , is the passive and feminine nature . the globe of the earth is the womb , in which the engendering seed of heaven is received and kept . from the masculine part proceed life and strength ; from the female part corruption and death do issue . 228 since superiour and inferiour bodies have their original from the same principles , as from their parts , yet are they not such as have their equal lot : it is equal , that those things that have the honour of being nobler substances , and advanced to higher offices , should distribute to their brethren of a lower degree , being poor and in want , some of their wealth , and so provide for their life and conversation . for it was provided by the foresight of the deity , that since there was a necessity that the world should be made up of unequal natures , the more powerfull natures should aid the weaker , & hand help to the fainting natures . so love is the indissoluble knot of the parts of the universe . 229 in this sublunary region , diseased nature sickens out of a defect of the proportion and temperament of the elements , either by reason of the quantity , or of the qualities , either out of a too great intension or remission , and so is there a dissonancy in natures musick , and a distemper in her bodies . therefore the consonancy of the elements , which riseth from a proportion , and constitutes their temperament , being gone , the matter and form of the whole mixt being hath a bad coherence ; nature is troubled and staggers with a perplexed confusion , and hence do first diseases , and then death assault disordering and falling nature . 230 that discord of those principles , have either an intrinsecal and radical cause , as from a vicious seed , an evil generation , or age ; or an intrinsecal and accidental , as from a too great repletion or emptiness , from whence either an excess or defect in humours and spirits ; or from putrefaction , mortal poison , infection , grief , hurt , or some other impediment brought upon the organs of life with the like , which do hurt nature . 231 the four radical qualities of the elements , are as so many harmonious tones of nature , not contrary but divers , and distant each from other by certain pauses , from whose rational difference , intension and remission , is made a perfect consent of nature , perceivable by the understanding , bearing an analogy to that vocal musick which is heard by the senses . sharp and flat in musick , though they are extreams , yet are not contraries in musick , they are the terms of those means , which lye betwixt them , and are composed and tempered after a divers manner by these two extreams . so heat and cold , driness and moisture , are the extream qualities in nature , yet not therefore contrary , but onely the bounds of the middle and interjacent qualities , from whose mixture and temperament , do the middle proceed . 232 the motion of nature is continual and not tyred , no less in every part than in the whole . for she always acts , never idle , so that if she were but out of action for a moment , it would ruine the whole frame of the universe , which is addicted to a decree of a perpetual motion . for neither doth the setled earth , the calm sea , the quiet air , therefore altogether rest , because they are not seen to be moved , they rest no more than a sleeping man : that rest is a remission of action , not an omission or cessation . nature acts within , neither doth it ever desist its action or motion of the organs . even a very carkass hath a motion , to wit , of corruption : but living beings , though they are not acted by a local , yet are they by an organical motion . 233 nature doth move the frame of the universe in a uniform and orderly motiō , yet so that wheels things unequal and unlike , by an unequal unlike motion . this unequality of the motion is required by a geometrical equity , and so all the motions of all the heavenly bodies , may be geometrically termed equal , considering the difference of the magnitude , distance , and nature of them . 234 nature being no less powerfull than wise , in the informing and governing of her works , doth attain her certain end by many wanderings and windings , which is most evident in the births of the earth , for she handling the elements in an unequal temper , doth , especially in the winter , replenish the womb of the earth with a fruitfull seed , in the spring brings forth an easie birth , in the summer ripens the fruit , and in the autumn all fall . 235 this diversity doth especially proceed from the approch and recess of the sun , appointed to this end by the creatour : for he hath destinated the sun to the rule of the elements , that by his various distance , inflection and reflection , they may have a divers and various temperament , and so there might be some help for nature , working divers things by divers means , and that she might perfect her changes , by the various changes of times . this variety of nature is worth the exactest thoughts of the most acute philosophers . 236 the heavenly bodies , though not subject to that stain of alteration , do notwithstanding introduce manifold changes in the elementary region , and do inspire various affections by their divers propension , and the various motions of the planetick bodies , which do alter their site and distance between themselves , and also the figure of the heavens , which actions do diversly form and incline the pliable natures of the elements , and they never cease to ferment them by their continual influence . 237 the whole substance of the heaven , hath parts continuous , though not contiguous ; let not any therefore fancie the world to be the works of art , which is the work of nature , which cannot endure any section into sphears and circles ; for they that first divided the aetherial region into many orbs and circles , did propose to themselves rather the easie teaching by it , than to shew the truth of the thing . for the divine nature being an unitie , is desirous of and endeavours unitie , and so avoideth multiplicitie : wherefore we must conceive she created not many heavens , separated by their matter and superficies , when one bodie , in respect of the continuitie of the matter , though distinct in the dignitie and virtue of the parts , might suffice . neither is this taken off by the motions of the stars in their courses and customs , which because we know not , we therefore make a fancied astrologie , and do too boldly bring the power of god under the weakness of man , though the continuitie of the heaven hinder not the motion of the stars , and there might be some help for mans reason to find out their orders , 238 that there should be a first moveable above the heavens , by whose hurrying motion the lower heavens are turned about , is not an invention of the wisdom of god , but onely a fancied help for mans ignorance : for if we assign the principle of motion to that first mover , why do we denie it to the globe of heaven ? why should we fancie an external cause of motion , which may be all this time intrinsecal ? 239 as this lowest province of the world is subject to the rule of the middle , so is the middle , viz. the aetherial to the highest and supercelestial for its priviledges and deputieship . for the empyrean heaven , and the quire of the intelligible beings , do inspire into the celestial orb those virtues , which they receive from the archetype , in order of succession , and do move those natures that lie nearest them , not without a concent , as the first organs of the material world : by which motion the inferiour bodies , being also moved , do exercise their turns , as so many dances to a set pace , and do borrow whatsoever is excellent from the superiour bodies . 240 but intelligences are illuminated at hand , according to their orders from the mind of god , as from the spring of eternal light , by which illumination they are fed , as with an immortal food , and in it , as in a glass , do they read , receive the commands and will of the divine majestie , and by it are enkindled to an honourable obedience . this is the manner and union of the threefold nature of the universe , the knot and herculean bond of this union is the love of god . so in a ternarie is compleated the whole state of the world , whose creatour is by no means part of it , no otherwise than unitie is neither a number , nor the part of a number , although it constitutes all number , but is the principle and measure of number , neither is the musician or lutonist a part , but the authour of the concent . 241 they which believe that an almost innumerable multitude of heavenly bodies , were created for the commoditie of the globe of the earth , and for her inhabitants , as to their proper end , are deceived , for reason will denie , that natures , so far more noble and transcendent , were enslaved to the service of more vile and low-born beings . is it not rather more likely , that every globe doth rather of it self make a peculiar world , and that so many worlds as feodaries to the eternal empire of a god , are diffused through the vast range of the heaven , and there do hang as bound each to the other by that common bond of the heaven , and that the whole large universe doth consist of those manifold natures ? these , though so far severed in nature and place , yet do joyn in a mutual love , so as to make up a perfect harmonie in the universe , the heaven is the common place of all , yet is it more pure about those more perfect beings , therefore it is of great tenuitie and almost spiritual , and so fils up the places between , that so it may the better receive the various affections of so many natures , and the secret virtues continually issuing from them , and having received them , it might swiftly communicate them to others , though far distant . for the heaven is natures conveyance , by the mediation of which , all the cities of nature do traffique one with another , and are made partakers of each the others wealth and store . so are they linked together by a most powerfull bond of friendship and nearness , as it were by some magnetick virtue . 242 what hinders , but that we may reckon the globe of the earth , as well as the moon amongst the stars ? for both are naturally dark bodies , both do borrow light from the sun , both are solid bodies , and reflect the beams of the sun , both send forth spirits and virtues , both hang in their heaven or their air . but the doubt is , whether it moves or no . but to what end is her motion needfull ? why may not she also stand fixt amongst so many fixt bodies ? and it may be the moon hath her inhabitants , for it is not credible , that orbs of so immense and vast a compass , should be idle and useless , not inhabited by any creatures ; that their motions , actions , and travels should onely tend to the good of this lowest and most despicable globe : since god himself , not liking solitude , did go out of himself in the creation , and poured out himself upon the creatures , and gave them a law for multiplication . is it not more for gods glorie , to assert the intire fabrick of the whole universe to be like a great empire , graced with the various natures of many worlds , as with so many provinces or cities ? and that the worlds themselves are as so many habitations & tenements for innumerable citizens of divers kinds , and all created to set forth the superlative glorie of the great creatour . 243 and who will not admire the sun as an immortal lamp , hanging up in the middle of the hall of the great lord , and enlightening all the corners & recesses of it , or else as the vicegerent of the divine majestie , infusing light , spirit and life into all the creatures of the world ? for it was fit that god , being altogether immaterial , should rule and order his material works by an organ , which should be of a middle and most excellent material being , which also ought to be full of vivifical spirits , and so to set over sensible things , a sensible monarch . 244 this doctrine of many worlds is not repugnant to scripture , which doth onely relate to us the creation of our world , describing all things concerning the others in a mystical , rather than an open & clear way , onely touching at them , that so mens feeble souls , that had alreadie fallen , as too curious of knowledge , might rather sit and admire , than rise and understand . the clouding of this truth , this darkness of mans soul , was part of the punishment of sin , by which he fell from the pleasures of paradise , the delights of knowledge , the knowledge of nature and heavenly things , that so he that would stretch himself to a sinfull desire of a forbidden knowledge , might be nipt by a just deprivement of what was given : and so he having brought in a multiplication and confusion of knowledge , might be punished with the loss of that true knowledge , which was one of all things . that is the cherub , the guardian of the garden , he that hath his flaming faulcheon , striking blind the guiltie souls of men with the brightness of his light , and forcing us off from the secrets of nature , and the truth of the universe . 245 the divine nature , although it be a most perfect unitie , yet seems to consist of , and to be perfected by two things , viz. understanding and will . by his understanding , he knows all things from eternitie ; by his will , he acts all ; and both he doth most absolutely . his knowledge and wisdom belong to his understanding : but his goodness , mercy , justice and the rest of those virtues , which are accounted moral with us , belong to his will ; yea so doth also gods omnipotencie , which is nothing else but his omnipotent will . the intelligible natures , viz. the angelical nature , and the soul of man , which are small draughts of the divine nature , have also these two faculties , according to their weight and measure . for in them the understanding is the organ of knowledge , the will of working , and beyond these can they not act . finis . notes, typically marginal, from the original text notes for div a38619e-360 in pimand . in smarag . tab lucret. nu . 2. * cap. 5. l. 3. de ort . & interitu . † cap. 1 & 2. de ort . & interitu de sariis philo's sopinion . the creation of the sun lucret. lib. 2. cap. 9. l. 1. de mat. aeneid . 6. psal. 18. lib. 1. de diaeia . deut. cap. 33. lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. glanvill, joseph, 1636-1680. 1662 approx. 253 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a42818 wing g814 estc r23333 12067321 ocm 12067321 53397 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. a42818) transcribed from: (early english books online ; image set 53397) images scanned from microfilm: (early english books, 1641-1700 ; 70:11) lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. glanvill, joseph, 1636-1680. [40], 192 p. [s.n.], london : 1662. written by joseph glanvill. cf. bm, wing. 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 soul -early works to 1800. pre-existence -early works to 1800. truth -early works to 1800. providence and government of god -early works to 1800. 2002-05 tcp assigned for keying and markup 2002-05 apex covantage keyed and coded from proquest page images 2002-06 allison liefer sampled and proofread 2002-06 allison liefer text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion to the much honoured and ingenious francis willoughby esquire . sir , t is likely you will no lesse wonder at this unexpected sally of my pen ; than at my having presixt your name to a trifle , that owns no authour . of the former , you will receive an account in the preface . and the latter , if the considerations following ; are not of weight , to attone for ; i know you have goodness enough to pardon , what i have not reason sufficient to excuse , or vindicate . well meaning intentions are apology enough , where candour , and ingenuity are the judges . i was not induced then to this addresse , because i thought i could oblige you ; worth describes it self in the fairest character . but reflecting upon that delight & satisfaction , that i have received in discoursing with you on such matters ; and knowing that your noble genius is gratified by such kind of speculations ; i thought i could not make more suitable payment for my content , or better acknowledge the favour i receive in your acquaintance , then by presenting you a discourse about praeexistence ; & giving you a peculiar interest in it , as you have in its authour . not that i would suggest , that you are a favourer of any strange opinions , or hold any thing in this particular , or any other , that is fit to be discountenanc'd . but i know you love to be dealing in high and generous theories , even where your self are a dissenter . nor is it the least evidence of the greatnesse and heroick nobleness of your spirit ; that amidst the flowing aboundance of the world's blessings with which you are encircled , you can yet dedicate your self to your beloved contemplations ; and look upon the furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the wealth and revenues of an ample inheritance . and methinks vvhile most others at the best , do but use the donatives of providence ; you enjoy them . and by a nobler kind of chymistry extract from them a pleasure , that is not to be met with in all the trivial sports of empty gallantry . to be reviewing the recesses of nature , & the beauteous inside of the universe , is a more manly , yea angelick felicity , then the highest gratifications of the senses ; an happinesse , that is common to the youthful epicure , with his hounds and horses , yea your ends are more august and generous , then to terminate in the private pleasure you take , even in those philosophical researches ; for you are meditating a more general good , in those careful & profound inquiries you are making into animals , & other concerning affairs of nature , which i hope one day the world will be advantag'd by . but i must not ingage in an encomium , in which i cannot be just , but i must be troublesome . for your modesty is no more able to bear it , then my pen can reach . wherefore i shall dismisse your eyes from this tyresome attendance ; and only begge , that you would assure your self that no man is more your servant , then the authour of lux orientalis . the preface . it is none of the least commendable indulgencies of our church , that she allowes us a latitude of judging in points of speculation . and ties not up mens consciences to an implicit assenting to opinions , not necessary or fundamental ; which favourable and kind permission , is questionlesse a great obligation upon the ingenious , submissively to receive & observe her pious appointments for peace and order . nor is there lesse reason in this parental indulgence , then there is of christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the notion of confessions of faith and fundamentals of religion , is a most uncharistian piece of tyranny , the foundation of persecution , and very root of antichristianisme . so that i have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the idol of their new-framed orthodoxy ; should yet have the face to object persecution and unchristian tyranny to our church appointments ; when themselves under a deep and crimson guilt of those very same miscariages , which they endeavour to affix upon those more innocent constitutions . for is it not a far more blameable and obnoxious imposition to srame systems of disputable opinions , & to require their admittance into our creeds , in the place of the most sacred , necessary , and fundamental verities ; than it is to appoint some harmlesse orders of circumstance and ceremony , which in themselves are indifferent and innocent . and let any equal man be judge , which is the greater superstition , either to idolize and place religion in things of dispute and meer opinions ; or conscienciously to observe the sanctions of that authority we are bound to obey . but how all those ill applyed reproaches of the church of england , recoyle upon those that discharge them , i have fully proved in a discourse on this subject , which in its due time may see the light. but for the present i go on with what i was about ; therefore i say , 't is a most commendable excellency in our ecclesiastical constitutions , which with all due regard ought to be acknowledged ; that they in some few matters of opinion , but such , as are of important concernment , or very meridian truthes , which i mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to ; this were an unpardonable abuse of that noble and ingenious liberty that is afforded us . but that they might see the beauty of those well temper'd constitutions ; and that the mouth of obloquy might be stopped that slaunders our church , as if it yielded no scope at all for free inquiry ; when i dare say there is not a church in christendome , that in this regard is lesse criminal . as for the opinion of praeexistence , the subject of the following papers , it was never determined against by ours , nor any other church that i know of ; and therefore i conceive is left as a matter of school speculation , which without danger may be problematically argued on either hand . and i have so great confidence in all true sons of our common mother to think , that they will not fix any harsh and severe censures , upon the innocent speculations of ●hose , though possibly they may be errours , who own the authority , articles , canons , and constitutions of that church which they are so deservedly zealous for . therefore let me here premonish once for all , that i intend no innovation in religion , or disturbance of our established and received doctrines , by any thing i have undertaken in this little treatise ; but only an innocent representation of an antient and probable opinion , which i conceive may contribute somewhat towards the clearing and vindicating the divine attributes , and so representing the ever blessed deity , as a more fit object of love and adoration , then the opinions of the world make him . and what ever may be thought of the thing it self , or the manage of this affair , i 'me 〈◊〉 the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . for there is nothing more for the interest of religion , then that god be represented to his creatures as amiable & lovely , which cannot be better done , then by clearing up his providences and dealings with the sons of men , and discovering them to be full of equity , sweetnesse and benignity , so that though i should be mistaken in the opinion which i endeavour to recommend , yet i expect the candour of the ingenious being betray'd into an errour , if it be one , by so pardonable an occasiō . if it be excepted against this undertaking , that the doctrine of praeexistence hath in a late discourse been purposely handled ; besides what the learned d. more hath written of it ; and therefore that this labour may seem a superfluous , unnecessary repetition . i answer , that that very treatise , viz the account of origen , made some such thing as this , expedient . for though the proof and management of this affair be there unexceptionable , as far as the authour is by his design ingaged ; yet , he being consined to the reasons of origen , and to the answering such objections , as the fathers urged against him ; hath not so fully sta●ed and cleared the businesse , but that there was room for af●er-undertakers . and 't is a ●reat disinterest to so strange and ●nusual a doctrine as this , to be 〈◊〉 partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . nor can we hope that the world will be so favourable to a paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those principles that are scatter'd up and down the writings of that great & excelent restorer of the platonick cabbala , and accomodate them to the interest of this opinion . so that i thought that till the reasons , answers , principles , & particular state of the hypothesis were brought all together to talke of praeexistence in arnes● were but to make a mans self ridiculous , and the doctrine , the common ludibrium of fools and ignorants . and yet i must confesse my self to be so much a contemner of the halfe witted censurers of things they know not , that this reason alone could not have moved my pen the breadth of a letter ; but some ingenious friends of mine , who were willing to do their maker right , in a due apprehension of his attributes and providences having read the letter of resolution , and thence being induced to think favourably of praeexistence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the hypothesis occasioned : wherefore they desired me to draw up a more full & particular account of that doctrine , which they had now a kindnesse for , and which wanted nothing more to recommend it to them , but a clear and full representation . for their satisfaction then , i drew up the following discourse , intending at first , that it should go no further then their hands , whose interest in mine affections had commanded it ; but they being more then i could well pleasure with written copies , and perceiving others of my acquaintance also , to whom i owe regard and service , to be in the like condition with these ; i was induced to let this little trifle tread a more publick stage ; and to speak my mind to them from the presse . if further reason be expected for mine undertaking a businesse in which others have been ingaged , i would desire them to consider what an infinite of books are written upon almost all subjects can be named . and i am confident , if they turn 'ore libraries , they 'l find no theam , that is of any consideration , lesse traced then this is . so that no body hath reason to call it a crambe , who considers , that there are multitudes , even of schollars that have never seen or heard of any thing of this nature ; and there is not , that i know of , any one book extant in any language besides this , that purposely , solely , and fully treats of praeexistence . wherefore who ever condemns this as a superfluous ingagement , if he will be just , must passe the same censure upon well nigh every discourse the presse is deliver'd of , for hee 'l meet with few written on lesshandled subjects . i might urge also if there were need on 't , that various representations of the same thing , fit the variety of phansyes and gusts of perusers ; and that may have force and prevalence to perswade in one for me , which signifies nothing in another . but 't is enough ; he that will judge me on this account , must passe the same award on every sermon he heares , and every book he looks on ; and such a censure will do me as little hurt , as him good , that passeth it . besides this exception , 't is not unlikely that some may object , that i use arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a subject formerly written of . and i would have him that commenceth such a charge against me , to consult divers authours who have handled the same subject ; and if he find not the same arguments and reasons infinitely repeated every where , let him call me plagiary , & spare not . 't is true therefore i have not baulk't the reasons of origen , dr. more , or the authour of the letter of resolution , because they had been used already ; but freely own the assistance of those worthy authours ; however i think i have so managed , fortified , & secured them against exceptions , especially the most considerable , that i may reasonably expect a pardon , yea and an interest in them also . for 't is the backing of an argument that giv's it force & efficacy ; which i have done to the most weighty of them , at my proper cost & charges . nor should i have been faithful to my cause , had i omitted any thing that i thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other authors . and my design being a full proof , defence , & explication of praeexistence , it had been an unpardonable defect to have permitted those weighty reasons by which it's learned assertours have inforced it . if any yet should criminat me ( as i know some did the account of origen , ) for using many of the same words , and some of the same phrases & expressions , that those others ; who have writ about those matters have made use of ; i am not very carefull to answer them in this matter ; and i doubt this engagement against those little seruples , will be importunate to the judicious . for no body blames the frequent usage of words of art ; or those which the first masters or restorers of any doctrine have been wont to express their notions by since that such words and expressions are best understood , as have by custome or the authority of some great authours been appropriated to such doctrines , as they have imploy'd them in the service of . and should every man that writes on any subject , be obliged to invent a new , all the termes he hath need of , and industriously to shun those proper , expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness & confusion . it must be acknowledged then , that most of the peculiar words & phrases that either i , or any body else that will speak properly & intelligibly in this matter , make use of , are borrowed from the judicious and elegant contriver of them , the profound restorer & refiner of almost-extinct platonism : whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of , where fore 't were an humoursome piece of folly for any man that deals in these matters industriously to avoid such termes and expressions as are so adopted and fitted to this purpose , and so well known among those that are acquainted with this way of learning ; when without vanity he could not think to be better surnish't from his own phancy . if in the following papers i have ufed any expressions of others , which these considerations will not warrant ; i must beg pardon for my memory which doth not use to be so serviceable . and where i writ this discourse , i had not one of my books within my reach , that treated of this , or indeed any other subject . nor am i at leasure now to examine , them and this , to see whether i can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . if any there be , let those that find them out , pardon them , as the slips of a too officious imagination● or however else they treat them , they shall not much difplease the authour . and now that this discourse may pass with lesse controul among those that shall light on it , i find my self ingag'd to speak a little to a double sort of readers , who are like to be offended at my design & averse to the doctrine asserted in these papers , and ( 1 ) some will boggle at praeexistence , & be afraid to entertain it , upon an apprehension that the admission of this opinion will disorder and change the frame of orthodox divinity , which , were there cause for such a jealousy , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth children in the dark , when they take their best friends for some bug-bear that would carry them away , or hurt them . for 't is but supposing ( as i have some where intimated in the discourse it self ) that god created all souls together as he did the angels that some of them sinned and fell with the other apostate spirits ; and for their disobedience were thrust into a state of silence and insensibility ; that the divine goodnesse so provided for them , that they should act a part again in terrestrial bodyes , when they should fitly be prepared for them ; and that adam was set up as our great protoplast and representative , who had he continued in innocence and integrity , we had then been sharers in that happinesse which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our new life in these earthly bodyes . i say the doctrine of praeexistence thus stated , is in nothing that i know of , an enemy to common theology : all things hence proceeding as in our ordinary systems ; with this only difference , that this hypothesis cleares the di●ine attributes from any shadow of harshnesse or inequality , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither ; whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of adam , when as we were not then in being ; or as to our souls , as much as potentially in our great progenitour ; beares somewhat hardly upon the repute of the divine perfections . so that if the wary reader be afraid to venture upon the hypothesis , that i have drawn up at the end , ( which i confesse i would not give him the least incouragement to meddle with ) yet , without danger he may admit of praeexsistence as accommodated to the orthodox doctrine . nor should i indeed have medled with the other scheam , which is built upon the principles of meer reason and philosophy ; but that those friends who drew the rest of the discourse from me , ingag'd me to give them an account of the philosophicall hypothesis . in which , i know i have not in every particular , followed the mind of the masters of the origenian cabbala ; but kept my self to the conduct of those principles , that i judged most rational ; though indeed the things wherein i differ , are very few and inconsiderable . however for that reason i thought fit , to intitle no body to the hypothesis that i have made a draught of , least i should have affix't on any one , what he would not have owned . but for the main , those that understand it , know the fountain ; and for others , 't is no great matter if they be ignorant . now if any one judge me to be a proselyte to those opinions , because i call them not all to nought , or damn those , that have a favour for them ; i know not how to avoid the doom of their severe displeasure ; having said as much in the place where i treat of those matters , to purge my self of such a suspition as i thought necessary to cleare me , in the opinion of any competently ingenuous . as for others , let me say what i can , i shall be what their wisdomes think fit to call me ; and let that be what it will , i am very well content to bear it . i 'le only adde to take off the ground of this uncharitable jealousy , that among thefavourers of praeexistence , i know none that are adharers to those opinions ; & therefore for me to have declaim'd against any , on this account , had been a piece of knight-errantry ; and those donns that do so make gyants of the wind-mills of their own imaginations . but , ( 2 ) there are another sort of readers that i have a word to say to , who contemne & laugh at every thing that their narrow noddles comprehend not . this i confess is a good easy way of confutation ; & if we may take every fool's smile for a demonstration , praeexistence will be routed . but the best on 't is , to call things by their right names , this is but a vulgar childish humour arising from nothing but a fond doating on the opinions we were first instructed in . for having made those the standard of truth & solidity , those praepossest decerners presently conclude every thing that is a stranger to their ears and understandings , & of another stamp from their education-receptions , false & ridiculous ; just like the common people , who judging all customes and fashions by their own , account those of other nations absurd , and barbarous . 't is well for those smiling confuters , that they were not bred in mahumetism , for then without doubt they would have made sport of christianity . but since they are so disposed , let them laugh at the opinion i have undertaken for , till they understand it ; i know who in the judgement of wise men will prove ridiculous . it was from this very principle that the most considerable truthes , that ever the world was acquainted with , were to the iews , a stumbling block , and to the greeks , foolishness ; and 't was such a spirit as reigns in these children of self-confidence , that call'd s. paul a babler . and methinks till these narrow scul'd people could boast themselves infallible , and all their opinions , an unerring canon , common modesty and civility should teach them better manners , then at first dash to judge that a ridiculous absurdity ; which the greatest and wisest sages that inlightned the antient world , accounted so sound and and probable a conclusion . especially it being a matter not determin'd against , but rather countenanc't in scripture , as will appear hereafter . but opiniative ignorance is very weak & immoral . and till those slight and vulgar decerners , have learn't that first principle of true wisdome , to judge nothing till they throughly understand it , & have weighed it in the ballance of impartial reason ; 't is to no purpose to spend ones breath upon them . courteous reader , in the authours absence , you are desired to correct the printers errours . lux orientalis . chap. i. the opinions proposed concerning the original of souls . it hath always been found a matter of discouraging difficulty , among those that have busied themselves in such injuiries , to determine the soul 's original . ●nsomuch that after all the contests and disputes that have been about it , many of the wisest inquisitors have concluded it undeterminable ; or , if they have sate down in either of the 2 opinions , viz. of it's immediate creation , or traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; then drawn by any rational alliciency in that which they have taken to . and indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others conclusion , it would even tempt one to think , that both are right in their opposition and neither in their assertion . and since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . now though these later ages have concluded the matter to lye between immediate creation , and seminal traduction ; yet i find that the more antient ●imes have pitcht upon praeexistence , as more likely than either ; for the plato●nists , pythagoreans , the chald●an wise men , the jewish rabbins , and some of the most learned and antient fathers were of this opinion . wherefore i think we owe so much at least to the mentory of those grave sages , 〈◊〉 to examine this doctrine of theirs , and if neither of the later hypotheses can ease our anxious minds , or free themselves from absurdities ; and this grey dogma fairly clear all doubts , and be obnoxious to no such contradictions ; i see no reason but we may give it a favourable admittance : till something else appear more concinnous and rational . therefore let us take some account of what the 2 first opinions alledge one against another , and how they are proved by their promoters and defendants : now , if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eies upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . chap. ii. daily creation of souls is inconsistent with the divine attributes . the first of these opinions that offers it self to tryal is , that god daily creates humane souls , which immediately are united unto the bodies that generation hath prepared for them . of this side are our later divines , and the generality of the schoolm●n . but not to be born down by authoritys , let us consider what reason stands against it . therefore , ( 1 ) if our souls came immediately out of the hands of god when we came first into these bodies , whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? all the works of god bear his image , and are perfect in their kind . purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . every thing in the natural world bears the superscription of his wisdome and goodness ; and the same fountain cannot send forth sweet waters and bitter . therefore 't is a part of our alleagiance to our maker to believe , that he made us pure and innocent and if we were but just then framed by him when we were united with these terrestrial bodi●s , whence should we contract such degenerate propensions ? some tell us , that this impu●ity was immediately deriv'd from the bodies we are unired to ; but , how is it possible , that purely passive insensible matter should transfuse habits or inclinations into a nature that is quite of an other make and quality ? how can such a cause produce an effect so disproportionate ? matter can do nothing but by motion , and what relation hath that to a moral contagion ! how can a body that is neither capable of sense nor sin , infect a soul , as soon as 't is unied to it , with such vitious debauched dispositions ? but others think to evade by saying , that we have not these depravities in our natures , but contract them by custome , education , and evill usages . how then comes it about , that those that have had the same care and industry used upon them ; and have been nurtured nuder the same d scipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? how is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? and yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? sure , there is some what more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2 ) this hypothesis , that god continually creates humane souls in these bodies , consists not with the honour of the divine attributes . for , ( 1 ) how stands it with the goodness and benignity of that god , who is love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently desile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear children , render them rebells or enemies , and in a moment from being like angels transform them into the perfect resemblance of the first apostates , devils ? is this an effect of those tender mercies that are over all his works ? and ( 2 ) hath that wisdome that hath made all things to operate according to their natures , and provided them with what ever is necessary to that end , made myriads of noble spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally impos'd upon their pure natures doth that wisdome , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions , use to act so ineptly ? and that in the best and noblest pieces of his creation ? doth it use to make and presently destroy ? to frame one thing and give it such or such a nature , and then undo what he had done , and make it an other ? and if there be no such irregular methods used in the framing of inferiour creatures , what reason have we to suspect that the divine wisdome did so vary from its self in its noblest composures ? and ( 3 ) , is it not a great affront to the divine justice , to suppose , as we are commonly taught , that assoon as we are born , yea , and in the womb , we are obnoxious to eternal wrath and torments , if our souls are then immediately created out of nothing ? for , to be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent spirits , who but the last moment came righteous , pure , and immaculate out of their creators hands ; and have not done or thought any thing since , contrary to his will or laws , nor were in any the least capacity of sinning . i , but the first of our order , our general head and representative , sinned , and we in him ; thus we contract guilt as soon as we have a beeing , and are lyable to the punishment of his disobedience . this is thought to solve all , and to clear god from any shadow of unrighte●sness . but what ever truth there is in the thing it self , i think it cannot stand upon the hypothesis of the souls immediate creation nor yet justifie god in his proceedings . for , ( 1 ) if i was then newly created when first in this body ; what was adam to mee , who sinned above 5000 years before i came out of nothing ? if he represented me , it must be as i was in his loins , that is , in him as an effect in a cause . but so i was not , according to this doctrine ; for my soul ownes no father but god , its immediate progenitour . and what am i concern'd then in his sins , which had never my will or consent , more then in the sins of 〈◊〉 , or julius caesar ? nay , than in the sins of belzebub or lucifer ? and for my body , 't is most likely , that never an atom of his , ever came at mee ; or , if any did , he was no cause on 't . besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2 ) admitting that we become thus obnoxious assoon as in the body , upon the account of his default , how doth it comport with the divine justice , in one moment to make such excellent creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undesiled natures . certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . and god doth not use to make his creatures so , as that , without their own fault , they shall have cause to unwish themselves . hitherto in this second general arg. i have dealt against those that believe and assert the original depravity of our natures : which those that deny , may think themselves not pinch't by or concern●d in ; since they think they do no such dishonour to the divine attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . but neither is this a fit plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . for still it seems to be a diminutive and disparaging apprehen●on of the infinite and immense goodness of god , that he should detrude such excellent creatures as our souls 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 themselves miserable here , and to eternity hereafter . and certainly , be we as indifferent naturally to good and evill as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . for considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is i say great odds , but that we should be caryed to inordinacy , and exceed the bounds the divine laws have set us . so that our lower powers of sense and passions using to have the head , will grow strong and impetuous ; and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . and wofull experience teacheth us , that most men run so far before they consider whither they are agoing , that the care and diligence of all their lives after , will scarce reclaim them . besides , the far greatest part of the world are led into wickednesse and all kinds of debauchery , by corrupt and vitious education . and 't is not difficult to observe what an inormous strength , bad education hath to deprave and pervert well dispos'd inclinations . which things consider'd , this way also methinks reflects a disparagement on the divine attributes : since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite wisdome sees will debauch them , and pervert them from the ways of righteousnesse and happinesse , into those of vice and misery ; he deals with them lesse mercifully then a parent among us would with his off-spring . and to suppose god to have lesse goodnesse then his degenerate creatures , is to have very narrow apprehensions of his perfections , and to 〈◊〉 him of the honour due to his attributes . ( 3 ) it hath been urged with good probability by great and wise sages , that 't is an unbecomming apprehension of the majesty on high , to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . and to think , it is in the power of brutish lust to determine omnipotence to create a soul , whensoever a couple of unclean adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine majesty and purity . this is to make him the worst of servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same infinite power that made the world for the perfecting what was begun by dissolute wantons . this argument was used of old by pious and learned origen , and hath been imployed in the same service since , by his modern defendents . but i foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the businesse . it may be pretended that god's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement then the waiting of an officer of justice to discover and apprehend a malefactour . but this subterfuge cannot elude the force of the argument , for it hath no place at all in most adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the child of a stranger being by this means admitted to carry away the inheritance from the lawful off-spring . besides , god useth not ordinarily to put forth his almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniqui●es to be the objects of his own castigations . and if discovery of the fault be the main end of such creations , methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmlesse off-spring to undeserv'd reproach and infamy . but further it may be suggested , that it is no more indecent for god to create souls to furnish those unlawful generations , then it is that a man should be nourisht by meat that he hath unlawfully come by , or that the cattle which he hath stoln should ingender with his own . but the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to morall circumstances ; and there is no reason , it should be in the power of a sinful creature to ingage his maker to pervert or stop the course of nature , when he pleaseth . but in the case of creating souls , god is supposed to act by explicit and immediate will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled laws he hath set in the creation , and turning the world upside-down . i might further add ( 4ly ) , that it seems very incongruous and unhandsome to suppose , that god should create a souls for the supply of one monstrous body . and of such prodigious productions there is mention in history . that 's a remarkable instance in sennertus , of a monster born at emmaus with two hearts , and two heads ; the diversity of whose appe●ites , perceptions and affections , testified that it had two souls within that bi-partite habitation . now , to conceive the most wise maker and contriver of all things , immediately to create two souls , for a single body , rather then suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdome , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . or , if it be pretended , that souls were sent into them while the bodies were yet distinct , but that after wards they grew into one : this , i say will not heal the breach that this hypothesis makes upon the divine wisdome ; it ●acitely reflecting a shameful oversight upon omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act ineptly . besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the assertours of daily creation ; so that then there is no roome for this evasion . and now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludable demonstrations . and yet there is not an argument that i ever heard of from reason to inforce it , but only such as are brought from the impossibility of the way of traduction , which indeed is chargeable with as great absurdities , as that we have been discoursing of . 't is true , several scriptures are prest for the service of the cause ; but i doubt much against their intent and inclination . general testimonies there are to prove that god is the father and creatour of souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; but that it is just then created out of nothing when first it comes into these earthly bodies , i know not a word in the inspired writings that speaks it . for that saying of our saviour , my father worketh hitherto , and i work , is by the most judicious understood of the works of preservation and providence . those of creation being concluded within the first hebdomade , accordingly as is exprest in the history , that god on the seventh day rested from all his works . nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not pari● colour or humoursome , but uniform , and consonant to the laws of exactest wisdome . so that for us to suppose that god , after the compleating . of his creation , and the laws given to 〈◊〉 things for their action , and continuanc● to be every moment working in a quit● other way in one instance of beings , tha● he doth in all besides ; is methinks a som● what odd apprehension , especially whe● no reason urgeth to it , and scripture silent . for such places as this [ the 〈◊〉 of the spirits of all flesh , the father 〈◊〉 spirits . the spirit returns to god 〈◊〉 gave it . the souls which i have mad● we are his off-spring . who formeth 〈◊〉 spirit of man within him , and the like signifie no more , but that our souls 〈◊〉 a nearer relation to god then our bodies as being his immediate workmanship made without any creature-interposal and more especially regarded by him but to inferre hence , that they 〈◊〉 then produced when these bodies 〈◊〉 generated , is illogicall and inconsequen● so that all that these scriptures will ser● for , is only to disprove the doctrine 〈◊〉 fraduction , but makes not a tittle for the ordinary hypothesis of daily creation against praeexistence . chap. iii. ( 2 ) traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of praeexistence . thus then we have examind the first way of stating the soul's original , that of continual creation ; and finding no sure resting place for our inquiry here , we remove to the second . the way of traduction or seminal propagation . and the adherers to this hypothesis are of 2 sorts , viz. either such as make the soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . he dispatch the former , briefly strike at the root of their misconceit of the souls production , and shew it cannot be matter , be it as pure as can be conceived . therefore ( i ) if the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were let in at the senses . and thus the great patron of the hypothesis states it , in his leviathan , and other writings . but now clear it is that our souls have some conceptions , which they never received from external sense ; for there are some congenite implicite principles in us , without which there could be no sensation ; since the images of objects are very smal and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances , so that 't were impossible we should have the sensible representation of any thing , were it not that our souls use a kind of geometry , or mathematick inference in judging of external objects by those little hints it finds in material impressions . which art and the principles thereof were never received from sense , but are presupposed to all sensible perceptions . and , were the soul quite vold of all such implicit notions , it would remain as senselesse as a stone for ever . besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , then as it gives us occasions of using them . for sense teacheth no general propositions , but only affords singulars for induction ; which being an inference , must proceed from an higher principle that ownes no such dependence on the senses as being found in the mind , and not deriv'd from any thing without . also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . and therefore never had them from any material power but from somthing more sublime and excellent . but this argument is of too large a consideration to be treated of here and therefore i content my self with those brief touches , and passe on . ( 2 ) if the soul be matter 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplyed in our delusive senses . or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? this argument is excellently managed by the great dr. h. more , in whose writings this fond hypothesis is fully triumpht over , and defeated . since therefore the very lowest degree of perception , single and simple sense , is incompatible to 〈◊〉 body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not corporeal . thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of but ( 2 ) another sort of assertors of traduction teach the soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of generation . the manner of which spiritual production useth to be illustrated by one candles lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . this is the most favourable representation of this opinion , that i can think on . and yet , if we nearly consider it , it will appear most absurd & unphilosophical for if one soul produce another , 't is either out of nothing or something praeexistent . if the former , 't is an absolute creation , which all philosophy concludes impossible for a creature . and if it be pretended that the parent doth it not by his proper natural virtue but by a strength imparted by god in the first blessing , increase and multiply , so that god is the prime agent , he only the instrument : i rejoin , that then either god hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary course of nature : or else ( 2 ) he only concurres by his providence , as he doth to our other natural actions , we having this ability bestowed upon our very natures . he that asserts the first , runs upon all the rocks that he would avoid in the former hypothesis of continual creation , and god will be made the cause of the sin and misery of his spotless and blameless creatures ; which absurdities he cannot shun by saying , that god , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . for certainly infinite goodnesse would never have tyed up it self to such laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . and for the second way , it supposeth god to have no more to do in this action then in our eating and drinking . consequently , here is a creation purely natural . and ●methinks if we have so vast a power to ●ring the ends of contradictorys together , ●omthing out of nothing , ( which some deny to omnipotence it self ) t is much we cannot conscrve in being our creature 〈◊〉 produced , nor our own intimate selves , since conservation is not more then creation . and t is much , that in other thing we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discerne it by . again ( 2 ) if the soul be immediately produced out of nothing , be the agent who it will , god or the parent , it will be pure and sinlesse . for , supposing our parents to be our creators ; they make 〈◊〉 but as natural agents , and so can only transmit their natural qualities , but not their moral pravities . wherefore there can no better account be given from this way how the soul is so debauched and infected assoon as it comes into the body , 〈◊〉 in the former , and therefore it fails in the main end it is design'd for . thus we see then that the traduction of the soul supposing it to be produced out of nothing , cannot be defended . nor doth the second general way , yield any more relief to this hypothesis . for if it be made of any thing praeexistent , it is either of matter or spirit . the former we have undermin'd and overthrown already , in what was said against those , that hold it to be body . and if it be made out of any spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is against the nature of an immaterial being , a chief property of which , is to be indiscerpible . nor do the similitudes i mention'd in the proposal of the hypothesis , at all fit the businesse ; for one candle lights another , by separable emissions that passe from the flame of that which is kindled , to the ●ieke of the other . and flame is a body whose parts are in continual flux , as a ●iver . but the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . and for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exertan operation of his mind which he did not before . and therefore makes nothing to the illustrating , how a soul can produce a soul , a substance distinct and without it self ; thus we see how desperate the case of the soul's original is in the hypothesis of traduction also . but yet to let it have fair play , wee 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . there are but two reasons that i can think of , worth a naming ( 1 ) a man begets a man , and a man he is not without a soul , therefore 't is pretended that the soul is begotten . but this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortall therefore his soul is mortall , or is fat and lusty therefore his soul is so . the absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only , in some remarkable respect or circumstance . thus we say , a man begetts a man , because he doth the visible and only sensible part of him ; the vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their sences . and therefore body in ordinary speaking is oft put for person as here man for the body . sometimes the noblest part is us'd for the whole , as when 't is said 70 souls went down with jacob into egypt ; therefore such arguments as the assertours of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperatenesse of the cause , that needs such pitiful sophistries to recommend it . such are these proofs which yet are some of the best i meet with , the seed of the woman shall break the serpents head ; 66 souls descended out of jacobs loins ; adam begat a son in his own likenesse , and such like . according to this rate of arguing the scripture may be made speak any thing that our humoursome phancies please to dictate . and thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions ; is an affront to their authority that 's next to the denying on 't . i might adde ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; so that a man begets a man , though he only generates the body , into which fitly prepared descends a soul. and he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) the adherents to traduction use to urge , that , except the whole man soul and body be propagated , there is no account can be given of our original defilement . and scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the womb. we have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . and it hath been hinted , that neither can traduction solve the business : for if the parent beget the soul out of nothing , it will be as pure and clean as if god himself were it's immediate creatour ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing the reason is very different , yea , the soul in all the powers that are concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will the only seat of morall good and evill . or , if our souls are but particles and decerptions of our parents , then i must have been guilty of all the sins that ever were committed by my progenitors ever since adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . thus then we see , that even upon this reason 't is necessary , to pitch upon some other hypothesis , to give an account of the pravity of our natures ; which both these fayl in the solution of . and , since the former committs such violence upon the honour of the divine attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the sacred volume ; 't is i think very excusable for us to cast our eies abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . in which search , if we light on any thing that doth sweetly accord with the attributes of god , the nature of things , and unlocks the intricacies of providence ; i think we have found , what the two former opinions aim at , but cannot make good their pretences to . and may salute the truth with a joyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore from the modern disputants , let us look towards the antient sages , those eastern sophi , that have fill'd the world with the same of their wisdome ; and since our inquiries are benighted in the west , let us look towards the east ; from whence 't is likely the desired light may display it self , and chase away the darknesse that covers the face of those theories . therefore it was the opinion of the indian brachmans , the persian magi , the aegyptian gymnosophists , the fewish rabbins , some of the graecian philosophers , and christian fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , drop't down into these terrestrial bodies . this the learned among the jews made a part of their cabbala , and preten to have received it from their great law-giver , moses : which hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . chap. iv. ( praeexistence ) praeexistence cannot be disproved . scripture saith nothing against it . it 's silence is no prejudice to this doctrine , but rather an argument for it , as the case standeth . praeexistence was the common opinion of our saviour's times . how , probably , it came to be lost in the christian church . therefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the patronage of those great authors that have owned it . ( 1 ) then , whether this doctrine be true or no , i m'e confident it cannot be proved false : for if all souls were not made together , it must be , either because god could not do it ; or because he would not , for the first , i suppose very few have such narrow conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of angells . or , if inconsistence with any attribute should be pretended , that shall be prov'd quite otherwise hereafter ; and the amicable consistence of this hypothesis with them , yea the necessity of it , from this very consideration of the divine attributes , shall be argued in the process . therefore , whoever concludes that god made not all souls of old , when he produced the world out of nothing , must confesse the reason of this assertion to be , because he would not . and then i would ask him , how he came to know what he affirms so boldly ? who acquainted him with the divine counsells ? is there a word said in his revealed will to the contrary ? or , hath he by his holy penmen told us that either of the other waies was more suitable to his beneplaciture ? indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this hypothesis , might find some half phrases in scripture , which he might suborne to sing to the tune of his imagination . for , in such a miscellaneous piece as the bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; and therefore it shall go hard , but that those whom their education or prejudice have ingaged against this hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . but i am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all souls were not made of old ; or that , by a legitimate consequence , would inferre it . and if any there be that seem to look another way , i dare say they are collateral , and were never designed by the divine authors for the purpose they are made to serve , by the enemies of praeexistence . wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the doctrine of praeexistence , i 'le bring into view whatever i know to have the least face of a testimony to the contrary , in the divine revelations . that so , when it shall appear that the most specious texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that god hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . therefore ( i ) , it may be pretended , that the doctrine of praeexistence comports not with that innocence and integrity in which the scripture determines adam to have been made . since it supposeth the descent into these bodyes to be a culpable lapse from an higher and better state of life , and this to be a state of incarceration for former delinquencies . to this i answer . ( 1 ) no one can object any thing to purpose against praeexistence from the unconceiveablenesse of it , untill he know the particular frame of the hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the businesse . therefore , if the objectour would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . but however to prevent all cavillings , in this place i 'le shew the invalidity of this objection . wherefore , ( 2 ) there is no necessity from the doctrine of praeexistence to suppose adam a delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of beauty , purity , and serviceablenesse to the soul , what harshness is there in conceiving that god might send one of those immaculate spirits that he had made , into such a tenement , that he might be his steward in the affairs of this lower family ; and an overseer , and ruler of those other creatures that he had order'd to have their dwelling upon earth . i am sure , there is no more contrariety to any of the divine attributes in this supposition , then there is in that , which makes god to have sent a pure spirit , which he had just made , into such a body . yea , ( 3 ) supposing that some souls fell , when the angells did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our maker , and a generous undertaking for a seraphick and untainted spirit . for by this means , fit and congruous matter is prepared for those souls to reside and act in , who had rendred themselves unfit to live and injoy themselves in more refined bodyes . and so those spirits that had sinn'd themselves into a state of silence and inactivity , are by this seasonable means , which the divine wisdome and goodnesse hath contriv'd for them , put once more into a capacity of acting their parts anew , and comming into play again . now if it seem hard to any to conceive how so noble a spirit in such an advantagious body , should have been impos'd upon by so gross a delusion , and submit so impotently to the first temptation ; he may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . yea again ( 4 ) i might ask what inconvenience there is in supposing , that adam himself was one of those delinquent souls , which the divine pitty and compassion had thus set up again ; that so , so many of his excellent creatures might not be lost and undone irrecoverabiy : but might act anew , though upon a lower stage in the universe : a due consideration of the infinite foecundity and fulnesse of the divine goodnesse will , if not warrant , yet excuse such a supposition . but now if it be demanded , what adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his fall , according to this hypothesis : i answer , that then among many other great priviledges , he had transsmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . so that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . for we cannot but observe in this state , how vast an influence the temper of our bodyes hath upon our minds ; both in reference to intellectual and moral dispositions . thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our witts are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . and we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary ●orose , melancholly , and dogged . and 't is easie to observe how age or sicknesse sowres , and crabbs our natures . i might instance in allmost all other qualities of the mind , which are strangely influenc● and modifyed according to the bodie 's constitution . but none will deny so plain a truth ; and therefore i forbear to insist further on it . nor need i mention any more advantages ; so many , and such great ones , being consequent upon this . but our great protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of body , which would have been so great a priviledg to his off spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the soul ; and he could transmit no better to us , then himself was owner of . thus we fell in him , and were made miserable by his transgression . we have bodies convey'd to us , which strangely do bewitch and betray us . and thus we all bear about us the marks of the first apostacy . there are other sad effects of his defection , but this may suffice for my present purpose . thus we see how that the derivation of original depravity from adam is as clear in this hypothesis , as can be pretended in either of the other . and upon other accounts it seems to have much the advantage of both of them . as will appear to the unprejudiced in what is further to be discours'd of . finally , therefore , if the urgers of the letter of genesis of either side , against this hypothesis , would but consider , that the souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those absurdities which he seeth the other run upon . if the assertours of daily creation think it clear from scripture that god is the father of spirits , and immediate maker of souls , they 'l find the same made good and assented to in this hypothesis . and if they are unwilling to hold — any thing contrary to the nature of the soul , which is immortal and indiscerpible , the doctrine of praeexistence amicably closeth with them in this also . and if the patrons of traduction would have a way , how sin and misery may be propagated from our first parent without aspersing the divine attributes , or affirming any thing contrary to the phaenomena of providence , and nature ; this hypothesis will clear the businesse ; it giving us so fair an account how we all dye in adam , without blotting the wisdome , justice , or goodnesse of god , or affirming any thing contrary to the appearances of nature . i have been the longer on this argument , because 't is like to be one main objection ; and we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of praeexistence . and now , besides this that i have named , i cannot think of any arguments from scripture against this doctrine , considerable enough to excuse a mention of them . however , if the candid reader will pardon the impertinency i 'le present to view what i find most colourable . therefore ( 2 ) , it may be some are so inadvertent as to urge against our souls having been of old , that , sacred writ says we are but of yesterday ; which expression of divine scripture , is questionlesse to be understood of our appearance on this stage of earth . and is no more an argument against our praeexistence , then that other phrase of his , before 〈◊〉 go hence , and bee no more , is against our future existence in an other state after the present life is ended . nor will it prove more the business it is brought for , then the expression of rachels weeping for her children because they were not , will inferre , that they were , absolutely nothing . nor can any thing more be made . ( 3 ) of that place in ecclesiastes , yea better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besides that 't is a like scheme of speech with the former , it seems more to favour , then discountenance praeexistence for what is absolutely nothing can neither be worse , nor better . moreover , we comming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , then in meer non-appearance ; which yet scripture phraseth a not being . and now i cannot think of any place in the sacred volume more that could make a tolerable plea against this hypothesis , of our souls having been before they came into these bodyes ; except ( 4 ) any will draw a negative argument from the history of the creation , concluding that the souls of men were not made of old , because there is no mention there , of any such matter . to which i return briefly , that the same argument concludes against the being of angells of whose creation there is no more say'd in the first story then of this inferiour rank of spirits , souls . the reason of which silence is commonly taken to be , because moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . this reason is given also why minerals were omitted . 't were an easy matter , to shew how the outward cortex , the letter of this history is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . but that being more then needs for our present purpose , i shall forbear to speak further of it . i might ( 2 ) further adde , that great and learned interpreters tell us , that all sorts of spirits , angels , and souls are symbolically meant by the creation of heaven , and light . and , if it were directly in the way of our present businesse , it might be made appear to be no improbable conjecture . but i referre him that is curious in this particular to the great restorer of the antient cabbala , the learned dr. h. more in his conjectura cabbalistica . and now from the consideration of the silence of the first history , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5 ) we are not to step beyond the divine revelations , and since god hath made known no such doctrine as this , of the souls praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . this is the most important objection of all the rest , and most likely to prepossess timerous and wary inquirers against this hypothesis ; wherefore i conceive that a full answer to this doubt , will prevent many scrupulous haesitations , and make way for an unprejudic'd hearing of what i have further to alledg in the behalf of this opinion and ( 1 ) i wish that those that urge scripture silence to disprove praeexistence would consider , how silent it is both in the case of daily creation , and traduction , we have seen already that there is nothing in sacred writ to warrant either , but only such generalls from which the respective patrons of either doctrine would inferre their own conclusion , though indeed they all of them with better right and congruity prove praeexistence . ( 2 ) i suppose those that argue from scripture-silence in such cases mistake the design of scripture , which is not to determine points of speculation , but to be a rule of life and manners . nor doth it otherwise design the teaching of doctrinals , then as they have a tendency to promote the divine life , righteousnesse , and holinesse . it was never intended by it's inspired authors to fill our heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happinesse . therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural philosophy , in epictetus his moralls , or seneca's epistles . ( 3 ) christ and his apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as did also the other pen-men . therefore doubtlesse there were many noble theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon record . and we know , few speculative truths are deliver'd in scripture , but such as were call'd forth by the controversies of those times : and praeexistence was none of them , it being the constant opinion of the jews , as appears by that question , master , was it for this man's sin or his fathers , that he was born blind , which supposeth it of the disciples also . wherefore ( 4 ) there was little need of more teaching of that , which those times were sufficiently instructed in : and indeed , as the case stands , if scripture-silence be argumentative , 't wil be for the advantage of praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief 't is very likely , had it been an errour , that saviour saviour or his apostles would have witnest against it . but there being not a word let fall from them in disapprooval of that opinion , though sometimes occasions were administred ( as by the question of the disciples , and some other occurrences ) 't is a good presumption of the soundnesse of it . now that praeexistence was the common opinion of the jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this inquiry ; but this being only a by consideration , a brief touch of it will suffice us . one of the great rabbins therefore , mr. ben israel in his problems de creatione , assures us , that praeexistence was the common belief of all wise men among the jews , without exception . and the author of the book of wisdome , who certainly was a jew , probably philo , plainly supposeth the same doctrine in that speech , for i was a witty child , and had agood spirit , wherefore the rather being good , i came into a body un●filed . as also did the disciples in their foremention'd question to our saviour ; for except they supposed , that he might have si●ned before he was born , the question had been senslesse and impertinent . again , when christ 〈◊〉 them , whom men said he was they answered , that some said john the baptist , others elias , others jeremias or one of the prophets , which sayings of theirs suppose their beliefe of a metempsychosis & consequently of praeexistence . these , one would think , were very proper occasions for our saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . therefore if the enemies of praeexistence will needs urge scriptures supposed silence against it ; they have no reason to take it amisse if i shew them how their argument recoyls upon themselves , and destroies their own cause , instead of their adversaries . ( 5 ) besides , there were doubtlesse many doctrines entertain'd by the apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little theory . there was strong meat for the more grown and manly christians , as well as milk for babes , and weaker constitutions . now scripture was design'd for the benefit of the most , and they could little understand , and lesse make use of a speculation so remote from common conceit , as praeexistence . among us , wise men count it not so proper to deal forth deep and mysterious points in divinity to common and promiscuous auditories . wherefore the apostles and others of their more improv'd and capable disciples might have had such a doctrine among them , though it were never expresly defined in their publique writings . and the learned origen and some other of the antients affirme that praeexistence was a cabbala which was handed down from the apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a tradition , then we at so vast a distance . nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossnesse of succeeding ages , when such multitudes could swallow the dull and coorse anthropomorphite doctrines ; much lesse , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd nations that ' ore-ran the empire : out of which darknesse , 't was the work of some centuries to recover the then obscured region of civility and letters . moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of school-divinity in the world , which was but aristotles philosophy theologiz'd . and we know that philosophy had the luck to swim in the general esteem and credit , when platonis● and the more antient wisdome , a branch of which , praeexistence was ; were almost quite sunk and buried . so that a theology being now made , out of aristotelian principles , 't is no wonder that praeexistence was left out , nothing being suppos'd to have been said of it , by the great author of that philosophy ; and his admiring sectators were loath to borrow so considerable a theory , from their masters neglected rival , plato . but 〈◊〉 at once to remove this stone of offence out of the way , i think scripture is not so silent in this matter as is imagin'd . and i 'me confident , more can be said from those divine writings in behalf of praeexistence , then for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . and had this been a commonly received doctrine , and mens witts as much exercis'd for the defence on 't , as they have been for the common dogmata , i nothing doubt , but that scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest to , in the inspired volume . for , as mens phancies wil readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; so , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an absurdity . but my scripture-evidence is not so proper for this place , i intending to make it an argument by it self . therefore if the urger of this objection , will but have a little patience till i come so far on the way of my discourse , i hope he may be satisfied that praeexistence is not such a stranger to scripture as he conceits it . chap. v. reasons against praeexistence answered . our forgetting the former state is no argument to disprove it : nor are the other reasons that can be produc'd , more conclusive . the proof of the possibility of praeexistence were enough , all other hypotheses being absurd and contradictious . but it is prov'd also by positive arguments . now therefore to proceed , let us look back upon our progresse , and so enter on what remains ; we have seen , that god could have created all souls at first had he so pleased , and that he hath revealed nothing in his written will to the contrary . and now if it be found also , that he hath not made it known to our reasons that 't was not his will to do so , we may conclude this first particular , that no one can say , that the doctrine of praeexistence is a falshhood . therefore let us call to account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1 ) then , 't is likely to be urged , that had we lived and acted in a former state , we should doubtlesse have retain'd some remembrance of that condition ; but we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that praeexistence is but a phancy . but i would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the actions of their first infancy . and i could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . nor doth there scarce a night passe but we dream of many things which our waking memories can give us no account of ; yea old age and some kinds of diseases blot out all the images of things past , and even in this state cause a totall oblivion . now if the reasons why we should lose the remembrance of our former life be greater , then are the causes of forgetfulnesse in the instances we have produced , i think it will be clear , that this argument hath but little force against the opinion we are inquiring into . therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former life , then any thing in this . and if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of life , certainly so long and deep a swoon as is absolute insensibility and inertnesse , may much more reasonably be thought to blot our the memory of an other life , whose passages probably were nothing like the transactions of this . and this also might be given as an other reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . but ( 2 ) some will argue , if this be a state of punishment for former misearriages how comes it about then , that 't is a better condition then that we last came from viz. the state of silence and insensibility . i answer , that if we look upon our present terrestrial condition an an effect of our defection from the higher life , and in reference to our former happinesse lost by our own default , 't is then a misery , and a punishment . but if we compare our now-being with the state of inactivity we were deliver'd from , it may then be call'd an after-game of the divine goodnesse , and a mercy . as a malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last confined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . it is just thus in the present case , and any one may make the application . but it will be said , ( 3 ) if our souls liv'd in a former state did they act in bodies , or without them ? the former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the soul hath to exert in a body , would have been idle and to no purpose . but ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no arguments against the assertion it self . and were it granted that the particular state of the soul before it came hither is inconceivable , yet this makes no more against it , then it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . but ( a ) why is it so absurd that the soul should have actuated another kind of body , before it came into this ? even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; and why then might it not in its former and purer state of life have been join'd only to such a refined body , which should have been suitable to its own perfection and purity ? i 'me sure , many , if not the most of the antient fathers thought angells themselves to be embodyed , and therefore they reputed not this such a grosse absurdity . but an occasion hereafter will draw our pen this way again , and therefore i pass it to a third return to this objection . ( 3 ) therefore , though it were granted that the soul lived afore-times without a body , what greater incongruity is there in such a supposition , then that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? but all such objections as these will fly away as mists before the sun , when we shall come particularly to state the hypothesis . and therefore i may be excused from further troubling my self and the reader about them here . especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive vvhat manner of state that of praeexistence was , which is no prejudice to the opinion it self ; that our souls were extant before these earthly bodies . thus then i hope i have clearly enough made good that all souls might have been created from the beginning ; for ought any thing that is made known , either in the scriptures or our reasons to the contrary . and thereby have remov'd those prejudices that would have stood in the way of our conclusion . wherefore we may now without controul , from our proof of , that it may be so , pass on to enquire , whether indeed it is so ; and see , whether it may as well be asserted , as defended . and truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needlesse to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . yet however , for the pomp and triumph of truth , though it need not their service we shall add some positive arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . and i make my first consideration of this kind , a second argument . chap. vi. a second argument for praeexistence drawn from the consideration of the divine goodnesse , which alwaies doth what is best . ( 2 ) then , whoever conceives rightly of god , apprehends him to be infinite and immense goodnesse , who is alwaies shedding abroad of his own exuberant fulnesse : there is no straightness in the deity , no bounds to the ocean of love. now the divine goodnesse referrs not to himself , as ours extends not unto him . he acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . but the object and term of his goodnesse is his creatures good and happinesse , in their respective capacities . he is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents then the sun to shine at noon . now as the infinite goodnesse of the deity , obligeth him alwaies to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodnesse , supposing wisdome to order , and power to execute . he therefore that supposeth god not alwaies to do what is best , and best for his creatures ( for he cannot act for his own good ) apprehends him to be lesse good then can be conceived , and consequently not infinitely so . for what is infinite , is beyond measure and apprehension . therefore to direct this to our purpose , god being infinitely good and that to his creatures , and therefore doing alwaies what is best for them , methinks it roundly follows that our souls lived and injoy'd themselves of old before they came into these bodies . for since they were capable of living and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , then absolute not-being , may we not safely conclude from a due consideration of the divine goodnesse , that it was so ? what was it that gave us our being , but the immense goodnesse of our maker ? and why were we drawn out of our nothings but because it was better for us to be , then not to be ? why were our souls put into these bodies , and not into some more squallid and ugly ; but because we are capable of such , and 't is better for us to live in these , then in those that are lesse sutable to our natures ? and had it not been better for us , to have injoy'd our selves and the bounty and favours of our maker of old , as did the other order of intellectual creatures ; then to have layn in the comfortless night of nothing till 'tother day ! had we not been better on 't to have lived and acted in the joyful regions of light and blessednesse with those spirits that at first had being , then just now to jump into this sad plight , and state of sin and wretchednesse . infinite power could as well have made us all at once , as the angells , and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easy for our creatour so to have effected it , where was the defect , if it was not 〈◊〉 〈◊〉 not this to 〈◊〉 his goodnesse ! and to straight-lace the divine beneficence . and doth not the contrary hypothesis to what i am pleading for , represent the god of love as lesse good and bountiful , then a charitable mortall , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? i confesse , the world generally have such narrow and unbecomming apprehensions of god , and draw his picture in their imaginations so like themselves , that few i doubt will feel the force of this argument ; and mine own observation makes me enter the same suspicion of its successe that some others have who have used it . 't is only a very deep sense of the divine goodnesse can give it any perswasive energy . and this noble sentiment there are very few that are possest of . however to lend it what strength i can , i shall endeavour to remove some prejudices that hinder it's force and efficacy ; and when those spots and scum are wiped away that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightnesse . chap. vii . this first evasion , that god acts freely , and his meere will is reason enough for his doing , or forbearing any thing , overthrown by four considerations . some incident evasions , viz. that gods wisdome , or his glory , may be contrary to this display of the divine goodnesse , in our being made of old , clearly taken off . ( 1 ) therefore , will some say , god worketh freely , nor can he be oblig'd to act but when he pleaseth . and this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . therefore if god would not that we should have been made sooner , and in a better state of life , his will is reason enough and we need look no further . to this evasion , i thus reply . ( 1 ) 't is true indeed , god is the most free agent , because none can compell him to act , none can hinder him from acting . nor can his creatures oblige him to any thing . but then ( 2 ) the divine liberty and freedome consists not in his acting by meer arbitrarious will as disujnct from his other attributes . for he is sayd to act according to the counsell of his own will. so that his wisdome and goodness are as it were the rules whereby his will is directed . therefore though he cannot be obliged to act by any thing without himself , yet he may by the laws of his own essential rectitude and perfection . wherefore i conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed attributes . nor by the same reason can he omit that which the eternal law of his most perfect nature ob●geth him to . the summe is , god never acts by meer will or groundlesse humour , that is a weaknesse in his imperfect creatures ; but according to the immutable rules of his ever blessed essence . and therefore , ( 3 ) t is a derogation from his infinite majesty to assert any thing contrary to his goodnesse upon pretence of his will and pleasure . for whatever is most suteable to this most blessed attribute , and contradicts no other , that be sure he willeth . wherefore ( 4 ) if it be better , and more agreeable to the divine goodnesse that we should have been in an happier state , before we came into these bodies , gods will cannot then be pretended to the contrary , especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . since as god never acts in the absence of his wisdome and goodnesse , so neither doth he abstain from acting when those great attributes require it . now if it be excepted again ( 2 ) that 't is true that this hypothesis is most sutable to the divine goodnesse and the consideration of that alone would inferre it . but how know we but his wisdome contradicts it . i return briefly , that if it be confest to be so correspondent to , and inferrible from one attribute , and cannot be prov'd inconsistent with another , my businesse is determin'd . therefore let those that pretend an inconsistence , prove it . ( 2 ) the wisdome of god is that attribute and essential perfection , whereby the divine actions are directed to their end , which is alwaies good , and best : therefore to do that which is best cannot thwart the divine wisdome , but alwaies includes and supposeth it . whence it follows , that what so comports with goodnesse , cannot stand opposite to wisdome . wisdome in god being indeed nothing else but goodnesse , contriving and directing for the creature 's good and happinesse . for we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdome are somthing without himself , and consequently the good and perfection of his creatures . so that unlesse it can be prov'd to have been contrary to ours , or any other creatures good , that we should have been extant as soon as the light , it cannot be concluded to have any contradiction to the divine wisdome . but it will be said again ( 3 ) gods glory is his great end , for the promoting of which his wisdome directs all his actions ; and consequently , that which may be best for the creature , may not be so conducive to the divine glory , and therefore not agreeable with his wisdome . now though i think the world hath a very mistaken apprehension of gods glory , yet i shall not here ingage in more controversies , then i must needs . t is enough for my present purpose to intimate ; that gods glory is no by-end or self-accumulation , nor an addition of any thing to him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his creation : but the display and communication of his excellencies ; among the which , his goodnesse is not the least considerable , if it be not that most divine and fundamental attribute which gives perfection to all the rest . so that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . for even this is his glory to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections , yea , though we should state his glory to consist alone , in the honour and renown of his attributes , yet even then the hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodnesse , and cleares his other attributes from those stains of dis-repute that all other suppositions cast upon them . and though his glory should consist , as too many fondly imagine , in being praised and red by his creatures , even on this account also it would have obliged him to have made us all of old , rather then opposed it ; since , then , his excellencies had been sung forth by a more numerous quire , in continual hallelujahs . now if it should be urged , that god made all things for himself , and therefore is not obliged to consult the good of his creatures in all his actions . i rejoin , that god's making all things for himself , can argue no more then his making all things for his own ends , viz. the ends of goodnesse . besides , the best criticks make that place to speak no more but this , that god orders all things according to himself ; that is , according to the rules of his own nature and perfections . thus then we see that for god to do that which is best for his creatures , is neither contrary to his will and pleasure , his wisdome , nor his glory , but most consonant to all of them . and therefore since the praeexistence of souls , is so agreeable to the divine goodnesse , and since nothing else in the deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . but yet there are other ev●sions which would elude this demonstration , i shall name the most considerable and leave it to the judicious to determine , whether they can disable it . chap. viii . a second general evasion , viz that our reasons cannot tel what god should do , or what is best , overthrown by several considerations . as is also a third , viz. that by the same argument god would have been obliged to have made us impeccable , and not liable to misery . wherefore the second general evasion is , that our reasons cannot conclude what god 〈◊〉 , there being vast fetches in the divine wisdome which we comprehend not , nor can our natural light determine what is best . i answer ( 1 ) our saviour himself , who was the best judge in the case , teacheth us , that the reason of a man may in some things conclude what god will do in that saying of his , if ye being evill , know how to give good things to your children , much more shall your father which is in heaven give his spirit to them that ask him . plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in god. and if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that god who is infinitely so , will conferre upon his creatures whatever good they are capable of . thus we see our saviour ownes the capacity of reason in a case that is very near the same that we are dealing in . and god himself appeals to the reasons of men to judge of the righteousnesse and equity of his ways . ye men of israel and inhabitants of jerusalem , judg between me and my vineyard , which place i bring to shew that meer natural reason is able to judge in some cases what is fit for god to do , and what is sutable to his essence and perfections . and if in any , methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . for if reason cannot determine and assure us , that a blessed and happy being is better then none at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; i think then ( 1 ) that it cannot give us the assurance of any thing , since there is not any principle in metaphysicks or geometry more clear then this , viz. 〈◊〉 an happy being , is better than absolute not-being . and if our reasons can securely determine this , 't is as much as we need at present . or if this be not certain , how vain are those learned men that dispute whether a state of the extremest misery a creature is capable of , and that everlasting , be not better then non-entity . ( 2 ) if we cannot certainly know that it had been better that we should have exsisted in a life of happiness , proportion'd to our natures of old , then have been meer nothing , till some few years since ; we can never then own or acknowledg the divine goodness to us in any thing we injoy . for if it might have been as good for us not to bee , as to bee , and happily ; then it might have been as good for us to have wanted any thing else that we enjoy , as to have it : and consequently , we cannot own it as an effect of god's goodness that he hath bestowed any blessing on us . for if being be not better , then not-being , then 't is no effect of goodnesse that we are ; and if so , then 't is not from goodnesse that we have any thing else , since all other things are inferiour to the good of being . if it be said , it had been better indeed for us , to have lived in a former and happier state ; but , it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars . i say then , and it may serve for a ( 3 ) answer to the general objection . if we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . it can never then be prov'd from that glorious attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless angells ; both which i suppose , any sober inquirer will think congruously deducible from the divine goodness . and if to say , for ought we know , it may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the argument ; on the same account we shall never be able to prove ought from this , or any other attribute . i might adde , ( 2 ) there is not the least colourable pretence for any such suspicion . for , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual creatures from them ? if so , how comes it about that at last they can all so wel consist together ? and , could other creatures have been more disadvantag'd by them , when they were pure and innocent , then they will at last , when they are so many of them debauched and depraved ? ( 3 ) if this be enough to answer an argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting scepticism . we should never for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a god , if it were sufficient to answer , that things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . if this be answering , any thing might be answered . but there is yet another objection against mine argument from the divine goodnesse which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryall . and it may thus be urged . ( 3 ) if the goodnesse of god always obligeth him to do what is best , and best for his creatures , how is it then , that we were not made impeccable , and so not obnoxious to misery ? or how doth it consist with that overflowing goodness of the deity , that we were let to lye in a long state of silence and insensibility , before we came into these bodies ? this seems a pressing difficulty , but yet there 's hopes we may dispatch it . therefore , ( 1 ) had we been made impeccable , we should have been another kind of creatures then now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evill , which is one of our essential attributes . consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine goodnesse not to have given being to such creatures as in the id● were fairly possible ; and contradicted no other attribute . yea , though he foresaw that some would sin , and make themselves miserable , yet the foreseen lapse and misery of those , was not an evill great enough to over-ballance the good the species would reap by being partakers of the divine goodnesse in the land of the living ; therefore however , 't was goodnesse to give such creatures being . but it will be urged upon us , if liberty to good and evil be so essential to our natures , what think we then of the blessed souls after the resurrection ; are not they the same creatures , though vvithout the liberty of sinning ? to return to this ; i think those that affirm , that , the blessed have not this natural liberty as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . indeed they may be morally immutable and illapsable : but this is grace , not nature ; a reward of obedience , not a necessary annex of our beings . but will it be said , why did not the divine goodnesse endue us all with this morall stability ? had it not been better for us to have been made in this condition of security , then in a state so dangerous ? my return to this doubt will be a second answer to the main objection . therefore secondly , i doubt not , but that 't is much better for rational creatures , that this supream happiness should be the reward of vertue , rather then 〈◊〉 upon our natures . for , the procurement of that which we might have mist of , is far more sensibly gratifying , then any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , then in the things we were born to . and had we been made secure from sin , and misery from the first moment of our being , we should not have put so high a rate and value upon that priviledge . ( 3 ) had we been at first establisht in an impossibility of lapsing into evill ; then many choise vertu's , excellent branches of the divine life had never been exercis'd , or indeed have been at all . such are patience , faith , and hope ; the objects of which are , evill , futurity , and uncertainly . yea , ( 4 ) had we been so fixt in an inamissible happinesse from the beginning , there had then been no vertue in the world ; nor any of that matchlesse pleasure which attends the exercise thereof . for vertue is a kind of victory , and supposeth a conflict . therefore we say , that god is good and holy , but not vertuous . take away a possibility of evill , and in the creature there is no morall goodnesse . and then no reward , no pleasure , no happinesse . therefore in summe ( 5ly ) , the divine goodnesse is manifested in making all creatures sutably to those id●as of their natures , which he hath in his all-comprehensive wisdome . and their good and happinesse consists in acting according to those natures , and in being furnisht with all things necessary for such actions . now the divine wisdome is no arhitrary thing , that can change , or alter those setled immutable idaea's of things that are there represented . it lopps not off essential attributes of some beings , to inoculate them upon others : but , distinctly comprehending all things , assigns each being it's proper nature , and qualities . and the divine goodnesse , according to the wise direction of the eternal intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective ideaas in the divine wisdome . wherefore as the goodness of god obligeth him not to make every planet a 〈◊〉 star , or every star , a sun ; so neither doth it oblige him to make every degree of life , a rational soul , or every soul , an impeccable angell . for this were to tye him to contradictions . since therefore , such an order of beings , as rational and happy , though free , and therefore mutable , creatures , were distinctly comprehended in the divine wisdome ; it was an effect of god's goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal idaeas they were represented . thus then we see , it is not contrary to the infinite plenitude of the divine goodness that we should have been made peccable and lyable to defection . and being thus in our very essential constitutions lapsable ; 't was no defect in the goodnesse of our maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and apostacy . since his goodnesse obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good & advantage . and questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; then that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : since those apostate spirits , remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their security . and for that long night of silence , in which multitudes of souls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . and their re-instating in a condition of life & self-injoyment after so highly culpable delinguencies , is a great instance of the over-flowing fulnesse of the divine compassion and benignity . thus then we see , that gods making us lapsable and permitting us to fall , is no prejudice in the least to the infinite faecundity of his goodness , and his making all things best . so that mine argument for praeexistence bottomn'd on this foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . from which i pass to a fourth . chap. ix . a ( 4th ) objection against the argument from god's goodness viz. that it will conclude as well that the world is infinite and eternal , answered . the conclusion of the second argument for praeexistence . therefore fourthly , it will be excepted , if we may argue from the divine goodness , which always doth what is best , for the praeexistence of souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodnesse is better then a finite . to this , because i doubt i have distrest the readers patience already , i answer briefly . ( 1 ) every one that believes the infiniteness of gods goodness is as much obliged to answer this objection , as i am . for it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . for if they are not so , it might have communicated to more , and thereby have done more good then now 't is supposed to do , and by consequence now is not infinite . and to affirm that goodnesse is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in god always respects somewhat ad extra . for he cannot be said to be good to himself , he being a nature that can receive no additional perfection . wherefore this objection makes no more against mine argument , then it doth against the infinity of the divine goodness , and therefore i am no more concern'd in it then others . yea ( 2ly . ) the scripture affirms that which is the very strength of mine argument , viz. that god made all things best ; very good , saith our translation : but the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the superlative . and therefore every one that owns it's sacred authority is interested against this objection . for it urgeth , it had been far more splendid , glorious , and magnificent for god to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , then to have confined his omnipotence to work only in one little spot of an infinite 〈◊〉 capacity , and to begin to act but 'tother day . thus then the late creation , and finiteness , of the world , seem to conflict with the undoubted oracle of truth as well as with mine argument , ment , and therefore the objection drawn thence is of no validity . ( 3 ) those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , have asserted it to be impossible in the nature of the thing . and sure the divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . but in the case of praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this evasion neither . nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; and therefore 't will make no more against me , then against a truth on all hands confessed . let me only adde this , that 't is more becomming us , to inlarge our apprehensions of things so , as that they may suit the divine beneficence , then to draw it down to a complyance with our narrow schemes , and narrow modells . thus then i have done with the argument for praeexistence drawn from the divine goodnesse . and i have been the longer on it , because i thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . and while there was no provision made to stop up those evasions , that i saw this argument obnoxious to ; the using of it , i was afraid , would have been a prejudice , rather then a furtherance of the cause i ingaged it in . and therefore i hope the ingenious will pardon this so necessary piece of tediousnesse . chap. x. a third argument for praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our genius's , copiously urged . if these arguments make praeexistence but probable , 't is enough to gain it the victory . but now i proceed to another argument . therefore , thirdly , if we do but reflect upon what was said above , against the souls daily creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of praeexistence . for as this strong natural propensity to vice and impiety cannot possibly consist with the hypothesis of the souls comming just out of gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . for let us but conceive the souls of men to have grown degenerate in a former condition of life , to have contracted strong and inveterate habits to vice and iewdnesse , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimiable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue . this shews a clear way to unriddle this amazing mystery , without ●lemishing any of the divine attributes , or doing the least violence to our faculties . nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , then how a swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastned and rooted in the soul , that they are become even another nature . now then , if praeexistence be not the truth , 't is very strange that it should so exactly answer the phaenomena of our natures , when as no other hypothesis doth any whit tolerably suit them . and if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . we can never for instance , conclude the moon to be the cause of the flux and reflux of the sea , from the answering of her approaches and recesses to its ebbs and swellings . nor at this rate can the cause of any thing else be determin'd in nature . but yet besides . ( 2 ) we might another way inforce this argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . even the natural tempers of mens minds are as vastly different , as the qualities of their bodys . and 't is easy to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea and find themselves burthened and opprest , while their education hath kept them in a contrary belief : when as others are as fatally set against these opinions , and can never be brought favourably to resent them . every soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . and notions will never lye easily in a mind , that they are not fitted to ; some can never apprehend that for other then an absurdity , which others are so clear in , that they almost take it for a first principle . and yet the former hath all the same evidence as the latter . this i have remarkably taken notice of , in the opinion of the extension of a spirit . some that i know , and those inquisi●ve , free and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . nor can they conceive any thing extended but as a body . whereas other deep and impartial searchers into nature , cannot apprehend it anything at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . i could instance in other speculations , which i have observ'd some to be passionate embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . but there needs no proof of a manifest observation . therefore before i goe further , i would demand , whence comes this meer notional or speculative variety : were this difference about sensibles , yea or about things depending on the imagination , the influence of the body might then be suspected for a cause . but since it is in the most abstracted theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and prepossest into this body with some implicit notions that it had learnt in another ? and if this congruity to some opinions , and aversene●e to others be congenial to us , and not advenient from any thing in this state , 't is me thinks clear that we were in a former . for the soul in its first and pure nature hath no idiosynerasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . and therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely it is derived only from the body , custom , or education , what can we conceive on 't , but that our souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of earth . besides , 't is easie to observe the strange and wonderful variety of our geniusses ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . some almost from their very cradles will be addicted to the making of figures , and in little mechanical contrivances ; others love to be riming , almost as soon as they can speak plainly , and are taken up in smal essays of poetry . some will be scrawling pictures , and others take as great delight in some pretty offers at musick and vocal harmony . infinite almost are the ways in which this pure natural diversity doth discover it selfe . now to say that all this variety proceeds primarily from the meer temper of our bodys , is me thinks a very poor and unsatisfying account . for those that are the most like in the temperayr , complexion of their bodys , are yet of a vastly differing genius . yea they that havebeen made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education & usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . besides there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the body , is me seems a very improbable solution of the phaenomenon . and to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . what then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto'these , in a former condition ? which now again begins to put forth it selfe , when we are awakened out of our silent recess into a state of action . and though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others , so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindnesse is it regarded by us , and the more greedily do our inclinations now fasten on it . thus if a musitian should be interdicted the use of all musical instruments , and yet might have his choice of any other art or profession , 't is likely he would betake himselfe to limning or poetry ; these exercises requiring the same disposition of wit and genius , as his beloved musick did . and we in like manner , being by the fate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet assoon as we are able , take to those things which do most correspond to that genius that formerly inspired us . and now 't is time to take leave of the arguments from reason that give evidence for praeexistence . if any one think that they are not so demonstrative , but that they may be answered , or at least evaded ; i pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shuffle from the edge of . or , let it be granted , that the arguments i have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , i have won what i contended for . for it having been made manifest by as good evidence as i think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed attributes of god : and that the other of traduction is most impossible and contradictious in the nature of things : there being now no other way left but praeexstence , if that be probable or but barely possible , 't is enough to give it the victory . and whether all that hath been said prove so much or no , i leave to the indifferent to determine . i think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called demonstrations . chap. xi . great caution to be used in alledging scripture for our speculative opinions . the countenance that praeexistence hath from the sacred writings both of the old and new testament ; reasons of the seeming uncouthnesse of these allegations . praeexistence stood in no need of scripture-proof . it will be next expected , that i should now prove the doctrine i have undertaken for , by scripture evidence , and make good what i said above , that the divine oracles are not so silent in this matter as is imagined . but truly i have so tender a sense of the sacred authority of that holy volume , that i dare not be so bold with it , as to force it to speak what i think it intends not ; a praesumption , that is too common among our confident opinionists , and that hath ocsion'd great troubles to the church , and disrepute to the inspired writings . for , for men to ascribe the odd notions of their over-heated imaginations to the spirit of god , and eternal truth , is me thinks a very bold and impudent belying it . wherefore i dare not but be very cautious what i speak in this matter , nor would i willingly urge scripture as a proof of any thing , but what i am sure by the whole tenor of it , is therein contained : and would i take the liberty to fetch in every thing for a scripture-evidence , that with a little industry a man might make serviceable to his design : i doubt not but i should be able to fill my margent with quotations , which should be as much to purpose as have been cited in general catechisms and confessions of faith , and that in points that must forsooth be dignified with the sacred title of fundamental . but reverend assemblies may make more bold with scripture then private persons ; and therefore i confesse i 'me so timerous that i durst not follow their example : though in a matter that i would never have imposed upon the belief of any man , though i were certain on 't , and had absolute power to injoyn it . i think the onely way to preserve the reverence due to the oracles of truth , is never to urge their authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . but to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as i intimated ) is to vilisie and deflowre them . therefore though i think that several texts of scripture look very fairly upon praeexistence , and would encourage a man that considers what strong reasons it hath to back it , to think , that very probably they mean some thing in savour of this hypothesis ; yet he not urge them as an irrefutable proof , being not willing to lay more stresse upon any thing then 't wil bear . yea i am most willing to confesse the weaknesse of my cause in what joint soever i shall discover it . and yet i must needs say , that who ever compares the texts that follow , with some particulars mention'd in the answer to the objection of scripture-silence , will not chuse but acknowledge that there is very fair probability for praeexistence in the written word of god , as there is in that which is engraven upon our rational natures . therefore to bring together here what scripture saith in this matter , 1. ●e lightly touch an expression or two of the old testament , which not improperly may be applyed to the businesse we are in search of . and me thinks god himselfe in his posing the great instance of patience , job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the foundations of the earth were laid : when saith he , the morning stars sang together , and all the sons of god shouted for joy . by the former very likely were meant the angels , and 't is not improbable but by the latter may be intended the blessed untainted souls . at least the particle all me thinks should comprize this order of spirits also . and within the same period of discourse , having question'd job about the nature and place of the light , he adds , i know that thou wast then born , for the number of thy days are many , as the septuagint render it . and we know our saviour and his apostles have given credit to that translation by their so constant following it . nor doth that saying of god to jeremias in the beginnning of his charge seem to intimate lesse , before i formed thee in the belly i knew thee , and before thou camest out of the womb , i gave thee wisdome ; as reads a very creditable version . now though each of these places might be drawn to another sense , yet that onely argues that they are no necessary proof for praeexistence , which i readily acknowledge ; nor do i intend any such matter by alledging them . however i hope they will be confest to be applicable to this sense ; and if there be other grounds that perswade this hypothesis to be the truth , 't is i think very probable that these texts intend it favour . which whether it be so or no , we have seen already . 2. for the texts of the new testament that seem to look pleasingly upon praeexistence , i shall as briefly hint them as i did the former . and me thinks that passage of our saviours prayer , father , glorifie me with the same glory i had with thee before the world began , sounds somewhat to this purpose . the glory which he prays to be restored to , seems to concern his humane nature onely ; for the divine could never lose it . and therefore it supposeth that he was in his humanity existent before : and that his soul was of old before his appearance in a terrestial body . which seems also to be intimated by the expressions of his comming from the father , descending from heaven , and returning thither again , which he very frequently makes use of . and we know the divinity that fils all things , cannot move to , or quit a place , it being a manifest imperfection , and contray to his immensity . i might add those other expressions of our saviour's taking upon him the forme of a servant , of rich for our sakes becomming poor , and many others of like import , all which are very clear if we admit the doctrine of praeexistence , but without it somewhat perplex and intricate : since these things , applyed to him as god , are very improper and disagreeing , but appositely suit his humanity , to which if we refer them , we must suppose our hypothesis of praeexistence . but i omit further prosecution of this matter , since these places have bin more diffusely urged in a late discourse to this purpose . moreover the question of the disciples , was it for this mans sin , or for his fathers that he was born blind ? and that answer of theirs to our saviours demand , whom men said he was ; in that some said he was john the baptist , some elias , or one of the prophets ; both which i have mention'd before ; doe clearly enough argue , that both the disciples and the jews believed praeexistence . and our saviour saith not a word to disprove their opinion . but i spake of this above . now how ever uncouth these allegations may seem to those that never heard these scriptures thus interpreted ; yet i am confident , had the opinion of praeexistence been a received doctrine , and had these texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . but many having never heard of this hypothesis , and those that have , seldome meeting it mentioned but as a silly dream o● antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the sacred volumne , so that any attempt to confirm it thence , must needs seem rather an offer of wit then serious judgement . and the places that are cited to that purpose having been freequently read and heard of , by those that never discerned them to breath the least air of any such matter as praexistence , their new and unexpected application to a thing so litle thought of , must needs seem a wild fetch of an extravagant imagination . but however unconclusive the texts alledged may seem to those a strong prejudice hath shut up against the hypothesis ; the learned jews , who where persuaded of this doctrine , thought it clearly enough contain'd in the old volume of holy writ , and tooke the citations , named above , for current evidence . and though i cannot warrant for their judgement in things , yet doubtlesse they were the best judges of their own language . nor would our school-doctors have thought it so much a stranger to the new , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred oracles to their own fore-conceived notions . but whether what i have brought from scripture prove any thing or nothing , 't is not very materiall , since the hypothesis of praeexistence stands secure enough upon those pillars of reason , which have their foundation in the attributes of god , and the phaenomena of the world . and the right reason of a man , is one of the divine volums , in which are written the indeleble ideas of eternal truth : so that what it dictates , is as much the voice of god , as if in so many words it were clearly exprest in the written revelations . it is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this hypothesis ; which i think is made clear enough already ; and though it be granted that scripture is absolutely silent as to any assertion of praeexistence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . chap. xii . why the author thinks himself obliged to descend to some more particular account of praeexistence . 't is presumption positively to determine how it was with us of old . the authors designe in the hypothesis that follows . now because inability to apprehend the manner of a thing is a great prejudice against the belief on 't ; i find my selfe obliged to go a little further then the bare proof , and defence of praeexistence . for though what i have said , may possibly induce some to think favourably of our conclusion , that the souls of men were made before they came into these bodys ; yet whil they shal think that nothing can be conceived of that former state , and that our praeexistent condition cannot be represented to humane understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are lesse confirmed , and fill the minds of the inquisitive with a dubious trouble and anxiety . for searching and contemplative heads cannot be satisfyed to be told , that our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that stare ; how we lived and acted of old , and how probably we fell from that better life , into this region of misery and imperfection . now though indeed my charity would prompt me to do what i can for the relief and ease of auy modest inquirer ; yet shall i not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . much lesse shall i positively determine any thing in matters so lubricous and uncertain . and indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . yea , when we contemplate the vast circuits of the divine wisdome , and think how much the thoughts and actions of aeternity and omniscience are beyond ours , who are but of yesterday , and know nothing , it must needs discourage confidence it selfe from determining , how the oeconomy of the world of life was order'd , in the day the heavens and earth were framed . there are doubtless infinite ways and methods according to which the unsearchable wisdome of our maker could have disposed of us , which we can have no conceit of ; and we are little more capable of unerringly resolving our selves now , how it was with us of old , then a child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our fore-beings . however , to shew that it may have been that our souls did praeexist , though we cannot punctually and certainly conclude upon the particular state , i shall presume to draw up a conceivable scheame of the hypothesis ; and if our narrow minds can think of a way how it might have been , i hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagine in our little modells . and now i would not have it thought that i goe about to insinuate or represent any opinions of mine own , or that i am a votary to all the notions i make use of , whether of the antient , or more modern philosophers . for i seriously professe against all determinations in this kind . but my business onely is , by some imperfect hints and guesses to help to apprehend a little how the state of praeexistence might have been , and so to let in some beams of antient and modern light upon this immense darknesse . therefore let the reader if he please call it a romantick scheam , or imaginary hypothesis , or what name else best fits his phancy , and he 'l not offend me ; nor do i hold my selfe concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; though i confesse i could beg civilityes at least for the notions i have borrowed from great and worthy sages . and indeed the hypothesis as to the main , is derived to us from the platoni●s : though in their writings 't is but gold in oar , less pure and perfect : but a late great artist hath excellently refined it . and i have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniforme mass . now because the frame of the particular hypothesis is originally philosophicall , i shall therefore not deprave it by mingling with it the opinions of modern theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of reason and philosophy . for i intend not to endeavour the late alteration of the ordinary systeme of divinity , nor designe any thing in this place but a representation of some harmlesse philosophical conjectures : in which i shall continually guide my selfe by the attributes of god , the phaenomena of the world , and the best discoveryes of the nature of the soul. chap. xiii . [ 7 ] pillars on which the particular hypothesis stands . now the fabrick we are going to build , will stand like as the house of wisdom upon seven pillars ; which i shall first crect and establish , that the hypothesis may be firm and sure like a house that hath foundations . therefore the first fundamental principle i shall lay , is [ 1 ] all the divine designes and actions are laid and carried on by pure and infinite goodness . and methinks this should be owned by all for a manifest and indisputable truth ; but some odd opinions in the world are an interest against it , and therefore i must be fain to prove it . briefly then , every rational being acts towards scme end or other ; that end where the agent acts regularly and wisely , is either some self-good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . now god being an absolute and immense fulnesse , that is incapable of any the least shaddow of new perfection , cannot act for any good that may accrue to his immutable selfe ; and consequently , what ever he acts , is for the good of some other being : so that all the divine actions are the communications of his perfections , and the issues of his goodnesse ; which , being without the base alloy of self-interest , or partial fondnesse , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and insinite benignity . this is the original and root of all things , so that this blessed ever blessed attribute being the spring and fountain of all the actions of the deity , his designes can be no other but the contrivances of love for the compassing the good and perfection of the universe . therefore to suppose god to act or designe any thing that is not for the good or his creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benigne nature . finally therefore , the very notion of infinite fulness is to be communicating and overflowing ; and the most congruous apprehension that we can entertain of the infinite and eternal deity , is to conceive him as an immense and all glorious sun , that is continually communicating and sending abroad its beams and brightnesse ; which conception of our maker , if 't were deeply imprinted on us , would i am confident set our apprehensions right in many theoryes , and chase away those black and dismal notions which too many have given harbour to . but i come to erect the second pillar . [ 2 ] then , there is an exact geometrical justice that runs through the universe , and is interwoven in the contexture of things . this is a result of that wise and almighty goodness that praesides over all things . for this justice is but the distributing to every thing according to the requirements of its nature . and that benign wisdom that contrived and framed the natures of all beings , doubtlesse so provided that they should be suitably furnisht with all things proper for their respective conditions . and that this nemesis should be twisted into the very natural coustitutions of things themselves , is methinks very reasonable ; since questionlesse , almighty wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the universe , should have been brought about by those stated laws , which we call nature ; without an ordinary engagement of absolute power to effect them . and it seems to me to be very becomming the wise authour of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about what ever he intended them for , without his often immediaie interposal . for this looks like a more magnificient apprehension of the divine power and praeexistence , since it supposeth him from everlasting ages to have foreseen all future occurrences , & so wonderfully to have seen and constituted the great machina of the world that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : but as for that which was so , it should as certainly be compast by the laws he appointed long ago , as if his omnipotence were at work every moment . on the contrary to engage gods absolute and extraordinary power , in all events and occurrences of things , is me seems to think meanly of his wisdome ; as if he had made the world so , as that it should need omnipotence every now & then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument , nature . can any one say that our supposition derogates from the divine concourse or providence ? for on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . and doubtlesse god hath not given the ordering of things out of his own hands ; but holds the power to alter , innovate , or change the course of nature as he pleaseth . and to act by extraordinary , by absolute omnipotence , when he thinks fit to do so . the summe of what i intend , is , that gods works are perfect ; and as his goodness is discover'd in them , so is his justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the oeconomy of second causes . and now next to this , ( for they are of kin ) i raise the third pillar . [ 3 ] things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . the congruity of things is their suitablenesse to such or such a state or condition ; and 't is a great law in the divine and first constitutions , that things should incline and move to what is suitable to their natures . this in sensibles is evident in the motions of consent and sympathy . and the ascent of light , and descent of heavy bodies , must i doubt when all is done , be resolv'd into a principle that is not meerly corporeal . yea supposing all such things to be done by the laws os mechanicks , why may we not conceive , that the other rank of beings , spirits , which are not subject to corporeal motions , are also dispos'd of by a law proper to their natures , which since we have no other name to express it by , we may call congruity . we read in the sacred history that judas went to his place ; and 't is very probable that spirits are convey'd to their proper 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 , or a 〈◊〉 descends . the place●ifts would have the soul of the world 〈◊〉 be the great infor●ment of all such 〈◊〉 〈◊〉 , as also of the phenomina , that ●e beyond the powers of ●asser , and 't is no unlikely 〈◊〉 : but i have 〈◊〉 need to ingage further about this 〈◊〉 not yet to speak more of this first part of my principle , since i● so nearly depends on what was said in be behalf of the former maxi● . yet of the 〈◊〉 we need a would or two . when therefore we cann● give accoun● of things either by the 〈◊〉 of 〈◊〉 or concen●able 〈◊〉 , ( as likely some things relating to the states of spirits , and immaterial beings can be resolv'd by neither ) i say then , we may have recourse to the arbitrary managements of those invisible ministers of equity and justice , which without doubt the world is plentifully stored with . for it cannot be conceived that those active spirits are idle or unimploy'd in the momentous concerns of the univers● yea the sacred volumne gives evidence o● their interposals in our affairs . i shall need mention but that remarkable instance in da●iel , of the indeavours of the prince of persia , and of grecia , to hinder michael , and the other angel , that were ingaged for the affairs of f●les ; or if any would evade this , what think they o● all the apparitions of angels in the ol● testament , of their pitching their tents about us , and being ministring spirits for our good . to name no more such passages ; now if those noble spirits will ingage themselves in our trifling concernments , doubtlesse they are very sedulous in those affairs that tend to the good and perfection of the universe . but to be brief ; iadvance . the fourth pillar . ( 4 ) the souls of men are capable of living in other bodies besides terarestial ; and never act but in some body or other . for 〈◊〉 when i consider how deeply 〈◊〉 this state we are immersed in the body , 〈◊〉 can ●ne thinks searce imagine , that presently upon the quitting on●e , we shall ●e stript of all corporetry , for this would ●e such a jump as is seldome or never made in nature ; since by almost all i●ances that come under our observation his manifest , that she ●seth to act by due ●nd orderly gradations , and takes no precipition leaps from one extream to another . t is very probable therefore , that 〈◊〉 our immediately next state we shall ●ave another vehicle . and then , 2. 〈◊〉 that our souls are immediately 〈◊〉 to 〈◊〉 more 〈◊〉 and s●bile body 〈◊〉 , then this grosse outside ; t is 〈◊〉 thinks a good presumption , that we shal● not be strip● and divested of our inmar● stole also , when we leave this dull eart● behind us . especially 3. if we take notic● how the highest and noblest faculties and operations of the soul are help'd on by somewhat that is corporeal , and that i● imployeth the bodily spirits in it's subli● mest exercises ; we might then be perswa● ded , that it alwayes 〈◊〉 some body o● other , and never acts without one . an● 5. since we cannot conceive a soul to live or act that is insensible , and sinc● we know not how there can be senc● where there is no union with matter , we should me seems be induc'd to think , tha● when 't is 〈◊〉 from all body , 't is 〈◊〉 and silent . for in all se●sations there is corporeal motion , as all philosophy and experience testifies : and these motions b● come sensible representations , by virtue of the union between the 〈◊〉 and it's confeder 〈◊〉 〈◊〉 , so that when it is loos● and 〈◊〉 〈◊〉 from any body whatsoever it will be unconcerned in all 〈◊〉 〈◊〉 〈◊〉 , ( being a 〈◊〉 〈◊〉 ) and ●o sence or perceptions will be convey'd by them . nor will it make any thing at all against this argument to urge , that there are 〈◊〉 and purely unembodyed spirits in the universe , which live and act without relation to any body , and yet these are not insensible : for what they know , and 〈◊〉 they know we are very incompetent judges of , they being a sort of spirits specifically distinct from out order and therefore their faculties and operations are of a very diverse consideration from ours . so that for us to deny what we may reasonably argue from the contemplation of our own ●atures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . now how strange soever this principle may seem to those , whom customary opinions have seasoned with an other ●e lief , yet considering the reasons i have alleged , i cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning theories , i think the most wary and timerous may admit it , till upon good grounds they can disprove it . the fifth pillar . ( 5 ) the soul in every state hath such a body , as is fittest for those faculties and operations that it is most inclined to exercise . 't is a known maxime , that every thing that is , is for its operation ; and the contriver and maker of the world hath been so bountiful to all beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the agents that imploy them . 't is clear therefore , that the soul of man , a noble and vigorous agent , must be fitted with a suitable body , according to the laws of that exact distributive justice that runs through the universe ; and such a one is most suitable , as is fittest for those exercises it propends to , for the body is the souls instrument , and a necessary requisite of action : whereas should it be otherwise , god would then have provided worse for his worthiest creatures , then he hath for those that are of a much inferior rank and order . for if we look about us upon all the creatures of god , that are exposed to our observation , we may seal this truth with an infallible induction ; that there is nothing but what is fitted with all sutaeble requisites to act according to its nature . the bird hath wings to waft it aloof in the thin and subtile aire ; the fish is furnisht with fins , to move in her liquid element ; and all other animals have instruments that are proper for their peculiar inclinations : so that should it be otherwise in the case of souls , it would be a great blot to the wise managements of providence , and contrary to its usual methods ; and thus we should be dis-furnish't of the best and most convictive argument that we have to prove that a principle of exactcst wisdom hath made and ordered all things . the sixth pillar . ( 6 ) the powers and faculties of the soul , are either ( 1 ) spiritual , and intellectual : ( 2 ) sensitive : or , ( 3 ) plastick . now 1. by the intellectual powers i mean all those that relate to the soul , in its naked and abstracted conception , as as it is a spirit , and are exercised about immaterial objects ; as , virtue , knowledge , and divine love : this is the plate●nical n●s , and that which we call the mind the two other more immediately relate to its espo●sed matter : for 2. the sensitive are exen●ised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . and 3. the plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or animalversi● : the exercise of the former , i call the higher life ; and the operations of the latter , the lower s and the life of the body . now that there are exercised faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience 〈◊〉 , and therefore i may be excused from going about to prove so universally acknowledged a truth : wherefore i pass to the seventh pillar . ( 7 ) by the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . 1. that those powers should each of them have a tendency to action and in their turns be exercised is but rational to conceive , since otherwise they had been superfluous . and 2. that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . ●or the soul is a finite and limited being , and therefore cannot operate diverse wayes with equal intention at once . that as , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . for doubtlesse did it ingage but one of those alone , the operations thereof would be more strong and vigorous , then when they are conjunctly exercis'd , their acts and objects being very diverse . so that i say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the soul. and i am sure it comports not with experience , for those that are endowed with an high degree of exercise of one faculty , are seldome if ever as well provided in the rest . 't is a common and daily observation , that those that are of most heightned and strong imaginations , are defective in judgement , and the facultie of close reasoning . and your very large and capacious memories , have seldome or never any great share of either of the other persections . nor do the deepest judgments use to have any thing considerable either of me●wry , or phancy . and as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest unto us . 3. that by the same degrees that some 〈◊〉 fail in their strength and vigeur , others gain and are improved . we know that the shutting up of the sences , is the letting loose and inlarging of the phancy . and we seldome have such strong imaginations waking , as in our dreams in the silence of our other faculties . at the sun recedes , the moon and stars discover themselves , and when it returns they draw in their baffled beams , and hide their heads in obsurity . but to urge what is more close and pressing ; it is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excelelncy in some others . thus those that nature hath depriv'd of fight , use to have wonderfully tenacious memories . and the deaf and damb have many times a strange kind of sagacity , and very remarkable mechanical ingren●ities : not to mention other instances , for i 'le say no more then i must needs . thus then experience gives us incouraging probability of the truth of the theorem asserted . and in its self ●ts very reasonable ; for ( as we have seen ) the soul being an active nature , is alwayes propending to this exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in height of exercise at once ; which when it loseth and abates of it's strength and supream 〈◊〉 ; some other , whole improvement was all this while hindred by this it's ingr●ssing rival must by consequence beg●n now to display it self , and awaken into a more vigorous 〈◊〉 : so that as the former loseth , the 〈◊〉 proportionably gaineth . and indeed 't is a great instance of the divine 〈◊〉 , that our faculties are made in ●o regular and equilibrium 〈◊〉 order . for were the same powers still ●ppermost in the greatest height of 〈◊〉 , and so ●nakerably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . there would be no liberty of wi● , and consequently no h●mare nature . o● if the higher powers might have lessen●d , and fayl●d without a proportionaable iner●ense of the 〈◊〉 , and they likewise have been remitted , without any advantage to the other faculties , the soul might then at length fall into an irrecoverable recesse and inactivity . but all these inconveniences are avoided by supposing the principle we have here insisted on ; and it is the last that i shall mention . briefly then , and if it may be more plainly , the higher faculties are those , whereby the soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the body . now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more promp't and vigorous it will be in these exercises , and lesse so about those that concern the body , & è converso . thus when we are very deeply ingaged in intellectual contemplations , our outward sences are in a manner 〈◊〉 up and cramped : and when our senses are highly exercised and gratified , those operations monopolize and imploy us . nor is this lesse observable in relation to the plastick . for fr●quent and severe meditations do much mortifie and weaken the body ; and we are most nourisbt in our sleep in the silence of our senses . now what is thus tr●e in respect of acts and particular exercises , 〈◊〉 as much so in states and habits . moreover , 't is apparent that the plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . for 〈◊〉 when she is at her plastick work ceal●th all other operations . the same we may take noti● of , in silk worms and other insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . all which things put together , give good evidence to the truth of our axiom . i 'le conclude this with one remark more , to prevent mistake ; therefore briefly ; as the soul alwayes acts by the body ; so in its highest exercises it useth some of the inferi●r powers ; which , therefore must operate also . so that some sen●ces , as ●ghs and somwhat analogous to hearing may be imployed in considerable degree even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigour●ed , since 't is under servitude and subjection , and its gusts and pleasures are very weak and staccid . as this is the reason of that clause in the principlo , ( as to their proper exercises . ) having thus laid the foundation , and 〈◊〉 the pillars of our building , i now come to advance the superstructure . chap. xiv . a philosophical hypothesis of the souls ●aexistence . the eternal and almighty goodness , the blessed spring and roo● of 〈◊〉 things , made all his 〈◊〉 , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , by axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigouration of the spiritual and intellective faculties which were exercised in virt●e , and in blissful contemplation of the supream deity ; wherefore now by axiom 6 and 7 , the ignobler and lower powers , or the life of the b●ily , were languid and rei●iss . so that the most te●uious , pure and simple matter being the fi●test instrumens for the most vigorous and spiritual faculties according to principle 2 , 4 , and 5. the soul in this condition was united with the most 〈◊〉 and athereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : so that the sences did but present occasions for divine love , and objects for contemplation ; and the plastick had nothing to do , but to move this passive and ●asie body , accordingly as the concerns of the higher faculties required . thus then did wee at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by principle 3d. but particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsom glory : some philosophers indeed have adventured to pronounce the place to be the sun that vast o●b of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above saturn , are the joyous place of our ancient celestial abode : but there is no determination in matters of such lubricous uncertainty where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . in this state we may be supposed to have lived in the blissful exercise of virtue , divine love and contemplation , through very long tracts of duration . but though we were thus unconceivably happy , yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abat● and remit in their sublimest operations , and adam may fall a sleep ; in which time of remission of the higher powers , the lower may advance and more livelily display themselves then they could before , by axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . and now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; thus is eve brought forth , while adam sleepeth . the lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . however , there is yet no anomy or disobedience , for all this is but an innocent exercise of of those faculties which god hath given us to imploy , and as far as is consistent with the divine laws , to gratifie . for it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; we were made on for purpose defatigable , that so all degrees of life might have their exercise ; and our maker designed that we should feel and taste the joyes of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . and me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments a● ●hese ; and contequently according to their proportion capable of as great an happiness : nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , then that we were not made all angels , all the planets so many suns , and all the variety of the creatures form'd into one species : yea , as was intimated above , 't is an ●astance of the divine benignity , that he produced things into being , according to the vast plenitude of forms that were in his all knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . yea , me thinks , 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . for doubtless it would be in time spent and exhausted were it continually imploy'd in those high and less proportion'd operations . wherefore god himself having so ordered the matter , that the inferiour life should have its turn of invigouration ; it can be no evill in us , that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . adam therefore was yet innocent , though he joyed in his beloved spouse , yea , and was permitted to feed upon all the fruits of this paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . but at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . the sense of what is grateful and pleasant by insensible degrees gets head over the apprehension of what is just and good ; the serpent and eve prove successful tempters ; adam cannot withstand the inordnate appetite , but feeds on the forbidden fruit , viz. the dictates of his deba●chea will , and ●sual pleasure . and thus now the body is gotten uppermost , the lower faculties have greater exercise and command then the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest paradise the blissful regions of life and glory , and become inhabitants of the air. not that we are presently quite divested of our etherial state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : for the ●herial body contracts crasiness and impurity , by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . nor are we to suppose that every slip or indulgence to the body can detrude us from our athereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : thus we may probably be supposed to have fallen from our supream felici●ie . but others of our order have made better use of their injoyments , and the indulgences of their maker ; and though they have had their periga's as well as their apoge's : i mean their verges towards the body and its joys , as well as their aspires to nobler and sublimer objects , yet they kept the station of their natures , and made their orderly returns , without so remarkable a defection : and though possibly some of them may somtimes have had their slips , and have waded further into the pleasures of the body then they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . but we must leave them to their felicity , and go on with the history of our own descent . therefore after we are detraded from our ●therial condition , we next descend into the aerial . the aerial state. now our bodies are more or less pure in this condition , proportionably to the degrees of our aposta●y : so that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : as yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : so that as yet we may be supposed to have lapst no lower then the best and purest regions of the ayre , by axiom 2 & 3. and doubtlesse there are some , who by striving against the inordinacy of their appetitites , may at length get the victory again over their bodyes , and so by the assistance of the divine spirit who is alwayes ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . but others irreclaimeably persisting in their rebellion , and sinking more and more into the body , and the relish of its joyes and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the soul being almost quite laid a sleep and consopited , and the sensitive also by long and tedious exercises being much tyred , and abated in their vigour , the plastick faculties begin now fully to awaken ; so that a body of thin and subtile ayre will not suffice its now so highly exalted energy , no more than the subtile aether can suffice us terrestial animals for respiration ; wherefore the aerial congruity of life expires also , and thus are we ready for an earthly body . but now since a soul cannot unite with any body , but with such only as is fitly prepared for it , by principle 3. and there being in all likelyhood more expirations in the ayre , then there are prepared bodyes upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; and consequently by principle 3d. 't will lye in a state of inactivity and silence . not that it will for ever be lost in that forgotten recess and solitude , for it hath a●ptness aptness and propensity to act in a terrestrial body , which will be reduc'd into actual exercise , when fit ●atter is prepared . the souls therefore , that are now laid up in the black night of stuipdity and inertnesse will in their proper seasons be awakened into life and operation in such bodyes and places of the earth , as by their dispositions they are fitted for . so that no sooner is the●e any matter of due vital temper , afforded by generation , but immediatly a soul that is suitable to such a body , either by meer natural congruity , the dispositi , on of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to axiom 2 and 3. terrestrial state. now because in this state too we use our sensitive faculties , and have some though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spu●ous terrestrial matter , which hath some analogy both with its ●therial and aerial state . this is as it were its inward vest , and immediate instrument in all its operations . by the help of this it understands , reasons , and remembers , yea forms and moves the body : and that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . and 't is not improbable but even within this it may have a purer fire and ather to which it is united , being some little remain of what it had of old . in this state we grow up meerly into the life of sense , having little left of the higher life , but some apish shews and imitations of reason , vertue , and religion : by which alone with speech , we seem to be distinguisht from beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our onely god and happiness ; this is the condition of our now degenerate , lost natures . however , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benigne dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the bodie , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled carry the soul when dismist from this prison to its old celestial abode : for the spirit and noblest faculties being so recovered to life and exercise require an aetherial body to be united to , and that an aetherial place of residence , both which , the divine nemesis that is wrought into the very nature of things bestoweth on them by principle the second . but they are very few that are thus immediatly restored to the celestial paradise , upon the quitting of their earthly bodies . for others that are but in the way of recovery , and dye imperfectly vertuous , meer philosophy and natural reason ( within the bounds of which we are now discoursing ) can determine no more , but that they step forth again into aer● vehicles ; that congruity of life immediately awakening in them after this is expired . in this state their happinesse will be more or lesse , proportionably to their virtues , in which if they persevere , we shall see anon how they will be recover'd . but for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the u●most verge of descent in this philosophical romance , or history ; the reader is at his choice to call it which he pleaseth . wherefore let us cast our eyes upon the most , in whom their life on earth hath but confirm'd and strengthned , their degenerate sensual , and brutish propensions ; and see what is like to become of them , when they take their leave of these terrestial bodies . only first a word of the state of dying infants , and i come immediately to the next step of descent . those therefore that passe out of these bodyes , before the terrestrial congruity be spoyl'd weakened , or orderly unmound ; according to the tenour of this hypothesis , must return into the state of inactivity . for the plastick in them is too highly awakened , to inactuate only an aerial body ; and , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . this is a conjecture that philosophy dictates , which i vouch not for a truth , but only follow the clue of this hypothesis . nor can there any danger be hence conceiv'd that those whose congr●ityes orderly expire , should fall back again into a state of silence and intertnesse ; since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportion'd to a more te●uious and passive vehicle , which it cannot fail to meet with in its next condition . for 't is only the terrestrial body is so long a preparing . but to the next step of descent , or after state. to give an account of the after state of the more degenerate and yet descending souls , some fancy a very odd hypothesis , imagining that they passe hence into some other more course and inferior planet , in which , they are provided with bodyes suitable to their so depraved natures ; but i shall be thought extravagant for the mention of such a supposition ; wherefore i come to what is lesse ●bnoxious . when our souls go out of these bodies therefore , they are not presently discharg'd of all the matter that belong'd to this condition , but carry away their inward and aerial state to be partakers with them of their after fortunes , onely leaving the unlesse earth behind them . for they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . nor need we to wonder how it can 〈◊〉 have an aerial aptitude , when as that congr●ity expired before we defended hither ; if we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excesse of invigoration of the plastick , which was then grown so strong , that an aerial body was not enough for it to display its force upon . but now the case is alter'd , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . but considering the stupor , dulness & inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuffitated into so lively and vigorous a condition , as is the aerial , especially , since all the faculties of sence and action , are observed gradually to fail & abate as we draw nearer to our exit from this stage ; which seems to threaten , that we shall next descend into a state of less s●upor and inertnesse . but this is a groundless jealousie ; for the weaknesse and lethargick inactivity of old age , ariseth from a defect of those spirits , that are the instruments of all our operations , which by long exercise are at last spent and seattred . so that the remains can scarce any longer stand under their unweildy barthem ; much lesse , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . however notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the soul can with great care , when it is discharg'd of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . as a man that is overladen , may be ready to faint and sink , till he be releived of his burthen ; and then , he can run away with a cheerful vivacity . so that this decrepid condition of our decayed natures cannot justly prejudice our belief , that we shall be crected again , into a state of life and action in aerial bodies , after this congruity is expired . but if all alike live in bodies of air in the next condition , where is then the difference between the ●nst and the wicked , in state , place and body ? for the just we have said already , that some of them are re-instated in their pristi●e happiness and felicite ; and others are in a middle state , within the confines of the air , perfecting the inchoations of a better life , which commenc'd in this : as for the state and place of those that have lived in a continual course of sensuality and forgetfulness of god ; i come now to declare what we may fancie of it , by the help of natural light , and the conduct of philosophy . and in order to this discovery i must premise some what concerning the earth , this globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 〈◊〉 somwhat like a suckt egg , in great part , an hollow sphear , so that what we tread upon is but as it were , an arch or bridge , to divide between the upper and the lower regions : not that this inward ●llowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some ●uid bodies or other , and it may be a kind of aire , fire and water : now thi● hypothesis will help us easily to imagine how the earth may move notwithstanding the pretended indisposition of its bulk , and on that account i beleeve it will be somewhat the more acceptable with the free and ingenious . those that understand the cartesian philosophy , will readily admit the hypothesis , at least as much of it as i shall have need of : but for others , i have little hopes of perswading them to any thing , and therefore il'● spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : and it may be most will grant as much as is requisite for my purpose , which is , that there are huge vast cavities within the body of the earth ; and it were as needless , as presumptious , for me to go about to determine more . only i shall mention a probability , that this gross crust which we call earth , is not of so vast a profound● as is supposed , and so come more press to my business . 't is an ordinary observation among them that are imployed in mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : so that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive virtue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the phoenomenon . for according to this hypothesis the gravity of those bodies is lesse , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently virtue would not be at all considerable , nor in the least sensible : now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though i know it also is obnoxious to exceptions , which i cannot now stand to to meddle with ; all that i would have is , that 't is a probability , and the mention of the fountains of the great deep in the sacred history , as also the flaming vulcanoes and smoking mountains that all relations speak of , are others . now i intend not that after a certain distance all is fluid matter to the ce●ter . for the cartefian hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour atmosphear : therefore i suppose only that under this thick outside , there is next a vast and large region of fluid matter , which for the most part very likely is a gross and fa●lid kind of air , as also considerable proportions of fire & water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable philosophy of des cartes supposeth , the lowest and central regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the french philosophy , and see there the reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . now then being thus provided , i return again to prosecute my main intendment ; wherefore 't is very probable , that the wicked and degenerate part of mankindare after death committed to those squallid subterraneous habitations ; in which dark prisons , they do severe penance for their past impletyes , and have their sences , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darknesse , stench , and horror . thus doth the divine justice triumph in punishing those vi●e apostatet suitably to their delinquencyes . now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , that they are driven into those dungeons by the invisible ministers of justice , that manage the affairs of the world by axiom 3. for those pure spirits doubtless have a deep sence of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to resicle among the good , lest they should infect and poyson the better world , by their examples . wherefore i say , they are disposed of into those black under-abysses ; where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . not that they are all in the same place and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , others to the dungeon : and some to the most intollerable hell , the abysse of fire . thus doth a just nemesis visit all the quarters of the universe . now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchfull spirits that were instrumental in committing them , have a strict and careful eye upon them to keep them within the confines of their goal , that they roave not out into the regions of light and liberty , yea 't is probable that the bodies they have contracted in those squallid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . or , they having now a congruity only to such fatid vehicles , may be no more able to abide the clear and lightsome ayr , then the bat or owl are able to bear the suns noon-day beams ; or , the fish to live in these thinner regions . this may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . besides all this , some there are who suppose that there is a kind of polity among themselves , which may , under severe penalties , prohibit all unlicensed excursions into the upper world ; though i confess this seems not so probable , and we stand in no need of the supposition . for though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful spirits ; who first committed them , will do it effectually . and very oft when they do appear , they signifie that they are under restraint , and come ●ot abroad , but by permission ; as by several credible stories i could make good : but for brevity i omit them . now though i intend not this hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet i cannot forbear to note the strange coincidence that there is between scripture-expressions in this matter , some main stroaks of the orthodox doctrine , and this philosophical conjecture of the state and place of the wicked . 't is represented in the divine oracles as a deep pit , a prison , a place of darkness , fire , and bri●stone ; and the going thither , is named a descent . all which most appositely agree with the representation we have made ; and the usual periphrasis of hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphurious stench and vapours ; and , as we have conjectur'd , the lowest cavity , is nothing else but a valut of fire . for the other expressions mention'd , every one can make the application . so that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . and we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a refuge . moreover hell is believ'd among the orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and babitation of the blessed . all which , and more that i could reckon up , cannot more clearly made out and explained , then they are in this hypothesis . thus then we see the irreclameably wicked lodg'd in a place and condition very ●retched and calamilous . if any of them should be taught by their miseryes to renounce and forsake their impietyes ; or should have any dispositions to virtue and divine love reinkindled in them ; meer philosophy would conclude , that in time they might then be deliver'd from their lad durance ; but we know what theology hath determined . and indeed those bruitish apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their maker as they can be , are still verging downwards ; and possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the internal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . wherefore the earth and all the infernal regions being thus monstrously depraved ; 't is time for the divine justice to shew some remarkable and more then ordinary severity upon those remorseless rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . when therefore those have compleated the number of their iniquities , and these are fit for the mercy of so great a deliverance ; then shall the great decree for judgement be executed ; which though it cannot be expected that meer philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of divinity , nor yet baulking what the ancient eastern cabbala , assisted by later discoveries into nature , will dictate ; but sincerely following the hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred canons . so that where we shall discern the wisdom of the world to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation . the constagration of the earth . therefore at length , when the time preappointed by the divine wisdom for this execution , is come ; the internal , central fire shall have got such strength and irresistible vigour that it shall easily melt & dissolve that fence that hath all this while inclosed it ; and all those other smaller fires , which are lodg'd in several parts of the lower regions joyning themselves with this mighty flame , shall prey upon what ever is combustible and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confi●ed ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intollerable and severe torment that can be imagned , these sierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fierie over-spreading vengenance . and now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing combustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : so that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things ? wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring element , and suffer in that fire that was reserved for the perdition of ungodly men . but shal the righteous perish with the wicked ? and shall not the judge of all the earth do right ? wil not the sincere & vertuous both in the earth and air be secured from this sad fate ? and how can their deliverance be effected ? doubtless providence that in all things else hath been righteous and equall will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . but all natural causes failing here , since their bodies are not pure enough to wast them up the quiet regions of the un-infested ather ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : but that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . but for the particular way and method how this this great iransaction will be accomplisht , philosophy cannot determine it . happy therefore are we , who have the discoveryes of a more certain light , which doth not only secure us of the thing , but acquaints us with the way and means , that the divine wisdome hath resolv'd on , for the delivery of the righteous . so that hereby we are assured that our ever blessed redeemer shall appear in the clouds before this fiery fate shall have quite taken hold of the earth , and its condemned inhabitants . the glory of his appearance with his caelestial legions , shall raise such strong love , joy , and triumph in his now passionately enamourd expectants , as shall again enkindle that high and potent principle , the spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid aether , so that our bodyes being thus turned into the purest flame , we shall ascend in those fiery chariots with our glorious redeemer , and his illustirous and blessed attendants to the caelestial habitations . this is the resurrection of the just , and the recovery of our antient blessedness . thus have some represented this great transaction ; but i dare warrant nothing in this matter beyond the declarations of the sacred scripturs , therefore to proceed in our philosophicall conjectures , however the good shall be delivered ; be sure the wicked shall be made a prey to the scorching element which now rageth every where , and suffer the judgement threatened . but yet the most degenerate part of mankind ( if we consult meere reason and the antient eastern cabbals ) who are detained prisoners in the now inflamed almospheare , shall not for ever be abandon'd to misery and ruin . for they are still pretended to be under the eye and tender care of that almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : but hath set bounds to their destruction , and in infinite wisdome hath so ordered the matter that none of his creatures shall be lost eternally , or indure such an endlesse misery , then which not being it self were more eligible . wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy rhat insensible pleasure and congruity that unites soul and body , that the thus-miserably cruciated spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vitall union , according to the tenor of this hypothesis , it must become senselesse and unactive by axiom 4. and so be buried in a state of silence and inertness . at length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the cartesian philosophy supposeth to constitute the centre of this globe , shall perfectly have recovered its pristine nature , and so following the laws of its proper motion , shall fly away out of this vortex , and become a wandring comet , till it settle in some other . but if the next conflagration reach not so low as the inmost regions of the earth , so that the central fire remains unconcern'd , and unimploy'd in this combustion ; this globe will then retain its wonted place among the planets . and that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those regions that are nearer to the surface , to set the earth into a lightsom flame , and to do all that execution that we have spoken of . some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; but that it may take beginning from a lesse distance , and spendit self upwards . and to this purpose they represent the sequel of their hypothesis . the generall restitution . those thick and clammy vapours which erstwhile ascended in such vast measures , and had fil'd the vault of heaven with smoak and darknesse , must at length obey the laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . for those warm and benign beams , that now again begin to visit the desolate earth , will excite those seminal principles into action , which the divine wisdome and goodnesse hath mingled with all things . wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; making the whole earth a garden of delight and pleasure ; and erecting all the phaenomena proper to this element . by this time the ayre will be grown vitall again and far more pure and pleasant , then before the fiery purgation . wherefore they conceive , that the disbodyed soules shall return from their unactive and silent recesse , and be joined again to bodyes of purified and duly prepared ayre . for their radaical aptitude to matter still remained , though theyfell asleep for want of bodies of fit temper to unite with . this is the summ of the hypothesis as it is represented by the profoundly learned dr. h. more , with a copious and pompous eloquence . now supposing such a recess of any souls into a state of in activity , such a restitution of them to life and action is very reasonable ; since it is much better for them to live and operate again , then to be uselesse in the universe , and as it were nothing for ever . and we have seen above , that the divine goodnesse doth always what is best , and his wisdom is not so shallow as to make his creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . thus then will those lately tormented souls , having smarted for their past iniquities , be recovered both from their state of ●rtechednesse and insensibility ; and by the unspeakable benignity of their maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good resolutions that they took while under thelash of the fiery tortures ; which thos that do , when their good inclinations are perfected , and the divine life again enkindled , they shall in due time reascend the thrones they so unhappily fell from , & be circled about with unexpressible felicity . butthose that for all this , follow the sameways of sensuality and rebellion against their merciful deliverer , they shal besure tobe met with by the same methods of punishment ; and at length be as miserable as ever . thus we see the ayr will be re-peopled after the conflagration : but how the earth will so soon be restored to inhabitants , is a matter of some difficulty to determine since it useth to be furnisht from the aerial regions , which now will have none left that are fit to plant it . for the good were deliver'd thence before the conflagration : and those that are newly come from underthe fiery lash and latter state of silence , are in a hopeful way of recovery ; at least , their aerial congruity cannot be so soon expired , as to fit them for an early return to their terrestriall prisons . wherfore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodyes to unite with , there being more that dye to the aery state , then are born into this terrestrial . in this condition were myriads , when the general feaver seiz'd this great distemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the earth's happy restauration , as if no such thing had hapned . wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functsons proper to this condition . nor will they alone be inhabitants of the earth . for all the variety of other animals , shall live and act upon this stage with them ; all sorts of souls infinuating themselves into those bodys , which are fit for their respective natures . thus then supposing habitable congruous bodyes , there is no doubt , but there will be humane souls to actuate and informe them ; but all the difficulty is to conceive how the matter shall be prepared . for who shall be the common seedsman of succeding humanity , when all mankind is swept away by the fiery deluge ? and to take sanctuary in a miracle is unphilosophical and desperate . i thinke therefore , it is not improbable ( i mean according to the duct of this hypothesis ) but that in this renewed youth , of the so lately calcined and purified earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit age , that may be proper vehicles of life into which souls may deseend without further preparation : and so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . for doubtlesse there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences ; and scatter'd into the ayre ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportions of tenuous vapours ; which at length descending in a chrystalline liquor , and mingling with the finest parts of the newly modified earth , will doubtless compose as genital a matter as any can be prepared in the bodys of animals . and the calm and wholesome ayre which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionlesse be very propitious to those tender inchoations of life ; and by the help of the sun 's favourable and gentle beams , supply them with all necessary materials . nor need we puzzle our selves to phancy , how those terrae filii , those young sons of the earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender infancy ; since doubtlesse , if the supposition be admitted , those immediate births of unassisted nature will not be so tender and helplesse as we , into whose very constitutions delicacy and effeminatenesse is now twisted . for those masculine productions which were always exposed to the open ayr , and not cloyster'd up as we , will feel no more incommodity from it , then the young fry of fishes do from the coldnesse of the water they are spawn'd in . and even now much of our tendernesse and delicacy is not natural but contracted . for poor children will indure that hardshp that would quickly dispatch those that have had a more careful and officious nurture . and without question we should do many things for self-preservati on and provision , which now we yield no signes of ; had not custome prevented the endeavours of nature , and made it expect assistance ; for the indian infants will swim currently , when assoon as they are born , they are thrown into the water . and nature put to her shifts , will do many things more then we can suspect her able for the performance of : which consider'd , 't is not hard to apprehend , but that those infant aborigines , are of a very different temper and condition from the weak products of now decayed nature : having questionlesse , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sence to that which carrys all creatures to their proper food , pursue and take hold of that nutriment which the free and willing earth now offerd to their mouths ; till being advantaged by age and growth , they can move about to make their choice . but all this is but the frolick exercise of my pen chusing a paradox ; and 't is time to give over the pursuit . to make an end then , we see that after the conflagration the earth will be inhabited again , and all things proceed much what in like manner as before . but whether the catastrophe of this shall bee like the former or no , i think is not to be determined . for as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the extinction of the sun. but i am come to the end of the line , and shall not go beyond this present stage of providence , or wander into an abysse of uncertainties , where there is neither sun nor star to guide my notions . now of all that hath been represented of this hypothesis , there is nothing that seems more extravagant and romantick then those notions that come under the two last generals ; and yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the sacred oracles . for clear it is from the divine volumne , that the wicked and the devils themselves are reserved to a further and more severe judgement then yet afflicteth them ; it is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : and that the earth shall be burnt , is as explicitly affirmed , as any thing can be spoken . now if we put all these together , they look like a probability , that the conflagration of the earth shall consummate the hell of the wicked . and those other expressions of death , destruction , perdition of the ungodly , and the like , seem to show a favourable regard to the state of silence and inactivity . nor is there less appearing countenance given to the hypothesis of restitution , in those passages which predict new heavens and a new earth , and seem to intimate onely a change of the present . and yet i would have no body be so credulous as to be taken with litle appearances , nor do i mention these with an intent that they should with full consent be delivered to intend the asserting any such doctrines ; but that there is shew enough both in reason and scripture for these opinions to give an occasion for an hypothesis , and therefore that they are not meer arbitrary and idle imaginations . now whatever becomes of this perticular draught of the souls severall conditions of life and action , the main opinion of praeexistence is not at all concerned . this scheame is onely to shew that natural and imperfect reason can frame an intelligible idea of it ; and therefore questionlesse the divine wisdome could forme and order it , either so , or with infinitely more accuracy and exactness . how it was with us therefore of old , i know not ; but yet that we may have been , and acted before we descended hither , i think is very probable . and i see no reason but why praeexistence may be admitted without altering any thing considerable of the ordinary systeme of theology . but i shut up with that modest conclusion of the great des cartes . that although these matters seem hardly otherwise intelligible then as ihave here explained them : yet neverthelesse remembring i am not infallible , i assert nothing ; but submit all i have written to the authority of the church of england , and to the matured judgements of graver and wiser men ; earnest● desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and victorious reason . des cartes princ. prilos . lib. 4. ss . cvii . finis . the visions of the soul, before it comes into the body in several dialogues / written by a member of the anthenian society. dunton, john, 1659-1733. 1692 approx. 251 kb of xml-encoded text transcribed from 94 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a36909 wing d2634 estc r18582 12396162 ocm 12396162 61174 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. a36909) transcribed from: (early english books online ; image set 61174) images scanned from microfilm: (early english books, 1641-1700 ; 937:34) the visions of the soul, before it comes into the body in several dialogues / written by a member of the anthenian society. dunton, john, 1659-1733. [8], 151 p. printed for john dunton ..., london : 1692. reproduction of original in huntington library. pages 40-65 from bodleian library copy spliced at end. attributed to john dunton. cf. nicholl, a., a history of english drama, 1600-1900, 1961. v. 1, p. 48. 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 pre-existence. soul. 2003-03 tcp assigned for keying and markup 2003-04 aptara 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 the visions of the soul , before it comes into the body . in several dialogues . written by a member of the athenian society . there 's an innumerable company of pre-existent souls ; those that transgress , are sent down into bodies , so as being purify'd by such discipline , they may return again to their own places . pythagoras . london , printed for iohn dunton , at the raven in the poultrey , 1692. the preface to the reader . the occasion of this following treatise , was the extravagant doctrine of pre-existence ; which of laie hath been so warmly manag'd , that it wants but a l●ttle more to be made a 13th . article in the creed of some persons . i have pursu'd the humour , but yet as comoedians do , when they dress up an ape , to make it appear more ridiculous : the ingenious will discern it at first sight . to such as enquire the real design of this publication , i answer , the graver conferences carry their meaning in their frontispiece ; and the more jocose are not without their most solid morals ; which perhaps may be more taking to some readers , than if they had appear'd in a common dress . in the whole discourse i have advanc'd many things wholly new and unblown upon , more especially in the 14 th . dialogue , where the nature , conceptions , and actions of unbody'd spirits are distinctly treated of . if i am ask'd for my authorities , i answer , what appears reasonable , wants no other recommendation than being so ; and as to what appears over strange , let the reader consider , that philosophy had never been improv'd had it not been for new opinions ; which afterwards were rectify'd by abler pens , and so the first notions were lost and nameless , under new superstructures ; but such a fate is too agreeable for my iudgment to repine at , or my vanity to hope for . perhaps i have more reason to beg pardon of my brethren , the members of the athenian society , than of the world , in that i have only ●●●tion'd the subject to them , without taking the●● advice in the composure ; but my impatient book-seller , alledging the nearness of the term , occasion'd the hurrying it into the press ; some of our members being just now gone out of town , & some retir'd at present to their estates in the countrey . however , to make amends for any thing of errors which have happen'd by haste , and want of review , ( which are many ) i think fit to promise the world two more pieces , which shall have the inspection of the whole society . — as this only pretends to uisions of the soul , before it comes into the body ; so the other two will treat of the sentiments of the soul when in the body , viz. in infancy , dreams , trances , dotage . &c. and the manner of its existence in a separate state , till it is joyn'd again to the body . the first treatise is matter of ridicule , and a dream ; ( see the last dialogue . ) the two following will bear more grave discourses , being certain truths ; and perhaps the deepest mysteries that revelation or natural philosophy can treat of ; and we hope they may be so manag'd as not to be a little welcome to the world , both as to removing many false notions , and advancing something new . one thing more i have to offer , that whereever the reader meets with such terms as time , place , or matter attributed 〈◊〉 spirits , he take 'em not according to the common acceptation , but as something that bears such proportion to spirits , as time , place and matter do to bodies . i have done , and doubt not but to meet with both applauses and hissing , and in both parties , from such as think themselves sufficient iudges : but i beg their pardon , if i 'm con●ern'd at neither ; being resolv'd to continue as secret and invisible as the b●i●gs of pre existent spirits . the contents of the several dialogues . a prefatory dialogue between the secretary of fate and the author's soul. 1. between the spirits of a poet and a drunkard . 2. between the spirits of a jacobite and a williamite , about the royal congress . 3. between the spirits of a bastard and a necromancer . 4. between the militia of rational souls . 5. between the two orders , rational and vegitable . 6. between mercury , a pre-existent spirit , a dead man , charon , and hobbs . 7. between two spirits upon the ramble , and the spirit of an usurer that had strangl'd himself , and walk'd in a church-yard , about his own tomb. 8. between two spirits , the order of vegitable souls , and cupid . 9. between an astrologer and a mountebank . 10. between two spirits , about the retrogradation of the dragon's-head and tail. 11. between a spirit and his friend , lately imbody'd in an infant . 12. between the whole order of rational souls , and two intelligencers from the other world. 13. between the spirits of an emperor and a beggar . 14. between two spirits that made a contract to keep a correspondence , whoever came to be embodied first . 15. betwixt two spirits , about the musick of the spheres . 16. between the spirits of a poor doctor and his friend , and a modern philosopher , alias sharper , 17. between two spirits on the ramble , and a flight of witches , with their guides 18. between two spirits that are to be mayor and mayoress of a certain corporation : when they come into their bodies . 19. between the parcae , ( viz. clotho , lachesis , and atropos , ) and a book-seller . 20. between a transmigrated soul , and an unbodied spirit . 21. between the whole consistory of spirits , examining a heretick soul , about some new doctrines held forth in opposition to the common receiv'd opinions of the aetherial fraternity . 22. between the whole consistory of spirits , being a discovery of vulgar errors , receiv'd by that suppos'd heretick spirit yet a prisoner . 23. between the spirit of one that is to be a member of the athfnian society , a correspondent , and of some that are to be querists . 24. between the spirits of a general , a midwife , and an executioner . 25. between the spirits of two projectors . 26. between two travelling spirits . 27. between the spirit that is to be last embodied , and the spirit that is to be first re-united to its body at the day of judgment . 28. betwixt two spirits , one that pretends to dedeny pre-existence , and the other , to prove it . proposals for printing a book , entituled , the young students library ; containing extracts and abridgments of all the most valuable books printed either in england , or in the foreign iournals , from the year 65 , to this present time. — to which will be added an introduction to the use of books , in a new essay upon all sorts of learning : written by the athenian society . the proposals are as follows . i. that this volume will contain ( as is supposed ) about one hundred and twenty sheets , printed in a very fair letter , and of the same size with our several mercuries and supplements , that it may bind up with them , or be sold single to those who desire it . ii. the subscribers to give 10 s. for each book in quires , whereof 5 s. to be paid at the time of subscription , and 5 s. at the delivery of the book ; which , considering the excessive dearness of paper , and charge of procuring the foreign iournals , is not dear . iii. to encourage all persons that shall concontribute to the procuring of subscriptions , he or they that shall procure subscriptions for 6 books , shall not only have a 7 th . gratis , ( which will reduce it to about 8 s. 7 d. per book , ) but shall also have given 'em in the new essay upon learning , and an emblem of the whole athenian society , drawn in a folio p●ate . iv. that for a farther encouragement to all subscribers ( and to render our undertaking the more compleat , ) there shall also be a large alphabetical table given in to all those that subscribe ; which shall comprehend the contents of this volume , and of all the athenian mercuries and supplements printed in the year 1691. v. all who intend to assist in the advancement of this useful work , are desired to send in their subscriptions and money with all speed unto the person hereunder named , where receipts will be given them : and if they arise to any competent number , the book shall be finish'd by next lady-day , ( that so it may be added as an appendix to the athenian mercury for the year 91 , and be bound up with it , we designing an appendix at the end of every year , that shall comprehend all books wanting in our several supplements , ) or otherwise , the design must be let fall by the undertaker . vi. if any obstruction for want of sufficient subscriptions , or otherwise , should happen to hinder the printing of this work , the money so received , shall be paid back upon giving up the receipts . the undertaker is iohn dunton , at the raven in the poultrey , where proposals are to be had , and of most book-sellers in london , and in the countrey . a prefatory dialogue between the secretary of fate and the author's soul. author's soul. pray look over the minutes of the parcae , and amongst those eternal volumes , see , when i am fated to commence temporality . secret. fate , in iune , anno dominl , 1664. according to humane computation , in that part of the globe which you are designed for . a. s. well , and what fortune , what post hath the lottery of fate assigned me ? what entertainment am i to expect in a new , material mansion ? s. f. your curiosity seems to argue a desire of fixing there ; but you 'll be of another mind when i tell you , that incorporation is a penalty inflicted upon souls for their extravagances in this world : that the body is a prison , a clog , the most officious enemy you can meet with in betraying you to false perceptions , and irregular conclusions . in short , you 'll find no agreeable object , but at such times as you withdraw , and converse with beings as simply immaterial as yourself . now you are an unconfin'd agent , a stranger to those grosser terms of body , place and time : as yet you know nothing of magnitude , quantity , or motion , and those innumerable errours that result from them , by false notions of their nature . and when you come into the other world , you 'll be as great a stranger to the nature of angels , spirits , and immaterial beings , as now you are of those material ones . a. s. what surprizing relations are these ! shall i ever forget this inorganical way of converse ? these immediate conceptions , without the assistance of sense ? this simple particularity of perception , without composition or division ? in short , this nature that i carry about me ? if so ( dear minister of fate ) lay down some rules for me to take along with me , which , after i am imbodied , may restore this knowledge to me , and the unhappy tribe of humanity : 't will be a great office of charity , if possible to be accomplished . — s. f. 't is utterly impossible . a. s. — why so ? s. f. because that a finite power and an infinite subject are incompatible . a. s. how far then is it possible for humanity to conceive ? s. f. when the infinite eternal mind was pleas'd to create matter , time and place , he extended the 〈◊〉 empyreum to confine 'em in . whatever is beyond this vast convex , this spacious 〈◊〉 , is what has been from eternity : shou'd i say really what that is , mankind cou'd not understand it , because of an incongruity ( as urged before ) betwixt the power and subject : i might as well enjoyn 'em to smell with their eyes , or tune an instrument by their taste . but however , to speak as near as i can to their capacities , — quantity and place , beyond the coelum empyreum , are swallowed up , as time is , in eternity . before this coelum empyreum and its material inclosures were created , all was , as now is , beyond it ; and when the last fire ( a part of that material fabrick ) shall burn up all the rest of matter , and by the fiat of its awful creator consume it self , there shall be no more matter , time , or place , but all return to the first eternal constitution : not so much as bodies immortalliz'd shall be matter , according to the definition now made of it ; but a new inexpressible something , which cannot be translated out of the language of spirits , into that of men : matter is not so perfect as immateriality , time as eternity , place as incircumscriptability . — and whatever humane philosophers wou'd be at , i can exp●rimentally assure 'em , that they come as near an adequate conception of these things — when they think not at all of them , as they do in their most elevated contemplations . however , not to leave 'em altogether in the dark , a collection of what you now do in this pre-existent state will ( if deliver'd according to their capacities ) not make 'em less ignorant , especially when they are put in mind of the method of their own living before they came into their bodies . a. s. perhaps they will not believe they ever acted such things , but look upon all as a dream or fiction . — what think you of pythagoras his collections before he went into his body ? a copy of such an original must be authentick upon your subscription , and consequently useful to mankind . s. f. i must attend the destinies , who are now sitting in council ; but when i return , i 'll bring you the original out of the registry , which you may translate as near as the language of spirits can be adapted to the language of men. dialogue i. between the spirits of a poet , and a drunkard . d. well met , brother : which way is your flight design'd ? p. i have just left the bosom of causes , to take a prospect of the lower world , to see if there be any preparation for my reception there : and yet i 'm much troubl'd at the apprehension of being clogg'd with that uneasie , restless lump of humanity , and the attending consequences make me very impatient . d. why so ? what conjectures have ye ? p. 't is the want of reasonable conjectures ; for by all the observations i can make of my temper , i cannot resolve my self whether i 'm a male , or a female spirit . but why do i thus busie my self about sexes ? certainly 't is ominous , and argues my imbodying near at hand : but if after six thousand years expectation i shou'd be ty'd to a poet , i shall reckon it a fore-stalling my damnation , and had e'en as good commence devil , without any more adoe , and take up with one hell. — see you not that wretch in yonder grove , with his hat over his eyes , scratching his head , tearing his nails , and sending his poor hackney-soul about , like a spaniel dog , to fetch and carry similitudes , rhimes , composition , &c. i remember , about thirty years since , when he was our companion , he wou'd sometimes break off in the midst of a discourse , without bidding god b'w'ye , and away to the brooks , groves and fountains ; which made me suspect the nearness of a poetick preferment . — but , hark ! — the humour of our late companion in his new lodging ! when formless and inanimate i lay , sleeping in chaos with my fellow-clay , or e'er those te●ming particles had met , to make this wretched composition so compleat , without my knowledge or concurrence , thou bidst me awake and live . — well , and what then ? — why the sense is out before the rhime : now 't wou'd be charitable to assume an airy organ , and help him out , viz. — i know not how . poor wretch ! he knows not what to do , unless he un●oes all , and begins again , which he 'd as lieve be hang'd as attempt , having taken so much pains about it already . oh , for sysiphus's restless stone , or belides's leaking tun ! they are minute and pettite tasks to his . not ixion's wheel has half the torture of an over-hasty period . — but this is not all : when he has undergone the bitter throws and pains of rhimeship , then the darling off-spring of his brain turns prostitute to the abuses of all the world : the praises of wise men are so few , that their voice is lost in so large a theatre ; and the numerous applauses of fools are too loud a scandal . — and after all this , is 't not pity the poor rogue shou'd take such pains to be damned ? for there 's not one poet in five thousand that escapes . it had gone hard with ouldham himself , if it had not been for the penance of his own satyrs . say , fellow-immateriality : what shall i do ? i can never look down upon a couple of lovers , but i 'm afraid their toying will end in making an heliconian prison for me ; especially if the innamorato is for balls , masquerading , and love-sonnets . d. alas , brother ! i 'm all resentment and pity . little do mortals think what plague we are at , about the lodging and entertainment we expect at their hands : — but for my part , your apprehensions of incorporation are all charms , and sweetness , to the dismal reception i look for . p. — vvhy , what 's the matter with you ? d. — i can never loave our happier regions , to visit the lower elements , but , before i am aware , i find my self amongst sea fowl , hovering over rivers , ponds and marshes , admiring the scaly sholes , and envying the pastime of those ever thirsty revellers . now , vvhat can this mean , but that i 'm ordain'd to actuate a drunkard ? and if so , hell is a toy to such a confinement : this moment wou'd i plunge into the boundless depths , to be secur'd from such a companion . but why that rash thought ? is not hell also crowded with ' em ? and are not its horrours doubled by their confession ? yet , if hell cou'd be hell without 'em , 't wou'd be a happy place , and nothing in 't of the beast , antick or nonsense , but a rational complaint of despair . vvonder not , dear brother , at my deeper reflections , till you 've consider'd yonder figure at the old d — l tavern . vvhat think you of their motions , converse and passions ? suppose all their discourse were taken in short-hand , and the weakest person amongst 'em shou'd have a view of the whole when he 's in a mood of thinking : vvould not he blush at such follies , at such an unaccountable expence of time ; especially if he thought an hour so spent was of equal length with any other hour in the line of life , and must be equally accounted for ? alas ! vvho wou'd suppose that souls , cloyster'd up in these sensualizd , unthinking statues , were ever our companions ! come , let 's retire towards our peaceful regions , and not be vvitnesses of what a mid-night scene produces . a poet's structure ! afraid of a poetick mansion ! 't is a paradise , to what i dread . nor is there any spirit in all our order , that can be afraid of such a body , but i must meet with it in this epitome of all plagues . a drunkard can be poet , beggar , cully , buffoon , or any thing : so that i am like to meet with the most abject slavery in nature . dialogue ii. between the spirits of a jacobite and a williamite , about the royal congress . w. up , ye lazy dog : are not ye asham'd to kennel and snore in that star , till it smells again of drowsiness ? i. vvho 's there ? — now , are not you a spiteful spirit , to disturb my rest , when you have taken yours ? — you are just crept out of some fix'd , idle luminary , where you have had no jolting , nor disturbance , and come to perplex me , who am already topsie-turvy with the swift motion of my erratick mansion , which moves at least a hundred miles a minute . — if i am out in my computation , 't is because i 'm scarce awake . w. arise , prating , and let 's away to the assignation . i. — vvhat assignation ? vvhat d' ye dream of ? have ye call'd in at aquarius , for a dram o' the pitcher ? w. no , no : a royal congress of all the princes in christendom are met together , and thousand thousands of naked souls are crowding for commissions , to inspire the succeeding generation of that illustrious convention . i. vvell , i do'nt care , i wait for new revolutions ; but if i did not , i wou'd not budge one foot , for i 'm sure we can't all speed ; and 't wou'd vex me to the heart to put in for a prince's off-spring , and afterwards ride the wooden horse in st. james ' park , or turn cobler . w. vvell , i 'm loth to spoil the old tenet in the other vvorld , that all souls are equal , and are only diversify'd by the dispositions of their organs ; or i 'd proclaim thee a mean ; little soul , scarce fit to animate plants and minerals . i. — pray , be gone about your business : i tell you once more , i 'm for a broad sword and a centry-box at the end of the canoll : and for your proclamations , 't is not good i catch ye transgressing upon the grass , left i take the forfeiture , and give you a strapado or two into the bargain . w. i believe you are a iacobite-soul , or you wou'd not absent from the congress . i. — perhaps i am , — and it may be i shall have a greater commission than i tell you of : but this i can assure you , there are many iacobites that will come in for commissions , with private lewid'ores in their fobs , in spight of all the care and diligence that can be us'd to the contrary . w. — 't is possible : but what 's the issue of it ? — you see iove has taken a particular care of the british monarch's person and concerns , — and every sessions the triangular supporter preaches a late r●epentance to his enemies . i. — i don't value that ; that can only discompose the body which i shall be ty'd to , and so i shall be the sooner at liberty again for more rambles . w. — you 're mistaken ; you 'll find other obligations upon your self when you come to be incorporate , than you now dream of . but turn and take th' other nap , — whilst i attend , and know how to be happy , either in my own , or in my companion 's good success . dialogue iii. between the spirits of a bastard and a necromancer . b — preach patience to me ! — o hell and fury ! that i who was the great comrade of alexander , iulius caesar , aristotle and cato utican's souls , shou'd now at length be cloyster'd up in an oyster-wench's bastard ! i saw the saracen's-head porter and her at work , but i little thought the teeming embrio was design'd for me . alas , from how great hopes am i fallen ! the present lewis and his allye attended me like lacquies , and if i had not been upon the ramble at their first want of motion , i had certainly had the refusal of those commissions ; but now i must away , and into such a body too , as humble irus ( were he now alive ) wou'd scorn the base alliance , now must i drudge about with dandry-comb● , and small coal-betty , or else move a thoughtless lump , from door to door , and often meet , instead of bread , the threatning charity of bridewell . add yet to this , kib'd heels , a snotty nose , and part of egypt's plagues . — ah constantine , when only thou and i were candidates for the roman sceptre , i little thought of such an homely cottage . — o rage , vvretchedness ! n. — vvho 's this that talks of rage and vvretchedness , without comparing his with my hard fate ? a base born embrio to enliven ? 't is a happy residence to mine ! if fate wou'd but give me my choice , i 'd hug the brat ; nay , i 'd give my hopes of future happiness to boot , and think 't an easie , cheap damnation to what i must of force endure . b. — how ! — now my impatience cools , and grows milder , to think that the destinies have not left me the only stigmatiz'd infortune . but how , in what great instance am i thus out-done ? n. a young ignatian just form'd , when several of us pricking in the lottery of fate , he fell to my share ; whereupon i read in those brazen volumes and found that he will be a necromancer : alas , how shall i be treated from those officio●s imps of darkness , ( the assisters of that black art , ) which i have so often chased out of these purer regions , when they have been upon their hasty errands ? — or what can i expect from our own society , when i my self shall hereafter come upon the same account , mounted upon a drudging fallen angel , being ty'd to too great a lump of clay to soar aloft , as now i 'm us'd to do , now i 'm a pure agent , unconstrain'd and free , oblig'd to truckle to no humane laws ? but , alas ! my freedom is about to sink , incorporation beckens me , ( a law severer than all the ten to mankind . — the first choice i now expect , is to commence iunior devil , and wear th' impostor's badge . i sell my self , to buy preferment in that holy tribe . but , o the foppish rules that i must use , to cheat my self and others ! such words repeat , and such characters draw ; such antick postures use , and such familiars entertain : and then the consequence of all this is only to please this sense , or gratifie that malice ; when all 's a most egregious cheat and fiction , only the ensurance of damnation is real . i remember dr. faustus's spirit said as much to me , and boasted how he 'd fool the devil : but when he came to be inclos'd in flesh , he streight unactive grew , dull , and incapable to think , project , or judge of what he undertook ; and when he dar'd to play about the fiery ditch , he fell , and sunk for ever . b. — alas , hard fate ! — well , since we must away , where is this iesuit to live ? — say , — that when our bodies are asleep , we may meet , converse , and pity one another's hardships . n. — within ten miles of london . — he that can play at legerdemain with hell , can easily bilk an act of parliament . b. — true : — i shall find you out . dialogue iv. between the militia of rational souls . capt. well , gentlemen , the quarrel increases betwixt the souls of our order , and those of the vegitable ; i can't yet tell what will be the event , but i think it wisdom to discipline our selves in the art of war , which we have almost lost , 't is so long since the skirmish of michael and his angels , with the devil and his . i was but lieutenant then , and brought up the file next the lowest rank of angels , but we quickly did the business when we came to engage ; and i doubt not but we shall have the same success against these turbulent vegitable spirits , if they do proceed to muster . lieut. 1. but , pray captain , what remarks did the astrologers and virtuosi of the little , heavy globe , called earth , make on the action ? capt. vvhy , truly , ( as one of our order , that held correspondence with 'em , told us , ) they retir'd to their closets , and were ready to crack their brains ; all the pious went to prayers , and not one amongst that race , but were almost distracted . the roaring of our vehicles they call'd thunder ; our balls they called thunder-bolts ; and our priming with the antiperistasis of snow and spiritous sulphure , that they call'd lightning ; and all this to such a miracle , that 't was put in their chronicles . but another remarkable passage was this ; the elements clear'd up , and men ventur'd out of their houses again , to view the heavens , when we had just routed the rebels , and were in pursuit of 'em , leaping from star to star ; which made the gazing vvorld below us think 't was a shooting of stars . — but to the business in hand : is our whole number here ? lieut. — yes , captain . capt. very well . — silence there . — to the right , to the right , to the right : as ye were . to the left , to the left about : as ye were . lieut. — you make too great a noise , the vvorld below us will be alarm'd again , and expect a charge upon their heads . capt. — vvho 's there , that catechises me ? set him upon charles's wain , with two dozen of thunder-bolts at his heels , and to abide the first charge of our infantry for his sawciness . so , very well : — mind that third file . — keep in order , or you shall ride with your companion . — silence there behind . — exhale new vapours . condense new clouds . shape your clouds into vehicles . prepare your balls and hail-stones . prime with snow . ram down . advance . present . charge . lieut. — oh , dear captain , how am i pelted ! see how the region is scowr'd behind me for three hundred and fifty leagues together : then what must i suffer , that am so near your roaring muzzles . capt. — enough : let him down . — but who is yonder , that makes such haste towards us ? messenger . — o captain , sad news ! your last charge has overthrown three of the planets houses , and ruin'd all their aspects , conjunctions , oppositions , &c. that they will never be habitable again : so that all the astrologick souls are up in conspiracy , and swear a revenge for spoiling their trade . capt. how ? how 's that ? messenger . aries , taurus and gemini are no more , and the astrologers are up in arms. capt. astrologers dare neither plot nor fight , unless they consult the stars . — now , if the planets houses are broke down , the art is buried in the same ruines : so that there 's no danger of any thing but noise , or revolt to the vegitable souls . — well , lieutenant , for the future you 'll learn to be more modest : — see that you take a list of names , and call a rendesvouz for exercise once a week , and remember to fill up the places of such souls as are sent into the other world : you need not trouble your self about your charge , it will last but till 1697. 't is said the milennium begins then . dialogue v. between the two orders , rational and vegitable . prolocut●r , w●ll , gentlemen , since we are all equal by creation , and inequality is only contingent by actuation in different organs , my opinion is this , ( though i 'm willing to submit to the judgment of this honourable consistory ) that a ●o●●tention about superiority may , by a solemn decree , be enacted criminal , and a severe penalty enjoyn'd ; or else , that the two orders of spirits may chuse their several champions for a friendly dispute , and cast lots who shall begin , that we may never hereafter be troubl'd to compose our continu'd aetherial wranglings . both orders , — a friendly dispute , decisive by plurality of voices , is the best method . prol●cutor , — chuse your champions then . is 't done ? both orders , yes ; and the first lot ●alls upon the vegitable . the plea of uegitable souls for a superiority ●ver the rational souls . vegit. — i cannot but think my self extreamly happy , ( most reverend judges ) in that i have this opportunity , on the behalf of our o●der , ( whether design'd for trees , herbs or minerals , ) to make my publick defence against that imperious order of rational souls , who daily subject us to their abuses , and anticipate the tyranny which their brethren , now incorporate in the lower world , usurp over us . but , not to tire your patience with remote circumstances , i shall only apply my self to what 's materially pertinent to the business in hand , not doubting to prove , but that we ought to be equal , at least , if not preferr'd upon all accounts that have ever yet been judg'd sufficient for a distinction of priority in other cases . and first , an apple-tree is an existent in nature , as well as man , and much more observant of her laws ; is never drunk nor gluttonous , invades not the right of its neighbours , never lyes , circumvents or quarrels , never cries nor laughs at appearances of things , never ▪ fools nor cheats it self , not is proud of its own shame : but all this , and greater irregularities than these , are committed by mankind , against the juster laws of nature . now the consequence is plain , that mankind being greater aggressors upon the privileges of nature than we , we must be dearer to nature than they ; and we doubt not but the preference was design'd us , only they got the start by some trick and circumvention , and wou'd now endeavour to perpetuate their usurpations by custom . thus far to our purer innocence , and exacter observance of nature's laws ; which is our first argument for preference . next , to the excellency of our existence after incorporation ; in which , nature shews a particular care of us , by assuming us into her immediate midwifery ; but , as if she were afraid to be accessary to the monstrous procreations of man , leaves him to the caprices and whimseys of his own lust , to beget , or not beget , as he pleases . and when he is begot , what image bears he ? perhaps he 'll tell ye , the image of the god of nature . but we beg his pardon there , and shall take the freedom to tell him , that his vices have effac'd that ; and now , instead of his polluted body , legs , arms , feet , &c. we can shew an innocent trunk , root , branches , fruit , &c. and as to his immortality , we are not yet behind him ; for we can't be annihilated , but are always somewhere , or in some thing . nay , the last fire it self shall beget in us ( as well as in him ) a more glorious change , and not destroy us . but as to our converse , or knowledge in the laws and constitutions of nature , he is far our linferior ; and he might quickly discern it , if he wou'd but use the same measures for trial , as he does with his neighbours ; who , if they can do well , he concludes they can say well . but when do we act irregularly ? are we not always just , temperate ? &c. in minerals , the whispering and embracements of the load stone and iron might convince proud humanity of our knowledge ; as also the love between the stone pantarbe and gold is as noble as that single instance of a pylades and orestes . amongst trees and plants , the friendship between the olive and myrtle , the nature of sensible plants , ( as your pride condesc●nds to call 'em , ) which shrink at the sacrilegious hands of humanity ; the plant which ye call the indian lamb ; the dropp'd leaves of some trees , which run away from you , and many more such instances , might satisfie you of some hidden worth and knowledge in us , which ye pass over because ye can't conceive the prof●ndity of it , by reason of the weakness of your organs , and defectibility of judgment : and yet , notwithstanding all this , you shall have an ingrateful , proud man come into an orchard , on the back●side of a house he calls his own , ( fool that he is , to be so mistaken in loans and usurpations , ) and with a threatning ax how down some poor , helpless tree , not considering all the time , that cou'd he understand the vict●m vegitable's dialect , he might hear himself thus 〈…〉 : — ingrateful man ! where is my 〈◊〉 ? what have i done , thus to be wounded , and 〈…〉 my happy society , into the revenging f●re ? is it because i yielded my fruit without a grudge , and paid the annual rent of nature without acquittance ? because i kept the stormy winds from ●ff thy house , 〈…〉 my hospitable branches for hy 〈…〉 him , if he had sense and reason enough to do it . thus much for the excellency of our nature when incorporate : and which we might urge as an argument of pre●erence . but after all , we 'll relinquish the advantages of what has been said , on purpose ( if possible ) to gratifie that monster humanity . and only insist upon the ensuing topick , which has nothing in 't of accusation , censure , or pride , viz. 't is generally believ'd all souls are equal in entity ; whereupon it follows , that we are not yet drain'd into the posteriors of immateriality , having not yet suffer'd any change , or been included in matter or form ; so that whatever indignities have hitherto been cast upon us , it has been out of a supposition of degeneration by mingling with improper organs in the lower world : now either we are compell'd to it or not ; the last ye are sensible is not our choice , and the first there 's no resisting ; and if so , we ought not to be despis'd for what we can't avoid ; for we being commanded into organs that are only fit for vegitati●n , do vegitate , and the rational finding a convenient organ for ratiocination , does ratiocinate . whereas if the rational had been cloyster'd in the organs of vegetables , or the vegitable had been sent into the organs of rationals , we had chang'd our offices , and commenc'd alternate beings : where is the difference then , or what reason is there for rationals to pretend priority overus ? none at all ; no more than when three novice-dicers shou'd cast 8 , 1● , or 12 , and he that throws most , shou'd brag of his nobility , for being a greater debtor to fortune than the others : thus our degrees of existence in the other world , will be owing not to our proper choice , but a despotick impulse and disposal of ●ate ; so that we shall actuate there like exil'd kings , who are not less of the blood-royal , for suffering or confinement . the defence of the rational order of souls , against the plea of the uegitable order . ratiional . — our vegitable orator ( most judicious auditory ) has been pleas'd to offer to relinquish the advantages of the former part of his harangue , when he found he had spent his stock of calumny , to raise a prejudice in your unbyass'd judgments against the dignity of our order , and afterwards , under pretence of accommodation , being sensible of the weakness of his cause , wou'd insinuate one topick void of accusation , censure , or pride , ( as he calls it , ) we might add , or reason . ) but as we are not against any overtures of peace that shall be decreed by this worthy assembly ; so we shall endeavour to shew a deep resentment of any dishonouble terms to attain it . wherefore we restore our antagonist all the advantages he can make of the former part of his discourse ; which we shall discuss particularly . and first , we never treated these vegitables as non-existences in nature , nor have they proved one act of tyranny which we have exercis'd over ' em . and why they shou'd boast of their not being , drunk , injurious , lying , quarrelling , circumventing , &c. is very ridiculous ; since their organs incapacitate them from such functions . suppose it were criminal to fly , shou'd a rock boast of its virtue in refraining ? not , unless nature had given it wings , power and pleasure to fly : and they 'll come off no better in accusing us of ●quarrelling , injustice , &c. it shews the great variety of functions we are capable of . besides , in doing so , we pursue an appearance of some good , ( for we can't will evil as evil , ) and in doing so , we act naturally ; so that at the same time as they accuse us of quarrelling● &c. they accuse themselves of blooming , fructifying ▪ &c. which is natural to them . as for that observation ▪ of natures assuming them into her immediate midwifry and care , and leaving us to our own pleasure in generation , 't is an argument of our prehemenence ; for nature deals with them as parents do with children and fools ; they must be fed , kept out of fire and water , and provision made for 'em ; but we being above such little usages , are able to procreate without compulsion , and are accordingly left to our selves ; nature always employing most of her care where her works are most weak and imperfect . as to the defacing our first image by our vices , we have already answer'd it above ; in shewing how ridiculous and foreign it is to urge a case out of their own classis , altho' if they were capable to understand it , we cou'd tell 'em of a remedy for our restoration . but what a wretched argument they bring to make their duration equal to our immortality , upon supposition of non-annihilation ; for tho' we grant 'em to be always somewhere or in something after a specifick dissolution by motion , ( or fire , which is the same , ) yet they come to be nameless , — indistinguishable , and as hard to find out , as when they lay in the bo●om of their cha●s or first matter , and 't is as good to be nothing , as an undefinable separation of unknown particles . but we put off our nature to receive it again more 〈◊〉 than before . the next argument insisted on , was , their excellency of converse , and knowledge of the laws and constitutions of nature ; which is all aenigma and riddle to our order , nor can we suppose it , for all those instances that they have brought to confirm it , without violence to reason ; but however , since we will not be behind ●em in civility , for quietness sake , we 'll 〈◊〉 an unknown dialect and converse , and see what will come out then . the 〈◊〉 of your language , be it what it will , is not to be excus'd from li●s , slanders , heresie , &c , for no doubt , but when a learned tree amongst ye , holds forth the doctrine of fructification , &c. you shall have its next neighbour with secret subterranean fibres , f●lloniously sucking away the sap and life of its teacher ; and the more audacious wood-bine , not as●am'd of a publick rape upon every plant it meets with , and since ye your selves agree that words and actions are sympathetick , what equivocations , private cabals and plots ye have together , when ye see an hopeful embryo-plant , without giving any affront , environ'd round , and strangled to death with an ambush of malicious thorns and briars : and since ye give us two or three instances of the sympathy ( which ye call converse ) between plants and minerals , ye must give us the liberty to observe , that 't is but them instances , and a few more that are to be found in your whose oeconomy , but that generally you are so suspicious , and afraid of one anothers tricks , and circumventions , that ye keep no correspondence at all . as to a man's tyranny over his apple-tree , in cutting it down when he pleases , the imputation is lost , if we prove he has a right to do it , as we shall by and by , when we come to consider your last unanswerable t●pick : in the mean time , the fine harangue you make the falling tree to speak , is very different from the custom of other trees , who in such a moment are rather studying revenge , than any thing else ; as may be seen by their often falling upon , and killing the person that cuts 'em , down ; nay , we cou'd give you some instances where your revenge has been so unjust , as to destroy the horses and oxen , that only stood by to draw ye away , and that only in obedience to their master's command . and now to the last topick ; the only pillar upon which ye boldly offer'd to lay the structure of your whole plea , in which you urge , that there 's no reason of preheminence where the choice is not our own , but ●he despotick impulse or disposal of fate ; bringing the instances of dicers , and the nobility of an exil'd king ; to which , we answer , that dignity is dignity , whether acquir'd or confer'd , to use your own instance : suppose a. b. c. equally skilful , throw , who should throw most for a certain preferment , and c. accidentally , or by a secret order of fate , casts 12 , when a. cast only 8 , and b. 10 , is not c. upon his investiture into his office , more honourable than a. and b. especially when they come bare-headed to petition such or such a favour from him , they are mad if they don't believe it , and he deserves himself to be turn'd out of his office that under-values it , so far as not to execute it , and keep up its privileges . to the last instance , we answer , that fate is not accountable to persons , whether it prefers or debases 'em ; but it expects in both conditions they make the best of its disposals : and thus we conclude , not at all doubting the favourable suffrage of this convention , to confirm our privileges and dignity above the order of vegitables . major part. — the rational , the rational order . prolocutor . — well gentlemen , withdraw , there shall be an effectual care for a regulation of what 's amiss ; and as near as may be , to a general satisfaction , and so depart in peace . dialogue vi. between mercury , a pre-existent spirit , a dead man , charon , and hobbs . mercury — stand back there , i 'm in great haste ; a poor vvretch that lies strugling under the pangs of separation , cannot be loos'd till i hand him to charon's ferry . spirit — pray good mercury , hold a little , i have one request to beg of you . merc. — speak — speak quickly , vvhat is 't ? sp. — only be my guardian , and let me wait upon you into the other vvorld , thence to the infernal shades , and so back again . merc. — indeed your order has been very civil to me always when i past these regions , and tho' it will be some trouble to me , yet your request is granted , — take hold of that end of my wand , and keep close behind me . sp. — vvhat strange — merc. — hush , not a word , we are now at our first journeys end . — ay , that 's the object ; see how death has fixt his eyes , and sits triumphant upon his lips : so , now i have eas'd him , his corps must be left to be lamented and buried by his friends , but he marches with us . sp. — vvhere is he ? deadman● — here , vvhat do ye design to do with me ? merc. — that last office i do to all mankind — conduct you to your last aboad — holo charon , make haste , and take this fare . charon — vvhat is he ? he smells of parchment , subpoena's injunctions , &c. vvas he not towards the law ? dead . — yes , i have be●n a barrister . ch. — mercury , i dare not take him with all that luggage about him ; he 'll sink the wherry . take away that forgery — very well , and that double mortgage — so , and that parcel of replications , writs of error , &c. — ay , now we are light enough , we 'll be over presently . dead . vvhere am i now ? merc. — amongst your predecessors ; you are welcome to shoar , and so farewel ; come along comrade . sp ▪ — tarry a little , he says something . i wou'd fain know what thoughts i shall entertain , when i have left my body . dead . — amongst my predecessors ? then i 'll go seek out for mr. h●bbs , to know the reason why i am thus cruelly treated , when i follow'd his rules , so exactly . — yonder he goes — hobbs , mr. hobbs . hobs — how i am continually plagu'd , with my new proselytes , that lay all their damnations at my door ? but i believe some on 'em put upon me ; i 'll question this new comers principles — do you know me ? dead . — yes to my sorrow : — vvhat think you now of your doctrine of fatality ? hobs — vvhat doctrine do ye mean ? dead . — that every individual person is fated to all the actions of his life ; yea , even the most minute and inconsiderable ; as for instance , to get up at such a time of the day , to feed himself precisely at such an hour , and with such a certain number of bits , to go over the streets at so many steps , to vvhore and be drunk at such a time , to go to prayers and be melancholy at such a time , to dispute against his principles at such a time : in short , that all that we think , say , and act , are necessarily predestin'd , and run as links in an inevitable chain of causes . — vvhat think ye of the reasons of this hypothesis now ? that we are made up of two parts , a soul , and a body ; and that when these are conjoyn'd we must live necessarily as long as we do live ; and that so long as we do live , we must necessarily have a mind which has its perception by the senses : that as this perception is necessary , so is the choice that we make by it : as for instance , something that is good , or at least appears so to the perception , offers it self , and as such , 't is impossible to refuse it , as a proper object to the mind , as 't is also impossible after perception , to choose an evil as such ; and thus we are 〈◊〉 to vvho●ing for those arguments which our reason offers , that we should refrain , carry not along with 'em so great a good to our perception , as those other reasons that induce us to it , and as a great power necessarily commands a l●sser , so the will necessarily chooses it as most agreeable to it , and thus i refrain vvhoring , when there appears a greater good to let it alone : thus i am fated to make so many steps in walking the length of my chamber , because to step so far at a step , appears more agreeable to my constitution , fancy , &c. than to step further or shorter , and therefore as most agreeable , it most inclines my will , which therefore is necessitated to act accordingly : as to the body it depends necessarily upon the mind , for my hand cannot move of it self , unless i move it , and if i move it , it is necessitated to move ; and can't help it ; and thus , mr. hobbs , i 'm necessitated to be damn'd , because the way to it , had more appearance of good in it , than walking in another way , and therefore i cou'd not but choose it . oh! what an unhappy wretch was i , that was not fated to examine this doctrine by the same measures that i did all others ; truth is only known by falshood , and falshood by truth ; black by white , and white by black , and every thing by its contrary : what a mysterious riddle then is this , which is both , and all one ? viz. do , or do not do , 't is fated . if i wou'd have done a thing , and examin'd it 's contrary , viz. cou'd not do it , or vice versa , then there had been fate in the case , otherwise hobbism , or a new riddle , whose solution had been ruine in one world , and damnation in another . what 's the meaning of laws , rewards , and punishments ? for if i act what i must act , why am i bid to do so , or forbid to do so ? if i rob my neighbour , why shou'd a little superinduc'd law take hold of me , and not that great law of fatality preserve me since i act agreeable to it ? what injustice can i do when eternal fate stands by me , and warrants all my actions ? fool that i am , was i to live my life over again , i wou'd only believe , and warrantably too , that fate , though it be like a law , yet it speaks not in this manner ; this man shall do thus , and this thing shall befal that man , but rather thus , whatsoever a soul chooseth , such and such things shall certainly follow ; for 't is not the action , but the consequence of the action , that is fate . — if fate had design'd , that if paris ravish'd helena , the grecians shou'd contend with troy about it : but this was once in paris's power to do , or not to do without compulsion or necessity . thus apollo foretold caius , that if he begat a son , that son would kill him , which was conditional and not necessary , thus plato ; if it were not thus , the ill have a protection for their vices , and the good deserve no praise . to which i might add , that there are certain moral instincts , co essenti●l with humanity , eternally ●ixt and unchangeable , such as love , iustice , religion , &c. not fitted to a private temper , or a particular nation , to these instincts we are all really chain'd by a fatality and necessity of act , more or less , notwithstanding all our struggles to be rid of 'em , but to speak of fatalities in opposition to these , is to charge the great eternal mind with contradictions , divisions , and at last with non-entity ; which now i can too late think of : oh that i cou'd , that i cou'd . — sp. — pray mercury let 's begone from this unhappy subject of fatality , and let 's see something new among the dead , i want to take a view of alexander , caesar , hercules , epimenondas , and the other brave heroes , so much talkt of , or the great philosopher m●nippus , i know not which to ask for first . merc. — men●ppus ! he was the greatest man the world ever bred , his life really philosophiz'd , whilst others talk'd , — that is he there , you cannot vex him . sp. lend me your wand , i 'll hit him one dab on 's pate for tryal . — merc. no , no , you must be civil to strangers . — see that behind him is — hercules . sp. — but where 's his club ? methinks he looks so like a silly i'uny , that i durst venture a foil with him : but where 's fair hellen , and the ugly thersites ? merc. — they stand together there . sp. — bless me ! how the dead equals all things ? i have only one other question to ask , and i have done ; pray mercury , of what quality or calling are those generally , who are dignified for their vertue . merc. — ignorant poor labourers of both sexes , that have been the greatest enemies to their sences , those nurses of all vice. sp. — this will be s●range news for our aetherial inhabitants , who are all gaping to be lords , dukes , princes , and emperors . merc. — come , let 's be gone , my business is never sleeping . sp. — i can't press upon you any longer , — pray lead the way — strange ! where are we got already ? — what fine countries are yonder ? — merc. — pontus , galatia , cappadocia , bithinia , &c. — well , do you know where you are now ? sp. — in my own region . thanks , kind mercury for this kindness . mer. i am glad i have gratify'd you . fare well . sp. — farewell . dialogue vii . between two spirits upon the ramble , and the spirit of an usurer that had strangl'd himself , and walk'd in a church-yard , about his own tomb. 1. sp. — methinks ( tho' i know no reason for 't ) i tremble to come so near these regions of death and horrour . what shou'd we do here , amongst the graves and tombs of the deceased ? is it pleasant to view the triumphs of that pale-fac'd tyrant ? 2. sp. — no : but if we can find some of our old acquaintance , hov'ring o'er the prisons of their bodies , it may be a satisfaction to ask some questions . there is one that often visits his tomb , ( and body , which he left too hastily : ) he can't be long absent , the clock has struck twelve . — hush , here he comes : — stand still , and put on invisibility . suicide , — hail , dear tomb ! the dear repository of my other part. — but why shou'd i love and pardon the adulterous lump , which left me , for the embraces of death ; and being deaf to all intreaties and reasons , violently thrust me out of possession . how am i then bewitch'd , to visit the old , ingrateful mansion , and assume an aerial resemblance of what i once was ! — assist me , fancy : what hair had he ? — right . and what a face ? — that 's exact . — now , for a body , arms , thighs , legs and feet ? they are more easie . — so. — now , for cloaths ? — that 's truly imitated . now methinks i am a. — b. — the very same throughout : how i hug my self in this figure ! — there 's nothing wanting now , but to tell moneys upon this grave-stone , till the envious cock proclaims a too too eager flux of time. — very well : now i am seated . — perhaps some fools may be frightn'd at me . 2. spirit . — why ha'now , old comrade ? what 's the meaning of this wealthy posture ? come , will ye give a bag or two for old acquaintance sake ? suicide . — why upon this errand at such an unseasonable hour ? you are come on purpose to give me a visit : are n't ye ? 2. spirit . — yes , we are so : and we hope your entertainment will be suitable to visitants ; especially , since we expect no more from you , than the solution of a few questions . suicide . — pray , what are they ? i 'll oblige ye , if i can . 2. spirit . — what apprehensions have mankind , when they see this airy vehicle that you assume every night ? whether is the spectacle pleasant through the novelty of it , or dismal for want of understanding it . suicide . mankind has very different apprehensions of me : some , when they see me , run stark mad immediately . others come on purpose swearing , all 's delusion , a cheat , or an imposition on the senses ; and when they see us , won't believe their eyes ; only sometimes we have particular commissions to undeceive 'em , with a witness . a third sort , a little wiser than both , keep s● much presence of mind as to see us , and troop off quietly , with their hair bolting up an end . but here and there are a very few that have more adequate conceptions of us , and neither seek nor flee our company , knowing that we souls and spirits have no more power over 'em in bodies , than we have out ; and that whatever power we have at any time is only lent us , and also limitted , and not to be extended when and where we please . so that we are really no more in our own nature and power , than what their fancy makes us . thus reason secures some against us ; and religion a very few , who can master all the little suggestions of fear by their faith. 2. spirit . — very well . — next , why do ye thus hanker after a rotten , putrifying body ; chusing that shape that it once bore , before all others ? suicide . — because i was turn'd out of doors by violence , without so much as taking my leave of it , or its bidding me farewell . — and cou'd i quietly brook such an abrupt , hasty separation from a comrade , i had been so intimate with for near seventy years ? what tho' it was deaf to my counsels and reasonings , yet it was my other part ; and as before incorporation i found my self imperfect , but half an entity , now i am so again , and shall be , till i am re-united to my old companion . but this is all r●ddle to you , who have ●ot yet known how souls act in bodies , how the intellect conceives ideas of material objects by the senses . did you but know how the visive power conveys the similitude of the thing seen to the soul , you 'd wish to be incorporate , tho' it were in one single eye : how much more when you 'd have all the senses to command ? when you 'd have a whole microcosin to rule in , like a deity ? now , after all this , which of you wou'd not love the remembrance of such an union , and imitate it , till the time of re-union renders ye a perfect , compleat being again ? quest. but what was the reason of your sudden separation from the body ? answ. the body being part of my self , i was willing to gratifie it as far as i cou'd , even to a weakness ; which i continu'd so long , till it grew habitual , and i lost my command , fixing my happiness upon wrong objects , viz. the little concerns of the world ; which bearing no analogy or proportion to the greatness of a soul , caus'd an uneasiness . 't is incongruous to try sounds by the taste , they being the only proper objects of the ear. there is no object for the soul , but god ; a● appears by its rest when fix'd on him , and uneasiness every where else . and thus i , by the importunity of my body , and the defectibility of just perception , expecting happiness where it was not to be had , grew impatient under the disappointment , even to strangling , to be rid of the burden . 2. spirit . — alas , unfortunate brother ! we can do no more than pity thee , and own our obligations for these discoveries . — farewell . dialogue viii . between two spirits , the order of vegitable souls , and cupid . 1. sp. — well , what news , brother ? 2. sp. — the strangest adventure you ever heard of . cupid having commission to distract some body in the other world , as he fled down he miss'd his way , and rambl'd into our regions ; where the order of vegitables are pillaging the little wag of his bow and quiver , and pretend to cure him of his blindness . 1. sp. — let 's away to see the humour on 't : i believe the arch knave will put a trick upon 'em all , and come off with flying colours . cupid . — nay , but , gentlemen spirits , pray be civil . — what 's the meaning of this ? vegit. — the meaning on 't is , that since you have found the way into our quarters , we have a mind to hinder your pranks here ; we have no need to be fool'd and plagu'd , as the inhabitants are both in heaven and earth ( if we may believe the poets . ) cupid . — by me ? vegit. — yes , by you . and what can we expect from one that bewitches his own mother with adenis , anchises ? &c. you know nothing ( i 'll warrant you ) of endymion , hyacinthus , the adulter●us net , and a thousand more such things : do you ? nor can iupiter himself escape you , but down goes his target and thunderbolts , and away to taw and push-pin with ganynede : sometimes he 's metaphoriz'd into gold , now a swan , then a bull ▪ anon a shepherd , and so on , according as your whimseys dictate , whilst the government of the world lies at sixes and sevens , and he that has the longest nails and teeth is the best entity . and when your caprices and magots are surfeited with aetherial amours , away ye troop to the earth , where you ●ye a prince to a stage-player , and a princess to a ●oot-boy , or else plague equality by desparation of enjoyment ; laughing at the poor wretches , to see 'em covetous of their misfortunes . wherefore we conclude it necessary for our own peace , and out of pity to our neighbouring worlds , to dis-arm you of your power , and cure that blindness which makes you shoot thus at all adventures . cupid . 't is a strange thing ( gentlemen souls ) why i , having a bow and quiver , ( as if no body else us'd neither , ) must upon necessity be the god of love , and sentenc'd so to be by those who confess they never saw me before . a great rashness , certainly , for the wisdom of your order , to be guilty of ! but , to put you out of all doubt , assure your selves , i am a spirit , as ye are ; only with this disference , i have suffer'd a dissolution from a body , and ye are yet unbodied . time was , i actuated that famous scythian , pomaxathres , that slew the great roman , marcus crassus ; and was accounted the best archer that scythia ever boasted of . now , hearing that one sagittarius , a resident of these regions , was fam'd in that art , i came on purpose to create a correspondence , and try the skill of the heavenly archer . vegit. — well , is this be so , and you are that pomaxathres , we beg your pardon for our errour , and think our selves happy in the mistake . — sagit●ari●s sur passes in this art , never making his butts less than ten degrees distant . — do ye see that milky way there , so much talk'd on by the poets ? his shafts have scour'd that road by their frequent motion , and have kept that part of the sky clear from dark matter , and excrements of stars ; which is the reason of its albitude : but the lower world , like fools , not knowing so much , do fancy it to be the way for the souls of the blessed to mount to paradice . — come , let 's be gone ; we 'll quickly introduce ye into sagitarius's acquaintance . cupid . — i long to meet the artist , that we might give you some divertisement by our skill . — but , pray , which is the way to the lower world ? vegit. — you must leave venus on the left , and so to 19 degrees , 30 minutes of capricorn ; afterwards the coast is clear , and divided into right lines to all parts of the globe . cup. — farewell , gentlemen ; i 'm in haste now , i 'll call again some other time . vegit. — and is the impostor gone ? certainly he was cupid . why were we so bewitch'd as to believe him ? cou'd we think the god of love cou'd speak truth , when all his subjects are given to lying . dialogue ix . between an astrologer and a mountebank . mount. — which way with your circumferences , compasses , figures : &c. ha! what project 's on foot now ? astr. — to survey the stars , and take a note on the influences written on their foreheads . mount. — why so ? astr. — i 'm sure i shall be an astrologer , and 't is good to make collections against i have need of 'em : i have a strong fancy that i shall be the prophet of europe . if i 'd been imbody'd but twenty or thirty years since , i had been the second lilly , or , at least , his successor . — but if , after all , i shou'd forget what i now do in this pre existent state , i shall be hardly put to it , about the fate of great people , the change of wind and weather , sweet-hearts , losses , travels , life , death , and every thing else , unless you 'll keep correspondence with me . mount. — ay indeed , such a correspondence wou'd make you famous ; but i 've just receiv'd a commission to take possession of an embryo , fated for a mountebank : so that i can serve you in nothing , but by giving you information of the death of those he designs to kill . astr. — that will be something : but what shall i do for the rest ? mount. — as the rest of your neighbours do : guess at what 's most probable . astr. — then i shall be mistaken sometimes . mount. — 't is your interest you shou'd , or you 'd be arraign'd for a wizard . astr. — 't is hard such an exquisite skill and death shou'd be rivals . but is there no way else to escape the fagot , and be famous ? mount. — yes , as licens'd way , as we have to kill people . astr. pray , what 's that ? mount. — bring other persons into a confederacy with you , who design , near such a time , to plot , fight , marry , sail , masquerade , or any thing else that is to be done ; and then fall on prophesying : but you must be very confident , and remember a great many authors names , ( no matter for their works , ) the pretended influences of the stars , and examples of the wonders you have perform'd , and other measures suitable to the blind side of the enquirer . and if you can but rhime , like young lilly o'er his pills , your custom grows as thick as hops , and you may lye in bed and gather ' em . astr. — now i 'm stock'd indeed , to 〈◊〉 three quarters o' th' town . but won't my present collections also be useful ? mount. — yes , if 't were possible to remember ; but the clog of humanity depresses the vigour of our faculties , and makes 〈◊〉 quite different beings : so that what i 've 〈◊〉 you now , must be repeated in the other world , and that will be sufficient , with goo● management . astr. — i 'm satisfy'd . but what will yo● do to be as famous as he that came lately ( al● at one time , i think 't was ) from all the cour● in christendom , into this part of the globe ju●● under us ? you know who i mean , the sta●● tell 〈◊〉 ; i can't forbear trying my faculty . mount. — right : i was a great familiar with his soul , before adam and eve went to bed together . about 2593 years since , he was for going into a young crispin ; and i very hardly dissuaded him , by telling him , his mistriss wou'd be skill'd in palmestry , and read his pass into another world through his own styrrup-leather . astr. — a kind disappointment . but what 's this to the question i ask'd ? mount. — well , he 's a famous mountebank now , and cures every thing that he fails not in ; and when he misses , he cannot lose his reputation , for he lest that behind him in italy , where it starv'd to death . astr. — how came he to be so famous then ? mount. — e'en as you must ; by confederacy , thus , the lyar that he makes use of , to roar about the stage , and tie the unthinking multitude together , having got a credulous patient , takes the silly thing by the hand , to that corner of the stage where the curtain hangs , and the list'ning doctor behind it ; — and then he begins to examine what grievance ? where ? how long ? and such other like questions as are for his purpose . whereupon the doctor draws off at a distance , and the patient is introduc'd ; to whom he tells every thing , like an oracle , without any questions , receives his fees , and sets a little longer time ( for such a desperate cure ) than he designs to tarry . and so he deals with the whole generation of adam , to the latter end of the chapter . — there are a thousand other handy ways of killing people , and getting their moneys for 't , but 't is not for my interest to make 'em publick , lest the world shou'd be convinc'd against i set up , and stone me , amongst the rest of my honest fellow travellers . dialogue x. between two spirits , about the retrogradation of the dragon's head and tail. 1. sp. — did you he●● of the dragon 's frolick ? 2. sp. — not i : i have been upon the ramble these three days , i am but just now arriv'd in this region , and am going to tell my landlord aquarius , that i have no design to bilk my lodging . but , pray , what'is this frolick you talk of ? 1. sp. — the dragon's tail taking it ill to come always behind , grew very importunate to lead the head for one day ; and the head being tyr'd out with continual sollicitations , agreed to be led : according the tail set forward , and began his journey ; but wanting eyes . soon mistook his course , and rambled to the borders of his regions , where he fell down , and light upon aquarius's water-pots ; which flew with such a noise , that the lower world thought it a clap of thunder . pisces being the next sign , ( and peeping above water , to learn what strange motion that was ) cry'd out to his two fishes to secure themselves , for the leviathan was upon the scamper for prey . the dragon ( which he thought to be the leviathan ) being so bruis'd with the fall , began to repent of his retrograde journey ; for his head , by such a motion , got the vertigo , and dizzy drunkenness , his body was cut by the pitchers , besides the abuses the unfortunate traveller light on from the inhabitants of that region ; who taking him for a monster , began to surround him , maulling him with the beam of libra , and the fragments of the pitchers , without asking questions , or taking the legal procedure against him for the supposed invasion . 2 sp. this account is surprizing , especially being so near my lodging . methinks this wou'd be very proper for application , if the story was told in the lower world , where reason is postpon'd to sense , and the ill consequences seldom taken notice of , till the whole man is shipwrack'd and lost ; — but what became of the dragon ? 1 sp. — nature finding her work imperfect , without the re-assumption of the fallen wretch into his place , and that the whole generation of astrologers wou'd be at a loss in their observations , order'd the dragon to be put into the one of libra's scales , and a weight into the other , sufficient to mount him up into his own region ; which was accordingly done ; where , being arrived , he set head foremost , and swore by all the planets he wou'd never be rul'd by his tail again . — the tail being asham'd of its miscarriage , hid it self betwixt the legs , which is the reason that the little stars in 't disappear'd , when archimedes thought to have found 'em at the end of his telescope . dialogue xi . between a spirit and his friend , lately imbodied in an infant . spir. — what have you forgot your old companion ? or are you asleep as well as your body ? friend . — who 's that ? spi. — your late friend a ; — when we parted , you desir'd me to pay you a visit in your new lodgings ; and you knew i was always punctual at an assignation , where friendship was the motive : i long to know what entertainment you have light on , what liberties you enjoy , or what confinements you lie under , that i may take an estimate thereby what i have to trust to when my turn comes . fr. — to give a journal of my entertainment , will be just the same satisfaction that a criminal has when he is no longer perplex'd betwixt hope and despair ; but is assur'd he shall be hang'd ; but you are not deny'd the criminal's comfort , to wit , company : but not to detain you from particulars , when i parted with you , i immediately shot into the embryo i told you of , as swift as a falling star , and before i was aware , i was dispers'd through the whole lump ; not a finger or toe but i was busie in 't , as the hasty heir is amongst his coffers and leases when his father 's a dying ; but as to my first motion , i thought 't was just like a half-drown'd fly , when the sun begins to shine upon it , which first puts out a leg , then a wing , and so by degrees gathers motion , till it presumes upon its own strength , and new adventures ; so i , first a knee , then an elbow , then a heel , and so on , till i grew so troublesom a guest , that my mother cry'd out for help , to be shut on me ; & so by a writ of ejection dispossess'd me of my warm tenement , and turn'd me out into the wide world , naked , helpless , and full of tears : but then began the plague of dependance , and the date my misfortunes ; for you will find when you come into a body , that a soul does sympathize , and receive an impression of pleasure or pain , according to the resentment of the senses , & vice versa , the body participates in the ease or disturbance of the soul. i am now but just six weeks old , and methinks 't is longer than the six thousand years of my pre-existence ; for i 'm horribly bus'd night and day . 't is said , the ape is ●o very tender of her young ones , that she frequenty hugs them to death ; but my nurse only mocks me with such a kindness ; for when she has almost strangled me for want of breath , she recovers me to strangle me again . and if i itch or smart , am swadled too straight or too loose , am hungry , or over-cramb'd . 't is all one ; for i 've no way to declare my grievance , but by sprawling , making a foul face , or exercising my treble organs , and that does not avail me neither ; for i 'm only look'd upon to be peevish , and out of humour whether this usage will kill me , or whether i shall weather it out to abide worse , i know not : but this i know , that if i was to begin my pre-existent state again , i 'd take heed of such extravagant rambles as cou'd be att●n'd by no less a penance than such an incorporation . sp. — if you find such penance for pre-existent extravagances , alas what will become of me , who am in ten times deeper than you ; the foot of my account will be amazing , when your small debt has such sever●● exactions . fr. — i don't know that , but pray withdraw ; here comes the nurse to beslabber 〈◊〉 with caudle ; if she finds the body without me , and unactive , the house will be all in 〈◊〉 uproar , and my new companion will be lai● out , and starv'd to death ; and i dread ● second change , remembring the old pro● verb , — seldom comes a better . dialogue xii , between the whole order of rational souls , and two intelligencers from the other world. order . — what , more complaints still ? shall we be for ever plagu'd with repetitions of the harsh reception our fraternity find below ? — here , — who are the friends of the parties incorporate ? stand forth , and declare your grievance . 1 intell. — a great intimate of mine , and a member of our order , is unfortunately ty'd to a fidler , who runs eternal divisions , to the great curse of every visitant's ear ; never considering , that what delights him , may be a great mortification to another . — one of his acquaintance the other day , being tir'd with a whimsey , on green sleeves and pudding-pyes , ( an air well known to the musical tribe in that globe , ) began to be free with him , telling him what he thought of his entertainment ; and in conclusion , broke his crowd and fiddle-stick . order . — perhaps he might deserve it . but how cou'd the soul ( your friend ) suffer by that accident ? 1. intell. — i ask'd my friend this very question ; and he answer'd , — that tho' by a habitude of incorporation he began to love the body , yet he was so much afraid of violence , ( being a party , ) that he try'd all the windows of his tenement , to make an escape ; but coming to the ear , he heard the welcome sound of impose less on your friends , and so farewell . my friend thinking the storm was over , began to love the ear for the welcome news he heard in 't , tho' indeed 't was the most frequent part of residence that my friend had in the whole material fabrick . — he had not tarry'd long there , but he was summon'd to tune another fiddle ; but the chamber-door was first lock'd , and no fidler was at home for more visitants : so away they went to work ; the fidler with his fingers , wry mouth , and other antick gestures ; and my friend , according to his office of perception , judg'd of measure and proportions . and having tun'd that also into the usual concordance , a mournful ditty was to be compos'd , and set , to bewail the unhappy abuse of his wooden apollo ; not considering that the bare remembrance of a disgrace is afflicting to any body , but one that carries his soul in his ears . now , my friend being ignorant what distance lay between b flat and b sharp , or how much a lesser third differ'd from a greater sixth , was not so able as willing to assist his comrade in the composure : who thereupon rag'd , swore , grew distracted , and out of revenge , has cruelly confin'd my friend to the cold prison of his fiddle , where he uses to visit him two or three times a night ; allowing no better converse , than the doleful accents of mad tom o'bedlam . order . — this account is argument dismal enough to add to our litany , from fidlers , libera nos , domine . but who 's the second complainant ? what has he to say ? 2. intell. — a race of — order . — of what ? 2. intell. — of — i dare not mention the ugly name , for fear it brings a distraction amongst us , and the very malignity of the sound infect us with the fatality of its heresies . — but if a general dark character will satisfie , 't is unwillingly ready . order . — certainly it can't be much worse than the accounts we have already . let 's have the full , particular relation . 2. intell. — well , since ye are so covetous of what ye will repent , take it . — a society of virtuosoes , in which a friend of mine has lately commen●'d , and for which i 'm sure he 'll be damn'd , has bewitch'd the other world with fruitless discourses , unprofitable disputes , needless digressions , of posse , esse , quiddity , predicament , and a thousand such sounds ; by which they have lost their own reason , and despoil'd their followers of theirs too . they will make every thing disputable , so much as the pre-existence of souls : nay , they 'll not believe the existence of a deity , if their antagonist proves it not by a syllogism , in mood and figure . two and three is not five amongst them , without a consequence from just premises . a certain heretick pedant the other day maintain'd a vacuum , and proselyted a simple country gentleman by such seeming reasons , as he wanted sense to confute . — one of 'em , as i was inform'd , was this , — it wou'd be ridiculous to think , that when a gnat pushes back a parcel of air with its wings , that parcel drives another before it , and that another ; and so the stirring of the little toe of a flea shou'd raise a bunch upon the back of the universe . the unthinking plebeian having long wish'd suicide no murder , because his mistresses unkindness made him weary of his life , straightway retir'd out of the assembly , and thank'd his pitying genius for providing a way to cure his melancholy , viz. by the help of a vacuum ; resolving to lay the fault upon nature in the day of judgment , that he was accidentally in a place , where he cou'd not live any longer , for want of breath . whereupon he immediately made and executed his last will and testament , and took his leave of all his friends . — and , in order to find out a vacuum , he caus'd all his blunderbusses , guns and musquets to be laid over a gate , ready to discharge ; and behind 'em , two of his servants , well mounted , with a hanging carpet between 'em , with so much lead at the bottom as to keep it tight and perpendicular ; and thus , having wish'd happiness to his fair tormenter , he order'd the pieces to be fir'd , and his servants ( to whom he had bequeath'd his horses for this last office of friendship ) to set spurs to their legacies , and follow the scowr'd road , he himself bringing up the rear , and charging about for the vacuum . but after he had almost run himself out of breath in a vain pursuit of it , he retir'd to the assembly of virtu●s●●s , which was not yet broke up , saluting his teacher by the name of mad-man , and beggar of questions . but the virtuoso , to maintain his credit , asserted that the gentleman might have found the vacuum if he had follow'd close up to the carpet . whereupon , another of the gentleman's acquaintance , resenting his friend's disgrace , order'd the same trial again , resolving to keep up close to the windy engine , to prove the assertion a falsity ; but he , to keep ground , ran himself out of breath , and fell down dead : which accident upheld the credit of the vacuum . another wou'd prove , that a small thread , which was equally twisted , and all of the same matter , wou'd sustain a greater weight than a cable rope that was unequally twisted . to prove which , he offer'd this reason , that being all of a strength , it had no place to break first . a little school-boy that stood by , wish'd his father had known that secret before his ship-wreck . it had been all one , ( reply'd another of his form-fellows ; ) for ▪ the thread wou'd have broke close by the ship , by reason of the additional weight of the rest of the thread . in like manner , if the thread hang'd in a perpendicular line , with a weight at the end of it , it wou'd break at the upper end , because the lower end wou'd not bear so much weight as the upper end , by the weight of the thread . nay , suppose the thread laid upon a level , and extended beyond its strength ; having no place to break first , it must break in all places at once : for if particulars cannot act beyond their power , generals cannot ; both coming under one predicament . three quarters of the auditory cou'd not understand the boy , who therefore was whipp'd for his sawciness and interruption . so that that orator also sate down with his credit . a third stood up , and , without pretending to prove any thing , drove all the auditory out of the little wit they had left , by asking , whether there may not be an infinity of worlds , this globe being not so big as those above ? whether this world might not be made out of the ruins of a preceding old one ? whether these globes may not be the excrements of the sun ? whether it might not be better for the next generation to be taught to go upon all four , for several good reasons that might be given ? whether the representatives of nature's pudenda were not a more proper badge of honour to wear at a cavalier's girdle , than a sword ; since this is a mark of death , and that of life ? whether this tuft of grass ( pulling one out of his pocket ) may not be a man within these sixty years ? whether , if it were possible for one man to imitate another in all his members , motions and gestures , that imitator should not , by equality of organs , be susceptive of the other's thoughts and inclination ? whether an eternity of matter is disputable ? whether the souls of men are pre-existent , or contemporary with the body ? whether it is not a great absurdity to attribute to a vacuity that quality of yielding to a body , and that space which are the dependencies of an extent , which can only agree to a substance ? whether — order . — hold : no more whethering in virtuocisin . poor earth ! alas , what entertainment can we expect in thee ? we shall be sweetly brought to bed if virtuocism finds encouragement , and propagates till there 's no other trade for us to take up with . hasten our spindles , dear parcae , whilst there are some infidels , and opposers of these doctrines . dialogue xiii . between the spirits of an emperor and a beggar . beggar . — 't is enough for humanity , that knows no better , to be noisie querulous , and arraign the justice of fate , and the wise dispensation of providence , who fits not the particular chain of causes to the private humour of this or that party ; but respects the universal good at once : hence i am satisfied , the despicable post assign'd me , is wisely dispos'd , and ought to be accepted with gratitude , since 't is inconsistent with the goodness of the divine being , to make a general good incompatible with a particular one ; whence it is also plain , that i may be happy in my station . but was i to chuse , and knew not what fate had ordain'd me , i 'd be an emperor at least ; how full of charms is it to imitate the divine original of beings , to see whole kingdoms depend upon me , to be encompass'd with eternal heads of nakedness ; to have the power of exalting one , and debasing another ; of rewarding vertue , and punishing vice ; of disposing of life and death ; in short , to be an earthly god. now must i suffer affronts and abuses , without the power of revenge , to stoop , and acknowledge my dependance to almost every being . alas , what 's the meaning of that providential riddle , that man is the lord of the world ; that beast , fish and fowl are his , when there 's so many rivals-that the title is lost , and one part of humanity can pretend so little to a propriety in rule ; that the same predicament serves for us , and those things we are said to be lords of ? man disposes of man as he doe's of a beast , even to exchanging , selling , and slavery . methinks it is unaccountable ; since all are out of the same dust , stamp'd with the same impression , equal in their nothingness , both à parte ante , and à parte post . nay their very souls which animate these grosser vehicles , are also equal , only acting differently , by a more or less aptitude of organs , or inequality of education . emperor . — tho' we spirits fell not when the angels did ; yet we have certainly the same defectibility of judgment ; for two things ( especially opposites ) cannot be both best . call you a beggar 's condition despicable and slavish ? 't is certainly the happiest post in the creation ; and were it possible for fate to be guilty of a caprice , and cast lots once more about the disposals of emperors and beggars , i 'd petition to renew my chance ; possibly i might the second time alter my condition , and come out a happy beggar . beggar . — why so ? emperor . — becasue there appears to me a greater happiness in an unenvied cottage , than in the noisie crowds of flatterers . little does the plebeian know how heavy a crown weighs ; how great the trust is , and how hard to be managed . 't is the court that 's full of treachery , ambition , pride , bribes , and such a dreadful catlaogue of vices , that 't is impossible for the best of men to arrive to a greater degree of goodness there , than a negation of evil. the watch must be kept so strictly , that there 's no time to act virtuously . but in the retir'd solitudes of poverty , one third of our temptations are lost , the uneasiness of the sense , causes a search after the quiet of the mind . we have nothing to resist in solitude ▪ , but a few stragling thoughts ; nor nothing to seek after , but to be happy . there we are free from publick calamities : and private enemies , unenvy'd in every thing but happiness ; and 't is impossible to steal that from us , when we have nothing else to do but to keep it : nay , if we shou'd communicate it , we lose nothing , but have more by giving . i cou'd reckon up augustus , dioclesian , maximinian , vatius , emped●cles , &c. who laid by their scepters for spades ; and cou'd also mention how happy the change was ; but the remembrance wou'd make my crown too uneasie , which now i must bear as well as i can . beggar . — 't is in vain to wish on either side what can't be avoided . but , say brother , won't the case be strangely alter'd by our different stations in the other world ? — methinks i see you sometimes royally seated amongst the representatives of your kingdom , sometimes in private council , turning over the cabala , or darker mysteries of state , but always look'd upon as more than mortal . methinks i also see my self injur'd and over-pow'rd by the mint of damnation , and my addresses to your highness , by friends or petition , in agitation ; methinks i see my cold reception , the meanness of my concerns lost amongst matters of greater moment , and my importunity for a dispatch , answer'd by the insolences of a hundred subordinate officers ; one denies me admittance , another turns me out , and every one looks upon me an impertinent , worthless thing , because i left all my nobility and attendance behind me among the stars . emperor . — by this you may in some measure judge of the distracted cares of a crown ; how amongst these numerous complaints , petitions , &c. 't is impossible to hear and redress all , time won't permit , and omnipresence is not confer'd to earthly scepters , to act every where , and every thing at once : think●y ' it not afflicting to a father to see many of his children strugling under unhappinesses , and whilst he relieves some , others perish ; and also that he has many more under the same circumstances , that he knows not of . beggar . — enough ; let 's not think so much on the evils of humanity , as to lose the sense of that little good of which it is capable ; not to be happy in some things , because we can't in every thing , is an unkind theft to our selves . compare the distractions of other crowns to yours , whilst i examine whose cottage is meaner than mine ; and this ( with other like inferences , ) will divert the black reflections we have made ; an earthly philosopher could say , nemo miser nisi comparatus . come , let 's not learn of the world below us , but give them examples . we can't miss , if we retire to our region ; for there being nothing but equality , 't is impossible any one shou'd pretend to be more happy or miserable than another . dialogue xiv . between two spirits that made a contract to keep a correspondence , whoever came to be embodied first . the unbodied spirit . — certainly he can understand now i have assum'd this body of air. — holo brother — i have been calling these two hours to no purpose do you hear me now ? bodyed spirit . — hear ye ! yes ; who are ye ? and what 's your business ? unbody'd sp. — what , have you forgot me your old comrade , and your contract ? has this lump of humanity spoil'd all your faculties , or are you ungrateful , or over-proud of your new lodging ? body'd sp. — i don't know what you mean by forgetfulness , or contract . unbody'd sp. — that 's very strange : i 'm certain , this is the body you were to animate , and by consequence , ●ou must be the same individual that agreed with me to keep a correspondence , when you came into this body . i had forgot my self , and have been all this time speaking to you in the language of spirits , not knowing it was too fine for the perceptions of an organiz'd body . body'd sp. — by this you 'd make me believe a pre-existent state of souls before they come into the body : but if there be such a state , i have wholly forgot it ; only i have some dark ideas of things when they are mention'd that i never saw nor heard of before ; which probably may proceed from the cognizance i took of 'em before i was imbody'd . unbody'd sp. — that 's no argument at all ; since that idea gives you n●ither the species , nor the form of the thing spoken of , if neither be mention'd ; as for instance , if i shou'd tell you in general terms , that at the west-end of the vatican at rome , there 's a curious picture ; you wou'd presently form an idea of it in your mind ; but perhaps it may be a saint , instead of a land-skip : but to pass over that , have you any idea of the language of spirits ? body'd sp. — none but such as is organical . unbody'd sp. — by this you may see your errour again ; for spirits speak one to another , as man does , when he speaks to god in his mind . again , man's voice is limited ; i mean , when he speaks , he is not heard but at such a distance ; but when one spirit speaks , all the thousand millions of spirits , where-ever dispers'd throughout the creation , have a di●stinct perception of such speech , if directed to them all at once ; or if directed to any one spirit , be he never so far off , he only hears ; and not one of all those that are betwixt him and the speaker ; so that 't is as ordinary a thing for spirits to converse one with another at the most protracted distances , as 't is face to face ; but this is only to your capacity ; for there 's no such a thing as distance amongst spirits ; for they are as near one another , when the whole coelum empyreum is betwixt 'em , as they are when both together , and yet they are not like god , every where at once , or omnipresent . body'd sp. — this is strange doctrine to mortals ; — pray' how do spiris move ? whether locally by a medium , or in an instant , or in time , or how ? unbody'd sp. — none of all this — for what is impartible , is not moveable ; for , according to humane philosophy , ( which holds in this case , ) any thing that is moving , whilst it is moving , is partly in termino a quo , and partly in termino ad quem ; which is inconsistent with impartibility . nor can a spirit move so , as to pass through a medium : as for instance , to go from london to rome , or constantinople , without passing over the distance , or places betwixt 'em : now every thing that passes , passes through a place equal to it self , ( as suppose through air , water , &c. the place that the body is in , is equal to the body which fills it . ) but the place equal to an indivisible spirit , ( speaking ad humanum captum ) is a point ; and therefore if an angel or spirit , by his motion , passes through a medium , he must necessarily pass through or number many points in termino ad quem ; which is impossible . to speak yet nearer the common apprehension of mortals , a man may in his mind think of france , and then immediately of syria , without thinking of italy , which is the medium , betwixt both : and this comes nearest the motion of spirits ; now whether this motion is effected in time , or in an instant . ( as thus , when god almighty commissionated an angel to go and appear to manoah , whether in coming from heaven he might be a day , an hour , or a minute ; or whether he was there in the same unsuccessive moment wherein he receiv'd the commission . ) to this we answer in respect of men , who are ty'd up to the gross rules of time , place , matter , &c. there was a flux of time betwixt the receipt of the commission , and the execution of it : but in respect of the nature of angels , the receipt of their commission , the execution of it , and a thousand years after the execution of it , were all included in one unsuccessive now : the reason of it is this , if there were a time for the beginning of an action , and another time for the ending of it , then there wou'd be succession , and by consequence partibility ; but that 's inconsistent ( as above ) with the nature of an indivisible being , as an angel or a spirit are . body'd spirit . but supposing motion , time , place , &c. to be attributed to angels and spirits , in respect to mankind , as really they are : as it may be said , a spirit is in such a place now , and was not two hours since . supposing ( i say ) such a way of speaking , in reference to mankind , how is it feasible for a spirit , a witch , &c. to be so , orto go through the key-hole of a door ? unbody'd spirit . well , allowing such a condescention , ad humanum captum , yet 't is a vulgar errour . first , as to witches : they never do it , 't is their spirits , and they● ( i mean ●heir bodies and animal life ) are all the while ●n an examinated trance , wherein the devil ●oes make use of their fancy , to inform them of what passes at a distance in those aerial bo●ies that resemble them , and in which their ●pirits really are : as mankind want not ma●y instances of such truths . a spirit 's pas●●ng through a key-hole is absurdly ridiculous ; or since matter is not determinative on spi●●ts , 't is all one to them to pass through gold , ●lass , or the most continuous solidities in na●●re , as to pass through air only . so that ●hen a spirit assumes an aerial body , since 〈◊〉 it self is matter , or a body , and since ●ere can't be penetration of bodies , it follows , at a spirit which is to go through glass , one , &c. leaves the aerial body which it 〈◊〉 , and only passes through the glass , stone , &c. in its own nature , and assumes a new● body of air on the other side ; and here also may be a solution of those strange riddles , ( for so they are to some mortals , ) how a witch receives the wound in the same part , in which the aerial representation of her receiv'd it . as for instance ; a fallen angel prompts a witch to afflict such a person : she consents ; and being under this angel's power , he makes use of natural methods , so as to invert the ordinary operation of her animal powers , ( as above , ) that she falls into a trance , insensible of burns , cuts , &c. now this wicked angel having a permissive possession of her spirit , forms a body of air for it , organiz'd and fit for perception , in which it assaults and afflicts th● person design'd : but in all the instances that mankind can bring of such aerial representations that have been struck at , whether in humane or brutal shape , the persons that struck never felt that they hit any thing but air ; which is a certain evidence that 't was not the true body of what it represented . now , this wicked angel being present with the witch's spirit , and taking notice where , and what the wound wou'd have been , had it been a real body , amongst other the occurrences that he represents to the witch's fancy , he insinuates the wound , and at the same time inflicts it himself upon the real part of the body which was representatively cut or wounded in the phantasm ; the witch all the time believing the whole to be a real truth , and acted personally . body'd spirit . possibly 't is so . but , pray , is there a number of spirits , or different species amongst ' em ? unbody'd spirit . humanely speaking , there 's thousands of thousands ; but in the language of spirits there 's no such a gross term as number ; for number is a discrete quantity , caus'd by a division of continuity : but this is inconsistent with the nature of spirits . — and as to difference of species , to which we might add equality , or inequality , they are terms adapted to matter ; and therefore amongst immaterial beings , 't is the most egregious nonsence that can be imagin'd . body'd spirit . what 's the difference betwixt a spirit 's perception , and ours ? unbody'd spirit . a great deal , men think , by means of the senses . suppose the eye : first , there must be an union betwixt the sight , and the thing seen ; for vision is not in act , except the thing seen is after a certain manner in the thing seeing ; and this not by an assumption of the substance , but of the similitude of the thing seen , into the eye . now this visive power having assum'd a similitude of the thing seen into the eye , the intellect abstracts universals from it ; which act is call'd the perception , and according to this perception we judge and act . but 't is not so with spirits , they have no perception from divisible or sensible objects ; for what by our senses we know of material objects , that they know from the ef●luviums of the deity . as for instance , god is the cause of every substance , both as to its matter and form ; therefore god , according to his essence , ( which is the cause of all things ) is the similitude of all things . hence angels and spirits , when they look upon god , do ( as in a glass ) see and know all material and immaterial objects and things whatever , when he pleases to communicate a knowledge : and thus it is that departed souls have knowledge of things happening in this life . body'd spirit . what 's the difference betwixt a spirit 's thoughts and language , since you say that their language is like our thoughts ? vnbody'd spirit . i have already told you , that as men have their perceptions by means of their senses , so spirits have theirs from the immediate emanations and ideas of all things which they see originally in god : this is the manner of their perception , and the making known this perception , by directing the result of it to one another , as men do their minds to themselves , when they speak to themselves internally , without lip or voice . this , i say , is the language of spirits ; which is as different from their perceptions as the act of receiving and communicating is amongst men. body'd spirit . whether do spirits and angels love , 〈◊〉 , are angry or pleas'd , &c. as men are . unb●dy'd spirit . not at all , 't is inconsistent with their nature , these being acts adapted to the powers of the sensitive soul : so that when speech , love , hate , fear , courage , temper●nce , &c. are attributed to angels or spirits , 't is an 〈◊〉 , or a condescention adapted to humane dialect . to love amongst spirits , is to wish good to one another : to rej●yce , is to rest the will in some good habit : temperance is a moderation of the will , according to the rule of the divine will : fortitude is a firm and resolute execution of the divine will : and so of all other concupiscible powers . body'd spirit . whether can several spirits be in one plac● at the same time . unbody'd spirit . i have already told you , that spirits know no such a thing as place ; 't is as incongruous a term to their nature , as time is . so that , what you call place , is the same thing to them as no place ; and if so , spirits , according to that notion you have of place , may be five millions together in a quart● bottle , and yet never a one fe there ; but 't is impossible to make you understand the munner how , farther than by a dark similitude . suppose five millions of persons shou'd all desire at the same time to be upon the top of the m●nument , , ( erected in remembrance of the 〈◊〉 of the fire of london : ) now th●se five millions to be there at the 〈…〉 ) , without justling one another for ●oom● ▪ but thus only by virtual application of themselves thither . — i must be gone , there 's a general ass●gnation of our order to meet at the musick of the spheres , and if my place be found empty , my name will be dash'd out of the catalogue , upon a supp●sition that ● am imbody'd . body'd spirit . well , i acknowledge my obligations for this favour : pray , let me converse with you as oft as you can . it won't be long but i shall put off this clog , and change circumstances with you ; and then i 'll be as kind in informing you of such things as you will also forget when you come into a body . dialogue xv. betwixt two spirits , about the musick of the spheres . 1. sp. — i 'm weary with that drumming sort of noise ; there 's nothing but an eternal din of one tune , o'er and o'er . there 's better musick , ten to one , every bartholomew-fair . 2. sp. — pray , let me ask you one question : is there any musick better than the original of all musick ? 1. sp. — no. 2. sp. — very well : then since these musical diastems , and these harmonious motions , which proceed from the different positions and heighths of the planets , and the correspondent symmetry of the heavens , are the first original of musick , all other harmony which the lower world pretends to , are but imitations of this great original . so that those little tickling fancies of ionick , dorick , phrygian , and other measures , are but a different way of trial to come the nearest ours ; and if mortality cou'd find out the true spherical musick , they wou'd never seek farther , nor alter it for any other , because 't is impossible to desire or chuse an imperfection , when perfection stands by . but 't is no wonder the world below us think the musick of the spheres a fable , when one of our own order shou'd undervalue it at such a rate . but perhaps you are of the same opinion as mankind , and these are only words of course , because you have a mind to be upon the ramble . 1. sp. truly , i am not very well satisfied , whether i hear any thing , or no. 2. sp. yes , you hear , but without concern ; which makes me believe , that you belong not to ours , but to the animal order , and in that order you are design'd to animate an ass , which , amongst all creatures , never heeds musick . you , and all mankind , must grant , that the planets move , and that sound necessarily proceeds from motion , and that this sound must either be sweet or harsh : now , if a fix'd observation of numbers moderate the motion , it effects a symphonous harmony , consonant to such a motion ; but if it be not govern'd by measures , there proceeds an unpleasant noise . but in this admirable structure of the heavens , there is nothing but setled rules and proportions , curious differences of magnitude , celerity , and local distances , which are constantly circumagitated through the etherial orbs ; as in the following figure . 't is this systeme that all musicians imitate ; and those that come the nearest it , have made their calculations from arithm●tical proportions , in which this last age has exceeded all former ones , having now laid down rules to reduce all audibles into visibles , or visibles into audibles ; that is , can give directions for building a house , agreeable to the measures of a musical c●mpo●●re ; or can play the proportions of any ●ouse now built , upon a musical instrument . if mankind ●earches a little deeper in the music●l 〈◊〉 , they will find out a device to imi●●●● our 〈◊〉 musick by a voluntary self-motion , or frame instruments that shall play themselves . 1. sp. say you so ? indeed , the novelty of that wou'd cost me many a ramble . 2. sp. but why love musick on earth , more than here ? 1. sp. because i find by my heaviness , i am grown so like a body , that i shall soon have such a relation ; and you know 't is natural for all beings to be affected with something like themselves : however , i 'll be sure ( if i can remember ) to inform the lower world of the reasonableness of spherical musick ; and what measures they ought to take , to come as near it as possible . in the mean time , farewell . 2. sp. — hold : if you design to visit the lower world , you may be serviceable to 'em , if you put 'em in mind of using less physick , and more musick , since it alters all the passions of the mind , and is the readiest way to correct grief , anger , pity , love , fears , desires , and all other passions of the mind : and if the mind may be thus regulated , their physicians need not to be told how great an influence it has upon the body . another remark you may add , ( if you are like to find credit , ) that 't is only the musick of the spheres that keeps angels and spirits in a perpetual health . dialogue xvi . between two spirits of a poor doctor , his friend , and a modern philosopher , alias , sharper . debtor . bankrup●y ! oh the dreadful sound is sufficiently confoundative without the thing it self ; a dun to my breakfast every morning , and to play at hide all day long for fear of the counter-verm●n ; and all this too , ( if fare knows what 's what , ) by the prodigality of a hopeful son , who , with cocks , houses , and half a dozen misses , cou'd thrust a dozen such estates as mine , into the narrow compass of a few bonds , bills , mortgages , &c. oh these unwelcome lights of heaven , how fast they number out use-mony-days ! alas , what an unhappy spirit am i ! how gladly wou'd i change conditions with a vegitable soul , tho' it were to animate an humble shrub ! friend . — how brother , animate shrubs , and sleep in such a glorious star as this , where you can have no dis●urbance at all ; pray lie a little farther , and take the other nap , and you 'll be well . debt . — i cannot sleep for the serivener , he bites me so ; and if by chance i fall into a slumber , i dream of the poor man's box , and the quarter-day , or else that i see my son on horseback , riding into quagmires . friend , — why do you rave of son , quarter-day , &c. and are not yet got into the other world ? debt . — but i 'm a going ; and my misfortunes will be such there , as i have just now told you . friend . — alas poor wretch ; and don 't you know how to prevent all this ? arise , and follow me ; there 's a company of wits that inhabit the planet mercury , will certainly put you into some way to avoid your misfortunes ; nay , tho' they are such are inevitably fated to you . debt . — alas , my son's horses have eaten me into a consumption , that i can scarce get up ; but however i 'll try , since you talk of remedies ; come , let 's be going . friend . — holo mercurial philosophers , open the wicket there . philoph . — who 's that ? his bawling has made my brain miscarry of a hopeful notion . — however , come in . debt . — i 'm sorry for that ; i wish i cou'd miscarry of mine too ; — bur where 's the philosopher ? i can't see him . philosopher . — look up , friend , d' ye expect a wit to lie grov'ling upon thresholds . debt . — bless me ! he 's hang'd up in a basket yonder . — pray mr. philosopher . why so high ? philosoph . — i walk i' th' air , and gaze upon the sun , and if my intellect were not thus suspended , i shou'd think as little thoughts as you do . — but what 's the occasion of your visit ? debt . — i 'm going into the other world where i shall be torn ●n pieces with debts and usury ; which to avoid , i wou'd either pa● in current money or words . the first i shan't be able to raise ; and the last i 'm not ma●●er of ; therefore i 'm come to ask your coun●●l about it . philosoph . — there 's no need of the first , if your 〈◊〉 were double , i 'll teach you presently how to come off . — stay a little ; — ay , that 's right , oh happy art ! this it is , not to 〈◊〉 thoughts to a threshold ; but l●ke a ●ird ●etter'd in a ●●●ing , to allow 'em liberty to play and 〈◊〉 in the air. — in the first place , you must 〈◊〉 the moon , and keep it unde● lock and k●y thirty days before your day of payment comes . debt . why so ? philosoph . — if you pay use by the months , and there be no moon to measure out these months , then no use can be demanded . debt . — i don't know how to effect such a task ; — i think 't is far better to hang my self before the day of payment , and then my creditors will never prosecute me . philosoph . — no , no , rou talk like one that was never hang'd up in a basket ; — don't you know the law provides two days , one for citation , or demand of payment , and the other for payment ? debt . — well ; and what then ? philos. — 't is impossible they shou'd come both at a time ; so that one day is a warning to get ready , and run away the next . but this is not half ; you are to learn the all-convincing speech beside . debt . — pray what 's that ? philos. — you must learn to banter where you find your creditor a little soft : as for instance ; when they ask you for money , fetch 'em out a talisman , or any other thing , and ask 'em what it is ? — if they say , they can't tell ; reply , do you ask money , and are so very a dunce ? if they ask you for the interest , ask 'em what they mean , or what kind of creature that is ? they 'll answer , 't is an encrease of money by months , days , &c. ask whether the sea grows bigger by an encrease of all the rivers that run into it ? if they say , no ; ask 'em , with what a conscience they can expect their money shou'd increase ; and so you may treat 'em all to the end of the chapter . debt . — i don't know what to say to 't , for i believe these shams won't take , especially since i have to deal with a shole of horse-leeches , call'd scriveners , bankers ? 't will pass with tailers , ba●bers , and a few drapers : but — i must be going , farewel mr. basketteer . philosopher — pray as you go along , remember the poor prisoners . dialogue xvii . between two spirits on the ramble , and a flight of witches , with their guides . 1. sp. hey day ! what 's the meaning of this ? yonder 's materiality flying in the air : what can be the supporter ? 2. sp. necromancy , perhaps , or sorcery , or witchcraft . come , shall we put a stop to 't ? i 'm sure none of the creation has any business there with tubs , caldrons , &c. 1. sp. there 's a colt , and a calf too : perhaps they are the people of the world in the moon , and are going to some fair. 2. sp. what! going to a fair out of their globes ? no. come , let 's attack 'em ; at the worst it can but be the devil , and we are as strong as he , and less innocent . 1. sp. right : — let 's look big , and speak boldly . — stand , there : what commission have ye in these quarters , you — tub-man ? what! have ye young ones with ye ? ye sha'nt wag an ace farther , till we know upon what e●rand ye are posting . 1. fallen sp. — why , ye etherial stragglers : are we bound to give you an account ? 1. sp. ye must do 't , or disoblige your hags , to defend your selves . 2. fallen sp. — don't prejudice my caldron , and i 'll tell ye whither i 'm marching with my tribe . 1. sp. — say then . 2. fallen sp. — into the french king's cellar for two or three hours , to treat my faithful servants there , with every thing that 's grateful to their senes . 1. sp. — very well . and you , mr. tubvolant , say which way bound , — quickly , — or we 'll turn your diddi-birds out of their nest ; do you lend 'em wings , if you can , to bear up their garbidge . 1. fall. — thus have i seen a laden pinna●e brav'd by a meaner empty vessel . — well , — i also am upon the same journey ; and if ye will come along with us , you 'll see such entertainment as none of your order ever saw before . 1. sp. — no , — we must have no society with apostates . — come , turn out of your lodgings , we must have the tub ; mount your servants upon that colt. witches . we are a dozen of us already , and therefore too many , unless we must ride upon the main , and hang upon the tail. 1. sp. — yes , yes ; any how , according as you can agree ; we give no orders in that . — so , that 's very well . — come , turn out of the caldron , and bestride your calf ; he looks as if he wanted to suck you . — very well : — now , lady-haggs , jog on softly , that ye don't jade your coursers before your journey 's end. 2. fallen sp. remember this when you come to be incorporate : assure your selves , we shall be equal with you then . 1. sp. — come , don't prate , for fear ye stumble , and lose a bunch . — we know your power well enough , that 't is limited . no more : — troop off , and shew your shapes . 2. sp. — this plunder will be extreamly welcome to aquarius : you heard of the misfortune of his water pots being broken the other day , by the retrograde dragon ; ha! — won't these serve in their room as well as may be ? 1. sp. — if they had been both of a sort , it had been better ; this tub will be subject to leak . but perhaps aries can hammer the caldron into two with his horns , and afterwards push it into the shape of the pitchers : and if so , we 'll make a bone fire of the tub , and laugh at the world below , who will shoot it with their telescopes , for a prodigious comet . 2. sp. — right , again . — but methinks , the pleasantness of this enterprise seems to be abated , by the concern of getting unperceiv'd into our lodgings : suppose we shou'd be met with by the watch , 't will spoil the humour on 't . 1. sp. — pish , never trouble your self about that● leave the management of it to me . dialogue xviii . between two spirits that are to be mayor and mayoress of a certain corporation : and when they come into their bodies . 1. sp. i have just now been with the secretary of fate , to be resolv'd about some corporal questions , for i judg'd my imbodying near at hand . but 't was not that that push'd on my curiosity so much , as to know why i had such an unaccountable inclination to your company . 2. sp. and are you resolv'd now ? 1. sp. yes : i 'm to be lord mayor of — in 1740. and you are to be my lady mayoress . 2. sp. i the mayoress ? why sure ! am not i as fit to be my lord mayor as you ? 1. sp. i suppose you will always think so , or else you 'll break the custom ; but fate has design'd your mould different from 〈◊〉 : you are to have a body of a 〈◊〉 , thin , 〈◊〉 sort of clay ; and , in short , you●ll be the weaker vessel , and therefore design'd for other uses than the burden of a sword and mace. 2. sp. what uses , ( my dear : ) methinks i begin to be in love , before i know what it is . 1. sp. did you take notice of those three souls that fled by just now ? 2. sp. yes : are they to be our relations , when we come into the other world ? 1. sp. no nearer than your son and two daughters . there were two other souls that us'd to be much in their company about twenty years since , which in a little time will be your father and mother : but i shall spoil the business , by reckoning up genealogies . i 'm told , you 'll be very severe to me . 2. sp. in what ? 1. sp. unkind prudence , and more cruel custom will bind you to hard laws , and teach you this lesson ; starve your self , to keep your slave poor . 2. sp. — that 's a hard lesson , indeed : but perhaps 't is taught , to avoid harder . 1. sp. — right : for those that don't stand upon their guard , are easily trepann'd , and wheedl'd into a thousand misfortunes ; especially , that great one of rash weddings . but to avoid all this , let you and i finish our courtship here . 2. sp. i 'm afraid pre-existent contracts will be forgot , or , at least , raise jealousies amongst our rival-school fellows . 1. sp. never fear that : assume one body of air , and i 'll prepare another , and then we 'll talk it once o'er again . 2. sp. but what dress is a-la-mode ? 1. sp. ruffs and commodes will be out of fashion : but what need you take care of that ? any dress is every dress , if there 's no other present to compare it by . — ay , that will do . — o the charms of the petticoat ! — methinks i 'm already got within the influence of that command , increase and multiply . 2. sp. this is a near way of wooing indeed . where 's your billet-deuxes , your vows and dying ? — 1. sp. hold , no more of that nonsensical cant ; 't is all but an honest way of fornication at a distance . 2. sp. ●ye upon this doctrinal part of wooing : the world below wou'd think this a strange name for their tendernesses 1. sp. 't is neither better nor worse ; if i love a woman 't is no more in other terms , than i wou'd sleep with her ; so that soueezing hands , grasping knees , kissing , hugging &c. are infant-offers on both sides at something else ; 't is the extremity of these desires that sheds the blood of rivals , prompts to suicide , and tenants bedlam ; — when perhaps the party all the while believ'd it to be pure love , innocent gratitude , harmless esteem , refin'd friendship , &c. not considering that true friendship increase by the multitude of rivals , and that no man was ever angry with his neighbour for loving his wife's soul ; when you come into the other world , you 'll find no iilts nor bullies in bedlam for love , no affronts taken at the encomiums of a woman's mind , no desperation for want of an union of souls , in short , all languishments , sighs , vows . protestations , and all the long christ-cross row of lovers is nothing else but the plain so , so , in another dress . friendship is another thing , and is too sacred to be mention'd at the same time as love ; it has no dependance at all on the body , farther than that has a relation to the mind , but friendship is a subject too foreign for monopolizing lovers , and may be discuss'd when we have nothing else to do ; therefore in short , what stomach have you to an honest prolification ? am i yours now ; or must i tarry till a real naturalization reads the same lesson to you o'er again in another world ? 2 sp. i 'll consider on 't ; and in the mean time , if i shou'd consent , i hope you 'll see me better rigg'd than the rest of my neighbours . 1 sp. yes , yes , never fear that . 2 sp. — then i 'm yours ; — but i won't say , i love you , lest you shou'd tell me again what love is . dialogue xix . between the parcae , ( viz. clotho , lachesis , and atropos , ) and a book-seller . parcae — up mr. letter-monger , and prepare for your body , we are drawing out the first thred of your temporality . books●ller . — vvhat mine ? pray lay that distaffe by , and take another ; do dear lady , a●d let not me be a prisoner these hundred years , — i 'm afraid of incorporation ; for even divinity-books , are a meer drug ; but perhaps in a hundred years more , times may be better : i never intreated before , deny me not now . parcae . — we 'll grant your request assoon as any body 's else ; but the dice are cast , and there 's no resisting fate ; you must budge whether you will or no : come , don't think to wheedle , and persuade us like customers ; you aren't got behind the counter yet . bookseller . — i know it very well ; — and since there 's no intreaty that can prevail i 've done . now must i stand centry seven years with my fingers in my mouth , and bare-headed , the better to receive the impression of the cunning mystery . — methinks i have got it already ; — now for a fine fetch with that author about supernumeraries , or printing a greater number secretly , than i contracted for ; can't i handsomly interlope with my neighbour h — 's copy , 't is a very good one , and the author is at work again . suppose to get the next copy , i go and out-bid for this , now 't is too late , and tell the author he was wheedled and chous'd out of his labours . — i must squeeze that book binder , 't will help towards the loss of my late impression . — this copy-money runs away with a great deal of my gains , can't i turn plagiary , and with a handsom sleight of hand , put a new title upon that old book ; or were 't not best to turn author my self , by pillaging other mens works — right , that will do , i 'll part with no more copy-money these seven years . — this collection which i have already made , would pass , with a good title page . — m — r — and i , can invent some specious one for it . 't is not a farthing matter whether 't is agreeable to the subject within treated of : — but how shall i come off with those scandalous pamphlets , i shall print under the name of iohn a nokes upon tower-hill , grub-street . the strand , or any where else ? shall i suffer for another's pamphletteering , for telling news before it happens , and sometimes such as always has , is , and will be a notorious lye ? no i thank ye , so long as i know how to be in league with the messenger of the press , and some body else , i 'll run the hazard . — now for a body ! with all the satisfaction imaginable , for when i come into the other world , possibly i may attain to be as crafty as my neighbours , and if so , i 'll venture one step further , to get above 'em : i have only one request to make , ( dear mistress of fate ) that you will send but a few booksellers , and a great many authors into the world , for these threescore and ten years . dialogue xx. betwixt a transmigrated soul , and an vnbodied spirit . transmig . spirit . well , how fare our friends , brother ? i long to be a member again of your society , and to be freed from the strange alliances i have contracted . unbody'd spirit . why , what relations have you now ? tr. sp. my present relations are a forward crop of beans , but what kindred i shall meet with the next harvest , i know not : i came out of a sprat the last year , having finish'd my circuition and change through all the watry inhabitants . unbody'd sp. pray , what sort of fish gave you the most troublesome entertainment ? tr. sp. the porpus , by far , to be sure every westerly wind i was drunk with tumbling o'er , and o'er , if it had not been for a pittying collier , who by a lucky shot made a hole just big enough to creep out of my prison , i might have lain in salt pickle these forty years longer ; but 't is all one , for i was turn'd out of one prison , to be chain'd in another ; for i can't expect to cl●nge the laws of fate , and have my transmigrations finisht before another thousand years more are expired . unb. sp. why so ? tr. sp. because i must run through all things terrestrial , marine , and volatile , before i have finisht my task , and expiated the wickedness of my pre-existent state , which expiation always lasts three thousand years ; 't is an unalterable decree , that all spirits are to be purify'd by such a discipline , only here 's the difference ; that spirits are to actuate mostly in those creatures that are of the same dispositions as they were ; as for instance : the justice of fate assigns such as are angry and malicious into serpents , the ravenous into wolves , the fraudulent into foxes , and so of the rest ; only here and there 's a good spirit , whose actions being most rational , transmigrates out of one man into another , finishing most of the three thousand years in humane bodies , and as for other creatures , the fates take care that they speedily die , that that part of the transmigration may be quickly over , and reason good for if by chance they shou'd be unjustly confin'd beyond the three thousand years , there 's no amends to be made , but some preferment amongst the officers of fate , who are always exempt from the duties of humanity . unb. sp. pray give an instance of some soul that has animated several humane bodies . tr. sp. i my self was first infus'd into 〈◊〉 , then pass'd into euphorbus , then into 〈◊〉 , then 〈◊〉 pyrrhus , then into pythagoras ; then i left humanity , and transmigrated into an elephant , and so on through every distinct species in the creation , and now at last i 'm got into a bean. unb. sp. i can get into a bean too , if i please : but here 's the question ; is this bean , my proper residence , and am i , by a virtual contact , confin'd more to it , than to any other being , or place whatever ? i am rather of opinion , that all this noise about transmigration is no more than thus . that such as are of an equal temper , judgment , inclination , &c. may be said to be unanimous , or acted by the same spirit , especially if they live in different ages . i can't conceive it to be any thing else , but , like care , motion , study , &c. of some dead person appearing in some living one ; and thus you , if you acted pythagoras , you were no more euphorbus , hermotinus , or pyrrhus , than as you had an inclination to the several excellencies that appeared in those persons , and thus a transmigration into fishes , trees , plants , &c. is nothing else but a study of their nature . tr. sp. you might have added , that 't is a doctrine that has not been received in the lower world these many years ; and that 't is also believ'd , that 't was a politick juggle to make the age virtuous , by suggesting , that if persons liv'd ill lives , they shou'd suffer such and such dreadful transmigrations after death ; but you 'll find to your sorrow , when you come to put off your first body , that all is matter of fact , and no politick juggle . unb. sp. when it comes to 't , i 'll believe it , but not before , since pythagoras , who is affirm'd to be the greatest patron of this doctrine , did also teach , that the substantive unity of one number , is not the unity of another , and if so , there 's no transmigration of one animal into the life of another different animal , but a continuance ( as long as there is a being ) under the law of its own nature , and particular species ; species is not coincident with species ; and this is also imply'd by one of pythagoras's symbols , viz. we must not wear the image of god in a seal-ring ; that is , as god can't be resembled , or included in corporeal matter , so a humane spirit ( which is the image of god ) must not stoop so low as to actuate meaner nature than the rational . tr. sp. pythagoras held a correspondence with spirits , and cou'd not be mistaken , what ins●ances you have brought , are none of his , ●imon , lenophanes , cratinus , aristophon , her●ippus , and others , have ascrib'd many things to pythagoras , which he never said nor wrote . — but you 'll be better satisfy'd when you come to make an experiment your self . unb. sp. 't is no matter whether they are his or no , they are truth , and truth never clashes with truth , but is always the same : but i suppose you are in a dream , instead of , in a bean , or i wou'd advise you to gape , for here 's a shower of rain , which will help on with your germination , and haste your change into a cabbage . dialogue xxi . amongst the whole consistory of spirits , examining a heretick soul , about some new doctrines held forth in opposition to the common receiv'd opinions of the aetherial fraternity . consistory . produce the prisoner , and his pamphlet ; and let 's hear what he can say in proof of his new doctrines ; if we admit of one innovation here , no wonder the world below us is all in flames and divisions . register of fate . he is ready here , and his pamphlet too — will ye be pleas'd that i , or he read . consist . no , let him begin , and make his defence to every particular article as he goes along . prisoner . i accept the freedom of making my defence to the mysterious truths that i have discovered , as a very great favour , and shall without any preface begin as follows . the first cannon i ●ay down is , that the sun and moon are no planets ( as is vulgarly believ'd ) but the two eyes of the world , and that which you call eclipses , is nothing else but the worlds winking when 't is sleepy . consist . how the world sleepy ? prove that . pr. you 'll allow the world to be matter , and as soon as it was created , to be sent of an errand , and ride post until this very minute , without an● intermission whatever : you will also grant ▪ that the whole is of the same nature as all its parts , and that motion wears away , and destroys what is material , unless it have some reparations , 't is impossible always to run , move , act , &c. i speak of particular parts of matter , and the same also holds good concerning the whole . i know the great objection that you 'll make , and therefore will obviate it , to save your labour , viz. 't is impossible to pretend to particular functions in nature , and at the same time to be asleep . — to which , i answer . — that the soul of the world is never sleepy , no more than the spirit in humane bodies ; but you can't deny it impossible for a man in 's sleep , to walk , saddle horses , mow , plow , &c. of which , there are instances enough ; just so the soul of the world follows on its task , tho' its material frame may be asleep ; for if it did not it would break its commission , by leaving some part of the world in too long a darkness ; but this is not a position entertain'd only by me , take the sentiments of the lower world upon it , some of which call the eclipses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the labours of the moon , some shot at it to keep it awake , some held up torches , and sounded instruments of brass to ease it : whence one of their poets . cum frustra resonant aera auxiliaria lunae . metam . lib. 4. and another . una laboranti peterit succurrere lunae . juven . sat. 6. all which considered , perhaps may render the doctrine as reasonable as 't is new . consist . — well , we shall weigh your reasons by an●●y , what 's your next thesis . pr. second canon . that the constellations in the heavens , call'd the dragon's-head and tail , are nothing else but pieces of a pickled whale . to prove which , i have the man in the moon to be my voucher , who is a person of so great credit , and reputation , that noah made him the boston of his ark. his relation is this , that one morning , during the flood , being very curious to take his leave of an old neighbour or two that were got upon a wind-mill , to secure themselves from drowning as long as they cou'd , the moon being at full , ( that is broad awake ) and according to her usual method going to take a draught of sea water , ( which by the way , is the reason why tides swell , on purpose for a full draught ) she suckt up a whale , and the boston of the ark at once , with a bundle of cable ropes at his back , but being not us'd to such victuals , she pickled the fish , and presented it to the astrologick souls ( who have eat up all but the head and tail , ) but kept the boston to be her valet de chamber . consist . a very strange relation , but we shall know whether true or no , when we have sent a messenger for the man in the moon : in the mean time proceed . pr. third cannon . that the moon is drunk once a mouth ; i don 't positively assert this , but am willing to recant if any of you can show me a better reason why her face shou'd be so red , when she takes a dose of the great salt bowle , alias the sea. consist . we shall consider of that also — proceed . pr. fourth cannon . that the occasion of the universal deluge , was the tears of the devil and his angels , who wept for grief to be routed and cast out of heaven : they had two designs by their tears , for when they found they could not get in again , they hang'd about the concave and battlements thereof , as flies do upon the cieling of houses , weeping as well to case themselves as to be reveng'd of mankind , so finding themselves to be very many , they wept a numerous company of clouds , which were all that time in falling down upon the earth , as is betwixt adam and noah ; but i 'm not so conceited and positive , as to believe this the reason , if you can give me a better . — but however i must beg the liberty to be positive in my next cannon , viz. fifth cannon . — that the cause of winds flying backward and forward , is the breathing of the world , just as mankind sucks breath in and out . to prove this ( for i know you expect no less than a demonstration ) i need not say you must consider , ( for you do , ) that there can be no effect without a cause , no motion without a mover : the opinions that pass in this , and the lower world too , have not been enough examin'd , viz. that the sun , moon , and stars being monstrous bodies , and continually upon the hurry 't is suppos'd , that they moving , drive the winds , along with 'em , and that the difference of their motions , causes different winds , or an agitation of the air , this , and that way ; which is impossible , because then we shou'd have no westerly winds , most of the erratick stars moving westward , which hinder the winds from coming that way ; besides , all southern and nothern winds wou'd be unnatural , but we know that they are as common as easterly winds . nor wou'd the rarification of water ( as the philosophers in the lower world dream ) be enough to supply such great winds , and hurricanes , as sometimes happen , for they only proceed immediately from the lungs of the world , when it has catch'd cold , or is dispos'd to laugh or whistle ▪ which makes the air fly faster out . i might add here , instead of putting it into another cannon . — that all earthquakes proceed from the sighing of the world when 't is in a melancholy humour , for it raising up its body ( as man does his breast when he sighs ) and being brittle where it has the fewest ribs ( i mean mines , quarries , &c. as vulgarly called ) the buildings , and cities standing in those places , tumble in into 's bowels to secure themselves from a transport into the world of the moon . — well , gentlemen , i hope 't is your silence that gives consent unto these truths , and not an amazement at their novelty . in confidence whereof , i proceed to my sixth cannon , viz. that stars are the bubbies of the world , at which all astrologers suck , and that all that don't love astrology were put out to nurse , and wein'd with grosser dyet . — but i beg your pardon ( gentlemen ! ) i turn'd over a wrong leaf ; this is your own received principle , therefore no need to prove it , i meant thus — that 't is as possible for an ass to drink up the moon , as to cure wounds by sympathy . consist . ay , indeed now you say something , that is , as much as to say 't is possible for an ass to suck out one of the eyes of the world ; for so you call'd it but just now ; but prav before you prove it , prove a possibility that it may be proved . pr. pray , gentlemen , let me have fair play , i mean the liberty of a philosopher — if i prove it , i also prove a possibility of proving it : don't ? consist . yes . pr. very well . to proceed then . i am to tell you that my correspondence from the other world is very good and creditable , and 't is often found there , that the man travels in pains of childbirth , when the vvoman her self is deliver'd without pain : that if some sort of leaves are rub'd ( whilst growing ) upon a corn , vvart , &c. that corn , or wart shall die as the leaf withers away : — thus small ideal parts , or fancy'd representatives of what is real , have the same sympathetick effect , that a true cause wou'd have , when you come into the other world , read sir kenelm digby's works in this kind . now those that can deny an ass to have no fancy , deny themselves any : but to be short , and give you an instance that is matter of fact. one of my correspondents ( ludov. vives ) gave me an account of a certain people that did imprison an ass for drinking up the moon ; the manner was thus : — the ass being driven to the water to drink , the moon shin'd very bright , and reflected in the water just where the ass drunk ; the ass fancy'd strongly , pull'd hard to draw in the moon , and it had the effect accordingly , tho' some were so silly as to believe the moon being in danger , slipt out of sight behind a cloud . hereupon the ass was brought to the bar , to receive a sentence according to his deserts ; and as the senate were gravely debating the matter , one starts up , a little wiser perhaps than the rest , and made the short following speech . — gentlemen , 't is my private opinion , ( and i hope not unreasonably ) that 't is no trifling business for our town to loose its moon ; and i know but of one way to recover it again , viz. by giving the ass a strong vomit , to weaken his fancy , for 't is that that keeps the moon a prisoner in his maw . — no , says another , i think it much better that the ass be cut up , and the moon taken out of him ; in short , they handled the ass so severely , that he had forgot his supper , and the moon stole whole , and undigested again into its own place against the next night , but ever after play'd at bo-peep , when she saw the ass come near the water . — gentleman , 't is all matter of fact , and as great a truth as my next position . seventh cannon . that those devils that were furthest pursu'd by michael and his angels , viz. as far as the middle region of the air , are all taylors , and cut out the clouds into shapes of hogs , trees , ships , dromedaries , &c. on purpose to be talk'd on and wondered at by the ignorant country people of the world below . to prove which , you may be pleas'd to remember , the prince of wicked angels fell by pride in endeavouring to be like his maker ; and when he was excluded , and chased out of heaven , he cou'd not forget the notion , but wou'd yet be imitating , and make the representations of all creatures in clouds , and condens'd bodies of air , i might ( if there was occasion , to strengthen this argument ) add , that he has also his oracles , miracles , sacrifices , priests , in short above one half of the world his true and faithful servents , and all this because the old notion of imitation was so deeply rooted in his mind . — now it being prov'd , that the prince of fallen spirits , does act so and so ; it follows , that all the subordinate mob have an itch to imitate their head , it being a great truth : regis ad exemplum totus componitur orbis . subjects will be imitating their king , and children their parents , let 'em act good or bad . by taylor , and cutting out clouds , i mean only metaphorically a shaping of clouds , and i shall think none of you hereticks , if you call 'em carpenters , or statuaries . consist . — well , and the next . pr. that never any spirit was sent into a humane body , to joyn with it as its proper half , or as a convenient residence , but as into a prison for debt , purely for debt ; and not ( as is pretended ) for rambling , or other extravagancies . to prove which , you need only to consult the records of our honourable court of equity , and you 'll find the decrees generally run thus : that having upon the humble suit of the plantiff a , impartially weigh'd and consider'd the defendant b's charge , wherein is proved , that besides bilking his lodging , he never paid for the cleansing his wings , nor whitening his wand ; be it therefore enacted by the prerogative of this honourable court of spirits , that the said b , be forthwith transported into the other world , and be kept close prisoner in a humane body for seventy two years ( or some other number , proportioned to the nature of the debt . ) — and this is farther prov'd by my correspondents in the other world , who tell me , they often get into the ear to listen if there be any subject of dissolution , and sometimes mount up into the eye , and take a view of the skies , their old lodgings ; and when the eye ( that is to say , the wicket door , or rather the grate of the prison ) is clos'd up , 't is more terrible to 'em , then garnishing , or double irons to a criminal ; and thus much for incorpation penalties . eighth cannon . 't is as easie a thing for ships to sail in the clouds of the air , as in the sea , and 't is an invention that will be found out when mankind shall discover the way into the world of the moon . this cannon consists of two parts , viz. hypothetick and prophetick , to prove the hypothesis . — clouds are form'd in the air either ordinarily , or extraordinarily ; ordinarily by the exhalations of thin and moist vapours , just as the steam of a boiling caldron ascends , which meeting together , and justling in the air , by little and little are condens'd into thick clouds , or airy rivers , which by degrees empty themselves again into the sea , as all other rivers do upon the earth . extraordinarily , when several winds meet together ( as 't is frequent in some seas ) the equal strife causes a whirling violent ascention of fighting particles , which form a vacuum in the shape of a leaden pipe , or pump as high as the clouds , but nature abhorring a vacuum , fills that vast pipe with water , by way of suction or drawing up . so that presently there are formed clouds of many millions of tuns of water , which can easily enough bear up a ship , for water looses not its nature in being less ▪ as is evident by a ship swimming as well in twenty fathom deep , as twenty thousand . nor has it less power in the air , than on the earth ; for a tub of water upon the top of a house , will bear up a hat , stick , &c. as easily as the well in the ground , from whence that water was taken . but though we have prov'd , that ships may sail in the air , we shan't promise prosperous voyages , which brings me to the prophetick part of my cannon , viz. that mankind shall discover the way into the world of the moon , when they find out the way of sailing in the air ; i could prove this also , but that it wou'd lessen the credit of prophesies , which admit of no demonstration , but matter of fact : therefore i shall wave it , not desiring to be believed , till it be fulfill'd . consist . that 's reasonable enough , — what else have you to offer ? pr. ninth cannon . that saturn is neither base nor ten●r , but counter-tenor in the musick of the spheres . i have my own reasons for this negative , and i expect the same liberty that the philosophers have in the world below , that is , not to prove negatives . let all the musical souls amongst ye , prove the affirmative , and i 'll not only yield the cause , but give 'em both my ears for a demonstration so soon as i have ' em . but to proceed , if i may speak without offence , or particular reflections on this honourable consistory , who are now my judges , i have a great many more negatives to offer in opposition to as many received opinions amongst you , which ye have taken upon trust , without examining the reasonableness of 'em ; in which ( provided i may be freed from my confinement , and the calumny of it , ) i shall oblige all our fraternity with my farther discoveries . consist . — we 'll do you justice , and upon performance of your promise , you shall have your liberty . dialogue xxii . between the whole consistory of spirits , being a discovery of vulgar errors , received in that society , by the late suppos'd heretick spirit yet a prisoner . prisoner — the goodness of my cause is to me instead of questions ; therefore i shall immediately begin to discover the vulgar errors of our society . — the condition of my releasment , secretary of fate . — hold a little ; here 's the man in the moon come now ; let 's hear what he can say about the pickl'd leviathan ; if upon oath he confirms not your testimony already deliver'd , how shall we believe what you shall offer hereafter . — swear him there , and administer the interrogatories already drawn up to that end . notary publick . 't is done — imprimis , do you know the prisoner at the bar ? have you ever held correspondence with him ? and if so , how long ? man in the moon . yes , i do know the prisoner at the bar , and have held a particular correspondence with him , ever since 35 years before the flood . not. pub. item , was you the boston of noah 's ark ? did the moon suck a whale and you up with a bundle of cables at your back , at full tide in the universal deluge , declare the truth , and nothing but the truth . — you are upon your oath . man in the moon . the affirmative of every particular of this second interrogatory is truth . not. pub. item — are you now valet de chamber to the moon ? man in the moon . — i am . consist . he 's very positive , pray examine about his humanity , sustenance , &c. this looks very suspicious . not. pub. — item , were you a man , or a spirit , when you were boston of the ark ? if the first , how come you to live so long without putting ●ff the body ? if the last , was there any more spirits with you there at the same time . remember you are upon your oath , and therefore speak the whole truth , and nothing but truth . man in the moon . — i was then , and yet am of humane race , and possibly shall continue lively and well , till the day of judgment , by reason of the agreeableness of that aethar to my stomach , i am never sick , hungry , thirsty , nor weary ; for there 's no crude vapours , or gross matter to turn into diseases . nor is it at all strange , since the lower world tells you of one epimendies ( viridiar . lib. 4. prob . 24. ) that slept seventy five years without meat and drink , and of a whole nation in india , that lives upon pleasing odors , ( nat. hist. lib. 7. c. 3. ) and of democritus that was fed divers days with the smell of hot bread ( diog. laert. lib. 1. cap. 9. ) why shou'd it seem strange to you , that pure aether shou'd afford such a nourishment , when your common , gross , vaporous air nourishes vegitables ? onions , and the sempervive , shoot forth and germinate , when hang'd in the open air. what think ye of the birds of paradise , that have nothing else to feed upon but air ? go and ask rondoletius how it was possible for his priest to live forty years upon nothing but air ? or what he meant , when he said he was an eye-witness of one that had lived ten years without other nourishment . from all which 't is no wonder that the pure aether shou'd have such effects upon me , as you now see ; though if there were occasion for it , there 's all sorts of diet : but they are given only as physick to new comers into our world in the moon , as preparatory to a prepetual abstinence . — gentlemen , i hope what i have said is satisfactory ; and so i desire the liberty to withdraw : the moon is awake , and ready to get up by this time , and if i miss my attendance , i may be turn'd out of my office. consistory . — very well ; discharge the witness , and see him safe home in the moon again . — in the mean time , — do you , mr. philosopher , proceed in your discoveries ; you shall have a very favourable construction of what you offer . prisoner . — i acknowledge my obligations , ( most judicious patrons ) and shall impart what i have found out , with as much humility and modesty as truth can stoop to . — first then , i shall presume to call this receiv'd opinion a vulgar error . that taurus has any horns , or that he feeds of the schems and draughts of astrologers in the lower world. astrol. sp. — how 's that ? blasphemy i protest : what will you make a sucking calf of one of the great supporters of the stars ! prisoner . — pray , mr. astrologer , not so fast , lest you shou'd tire ; and then your bull ( i assure you ) cannot carry you , tho' ye offer every day a bundle of schemes to him . suppose there 's no such a being in all the heavens as taurus , but only a nominal division of the heavens , what will become of horns and fodder then ? astrol , sp. — he raves certainly . — prove what you say . prisoner . nay hold there ; what bid a philosopher prove negatives ! do you prove the affirmative if you can ; if not , tell this honourable court why you believe it . astrol. sp. — let me consider a little . — prisoner . — come never vex your self to find out what is not ; when the sun goes through that part or division of the heavens , ( or if you will , when that part of the heavens moves by the sun , ) it is said to be in taurus , because it happens at the time of the year when the countrey-man tills , manures , and plows his lands by the help of oxen or bulls ; likewise when the sun is in gemini , 't is said to be so , because of the pairing and copulation of most creatures at time ; and so of the rest of the signs ; which are only appellations , and no real beings . i cou'd tell you , that there 's some in the world below us , that know as much ; but this wou'd be too like one of their proverbs , viz. if you wou'd know what news at court , you must enquire in the countrey : and this puts me in mind of another false opinion among us , viz. that the devil is a male spirit . this is taken upon trust too , without examination of his testicles : if there be ever a midwife-spirit among you , that knew him out at nurse , or that had any private familiarity , or learn'd it by his own confession before he fell , stand forth . midwife-sp . — i knew him out at nurse , but was never very curious in that particular ; but he told me himself that he was a male-spirit . prisoner . he tole ye ! if you have no better evidence than that , it proves nothing . 't is well known the first word he spoke was a lye ; and 't was for lying that michael chas'd him out of heaven . — i 'm perswaded he 's an hermophradite , my reasons are these ; 't was a brave and masculine sort of impiety when he pretended himself to be a god , and gave oracles , and prophesi'd ; but 't was a feminine sort of wickedness , to be afraid of the pentangle of solomon , the liver of tobias his fish , the sound of tetragrammaton , the vertue of hipericon , the root of baaras : cou'd any thing but a foeminine devil , be commanded by charms , spells , conjurations , lerters , notes , and dashes . in short , can the devil be any thing else but a rigil , that is , either man or woman , to gratifie the vvitches , and vvizards of the world below , can he be any thing else but an hermophrodite , whose language looks both ways at once , and is either true or false . aio te aeacidem romanos vincere posse . no , no , the case is plain ; and i hope this honourable convention will order it to be registred accordingly . and so i shall proceed to take notice of another vulgar error amongst us , viz. that the soul of the world is not subject to the passions of humane spirits , or that it is not sometimes merry , sad , &c. i suppose , if i prove the contrary you 'll look so wishfully upon one another , that you 'll have an immediate confirmation of it by the world 's laughing at you : 't is a certain truth , and if you will but peep out of the wickets of your stars , and view the face of the elements , you will just now see it look with a pair of blubber'd eyes , the reason of it is this ; taking a view of the creation , it casually fixt one of its eyes upon the gallick territories , and seeing so much tyranny , pride , extortion , blasphemies , &c. it cou'd not refrain from weeping , the inhabitants of the world below us , call it raining , not believing that the frequent showers of tears that fall amongst 'em , are a bewailing their irregularities ; and thus , when it sees some good and vertuous actions , it looks with a pleasant air , and smiles upon 'em , and that they call sun-shine . the other night , the world had got the highcough , which is very often mistaken for thunder . — we are in almost a hundred mistakes about the worlds common actions ; when it spits , 't is erroneously suppos'd to be a shooting of stars ; when it turns its head on one side , either in a fit of laughter , or by being asham'd at some unhandsome actions it sees , presently 't is concluded , there 's an eclipse of the sun ; and in this opinion , the world below us are deeply rooted : now since i am not stingy , or partial in communicating my observations , i wou'd have some of you astrologick souls ( when you come to have bodies ) to undeceive your neighbours about that which they call an eclipse of the sun , for 't is laid down as a maxime amongst 'em , that the sun being a greater body than the moon , can never be totally eclipsed ; which error does so much affront the harmonious order , and make of the universe , that the world , as unable to put up such indignities , has been in the humour sometimes to close both her eyes at once , and leave mankind muffled up in a perpetual night ; for you must believe , that if the face of the world be proportioned to its body , it must be pretty broad , at least some 100000 miles . — so that the eyes must stand a great distance one from another ; nay , the inhabitants of the lower world grant as much in effect when they say the sun is in an orb vastly higher than the moon ; now taking their opinion for granted , the sun may be totally eclipsed according to their own principles — as in the figure annext ; for when the face of the world stands side-way to the earth , so that the moon is betwixt the earth and the sun , 't is plain , the moon does not only eclipse the whole body of the sun , but as far about as the circle b , the body of the sun , although bigger than the moon , extending no farther than a. another vulgar error , wich i have met with , is this . that there are no more worlds habitable by men , than the earth , moon , sun , and the rest of the planets , with a few fix'd stars . now this i know , by my own experience , to be a falshood , for coming home late one night by the seven stars , i peep'd into the least amongst 'em ( which you know is seldom visible to the lower world ) and i saw thousands of little men and women going to a fair , but they were no bigger than rats ; i cou'd not forbear philosophizing upon it , and at last i satisfy'd my self with this conclusion , that all stars were worlds , and the people in 'em were proportion'd according to the bigness of 'em , and i was confirm'd in my opinion when i consider'd that the inhabitants of the earth were about two yards high , that those in the moon were as high as the largest steeples , and that the people in the sun wou'd make nothing of stepping seven miles at a step in their common walking , had that an ordinary sucking flea had a trunk as big as an elephant ; now gentlemen , that you may be satisfied as well as i , that the least star is an habitable world , 't is but taking a little more notice of 'em in your rambles . — another vulgar error amongst us is , that there are some new stars since the creation , or at least old ones mended , as that in cassopeia , that in sagitarius , and many others . for first , ( as introductive to what follows ) i shall prove that stars don't borrow their light from the sun , but have their own innate light , as fish scales , rotten wood , &c. notwithstanding all the plausible pretences of earthly philosophers ; because , if they borrow'd their light from the sun , or by reflection , they would not always have the same appearance , since the world moves its face sometimes so , that both its eyes are hinder'd from looking upon such and such stars , and sometimes by reason of the interposition of one anhther ; but such and such stars have always the same lustre , provided the clouds don't interpose or hinder the light from making a right judgment . — secondly , they are not matter solid and compact as the earth is , for 't is evident to every bodies experience ▪ that motion wou'd in time wear 'em away , but they are only globulous formations out of the first light , which finisht the circumrotation of heaven and earth , e're the sun , moon , or themselves were created ; and if so , light is not subject to attrition or wearing away , no more than darkness , which in some sense is a quality rather than a body : hence no stars grow old , or wear away , and if so , no need either of mending 'em , or making new ones , for a convenient perfect number was at first created ; besides , if they should be mended , what would have become of their inhabitants the same time ? or where must they have dwelt till their world had been new rigg'd ? those stars talk'd on , in cassopeia , sagitarius , &c. were nothing else but meteors or evaporations from the bodies of other planets , caus'd by the sun ; and as the matter whereby they were ●ed ceased , they disappear'd ; and the truth of all this is well known by many of our society , who were at the same time upon the ramble in those quarters . — the next vulgar error i observe is this , that in a few ages the people in the world below us will teach the rucks in madacassar to fly with 'em into the world in the moon , and steal some of those inhabitants to show 'em at bartholomew fair. by what wild notion this opinion came to be propogated i know not , but the authors of it do also tell us , that a ruck is a bird with wings twelve foot long , and that they make no more of sooping up a horse and his rider ▪ than a kite does of a mouse , so that they can easily carry a man any whither between their pinions , or in their talons . but tho' i grant this to be truth , yet the voyage is too long to undertake ; for according to my last calculation , the distance between the earth and the moon is one hundred seventy nine thousand , seven hundred and twelve miles ; so that supposing it possible for a man and his winged courser to fly half a year together , it would be 980 miles a day , ( too violent a motion for breathing ) before he cou'd get to the moon , which wou'd be a very hard task without meat , drink , or sleep . and lastly , ( for i 'll mention but one more at present ) 't is an erronious opinion , that a spirit can't carry away the whole universe at once , if he might be permitted to do it . if a spirit can heave a chair , a stool , a man , &c. he can also remove the world. the reason is , matter is not determinative upon spirits , first , not as to place , for if a spirit cannot be circumscrib'd , it follows that all places are the same to him , and that if a spirit moves a chair from its first station , he can also move it ten thousand miles further , all the labour being only willing such a motion . nor is it the quality of matter that can hinder this motion , all matter being the same to him ; we have daily instances of spirits passing thro' glass , and the most continuous matter as easily as through air , which is a more extended body . nor is it quantity that can hinder this motion , for 't is granted that a spirit can as easily move a man as a flea , and if so , he can as easily run away with a star as a man , but this he is not permitted to do , since such a motion would spoil the harmonious and regular position of the heavens : but to prove it possible to remove sun , moon , stars , earth , sea , nay , and the whole coelum empyreum at once ; i shall offer , — that a spirit moves not matter by application of matter to the thing moving , ( as when a man moves his hatt off his head , he moves it with his hand , which is another body ) but by a vertual contact or application of the will , just as a man moves his own body , which is only by willing a motion to it ; just so when a man moves his hand , he moves it not by help of the other hand , but by the immediate act of his will. now the spirit in a man is limited by incorporation , and can move nothing but only its members , or what it applys its members to ; which also being matter are confin'd to proportions in respect of that other matter which they are apply'd to , yet an unbodied spirit being confin'd to no particular matter can will a motion to any matter , which is effective upon matter , as greater powers command lesser . nay , i might yet further offer that a spirit might more all the universe at once ( i mean the coelum empyreum , and all the globes within it ) without displacing the particular parts ; as the wheels , weights , &c. of a clock , when the whole clock is mov'd away at once ; for a clock will follow its regular motions in italy as well as in england , so that ( gentlemen spirits , ) if you have a mind to examine matter of fact , there 's no more to do than to make a tryal , only i have this to tell you , that you cannot tell whether you move the whole or no , because you carry all matter and place with you , so that there will be left no place behind to measure from , and if so , no distance , and consequently no motion to be judg'd of ; nor can we who are within the globe perceive it , since we shall be always at the same distances , just as a fly wou'd be in a house if the house were removed . this is all i have to offer at present , by which i hope i may have not only performed the conditions of my liberty , but deserve a philosophers body in the other world. consistory , very well , be it enacted forthwith , that he supply the first vacancy in the a●henian society . dialogue xxiii . between the spirit of one that is to be a member of the athenian society , a correspondent , and of some that are to be querists . athenian member . — how a member of the athenian society ! a privy counsellor of the stars ? a resolver of all questions ! very well , — have at ye phisicks and metaphisicks , methinks i long to begin the search , nature lays open her hidden stores , the vegitable world courts my inspection , the spirits of animate beings crowd to be treated on , and the caelestal bodies stoop to my embraces , as luna did to her endymion . though other spirits tremble at the thoughts of incorporation , 't is a great part of my happiness to think on 't , and i 'am uneasie in nothing but delays of ●●●mencement pray . gentlemen spirits , if ye have any kind resentment of my expectations , begin and ask me some questions , that i may try my faculty . a querist . — very well , — i shall be one of your humble querists in the other world , and to save us both some labour , pray answer beforehand , whether the longitude at sea can be found out so as to be made practicable ; and also the reason of the flux and reflux of that unquiet element . athe. mem. — yes , 't is possible to find out a practicable longitude , but i shan't discover the method how till i come into the other world , and am secure of the thousand pounds legacy , the promis'd reward ; so that i shall intreat you , and all other my loving querists , to let me take my own time for resolving questions of interest ; but as to the flux and reflux of the sea , i 'll impart the discovery ; — know then that the whole mass of the creation is one great vegitable being , and that water and air are to it , as sap is to trees , or as blood and serum are to animate bodies ; and that the universal spirit which is disperst through every individual particle of nature , and more eminently gather'd together in the midst of that vast frame , is the sun , which being plac'd in the centre of the earth resembles the spirit of man , which is also more particularly seated in the heart ; this premis'd , i further add , that the sun wou'd expire if there were not an element of air to oppose and fight with ; which i prove thus , particulars are of the same nature as their generals , and a small fire clos'd up so that it can have no air to oppose it , immediately grows unactive and expires . and thus , when a man ceases to breath , the vital heat or spirit within having nothing to sight with , grows idle , and dyes . to which i shall yet add , as a resolution to the question , that the strife betwixt the sun and the air thins and subtilizes the sea , and causes the flux and swelling of the tides as a small fire affects the bubling water that is near it ; and thus the strife betwixt the vital heat and the respiring air in bodies , rarifies and stirs up the blood to a pulsation , or a diastole and systole , agreeable to the flux and reflux of the sea , and as the pulse is easier discern'd in the arms and other extream parts , than in the main bulk of the body ; so tides are most remarkable at the shores . thus life is maintain'd by opposition , and thus all compounded existences are preserv'd by unnatural wars . one difficulty more is to be resolv'd , and i 've done , some seas have their titles every two hours , some every four , and some every six , which periods are caus'd by the different humors of the sea , as some are more terren● and heavy than other , some more salt and sulphureous , some more thin and vaporous , and accordingly their respective qualities encrease to such and such a degree before they are proper subjects for the sun and air to work upon , which being destroy'd by agitation , they are so long before they 〈◊〉 to a proper head again ; and this also 〈◊〉 with the crisis , or fits of fevers in humane bodies , which also differ aecording of the body , the 〈◊〉 humowr mereases three days , the 〈…〉 and so the rest , before they can come to 〈◊〉 a degree or crisis of the distemp●r , and thus i have consider'd the resemblance 〈…〉 great and little world by way of answer to this question . — and now propose your next . querist . — here 's the correspondent come from your incorporate brethren the athenian society in the other world , perhaps they may be puzled by their querists , and have therefore desir'd you and the rest of their successors assistance . correspondent . — your imbodied brethren below greet ye well , wishing ye all good organiz'd bodies , & patient querists , & intreat a continuance of correspondence . they have by me sent you six questions , desering you wou'd communicate your thoughts upon 'em , and if ye will send to them what difficulties you meet with amongst your etherial querists they 'll impart their opinions to you . the following questions are according to the quality of the several members . divine . — whether the pope be antichrist or no ? mathematician . — whether there may be found out a cannon to measure a spherical convoid ? logician , — what 's the proper difinition of glorify'd matter ? civilian . — what reasonable answer we can make when we are ask'd , why upon divorces we take penal security that the innocent party marrys not again during the divorceds life , when the forfeiture and payment of such penal security ●ill not satisfie the law. lawyer . — whether lazarus's estate belong'd to the next heir or himself after he rose from the dead ? poet. — pray assist me with two or three natural rhimes to chimney . merchant . — how to find out a way to give intelligence in six hours , of ships at 100 leagues distance , in order to profitable ensurances . surgeon . — whether an homunculus produced upon the grounds that paracelsus has laid down , wou'd have been animated by blood , or such white matter as vermin have that are also produc'd by unnatural heat ? their bookseller , and mr. smith the coffee-man , want also to know whether there be any cure for the athenian itch. member . — here 's nothing that is beyond the power of an immediate perception . say , all ye aethereal querists , have you any doubt to send into the other world ? — if ye have , propose 'em to our correspondent , who is just now going thither . 1 querist . — i am afraid i shall be a poet ; direct me by what measures i may be exempted from the fate of the old proverb ; poets are podr by lestiny . 2 querist . — i have but one to offer . — how may i attain to an effectual form of courtship ? — but pray , let it be answer'd in the very next mercury ; for lovers are impatient . 3 querist . — i have a very scrupulous conscience . pray , is it lawful to eat black puddings ? 4 querist . — i want to know the reasons why those questions i sent about six weeks since are not yet answer'd : i think my questions deserve a thought as well as any bodies else . 5 querist . — when comes out the next volume ? 6 querist . — what curious translations are design'd for the next supplement ? 7 querist . — i 'm a little asham'd , or i wou'd ask when i shall be marry'd ? pray , let me be answer'd the next tuesday ; which being the first in the month , is the day appointed by the society for love-questions , and the doubts of ladies . 8 querist . — why many questions are never answer'd ? viz. iacohitish , obscene , scandalous● riddlish , useless , & c ? since every body wou'd have their own thoughts preferr'd to their neighbour's , — let mine come the next . 9 querist . — why they pass over questions of two or three months standing , and take notice of popular subjects , curious accidents , and such as can't be pass'd over without great prejudice to the querist ; which looks a little partial . — i want a speedy answer , 10 querist . — why the world below is so foolish as to expect one paper to please every body , since the variety of educations , constitutions , &c. create different judgments , so that what pleases this person , offends that ; and what offends this , pleases that ; insomuch that 't is a true riddle , to please most , is the way to offend most ; and to offend most , is the way to please most ? let the next mercury treat of this subject , it being a matter of consequence . correspondent . — pray , dismiss me ; the society is set , a●d i shall lose a great part of the conference . athenian member . — very well ! remember us to our embody'd brethren , and tell 'em they shall have their questions answer'd , and sent to 'em by their next sessions , and we hope they will consider of these sent by our aetherial querists ; tell 'em also , that a continuation of this correspondence is very agreable to us , and shall never be broke off by our neglect . — one thing more , — you must remember to call in at venus as you go along ; there 's a female spirit at a great loss in a certain soft affair ; she wants a resolution of her doubts as soon as possible . dialogue xxiv . between the spirits of a general , a midwife , and an executioner . general . — i can't think my self to be of the same species as other spirits are . — how ? — the disposal of so many thousand souls ! — strange ! what a spacious mannour am i lord of ? what a numerous crowd of living tenements are at my command ? methinks i see my 〈◊〉 at the head of 60000 men , who act implicity , without questions : if i command , they fight , march , encamp , or what i please . methinks i see my enemy drawing near , and 〈◊〉 depends on a single breath , whether thousands fall or none : what signifies a diadem , or tyrian robes , when the sword commands them to be laid aside ? alexander was not fear'd as philip's successor ; but as a general , and a conqueror . is there any spirit that can pretend to such an absolute power over its fellow-creatures as a general ? midwife . — what despotick spirit is this that presumes to huff , and encroach upon my priviledges ? a general ! 't is a little noise , busie thing , that is so far from having an absolute disposal of its fellow-creatures : as to have its dependance purely from me , is it not in my power to crush the wretch , and bring it strangled into the world ? and then where 's the disposer of crowns , the single breath , that was to determine the life and fate of thousands ? how small is that power over others , that is not able to preserve it self ? besides , admit a general to have a dispensation for an uncommon entrance into the world ; how would he do for proper subjects of his power , if he disown'd his obligations to me ? where wou'd he have his attendance , if i shou'd deny to assist him by aiding humane productions ? general — how , i depend upon a whining female midwifry ! if the more hardy , and masculine beings obey me , what can the more helpless , brittle clay , call'd woman , do ? if 't is in a commander's power to put all to the sword , by what artifice can you plead an immunity ? — midwife , — by that of gratitude ; if male spirits are not wholly ignorant of such a vertue ; for 't is a mean recompence to destroy-those by whom we live . — but to pass over that : the first refusal of any thing is most noble ; and then you can't deny but we have our power of disposing of life and death before you : besides , life being more noble than death , we have yet the preference , since we dispose of that , and you of this : executioner . — what a vain contest is here about a preheminence that belongs to neither of you ? gen. — what have we here , another controller of fate ? execut. — yes , very often of the fate of generals and midwives too . gen. — oh that i had but a body , and this insolent gibbet gazer another ; that i might cane him for his sauciness . execut. — not so passionate , g●od general . — if you know any other reason besides your sword , pray answer — whether 't is not the end of an ●ction that dignifies it ? — or , whether actions in themselves are either good or ill otherwise than as they receive such denominations from the end which determines them ? gen. — right ; what wou'd you infer from hence , the honour of fixing a criminal's ear-knot , or piling up the expiating fagot ? execut. — no , but that my office being the execution of just and prudent laws , is far more honourable than the murthering ambition of generals , or the midwifry of vicious humanity . the most just wars that happen , are never without the injustice of destroying some persons , that have no other fault but prejudic'd judgments ; and midwifry is so blind an action , as to make no difference betwixt the legitimate and illegitimate , betwixt fathers of countreys and tyrants ; betwixt the prince and beggar . — but in a due administration of just laws ; there 's an immediate distinction betwixt merit and demerit , vertue and vice : in short , 't is so absolutely necessary , that neither the body politick , nor private persons can be safe and happy without it ; and therefore nobly great , and meritorious , as a preserver of nobility amongst other conditions . gen. — i never decide disputes any other way than by my sword ; therefore if you persist in these heresies , prepare to end the argument by force . — execut. — i never fence , nor resist till i tie up my adversary ; if you 'll tarry till then , i 'm sure i shall convince you . — midwife . — dispute and quarrel as long as ye please , i shan't yield the preheminence to either of you ; — besides , 't is unjust , ( since we are all proselytes to our own conclusions , ) to give judgment decisive upon our own cases . — if you think it convenient , we 'll refer the dispute to the arbitration of the athenian mercury , who will do us all justice . execut. — agreed . gen. — march then ; but , i will lead up the file thither . dialogue xxv . between the spirits of two projectors . 1 spirit . — how ! a well fledg'd cully , just come to town , and brought along with him an unbawk'd fancy , a strong faith , and a deep purse ! very well , — 't is no common catch , — a handsom plausible harangue ; and he 's mine ; but yonder 's one of my comrades . — holo brother projector , what prospect have you of your discoveries in the lower world ; are they like to succeed or not ? — i 'm upon the wings of an imaginative faculty ; and am fancying my self in pursuit of the game . 2 sp. — first let me see how i shall come off in what i 'm now upon . 1 sp. — why have you not yet effected your promise of recruiting the exhausted stores of nature about thunder and lightning ? 2 sp. — what do you mean ? 1 sp. — when nature was commanded to muster up all her sulphury stores , and vengeance call'd for their disposal on the cities of sodom and gomorah , 't was you ( if i mistake not ) that offer'd to raise a new supply without a bankrupcy of any of the four elements . 2 sp. — that i have done long since ; but the great business in hand is — 1 sp. — is what ? i 'll warrant you 't is some intriegue that you are for managing when you come into the body : come we 'll suppose our selves already there ; — what wou'd you be at ? 2 sp. — twenty thousand pounds at least , and a name to out live monuments . — the notion's 〈◊〉 and coming ; and methinks i see a coach and six a little behind it , attending me as a small testimony of such a useful discovery . 1 sp. — then you 'll forget me ; attendance and ceremonies will prejudice your eyes from looking upon your old friends : in short , you 'll be moulded into a new nature . 2 sp. — well , since you will be fancying incorporation , methinks i hear your question urg'd in the body , and my self making excuses , and coming over you for a handsom treat , on purpose to seek an opportunity of telling you how lasting my friendship wou'd be . — methinks i also see you vex that you were prevented in the question , and my self asking , what is become of all the auxiliary magazines sent in by your credulous disciples ? 1 sp. — your fancy's pretty near the truth ; but i cou'd tell you that you 'll be at a strange loss without an apprentiship of seven years held in the subterranean conclave , o' th' southern side of the t — le . 2 sp. — why , what 's to be learn'd there , more than decoy or wheedling in a yo — re squire or two ? 1 sp. — to come off handsomly after all , and manage the concern so wisely , as never to fail bringing the useful discovery to perfection ; but for want of two or three hundred pounds more , which will oblige the engagers either to resign their first interest , rather than come in deeper , or force 'em to the last shift of paying their footing , ( which is , breaking , ) and commencing projector themselves ; which , in my opinion , is a very fine trade amongst soft heirs , credulous bankers ; nay , amongst all that are babes in worldly philosophy . — but to wave the thoughts of the body , and return to our first subject . — you have supply'd the exhausted stores of thunder and lightning , &c. pray which way are your labouring thoughts employ'd now ? and what farther discovery have you to communicate to the universe ? 2 sp. — 't is a weakness to design before projectors ; and the surest way that can be found out to be supplanted ; therefore i desire to be excus'd , farther than to tell you in general terms : i am offering proposals to the register of fate , for a regulation of the solitices : i know no reason the sun shou'd not be call'd to an account for being idle twice a year , when the inconveniences of his loytring are so destructive to the whole frame of nature , by burning up its radical moisture on one side , and suffering the other side to lie imprison'd in the chains of frost and darkness , without the least demerit . 1 sp. — indeed this has not yet been consider'd ; but won't it disoblige the computation of the astrologick souls ? 2 sp. — particular interests must not come in competition with a general good : — but admit such a small inconvenience ; i can quickly redress that . 1 sp. — nay , then you 'l encroach upon my studies ; for i have been drawing a scheme of the regulation of time &c. for which i expect no small recompence . 2 sp. — pray where does your calculation begin ? 1 sp. — from the very minute that the deluge began ; which , as i take it , was about seven a clock i' th' morning , from the creation of souls 2193 years , 6 days 3 9 / 10 minutes . 2 sp. — you pretend to great exactness . 1 sp. — 't is necessary ; or i had chang'd winter for summer before now . 2 sp. — well , and have you any thing else to promote ? 1 sp. — nothing at present , but to secure my self from being pump'd out of my project , till i am certain of my reward . 2 sp. farewel then . 1 sp. — if you had not been in haste , i cou'd have told you how noah's compass and sea-card were the very first enterprize i brought to perfection : but more of this the next meeting . dialogue xxvi . between two travelling spirits . 1 spirit — well , met brother ; how far this way ? 2 spirit . — into the sphere of saturn ; i have only that part of the universe to be acquainted with ; and at my return home , i shall have a compleat iournal , with some remarks , not a little curious and diverting . 2. sp. — i am just come from thence , and am willing to give you a particular relation of every thing there ? but pray what are the most curious remarks you have met with in this long ramble . 2 sp. — in the region of the moon i found some surprizing novelties ; particularly , the manner of that planet's motion . — the moon is generally believ'd to perform its circuition by a principle of self-motion , which nature at first communicated to it ; but 't is an errour ; for the moon is a lifeless inanimate mass , and can no more move of it self than a pewter-dish can ; nor is it ( as some have concluded ) bowl'd along by spirits amongst the rest of the stars ; for then a swinging gigantick spirit wou'd sometimes throw it out of its due cariere , and make it rob , or fall soul upon some of the other planets . no no , such caprices in nature are not to be met with . — 't is continually carry'd along by half a dozen spirits in a large lanthorn , half of it transparent , and the other half dark , and these half dozen spirits are reliev'd by another half dozen , once in four and twenty hours : the reason of its seeming increase and decrease , is nothing else but the turning of the darker or brighter side of its lanthorn more or less directly or obliquely towards the globe of the earth . i can also assure you , that there 's not one star in the heavens that moves of it self ; but what are carry'd along by spirits ( plain spirits , not intelligences , as some philosophers dream ; for there 's no such beings . ) there are many strange opinions amongst mankind about the motion of the heavenly orbs : a spirit that left its body in a dream , just when i came into the world of the moon , gave us some merry tenets about it ; as , that the elements were divided into spheres , like the films of an onion , and that such and such stars mov'd in such and such films . some again held , that stars were put upon strings like beads , and push'd on by ●egions of spirits . some wou'd have 'em half under and half over their films , and chanels cut for 'em to roul along : some believe that the film is transparent , and that stars are bowl'd along up em : some , that they hang under their films , and that there 's a kind of a mucous matter , which makes 'em stick like flies with the feet upwards to a cieling : but some believe there 's no such things as spheres , films , or divisions of elements ; but that they hang in the air upon their own centre , whirling about like boys tops at shrovetide . thus far the humane spirit discover'd the wild opinions of his brethren . 1 sp. — this is pleasant indeed ; but i believe i light on some passages as remarkable . you know that every globe has its particular aether , which moves along with it ; and that there are indefinite spaces , vacuums , or interstitiums betwixt the planets , if not , the vertiginous motion of one aether would justle with another . you are also satisfy'd , that the globes of mercury and luna , have either of 'em a republick of philosophical souls , that left their bodies , and yet retain their old notions . — it was my chance to travel that way when there was a publick dispute betwixt some late deceased cartesians , and some peripateticks ; every soul was arm'd cap-a-pe with dilemaes , propositions , objections , &c but the dispute about motion and innate idea's , was manag'd so warmly , that they forgot their footing , which was upon the extremity of the vortex , and down they came sluttering into the indefinite space or vacuum i was telling you of . — very well ( says a peripatetick soul , ) this fall is no motion , because there 's no continuity of matter to measure by ; and therefore i delie you all to prove a possibility of getting out again . a carte●ian soul fell a laughing at such a challenge , and told him , he ought to get a new body , and make experiments ; and afterwards consider the theory . — no , says the peripatetick ; it can't be done ; and therefore i 'll not offer to budge till i see a demonstration of a possibility , in mood and figure . and as they were examining , a certain minor which was propos'd , comes a comet , and with a brush of its tail scowr'd the vacuum , and dash'd the disputants upon the vortex again . 2 sp. — and what became o' th' cause then ? 1 sp. — it was put by till another conference , by reason of a black deformed spirit that had had the misfortune to leave its body for a worse place , which came roaring and howling into the midst of the cartesian souls , crying out , where 's the spirit of des-cartes , that pretended to prove a deity by innate ideas , when he shou'd have prov'd such idea to be the idea of a real being ; 't was the weakness of this argument that damn'd me : besides , i 'm continually chous'd and hunted about by a company of snearing devils , that stigmatize me with the scandalous character of a cartesian spirit ; pointing at me with their sooty paws , as i pass along ; do ye see ( says one ) yonder inhabitant of the cartesian world : see ( says another ) the artist that preaches of a subtle matter which forms the liquidity of bodies . pray ( says a third ) will you go ask your master what he means by the sun 's forming a great vertex of sluid matter for the stars to swim in ? and whether the sun is both agent and patient in such a formation ? if not , of what pre-existent matter he forms this fluid matter ? or , whether he pretends to an immediate creation of it out of nothing ? with a thousand sand more such puzzling questions , which doubles my damnation , to solve ' em . — now mr. des cartes , if you can keep up your credit , and mollifie my plagues , do it quickly : — don't trouble me yet , reply'd the philosophical spirit , lest you spoil a new notion that i left unfinished upon my death-bed . o ( says the black disciple ) that my master shou'd study to damn people when they are dead ! i 'll warrant you , 't is to find out the reason why mercury is sometimes nearer the earth than the sun : but pray , by the way , what 's the use of this , and a thousand more such phaenomena's , if vertue be the proper task of the intellect , & if the business of a wise man be not talking , but living ? thus the poor spirit troop'd off again without his errand , ra●ling his invisible chains , and calling philosophy beelzebubism . 1 sp. — this was a very strange passage indeed , and puts me in mind of half a dozen philosophical spirits , which were huddled together , and ty'd muzzle to muzzle in the bastile of mercury , for pretending to find out a way to appear visible to mortals , without the assumption of aerial bodies , or any other vehicle ; as i pass'd by 'em , there was one that had his notion too setled to remove it by such a treatment — courage ( said he ) comrades ; i 'll procure a speedy manumission from this cage , by appearing in this posture to the inhabitants of every globe , and making 'em send ambassadors to our judges about us . — say you so ( says one of 'em ) i pray make a demonstration to us first how it may be done . thus ; ( reply'd the other ) the representation of things is not always confin'd to the ordinary method of assuming the similitude of the thing seen into the eye , which necessarily supposes a subject to be assumed ; but the visive power may exercise ideas and similitudes of things that are not , by indisposition or illusion . thus by beating up the interior organs , and acting briskly upon the fancy , i can make the patient to believe a resemblance of what i please , or i can deceive the eye , by indisposing it , through the annoyance of internal fumes , vapours , &c. — thus have i made experiments on persons , who , whilst they have been lying in bed , wou'd look upon the windows , and see curious globes , and figures of all shapes and colours , which wou'd move before the eye , i●● the eye follows 'em , or wou'd pursue the motion of the eye , if it drew from ' em . i might add the possibility of accomplishing my end by ●alse refractions of light , interpositions of bodies , &c. but i 'll let that alone till i come into a body ; when i 'll take some pains to undeceive the world below about apparitions of ill spirits , which are as commonly form'd in the eye , as inclos'd in aery vehicles . hold , not a word more of their customs ( reply'd the other ) lest we shou'd be over-heard , and so receive double punishment for correspondence with apostates — thus the poor muzzled wretches were confin'd for some time ; but at their trial , they ; upon urging some such arguments as i have now offer'd , convinc'd their judges , and were again set at liberty . 2. sp. — i remember i was there at the same time , and there came in a messenger post-haste , saying , there are just now arriv'd a great number of separate souls upon the confines of the moon , that pretend to bring in remonstrances against the whole philosophical academy of souls ; at which , the spirit of aristotle , who was always good at subterfuges and by-holes , complain'd of indisposition , and that he wanted to converse with the spirit of galen ; but he was no sooner clear of the crowd , but he mounts up through the coelum empyreum , and gets out of the wicket into that vast indefinite space , to be free'd from the importunate clamour of his thousand thousand disciples fluttering about him . i cou'd not forbear following him , to see the humour on 't ; and amongst other things , i overheard him crying out , oh that i had been alexander's horse , instead of he being my pupil ; then i had liv'd quietly in history , and had been only curyetting , pawing , or neighing in the fancy of the learned : but now ( wretch that i am ) i 've div'd so deep , that i have not only lost my self , but am also accessary to the destruction of my proselytes . methinks i see my self catching at imp●ssibilities , and instead of 'em , grasp some strange bewitching dream , that has either blasphemy against the gods in 't , or is a sacrilegious story of their secrets , belying what i cou'd not discover . methinks i also see that in quisitive race of mankind listning to partake of the ●orbidden notions , and rather than fail , they turn ●ver my works so oft till they find something in 'em , that i my self never thought of , nor design'd . hereupon , they begin to explain incomprehensibles , till they are serv'd by succeeding ages as they serv'd me , but the whole blame and punishment retorts upon me , because i ●et 'em first at work . oh that i had defin'd 〈◊〉 to have been vertue ; and uice to have been vice ; i 'd scap'd the scowring of so many duplicated damnations , and might have walk'd quietly in the battlements of the moon , without noise and disurbance . but as i was intent upon the philosopher's expostulations , i saw at a distance three millions of separated spirits , all females ; they had been ridicul'd , and chas'd out of all the globes for their awkward dresses , and brought along with 'em the fashons of two and fifty languages into the indefinite space above the heavens . some had got ruffs about their necks as big as cart-wheels ; some head dresses as large as the tail of a comet ; some were in one dress , and some in another ; a few were rubbing and scowring the outside of heaven , to make it transparent , that they might see to dress their whole body by it ; some were doing , some were uning ; some were pleas'd , some in a passion : some lik'd their own mode the best , and some prefer'd that of another ; and some were quarrelling with every particular dress , and made up a iargon of all dresses together : but to see the different figures , postures , courtsies , complements , and tittle-tattle amongst 'em , made me believe that they were some generation of spirits which i had never heard of : whereupon , i apply'd my self to the aristotelian soul i told you of , to desire his opinion ; who told me , he had done opinioning ; but if i wou'd ask the spirit behind me , i might be inform'd : upon which , i turn'd me round , & saw a thing all hung with clouds and vapours , in an aery humane shape , wringing his hands , and sighing at a wretched rate ; as i made up to him , i cou'd hear him say , — poor heraclitus , whither now ! hast thou searched the whole universe , and every particular globe of the creation , to retire from new objects of thy over-pity , and all this , to find the greatest behind in this indefinite space ? alas , now i am desperate in my search , and will give o'er , since female spirits are so wedded to impertinencies , as not to leave 'em when dead . — upon the mention of the word female spirits , i troop'd off with all the speed imaginable , for fear of being caught up for a foot-boy●spirit , by one madam c — in exchange-alley ; who i well knew was as proud of a livery-boy , as paint and fucus : i had no sooner got within the heavenly wicket again , but i stumbled upon a disputation that was held upon the verge of saturn . but i came a little too late , and cou'd only hear the latter part of the conference ; which by plurality of voices , fix'd a liberty of conscience , and that the spirits of iews , pagans , and christians , should all be free to believe themselves children of philosophy , and of the number of the elect. i pass'd on from thence without taking any leave ; ( for there are no 〈◊〉 among the stars , that use ceremonies , but european female spirits , and they were most of them chas'd out of the universe , as i noted before ; and coming near , the globe of iupiter , there was a great concourse of spirits about a chalenge between a heathen and christian philosophick soul , concerning the burning up of the world : here might humanity if they 'd had eyes and prospective glasses strong enough , have seen their old maxime confuted , which says , there 's no penetration of bodies ; for here were at least ten millons of spirits got together all into one body to hear the dispute ; but there was such a fluttering hubbub , that the orators were fain to leave off a while , to see if the noise would cease ; tho' in vain , for every little auditor wou'd pretend to dictate , and give his opinion : i cou'd hear one something louder than the rest , crying out , — alas , alas , if the world is to be burnt up , and all the stars consum'd , what shall i do for a lodging ; i shall ne'er away with the converse of feminine spirits in the indefinite space : oh , says another , for my master aristotle , how gladly wou'd i learn o'er again the lesson of the world's eternity , that i might be able to confute this litigious spirit , that pleads for an untenanting of the stars . another was for bantering ; and said , the universe wou'd make a prodigal burnt-offering . thus one cries out one thing , and another another ; so that the whole assembly began to vote it penal to name such a topick ; and that there shou'd be no more such challenges for fear of a tumult . you know i was always a mortal hater of tumults and quarrels ; so that being in haste to get away , i made but one flight to the world in venus ; where i light upon a very high mountain ; but i had not tarry'd long there , but the mountain was surrounded with myriads of female spirits , arm'd cap a-pe with immaterial javelins , bows , darts , and colours of war ; and one amongst the rest , comes up to me , giving me to understand in short , that i must either quit that globe , or prepare to encounter all the inhabitants ; which were mostly amazonians and stoicesses , and had a charter from the secretary of fate , to make that globe their retreat , to secure 'em from the insolencies of male spirits ; and also , that they had the privilege to chastise all intruding male spirits as they pleas'd , by a court martial ; and therefore , believing me to be a traveller , and a stranger to their customs , were so courteous , as to give me time and opportunity to dispose of my self as i pleas'd . — i view'd the soft herald from top to toe , and considering her air and features , i remember that in my last search in the registry of fate , i had seen her character , with this signature over against it . i had no need to ask questions upon this reflexion , knowing the riddle would be resolv'd in another globe , anno dom. 1691. and so without any acknowledgment of the obligation , or other complement , than in thought , i stood off again ; and in about two seconds of a minute , got to the boundaries of the world in mars : there i was up to the ears at first dash , amongst male-spirits ; ( forgive the expression , i 'm to be embody'd shortly , ) and found 'em generally calling councels of war , which put me upon the curiosity of enquiring what religion they were of ; and i was inform'd they were mostly christian spirits : and upon asking what their general was ? i presently concluded , nothing at all . — a strange kind of exression , brother , is not it ? but 't is not strange , when i add , that it was farther told me , they were to fight against , and destroy one another , for such mean interests , as ( when examin'd , ) are not worth the exercising any passion but hate . indeed this amaz'd me above whatever i met with in all my rambles , altho' the next encounter was not altogether unworthy my reflexions . — 't was thus : a little farther was a nunnery of spirits , wherein a certain fault had been committed ; but i dare not say what , for fear of prosecution the next time i travel that way , since the law was satisfy'd , in giving up the criminal to the mob of spirits ; which handled her severely enough ; and afterwards away they hurry'd her to a certain meeting of dissenting spirits ; and having pull'd the non-resisting preacher off his pedestal , ( for they use neither chairs nor pulpits in that globe , ) one of the ring-leaders mounts , and begins as follows : liberty , boys , liberty ; away with these dull canting spirits , who , under pretence of being good , only meet to plot against our freedom : why do they tell us of hard names and thinking , and not preach up liberty , or something else that 's new ? for my part , i 'm for toleration of nothing but what suits my humour . no matter who 's uppermost , or what the last ot next council decrees ; 't is all one to mob ; and whoever is of my opinion , let him hold up the dirty end of his wand , and cry cluck . — hereupon , they all cluck●d so loud that the spirits which carry'd that globe , ran away from their commission , and down it fell betwixt mercury and the sun , and spoil'd the ptolomaick systeme of the heavens ; for my part , i got out of it as soon as i cou'd , and left the rabble , who were going to pull a pedant out of his school , for tyrannizing over one of their brethren . i was no sooner got safe out of the whirligigg-planet , but i met with charles's wain , laden with twenty dozen of souls ▪ bundled up close , and laid neatly upon pillows of snow ; as i came near , to ask the meaning , up starts one of them , and call'd me impertinent and saucy , for not making my honours before i ask'd questions ; whereupon , i made a very humble grin , and call'd 'em worshipful dons ; thinking 'em to be spanish souls ; upon which , one of 'em condescended to tell me , in answer to my first question , that they were gentlemen souls , and scorning the drudgery of walking into their bodies , were accommodated with that heavenly calash to ride in , cautioning me for the future to be more exact in my distinctions , and to observe a due deference to the honourable . it growing late , i step'd into the next star ; where the inhabitants were very small , yet very courteous , and entertain'd me handsomely that night . the next morning i set out upon my ramble again , and met the caravan , ( alias charles's wain , ) the second time , laden with a new shoal of spirits , and bound for the other world ; at which i began to make my honours ( as precaution'd ) but was laugh'd at by the waggoner , who told me , they were a company of pick-pocket , high-way , and clipping-spirits , ( that is design'd for bodies of such professions ) and foreknowing the unkind treatment they were to meet with in the other world , wou'd not go into their bodies ; but were forc'd to be carry'd . i was a little vex'd at the mistake ; but you know ( brother ) that travellers must comply with customs , and put up indignities on all hands . 1 sp. — ●tis very right ; and without such compliance , 't is better to tarry in ones own native star , where there 's freedom both to speak and act , without constraint . — but amongst all your rambles , did you never make a visit to the globe of the earth ? 2 sp. — don't mention that place , if you have any respect to my ease ; for as it is the very setling and dreg of the creation , so have its inhabitants proportionable qualifications . 1 sp. — pray pardon my inquisitiveness , and give me one instance ; i know not by what fatality it comes about ; but a new theory of pain is as bewitching to me , as a small practick in pleasure . 2 sp. — is it so ? why then imagine your self amongst a numerous crowd of mortals ; every one a bastile or vatican to your old dear acquaintance ; suppose you saw your relations looking out of mortal eyes , ( as the grates of prisons ; ) and now and then stealing a glance at the skies , the place of their old habitation : suppose you also hear one calling out to you , pray pay me a visit at night , when the body has little need of my attendance , that i may give you an account what an ambitious , restless lump it is that i animate : pray ( says another ) come see me when my body's asleep , that i may have some vent to my sorrows , by telling you the vast difference betwixt a body'd and an unbody'd spirit . no , ( says a third , ) but if you 'l come and see me , i 'll preach the doctrine of humanity to you ; possibly it may have such an effect upon you , as you may escape the first damnation for three or four hundred years longer . suppose you hear five thousand more beginning to make their complaints , and the body , like a tip-staff , or serjeant , hurrying 'em away into new experiments of horror , before they can tell their story out . 1 sp. — hold , pray no more ; — i' have enough of humanity : let 's be gone ; i● your way lies towards the world in saturn , ●'ll bear you company , 2 sp. — i 'm oblig'd to you : march then . dialogue xxvii . between the spirit that is to be last imbody'd , and the spirit that is to be first re-united to the body at the day of judgment . 1 spirit . — hold , hold , brother , don't leave me yet : — alas , he 's gone , and with him all the whole society of spiris ! what have i to converse with now but inanimate globes , aud senseless constellations ? what signifies it that i am lord of all , when i have no subjects to reign over ; no agreeable mate ( i mean , of the same species , ) to accompany me ? unkind fate , to imbody all the thousand thousands of my brethren , and to leave me to wander up and down the universe by my self ! — the world is to me a sort of prison , not by diminution , but by deprivation ; for a prison is not properly call'd a prison , for being so great , or so little ; but being a confinement from such and such enjoyments . — oh that i cou'd cease to be , or transmigrate into any other classis of creatures ! for what state is more unhappy than that which gives a power of enjoying good , and denies a subject to exercise his power upon ? — but stay , why do i repine ? some spirit must necessarily have been the last ; and tho' it is i , yet it cannot be long but my turn will quickly come . 2 sp. nine hundred ninety nine millions of millions , — let me see again ; possibly my calculation may be false . — suppose once more , that everry man ( computing one man with another , ) is compos'd of a handful of pure earth , all the particles of the other elements being separated from it , then it follows , that just so many handfuls of earth as the globe contains in it , may be made into men ; but no more , unless the god of nature will make more earthly globes ; for when every man rises at the day of judgment , and assumes his own particular handful of earth , if there shou'd be more men than earth , — ha , — some souls must go without bodies ; which is very absurd . — nor is it very reasonable , that the earth shou'd not every bit of it be made into men , that when they come to take every one their own , there may be no earth left ; and then 't is an easie thing for the last fire to consume the other elements . no , — that won't do neither ; — for i 'd forgot that man is made of all the elements ; and therefore when all the earth is spent in making men , the elements must be spent likewise , that is , the whole earth , air , fire and water , will ( when every one takes their own , ) be equally divided , and march up and down an eternal indefinite space , or vacuum , in living glorify'd humanity . — very well , — now i have it ; there were at first 9999999999 spirits , and there 's just so many handful of dust in the earth . now if i cou'd tell how many spirits are yet unbody'd , 't is but subtracting the remainder from the first number , and the difference is the handfuls of earth that are yet to be made into men ; and when i know this , i shall know how long it will be before i shall be re-united again to my body , which i was separated from about 3000 years since . — methinks i long to renew the old acquaintance . 1 sp. — what mathematical soul is this that's computing the day of iudgment ? it has always been too deep a secret for humanity to pry into . 2 sp. — i have laid by that dull heavy lump a great while since . 1 sp. — but 't is said , that angels themselves are ignorant of that day . 2 sp. — yes , they were so at that time , when such words were spoken , because they knew not how fast spirits wou'd be unbodied , or how the age of man might shorten ; nor consequently how long it wou'd be before the world was made into men ; but if you can give me an account how many spirits are yet unbody'd , i will tell you just now how long it is till the day of iudgment . 1 sp. — none of 'em but my self . 2 sp. — how ! are all the 999999999 souls ( which were made upon the same day that the angels were ) sent into bodies , except you ? 1 sp. — yes , all but my self ; i 've just now parted with my last companion . 2 sp. — if so , the date of your pre-existence is just at an end ; perhaps within this quarter of a minute ; for there 's always some young body or other gaping for a soul to actuate it . 1 sp. — i shall be very glad of it ; for 't is afflicting to be the only remaining creature of one species . 2 sp. — 't is so . but — 1 sp. — farewel ; i am call'd away too , and with me the whole race of unbodied souls lose their name , and change their very nature . 2 sp. — is he gone ? — i knew it cou'd not be long that he had to tarry , — let me see ; — no , — that won't do ; — that 's right ; upon a modest computation , the world must expire within these 70 years ; for it 's great odds this last unbodied soul will be separated again before that period : besides , there must be some left alive , which will undergo the same change without dying , as the body and soul will do at their re-union ; therefore perhaps within these 70 all will be over . — now methinks i see that little share of dust that belongs to me , receive its first impression , and beckon to me to renew our old acquaintance and union ; methinks i see my self as eager in my embraces of my old comrade , and as busie in exercising my offices of perception , &c. as ever . but i 'm at a loss as to the manner how , because of the inexpressible change that my organs must undergo . but i 'll let that thought alone . sinc● i 'm satisfy'd , experience will teach me , that and every thing else within a very small revolution of time. dialogue xxix . betwixt two spirits ; one that pretends to deny pre-existence , and the other to prove it . 1 spirit . — what am i ? whence is my original ? and to what end am i design'd ? 2 sp. — you are a pre-existent spirit , made upon the — day of the creation ; your original is nothingness , as to the subject ; but as to the cause , it is the eternal mind . ; who , when he sees fitting , will provide you a body to act in . 1 sp. — what do you mean ? for my part , i believe you and i are both of us just now created ; but if you are pre-existent , and it now is 5000 years and more since the beginning of your existence , pray answer me , how many sons adam had ; what part of the year the world was made in ; but don't answer after the old evasion , viz. at all times of the year ; but in what sign the sun was first placed ? 2 sp. — i have forgot now , 't is so long since . 1 sp. — i thought reminiscence had been co-essential with , or a part of the nature of spirits ; for according to the best definitions , the soul is a cogitative faoulty . now if thinking , disposing , meditating , examining , compounding , dividing , apprehending , joyning the subject and the attribute , affirming ; denying , suspending , &c ▪ be the function and natural acts of the soul , it is necessary that memory be an essential attribute of it ; for how is it possible to compare two things together , unless we remember the first after we have examin'd the second ; for to think of two things at once , is impossible , and it is so granted by all that make a due distinction between a finite and an infinite being ; being what comes nearest this act , is the quick distinction of letters in reading , or the swift , yet regular motion of the fingers in musick . now since reminiscence is co-essential with souls , an argument may be drawn from hence to prove you degenerate , if not a non existent . 2 sp. — that i have a being i 'm certain , and this converse with you , demonstrates it . 1 sp. — come , i 'll grant you for once , that you are pre-existent , if you 'll grant me , that my body which i 'm just now going into , is also pre-existent , and was created before adam had a being ; but i 'll ask for no concessions , which i 'll not first deserve by demonstration : — for i may prove my body contemporary with adam's altho' not visible till above 5000 years after he was created . 2 sp. — pray how can that be ? 1 sp. — when matter was created , 't was a great store-house of all other beings that were to be created from it , all which lay confusedly sleeping in their chaos ; but of this lump was adam created ; and if so , he himself was potentially in it before he had a specifick being . after his creation , he was maintain'd from the productions of earth and water , by a destruction of , or more properly , through a conversion of their natures into his . hence adam's children were only a transmutation of other material bodies , or the effect of meat and drink in new figures , which lay once in such and such creatures , and before that in the material chaos we first spoke of . now since the mechanism of nature is order'd that it cannot be destroy'd ( unless by its author , ) but only transmuted or chang'd into other matter ; as a fire that burns , part of it goes to ashes , part into soot , part into air , but yet is always somewhere , or in some thing ; so that all the visible changes we see , are nothing else but a conversion of one element into another backwards and forwards , according to the adaptness and modifications of agents and patients ; this consider'd , it will plainly appear , that that body which i am just now going into , was the last year part of it growing in such a crop of corn , part of it in such an apple●tree , part of it in such a river , part of it in such an ox , sheep , fowl , &c. and only by a proper revolution of particles under different species , so adaptly disposited , that nature found the composition to fit one new distinct species by it self ; and according to its commission , or first settled chain of causes produc'd a humane body , fit for the actuation and conjunction of a spirit . hence 't is manifest my body was as soon in the bosom of its causes as adam's , and the last body that shall be created , as soon as mine . nay , to go farther , since from eternity the great creator did design to make a world , from which my body was to be produced , i might say , that my body was from all eternity designedly and potentially , tho' actually in time , ; which is the utmost that can be said of the pre existence of spirits . and i defie every spirit in the universe , to prove the least difference in time betwixt the actual commencement of the existence of its body , and its self , or that the potentiality of both is not equal , to wit , eternal . 1 sp. this argument wou'd hold , if it cou'd be prov'd , that the soul is not so clogg'd and incapacitated in its act of reminiscence by coming into the body , but that it might easily recollect what has happen'd in its pre existent state , for we have innumerable instances of the soul's being more incapacitated in its functions one time than another , in the same body , and this by fits , distractions , diseases , &c. which to me appears demonstrative , that if the indispositions of the body , which are only accidental , hinder a regular operation of the soul ; much more may the body it self , when first ty'd to , and made coessential with it . 2 sp. we 'll grant , much depends on the body , as to the mode of perception and action , but not so very much as is suppos'd ; to mention that leisure time of dreams ; when perhaps the body and soul have the least actual dependance one of another , we shall find the habit of reminiscence fresh at awaking again ; but to shew for once , that the soul does not forget what it acts when separate from the body , by reason of the body's indisposition . consider the cases of trances , examinations of witches , &c. what think ye of a soul that has rambled out of the body for two or three days together , and when it has return'd , and the body reviv'd , it has told of infallible truths some hundred miles distance , where it self actually was : this we have hundreds of creditable instances to prove ? which consider'd , does fully ( from the first presuppos'd consequence of reminiscence , ) destroy the doctrine of pre-existence . 1 sp , — well , i shall consider of it as soon as i have any leisure ; in the mean time farewel . 2 sp. — farewel . finis . considerations of the existence of god and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by william bates ... bates, william, 1625-1699. 1676 approx. 254 kb of xml-encoded text transcribed from 165 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a26782 wing b1101 estc r10741 11683052 ocm 11683052 48124 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. a26782) transcribed from: (early english books online ; image set 48124) images scanned from microfilm: (early english books, 1641-1700 ; 11:3) considerations of the existence of god and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by william bates ... bates, william, 1625-1699. 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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 god -proof. immortality. soul. 2004-09 tcp assigned for keying and markup 2004-09 aptara keyed and coded from proquest page images 2004-10 judith siefring sampled and proofread 2004-10 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion considerations of the existence of god , and of the immortality of the soul , with the recompences of the future state : for the cure of infidelity , the hectick evil of the times . by william bates , d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. in phileb . london , printed by j. d. for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil , 1676. the preface . the usual method whereby the enemy of mankind trains so many into his bloody snares , is by enticing the lower faculties , the senses , the fancy , the passions , to prevail upon the will and mind , and accordingly his motives are pleasure or pain that affect us from sensible things . but on the contrary , the great lover of souls first inlightens the understanding to discover what is the most excellent good , what the most pernicious evil , and by that discovery moves the will to pursue the one , and fly from the other , and so descends to work upon the affections and senses , that with readiness they follow the direction and command of the superior powers in man. these objects being spiritual and future , and therefore rais'd above the highest regions of sense , are only apprehended and become effectual by the evidence of faith. as the spartan in plutarch after trying many ways to set a carcass upright in a living posture , and finding that all his endeavours were vain , it was so suddenly discompos'd , the head sinking into the bosom , the hands falling , and all the parts in disorder , concluded something was wanting within , that is the living soul , without which the body has no strength to support it self . thus the most convincing reasons , prest with the greatest vehemence of affection , all the powers of the world to come are of no efficacy upon those who have not faith , the vital principle of all heavenly operations . we live in an infidel age wherein wickedness reigns with reputation . the thoughts of the mind are discovered by the current of the actions . were there a serious belief of the great judgment , and the terrible eternity that follows , it were not possible for men to sin so freely , and go on in a war so desperate against god himself . sensuality and infidelity are elements of a symbolical quality , and by an easie alteration are chang'd into one another . fleshly lusts darken the mind and render it unfit to take a distinct view of things sublime and spiritual . they hinder serious consideration , ( especially of what may trouble the conscience ) by their impetuous disorders . and which is the worst effect , the corrupt will bribes the mind to argue for what it desires . 't is the interest of carnalists to put out the eye of reason , the prevision of things eternal , that they may blindly follow the sensual appetite . thus epicurus with his herd ( as * one of them stiles that fraternity ) denied the immortality of the soul , consonantly to his declared principle that the supreme happiness of man consisted in the delights of sense . and 't is as natural that the disbelief of another state hereafter should strongly incline men to follow their licentious pleasures . if the soul , according to the impious fancy of those infidels described in the book of wisdom , be a spark of fire that preserves the vital heat for a little time , and gives motion to the members , vigor to the senses , and spirits for the thoughts , but is quench'd in death , and nothing remains but a wretched heap of ashes , what preeminence has man above a beast ? it follows therfore in the progress of their reason 't is equal to indulge their appetites as the beasts do . if what is immortal puts on mortality , the consequence is natural , let us eat and drink , for to morrow we must die . now though supernatural revelation confirm'd by miracles , and the continual accomplishment of prophecies , has brought life and immortality into that open light , that the meanest christian has a fuller and more certain evidence of it , than the clearest spirits of the heathens ever had , yet because the weight of authority is of no force with libertines , 't is necessary to argue from common principles , which they cannot disavow . indeed the shield of faith , and the sword of the spirit are our best defence in the holy war ; but with the use of equal arms , reasons against reasons , the cause of religion will be victorious . 't is the design of the ensuing treatise to discover by the light of nature invisible objects , viz. that a sovereign spirit made and governs the sensible world , that there is an immortal soul in man , and an eternal state expects him hereafter . there is such a necessary connexion between these supreme truths , the being of god , and future recompences to men , that the denial of the one , includes the denial of the other . 't is uncertain which of the two is the first step , whether men descend from the disbelief of the future state to atheism , or from atheism to infidelity in that point . some excellent persons have imployed their talents on this subject , from whom i have received advantage in compiling the present work. i have been careful not to build upon false arches , but on substantial proofs , and to perswade truth with truth , as becoms a sincere counsellor and well-willer to souls . and if the secure person will but attentively and impartially consider , he must be convinc'd that 't is the only true wisdom to believe and prevent , and not venture on the tryal of things in that state , where there is no other mending of the error , but an everlasting sorrow for it . those whose hearts are so irrecoverably depraved , that no motives can perswade to examine what so nearly touches them with calmness and sobriety , and their minds so fatally stupified that no arguments can awaken , must miserably feel what they wilfully doubt of ; whom the light does not convince , the fire shall . of the existence of god. chap. i. atheism is fearful of publick discovery . three heads of arguments to prove the being of god. 1. the visible frame of the world , and the numerous natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise agent . the world consider'd in its several parts . the sun in its situation , motion , and effects , declare the providence of the creator . the diurnal motion of the sun from east to west is very beneficial to nature . the annual course brings admirable advantage to it . the gradual passing of the sensible world , from the excess of heat to the extremity of cold , an effect of providence . the constant revolutions of day and night , and of the seasons of the year , discovers that a wise cause orders them . in the managing the present subject , i shall first propound such things as clearly discover that a soveraign spirit , rich in goodness , most wise in counsel , and powerful in operation , gave being to the world , and man in it . this part of my work may seem needless , because there are very few , if any , declared atheists . as monsters remain where they are born , in the desert sands of africa , not seen , unless sought for ; so there are some unnatural enormities that conscious how execrable they are , conceal themselves in secret , and dare not appear in open view . and of all others , no impiety is so monstrous and fearful of publick discovery as atheism . but , the fool saith in his heart , there is no god. he secretly whispers in contradiction to nature , reason , conscience , authorities , there is no supream invisible power to whom he is accountable . and having thus concluded in the dark , he loses all reverence of the divine laws , and is only govern'd by the vicious rule of his carnal appetites . that many in our times , even of the great pretenders to wit and reason , are guilty of this extream folly , is sadly evident . they live , as absolute atheists , only refuse the title , for fear of infamy , or punishment . it will therefore not be unseasonable to revive the natural notion of the deity . now to establish this truth no arguments are more convincing than what are level to all understandings . and those are , i. the visible frame of the world , and the numerous natures in it , all model'd by this supream rule , the good of the whole . ii. the evidences that prove the world had a beginning in time . iii. the universal sence of the deity imprest on the minds of men. 1. the first reason is clear and intelligible to all : for 't is the inseparable property of an intellectual agent to propound an end , to judg of the convenience between the means and it , and to contrive them in such a manner as to accomplish it . now if we survey the universe , and all the beings it contains , their proportion , dependence and harmony , it will fully appear that antecedently to its existence , there was a perfect mind that design'd it , and disposed the various parts in that exact order , that one beautiful world is compos'd of them . the * philosopher conjectured truly , who being shipwrackt on the island of rhodes , and come to the shore , spying some mathematical figures drawn on the sand , cryed out with joy , vestigia hominum video , i see the foosteps of men , and comforted his dispairing companions , that they were not cast into a desert , or a place of savages , but of men civil and wise , as he discover'd by those impressions of their minds . and if we observe the frame of the world , the concatenation of the superior with the middle , and of the middle with the lower parts , whereby 't is not an accidental aggregation of bodies , but an intire universe ; if we consider the just disposing them conveniently to their nature and dignity , the inferiour and less noble depending on the superiour , and that so many contrary natures , with that fidelity and league of mutual love embrace and assist each other , that every one working according to its peculiar quality , yet all unite their operations for one general end , the preservation and benefit of the whole , must not we strongly conclude that 't is the work of a designing & most wise agent ? — pulchrum pulcherrimus ipse mundum mente gerens , similique ab imagine formans . to make this more evident , i will produce some instances . the sun , of all coelestial bodies the most excellent in beauty and usefulness , does in its situation , motion , effects , publish the glory of a most wise providence . 1. in its situation . the fountains of all his benefit to nature are heat and light : with respect to its heat the sun may well be call'd the heart of the world , wherein all the vital spirits are prepar'd ; and 't is so conveniently plac't , as to transmit more or less immediatly to all even the most distant parts of that vast body , by perpetual irradiations , the influences necessary for its preservation . it cannot be in another place without the disorder and injury of universal nature . if it were rais'd to the stars , the earth for want of its quickning heat would lose its prolifick vertue , and remain a carcass . the air would be fill'd with continual oppressing vapours , the sea would overflow the land. if it were as low as the moon , as dangerous effects would follow , the air would be inflam'd by its excessive heat , the sea boyling , the rivers dryed up , every mountain a vesuvius or aetna ; the whole earth a barren mass of ashes , a desert of arabia . but seated in the midst of the planets , it purifies the air , abates the superfluity of waters , temperately warms the earth , and keeps the elements in such degrees of power , as are requisit for the activity of mixt bodies depending on them . besides , there is a sensible proof of a wise director in its motion , from whence so many and various effects proceed . the diurnal motion from east to west causes the day . the sun is the first spring and great original of light , and by his presence discovers the beauties of the most of visible objects . from hence all the pleasant variety of colours , to which light is the soul that gives vivacity . without it the world would be the sepulcher of it self , nothing but silence and solitude , horror and confusion . the light guides our journeys , awakens and directs our industry , preserves mutual conversation . and the withdrawing of the sun from one hemisphere to another is as beneficial to the world by causing night . for that has peculiar advantages . it s darkness inlightens us to see the stars , and to understand their admirable order , aspects , influences , their conjunction , distances , opposition , from which proceeds their different effects in all passive bodies . now what can be more pleasant than the ornaments and diversities of these twins of time ? besides , by this distinction of the day and night there is a fit succession of labour and rest , of the works and thoughts of men , those proper to the day , active and clear , the other to the night , whose obscurity prevents the wandring of the mind through the senses , and silence favours its calm contemplations . and the constant revolution of day and night in the space of twenty four hours is of great benefit . if they should continue six entire months together , as under the poles , though their space would be equal in the compass of the year as now , yet with publick disadvantage . the shining of the sun without intermission , would be very hurtful to the earth , and to its inhabitants . and its long absence would cause equal mischeifs by contrary qualities . for the nature of man and other living creatures cannot subsist long in travail without repairing their decays by rest . now the succession of day and night in that space , fitly tempers their labour and repose . after the toilsom service of the day , the sun retires behind the earth , and the night procures a truce from business , unbends the world , and invites to rest in its deep silence and tranquillity . and by sleep , when the animal operations cease , the spirits that were much consum'd in the service of the senses , are renewed , and united in assistance to the vital faculties , the body is restored , and at the springing day made fresh and active for new labour . so that the wisdom of the creatour is as visible in the manner of this dispensation , as the thing it self . and 't is an observable point of providence in ordering the length and shortness of days and nights for the good of the several parts of the world. under the equinoctial line the earth being parcht by the direct beams of the sun , the nights are regularly twelve hours through the year , fresh and moist to remedy that inconvenience : on the contrary , in the northern parts , where there is a fainter reflection of its beams , the days are very long , that the sun may supply by its continuance , what is defective in its vigour to ripen the fruits of the earth . the annual course of the sun between the north and south discovers also the high and admirable wisdom of god. for all the benefits that nature receives , * depends on his unerring constant motion through the same circle declining and oblique , with respect to the poles of the world. 't is not possible that more can be done with less . from hence proceeds the difference of climates , the inequality of days and nights , the variety of seasons , the diverse mixtures of the first qualities , the universal instruments of natural productions . in the spring 't is in conjunction with the pleiades , to cause sweet showers , that are as milk to nourish the new-born tender plants , that hang at the breasts of the earth . in the summer 't is joyn'd with the dog-star , to redouble its force , for the production of fruits necessary to the support of living creatures . and winter , that in appearance is the death of nature , yet is of admirable use for the good of the universe . the earth is clensed , moistened and prepar'd , so that our hopes of the succeeding year depends on the frosts and snows of winter . if the sun in its diurnal and annual motion were so swift that the year were compleated in six months , and the day and night in twelve hours , the fruits of the earth would want a necessary space to ripen . if on the contrary it were so slow as double the time were spent in its return , the harvest but once gather'd in the twenty four months , could not suffice for the nourishment of living creatures . 't is also a considerable effect of providence , that the sensible world do's not suddenly pass from the highest degrees of heat to the extremity of cold , nor from this to that , but so gradually that the passage is not only tolerable , but pleasant . immediate extreams are very dangerous to nature . to prevent that inconvenience the spring interposes between the winter and summer , by its gentle heat disposing living bodies for the excess of summer . and autumn of a middle quality prepares them for the rigour of winter ; that they may pass from one to another without violent alteration . to attribute these revolutions , so just and uniform to chance is the perfection of folly , * for chance , as a cause that works without design , has no constancy nor order in its effects . if a dy be thrown a hundred times , the fall is contingent , and rarely happens to be twice together on the same square . now the alternate returns of day and night are perpetual in all the regions of the universe . and though neither the one nor the other begin nor end their course , twice together in the same point ; so that their motion appears confused , yet t is so just , that at the finishing of the year they are found to have taken precisely as many paces the one as the other . in the amiable warr beween them , though one of the two always gets , and the other loses the hours , yet in the end they retire equal . and the vicissitudes of seasons with an inviolable tenor succeed one another . who ever saw the various scenes of a theater move by hazard in those just spaces of time , as to represent palaces , or woods , rocks and seas , as the subject of the actors requir'd ? and can the lower world four times in the circle of the year change appearance , and alter the seasons so conveniently to the use of nature , and no powerful mind direct that great work ? frequent discoveries of an end orderly pursued , must be attributed to a judicious agent . the psalmist guided not only by inspiration but reason , declares , the day is thine , the night also is thine , thou madest the summer and winter . but this i shall have occasion to touch on afterward . chap. ii. the air a fit medium to convey the light and influences of the heavens to the lower world. t is the repository of vapours that are drawn up by the sun , and descend in fruitful showers . the winds of great benefit . the separation of the sea from the land the effect of great wisdom and power . that the earth is not an equal globe , is both pleasant and useful . the league of the elements considered . excellent wisdom visible in plants and fruits . the shapes of animals are answerable to their properties . they regularly act to preserve themselves . the bees , swallows , ants directed by an excellent mind . the expension of the air from the etherial heavens to the earth , is another testimony of divine providence . for 't is transparent , and of a subtle nature , and thereby a fit medium to convey light and celestial influences to the lower world. it receives the first impressions of the heavens , and insinuating without resistance , conveys them to the most distant things . by it the greatest numbers of useful objects that cannot by immediate application to our faculties be known , are transmitted in their images and representations ; all colours and figures to the eye , sounds to the ear. t is necessary for the subsistence of animals that live by respiration . it mixes with their nourishment , cools the inward heat , and tempers its violence . besides , in the air vapors are attracted by the sun , till they ascend to that height to which its reflection does not arrive , and there losing the soul of heat that was only borrowed , by degrees return to their native coldness , and are gathered into clouds , which do not break in a deluge of waters that would wash away the seed , but dissolving into fruitful showers , fall in millions of drops to refresh the earth , so that what is taken from it without loss , is restor'd with immense profit . the air is the field of the winds , an invisible generation of spirits , whose life consists in motion . these are of divers qualities and effects , for the advantage of the world. some are turbid , others serene and chearful ; some warm and refreshing , others cold and sharp ; some are placid and gentle , others furious and stormy ; some moist , others dry . they cleanse and purifie the air that otherwise would corrupt by the setling of vapors , & be destructive to the lives of animals . they convey the clouds for the universal benefit of the earth ; for if the clouds had no motion but directly upwards , they must only fall on those parts from whence they ascended , to the great damage of the earth . for moist places that send up plenty of vapours would be overflowed ; and the highest parts , to which no other waters arise , would be unfruitful . now the winds are assigned to all the quarters of the world , and as the reigns are slack or hard , they guide the clouds for the advantage of the lower world. the separation of the sea from the land , and containing it within just bounds , is the effect of almighty wisdom and goodness . for being the lighter element , its natural situation is above it . and till separated , 't was absolutely useless as to habitation or fruitfulness . 't is now the convenient seat of terrestrial animals , and supplies their provisions . and the sea is fit for navigation , whereby the most distant regions maintain commerce for their mutual help and comfort . the rivers dispers'd through the veins of the earth , preserve its beauty , and make it fruitful . they are always in motion , to prevent corrupting , and to visit several parts , that the labour of cultivating may not be in vain . and that these waters may not fail , the innumerable branches spred through the earth , at last unite in the main body of the sea. what they pour into it , through secret chanels they derive from it , by a natural perpetual circulation , not to be imitated by art. in this we have a clear proof of the wisdom and goodness of the creator . that the earth is not an equal globe , but some parts are rais'd into hills and mountains , others sunk into deep valleys ; some are immense plains , affects with various delight , and is useful for excelent ends : not onely for the production of minerals , of marble and stones requisite for buildings , but for the thriving of several kinds of grain and plants that are necessary for food or * medicine : for some love the shade , others the sun ; some flourish best on rocks and precipices , others in low moist places ; some delight in hills , others in plains . thus by the unequal surface of the earth , is caused a convenient temperature of air and soil for its productions . add further , the wisdom of the creatour is discovered by observing the league of the elements from whence all mixt bodies arise . of how different qualities are earth , water , air , fire ? yet all combine together without the destruction of their enmity , that is as necessary to preserve nature as their friendship . can there be imagin'd a greater discord in the parts of the elementary world , and a greater concord in the whole ? to reduce them to such an aequilibrium that all their operations promote the same end , proves that there is a mind of the highest wisdom , that has an absolute dominion over all things , and tempers them accordingly . if we come to plants and flowers , who divided their kinds , and form'd them in that beautiful order ? who painted and perfum'd them ? how doth the same water dye them with various colours , the scarlet , the purple , the carnation ? what causes the sweet odors that breath from them with an insensible subtilty , and diffuse in the air for our delight ? from whence proceed their different vertues ? these admirable works of nature exceed the ‖ imitation and comprehension of man. 't is clear therefore they proceed from a cause that excels him in wisdom and power . that some plants of excellent vertue are full of prickles in their stock and leaves , to protect them from beasts that would root them up , or trample on them , an * atheist acknowledg'd to be the effect of providence . the same wisdom preserves the seed in the root under the flower , and prepares the numerous leaves of trees , not only for a shadow to refresh living creatures , but to secure their fruits from the injuries of the weather . therefore in the spring they shoot forth always before the fruits are form'd . and tender delicate fruits are cover'd with broader and thicker leaves than others of a firmer substance . in winter they cast their leaves , are naked and dry , the vital sap retiring to the root , as if careless of dying in the members to preserve life in the heart , that in the returning spring diffuses new heat and spirits , the cause of their flourishing and fruitfulness . the season of fruits is another indication of providence . in summer we have the cool and moist to refresh our heats , in autumn the durable to be preserved when the earth produces none . if we observe the lower rank of animals , their kinds , shapes , properties , 't is evident that all are the copies of a designing mind , the effects of a skilful hand . some of them are fierce , others familiar ; some are servile , others free ; some crafty , others simple , and all fram'd conveniently to their natures . how incongruous were it for the soul of a lion to dwell in the body of a sheep , or that of a hare to animate the body of a cow ? it would require a volume to describe their different shapes , and fitness to their particular natures . besides , creatures meerly ▪ sensitive are acted so regularly to preserve themselves & their kind , that the reason of a superiour agent ‖ shines in all their actions . they no sooner come into the world but know their enemies , and either by strength or art secure themselves . they are instructed to swim , to fly , to run , to leap . they understand their fit nourishment , and remedies proper for their diseases . who infused into the birds the art to build their nests , the love to cherish their young ? how are the bees instructed to frame their hony-combs without † hands , and in the dark , and of such a figure that among all other of equal compass and filling up the same space , is most capacious ? the consideration of their art and industry , their political government and providence , and other miraculous qualities , so astonish'd some great wits , that they attributed something divine * to them . esse apibus partem divinae mentis , & haustus aetherios dixere — — some there are maintain that bees deriv'd from a coelestial strain , and heavenly race . what moves the swallows upon the approach of winter to fly to a more temperate clime , as if they understood the celestial signs , the influences of the stars , and the changes of the seasons ? from whence comes the fore-sight of the ants to provide in summer for winter ? their oeconomy fervour , their discretion in assisting one another , as if knowing that every one labour'd for all , and where the benefit is common the labour must be common ; their care to fortifie their receptacles with a banck of earth that in great rains , it may not be overflowed , have made them the fit emblems of prudent diligence . this is excellently described by virgil. ac veluti ingentem formicae farris acervum , cum populant , hyenis memores , tectoque reponunt , it nigrum campis agmen , praedamque per herbas convectant calle angusto , pars grandia trudunt obnixa frumenta humeris , pars agmima cogunt , castigantque moras . opere omnis semita fervet . so when the winter-fearing ants invade some heaps of corn the husbandman had made ; the sable army marches , and with prey laden return , pressing the leafy-way ; some help the weaker , and their shoulders lend ; others the order of the march attend , bring up the troops , and punish all delay . how could they propound such ends , and devise means proper to obtain them ? 't is evident from their constant and regular actings , that an understanding above man's , who often fails in his designs , signs , imprest their unerring instincts , and directs their motions . chap. iii. the body of man form'd with perfect design for beauty and usefulness . a short description of its parts . the fabrick of the eye and hand admirably discovers the wisdom of the maker . the erect stature of the body fitted for the rational soul. man by speech is fitted for society . how the affections are discovered in the countenance . the distinction of persons by the face how necessary . the reasonable soul the image of a wise and voluntary agent . i will now briefly consider man , with respect to both the parts of his compounded nature , wherein are very clear evidences of a wise maker . the body is the most artificial of all perishing things in the world. 't is justly called the store-house of proportions . 't is equally impossible to add any thing but what is superfluous , or to take a-away any thing but what is necessary . how many internal parts diverse in their qualities and figures , are dispos'd with that providence , that all operate according to their proper natures , and not one can be , i do not say better , but tolerably in any other place , as well for its special as the common benefit ? all are so justly ordered , with that mutual dependence as to their being and operations , that none can be without the whole , nor the whole without it . so that if with attentive eye we consider this , it might seem that in making the body the design was only respecting convenience and profit : but if we turn our thoughts from that which is within this unparallel'd piece , and regard the various forms and structure of the outward parts , the graceful order that adorns them , we might imagine that the maker only designed its regular visible beauty . * as phavorinus comparing the writings of two famous orators , observed , that if one word be taken from a sentence of plato , you spoil'd the elegance , if from lycias , the sense . so the taking away the least considerable part from the body , spoils its comliness , or usefulness . † two great philosophers have left excellent discourses of the parts of the body , justly esteemed among their most noble works . galen after an exquisit observation of the symetry of this fabrick , challeng'd the epicureans , to find but one of all the numerous parts that compose it , the least vein or fibre , that was not serviceable for its proper end , or might be better if chang'd in its form , temperature or place , and he would embrace their opinion , that chance was the authour of it . and for this reason he says , that by describing the use of the parts , he compos'd a true hymn in praise of the wise maker . what knowledg is requisit to describe all that is wonderful in it ? the contempering the differing humours in just weight and measure , the inviolable correspondence establisht between all the parts for the performance of natural , vital and animal operations ? to touch upon a few things . the stomach that by an unknown virtue prepares the nourishment , the heart and liver the two seas of blood ; the one more gross , the other more refin'd and spirituous ; the veins and arteries their inseparable companions , that diffuse themselves into innumerable rivolets , and convey the blood and spirit of life ; the nerves the secret channels , that from the brain derive the spirits of sense and motion ; the muscles that give it various motions ; the fleshy parts of different substance and quality according to their various offices ; the membrans in that diversity , some finer , some thicker weav'd according to the quality of the part they cover ; the inward fat that preserves the warm bowels from drying up ; the marrow wherewith the instruments of motion are oiled and made nimble and expedite ; the bones that support the building of such different forms , proportions , qualities , and so fitly joyn'd : these are a full conviction that a divine mind contriv'd it , a divine hand made and fashion'd it . i will more particularly consider the curious fabrick of the eye and hand . the eye is a work of such incomparable artifice , that who ever understands it , hath a sufficient proof of his skill that form'd it . this is most evident by dissecting it , and representing the parts separate one from another , and after reuniting them , and thereby discovering the causes of the whole composure , and of the offices proper to every part . that that may be understood without seeing it , is that there is no member in the whole body compos'd of more parts , nor more different , nor ordered with more exact wisdom between themselves in one frame . their situation is so regular and necessary , that if any of them be never so little displac't , the eye is no more an eye . it includes three humours that are transparant , and of different thickness , the one resembling water , the other glass , the other chrystal , and from them borrow their names : to vary the place , the distance , the less or greater thickness , the figure that is peculiar to each of them would render the eye altogether useless for seeing : for the refractions of the light that enters through the pupil would be disordered ; and the rays not be united in a point , to paint in the retina , the images of visible objects , which is the last disposition from whence the act of seeing follows . several tunicles involve it , one of which is perforated ( as much as the little circle in the middle that is called the pupil ) to give open passage to the images flowing from their objects . the muscles by their agency raise or cast down , turn or fix it . the nerves fasten'd to the brain , convey a supply of spirits for the sight , and transmit the representation of all visible objects without confusion to the internal senses . if we consider the hand by the most exact rule of proportion , 't is evident that its substance and shape are most conducive to beauty and service . if the fingers were not divided , and separately moveable , but joyn'd together with one continued skin , how uncomely , how unuseful would it be ? of an hundred effects ninety would be lost . all that require variety of motion , subtilty of art , or strength could not be perform'd . but the fingers being disjoyn'd , 't is fit to do whatever the mind designs , or necessity requires . it works intirely , or in parts , it brandishes a sword , or manages a pen , strikes on the anvil with a hammer , or uses a delicate file , rows in the water , or touches a lute . t is fit for all things , adapting it self to the greatest and least , all which advantages the philosopher expresses with admirable brevity , in divisione manus componendi facultas est , in compositione dividendi non esset . suppose the fingers were of equal length and bigness , great inconveniencies would follow . and in this the divine wisdom is eminent , that what at first sight seems to be of no consequence , yet is absolutely necessary , not only for all the regular , but for most works of the hand . if the fingers were extended to the same measure , it were able to do nothing but what the four longest can . and how uncomely would such a figur'd hand appear ? when that beauty is lost , that springs from variety in things alike . besides , how unprofitable a part were the hand if the fingers had within one intire bone , not flexible to grasp as occasion requires ? or if a fleshy substance only , how weak and unapt for service ? what strength or firmness for labour ? even the nails are not superfluous ; besides their gracefulness , they give force and sense to the points of the fingers . if one be lost , the feeling in that extream part is very much lessen'd , that is so necessary for the discerning of things . to these i shall add two other considerations that discover perfect wisdom in the framing the humane body . 1. it s structure is very different from that of brutes , whereby 't is a fit instrument of the rational soul. the brutes being meerly terrestrial animals , are perpetually groveling and poring downwards , seeking no more than their food . they have no commerce with the heavens , but so far as it serves them for the earth , as being only born for their bellies . but in man the posture of his body interprets that of his soul. ‖ the stature is streight and rais'd , expressive of his dominion over the creatures made for his use . the head is over all the less noble parts , and the eyes so plac't that the mind may look out at those windows to discover the world in its various parts , to contemplate the heavens its native seat , and be instructed and excited to admire and love the divine maker . 2. if we consider man complexly as joyn'd with society , to which he is naturally inclin'd , he is so form'd as to give or receive assistance for his preservation and comfort . the tongue his peculiar glory , the interpreter of the thoughts , and reconciler of the affections , maintains this happy commerce . besides , the face makes known our inward motions to others . love , hatred , desire , dislike , joy , greif , confidence , dispair , courage , cowardice , admiration , contempt , pride , modesty , cruelty , compassion , and all the rest of the affections are discover'd by their proper aspects . by a sudden change of the countenance are manifested the deepest sorrow , the highest joy . as the face of the heavens vail'd with clouds by the breaking forth of the sun is presently cleard up . and ( which is above the imitation of art ) different affections are represented in a more or less expressive appearance according to their stronger or remisser degrees . timanthes the famous painter , wisely drew a vail over agamemnons face present at the sacrifice of his innocent daughter ; despairing to express and accord his several passions , the tenderness of a father , with the majesty of a king and the generosity of the leader of an army . this way of discovery has a more universal use then words . the ministry of the tongue is only useful to those that understand our language , but the face , though silent , speaks to the eye . the countenance is a crystal wherein the thoughts and affections otherwise invisible appear , and is a natural sign known to all . for this manner of expression is not by the common agreement of men as signs absolutely free or mixt , but from the institution of nature , that always chuses what is most proper to its end , being guided by a superiour directour according to the rules of perfect wisdom . moreover , the innumerable different characters in the faces of men to discern every one , is the counsel of most wise providence for the universal benefit of the world. for take away this distinction , and all the bands of laws , of commerce , of friendship are dissolv'd . if we could not by singular inseparable lineaments distinguish the innocent from the guilty , a brother from a stranger , the worthy from the unworthy , all truth in judgments , sincerity in relations , distinction of merits , security in trade would be destroyed . in short , humane societies cannot be preserved without union and distinction ? the one prevents division , the other confusion . union is maintain'd by speech and other signs of the inward dispositions of the heart ; distinction is caus'd by the variety of countenances . and 't is considerable that so few parts composing it , and in so small a compass , and always in the same situation , yet there is such a diversity of figures as of faces in the world. * seneca propounds this as a spectacle worthy of admiration , though the stoical pride , falsely esteem'd greatness of mind , would scarce admire miracles . and as the frame of mans body , so much more the rational soul , his eminent prerogative above all sensible beings , discovers the deity . the superior faculties , the understanding and will , whereby he makes a judgment and choice of things in order to his happiness , declare it to be the living image and glory of a most wise and voluntary agent . the admirable composition of two things so disproportion'd , a spiritual and material substance in the humane nature , is an argument of his omnipotent skil who united them in a manner inconceiveable to us . but the nature , qualities , and operations of the soul , shall be more distinctly considered afterwards . and by this short account of some parts of the world , we may sufficiently discover the perfections of the maker . we must pluck out our eyes , and exstinguish common sense , not to see infinite wisdom , power and goodness shining in them , the proper marks of the deity . chap. iv. the vanity of epicurus's opinion of the worlds original discover'd , from the visible order in all the parts of it . chance produces no regular effects . the constant natural course of things in the world proves that 't is not framed nor conducted by uncertain chance . the world was not caused by the necessity of nature . in the search of causes the mind cannot rest till it comes to the first . second causes are sustain'd and directed in all their workings by the first . the creator though invisible in his essence , is visible in his effects . before i proceed to the other head of arguments , i will briefly show the vanity of those opinions that attribute the production of the world to chance , or to the sole necessity of nature . 't was the extravagant fancy of democritus , and epicurus after him , that the original of the world was from the fortuitous encountring of atoms , that were in perpetual motion in an immense space , till at last a sufficient number met in such a conjunction as form'd it in this order . 't is strange to amazement , how so wilde an opinion , never to be reconciled with reason , could finde entertainment . yet he left a numerous school , many followers tenacious of his doctrine , the heirs of his frenzy . 't is very easie to shew the vanity of this conceit , that supposes all , and proves nothing . that these particles of matter should thus meet together , 't is necessary they move : now from whence is the principle of their motion , from an internal form , or an external agent ? if they will be ingenuous and speak true , they must answer thus , from whence soever they have it , they have it : for if they did not move , their opinion cannot proceed a step further . but supposing their motion to be natural , what powerful cause made them rest ? how are they so firmly united ? have they hooks that fasten , or birdlime or pitch or any glutinous matter , that by touching they cleave so fast together ? they must grant something like this , otherwise they cannot unite and compound , and then the epicurean opinion is presently dissipated . supposing them triangular , circular , square , or of any other regular or irregular figure , yet they can make no other compound then a mass of sand , in which the several grains touch without firm union . so that 't is very evident whether we suppose motion or rest to be originally in the nature of matter , there must be a powerful efficient to cause the contrary . besides , by what art did so many meet and no more , and of such a figure and no other , and in that ‖ just order as to form the world , a work so exact that by the most exquisite skill it cannot be made better . add further ; how could these minute bodies without sense , by motion produce it ? this is to assert that a cause may act above the degree of its power . can we then rationally conceive that a confused rout of atoms of divers natures , and some so distant from others , should meet in such a fortunate manner , as to form an intire world , so vast in the bigness , so distinct in the order , so united in the great diversities of natures , so regular in the variety of changes , so beautiful in the whole composure , though it were granted , that one of their possible conjunctions in some part of eternity were that we see at present ? could such a strict confederacy of the parts of the universe result from an accidental agreement of contrary principles ? 't is so evident by the universal experience of men , that regular effects are caused by the skill of a designing agent , that works for an end , that upon the sight of any such effects , there is not the least shadow of a suspicion in the mind , that it proceeded from blinde and counselless chance . if we should hear one make a plea for a cause , with such reasons as are most proper to convince and perswade his judges to decide for him , can we doubt whether he understands what he speaks , or casually moves the organs of speech ? and yet if he did move them by chance , one of the casual motions equally possible with any other , would be that he perform'd at present . if a thousand brass wheels were thrown on a heap , would six or eight meet so fitly , as by their conjunction to organize a clock , that should distinguish the hours ? or , is a skilful hand requisite to joyn them , and direct their motion ? and did the planets , those vast bodies , by chance ascend to the upper part of the world , and joyn in that order , as to measure the time exactly for so many past ages ? who ever saw a dead statue form'd in the veins of marble , or a well proportion'd palace , with all rooms of convenience and state , arise out of a quarry of stones , without a sculptor to fashion the one , and an architect to frame the other ? yet marble and stones are more dispos'd to make a statue , or a building , that are the materials of them , and only require skill and workmanship to give them form , than atoms mixt together are to make the world. indeed * pliny faintly tells a story of a fabulous ring of pyrrhus , in which an agat was set , distinctly representing not by art , but pure hazard , apollo with his harp in the midst of the nine muses . the first reporter was defective , that he did not oblige us to believe , that the sound of his harp was heard in consort with the muses . it would have been a fine miracle , and the belief as easie that a stone might be a musitian , as a painter . now if the effects of art are not without an artificer , can the immense fabrick of the world be other than the work of a most perfect understanding ? who fixt the foundations of the earth ? who laid the beautiful pavement we tread on ? who divided and adorn'd the chambers of the spheres ? who open'd the windows to the light in the east ? who encompass'd it with the immense vault of the starry heaven hanging in the air , and supporting it self ? could artless chance build it ? no man unless totally deserted of reason can possibly have such a fancy . let reason judg how could the world be otherwise then 't is , supposing it fram'd by a designing cause ? all things are dispos'd divinely , that is , by perfect wisdom , as publick necessity and ornament require . what the psalmist observes concerning the heavens , is equally true of all the other parts of nature , their line is gone out , to signifie the exactness of their proportion . if this be the effect of chance , what is the product of design ? can reason distinguish between things artificial , wherein the felicity of invention appears , and things rude not done by rules in the works of the hands , and can it not discover the manifest prints of wisdom in the order of the universe ? how much more skill is evident in the frame of the world than in all the effects of humane art , so much the less folly would it be to attribute the most curious works of art , than the production of the world to chance . add further ; the establisht order of the parts of the world is an argument that excludes all doubt , that 't is govern'd and was at first fram'd by unerring wisdom . for , if they were united by chance , would they continue in the same manner one day ? is it not most likely that one of the innumerable possible combinations should succeed , different from the same tenor of things that is but one ? especially if we consider that the parts of the world are never at rest : the heavens , the elements , mixt bodies are in perpetual motion . if chance rul'd , is it within the confines of probability , that the sun that runs ten or twelve thousand leagues every day , should be now in the same part of the heavens , where it was in former years in such a day , when there are so many other places wherein by chance it might wander ? would the stars keep a perpetual course regularly in such appearing irregularities ? nec quicquam est tanta magis mirabilemole , quam ratio , & certis quòd legibus omnia parent ; nusquam turba nocet nihil illis partibus errat . manil. lib. 1. astrom . or would the sowing of seed in the earth certainly produce such a determinate sort of grain ? for the other possible mixtures are so vastly numerous , that it would be ten thousand to one but some other thing should spring up than what does . according to this hypothesis , it would be greater folly to believe that the natural course of things should be the same this year as in former times , than to assert that a gamester should to day throw the dice in the same order , and with the same points uppermost as he did yesterday . 't is evident therefore , that the epicurean doctrine having not the least shadow of reason , had never been receiv'd with applause but as 't is joyn'd with impiety . 2. some attribute the rise and course of things in the world to the sole necessity of nature . to this it may be replied . 1. 't is true , there is an evident connexion of causes and effects in the celestial and elementary world , whereby times and seasons are continued , and the succession of mutable things is preserv'd , so that nature always consuming , remains intire . though all vegetive and sensitive beings dye , yet the species are immortal . for the living are brought forth to succeed in the place of the dead . but the inquiring mind cannot rest here : for 't is impossible to conceive a train of effects one caused by another , without ascending to the first efficient that is not an effect . for nothing can act before it exists . the order of causes requires that we ascend to the supream , which derives being and vertue to all the intermediate . thus nature produces things from seminal causes , that depend on things already in being . the seed of flowers and trees suppose the fruits of the earth before growing , but the first tree could not be so produc'd . to fancy an infinite succession of causes depending one upon another , without arriving to a first , can only fall into the thoughts of a disordered mind . how came this horse , that lion in nature ? 't is by generation from another , and that from another , and so infinitely . how came this man into the world ? 't is because he was begotten by such a father , and he by another , and so infinitely . thus atheism that rejects one truly infinite cause , is obliged to admit an infinity in all things , an incomprehensibility in all things . 't is therefore evident the efficient principles in nature are from the sole power of the first and independent cause . they could not proceed from themselves ; and that a most wise and powerfull being is the original of all things is as evident . is it conceivable that the insensible mass that is called matter , should have had an eternal being without original ? whereas there is not the least imaginable repugnance in the attributes of the first and highest being , in whom all those perfections concur , which , as proper to the deity , are form'd in the mind in the idea of it , as his spiritual nature , eternity , immensity , wisdom , omnipotence , &c. of which 't is equally true , that no one either absolutely or relatively considered , involve a contradiction , that make it impossible for the supream being to possess it ; is it not perfectly inconsistent to attribute to matter the lowest and most contemptible of all beings , the highest and most noble perfection , an independent existence ? one may assert it in words , but not seriously without the utter deserting of reason . man incomparably excels this matter , he understands it , and that understands not him , yet he has a derived being in time . 't is therefore necessary that that should have some cause of its being . but supposing the self subsistence of matter from eternity ; could the world , full of innumerable forms , spring by an impetus from a dead formless principle ? t is equally impossible that a blind cause casual , or fatal , should give being and order to the universe . besides , all subordinate causes are sustained in their beings and powers by fresh influences from the first , and directed in their operations . to attribute the manifold effects in the world to second causes working in a blind manner , without an universal intellectual mover , that disposes , tempers , and governs them , is as unreasonable , as to attribute humane works to the common instruments of art , without the direction of the understanding that uses them . the hand or pencil has not skill to do any thing , but as it obeys the mind , that gives it the impression of art , and regulates its motion . the earth knows not the various fruits that spring from it , nor the sea its living productions . and the sun , though a more specious , is not a more intelligent and artificial agent . nature under another name is the ordinary power of god , that by its intimate concourse with second-causes produces and supports things . and 't is one of the considerable wonders of his providence , that the stream of perishing things , always emptying , is always full ; there being a supply from the fountains of continual productions , of what is lost in the dead sea : so that the world is always the same , and always new . and from what hath been argued , we may judge how unreasonable it is to doubt whether there be a principle in nature of excellent wisdome , because not seen in his own essence : for if reason compel us to acknowledg that the works of art wrought by manual instruments , proceed from an unseen mind that directed their motions according to the idea framd in it self , we ought more strongly to conclude there is a ‖ divine mind though invisible to mortal eyes , that contriv'd at first , and with knowledg performs all the works of nature . to deny the existence of a being not subjected to our outward senses , is equally of no force in both the instances . by the same reason st. austin confounds the atheist objecting that he could not see the deity . to whom he propounds this question , that since his body was only visible , and not his soul , why should it not be buried ? and upon the reply , that the * quickning presence of the soul was evident in the actions of life perform'd by the body ; he truly infers , if a vital principle imperceptible in its self is discover'd by vital actions , the deity , though by the perfection of his nature undiscernable to our senses , is clearly seen by the light of his effects . and those who are wilfully blind , if god should by any new sensible effects make a discovery of himself , yet would remain inconvincible : for the arguments of his presence from extraordinary effects , are liable to the same exceptions pretended against the ordinary . chap. v. the beginning of the world proved from the uninterrupted tradition of it through all ages . the invention of arts , and bringing them to perfection , an argument of the worlds beginning . the weakness of that fancy that the world is in a perpetual circulation from infancy to youth , and to full age , and a decrepit state and back again , so that arts are lost and recovered in that change . the consent of nations a clear argument that there is a god. the impressions of nature are infallible . that the most men are practical atheists ; that some doubt and deny god in words , is of no force to disprove his existence . there are no absolute atheists . nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the deity . i shall now come to the second head of arguments for the existence of the deity , drawn from the proofs of the worlds beginning ; from whence it follows that an eternal intellectual cause gave it being according to his pleasure . for it implys an exquisit contradiction that any thing should begin to exist by its own power . what ever is temporal , was made by a superior eternal power , that drew it from pure nothing . and the other consequence is as strong , that the cause is an intellectual being that produc'd it according to his will. for supposing a cause to be intirely the same , and not to produce an effect that afterwards it produces , without any preceding change , 't is evident that it operates not by necessity of nature , but voluntarily , and therefore with understanding : as a man who speaks , that before was silent , according to the liberty of his will. now of the worlds beginning there is a general tradition derived down through the uninterrupted course of so many ages to us . 't is true , the philosophers renewed the confusion of tongues , that disunited the builders of babel , in their account of the architecture of the world ; yet they generally agreed 't was made by a most wise agent . and this doctrine is so agreeable to reason , that you may as soon bridle the current of nilus , and make it return to its fountain , as suspend the perswasion of it in the minds of men , or make it turn back as false . now what account can be given of this uncontroulable opinion ? 't is most rational to conceive that it came from the first man , ( instructed by his creator ) when the tradition was easy , the world not being numerous . add to this , the rudeness of former ages , and the simplicity of living , becoming the new-made world. this account the most antient histories give of the rise of common-wealths , that the first nations were a confused chaos , till the soul of society was infused to regulate them . but that which i shall particularly insist on as a convincing proof , is this ; the invention of many arts beneficial to men , and the bringing them to perfection by degrees . if the world were without begining , it would have had no age of childhood and ignorance , but being always old , and instructed by infinite study and experience , it would have always known what it successively learnt in the school of the last three thousand years , since the memorials of profane histories are transmitted to us . some that asserted the eternity of the world , were sensible of the force of this argument , and made a pittiful shift to evade it . they fancied that though the world had no beginning , yet as animals proceed by different ages , till they arrive at extream and impotent old age ; in like manner it happen'd to the earth , not in all its parts at once : for then in that vast succession of ages , the world and race of men had been spent ; but sometimes in one part , and after in another . but with this difference , that whereas man after decrepit age never renews his youth , a country once wasted with age , returns by vertue of the celestial influences to its former vigor , and is in a perpetual circulation to new infancy , new youth , and so to old age . and from hence it is , that it learns again those things that were well known in former ages , the remembrance of which was intirely lost . but the vanity of this fiction is easily discover'd . 1. is it possible that in such a number of years , of which memorials remain before and since this fiction , that in no part of the world should be seen or heard of this decrepit age and new childhood , which according to this opinion hath innumerable times hapned in the circle of eternity , sometimes in one , sometimes in another province ? if we fancy nature were so changeable according to the revolution of the heavens , we may with equal reason believe , that by various conjunctions of the stars , it hath and may fall out , that water should burn , and fire cool ; that serpents should be innocent , and lambs pernicious ; that flys should live an age , and eagles but a day . 2. since 't is affirmed that the whole world doth not sink into this oblivion at once , it must follow that in some vigorous parts the knowledg of arts still remain'd , and from thence should be derived two other parts ( that were ascending from their ignorance ) as 't is usual in the commerce of distant regions . so that it will never fall out that arts and sciences once invented should be totally lost . 't is true , some particular nation , not by change of nature , but humane accidents , may lose the arts wherein it formerly flourish'd ; as is eminently visible in the greek , that is now far more ignorant and unpolisht then in former ages . but this cannot with any pretence of reason be said of the whole world. 't is evident therefore if the world were eternal , it had always been most wise and civil , and that its gradual attaining the knowledg of things of publick advantage is a sufficient conviction of its beginning in time , by the counsel and will of an intellectual agent . 3. to the still voice of reason , the loud voice of all nations accords in confirming this truth . the civil , the barbarous , those who by their distance are without the least commerce , and are contrary in a thousand fashions and customs that depend on the liberty of men that is mutable , yet ‖ all consent in the acknowledgment of a god , being instructed by nature that is always the same , and immutable . 't is as natural to the humane understanding by considering the frame of the world , to believe there is a god , as 't is the property of the eye to see the light . the assent to this truth is unforc'd , but , without offering extream violence to the rational faculties , none can contradict it . indeed in their conceptions of him , few have the glass of the mind so clear and even as to represent him aright . some divide what is indivisible , and of one make many gods. some attribute corporeal parts to a pure spirit ; some figure him in statues to make the invisible seen ; and in other manner deform him . yet no errour , no ignorance has absolutely defac't the notion of him . and that no societies of men are without the belief of a first being , superiour to all things in the world , and of absolute power over them , and consequently worthy of supream honour from all reasonable creatures , their prayers , vows , sacrifices , solemnities , oaths , are a visible testimony . the force and weight of the argument is great : for that which is common to the whole species , and perpetual from its first being through all its duration , is the * impression of nature , which in its universal principles either of the understanding , or the will , is never deceived . thus the inclination to that good that is convenient to our faculties ; the approving as most just to do to another what we desire in the same circumstances should be done to us , are natural principles , whose rectitude and verity are so evident , that no man is so contumacious as to require a proof of them . if we discredit its authority in this single instance , that there is a god , we may with equal reason suspect its testimony in all other things ; that the persons we converse with are phantomes , that the objects that strike our senses are only shadows , that what appears white is black , that what is felt as cold is hot , that what is evident to all mens minds is false , viz. that the whole is greater than a part . in short , the most rational discourses would have as little firmness and certainty , as the incoherent fancies of one that is distracted , or dreams . we must renounce sense and reason , having no assurance of such things as are clear and manifest , but the instinct of nature that determines our assent . now what account can be given of the sense of the deity indelibly stamp'd on the minds of men ? if there be no god , from whence comes it that nature has imprest such a strong belief of a being not only false but impossible ? for if there be no god , 't is impossible there should be . there is no middle between the two attributes of being , necessary and contingent . and that an eternal being should now begin to exist , is a palpable contradiction . we must therefore conclude that the author of the humane soul has so fram'd it , that by the free use of its faculties it necessarily comes to the knowledg of its original . from hence , 't is universal and constant . and can there be a testimony of equal authority , clearness and sincerity as this of nature , understood in every language , and receiv'd in every place ; and where 't is most simple , 't is most the same , and therefore more convincing . to elude the force of this argument there are several weak evasions . i. that the most men are practical atheists , and live without god in the world ; and that some are speculative atheists , either denying or doubting of his existence . but the answer is easie . 1. that men deny god in their works , is of no validity to disprove the natural notion of him ; for by this confession we must cancel almost all the law of nature . how many notoriously rebel against the infallible principles of common reason ? how many dishonour their parents ? yet there is no precept more clearly natural , and acknowledged by the rudest nations , than the obligation to the immediate authors of our lives . how many by fraud or rapine enrich their estates , or violate the honour of the marriage-bed , and do that to others they would not have done to themselves ? but though they contradict the law of nature in their actions , can they abolish it in their hearts ? can they make conscience dumb , that it shall never reproach their impieties , because they are deaf to its voice ? 't is as impossible as to transform themselves into another kind of being , and become brutes in nature , because they resemble them in their dispositions and practices . 2. supposing that some are atheists in opinion , it doth not follow that the belief of the deity is not a pure universal principle of nature . for by all men we must understand those in whom the sense of nature is not perverted . things of the clearest certainty have been denied by some . we feel motion , yet a philosopher disputed against it . the argument is convincing that snow is white , because it appears so to all mens eyes ; thô to the eye that wants its native sincerity , and infected with a vicious tincture , it appears of another colour . now 't is certain that atheism is not produced by generation from the natural discourses of the mind , but from the putrefaction and rottenness of manners . those who have lost their reason in sensuality , and submit their understandings to the guidance of their corrupt affections , that is the seeing faculty to the blind , are most inclin'd to atheism . and they can never come to that impious height without obliterating in the guiltiest manner , the lively characters of reason and humanity . such are as prodigiously irregular from the true constitution of the minds of men in respect of belief , as a ‖ bird without wings would be from the natural composure of the bodies of all others , in respect of parts . monsters cannot dishonour , and are no pattern of the species . and shall the contradiction of a few brib'd by their lusts , disauthorise the consenting testimony of mankind ? 3. there is no absolute atheist , i. e. of such a firm perswasion that there is no god , as excludes all doubts and fears of the contrary . 't is true , as a pretext for their licentiousness , and to give boldness to their fearful impiety , some obdurate wretches may desperately deny the supream eternal power , to whom they are accountable : but no violence can intirely choke this natural principal , it has such deep and strong root in the humane spirit . the vital spark will fly in their faces , notwithstanding all their endeavours to tread it out . of this we have convincing evidence from some , who in great troubles have been compel'd to acknowledge god , whom they boldly denyed before . i shall produce two instances . the first is recorded by aeschilus . that the persian messenger in his narrative to the king , of the overthrow of his army by the grecians , related that those gallants who before the fight in the midst of their cups and bravery denied god and providence as secure of victory , yet afterwards when furiously pursu'd by their enemies , they came to the river strymon , that was frozen and began to thaw , then upon their knees they mournfully implor'd the favor of god , that the ice might hold and give them safe passage over from the pursuers . nature in extremities has irresistible workings , and the inbred notions of the deity , though long supprest by imperious lusts , will then rise up in mens souls . the other instance is of bion the philosopher , a declared atheist , till struck with a mortal disease , and then , as a false witness on the rack , confest the truth , and addrest himself by prayers and vows to god for his recovery . egregious folly , as the ‖ historian observes , to think that god would be brib'd with his gifts , and was or was not according to his fancy . and thus it happens to many like him . as a lamp near expiring shines more clearly , so conscience that burn'd dimly for a time , gives a dying blaze , and discovers him who is alone able to save or to destroy . but how just were it to deal with them as * herofilus with diodorus cronus , a wrangler that vext the philosophers , by urging a captious argument , against the possibility of motion . for thus he argued : a stone , or what ever else , in moving it self , is either where it is , or where it is not ; if where it is , it moves not ; if where it is not , then it will be in any place , but where it is . while this disputing humour continued , one day he fell , and displac't his shoulder . and sends in haste for herofilus , of excellent skill in surgery . but he desirous first to cure his brain , and then his shoulder , told him that his art was needless in that case : for according to your own opinion , this bone in the dislocation either was where it was , or where it was not , and to assert either , makes the displacing of it equally impossible . therefore 't was in vain to reduce it to the place from whence it was never parted . and thus he kept him roaring out with pain and rage till he declar'd himself convinc'd of the vanity of his irrefutable argument . now if , according to the vanity of atheists , there is no god , why do they invoke him in their adversities ? if there be , why do they deny him in their prosperity ? there can no other reason be assign'd but this , that in the state of health their minds are disperst , and clouded with blind folly , in sickness they are serious and recover the judgment of nature . as 't is ordinary with distracted persons , that in the approaches of death their reason returns : because the brain distemper'd by an excess of heat , when the spirits are wasted at the last , is reduced to a convenient temper . chap. vi. the belief of the deity no politick invention . the asserting that 't is necessary to preserve states in order , is a strong proof of its truth . no history intimates when this belief was introduc'd into the world. the continuance of it , argues that its rise was not from a civil decree . princes themselves are under the fears of the deity . the multitude of false gods does not prejudice the natural notion of one true god. idolatry was not universal . the worship of the only true god is preserved where idolatry is abolish'd . ii. 't is objected , that the belief of the deity was at first introduc'd by the special invention of some in power to preserve the civil sate ; and that religion is onely a politick curb to restrain the wild exorbitance and disorders of the multitude . this admits of an easie refutation . 1. those corrupted minds that from pride or sensuality presum'd to exempt men from the tribunal of heaven , yet affirm'd that a city might rather be preserved without fire and water , the most necessary elements , than without the religious belief of a god. egregious lovers of mankind ! and therefore worthy of esteem and credit , since they divulge that doctrine , that if believed , the world must fall into dreadful confusion by their own acknowledgment . but such is the divine force of truth , that its enemies are constrain'd to give testimony to it ; for is it conceiveable that an error not in a light question , but in the supreme object of the mind , should be the root of all the vertues that support the civil state , and truth if discovered should have a fatal consequence on government , subvert all societies , and expose them to the greatest dangers ? how can they reconcile this with their declared principle , that the natural end of man is the knowledge of truth ? it were less strange that the constant feeding on deadly poyson , should be requisit to preserve the natural life in health and vigour , and that the most proper food should be pernicious to it . so that the objection if rightly consider'd will confirm the religious belief of a deity . indeed 't is evident that all civil powers suppose the notion of a god to be an inseparable property of humane nature , and thereby make their authority sacred in the esteem of the people , as derived from the universal monarch . 2. they can give no account of what they so boldly assert . what historian ever recorded , that in such an age , such a prince introduc'd the belief of a deity to make obedience to his law 's , to be a point of religion . 't is true , politicians have sometimes used artifice and deceit to accomplish their ends . lycurgus pretended the direction of apollo , and numa of the nymph egeria , to recommend their laws to the people . scipio and sertorious made some other god to be of their council of warr , to encourage their souldiers in dangerous interprises . but this mask only deceived the ignorant . the more intelligent discern'd the finess of their politick contrivance . 3. is it conceiveable that the belief of the deity , if its original were from a civil decree , should remain in force so long in the world ? false opinions in philosophy , adorn'd with great eloquence by the inventors , and zealously defended for a time by their followers , though opposit to no mans profit or pleasure , yet have lost their credit by further inquiries . and if the notion of a god were * sophisticate gold , though authorized with the royal stamp , could it have endured the touchstone , and the fire for so many ages without discovery ? could it have past the test of so many searching wits , that never had a share in government ? can we rationally suppose that in such a succession of time no discontented person , when the yoke of government was uneasie , should disclose the arts of affrightment , and release the people from imaginary terrours , that with courage they might resume their liberty ? 't is a true observation , no single person can deceive all , nor be deceived by all . now if there be no god , one person has deceived all by introducing the general belief of a god into the world , and every one is deceived by all , believing so from the universal authority of mankind . 4. the greatest princes are under the awful impressions of the deity . those rais'd to the highest thrones are not free from inward anxieties , when the guilty conscience cites them before his dreadful tribunal . of this we have their unfeigned declarations in the times of their distress . now 't is unconceivable they would voluntarily preplex themselves with a fancy of their own creating , and dread that as a real being , which they know to be feigned . this pretence therefore cannot without an open defiance of reason be alledged . 3. 't is objected that the consent of mankind in the acknowledgment of a god is no full conviction of his existence , because then we must believe the false gods that were adored in the world. 1. the multitude of idols created by superstitious fancies is a strong presumption that there is a true god. for all falshood is supported by some truth , deceit is made credible by resemblance . the heathen worship though directed amiss , yet proves that a religious inclination is sound in its original , and has a real object to which it tends , otherwise idolatry the corruption of it had not found such a facility and disposition in men to receive it . 2. idolatry hath not been universal in all ages and nations . the first causes of it and motives that preserved it are evident . the nation of the jews was freed from this general contagion : for we may as rationally argue from their own histories concerning their belief and practice , as from the histories of other nations . and when a veil of darkness was cast over the heathen world , some were inlight'ned by true reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations . the philosophers privatly condemn'd what in a guilty compliance with the laws of state they publickly own'd . nay even the lowest and dullest among the gentiles generally acknowledged one supreme god and lord of all inferior deities . as tertullian observes , in their great distresses , guided by the internal instructions of nature , they invok'd god , not the gods , to their help . 3. that the belief of one god is a pure emanation from the light of nature is evident , in that since the extinction of idolatry , not a spark remaining in many parts of the world , 't is still preserv'd in its vigor and lustre in the breasts of men. since the plurality of gods have been degraded of their honour , and their worships chased out of many countries , and the ideas of various ancient superstitions are lost , the only true god is served with more solemn veneration . time , the wise discerner of truth from falshood , abolishes the fictions of fancy , but confirms the uncorrupted sentiments of nature . to conclude this discourse ; what rational doubt can remain after so strong a witness of the deity , external from the universe , internal from the frame of the humane soul ? if we look through the whole compass of natural beings , there is not one separately taken , but has some signature of wisdom upon it . as a beam of light passing through a chink in wall of what figure soever , always forms a circle on the place where 't is reflected , and by that describes the image of its original , the sun. thus god in every one of his works represents himself tanquam solis radio scriptum . but the union of all the parts by such strong and sweet bands , is a more pregnant proof of his omnipotent mind . is it a testimony of great military skill in a general to range an army compos'd of divers nations that have grat antipathies between them , in that order as renders it victorious in battel ? and is it not a testimony of infinite providence to dispose all the hosts of heaven and earth so as they joyn successfully for the preservation of nature ? 't is astonishing that any should be of such a reprobate mind , as not to be convinc'd by the sight of the world , a visible word that more gloriosly illustrates the perfections of the creator , than the sublimest eloquence , that conceals what it designs to represent . when sophocles was accused by his ungrateful sons , that his understanding being declin'd with his age , he was unfit to manage the affairs of his family ; he made no other defence before the judges , but recited part of a tragedy newly compos'd by him , and left it to their decision whether there was a failure in his intellectuals : upon which he was not only absolved , but crown'd with praises . what foul ingratitude are those guilty of , who deny the divine wisdom , of which there are such clear and powerful demonstrations in the things that are seen ? abhor'd impiety ! worthy of the most fiery indignation ; and not to be expiated with a single death . none except base stupid spirits that are laps'd and sunk below the rational nature , ( as a noble * philosopher justly censures them ) are capable of such prodigious folly and perversness . yet these are the pretenders to free reason and strength of mind , and with a contemptuous smile despise the sober world , as fetterd with servil principles , and foolishly soften'd by impressions of an unknown , uncertain being , and value themselves as more knowing than all others , because they contradict all . ridiculous vanity ! as if a blind man in a crowd sometimes justling one , sometimes another , should with impatience cry out , do ye not see ? when he is under a double blindness , both in his eyes and understanding , not seeing himself , and reproaching those that see , for not seeing . in short , this great truth shines with so bright an evidence , that all the sons of darkness can never put out , and can only be denied by obstinate atheism and absurdity . chap. vii . the duties of understanding creatures , to the maker of all things . admiration of his glorious perfections visible in them . this is more particularly the duty of man , the world being made eminently for him . the causes why the creatour is not honour'd in his works , are mens ignorance and inobservance . things new rather affect us , than great . an humble fear is a necessary respect from the creature , to the divine majesty and power . love and obedience in the highest degrees are due from men to god , in the quality of creator . trust and reliance on god is our duty and priviledg . let us now briefly consider the indispensible duties of rational creatures with respect to the maker of all things . and those are , 1. to acknowledg , and admire the deity , and his perfections that are so visible in his works . for there must be a first cause from whom that receives being , that cannot proceed from it self . in all the forms of things there are some characters stampt of the divine wisdom , that declare his glory , some footsteps imprest of his power that discover him ; some lines drawn of his goodness that demonstrate him . and so much praise is justly due to the artificer , as there is excellence of art and perfection of workmanship appearing in the work. this duty is especially incumbent on man , because the world was made with a more eminent respect for him , than for angels or animals . for if we consider the diversity of its parts , the multitude and variety of sensitive natures , of which it consists , and the art whereby 't is fram'd according to the most noble idea and design of highest wisdom , 't is evident it was principally made for man , there being an adequate correspondence between them , with regard to the faculties and the objects . 't is true the angels understand more perfectly than man the union order and beauty of the world , an incomparable proof of the makers perfections , but they are not capable of knowledg or pleasure by tasts , smels , sounds , which are only proportion'd to make impressions on material organs . and is it agreeable to wisdom that an object purely sensible should be chiefly intended for a power purely spiritual ? neither are the beasts fit spectators of the divine works . for the material part to which sense can only reach , is the least notable in the frame of nature , and the oeconomy of the world. they cannot discover the dependance between causes and effects , the means and end , nor the wisdom that ordered all . these are only for the vision of the mind , which they want . the volume of the world to them is like a fair printed book compos'd of sublime matter and style , but opened to one that sees the beauty of the characters , without understanding the language it speaks , and the wisdom it contains . an eagle by fixing its eyes on the sun cannot measure its greatness , nor understand the ends of its motion . the world would be lost , if only for them . but the wise creator united these two distinct natures in man , and plac'd him in this theater of his magnificence , that by the ministry of the senses he might have perception of the external part , and by his reason discover what is most worthy to be known ; the admirable order that distinguishes and unites so many and such different natures , and guides all their motions , that 't is clear they depend upon one principle without knowing it , and conspire to one end without willing it . how should this raise his mind in the just praises of the maker ? the true causes why the creator is not duly acknowledged and honour'd for his works , are either ignorance , or a guilty neglect and inobservance of them . 1. ignorance in the composure of the world , and of the several beings in it . a philosopher askt by one , what advantage the instructions of philosophy would be to his son ? replied , if no other , yet that when he is a spectatour in the theatre , one stone shall not sit upon another . an ignorant person encompast with all the varieties of nature , wherein omniscient skill appears , is insensible as a stone carv'd into the shape of a man. nay the most learned professors know little more than the several kinds of things , and the causes and manner of some particular effects . how often are they forc't to take refuge in occult qualities when prest with difficulties ? or only assign universal causes of things , and sometimes the same for operations extreamly contrary ? how many mysteries of nature are still vaild and hid in those deep recesses where we can go only in the dark ? how much remains undiscover'd that is truly wonderful in the works of god ? they are the objects of the eye and mind , but what is visible to the eye is least worthy of admiration . from hence the value of the works , and the glory of the author is much lessen'd . besides , the rational pleasure of the mind is lost by not discerning the wise order that is infallibly observ'd in universal nature . 't is not the viewing a musical instrument , the variety of the parts , and of the strings in their size and length , that produces delight , but hearing the harmonious and pleasant diversity of their sounds contemper'd by the proportion of numbers . thus 't is not the sight of the meer outward frame of things , but the understanding the intellectual musick , that springs from the just laws of nature , whereby they are perfectly tuned , and the conspiring harmony of so many mixt parts without the least harsh discord , that ravishes the soul with true pleasure . 2. the inobservance of man is another cause why the great creatour is not magnified for all his works . if we did consider the least , even one of those ‖ unius puncti animalia , a flea or mite , we should find what is admirable in that scarce-visible atom of matter . but the * novelty , not the excellence of things , draws our thoughts . the greatest works in nature , that are not miracles , only because common and usual , are past by with a careless eye . their continual presence is not moving , but lessens our regard and attention . the † naturalist observ'd it to be one of the solemn follies of men , to value medicines not for their virtue , but the country where they grow , the climate from whence they come ; if they have a barbarous name , they are reputed to have a mysterious efficacy , and those plants are neglected as unprofitable , that are natives of their own soil . the rarity is esteem'd more than the merit of things . 't is a greater wonder to give light to the sun , than to restore it to the blind , yet its daily presence does not affect us . if a chymist should extract a liquor of such an extraordinary virtue , that by pouring a few drops of it on the dust , a body should be form'd , animated , and move , would any one be induc'd to believe it without the testimony of his own eyes , and would it not be a surprising wonder ? yet innumerable living creatures spring from the dust by the falling of rain , and few think it worthy of observation . the raising a dead body to life would astonish us , but we are unaffected that every day so many living men are born . yet , if we consider things aright , the secret forming a body in the womb is an equal prodigy of power , and as truely marvellous , as the restoring the vital congruities to a carcass , that prepare it for the reception of the soul. what more deservs serious reflection , than that from the same indistinct seed , so many and such various parts in their substance , figure and qualities should proceed ? hard and dry for the bones , liquid for the humours , moist and soft for the flesh , tenacious for the nerves , perforated for the arteries and veins , hot for the liver and heart , cold for the brain , transparent for the eyes ? how should it raise our wonder that that matter which in it self is simple and equal , in gods hand is capable of such admirable art ? but the constant sight of living productions causes our neglect , and deprives him of his just honour . thus , that from almost an invisible seed weak and tender , should spring a great tree of that strength as to resist the fury of the winds , what miraculous virtue is requisit ? the inlightned observing mind ascends from nature to god , whose instrument it is , and with deliberate admiration praises him for his excellent works . 2. the most humble fear is a necessary duty from man to the majesty and power of the creatour . a barren admiration of his omnipotent art in his works is not sufficient , but it must be joyned with awful respects of his excellent greatness . he has the right , and to him is due the reverence and homage of universal king. with what solemnity and composedness of spirit should we approach the divine presence ? what a jealous watch ought to be plac'd over our hearts in all our addresses to him , lest by carelesness and inadvertency we should disparage his excellencies . to think of him without reverence is a profanation . the lord is a great god , and a great king above all gods ; and from hence the necessary consequence is , o come let us worship and fall down , and kneel before the lord our maker . what ever is glorious , is in him in the most excellent degrees of perfection . the world , with the innumerable variety of creatures , is but a drop compar'd to his transcendent greatness . and what part is man of that drop ? as nothing . time is but a point of his eternity , dominion but a shadow of his soveraignty . 't is the most natural duty of man to walk humbly with his god , and to fear above all things to displease him. the whole creation , even the insensible part , and that seems least subject to a rule and law , and least conducted by reason , obey his will. what is more light and rash than the winds ? yet they do not breath but by his command . what is more fierce and impetuous than the sea ? yet it does not transgress his order . when it threatens to over-run the whole earth , the weak sand stops its foaming rage , and it retires , respecting the bounds set by the creator . what then will be our guilt , if we are regardless of his majesty and authority , who are enlightned with reason to understand his will , when the most rebellious and unteachable things in nature readily and constantly obey him ? he is present every-where , the whole compass of heaven and earth is but an inch of his immensity ; he sees all , observes all , is more intimate with our hearts than we are our selves ; and dare man trample on his laws before his face ? who can by resistance or flight escape from inevitable punishment , that offends him ? he can bind the most stubborn enemies hands and feet ; and cast them into utter darkness . as he made all things by the meer act of his will , so without the least strain of his power he can destroy them ? what does not a mortal man arrogate to appear terrible , and make his will to be obeyed , when he has but power to take away this short natural life ? the proud king of babylon commanded the numerous nations under his empire , to prostrat themselves like brutes in the lowest adoration of the image he set up ; and when the three hebrew young men refused to give divine honour to it , he threatned , if ye worship not , ye shall be cast the same hour into the midst of a burning fiery fornace ; and who is that god that shall deliver you out of my hands ? this is the language of a man ( poor dust ) that can heat a fornace with fire , and has a squadron of souldiers ready upon the least intimation of his pleasure to throw into it any that disobey'd , as if no power either in heaven or earth could rescue them from him . 't was impious folly in him thus to speak . but god can give order to death to seize on the stoutest rebel , and cast him into an eternal fornace , and say in truth , who shall deliver out of my hands ? his power reaches beyond the grave . tiberius intending to put to death by slow and exquisit torments one who kill'd himself , cry'd out in a rage , carnulius has made an escape from me . but no sinner can by dying escape god's justice , for death it self takes the condemned , and delivers them to endless torments . there are no degrees of fear can be equal to this cause , the wrath of the great creator . is there any pleasure of sin so sweet , but this , if considered , would make it to be as poison or gall to the taste ? is any joy so predominant but this would instantly make it die in the carnal heart ? the due apprehension of almighty anger is sufficient to subdue the most vicious insuperable passions that so violently transport to sin . but o astonishing stupidity ! the most of men without fear provoke the living god , as if he were like the idols of the heathens , a dead stock or stone , insensible and powerless , so that the spiders made their webs on the beard of jupiter , and the birds their nests in his thunder . where is their reason , where is their self-love , to challenge so dreadful an adversary , who is able in the very act of sin to strike them with death temporal and eternal . consider this , ye that forget god , lest he tear you in pieces , and there is none to deliver . 3. love and obedience in the highest degree are due to the author of our beings , and all things for our use and profit . what motion is more according to the laws of nature , than that love should answer love ? and so far as the one descends in benefits , the other should ascend in thankfulness ? if we consider the first and fundamental benefit with all its circumstances , in the pure order of nature , that we are men consisting of a rational soul , and a body admirably prepar'd for its convenient habitation , and in this regard the most wonderful work of god ; can a humane breast be so hard and flinty as not to be softned and made receptive of impressions by this effect of his pure goodness ? is it possible that any one should be of such a stupid savage temper , so void of all humanity , nay of the sentiments of the lower nature , as not to be toucht with a grateful affection to the author of his life , when lions and tigers , the most untractable beasts of the forest , are by an innate principle so tenderly inclin'd to their dams ? it unspeakably enforces our obligation , that beside the inherent excellencies of nature he made us by priviledg above all creatures in this sensible world , and furnish'd it with innumerable objects excellent in their beauty and variety , that are not meer remedies for necessity , but for the delight of this present life . and having tasted the good of being , and the fruits of his magnificent bounty , can we be coldly affected to our great benefactor ? the ‖ moralist advises , as the best expedient to make a person grateful , encompass him with thy benefits , that wherever he turns , something may recal his fugitive memory , and render thee visible to him . this cannot be done by men. but where ever we turn our thoughts , or fix our eyes , either on our persons or comforts , on the present state , or the future , ( for he has given eternity to our duration ) we find our selves incircled with innumerable and inestimable benefits from god. 't is impossible we should ever forget them without the greatest guilt . every minute he renews our lives and all our enjoyments . for the actual influence of his power is as requisit to preserve our being , as at first to produce it . the creature has nothing of its own , but a simple non-repugnance of coming into act . how frozen is that heart that is not melted in love to so good a god ? let us look into the depth of our native nothing , that we may understand the heighth of the divine love , in raising us from the pure possibility of being into act , and that meerly for his sovereign pleasure , and most free benignity . there was no necessity that constrain'd him to decree the making the world , or man in it : for 't is a plain contradiction that there should be a superior power to determine a being of infinite perfections . and for that reason also he gives all his benefits without the least possible advantage to himself . 't was commended as a miraculous vertue in theodosius the emperor , that he was bountiful meerly to satisfie his own goodness : but 't is the propriety of god's nature . is he not then worthy of all our thoughts , all our affections , for his most free and admirable favours ? if there be but a spark of reason , we must judge that the immense liberality of god to us , without respect to his own interest , is so far from lessening , that it increases our duty to correspond in all possible thankfulness . consider further , that which adds to the greatness of the gifts we receive , is ‖ the greatness of the giver . the price of a benefit rises in proportion to the worth of the person that bestows it . a small gift from a great hand may be justly preferr'd before a richer from a less estimable donor . now if we consider that the glorious god ( in comparison of whom the greatest kings are but vain shadows of majesty ) has made a world full of so many and so excellent creatures for our refreshment , that our being on earth may not be tedious in the short space of our journey to heaven , will it not overcome us with an excess of wonder and affection , and cause us to break forth , what is man that thou art mindful of him , and the son of man that thon visitest him ? thou madest him a little lower than the angels , and hast crowned him with glory and honour ; thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet . and as our most ardent love , so intire obedience is due to the creator , both in active service for his glory , and an absolute resignation to his will. the strongest title to acquire dominion according to the law of nature , is that of the cause to the effect . the mind cannot rebel against the light of this principle . 't is most just therefore we should imploy all our powers , even from the early rise of reason to the setting point of life , wholly in his service from whom we received them . 't is an excellent representation of st. ‖ austin ; if a sculptor , after his fashioning a piece of marble in a humane figure , could inspire it with life and sense , and give it motion , and understanding , and speech , can it be imagin'd but the first act of it would be to prostrate it self at the feet of the maker , in subjection and thankfulness , and to offer what ever it is , and can do , as homage to him ? the almighty hand of god form'd our bodies , he breathed into us the spirit of life ; and should not the power of love constrain us to live wholly according to his will ? methinks nothing should be pleasing to us but as we make it tributary to him. if we only regard him as our creatour , that one quality should for ever engage us to fidelity in his service , zeal for his interest , obedience to his laws , and an inviolable respect for his honour . and this duty binds us the more strongly , because as god made the world for mans profit , so he made man for his own glory . and what the loadstone is to the steel , or the sensible good to the appetite , the same attractive is the end to the intelligent nature . and the higher the end is , and the more the mind is fitted to understand its excellence , the more powerfully it should excite the faculties , in pursuit of it according to their uttermost capacity . now what horrid unthankfulness is it to be insensible of the infinite debt we owe to god ? what disloyalty to pervert his favours , to slight his commands , and cross the end of our creation ? the serious consideration that god has given us such a noble nature , capable to know , love and enjoy him , and that we have so little improved our faculties , for these excellent ends , should put us in two contrary excesses of spirit , the one of joy , for his unspeakable goodness , the other of confusion , for our most unworthy neglect of it . our duty and our disobedience have the same measure . the goodness and bounty of our great benefactor regulates the one and the other . the more we have received from him , the more we are ingaged to him , and the more we are ingaged , the more guilty , and worthy of punishment will our neglect be . among men an ungrateful perfidious person is an object of horror , and favours abused become motives of hatred . to employ our faculties rational or sensitive to the disservice of our maker , is the same kind of villany though of incomparably greater guilt both in respect of the object and degree ; as if a traitor should turn the very same weapons against his prince , that he received from him for his defence . to turn his benefits into occasions of sin , and by the same things to dishonour him by which we should glorifie him , is extreme perversness . in this , unthankful man imitates the earth from whence he was taken : for that makes use of the heat of the sun to send up vapours that obscure the beams of light he communicates to it . this is to despise the divine majesty , power , wisdom , goodness , that are united , and so eminently appear in his works , and will provoke his severe vengeance . let us therefore every day revive the sense of our obligations , and by intense thoughts kindle the affections of love and reverence , of praise and thankfulness , that in them as flames ascending from an altar , we may offer our selves a holy living sacrifice , which is our reasonable service . our all is due to him , what ever we are , what ever we have , our bodies , our souls , our time and eternity . and an humble resignation to his will in all things is the essential duty of his creatures 't is true that upon the account of his wisdom and power , it becomes us with the most respectful submission to yeild our selves to his pleasure . authority and dignity naturally result from their union in a person . therefore 't is supreme in him who possesses them in their greatest excellence . when god himself speaks to job of his transcendent majesty , and of his right to dispose of men according to his will ; he produces his works as the conspicuous testimonies of his great power and exquisite wisdom : but the reason of our submission will be more convincing if we remember that god has an absolute unalienable propriety in us , and all that we enjoy ; for our being and comforts are the liberal gifts of his hand . if therefore he shall please to take away any of his favours , even life it self , though not to exchange it for a life infinitely better , it would be the most unnatural rebellion to to resist the dispositions of his providence , the most vile unthankfulness , to be stormy and passionate , or to consent to any secret murmuring and discontent in the heart , as if our own were taken from us , either unseasonably or unjustly . and though our troubles immediately proceed from second natural causes , yet according to right reason , we must esteem them but as instruments of his invisible hand , and govern'd by his counsel , in order to such effects and in the time he pleases . it is our duty even in the saddest circumstances , with an entire readiness of mind , and conformity of desires to say to our maker , thy will be done . 4. truth and reliance on god is our duty and priviledge . every being has a necessary dependance on him for its subsistence ; but man of all the visible creatures is only capable of affiance in him , by reflecting upon his own impotence , and by considering the perfections of the creator , that render him the proper object of trust . 't is is incommunicable honour of the deity , to be acknowledged and regarded as the supporter of all things . to put confidence in our selves , in the advantages of body or mind or estate , as if we were the architects of our own felicity , is a sacrilegious usurpation . yet vain man foments a secret pride and high opinion of himself , as if by his own prudence and conduct he might acquire an happiness , till experience confutes his pleasing but pernicious error . the truth is , were there no god , whose powerful providence governs all things , and has a special care and respect of man , he were of all creatures the most miserable . so that besides the wickedness , we may clearly discover the folly of atheism , that deprives man of his chiefest comfort at all times , and his only comfort in the greatest exigencies . for in this mutable state he is liable to so many disasters and wretched accidents , that none can have an assurance of prosperity one day . how frail and uncertain is life , the foundation of all temporal enjoyments ? it depends upon so many things , that 't is admirable it subsists for a little time . the least vessel in the body that breaks or is stopt , interrupting the course of the blood and humours , ruines its oeconomy . sometimes in its vigorous consistence , when most distant from sickness 't is nearest to death . a little eruption of blood in the brain is sufficient to stop the passages of the spirits , and deprive it of motion and life . and the changes of things without us , are so various and frequent , so great and suddain , that 't is an excess of folly , a dangerous rest to be secure in the enjoyment of them . the same person sometimes affords an example of the greatest prosperity , and of greater misery in the space of a few hours . henry the fourth of france , in the midst of the triumphs of peace , was by a blow from a sacrilegious hand dispatcht in his coach , and his blody corps forsaken by his servants , expos'd to the veiw of all ; so that as the ‖ historian observes , there was but a moment between the adorations and oblivion of that great prince . all flesh is grass , and the glory of it as the flower of the grass . what ever disguises its imperfections , and gives it lustre , is but superficial , like the colour andornament of a flower , whose matter is only a little dust and water , and is as weak and fading . who then can possess these things without a just jealousie , lest they should slip away , or be ravisht from him by violence ? and in this respect man is most unhappy ; for besides the affliction of present evils , reason , that separates him from other creatures , and exalts him above them , is the fatal instrument of his trouble by the prevision of future evils . ignorance of future miseries is a priviledge , when knowledg is ineffectual to prevent them . unseen evils are swallow'd whole , but by an apprehensive imagination are tasted in all their bitterness . by fore-thoughts we run to meet them before they are come , and feel them before they are truly sensible . this was the reason of that complaint in the ‖ poet seeing the prognosticks of misery many years before it arrived , sit subitum quodcunque paras , sit caeca futuri mens hominis fati , liceat sperare timenti . let the evils thou preparest surprize us , let us not be tormented by an unhappy expectation of them , let the success of future things be concealed from our sight , let it be permitted to us to hope in the midst of our fears . indeed god has mercifully hid the most of future events from humane curiosity . for as on the one side by the view of great prosperity , man would be tempted to an excess of pride and joy , so on the other ( as we are more sensibly touch'd with pain than pleasure ) if when he begins to use his reason and apprehensive faculty , by a secret of opticks he should have in one sight presented all the afflictions that should befal him in the world , how languishing would his life be ? this would keep him on a perpetual rack , and make him suffer together and at all times , what shall be endured separately and but once . but though the most of future things lie in obscurity , yet often we have sad intimations of approaching evils that awaken our fears . nay , how many tempests and shipwracks do men suffer in terra firma , from the suspicion of calamities that shall never be ? imaginary evils operate as if real , and produce substantial griefs . now how can such an infirm & jealous creature , in the midst of things that are every minute subject to the laws of mutability , be without inward trouble ? what can give him repose and tranquillity in his best condition , but an assurance that nothing can befall him but according to the wise counsel and gracious will of god ? and in extream afflictions , in the last agonies , when no humane things can afford relief , when our dearest friends are not able to comfort us , but are miserable in our miseries , what can bear up our fainting hope but the divine power , a foundation that never fails ? what can allay our sorrows , but the divine goodness tenderly inclin'd to succour us ? our help is in the lord who made heaven and earth . the creation is a visible monument of his perfections . the lord is a sun , and a sheild . he is al-sufficient to supply our wants , and satisfie our desires . as the sun gives life and joy to all the world , and if there were millions of more kinds of beings and of individuals in it , his light and heat are sufficient for them all ; so the divine goodness can supply us with all good things , and ten thousand worlds more . and his power can secure to us his favours , and prevent troubles ; or , which is more admirable , make them beneficial and subservient to our felicity . he is a sure refuge , an inviolable sanctuary to which we may retire in all our streights . his omnipotence is directed by unerring wisdom , and excited by infinite love , for the good of those who faithfully obey him . an humble confidence in him , frees us from anxieties , preserves a firm peaceful temper in the midst of storms . this gives a superiority of spirit , a true empire of mind over all outward things . rex est qui posuit metus , occurritque suo libens fato , nec queritur mori . what was the vain boast of philosophers that by the power of reason they could make all accidents to contribute their happiness , is the real priviledge we obtain by a regular trust in god , who directs and orders all events that happen for the everlasting good of his servants . in the worst circumstances , we may rejoyce in hope , in a certain and quiet expectation of a blessed issue . in death it self we are more than conquerers . o lord god of hosts , blessed is the man that trusts in thee . chap. viii . the immortality of the soul depends on the conservative influence of god. natural and moral arguments to prove that god will continue it for ever . the soul is incapable of perishing from any corruptible principles , or separable parts . it s spiritual nature is evident by the acts of its principal faculties . the understanding conceives spiritual objects ; is not confin'd to singular and present things : reflects upon it self : corrects the errors of the sense : does not suffer from the excellence of the object . is vigorous in its operations when the body is decay'd , which proves it to be an immaterial faculty . an answer to objections , against the souls spiritual nature . that the first notices of things are conveyed through the senses , does not argue it to be a material faculty . that it depends on the temper of the body in its superior operations , is no prejudice to its spiritual nature . having dispatch'd the consideration of the prime fundamental truth , that there is a most wise and powerful creator of all things , i shall next discourse of the immortality of the humane soul , and the eternal recompences in the future state. in treating of the souls immortality i shall not insist on nice and subtile speculations , that evaporate and leave nothing substantial for conviction or practice : but consider those proofs that may induce the mind to assent , and work upon the will to make its choice of objects with respect to their endless consequences hereafter . and first , it must be premised , that immortality is not an inseparable perfection of its nature ; for 't is capable of annihilation . what ever had a beginning may have an end . god only hath immortality in an absolute sense , and communicates it according to his pleasure . the perpetual existence of souls is a priviledge that depends on his sustaining vertue , without which they would relapse into a state of not being . his will is the measure of their duration . i shall therefore consider such things as strongly argue that god will not withdraw his conservative influence that is necessary to their immortality . the arguments are of two sorts , natural and moral . the first prove that god has made the soul incapable of death by any internal causes of perishing from its nature , and in that declares not obscurely that he will ever preserve it . the second sort are drawn from the divine attributes , the visible oeconomy of providence in the government of the world , that are infallible , and will produce a sufficient conviction in minds equally inclin'd . 1. the soul is incapable of death by any internal causes of perishing in its nature . the dissolution of things proceeds from the corruptible principles of which they are compounded , and the separable parts of which they consist , and into which they are resolved . therefore all mixt and material beings are subject to dissolution . but the humane soul is a spiritual substance , ‖ simple , without any disagreeing qualities , as heat and cold , moisture and driness , the seeds of corruption . the essences of things are best discover'd by their peculiar operations , that argue a real distinction between them , and from whence arise the different notions whereby they are conceived . the soul of a brute , performs the same vital acts , as the soul of a plant , yet 't is visibly of a more elevated nature , because it performs the functions of the sensitive life that are proper to it . the rational soul performs the same sensitive acts as the soul of brutes , but that it is of a higher order of substances , appears by its peculiar objects and immediate operations upon them . the two principal faculties of the humane soul are the understanding and the will , and the actions flowing from them exceed the power of the most refined matter however modified , and transcend any principle that is only endowed with the powers of sense and imagination confin'd to matter . to proceed orderly , i will first consider the mind with respect to the quality of its objects , and manner how it is conversant about them . 1. the conception of things purely spiritual , god , angels , separate souls , the analogies , the differences , and various respects of things , argue it to be of a spiritual nature . for 't is and evident principle , there must be an analogy between the faculty and the object . a material glass cannot represent a spirit ; it has no receptivity to take into it an object without figure , colour , and diversity of parts , the affections of matter . a spiritual object can only be apprehended by a spiritual operation , and that can only be produced by a spiritual power . the being of things is the root of their working . now rarifie matter to the highest fineness , reduce it to imperceptible atoms , 't is as truly matter as a gross body . for lightness and tenuity are as proper attributes of matter , as weight and density , though less sensible . if a beast could apprehend what discourse is , it were rational . the soul therefore that understands the spirituality of things is spiritual ; otherwise it should act extra sphaeram . the intellectual eye alone sees him that is invisible , understands the reasons of truth and justice , looks beyond the bright hills of time into the spiritual eternal world , so that 't is evident there is an affinity and likeness in nature between them . 2. material faculties are confin'd to the narrow compass of singular and present things ; but the mind abstracts from all individuals , their pure nature , and forms their universal species . the eye can only see a colour'd object before it , the mind contemplates the nature of colours . it ascends above all the distinctions of time , recollects what is past , foresees what is to come , ‖ no interval of space or time can hinder its sight . besides , the * swift flight of the thoughts over sea and land , the soaring of the mind in a moment above the stars , as if its essence were all vigour and activity , prove that 't is not a material power . 3. sense only acts in a direct way , without reflecting upon its self or its own operations . 't is true there is an experimental perception included in vital and sensible acts ; but 't is far below proper reflection . the eye doth not see the action by which it sees , nor the imagination reflect on it self : for that being conversant only about representations transmitted through the senses , cannot frame an image of it self and gaze upon it , there being no such resemblance conveyed by the mediation of the outward organs . but the rational soul not only contemplates an object , but reflects on its own contemplation , and retir'd from all commerce with external things , views it self , its qualities and state , and by this gives testimony of its spiritual and immortal nature . 4. the mind rectifies the false reports of the senses , and forms the judgment of things not according to their impressions , but by such rational evidence of which they are not capable . when the object is too distant , or the medium unfit , or the organs distemper'd , the senses are deceived . the stars of the brightest magnitude seem to be trembling sparks of light : but the understanding considers that the representations of things are imperfect and less distinct proportionably to their distance , and conceives of their magnitude accordingly . a straight oar appears crooked in the water , but reason observes the error in the refractions , when the image passes through a double medium of unequal clearness . sweet things taste bitter to one in a feaver , but the mind knows that the bitterness is not in the things but in the viciated palat. moreover , how many things are collected by reason that transcend the power of fancy to conceive , nay are repugnant to its conception ? what corporeal image can represent the immensity of the heavens , as the mind by convincing arguments apprehends it ? the antipodes walk erect upon the earth , yet the fancy cannot conceive them but with their heads downward . now if the mind were of the same nature with the corporeal faculties , their judgment would be uniform . 5. the senses suffer to a great degree by the excessive vehemence of their objects . too bright a light blinds the eye . too strong a sound deafs the ear. but the soul receives vigor and perfection from the excellence and sublimity of its object ; and when most intent in contemplation , and concenter'd in its self , becomes as it were all mind , so that the operations of it as sensitive are suspended , feels the purest delights far above the perception of the lower faculties . now from whence is the distemper of the senses in their exercise , but from matter , as well that of the object as the organ ? and from whence the not suffering of the mind , but from the impressing the forms of objects , separated from all matter , and consequently in an immaterial faculty ? for there is of necessity a convenience and proportion , as between a being and the manner of its operations , so between that , and the subject wherein it works . this strongly argues the soul to be immaterial , in that 't is impassible from matter , even when it is most conversant in it . for it refines it from corporeal accidents , to a kind of spirituality proportioned to its nature . and from hence proceeds the unbounded capacity of the soul in its conceptions , partly because the forms of things inconsistent in their natures , are so purified by the mind , as they have an objective existence without enmity or contrariety ; partly because in the workings of the mind , one act does not require a different manner from another , but the same reaches to all that is intelligible in the same order . 6. the senses are subject to languishing and decay , and begin to die before death . but the soul many times in the weakness of age is most lively and vigorously productive . the intellectual off-spring carries no marks of the decays of the body . in the approaches of death , when the corporeal faculties are relaxt and very faintly perform their functions , the workings of the soul are often rais'd above the usual pitch of its activity . and this is a pregnant probability that 't is of a spiritual nature , and that when the body , which is here its prison rather than mansion , falls to the earth , 't is not opprest by its ruines , but set free and injoys the truest liberty . this made heraclitus say that the soul goes out of the body as lightning from a cloud , because it 's never more clear in its conceptions than when freed from matter . and what lucretius excellently expresses in his verses , is true in another sense than he intended ; cedit item retro de terra , quod fuit ante , in terram ; sed quod missum est ex aetheris oris , id rursus coeli fulgentia templa receptant . what sprung from earth falls to its native place : what heav'n inspir'd releast from the weak tye of flesh , ascends above the shining sky . before i proceed , i will briefly consider the objections of some who secretly favour the part of impiety . 1. 't is objected , that the soul in its intellectual operations depends on the phantasms , and those are drawn from the representations of things conveyed through the senses . but it will appear this does not enervate the force of the arguments for its spiritual nature . for this dependence is only objective , not instrumental of the souls perception . the first images of things are introduc'd by the mediation of the senses , and by their presence ( for nothing else is requisit ) the mind is excited , and draws a picture resembling , or if it please not resembling them , and so operates alone , and compleats its own work . of this we have a clear experiment in the conceptions which the mind forms of things so different from the first notices of them by the senses . the first apprehensions of the deity are from the visible effects of his power , but the idea in which the understanding contemplates him , is fram'd by removing all imperfections that are in the creatures , and consequently that he is not corporeal . for whatsoever is so , is liable to corruption , that is absolutely repugnant to the perfection of his nature . now the common sense and fancy , only powerful to work in matter ; cannot truely express an immaterial being . indeed as painters by their colours represent invisible things , as darkness , the winds , the internal affections of the heart , so that by the representations , the thoughts are awakn'd of such objects ; so the fancy may with the like art shadow forth spiritual beings by the most resembling forms taken from sensible things . thus it imagins the angels under the likeness of young men with wings , to express their vigor and velocity . but the mind by its internal light conceives them in another manner , by a spiritual form , that exceeds the utmost efficacy of the corporeal organs , so that 't is evident the soul as intellectual in its singular and most proper operations , is not assisted by the ministry of the senses . 2. 't is objected that the soul in its superiour operations depends on the convenient temper of the body . the thoughts are clear and orderly when the brain is compos'd . on the contrary when the predominancy of any humour distempers it , the mind feels its infirmities . and from hence it seems to be of a corporeal nature , depending on the body in its being , as in its working . but this , if duly consider'd , will raise no just prejudice against its spiritual immortal nature . for , 1. the sympathy of things is no convincing argument that they are of the same nature . there may be so strict a union of beings of different natures , that they must necessarily be subject to impressions from one another . can any reasons demonstrate that a spiritual substance endowed with the powers of understanding and will , cannot be united in a vital composition to a body , as the vegetative soul is in plants , and the sensitive in beasts ? there is no implicite repugnance in this that proves it impossible . now if such a complex being were in nature , how would that spiritual soul act in that body , that in its first union with it ( excepting some universal principles ) is a rasa tabula , as a white paper , without the notices of things written in it ? certainly in no other imaginable manner than as man's soul does now . indeed if man as compounded of soul and body , were a sensitive animal , and only rational as partaking of the universal intellect , bent to individuals for a time , and retiring at death to its first being , as averroes fancied ▪ there would be no cause of such a sympathy : but the soul as intellectual , is an informing , not assisting form . and it is an evident proof of the wisdom and goodness of the creator , by this strict and sensible union , to make the soul vigilant and active to provide for the convenience and comfort of the body in the present state , and that notwithstanding such a discord in nature , there should be such a concord in inclinations . 2. though the mental operations of the soul are hindred by the ill habit of the body , yet the mind suffers no hurt , but still retains its intellectual power without impairing . a skilful musitian does not lose his art that plays on an harp when the strings are false , though the musick is not so harmonious as when 't is justly tuned . the visive faculty is not weakned , when the air by a collection of gross vapours is so thick , that the eye cannot distinctly perceive distant objects . when by the heats of wine or a disease the spirits are inflam'd , and made fierce and unruly , and the images in the fancy are put into confusion , the mind cannot regularly govern and use them : when the fumes are evaporated , the brain is restor'd to its temper and fitness for intellectual operations , but the mind is not cur'd , that was not hurt by those distempers . briefly , the deniers of the souls immortality , resemble in their arguings some who oppos'd the divinity of our saviour . for as apollinaris and eunomius from christ's sleeping so profoundly in a storm , instead of concluding that he was a real man , falsly inferr'd that he was not god : because sleep is not the satisfaction of a divine appetite , the deity is incapable of it . but they consider'd not his more than humane power in rebuking the winds and the sea with that empire , that was felt and obeyed by those insensible creatures : so those whose interest inclines them to believe that man is entirely mortal , alledg that he acts as a sensitive creature , for he is so , but consider not that he has also more noble faculties , to understand objects purely spiritual , and god himself the most perfect in that order , which no material principle , though of the most subtile and finest contexture , can reach unto . besides , the more 't is disengaged from matter , and retir'd from the senses , the more capable it is to perform its most exalted operations , and consequently by an absolute separation 't is so far from perishing , that it ascends to its ‖ perfection . for the manner how it acts in the separate state 't is to no purpose to search , being most secret , and 't will be to no purpose to find , as being of no influence to excite us to the constant and diligent performance of our duty . 't is therefore a fruitless curiosity to inquire after it . but to imagine that because the soul in the present state cannot understand clearly without the convenient disposition of the body , therefore it cannot act at all without it , is as absur'd as to fancy because a man confin'd to a chamber cannot see the objects without but through the windows , therefore he cannot see at all , but through such a medium , and that when he is out of the chamber , he has totally lost his sight . chap. ix . the acts of the will consider'd . it s choice of things distastful to sense , and sometimes destructive to the body , argue it to be a spiritual principle . the difference between man and brutes amplified . the spiritual operations of the soul may be perform'd by it self in a separate state . this is a strong proof god will continue it . the platonick argumeut that man unites the two orders of natures intelligent and sensible , immortal and perishing . 2. the acts of the will that imperial faculty , prove it to be of a higher order of substance than the sensitive soul. the brutes are acted by pure necessity ; their powers are moved and determined by the external application of objects . 't is visible that all kinds of sensitive creatures in all times , are carried in the same manner by the potent sway of nature towards things sutable to their corporeal faculties . but the rational will is a principle of free election , that controuls the lower appetite , by restraining from the most pleasant and powerful allurements , and choosing sometimes the most distastful things to sense . now from whence arises this contention ? if the rational will be not of a higher nature than the sensual appetite , why does it not consent with its inclinations ? how comes the soul to mortifie the most vehement desires of the body , a part so near in nature , so dear by affection , and so apt to resent an injury ? and since 't is most evident that sensitive creatures always with the utmost of their force defend their beings , from whence is it that the rational soul in some cases against the strongest recoile and reluctance of nature , exposes the body to death ? if it depended on the body for subsistence it would use all means to preserve it . upon the sight of contrary motions in an engine we conclude they are caused by diverse springs , and can such opposite desires in man proceed from the same principle ? if the rational soul be not of a sublimer order than the sensitive , it follows that men are beasts , and beasts are men. now 't is as impossible to be what they are not , as not to be what they are . but do the beasts reverence a divine power , and at stated times perform acts of solemn worship ? is conscience the immediate rule of their actions ? will lectures of temperance , chastity , justice arrest them in the eager pursute of sensual satisfactions ? do they feel remorse in doing ill , and pleasure in doing well ? do they exercise the mind in the search of truth ? have they desires of a sublime intellectual good that the low sensual part cannot partake of ? have they a capacity of such an immense blessedness , that no finite object in its qualities and duration can satisfy ? ask the beasts , and they will tell you . their actions declare the contrary . but the humane soul has awful apprehensions of the deity , distinguishes of things by their agreement or disconformity to his laws : it s best and quickest pleasures , and most piercing wounding troubles are from moral causes . what colour , what taste has vertue ? yet the purified soul is inflam'd by the views of its most amiable thô not sensible beauty , and delighted in its sweetness . how often is it so ravish'd in contemplation of god , the great object of the rational powers , as to lose the desire and memory of all carnal things ? what stronger argument and clearer proof can there be of its affinity with ‖ god , than that divine things are most sutable to it ? for if the rational soul were of the same order with the sensitive , as it could not possibly conceive any being more excellent than what is corporeal , so it could only relish gross things wherein sense is conversant . the sum of what has been discourst of , is this , that by considering the different operations of man and of brutes , we may clearly discern the different powers of acting , wherewith the rational soul is endowed in the one , and the sensitive in the other . the soul in beasts performs no operations independent on the body that serves it either as an instrument , or matter of their production : such are the use of the senses , nutrition , generation , all the internal work , and the preparing the phantasms , without which they would be far less serviceable to man. 't is not strange therefore that it perishes with the body , there being no reason for its duration in a separate state , since 't is fit only to act by the ministry of the body . but the soul of man , besides the operations that proceed from it as the form of the body it animates , such are all common to man with plants and animals , understands , discourses , reflects on it self , that are acts proper to its nature , and included in its true conception , whereby 't is distinguished from that of brutes . indeed the exercise of sensitive operations depends so absolutely on its union with the body , that they cannot be perform'd , nor conceived as possible without its presence , and the use of corporeal organs . but the more excellent operations that proceed from the higher faculties , wherewith 't is indowed not as the form of a material being , but as a spiritual substance , such as subsist for ever without any communion with bodies , so entirely belong to it by the condition of nature , that for their production 't is sufficient of it self . the understanding and will are angelical powers , and to know and will , and to be variously moved with pleasure or greif according to the qualities of objects sutable or disagreeing , are proper to those natures that have no alliance with bodies . it follows therefore the soul , in its separate state , may contemplate , and delightfully injoy intellectual objects , or torment it self with reflection on things contrary to its will : nay , it understands more clearly , and is affected more strongly than before . for these operations during its conjunction are not common to the body , but produc'd by it in the quality of a mind , and are then most vigorous and expedite , most noble and worthy of it , when the soul withdraws from all sensible things into it self , and is most rais'd above the manner of working that is proper and proportion'd to the body . and from hence 't is reasonable to conclude that it survives the body , not losing with it the most noble faculty , the mind , that is peculiar to it , nor the necessary instrument of using it . for as the universal providence of god supports the lower rank of creatures in their natural life , so long as their faculties are qualified for actions proper to that life , we may strongly argue that his conservative influence will not be withdrawn from the humane soul that is apt and capable in its own nature to exist , and act in a separate state . in short , the understanding and elective powers declare its descent from the ‖ father of spirits , whose image is ingraven in its nature , not as in brittle glass , but an incorruptible diamond . i shall add to the natural arguments an observation of the platonists , that of all other philosophers approach nearest the truth in their discourses of god and the soul , of the majesty of the one and the excellence of the other . they observe that the unity of the world is so closely combin'd in all its parts , the several beings that compose it , that between the superiour and inferiour species there are middle natures , wherein they meet , that no vacuum may interpose in the series of things . this is evident by considering that between inanimate bodies and living , insensible and sensible , there are some beings that partake of the extremes , and link them together , that the order of things not being interrupted , the mind by continual easie degrees may ascend from the lowest to the highest in perfection . and from this just and harmonious proportion that is proper to essences , the intelligible beauty and musick of the world arises , that is so pleasing to the considering mind . now what band is there to joyn the two ranks of beings , intelligent and sensible , but man , that partakes of sense , common with the beasts , and understanding to the angels . for this reason they give him the mysterious name of horizon , the ending and union of the two hemispheres , the superiour and inferiour , the two orders of natures , immortal , and that shall perish . chap. x. the moral arguments for the souls immortality . the restless desire of the soul to an intellectual eternal happiness , argues it survives the body . the lower order of creatures obtain their perfection here . it reflects upon nature , if the more noble fails of its end . that wicked men would choose annihilation , is no proof against mans natural desires of immortality . the necessity of a future state of recompences for moral actions , proves the soul to be immortal . the wisdom of god , as governor of the world , requires there be rewards and punishments annext to his laws . eternal rewards are only powerful to make men obedient to them in this corrupt state . humane laws are no sufficient security of vertue , and restraint from vice. 2. i will now consider the moral inducements to confirm our belief that god will preserve the soul in its being and activity hereafter . and of this we have sufficient evidence by internal light , the natural notions of the deity , and by many visible testimonies in his government of the world. 1. the restless desire of the soul to an intellectual and eternal felicity not attainable here , is a strong argument that 't is reserv'd to a future state . the understanding is inclin'd to the knowledge of truth , the will to the fruition of goodness ; and in what degrees soever we discover the one , and enjoy the other in our present condition , we are not content . as one that is burnt up with such a thirst that onely an ocean can quench , and has but a little stream to refresh him . god is the only satisfying object of the rational faculties , and here our conceptions of him are so imperfect , that we approach nearer the truth by denying what is inconsistent with his nature , than in affirming the proper perfections of it . and the communications of his love to us inflames the soul with new desires of fuller enjoyment . this desire of happiness is essential to man , as man. now 't is universally acknowledged that nature is not a vain principle , it produces no superfluous inclinations in any sort of creatures , much less in man , and in that which is most proper to him , and in order to the raising him to his perfection . the natural motion of a stone has a center where to rest ; plants arrive to their full growth and beauty ; the beasts have present satisfaction , and are happy animals . but man , in whom the two lower lives and the intellectual are united , is here only in his way to happiness , his best endeavours are but imperfect essays towards it . now if the soul does not survive the body , and in a separate state obtain its desires , it will reflect upon nature for imprudence or malignity , in dealing worse with the most noble order of visible beings . the beasts excel man in the quickness and vivacity of the powers of sense , being their perfection , and in him subordinate faculties , and are more capable of pleasure from sensible things ; and reason , his eminent prerogative , makes him more liable to misery . for man ardently aspiring to a spiritual happiness , that here he cannot enjoy , much less hereafter if the soul perish , is under a remediless infelicity . his mind is deceived and stain'd with errors , his will tormented with fruitless longings after an impossible object . but if we unveil the face of nature , god appears ( who is the author of our being , and of this desire so proper to it ) and we cannot suspect , without the highest impiety , that he would make all men in vain , and deceive them by a false appearance . but he gives us in it a faithful presage of things future , and indiscernable to sense , to be injoyed in immortality . this argument will be the more forcible , if we consider that holy souls , who excel in knowledge and vertue do most inflamedly long for the enjoyment of this pure felicity . and is it possible that the creatour should not only endow man with rational powers , but with vertues that exalt and inlarge their capacity to render him more miserable ? to imagine that he cannot , or will not fully and eternally satisfie them is equally injurious to his perfections . it therefore necessarily follows that the soul lives after death , and fully enjoys the happiness it earnestly desir'd whiles in the darkness of this earthly taber●●cle add further , that man alone of all creatures in the lower world understands and desires immortality . the conception of it is peculiar to his mind , and the desire of it as intrinsick to his nature as the desire of blessedness . for that blessedness that ends , is no perfect blessedness , nor that which every one desires . man alone feels and knows that his nature is capable of excellent perfections and joys . now if he shall cease to be for ever , why is this knowledge and desire but to render him more unhappy , by grief for the present shortness of life , and by despair of a future immortality ? in this respect also the condition of the beasts would be better than of men. for though they are for ever deprived of life , yet they are uncapable of regret , because they cannot by reflection know that they possess it , and are without the least imagination or desire of immortality . they are alive to the present , but dead to the future . by a favourable ignorance they pass into a state of not being , with as much indifference , as from watching to sleep , or from labour to repose . but to man that understands and values life and immortality , how dark and hideous are the thoughts of annihilation ? let him enjoy all possible delights to sense , or desireable to the powers of the soul , how will the sweetness of all be lost in the bitterness of that thought that he shall be deprived of them for ever ? how frightful is the continual apprehension of an everlasting period to his being , and all enjoyments sutable to it ? after that a prospect of eternity has been shown to him , how tormenting is the thought that he must die as the stupid ox , or the vilest vermine of the earth , and with him the fallacious instinct of nature that inclin'd him to the most durable happiness ? if it were thus , o living image of the immortal god , thy condition is very miserable ! what the romans wisht in great anguish for the loss of augustus , that he had not been born , or had not died , is more reasonable in this case : it were better that the desire of eternal life had not been born in man , or that it should be fulfilled . if it be objected that many men are not only without fear of annihilation , but desire it , therefore immortality is not such a priviledg that thereasonable creature , naturally aspires to . i answer ; the inference is very preposterous , for the reason of their choice is , because they are attentive to an object infinitely more ‖ sad and afflictive , that is , a state of everlasting torments , which the guilty conscience presages to be the just recompence of their crimes . so that enclosed between two evils , an eternal state of not being , and an eternity of misery , 't is reasonable to venture on the least , to escape the greater . but supposing any hopes of future happiness , they would desire immortality as an excellent benefit . as one that has lost the pleasure and taste of life , by consuming sickness , and sharp pains , or some other great calamities , may be willing to die , but suppossing a freedom from those evils , the desire of life as the most precious and dear enjoyment would strongly return . and that the desire of immortality is natural , i shall add one most visible testimony . for whereas the lower sort of creatures that finally perish in death are without the least knowledg of a future estate , and are therefore careless of leaving a memorial after them : on the contrary , men are solicitous to secure their names from oblivion , as conscious of their souls surviving in another world. this ardent passion not directed by higher principles , excites them to use all means , to obtain a kind of immortality from mortals . they reward historians , poets , oratours to celebrate their actions . they erect monuments of durable brass and marble to represent the effigies of their faces : they endeavour by triumphal arches , pyramids , and other works of magnificence , to eternize their fame , to live in the eyes , and mouths , and memories of the living in all succeding times . these indeed are vain shadows , yet argue the desire of immortality to be natural . as 't is evident there is a natural affection in parents to preserve their children , because when they are depriv'd of their living presence , they dearly value and preserve their dead pictures , though but a poor consolation . 2. the necessity of a future state wherein a just retribution shall be made of rewards and punishments to men according to their actions in this life , includes the souls immortality . for the proof of this i shall lay down such things as certainly establish it . 1. the first argument is drawn from the wisdom of god in governing the reasonable world. in the quality of creator , he has a supream title to man , and consequently is his rightful governor , and man his natural subject . now man being endowed with free faculties , the powers of knowing and choosing , is under a law clearly imprest on his nature by the author of it , that strictly forbids moral evil , and commands moral good . and to enforce the authority of this law , the wisdom of the lawgiver , and the temper of the subject requires , that willing obedience should be attended with certain rewards , and voluntary disobedience with unavoidable punishments . for man being so fram'd as to fore-see the consequences of his actions , the inward springs of hope and fear , work and govern him accordingly . and these necessary effects of vertue and vice must be so great , as may rationally induce man to reverence and observe the law of his maker , in the presence of the strongest temptation to the contrary . now if we consider man in this corrupt state , how averse from good , and inclin'd to evil , how weak his directive faculty , how disordered and turbulent his passions , how many pleasures are pressing on the senses , to precipitate his slippery disposition into a compliance , it is very evident , that besides the rules of morality , eternal reasons are necessary to preserve in him a dutiful respect to god. take away the hopes and fears of things hereafter , what antidote is of force against the poison of inherent lusts ? what can disarm the world of its allurements ? how can man void of innocence , and full of impurity , resist the delights of sin , when the inclinations from within , are as strong as temptations from without ? how greedily will he pursue the advantages of this mortal condition , and strive to gratifie all the sensual appitites ? the romans when the fear of ‖ carthage , that aspired to a superiority in empire , was removed , presently degenerated from military valor and civil vertues , into softness and luxury . so if man were absolv'd from the fear of judgment to come , no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. if there were no evil of punishment after death , there is no evil of sin but will be continued in , till death . and man , that by nature is incomparably above , by vice would be incomparably beneath the beasts : insomuch as joyning to their natural brutishness , the craft and malice of wit , he would become more monstrously ( that is , designedly and freely ) brutish . now is it conceivable that god , to keep his subjects in order , should be constrained to allure them with a beautiful deceit , the promise of a heaven that has no reality , or to urge them by the feigned terrors of a hell , that is no where ? this is inconsistent with his wisdom , and many other attributes . if it be objected , that humane laws are a sufficient security of vertue , and curb from vice. i answer , this is apparently false : for , 1. soveraign princes are exempted from temporal penalties , yet their faults are of the greatest malignity by the contagion of their examples , and the mischief of their effects . their actions are more potent to govern than their laws . innumerable perish by the imitation of their vices . now to leave the highest rank of men unaccountable , would cause a great disorder in the conduct of the reasonable creature , and be a spot in the divine providence . 2. many sins directly opposit to reason , and injurious to the divine honour , are not within the compass of civil laws . such are some sins that immediately concern god , the disbelief and undervaluing his excellencies ; and some that immediately respect a man's self , as sloth , luxury , &c. and all vicious principles that secretly lodge in the heart , and infect it with deep pollutions , and many sins that break forth , of which the outward acts are not pernicious to the publick . 3. many eminent vertues are of a private nature , as humility , meekness , patience , a readiness to forgive , gratitude , for which there are no encouragements by civil laws : so that they are but a weak instrument to preserve innocence , and restrain from evil. chap. xi . the justice of god an infallible argument of future recompences . the natural notion of god includes justice in perfection . in this world sometimes vertue and vice are equally miserable . sometimes vice is prosperous . sometimes good men are in the worst condition . the dreadful consequences of denying a future state . gods absolute dominion over the reasonable creature , is regulated by his wisdom , and limited by his will. the essential beauty of holiness , with the pleasure that naturally results from good actions , and the native turpitude of sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the good and the wicked . 2. the second argument arises from the divine goodness and justice . god as universal sovereign is supream judge of the world. for judicature being an essential part of royalty , these rights are inseparable . and the natural notion of the deity includes justice in that perfection , as infinitely excells the most just governors on the earth . this gives us convincing evidence for recompences hereafter . for there is no way of proof more certain , than by such maximes as are acknowledged by all to be undoubtedly true by their own light . in the motives of intellectual assent , the mind must finally rest on some that are self-evident , without depending as to their clearness on any superiour proof ; and are therefore called first principles , the fountains of discourse . now that god is most righteous and equal in his judgment , before whose throne , man must appear , that he will by no means condemn the innocent , nor justify the guilty ; that he is so pure and holy that he cannot suffer sin unrepented of , to go unpunished , is a prime truth , declared by the voice of nature . the weakest twylight of reason discerns the antipathy of this connexion , an unjust god indifferent to good or evil . never any sect of idolaters form'd such an unworthy deity , that was absolutely careless of vertue and vice , without distinguishing them in his affections and retributions : this were to debase him beneath the most unreasonable men , for there is none of such an impure mind , so perfect a despiser of moral goodness , but has some respect for vertue , and some abhorrence of vice in others , especially in their children . from hence it certainly follows , that as vertue and the reward , sin and the punishment are allied in a direct line by a most wise constitution ; so 't is just that the effects should truly correspond with the quality of mens actions . if they reverence god's laws , 't is most becoming his nature and relation to make them happy : if they abuse their liberty , and violate his commands , 't is most righteous that they should feel the effects of their chosen wickedness . now if we look only to things seen , we do not find such equal distributions as are suitable to the clear light wherewith god has irradiated the understanding of man , concerning his governing-justice . 1. sometimes vertue and vice are equally miserable here . in common calamities is there a difference between the righteous and the wicked ? is there a peculiar antidote to secure them from pestilential infection ? or a strong retreat to defend them from the sword of a conquering enemy ? have they secret provisions in times of famine ? are not the wheat and tares bound in a bundle and cast into the same fire ? 2. many times the most guilty offenders are not punisht here . they not only escape the justice of men , by secrecy , by deceit or favour , by resistance or flight , but are under no conspicuous marks of gods justice . nay , by wicked means they are prosperous and happy . 3. the best men are often in the worst condition , and merely upon the account of their goodness . they are opprest because they do not make resistance , and loaden with sufferings , because they endure them with patience . they are for gods sake made the spectacles of extreme misery , whilst the insolent defiers of his majesty and laws enjoy all visible felicities . now in the judgment of sense , can holiness be more afflicted if under the displeasure of heaven , or wickedness more prosperous , if favour'd by it ? but this is such a monstrous incongruity , that unless we abolish the natural notions of the divine excellencies , it cannot in the least degree be admitted . if therefore we confine our thoughts to humane affairs in this life , without taking a prospect into the next world , where a new order of things presents it self , what direful consequences will ensue ? this takes away the sceptre of providence from the hands of god , and the reverence of god from the hearts of men , as if the present state , were a game wherein chance reigned , and not under the inspection and disposure of a wise , just and powerful governour . if there be no life after death , then natural religion in some of its greatest commands , as to self-denial , even to the suffering the greatest evils rather than do an unjust unworthy action , and to sacrifice life it self when the honour of god and the publick good require it , is irreconcilable to that natural desire and duty , that binds and determines man to seek his own felicity in conjunction with the glory of his maker . but it is impossible that the divine law should foil it self , that contrary obligations should be laid on man by the wise and holy lawgiver . and what terrible confusion would it be in the minds of the best men ? what coldness of affection to god as if they were not in the comfortable relation of his children , but wholly without his care ? what discouragements in his service ? what dispair in suffering for him ? what danger of their murmuring against providence , and casting off religion as a sowre unprofitable severity , and saying , surely i have cleansed my heart in vain , and washed my hands in innocency ; or exclaming with brutus in a desperate manner , when he was overcome in battel , and defeated of his design , to recover rome from tyranny ; o infoelix virtus ! itane , cum nihil nisi nomen esses , ego te , tanquam rem aliquam exercui ? and the enemies to holiness restrain'd by no respects to a superiour power , will obey their brutish lusts as their supream law ; and if such diseases or troubles happen that the pleasant operations of life cease , they may release themselves by a voluntary easy death , and fall into a sleep never to be disturb'd ; so that they would be esteem'd the only happy persons . in short , if we onely regard things as they pass in the sensible world , we shall be in danger of being over-tempted to atheism , and to rob god of his glory and worship , and that faith , fear , love and obedience that are due to him . of this i will produce only two examples . diagoras saw a servant of his stealing from him , and upon his denial of the theft , brought him before the statue of jupiter thundring , and constrained him to adjure jupiter for the honour of his deity , and of justice and fidelity , to strike him dead at his feet with thunder , if he were guilty of the fact , and after three times repeating the dreadful oath , he went away untouch'd without harm . upon the sight of this diagoras cryed out , as in the poet ; — audis jupiter haec , nec labra moves , cum mittere vocem debueras vel marmoreus , vel ahaeneus ? dost hear this jove , not mov'st thy lips , when fit it were ▪ thy brass or marble spoke ? and whereas he should have been convinc'd that a statue could not be a god , he impiously concluded that god was nothing but a statue ; and from that time was hardned in irreclamable atheism . so that other ‖ atheist reports of some of the romans , that they successfully deceived by false oaths , even in their most sacred temple , in the presence of their supream deity , the reputed avenger of perjury . and because vengeance did not immediately over take guilt , he acknowledged no other god but the world , and nature , unconcern'd in the governing humane affairs . the disbelief of the future state strikes through the vital principles of religion , that there is a god , the rewarder of mens good or evil actions . it may be objected , that god's dominion over the reasonable creature is absolute : for man ows to him intirely his being , and all that his faculties can produce , so that without reflection on justice , god may after a course of obedience , annihilate him . to this i answer . the sovereign dominion of god in its exercise towards men is regulated by his wisdom , and limited by his will , that is holy , just , and good. hence though the creature can challenge nothing from god as due to its service , yet there is a justice of condecence that arises from the excellencies of his own nature , and is perfectly consistent with the liberty of his essence , to bestow the eminent effects of his favours on his faithful servants . his holiness inclines him to love the image of it in the creature , and his goodness to reward it . his government is paternal , and sweetned by descending love in many favours and rewards to his obedient children . there is a resemblance of our duty to god , and his rewards to us in the order of nature among men. parents may require of their children entire obedience , as being the second causes of their natural life . and children may expect from their parents what is requisite for their welfare . now god , who is the father of men , will be true to his own rules , and deal with them accordingly , but in a manner worthy of his infinite greatness . there is not the least obligation on him , but his unchangeable perfections are the strongest assurances , that none of his shall obey him to their final prejudice . 't is a direct contrariety to his nature , that men for conscience of their duty should part with temporal happiness in hopes of eternal , and lose both . 2. it may be objected , that such is the essential beauty of holiness that it should ravish our affections without ornament or dowry , that 't is its own reward , and produces such a sweet agreement in the rational faculties , as fully compensates the loss of all lower delights , and sweetens the troubles that befal a vertuous man in the sincere practice of it . and on the contrary , that such is the native foul deformity of sin , as renders it most odious for it self , that 't is its own punishment , being attended with inward disquiets and perplexities , much exceeding all its seeming pleasures . therefore we cannot certainly infer there will be future recompences . but this receives a clearer answer . 1. 't is true , that holiness is most amiable in it self , and in true comparison infinitely excells all the allurements of sin. 2. 't is true , that as natural actions that are necessary to preserve the species , or the individuals , are mixt with sensible pleasures , as an attractive to the performance of them ; so there is joyn'd to actions of vertue that are more excellent , a present complacency of a superiour order to all carnal pleasures . but 't is a frigid conceit that this is the entire reward . for , first , besides the inward satisfaction that naturally results from the practice of vertue , there is an excellent good , that is properly the reward of the supream governor of the world. we have an example of this in humane justice , which is an image of the divine . for those who have been eminently serviceable to the state , besides the joyful sense arising from the performance of heroick actions for the good of their country , are rewarded by the prince with great honours and benefits . 2. this inward joy is not here felt by all holy persons . in this militant state , after vigorous resistance of carnal lusts , they may change their enemies , and be assaulted with violent fears , and instead of a sweet calm and serenity fall into darkness and confusion . the soul and body in the present conjunction mutually sympathize . as two things that are unisons , if one be touch't and moves , the other untouch't , yet moves , and trembles . the ‖ cause is from the vibrations the sound makes in the air , and impresses on solid bodies , moving them according to the harmonious proportion between them . thus the soul and the body are two strings temper'd to such a correspondence , that if one be moved , the other resents by an impression from it . if the body be sanguin , or cholerick , or melancholy , the soul by a strange consent feels the motion of the humors , and is altered with their alterations . now some of excellent vertue are opprest with melancholy . others are under strong pains that disturb the free operations of the mind , that it cannot without supernatural strengih delightfully contemplate what is a just matter of content . the stoical doctrine , that a wise man rejoyces as well in torments , as in the midst of ‖ pleasures , that 't is not in the power of any external evil to draw a sigh or tear from him , that he is sufficient in himself for happiness , is a philosophical romance of that severe sect , an excess unpracticable , without cordials of a higher nature than are compounded by the faint thoughts of having done what is agreable to reason . all their maxims are weak supports of such triumphant language . 't is true in a body disorder'd and broken with diseases and pains , the mind may be erect and compos'd , but 't is by vertue of divine comforts from the present sense of gods favour , and the joyful hopes of eternal felicity in his presence hereafter . 3. those who suffer the loss of all that is precious and dear in the world , and with a chearful confidence submit to death , that , singly consider'd , is very terrible to nature , but attended with torments is doubly terrible , and all to advance the glory of god , cannot enjoy the satisfaction of mind that proceeds from the review of worthy actions , if their being is determined with their life . now that love to god exprest in the hardest and noblest service should finally destroy a man , is not conceivable . to render this argument more sensible , let us consider the vast multitude of the martyrs in the first times of christianity , more easie to be admir'd than numbred . it would be a history , to describe the instruments of their cruel sufferings , invented by the fierce wit of their persecutors , the various torturs to destroy life with a slow death , such as were never before inflicted on the guiltiest malefactours . all which they willingly endured , with an invariable serenity of countenance , the sign and effect of their inward peace , nay with triumphant expressions of joy. now to what original shall we attribute this fortitude of spirit ? were such numbers of all conditions , ages , sects , induc'd by rash counsel , by frenzy of passion , by a desire of vain-glory , or any like cause , to part with all that is precious and amiable in the world , for swords , and fire , and crosses , and wheels , and racks , to torment and destroy their bodies ? no humane reasons , neither the vertue nor vice of nature , generosity nor obstinacy could possibly give such strength under such torments . this was so evident , that many heathen spectators were convinc'd of the divine power miraculously supporting them , and became proselytes of christianity , and with admirable chearfulness offered themselves to the same punishments . now this is an extrinsick testimony incomparably more weighty than from a bare affirmation in words , or a meer consent of judgment , that there is an unseen state , infinitely better , and more durable than what is present , the hopes of which made them esteem the parting with all sensible things , measur'd by time , not to have the shadow of a loss . and this was not a meer naked view of a future blessedness but joyned with an impression of that sweetness and strength , that consolation and force of spirit , that it was manifest , heaven descended to them , before they ascended to heaven . from hence they were fearless of those who could only kill the body , but not touch the soul. as the breaking a christal in pieces cannot injure the light that penetrated and filled it , but releases it from that confinement . so the most violent death was in their esteem not hurtful to the soul , but the means to give it entrance into a happy immortality . now is it in any degree credible that when no other principle was sufficient to produce such courage in thousands , so tender and fearful by nature , that the divine hand did not support them , invisible in operation , but most clearly discovered in the effects ? and can it be imagined that god , would encourage them to lose the most valuable of all natural things , life it self , and to their great cost of pains and misery , if there were not an estate wherein he would reward their heroick love of himself , with a good that unspeakably transcends what ever is desirable here below ? 2. though vice in respect of its turpitude , be the truest dishonour of man , and be attended with regret as contrary to his reason , yet there is a further punishment naturally due to it . malefactors besides the infamy that cleaves to their crimes , and the secret twinges of conscience , feel the rigour of civil justice . and if no physical evil be inflicted as the just consequent of vice , the viciously inclin'd would despise the moral evil , that is essential to it , as an imaginary punishment . and when the remembrance of sin disturbs their rest , they would presently by pleasant diversions , call off their thoughts from sad objects . 2. supposing no other punishment but what is the immediate effect of sin , the most vicious and guilty would many times suffer the least punishment . for the secret worm of conscience is most sensible , when vice is first springing up , and has tender roots . but when vicious habits are confirm'd , the conscience is past feeling the first resentments . there are many instances of those who have made the foulest crimes so familiar as to lose the horror that naturally attends them . and many that have been prosperous in their villanys , dye without tormenting reflections on their guilt . so that if there be no further punishments we must deny the divine providence , of which justice is an eminent part . chap. xii . two arguments more to prove future recompenses . t is not possible for civil justice to dispence rewards aud punishments according to the good and evil actions of men. all nations agree in the acknowledgment of a future state . the innocent conscience is supported under an unjust sentence , by looking to the superiour tribunal . the courage of socrates in dying , with the cause of it . the guilty conscience terrifies with the apprehension of judgment to come . tiberius his complaint to the senate of his inward tortures . an answer to the objection that we have not sensible evidence of what is enjoyed , and what is sufferd in the next life . why sin , a transient act , is punished with eternal death . 3. 't is not possible for humane justice to distribute recompence exactly according to the moral qualities of actions , therefore we may rationally infer there will be a future judgment . this appears by consideriug . 1. that many times those crimes are equally punisht here , that are not of equal guilt : because they proceed from different sources , that lye so low as the strictest inquisition cannot discover . and many specious actions done for corrupt ends , and therefore without moral value , are equally rewarded with those wherein is the deepest tincture of virtue . the accounts of civil justice are made by the most visible cause , not by the secret and most operative and influential . therefore a superior tribunal is necessary , to which not only sensible actions , but their most inward principles are open , that will exactly judge of moral evils according to their aggravations and allays , and of moral good according to the various degrees that are truly rewardable . 2. no temporal benefits are the proper and compleat reward of obedience to god. not the proper ; for they are common to bad and good : but the reward of holiness must be peculiar to it , that an eminent distinction be made between the obedient and rebellious to the divine laws , otherwise it will not answer the ends of government . and they are not the compleat rewards of obedience . for god rewards his servants according to the infinite treasures of his goodness . the sensible world , a kingdom so vast , so rich , so delightful , is enjoyed by his enemies . we may therefore certainly infer he has reserved for his faithful servants a more excellent felicity , as becomes his glorious goodness . 3. the extreamest temporal evils that can be inflicted here , are not correspondent to the guilt of sin. men can only torment and kill the body , the instrument and less guilty part , but cannot immediately touch the soul , the principal cause , by whose influence humane actions are vicious , and justly punishable . from hence it follows , that supposing the wicked should feel the utmost severity of civil laws , yet there remains in another world a dreadful arrear of misery to be endured as their just and full recompence . 4. in testimony of this truth , that the souls of men are immortal to rewards and punishments , not only the wisest men , but all nations have subscrib'd . the darkest pagans have acknowledged a deity and a providence , and consequently a future judgment . indeed this spark was almost drown'd in an abyss of fables : for in explicating the process and recompences of the last judgment they mixt many absurd fictions with truth : but in different manners they acknowledged the same thing , that there remains another life , and two contrary states according to our actions here . of this we have a perfect conviction from the immortal hopes in good men , and the endless fears in the wicked . the directive understanding that tells man his duty , has a reflexive power , and approves or condemns with respect to the supreme court , where it shall give a full testimony . hence it is that conscience so far as innocent , makes an apology against unjust charges , and sustains a man under the most cruel sentence , being perswaded of a superiour tribunal that will rectify the errors of man's judgement : but when guilty , terrifies the offender with the flashes of judgment to come , though he may escape present sufferings . of this double power of conscience i shall add some lively examples . plato represents his admirable socrates after an unjust condemnation to death , in the prison at athens encompast with a noble circle of philosophers discoursing of the souls immortality , and that having finisht his arguments for it , he drank the cup of poison with ‖ an undisturbed courage , as one that did not lose but exchange this short and wretched life for a blessed and eternal . for thus he argued , that there are two ways of departing souls leading to two contrary states , of felicity and of misery . those who had defiled themselves with sensual vices , and given full scope to boundless lusts in their private conversation , or who by frauds and violence had been injurious to the common-wealth , are drag'd to a place of torment , and for ever excluded from the joyful presence of the blessed society above . but those who had preserv'd themselves upright and chaste , and at the greatest distance possible from the contagion of the flesh , and had during their union with humane bodies imitated the divine life , by an easie and open way returned to god from whom they came . and this was not the sense only of the more vertuous heathens , but even some of those who had done greatest force to the humane nature , yet could not so darken their minds , and corrupt their wills , but there remain'd in them stinging apprehensions of punishment hereafter . histories inform us of many tyrants that encompast with the strongest guards have been afrighted with the alarms of an accusing conscience , and seized on by inward terrors , the forerunners of hell , and in the midst of their luxurious stupifying pleasures have been haunted with an evil spirit , that all the musick in the world could not charm . the persons executed by their commands were always in their view , shewing their wounds , reproaching their cruelty , and citing them before the high and everlasting judg the righteous avenger of innocent blood. how fain would they have kill'd them once more , and deprived them of that life they had in their memories ? but that was beyond their power . of this we have an eminent instance in ‖ tiberius , who in a letter to the senate open'd the inward wounds of his breast , with such words of despair , as might have moved pity in those who were under the continual fear of his tyranny . no punishment is so cruel as when the offender , and executioner are the same person . now that such peace and joy are the effects of conscious integrity , that such disquiets and fears arise from guilt , is a convincing argument that the divine providence is concern'd in the good and evil done here ; and consequently that the comforts of holy souls are the first fruits of eternal happiness , and the terrors of the wicked , are the gradual beginnings of sorrows that shall never end . before i finish this discourse it will be requisit to answer two objections that infidels are ready to make . 1. they argue against the reality of future recompences ; that they are invisible , & we have no testimony frō others who know the truth of them by experience . as alexanders souldiers after his victories in the east , refused to venture over the ocean with him for the conquest of other kingdoms beyond it , alledging , facile ista finguntur quia oceanus navigari non potest . the seas were so vast and dangerous that no ship could pass through them . who ever returned that was there ? who has given testimony from his own sight of such rich and pleasant countries ? nothing can be more easily feigned that it is , than that of which there can be no proof that it is not . and such is the language of infidelity : of all that undertook that endless voyage to another world , who ever came back through the immense ocean of the air to bring us news of such a happy paradise as to make us despise this world ? do they drink the waters of forgetfulness , so as to lose the memory of the earth and its inhabitants ? if there were a place of endless torments , of the millions of souls that every day depart from hence , would none return to give advice to his dear friends to prevent their misery ? or when they have taken that last step , is the precipice so steep that they cannot ascend hither ? or does the soul lose its wings that it cannot take so high a flight ? these are idle fancies . and from hence they conclude , that none ever return , because they never come there , but finally perish in the dissolution of the body , and are lost in the abyss of nothing : when they cease to live with us , they are dead to themselves . and consequently they judg it a foolish bargain to part with what is present and certain for an uncertain futurity . thus they make use of reason for this end , to perswade themselves that men are of the same nature with the beasts , without reason . to this i answer . first , though the evidence of the future state be not equal to that of sense as to clearness , yet 't is so convincing , even by natural light , that upon far less men form their judgments , and conduct their weightiest affairs in the world. to recapitulate briefly what has been amplified before ; is there not a god the maker of the world ? is there no counsel of providence to govern it ? no law of righteousness for the distinction of rewards ? are there not moral good and evil ? are reason , vertue , grace , names without truth , like chimaeras of no real kind , the fancies of nature deceived and deceiving it self ? are they only wise among men , the only happy discoverers of that which is proper , and best , and the all of man , who most degenerate to brutishness ? shall we judg of the truth of nature in any kind of beings , by the monsters in it ? what generation of animals has any show of veneration of a deity , or a value for justice , either peace or remorse of conscience , or a natural desire of an intellectual happiness in life , and an eternal after death ? is there not even in the present state some experimental sense , some impressions in the hearts of men of the powers of the world to come ? these things are discernable to all unprejudiced minds . and can it be pretended that there is not a sufficient conviction that men and beasts do not equally perish ? 2. there is a vail drawn over the eternal world for most wise reasons . if the glory of heaven were clear to sense , if the mouth of the bottomless-pit were open before mens eyes , there would be no place for faith , and obedience would not be the effect of choice but necessity , and consequently there would be no visible descrimination made between the holy and the wicked . the violent inclinations to sin would be stopt as to the act , without an inward real change of the heart . if the blasphemer or false swearer were presently struck dumb , if the drunkard should never recover his understanding , if the unclean wretch should immediatly be consumed by a hidden fire , or his sinning flesh putrifie and rot away ; if for every vice of the mind , some disease that resembles it in the body were speedily inflicted as a just punishment , the world indeed would not be so full of all kinds of wickedness , so contagious and of such incureable malignity . but though in appearance it would be less vicious , yet in truth and reality not more vertuous , for such a kind of goodness , or rather not guiltiness of the outward sinful act , would proceed not from a divine principle , a free spirit of love to god and holiness , but from a low affection , mere servile fear of vengeance . and love to sin is consistent with such an abstinence from it . as a merchant that in a tempest is forc'd to cast his goods into the sea , not because he hates them , for he throws his heart after , but to escape drowning . now that the real difference between the godly and the impious , the just and unjust , the sober and intemperate may appear , god affords to men such evidence of future things that may satisfie an impartial considering person , and be a sure defence against temptations that infect and inchant the careless mind , and pervert the will to make a foolish choice of things next the senses for happiness . yet this evidence is not so clear , but a corrupt heart may by a secret , but effectual influence , darken the understanding , and make it averse from the belief of unseen things , and strongly turn it from serious pondering those terrible truths that controul the carnal desires . 3. how preposterous is this inference ? departed souls never return , therefore they have no existence , therefore we are but a breath of wind that only so long remains in being , as it blows , a shadow that is onely whiles it appears ; let our hours then that are but few , be fill'd with pleasures ; let us enjoy the present , regardless of hereafter , that does not expect us . philosophy worthy of brutes ! but prudence will conclude if the condition of souls that go hence be immutable , and in that place where they arrive , they must be for ever , it should be our cheifest care to direct them well : if upon our entrance into the next world eternity shuts the door upon us , and the happiness and misery of it is not measur'd by time , but the one excludes all fear , the other all hope of change , 't is necessary to govern all our actions with a final respect to that state . this is to discourse as a man according to the principles of right reason . 2. if it be objected that it seems hard that a transient sin should be punish't with eternal torments : a clear and just answer may be given . this conceit in men proceeds from a superficial deceitful view of sin in the disguises of a temptation , as it flatters the senses , without a sincere distinct reflection on its essential malignity . from hence they judge of their sins , as light spots , inevitable accidents , lapses that cannot be prevented by humane frailty , errors excusable by common practice . thus the subtilty of satan joyned with the folly of men represents great sins as small , and small as none at all , to undervalue and extenuate some , and to give full license and warrant to others . and thus deceived , they are ready to think it disagreeing to the divine goodness to punish sin so severely as 't is threatned . but did they with intent and feeling thoughts look through the pleasing surface into the intrinsick evil of sin , as it is rebellion against god , and the progeny of a will corrupted by its own perversness and pernitious habits , they would be convinc'd , that god acts in a manner worthy of his nature , in the ordaining and inflicting eternal punishment on impenitent sinners . and 't is observable that most dangerous effects follow by separating these two in the minds of men. for if they consider eternal death without respect to the merit of sin , they easily conceive of god as incompassionate , an enemy to his creature , that is pleased with its misery . and such fearful conceits , such black melancholy vapours congeal the heart and stupefy its active powers , and cause a desperate neglect of our duties , as if god would not accept our sincere endeavours to please him . but if on the other side , they regard their sins abstracted from the dreadful punishment that ensues , they form the notion of a deity soft and careless , little moved with their faults , easie and indulgent to pardon them . thus the sensual presumer becomes secure , and incorrigible in his wickedness . but we must consider these two objects as most strictly joyn'd ; the judgment of god with respect to sin that alwayes precedes it , and sin with respect to the punishment that follows it , in the infallible order of divine justice . and thus we shall conceive of god becoming his perfections : that he is gratious and merciful , and loves the work of his hands ; but that he is holy and just , and hates sin infinitely more than men love it . these are the two principal ideas we should form of god , with respect to his moral government , and are mainly influential on his subject . for the correspondent affections in us to those attributes , are a reverent love of his goodness , and a tender apprehension of his displeasure , the powerful motives to induce us to the practice of holiness , and avert us from sin . now that the divine law is not hard in its sanction , forbidding sin upon the pain of eternal death , will appear by a due representation of the essential evil of sin. this is discovered by considering , 1. the glorious object against whom it is committed . 't is a rule universally acknowledged , that from the quality of the person offended , the measure and weight is taken of the offence . now as the nature and perfections of god , so his dignity and majesty is infinite , and from hence the transcendent guilt of sin arises . the formalis ratio of sin is disobedience to the divine law , and the least breach of it , even a vain thought , an idle word , an unprofitable action , is in its proper nature a rebellious contempt of the authority of the wise and holy law-giver . now that a poor worm should dare to rebel against the lord of heaven and earth , and if it were possible dethrone him , what understanding can conceive the vastness of its guilt ? no finite sufferings in what degrees so ever are equal reparation for the offence . after the revolution of millions of years in a state of misery the sinner cannot plead for a release ; because he has not made full payment for his fault , the rights of justice are not satisfied . if it be objected , that this will infer an equality between all sins . i answ . though there is a great disparity in sins with respect to their immediate causes , circumstances , complicated nature and quality , by which some have a more odious turpitude adhering to them , yet they all agree in the general nature of sin , relating to the law of god , and consequently in their order to eternal death . the least disobedience has as truly the formality of sin , as what is so in the supreme degree . this may be illustrated by a comparison . as the parts of the world compared with one another , are of different elevation and greatness ; the earth and water are in the lowest place , and but as a point to the celestial orbs , that are above the highest regions of the air ; yet if we compare them with that infinite space that is without the circumference of the heavens , they are equally distant from the utmost extent of it , and equally disproportioned to its immensity . for greater or less , higher or lower , are no approaches to what is infiniter . thus there are several degrees of malignity in sins , compar'd one with another , but as they are injurious to the infinite and incomprehensible majesty of god , there is the same kind of malignity , and so far an equality between them . rebellion in the least instance , is as the sin of witchcraft , and stubbornness in the smallest matters is as idolatry ; that is , the least sin is as truly repugnant to the divine law , as those that in the highest manner are opposit to the truth and glory of the deity . and from hence their proportion to punishment is not distinguish'd by temporal and eternal , but by stronger or remisser degrees of torment , by suffering the rods or scorpions of justice in that endless duration . 't is a vain excuse to say that god can receive no hurt by sin , as will appear in a case of infinitely a lower nature . the counterfeiting of the broad-seal does no hurt to the person of the king , but 't is injurious to his honour and government , and the offender incurs the guilt of high-treason , and is punish'd accordingly . 2. consider man's relation to god as the creator and preserver , who gives him life and innumerable benefits , who conferrs on him the most shining marks of his favour , and this unspeakably inhances the guilt of sin against god , by adding ingratitude to rebellion , the abuse of his goodness to the ignominious affront of his majesty . the degrees of guilt arise in proportion to our duty and obligations . for man then to turn enemy against his father and sovereign , to deprave and pervert his gifts , to deface his image , to obscure his glory , justly provokes his extream anger . if in the judgement of mankind some heinous offenders , as parricides , the assassinates of kings , the betrayers of their countrey , contract so great a guilt as exceeds the most exquisite torments that the criminal can endure , and no less than death , that for ever deprives of all that is valuable and pleasant in this natural life , is an equal punishment to it ; what temporal sufferings can expiate sin against god ? for besides the transcendent excellence of his nature , infinitely rais'd above all other beings , there are united in him in an incomparable degree , all the rights that are inherent in our parents , princes , or country , for benefits received from them . and may he not then justly deprive ungracious rebels for ever of the comforts of his reviving presence ? 3. the necessity of eternal recompences to excite a constant fear in men of offending god , makes the justice of them visible . for ( as it has been proved before ) whiles they are cloathed with flesh and blood , the disposition inclining from within , and the temptation urging from without , if the punishment of sin were not far more terrible , than the pleasures of it are alluring , there would be no effectual restraint upon the riots of the carnal appetite . now if civil justice , for the preservation of society , wisely decrees such penalties for offences as are requisite to maintain the honour of laws that are founded in equity , either by preventing , or by repairing the the injury done to them ; is it not most righteous that the supreme lord of the world should secure obedience to his most holy laws , by annexing such penalties as are necessary to induce a reverence of them in his subjects , and to execute the sentence in full severity upon presumptuous transgressors ? without this the divine government would be dissolved . 4. eternal life , and eternal death are set before men , to encourage them to obedience and deter them from sin , so that none dies but for wilful impenitence . and can there be the least aspersion of unjust rigour cast on god's proceedings in judgment ? if it be said , 't is so contrary to the most inviolable inclinations of nature , that no man can choose his own destruction : to that a full answer may be given . 't is true man cannot devest reason and sense so as to choose directly and intentionally eternal misery , but vertually and by consequence he does . for the deliberate choice of sin as pleasant or profitable , though damnable in the issue , is by just interpretation a choosing of the punishment that attends it . and to make it clear , that sinners are in love with perishing , let us consider , 1. the inestimable reward of obedience they refuse . 't is a felicity worth as much as the enjoyment of god himself , and as durable as eternity . now what is put in the ballance against heaven ? only this world that passes away , with the lusts thereof . and it argues a violent propension in the will to carnal things , when the little fleeting pleasures of sense ( how empty , how vanishing ! ) outweigh in the competition the substantial everlasting blessedness of the spirit . and what a vile contempt is it of the perfections of god , that such base things , such trifling temptations should be chosen before him ? were it not visibly true , reason would deny the possibility of it . 't is as if the wife of a prince should prefer in her affections before him a diseased deformed slave . or , as if one should choose the food of beasts , hay , acorns or carrion , before the provisions of a royal table . this is no hyperbole , no exaggregation , but the reality , infinitely exceeds all figures . and is it not perfectly reasonable that sinners should inherit their own option ? 2. this rejecting of eternal life by sinners , is peremptory against the best and often renewed means to induce them to accept of it . they are allured by the sweetest mercies , urged by the strongest terrours , to forsake their beloved lusts and be happy . and till the riches of goodness and forbearance are dispised , they are not past hopes . for though the sentence of the law be decisive upon the first act of sin , yet 't is not irrevocable but upon impenitence in it . but when sin has such an absolute empire in the will , that no obligations , no invitations can prevail with it , 't is manifest , that obstinacy is an ingredient in the refusal of heaven . and is it not most just that an obstinate aversation from god should be punish'd with an everlasting exclusion from his glory ? this will clearly vindicate divine justice , and render sinners excuseless in the day of accounts . god will overcome when he judges , and every mouth be stopt . this will be a fiery addition to their misery , and feed the never dying worm . for by reflecting upon what they have irrecoverably lost , and what they must for ever suffer , and that by their own wretched choice , the awakened conscience turns the most cruel fiend against it self . in hell there is weeping and gnashing of teeth . extreme misery and extreme fury , despair and rage , are the true characters of damnation . chap. xiii . what influence the doctrine of the future state should have upon our practice . it must regulate our esteem of present things . and reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better world. the chiefest care is due to the immortal part . the just value of time and how it should be improved . 't is the best wisdom to govern our whole course of life here , with regard to eternity that expects us . i will now briefly shew what influence this principle of natural religion should have on our practice . t is not a matter of pure speculation , but infinitely concerns all . for whatever inequality there is between men with respect to temporal accidents in the present state , yet there is no difference with regard to things future . their souls are equally immortal , and capable of the same blessedness , and liable to the same misery . it is most necessary therefore to reflect upon what so nearly touches us . if the eternal state hereafter were not an infallible truth , but only a probable opinion , and the arguments for and against it were so equal , that the understanding remained in suspence , yet the importance is so vast , either to enjoy for ever the clear vision of god , or to be cast into an everlasting hell , that prudence requires all possible diligence in what-ever is necessary to obtain the one , and escape the other . but this doctrine is not meerly within the terms of probability , but is clear , by irrefutable evidence . and if those prophane miscreants who endeavour by frigid railleries to expose the serious care of salvation to scorn , and by trifling arguments would fain weaken their assent to this great truth , had not lost the humane property of blushing , they would be covered with confusion , whilst they contradict not only what the wisest and best men have unanswerably proved , but what their very opposition confirms . for the doubting of the soul's immortality , is a strong argument that 't is immortal . because , only a spiritual being , and therefore not liable to dissolution and death , is capable of reflecting whether it shall continue for ever . it does not require subtilty of wit , or strength of reason to draw out the proper uses of this doctrine , as gold from the mines by digging into the bowels of the earth ; but the consequences are clear and sensible to all that will duly consider things . if in the next world there are good things and evil things , great , as the possessing or losing an infinite felicity , and lasting as eternity , and distant from us no farther than death is from life , that is , then a candle from being blown out that is exposed to all the winds , 't is absolutely necessary to regulate our selves in the present state by a continual respect to the future . as the travellers in the desart of arabia , ( that is all sand , movable by every blast , so that no visible path remains to prevent their wandrings ) observe the stars to direct them in their journy to the place they intend . thus we must look not to the things that are seen , but to things that are not seen , eternal above , to conduct us safely thorow this material mutable world to felicity . more particularly , 1. this should regulate our judgment of all temporal things . worldly happiness is but a picture , that seen by sence , the false light of the present time , has an alluring appearance , but if look'd on by faith the true light of eternity , it is discovered to be a disfigur'd and unamiable confusion of spots . this unbinds the charm , and discovers the vanity and illusion of what ever is admirable in the eyes of flesh . can any carry the least mark of honour , one farthing of their treasures , any shadow of their beauty , one drop of their pleasure with them to another world ? as in the night all colours are the same , the crimson cannot be distinguish'd from black , nor purple from green : when the light is withdrawn that gave them life , they cease to be visible , and are buried in the same indifferent obscurity . so in the state after death , the most remarkable differences of this world are no more . and is that worthy of our esteem that attends us for a little time , and leaves us for ever ? can that be our happiness that when we die and cease to be mortal , ceases to be ours ? if man did only live to die , and there were an absolute end of him , present things were more valuable in the quality of an earthly felicity , as being his all ; but if he dies to live in another world , and all that in the language of the earth ( full of improprieties and moral soloecisms ) we call ours , must be left at the gates of death , the entrance of eternity , they cannot be the materials of our happiness . seneca , contemplating the beauty and greatness of those orbs of light above , cast down his eyes to find out the earth hardly visible at that distance , and breaks forth in a philosophical disdain , is it this to which the great designes and vast desires of men are confin'd ? is it for this there is such disturbance of nations , wars and shedding of blood ? o folly , o fury of deceived men ! to imagine great kingdoms in the compass of an atome , to raise armies to divide a point of earth with their swords ! 't is just as if the ants should conceive a field to be several kingdoms , and fiercely contend to inlarge their borders , and celebrate a triumph in gaining a foot of earth , as a new province to their empire . and from hence he excites men to ascend in their thoughts , and take an intellectual possession of the material heavens , as most worthy of their minds . but the soul that raised by faith looks beyond the starry heavens , how much more justly is it fill'd with noble wonder at the divine and truly great things , in the spiritual world , and looks down on the lower scene of things , and all that has the name of felicity here , as sordid and vile ? the foresight that within a little while this world shall be dissolv'd , and time shall be no more , makes it not seem to be in the eyes of a believer that great thing , as 't is represented to the rest of men. he looks upon those who shine in pomp and flow in pleasure , and think themselves happy , to be as a beggar in a dream , that thinks himself rich in treasures : for present things are only colour'd with the appearence of felicity , and are as vanishing as the fictions of fancy . while carnal men will believe nothing but what they see , feel and enjoy by their senses , and embrace meer shadows as solid felicity , he considers them with compassion . for 't is with them , as with one that in the rage of a fever , laughs , sings , triumphs . tell him that he is not himself , he thinks you are mad for saying so . tell him when his fiery spirits shall be wasted , and that heat of blood that makes him so lively and strong , shall decline and cool , he will be in extreme danger of death ; he replies he was never in better health . but who envies him that happiness which he seems to enjoy ? none but one that is a mad-man like him . nay , a father , a brother , a friend look on him with a mourning eye and heart : for he is only happy in his own conceit , and that conceit proceeds from his distraction . thus the power of truth is victorious in sober men , & does not suffer them to be cheated with the false shew of good that respects the body . no credit is given to the appearance of sense , when reason discerns the deception , and judges otherwise . and thus the clear infallible light of faith directs the judgment of things present with respect to the eternal interest of the soul. this makes a believer prefer severe wisdom before the sweetest follies , unpleasing truth before all the dear deceits of sensual persons . in short , faith removes the thick curtain of sensible things , that intercepted the eye of the mind , and its first effect is to shew the incomparable disproportion between what is present and what is future : and this is as great as between the living of a few years , and an incorruptible state ; between the wretched enjoyment of things that cannot satisfy the senses , and the enjoyment of a universal good that can fill all the desires of the soul ; as between a inch of time and entire eternity ; between nothing mask'd with a false appearance , and infinite felicity . 2. the consideration of the souls immortality should reconcile our affection to all things that may befal us here , so far as they are preparatory for our wel-being in the future state . the original principle from whence are derived all rules for practice , and of main influence upon our comforts is , that man is created for a supernatural happiness hereafter , and that present things are to be chosen or refused with respect to our obtaining of it . for the means , what-ever they are in their absolute nature , yet consider'd as such in order to an end , are qualified and become either good or evil , as conducive to it , or unprofitable , and prejudicial . a way that is thorny or dirty , or steep or stony , is good if it leads me to my country where i can only live happily . on the contrary , a plain flowry carpet way is bad , that leads me from it . now since the present life conveys us to another , poverty or riches , sickness or health , splendor of name or obscurity , an high or a low condition , become good or evil to us , and accordingly are eligible , as they prepare us for our last and blessed end , or divert us from it . if the clearness of this principle be obscur'd , we shall stumble every step , and wander from the way of life . but duly considered , it makes us judg of things as they are , not as they appear . this unravels the doubts of the intangled mind , corrects the mistakes of the erring eye , levels the greatest difficulties , clears all the objections against providence , and makes an afflicted state not only tolerable , but so far amiable as it promotes our supream happiness . let us consider the two worlds , the visible wherein we are , and the invisible to which we are going , and impartially compare what is proper to the one and the other . the present and the future , the sensible and divine , the apparent and real , the transitory and perpetual happiness . and what reference these two worlds have to man , the one serves him only as a passage , the other is his ever blessed country . therefore what-ever the present state has of sweet or bitter , whatever is desir'd or fear'd , as it passes with time , should little move us . who is there , unless disorder'd in his mind , that when the sun is present in its full lustre before his eyes , rejoyces to have , or is sorry that he has not a candle , that he may see more clearly ? and this life to eternity is not so much as a spark of light to the sun , and accordingly the prosperity or adversity of it should not transport us to an excess of joy or sorrow , but with an equal temper of mind , and calm affections , we should receive the dispensations of providence . 3. how just is it that the soul should have the preeminence in all respects above the body . the one is the fading off-spring of the earth , the other of an heavenly extraction , and incorruptible nature . when ‖ pherecides the assyrian first taught among the grecians the doctrine of the souls immortality , his discourse so prevail'd on pythagoras of samos , that it chang'd him from an athleta into a philosopher . he that before wholly attended upon his body to make it excel in strength or agility , that he might contend victoriously in the olympick games , then made it his business to improve and advance his soul in knowledg and vertue . and if the glimmering appearances of this great truth were so powerful upon him , how much more should the clear and certain discoveries of it be operative to make us chiefly regard the interest of our immortal part . the state of nature requires , that reason should have the supremacy in man , and sense should obey ; but if the lower part tyrannises over the superiour , and that which was so offensive to solomon , to see servants on horseback , and princes walking on foot , be verified in a more ignoble sense , 't is the greatest degeneracy and vilification of the humane nature . now the predominant object discovers what is the ruling faculty . if sensual things have the superior esteem and love , sense reigns . and what a contumely is it to man , when the understanding , that was made to contemplate objects of a spiritual sublime nature , is principally exercised for the acquiring of earthly things , and the affections that are capable of enjoying heavenly delights , run with a full stream in the channels of concupiscence . as if the reasonable soul were not for higher ends than to be the slave of the body , to be imployed to digest the confused chaos of meats and drinks wherewith 't is fill'd , to give it a quicker perception of its pleasures , & keep it from corruption for a time . if sensual wretches could obtain what the unclean spirits desir'd of our saviour , when dispossest of the man in the gospel , they would request in their last hour when they are ready to be cast out of the body , permission to enter into the swine , and wallow in mire and filthiness . this is an indignity equally dishonourable and pernicious . as 't was said of caligula , nec servum meliorem , nec deteriorem dominum , while a subject none more obedient , but when advanc'd to the throne , he became the reproach of the empire , and plague of the world : so while the body obeys the sanctity and sovereignty of the mind , 't is an useful instrument , but if it usurp the government , the spirit is deprest in the most ignominious captivity , and man becomes like the beasts that perish . briefly , the common fountains of temptation are pleasure and pain that affect the outward senses , and ' til the soul has an establish'd dominion over the body , 't is continually expos'd to ruin by fleshly lusts that war against it . the proper business of man is to purifie his spirit from all pollutions , to adorn it with all graces in order to its everlasting communion with the father of spirits . and though in this state of union with flesh , he cannot be always contemplative , nor exercised in the highest and noblest work , but must relax his intense thoughts by refreshing intermissions , yet all that is allowed the body , must be only to make it more ready & disposed for the service of the mind . but alas ! the soul that should be incomparably dearest to us , in respect of its preciousness and danger , is neglected as the only despicable or safe thing belonging to us . of the twenty four hours in the day how much is wasted on the body , how little is given to the soul ? as if all the time were lost that is spent on it , when 't is truly gain'd . what an unequal division is this ? can there be imagin'd a more hurtful and monstrous profuseness , and covetousness in the same persons ? if the body be shaken with diseases , what are they not willing to do , or patiently to suffer , to recover lost health ? long and rigorous diets to overcome some obstinate humours , potions distasteful to the palat and painful to the stomack , sweatings , bleeding , the knife , and the fire , to cut off the gangreen'd part , and sear the vessels , and many more sharp remedies 't is counted prudence to suffer , to preserve the life of the body . and can that be preserved always ? no. all this is done not to escape , but to delay death for a time . if we are so sollicitous that the mortal body may dye a little later , shall we not be more diligent and careful that the immortal soul may not die for ever ? 4. this should make us set a just value upon time , and consecrate it to those things that are preparatory for the future state of blessedness . indeed the present life , though spun out to the utmost date , how short and vain is it ? but as 't is the price of eternity , and our wel-being hereafter depends upon it , 't is above all esteem precious . when * popilius , by order of the roman senate , required antiochus to withdraw his army from the king of egypt , and he desired time to deliberate upon it , the roman drew a circle with his wand about him , and said , in hoc stans delibera , give a present answer before you move out . thus eternity , whose proper emblem is a circle , a figure without end , presents to us life and death , that after a short time expects all men , and here we must make our choice . and shall a mortal coldness possess us in an affair of such importance ? we cannot so fast repair the ruines of the body , but that every day death makes nearer approaches , and takes away some spoils that cannot be recovered , and will shortly force the soul to leave its habitation ; and shall we not secure a retreat for it in the sanctuary of life and immortality ? can any make a covenant with death ? is it to be overcome by the strength of the young , or appeased by the tears and supplications of the old ? 't is equally invincible and inexorable . the greenest age is ripe for dying ; the fruit that does not fall , is pluck'd and gathered . every one is under the same sentence , and so far equally disposed to dye . none can assure himself the continuance of a day , and shall we be desperately careless of our main concernment ? shall we waste this unvaluable treasure in idleness , or actions worse than idleness ? shall we spend it to purchase transient vanities ? the gaining the whole world is not worth the expence of this light of life . 't was given us for more excellent ends , to work out our own salvation , to secure our everlasting interest . how should we redeem every hour , and live for heaven ? this is our chief and indispensible affair , and the neglect of it for a day , is of infinite hazard . our season is short , our omission irreparable . if we could clip the wings of time , and stop its flight , there might be some pretence for delay ; but the sun drives on apace , we cannot bid it stand still one hour . ‖ our diligence in improving time should be equal to its swift motion : we should speedily draw from it what 's necessary , as from a rapid torrent that will quickly be dryed up . 't was a wise answer to one that ask'd why the * lacedemonians were so slow in passing capital judgments ; why so many examinations taken , so many defences permitted to the accused ; and after conviction & sentence , such a space of time before execution . the reason of it is , because an errour in that case is incorrigible . they might kill the living , but could not revive the dead . now , since after death is inflicted on the guilty soul 't is lost for ever , how should it stop men in the voluntary and precipitate condemnation of themselves , by the wilful rejecting of the grace , that is offered to them upon their present acceptance ? to draw to an end ; it follows from what has been discours'd , that 't is the most necessary and highest point of wisdom , to conduct our lives with a respect to the tribunal above , that will pass a righteous and unchangeable sentence upon men , for all the good and evil done here . the consequence is so manifest and palpable that nothing but perfect madness can deny . if there be a spark of reason , a grain of faith , the mind must assent to it . for if prudence consist in the choice and use of means to procure the good we want , and in preventing the evil we justly fear , certainly according as the good is more noble and difficult , or the evil more dangerous and destructive , the more eminent is the wisdom in obtaining our end . now what is the chief good to which all our desires should turn , and our endeavours aspire ? what are crowns , scepters , robes of state , splendor of jewels , treasures , or whatever the earth has in any kind or degrees of good ? they are only the little entertainments of the body , the viler part of man : but the perfect and perpetual fruition of god , is the blessedness of the soul , and infinitely excels the other . and proportionably 't is not the loss of temporal things that is the greatest evil , but the losing heaven and the immortal soul is above all degrees of valuation . now 't is strange to amazement , that those who profess to believe these things should live in a constant opposition to their belief . how vigorously do they prosecute their secular designs ? they build estates , and make provisions tanquam semper victuri , as if they were ‖ eternal inhabitants here . but how remiss and cold are they in order to heaven ? and to escape the wrath to come . libertines are uniform and regular according to their principles ; they are infidels , and live as infidels : there 's no contradiction between their thoughts and actions . the remembrance of death rather inflames than checks their appetites to sinful pleasures ; as the sprinkling water does not quench the fire , but makes it more fierce . they know they shall continue here but a short time , and resolve to make the best of it for carnal purposes . but infinite numbers of those who in title are citizens of another world , and declare their belief of a future state , yet are as careless to prepare for it , as if the great judgment , and the dreadful eternity that follows , were romantick fables . they are believers in their minds , and infidels in their lives . from whence comes this monstrous composition of two extreams , so contrary and difficult to be united , as the sun and darkness , or fire and water in their actual forms ? for men to believe there is a heaven , and to be in love with the earth ; to believe an everlasting hell shall be the reward of sin , and yet to go on in sin ? o the sottish folly of men ! what enticing sorcery perverts them ? 't is because , that temporal things are sensible and present , and eternal things are spiritual and future . but how graceless and irrational is this ? has not the soul perceptive faculties as well as the body ? are not its objects transcendently more excellent ? is not its union with them more intimate and ravishing ? must the sensual appetites be heard before reason , and the soul be unnaturally set below the respects of the body ? if the most splendid temptations of the flesh are but dross to the happiness of the spirit , is it not true wisdom to distinguish and despise them in the comparison ? for this end god has plac'd us in the world , that with equal judgement we may ballance things , and preferring the great and solid good before a vain appearance , our choice may be unconstrain'd , and his mercy take its rise to reward us . and how foolish is it to neglect eternal things because they are future ? is it not a common complaint that life is short , that it flies away in a breath ? and if death be so near , can eternity be so distant ? besides , do men want an understanding to foresee things to come ? in their projects for this world , how quick-sighted and provident are they , to discover all probable inconveniencies afar off , and lay the scene to avoid them ? and is reason only useful in the affairs of the body , and must sense , that cannot see an hands-breadth beyond the present , be the guide of the soul ? well , though the most powerful reasons , the most ardent exhortations , and stinging reprehensions cannot prevail with the sons of the earth now to be apprehensive of the evils that threaten them , but they live in a blind manner regardless of the soul , yet in a little while extremities will compel them to open their eyes . when they are departing hence , with one foot upon the brink of time , and the other lift up to enter eternity , how will they be astonish'd to see the distance between this world and the next , which seem'd to them so wide , to be but one step ? the present life , that in their imaginations would never end , and the future that would never begin , ( so intent were they for the provisions of the one , and neglectful of the other ) behold the one is gone , and the other come . time is at their back with all its vanities , and eternity before their faces with its great realities . how are their thoughts and discourses changed in that terrible hour , that will decide their states for ever ? they did foolishly for themselves , but then speak wisely for the instruction of others . how piercing and quick are their apprehensions then of heaven and hell , which before were neglected as unworthy of regard , or onely toucht the surface of their souls ? what amazement , what dejection of spirit , to find themselves in a sad unpreparedness for their great account ? the remembrance , that for the poor advantages of time , they forfeited eternal glory , and ventur'd on eternal misery , cuts more sorely than the pangs of death . but suppose they harden their hearts to the last minute of life , and are more stupid than the beasts that tremble upon a precipice , at the sight of extream danger , yet a minute after death , ( o the heavy change ! ) when they shall feel themselves undone infinitely and irrecoverably , what fierce and violent workings will be in the mind ? what a storm of passions rais'd ? but then repentance will be with perfect sorrow , without the least profit . there are no returns to the possibility of mercy . i will conclude this discourse with a passage from the most humble and excellent st. austin . he bewails , in his confession , his long bondage under sin. his carnal lusts , adher'd as closely to him , as the ivy twines about the oak , that there can be no separation without eradicating it , and plucking the bark off the tree . he felt an inward continual combat between the flesh and spirit . he often shook the chain wherewith he had voluntarily bound himself , but had not the resolution to break it . and thus for a time his judgment abhor'd what his affections were enclin'd to , and he was neither victorious nor vanquish'd . but when god was pleas'd by his omnipotent grace to set him at liberty , the last and most violent assault of the flesh , and that which made his conversion most difficult was this ; his youthful lusts presented themselves to his imagination , and as that impure mistress did with chast joseph , ‖ shook the garment of his flesh , and whisper'd , will you renounce us ? shall there be a divorce between you and your ancient loves for ever ? shall not this or that desire of the senses be contented for ever ? and what was that for ever ? it only signified the short remainder of his time after thirty three years , which was then his age. and this is the most effectual hinderance of the reclaiming of sinners still . they will not be induc'd to make an irrevokable , unreserv'd dedication of themselves to god , and firmly to resolve never to taste forbidden sweets more , but always abhor the relish of them . but if it be so hard and intolerable always to abstain from unlawful pleasures , and much more to suffer pain in the short space , the moments of this life , that it seems an eternity to corrupt nature , what will it be in the true eternity to be depriv'd of all good , and tormented with all evils , despairing of release , or quenching one spark of that terrible fire ? o that men were wise , to consider their latter end , and the consequences of it , their mortality and immortality . finis . the contents of the chapters . chap. 1. pag. 1. atheism is fearfull of publick discovery . three heads of arguments to prove the being of a god. 1. the visible frame of the world , and the numerous natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise agent . the world considered in its several parts . the sun in its scituation , motion , and effects , declare the providence of the creator . the diurnal motion of the sun from east to west is very beneficial to nature . the annual course brings admirable advantage to it . the gradual passing of the sensible world , from the excess of heat to the extremity of cold , an effect of providence . the constant revolutions of the day and night , and of the seasons of the year , discovers that a wise cause order them . chap. 2. pag. 19. the air a fit medium to convey the light and influences of the heavens of the lower world. 't is the repository of vapours that are drawn up by the sun , and descend in fruitful showers . the winds of great benefit . the separation of the sea from the land the effect of great wisdom and power . that the earth is not an equal globe , is both pleasant and useful . the league of the elements considered . excellent wisdom visible in plants and fruits . the shapes of animals are answerable to their properties . they regularly act to preserve themselves . the bees , swallows , ants , directed by an excellent mind . chap. 3. pag. 34. the body of man form'd with perfect design for beauty and usefulness . a short description of its parts . the fabrick of the eye and hand admirably discovers the wisdom of the maker . the erect stature of the body fitted for the rational soul. man by speech is fitted for society . how the affections are discovered in the countenance . the distinction of persons by the face , how necessary . the reasonable soul the image of a wise and voluntary agent . chap. 4. pag. 51. the vanity of epicurus's opinion of the worlds original , discovered , from the visible order in all the parts of it . chance produces no regular effects . the constant natural course of things in the world , proves that 't is not framed nor conducted by uncertain chance . the world was not caused by the necessity of nature . in the search of causes the mind cannot rest till it comes to the first . second causes are sustain'd and directed in all their workings by the first . the creator , though invisible in his essence , is visible in his effects . chap. 5. pag. 71. the beginning of the world proved , from the uninterrupted tradition of it through all ages . the invention of arts , and bringing them to perfection , an argument of the worlds beginning . the weakness of that fancy , that the world is in a perpetual circulation from infancy to youth , and to full age , and a decrepit state and back again , so that arts are lost and recovered in that change . the consent of nations a clear argument that there is a god. the impressions of nature are infallible . that the most men are practical atheists ; that some doubt and deny god in words , is of no force to disprove his existence . there are no absolute atheists . nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the deity . chap. 6. page 22. the belief of the deity no politick invention . the asserting that 't is necessary to preserve states in order , is a strong proof of its truth . no history intimates when this belief was introduc'd into the world. the continuance of it , argues that its rise was not from a civil decree . princes themselves are under the fears of the deity . the multitude of false gods does not prejudice the natural notion of one true god. idolatry was not universal . the worship of the only true god is preserved where idolatry is abolished . chap. 7. pag. 105. the duties of understanding creatures , to the maker of all things . admiration of his glorious perfections visible , in them . this is more particularly the duty of man , the world being made eminently for him . the causes why the creator is not honour'd in his works , are mens ignorance and inobservance . things new rather affect us , than great . an humble fear is a necessary respect from the creature , to the divine majesty and power . love and obedience in the highest degrees are due from men to god , in the quality of creator . trust and reliance on god is our duty and priviledge . chap. 8. pag. 146. the immortality of the soul depends on the conservative influence of god. natural and moral arguments to prove that god will continue it for ever . the soul is incapable of perishing from any corruptible principles , or separable parts . it s spiritual nature is evident by the acts of its principal faculties . the understanding conceives spiritual objects ; is not confin'd to singular and present things : reflects upon it self : corrects the errors of the sense : does not suffer from the excellency of the object . is vigorous in its operations when the body is decayed , which proves it to be an immaterial faculty . an answer to objections against the souls spiritual nature . that the first notices of things are conveyed through the senses , does not argue it to be a material faculty . that it depends on the temper of the body in its superior operations , is no prejudice to its spiritual nature . chap. 9. pag. 170. the acts of the will considered . it s choice of things distastful to sense , and sometimes destructive to the body , argue it to be a spiritual principle . the difference between man and brutes amplified . the spiritual operations of the soul may be performed by it self in a separate state . this is a strong proof god will continue it . the platonick argument that man unites the two orders of natures , intelligent and sensible , immortal and perishing . chap. 10. pag. 181. the moral arguments for the souls immortality . the restless desire of the soul to an intellectual eternal happiness , argues it survives the body . the lower order of creatures obtain their perfection here . it reflects upon nature , if the more noble fails of its end . that wicked men would choose annihilation , rather than eternal torments , is no proof against mans natural desire of immortality . the necessity of a future state of recompences for moral actions , proves the soul to be immortal . the wisdom of god , as governour of the world , requires there be rewards and punishments annext to his laws . eternal rewards are only powerful to make men obedient to them in this corrupt state . humane laws are no sufficient security of vertue , and restraint from vice. chap. 11. page 198. the justice of god an infallible argument of future recompences . the natural notion of god includes justice in perfection . in this world sometimes vertue and vice are equally miserable . sometimes vice is prosperous . sometimes good men are in the worst condition . the dreadful consequences of denying a future state . gods absolute dominion over the reasonable creature , is regulated by his wisdom , and limited by his will. the essential beauty of holiness , with the pleasure that naturally results from good actions , and the native turpitude of sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the good and the wicked . chap. 12. page 223. two arguments more to prove future recompenses . 't is not possible for civil justice to despense rewards and punishments according to the good and evil actions of men. all nations agree in the acknowledgment of a future state . the innocent conscience is supported under an unjust sentence , by looking to the superior tribunal . the courage of socrates in dying , with the cause of it . the guilty conscience terrifies with the apprehension of judgment to come . tiberius his complaint to the senate of his inward tortures . an answer to the objection , that we have not sensible evidence of what is enjoyed , and what is suffered in the next life . why sin , a transient act , is punished with eternal death . chap. 13. page 257. what influence the doctrine of the future state should have upon , our practice . it must regulate our esteem of present things . and reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better world. the chiefest care is due to the immortal part . the just value of time , and how it should be improved . 't is the best wisdom to govern our whole course of life here , with regard to eternity that expects us . finis . there is lately reprinted a book , entitled the harmony of the divine attributes , in the contrivance and accomplishment of man's redemption by the lord jesus christ. or , discourses , wherein is shewed , how the wisdom , mercy , justice , holiness , power and truth of god are glorified in that great and blessed work. by w. bates , d. d. printed for brabazon aylmer , at the three pigeons over against the royal-exchange in cornhil notes, typically marginal, from the original text notes for div a26782-e150 * epicuri de grege porcum . hor. notes for div a26782-e680 chap. i. * vitruv. praef . lib. 6. boet. * obliquitatem ejus intellexisse , est rerum fores aperuisse . plin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. notes for div a26782-e1190 chap. ii. * ne sylvae quidem honidiorque naturae facies medicinis caret , sacra il a parente rerum omnium , nusquam non remedia disponente homini , ut medicina fieret ipsa solitudo . plin. ‖ est igitur id quo illa conficiuntur , homine melius . id autem quid potius dixerimquam deum ? tull. de nat . deor . * his muniendo aculeis , telisque armando , remediis , ut tuta & salva sint . ita hoc quoque quod in iis odimus , hominum causa excogitatum est . plin. l. 22. ‖ quid est in his in quo non naturae ratio intelligentis appareat ? tull. † quis non stupeat hoc fieri posse sine manibus ? unlla interveniente doctrina hanc artem nasci . * quid non divinum habent nisi quod moriuntur ? quintil. virgil. notes for div a26782-e1710 chap. iii. * platonis oratione verbum aliquod demas , de elegantia detraxerit , si ex lysia de sententia . † arist. gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. de ●ae . form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. lib. 4. de part animal . c. 10. ‖ quid ergo plenius argumentum & mundum hominis , & hominem sui , causa deum fecisse quam quod ex omnibus animantibus solus , ita formatus est , ut oculi ejus ad coelum directi , facies ad deum spectans sit ? vt videatur hominem deus quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse . lactant. * inter caetera propter quae mirabile divini artificis ingenium est , hoc quoque existimo , quod in tauta copia rerum , nusquam in idem recidit ; etiam quae similia videntur , cum contuleris diversa sint . notes for div a26782-e2080 chap. iv ▪ cum in rerum natura duo sint quaerenda , unum quae materia sit ex qua quaeque res efficiatur , alterum quae vis sit quae quidque efficiat , de materia disseruerunt epicuraei vim & causan efficientem reliquerunt . tul. de fin . lib. 1. ‖ si sensu carent nec coire tam disposite possint , quia non potest quicquam rationale perficere nisi ratio . lactant. * fama est , & habuisse fertur , non arte , sed sponte naturae , ita discurrentibus maculis , ut musis quoque singulis sua redderentur insignia . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. de opifice hominis . * vnde scio quia vivis , cujus animam non video ? vnde scio ? respondebis , quia loquor , quia ambulo , quia operor . stulte ex operibus corporis agnoscis viventem , ex operibus creaturae non agnoscis creatorem ? notes for div a26782-e2530 chap. v. ‖ omnes duce natura eo vehimur , ut deos esse dicamus . cic. lib. de nat . deor. arist. lib. 1. de coel. plat. lib. 10. de leg. plut. cont . cole in fine . * dos animae a primordio . tertul. quis quamne est hominumqui non cum istius principii notione diem primae nativitatis intraverit ? cui non sit ingenitum , non impressum , non insitum , esse regem & dominum , caeterorumque quaecunque sunt moderatorem ? arnob. l. 1. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 max. tyr. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laert. in bion * sext. empir . l. 1. notes for div a26782-e2940 chap. vi. * non tam stabilis opinio perm ineret , nec confirmaretur diuturnitate temporis , nec una cum saeculi aetatibus hominumque invererare potuisset . cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. de mund. tantum enim sapientiae in aetate jam fracta dedit , ut severitatem tribunalis in theatri favorem verteret . hier. epist. ad nepot . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyr. orat . prim . quid sit deus . notes for div a26782-e3290 ch. vii . ‖ tertullian . * assiduitate cotidiana , & consuitudine oculorum assuescunt animi , neque admirantur , neque requirunt rationes earum rerum quas semper vident . quasi novitas magis quam magnitudo rerum debeat ad exquirendas causas excitate . cicer. c. 2. de nat . deor. † arabia atque india medendo aestimatur , ulterique parvo medicina à rubro ma●i imputatur , cum remedia vera pauperimus quisque caenet , nam si ex horro petatur aut herba , aut frutex quaeratur , nulla artium vilior fiet . plin. lib. 24. magni artificis est , clausisse totum in exiguo . sen●● . naturae miraculo est tam parvo gigni arbores . plin. carnulius me evasit . suit. ‖ beneficiis tuis illum cinge , quocunque se convertit , memoriam tui fugiens ibite videat . senec. a te nova benignitate is honos amicis tuis habitus est , qui totus esset illorum quibus deferebatur , nihilque ad te redundaret nisi dandi voluptas . plaeat . ‖ illa quanto gratiora sunt , quantoque in partem interiorem animi descendunt , cum delectat cogitantem magis a quo , quam quid acceperis . senec. de benefic . lib. 1. ‖ sicut dedit figuram , cor daret , & spiraculum vitae . serm. de verb. dom. ‖ mazaray ‖ lucan . notes for div a26782-e4140 ch. viii . ‖ et quum simplex animi natura esset , neque haberet in se quiequam admixtum dispar sui , atque dissimile , non posse cum dividi . cic. de senec. ‖ celer & diis cognatus , omni mundo , & omni aevo par. sen. * sic mihi persuasi , sic sentio , quum tanta celeritas animorum sit , tanta memoria praeteritorum , futurorum providentia , tot scientiae , tot inventa , non posse eam naturam quae res eas continet mortalem esse . cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . in rom. basil seleuc ▪ orat. 2. ‖ mihi quidemnunquàm persuaderi potuit animos dum in corporibus essent , mortalibus vivere , quum exissent ex iis emori . nec vero tum animum esse insipieutem quum ex insipienti corpore evasissit , sed quum omni admistione corporis purus & integer esse caepisset , tum esse sapientem cic. de sen. notes for div a26782-e4750 ch. ix . ‖ hoc igitur argumentum habet divinitatis suae , quod illum divina delectant . senec. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . notes for div a26782-e4900 ch. x. mors iis terribilis , quorum cum vita omnia extinguuntur . cic. vtinam aut non natus esses , aut non morereris . ‖ plerosque conscientia meritorum , nihil esse post mortem , magis optare , quàm credere . malunt enim extingui , quam ad supplicia reparari . m. fel. ‖ remoto carthaginis metu , sublatâque imperii aemulâ non tam gradu , sed praecipiti cursu a virtute descitum , ad vitia transversum est . pat●rc . notes for div a26782-e5210 ch. xi . juvenal . satyr . 13. ‖ alii in ipso capitolio fallunt , & fulminantem pejerant jovem ; & nos scelera juvant . plin. lib. 2. tanta vis est convenientiae , ut rem insensualem sponte se movere faciat , quia ejus sociam constat agitatam cassiodor . ‖ quare sapiens si in phalaridis tauro peruratur , exclamabit , dulce est , ad me nihil pertinet . senec. notes for div a26782-e5760 ch. xii . phaed. ‖ et quum poene manu sua mortiferum teneret poculum , loquitus est , ut non ad mortem rudi , verum in coelum videretur ascendere . ita enim c●ns●bat , itaque disseruit , duas ●ss●vias , duplicesque cursus animorum e corpore excedentium . nam qui se humanis vitiis contaminassent , & se totos libidinibus dedissent , quibus caecati , vel domesticis vitiis & flagitiis se inquinassent , vel in republica violanda fraudes inexpiabiles concaepissent , iis devium quoddam iter esse seclusum à concilio deorum . qui autem se integros castosque servassent , quibusque suisset minima cum corporibus contagio , seque ab his semper se●ocassent , essentque in corporibus humanis vitam imitati deorum , his ad illos à quibus essent profecti facilem reditum patere . tull. de socrat. lib. 1. tusc. quaest . ‖ tiberium non fortuna , non solitudines protegebant , quin tormenta pectoris suasque poenas ipse fateretur . tacit. notes for div a26782-e6370 ch. xiii . sursum ingentia spatia in auorum possessionem animus admittitur . ‖ quis nunc extremus ideota , vel quae abjecta muliercula non credit animae immortalitatem ? quod apud graecos olim primus pherecides assyrius cum disputasset , pythagoram samium illius disputationis novitate permotum , ex athleta in philosophum convertit . nunc vero quod ait maro , amomum assyrium vulgo nascitur . aug. ep. ad volust . * liv. ‖ cum celeritate temporis utendi velocitate certandum : tanquam ex torrente rappido , nec semper casuro cito hauriendum est . senec. de brevit . vit . * plut. apoth . ‖ omnia tanquam mortales timetis : omnia tanquam immortales concupiscitis . sen. de brev . vit . ‖ succutiebant vestem meam carneam , & murmurabant dimittisne nos ? & à momento isto non erimus tecum ultra in aeternum ? & à momento isto non licebit tibi hoc et illud ultra in aeternum ? the greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at pinners-hall, and now enlarged and published for good / by john bunyan. bunyan, john, 1628-1688. 1691 approx. 271 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a30150) transcribed from: (early english books online ; image set 43327) images scanned from microfilm: (early english books, 1641-1700 ; 1326:8) the greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at pinners-hall, and now enlarged and published for good / by john bunyan. bunyan, john, 1628-1688. 142 p. printed for richard wilde, london : 1691. 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 bible. -n.t. -mark viii, 37 -sermons. soul. sermons, english -17th century. 2005-02 tcp assigned for keying and markup 2005-02 aptara keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the greatness of the soul , and unspeakableness of the loss thereof ; with the causes of the losing it . first preached at pinners-hall , and now enlarged , and published for good. by john bunyan . london , printed for richard wilde , at the sign of the map of the world in st. paul's church-yard , mdcxci . the greatness of the soul , and unspeakableness of the loss thereof , &c. mark 8. 37. or vvhat shall a man give in exchange for his soul ? i have chosen at this time to handle these words among you , and that for several reasons , 1. because the soul , and the salvation of it , are such great , such wonderful great things , nothing is a matter of that concern as is , and should be the soul of each one of you . house and land , trades and honors , places and preferments , what are they to salvation ? to the salvation of the soul ? 2. because i perceive that this , so great a thing , and about which persons should be so much concerned , is neglected to amazement , and that by the most of men : yea , who is there of the many thousand ( that sit daily under the sound of the gospel ) that a● concerned , heartily concerned about the salvation 〈◊〉 their souls ? that is concerned , i say , as the natu●● of the thing requireth . if ever a lamentation wa● fit to be taken up in this age , about , for , or con●cerning any thing , it is about , for , and concerning th● horrid neglect , that every where puts forth it se● with reference to eternal salvation . where is on● man of a thousand ? yea , where is there two of te● thousand that do shew by their conversations public● and private , that the soul , their own souls , are considered by them , and that they are taking that car●●or the salvation of them as becomes them , to wit● as the weight of the work , and the nature of sa●●vation requireth . 3. i have therefore pitch'd upo● this text at this time ; to see , if peradventure th● discourse which god shall help me to make upon it will 〈◊〉 ●en you , rouse you off of your beds of ease 〈◊〉 and pleasure , and fetch you down upon you● knees before him , to beg of him grace to be con●cerned about the salvation of your souls . and the in the last place , i have taken upon me to do thi● that i may deliver , if not you , yet my self ; and tha● i may be clear of your blood , and stand quit , a● to you , before god , when you shall for neglect b● damned , and wail to consider that you have lost you souls . when i say , saith god to the wicked , th● 〈◊〉 surely dye : a and thou the prophet or preacher givest him not warning , nor speakest to warn the wicke●●om his wicked way to save his life . the same wicke● man shall dye in his iniquity : but his blood will i requir● at thy hand . yet if thou warn the wicked , and he tur● not from his wickedness , nor from his wicked way ; 〈◊〉 ●all dye in his iniquity , but thou hast delivered thy ●oul . or what shall a man give in exchange for his soul ? in my handling of these words . i shall first speak ●o the occasion of them , and then to the words them●elves . the occasion of the words was , for that the peo●le that now were auditors to the lord jesus , and ●hat followed him , did it without that consideration ●s becomes so great a work : that is , the genera●ty of them that followed him , were not for consi●ering first with themselves , what it was to profess christ , and what that profession might cost them . and when he had called the people unto him the great ●ultitudes that went with him , luke 14. 25. ) with is disciples also , he said unto them , whosoever will come ●fter me , let him deny himself , and take up his cross and ●ollow me . ( ver . 34. ) let him first sit down and ●ount up the cost and the charge he is like to be at , 〈◊〉 he follows me . for following of me is not like fol●owing of some other masters . the winds sits always 〈◊〉 my face , and the foaming rage of the sea of this world , and the proud and lofty waves thereof , do ●ontinually beat upon the sides of the bark or ship ●hat my self , my cause , and my followers are in : ●e therefore that will not run hazzards , and that 〈◊〉 afraid to venture a drowning , let him not set foot ●nto this vessel : so whosoever doth not bear his cross , ●nd come after me , he cannot be my disciple . for which ●f you intending to build a tower , s●●teth not down firs●●nd counteth the cost , whether he have sufficient to finish 〈◊〉 luke 14. 15 26. 27 28 , 29. true , to reason this kind of language tends to ●ast water upon weak and beginning desires , but 〈◊〉 faith it makes the things set before us , and the ●reatness , and the glory of them more apparently excellent and desirable . reason will say , then who will profess christ that hath such course entertainment at the beginning ? but faith will say , then surely the things that are at the end of a christians race in this world , must needs be unspeakably glorious ; since whoever hath had but the knowledge and due consideration of them , have not stuck to run hazzards , hazzards of every kind , that they might imbrace and enjoy them . yea , saith faith , it must needs be so , since the son himself , that best knew what they were , even , for the joy that was set before him , endured the cross , and despised the shame , and is set down on the right-hand of the throne of god , heb. 12. 2. but i say , there is not in every man this knowledge of things , and so by consequence not such consideration as can make the cross and self denial acceptable to them for the sake of christ , and of the things that are where he now sitteth at the right-hand of god ( col. 3. 2 , 3 , 4. ) therefore our lord jesus doth even at the beginning give to his followers this instruction . and lest any of them should take distaste at his saying , he presenteth them with the consideration of three things together : namely , the cross , the loss of life and the soul ; and then reasoneth with them for the same , saying , here is the cross , the life and the soul. 1. the cross , and that you must take ●p . if you will follow me . 2. the life , and that you may save for a time , if you cast me off● 3. and the soul , which will everlastingly perish if you come not to me , and abide not with me . now consider what is best to be done , will you take up the cross come after me and so preserve your souls from perishing ? or will you shun the cross to save your lives , and so run the danger of eternal damnation ? or , as you have it in john ( will you love your life till you lose it ? or will you hate your life and save it ) 〈◊〉 that loveth his life shall lose it , and he that hateth his ●e in this world shall keep it unto life eternal , john 12. ● 5. as who should say , he that loveth a temporal ●ife , he that so loveth it , as to shun the profession ●f christ to save it , shall lose it upon a worse account , ●han if he had lost it for christ and the gospel ; but ●e that will set light by it for the love that he hath to christ , shall keep it unto life eternal . christ having thus discoursed with his followers a●out their denying of themselves , their taking up ●heir cross and following of him : doth in the next ●lace put the question to them , and so leaveth it ●pon them for ever , saying , for what shall it profit a man , if he shall gain the whole world , and lose his own ●oul ? ( ver . 36 ) as who should say , i have bid you ●ake heed that you do not lightly , and without due consideration , enter into a profession of me and of my gospel ( for he that without due consideration shall ●egin to profess christ , will also without it forsake ●im , turn from him , and cast him behind his back ) ●nd since i have even at the beginning laid the con●deration of the cross before you , it is because you ●hould not be surprized and overtaken by it unawares , ●nd because you should know that to draw back from ●he after you have laid your hand to my plough will make you b unfit for the kingdom of heaven . now ●●nce this is so , there is no less lies at stake than sal●ation , and salvation is worth all the world , yea , ●orth ten thousand worl●s if there should be so many : and since this is so also it will be your wisdom to begin to process the gospel with expectatio● of the ●ross and tribulation for to that are my gospellers in ●his world appointed : c and if you begin thus and ●●ould it , the kingdom and crown shall be yours : for as god counteth it a righteous thing to recompence tribulation to them that trouble you , so to you who are troubled and endure it ▪ for we count them happy , says , james , that endure , jam. 1. 12. and 5. 11. ) rest with saints , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , to take vengeance on them that know not god , and that obey not the gospel , &c. and if no less lies at stake than salvation then is a man's soul and h●s all at the stake : and if it be so , what will it profit a man , if by forsaking of me he should get the whole world ? for what shall it profit a man , if he shall get the whole world , and lose his own soul ? having thus laid the soul in one ballance , and the world in the other , and affirmed that the soul out-bids the whole world , and is incomparably for value and worth beyond it ; in the next place , he descends to a second question ( which is that i have chosen at this time for my text ) saying , or what shall a man give in exchange for his soul ? in these words we have first a supposition , and such an one as standeth upon a double bottom . the supposition is this , that the soul is capable of being lost , or thus , 't is possible for a man to lose his 〈◊〉 . the double bottom that this supposition is grounded upon , is , 1. a man's ignorance of the worth of his soul , and of the danger that it is in : and the second is , for that men commonly do set an higher price upon present ease and enjoyments than they do upon eternal salvation . the last of these doth naturally follow upon the first ; for if men be ignorant of the value and worth of their souls , as by christ in the verse before is implyed ; what should hinder but that men should set an higher esteem upon that with which their carnal desires are taken , then upon that about which they are not concerned , and of which they know not the worth . but again , as this by the text is clearly supposed , so there is also something implied : namely , that it is impossible to possess some men with the worth of their souls , until they are utterly and everlastingly lost . what shall a man give in exchange for his soul ? that is men , when their souls are lost , and shut down under the hatches in the pits , and hells , in endless perdition and destruction : then they will see the worth of their souls , then they will consider what they have lost , and truly not till then . this is plain , not only to sense , but by the natural scope of the words , what shall a man give in exchange for his soul ? or what would not those that are now for sin made to see themselves lost , by the light of hell fire ( for some will never be convinced that they are lost , till with rich dives they see it in the light of hell flames : ) ▪ say , what would not such , if they had it , d give in exchange for their immortal souls , or to recover them again from that place and torment ? 1. the first is , that the loss of the soul is the highest , the greatest loss ; a loss that can never be repaired or made up . what shall a man give in exchange for his soul ? that is , to recover or redeem his lost soul to liberty . i shall observe two truths in the words . 2. the second truth is this , that how unconcerned and careless soever some now be , about the loss or salvation of their souls : yet the day is coming ( but it will then be too late ) when men will be willing , had they never so much , to give it all in exchange for their souls . for so the question implies , what shall a man give in exchange for his soul ? what would he not give ? what would he not part with at that day ; the day in which he shall see himself damned , if he had it , in exchange for his soul ? the first observation or truth drawn from the words is cleared by the text , what shall a man give in exchange for his soul ? that is , there is not any thing , nor all the things under heaven , were they all in one man's hand , and all at his disposal , that would go in exchange for the soul , that would be of value to fetch back one lost soul , or that would certainly recover it from the confines of hell. e the redemption of the soul is precious , it ceaseth for ever . and what saith the words before the text but the same ; for what shall it profit a man , if he shall gain the whole world , and lose his own soul ? what shall profit a man that has lost his soul ? nothing at all , though he hath by that loss gained the whole world ; for all the world is not worth a soul , not worth a soul in the eye of god , and judgment of the law. and it is from this consideration that good elihu cautioneth job to take heed , because there is wrath ( saith he ) beware , lest he take thee away with his stroke : when a great ransom cannot deliver thee . will he esteem thy riches ? no not gold , nor all the forces of strength , job 36. 18 , 19. riches and power , what is there more in the world , for money answereth all things ? that is , all but soul-concerns : it can neither be a price for souls while here , nor can that with all the forces of strength recover one out of hell fire . doct. 1. ●o then , the first truth drawn from the words stands firm ; namely , that the l●ss of the soul is the highest , the greatest loss , a loss that can never be repaired or made up . in my discourse upon this subject , i shall observe this method : i. i shall shew you what the soul is . ii. i shall shew you the greatness of it . iii. i shall shew you what it is to lose the soul. iv. i shall shew you the cause for which men lose their souls , and by this time the greatness of the loss will be manifest . i. i shall shew you what the soul is , both as to the various names it goes under , as also by describing of it by its powers and properties , though in all i shall be but brief , for i intend no long discourse . i. the soul is often called the heart of man , or that , in and by which things to either good or evil have their rise : thus desires are of the heart or soul , yea before desires , the first conception of good or ev●lare in the soul , the heart . the heart understands , wills , affects , reasons , judges , but these are the faculties of the soul ; wherefore heart and soul , are often taken for one and the same . f my son , give me thy heart . out of the heart proceedeth evil thoughts , &c. 2. the soul of man is often called the spirit of a man : because it not only giveth being , but life to all things and actions in , and done by him . hence soul and spirit are put together as to the same action . g wi●h my soul have i desired thee in the night ; yea , with my spirit within me will i seek thee early : when he saith , yea with my spirit i will seek thee ; he explaineth not only with what kind of desires he desired god , but with what principal matter his desires were brought forth : it was with my soul , saith he , to wit , with my spirit within me . so that of mary , my soul , saith she , doth magnifie the lord , and my spirit hath rejoyced in god my saviour : not , that soul and spirit are in this place to be taken for two superiour powers in man : but the same great soul is here put under two names or terms , to shew that it was the principal part in mary , to wit , her soul that magnified god , even that part that could spirit , and put life into her whole self to do it . indeed sometimes spirit is not taken so largely , but is confined to some one power or faculty of the soul ; h as the spirit of my vnderstanding ; and be renewed in the spirit of your mind ; and sometimes by spirit , we a●e to understand other things , but many times by spirit we must understand the soul , and also by soul the spirit . 3. therefore by soul we understand the spiritual , the best , and most noble part of man , as distinct from the body , even that by which we understand , imagine , reason , and discourse . and indeed ( as i shall further shew you presently ) the body is but a poor empty vessel , without this great thing , called the sovl i the body without the spirit or soul , is dead , or nothing but a clod of dust ( her soul departed from her , for she died . ) it is therefore the chief and most noble part of man. 4. the soul is often called the life of man , not a life of the same stamp and nature of the bruit : for the life of man , that is , of the rational creature , is that , as he is such , wherein , consisteth and abideth the understanding , and conscience , &c. wherefore then a man dieth , or the body ceaseth to act , or live in the exercise of the thoughts , which formerly used to be in him : when the soul departeth , as i hinted even now , her soul departed from her , for she died ; and as another good man saith , k in that very day their thoughts perish , &c. the first text is more emphatical : her soul was in departing ( for she dyed . ) there is a soul of a beast , a bird , &c. but the soul of a man is another thing : it is his understanding , and reason , and conscience , &c. and this soul , when it departs , he dies . nor is this life , when gone out of the body annihilate , as is the life of a beast ; no , this in it self is immortal , and has yet a place and being when gone out of the body it dwelt in ; yea , as quick , as lively is it in its senses , if not far more abundant than when it was in the body ; but i call it the life , because so long as that remains in the body , the body is not dead . and in this sense it is to be taken where he saith , he that loseth his life for my sake , shall save it unto life eternal : and this is the soul that is intended in the text , and not the breath , as in some other places is meant . and this is evident , because the man has a being , a sensible being , after he has lost the soul ; i mean not by the man , a man in this world , nor yet in the body or in the grave ; but by man we must understand either the soul in hell , or body and soul there after the judgment is over . and for this the text also is plain , for therein we are presented with a man sensible of the damage that he has sustained by losing of his soul : vvhat shall a man give in exchange for his soul ? but , 5. the whole man goeth under this denomination : man consisting of body and soul , is yet called by that part of himself , that is most chief and principal . l let every soul ( that is , let every man ) be subject to the higher powers . then sent joseph , and called his father jacob to him , and all his kindred , threes●ore and fifteen souls , acts 7. 14. by both these , and several other places , the whole man is meant , and is also so to be taken in the text ; for whereas here he saith , vvhat shall it profit a man , if he shall gain the the whole vvorld and l●se his own soul ? 't is said elsewhere , m for what is a man advantaged if he shall gain the whole world and lose h●mself ? and so consequently , or , vvhat shall a man give in exchange ( for himself ) for his soul ? his soul when he dyes , and body and soul in and after judgment ? 6. the soul is called good man's darling . n deliver lord ( said david ) my soul from the sword● my darling , from the power of the dog : so again in another place he saith , o lord how long wilt thou look on , rescue my soul from destruction , my darling from the power of the lyons ? my darling , this sentence must not be applied universally , but only to those in whose eyes their souls , and the redemption thereof is precious . my darling , most men do by their actions say of their soul , my drudge , my slave ; nay , thou slave to the devil and sin : for what sin , what lust , what sensual and beastly lust is there in the world , that some do not cause their souls to bow before and yield unto ? but david here , as you see , calls it his darling , or his choice and most excellent thing ; for indeed the soul is a choice thing in it self , and should , were all wise , be every man's darling or chief treasure . and that it might be so with us , therefore our lord jesus hath thus expressed the worth of the soul , saying , vvhat shall a man give in exchange for his soul ? but if this is true , one may see already what misery he is like to sustain , that has , or shall lose his soul ; he has lost his heart , his spirit . his best part , his life , his darling , himself , his whole self , and so in every sense , his all : and now what shall a man , what would a man , but what can a man that has thus lost his soul , himself , and his all , give in exchange for his soul ? yea , what shall the man that has sustained this l●ss to recover all again , since this man , or the man ●ut under this question , must needs be a man that is gone from hence , a man that is cast in the judgment , ●nd one that is gone down the throat of hell ? but to pass this , and to proceed : i come next to describe the soul unto you , by such things as it is set ●ut by in the holy scriptures , and they are in general ●hree . i. the p power of the soul. ii. the senses , the spiritual senses of the soul. iii. the passions of the soul. i. we will discourse of the powers , i may call ●hem the members of the soul ; for as the members ●f the body being many , do all go to the making up ●f the body , so these do go to the compleating of the ●oul . 1. there is the vnderstanding ; which may be ●ermed the head , because in that is placed the eye ●f the soul : and this is that which , or by which the ●oul discerneth things that are presented to it , and ●hat either by god , or satan : this is that by which man conceiveth , and apprehendeth things so deep ●nd great that cannot by mouth , or tongue , or pen ●e expressed . 2. there is also belonging to the soul , the con●ience , in which i may say is placed the seat of judgment ; for as by the understanding things are let in sword● the soul , so by the conscience the evil or good ●f such things are tryed , especially when in the. 3. place the judgment , which is another part of his noble creature , has passed , by the light of the ●nderstanding , his verdict upon what is let in to the ●oul . 4. there is as also the fancy or imagination , another part of this great thing ▪ the soul ; and a most curious thing this fancy is : it is that which presenteth to the man the idea , form or figure of that , or any of those things wherewith a man is frighted or taken , pleased or displeased . and , 5. the mind ( another part of the soul ) is that unto which this fancy presenteth its things to be considered of , because , without the mind nothing is entertained in the soul. 6. there is the memory too , another part of the soul ; and that may be called the register of the soul : for it is the memory that receiveth and keepeth in remembrance what has passed , or has been done by the man , or attempted to be done unto him : and in this part of the soul , or from it will be fed the worm that dyeth not when men are cast into hell ; also from this memory will flow that peace at the day of judgment , that saints shall have in their service for christ in the world. 7. there are the affections too , which are as i may call them , the hands and arms of the soul ; for they are they that take hold of , receive and embrace what is liked by the soul : and it is a hard thing to make the soul of a man cast from it what its affections cleave to and have imbraced . hence the affections are called for , when the apostle bids men q seek the things above ; set your affections upon them , saith he : or as you have it in another place , lay hold of them ; for the affections are as hands to the soul , and they by which it fasrneth upon things . 8. there is the will , which may be called the foot of the soul , because by that the soul , yea , the whole man is carried , hither and thither , or else held back , and kept from moving . these are the golden things of the soul ; though in carnal men they are every one of them made use of in the service of sin and satan . for the vnbelieving are throughout impure , as is manifest , because their r mind and conscience ( two of the master-pieces of the soul ) are defiled : for if the most potent parts of the soul are ingaged in their service , what think you , do the more inferior do ? but i say , so it is , the more is the pity : nor can any help it , this work ceaseth for ever , unless the great god who is over all , and that can souls , shall himself take upon him to sanctifie the soul ▪ and to recover it , and perswade it to fall in love with another master . but i say , what is man , without this soul , or s wherein lieth his preeminence over a beast ? no where that i know of . for both ( as to man's body ) go to one place , only the spirit or soul of a man goes upward , to wit , to god that gave it , to be by him disposed of with respect to things to come , as they have been and have done in this life . but , 2. i come in the next place t to describe the soul by its senses , its spiritual senses , for so i call them : for as the body hath senses partaining to it , and a● it can see , hear , smell , feel and taste , so can the soul ; i call therefore these the senses of the soul , in opposition to the senses of the body , and because the soul is the seat of all spiritual sense , where supernatural things are known and enjoyed ; not that the soul of a natural man is spiritual in the apostles sense , for so none are , but those that are born from above , nor u they so always neither . but to go forward . 1. can the body see ? hath it eyes ? so hath the soul. the eyes of the vnderstanding w being enlightned . as then the body can see beasts , trees , men , and all visible things , so the soul can see god , christ , angels , heaven , devils , hell , and other things that are invisible , nor is this property only peculiar to the souls that are illuminated by the holy ghost ; for the most carnal soul in the world shall have a time to see these things , but not to its comfort ; but not to its joy , but to its endless woe and misery , it dying in that condition . wherefore sinner , x say not thou , i shall not see him , for judgment is before him , and he will make thee see him . 2. can the body bear , y hath it ears ? so hath the soul ( see job 4. 12 , 13. ) it is the soul , not the body , that hears the language of things invisible . 't is the soul that hears god when he speaks in and by his word and spirit , and 't is the soul that hears the devil when he speaks by his illusions and temptations . true , there is such an union between the soul and the body , that oft-times if not always , that which is heard by the ears of the body , doth influence the soul , and that which is heard by the soul , doth also influence the body ; but yet as to the organ of hearing , the body hath one of his own distinct from that of the soul , and the soul can hear and regard even then when the body doth not , nor cannot . as in time of sleep , deep sleep and trances , when the body lyeth by as a thing that is useless . for god peaks once , z yea twice , yet man ( as to his body ) perceiveth it not . in a dream , in a vision of the night , when deep sleep falleth upon men , in slumbrings upon the bed. then openeth he the ears of men and sealeth their instruction , &c. this must be meant of the ears of the soul , not of the body ; for that at this time , is said to be in deep sleep ; moreover , this hearing , it is a hearing of dreams and the visions of the night . jeremiah a also tells us , that he had the rare and blessed visions of god in his sleep ; and so doth daniel too , by the which they were greatly comforted and refreshed : but that could not be , was not the soul also capable of hearing ? * i heard the voice of his words ( said daniel ) and when i heard the voice of his words , i was in a deep sleep on my face , and my face toward the ground . 3. as the soul can see and hear , so it can b taste and relish , even as really as doth the palate belonging to the body . but then the thing so tasted must be that which is suited to the temper and palate of the soul. the souls taste lyeth not in , nor is exercised about meats , the meats that are for the body . yet the soul of a saint can taste c and relish god's word , and doth oft-times find it sweeter than honey , nourishing as milk , and strengthning like to strong meat . the soul also of sinners and of those that are unsanctified , can taste and relish , though not the things now mentioned , yet things that agree with their fleshly minds ▪ and with their polluted and defiled , and vile affections . they can relish and taste that which delighteth them ; yea they can find soul-delight in an ale-house , a whore-house , a play-house . ay , they find pleasure in the vilest things , in the things most offensive to god , and that are most destructive to themselves : this is evident to sense , and is proved by the daily practice of sinners . nor is the word barren as to this ; they feed on ashes , d they spend their money for that which is not bread , yea , they eat and suck sweetness out of sin , they eat up the sin of my people as they eat bread. 4. as the soul can see , hear e and taste , so it can smell , and bring refreshment to it self that way . hence the church saith , f her fingers dropped with sweet smelling myrrh : and again , she saith of her beloved , that his lips dropped sweet smelling myrrh . but how came the church to understand this , but because her soul did smell that in it , that was to be smelled in it , even in his word and gracious visits . the poor world indeed cannot smell , or savour any thing of the good and fragrant scent and sweet that is in christ : but to them that believe , his name g is as an oyntment poured fourth , and therefore the virgins love him . 5. as the soul can see , taste , hear , and smell , h so it hath the sense of feeling , as quick and as sensible as the body : he knows nothing that knows not this ; he whose soul is past feeling , has his conscience ●eared with an hot iron . nothing so sensible as the soul , nor feeleth so quickly the love and mercy , or the anger and wrath of god. ask the awakened man , or the man that is under the convictions of the law , if he doth not feel ? and he will quickly tell you , that he faints and dyes away by reason of god's hand and his wrath that lyeth upon him : read the first eight verses of the 38 th . psal. ( if thou knowest nothing of what i have told thee by experience ) and there thou shalt hear the complaints of one whose soul lay at present under the burthen of guilt , and that cryed out that without help from heaven , he could by no means bear the same . they also that know what the peace of god means , and what an eternal weight there is in glory , know well that the soul has the sense of feeling , as well as the sense of seeing , hearing , tasting and smelling : but thus much for the senses of the soul. thirdly , i come in the next place to describe the soul , by the passions of the soul. the passions of the soul , i reckon , are these and such like : to wit , love , hatred , joy , fear , grief , anger , &c. * and these passions of the soul are not therefore good , nor therefore evil , because they are the passions of the soul : but are made so by two things , to wit , principle and object . the principle i count that from whence they flow , and the object that upon which they are pitched . to explain my self , 1. for that of love , this is a strong passion , the holy ghost saith , i 't is strong as death , and cruel as the grave . and it is then good , when it flows from faith , and pitches it self upon god in christ as the object ; and when it extendeth it self to all that is good , whether it be the good word , the good work of grace , or the good men that have it , and also to their good lives . but all soul-love floweth not from this principle , neither hath these for its object . how many are there that make the object of their love , the most vile of men , the most base of things , because it flows from vile affections , and from the lusts of the flesh ? god and christ , good laws , and good men , and their holy lives , they cannot abide , because their love wanteth a principle that should sanctifie it in its first motion and that should steer it to a goodly object , but that is the first . 2. there is k hatred , which i count another passion of the soul : and this , as the other , is good or evil , as the principle from whence it flows , and the object of it are . ye that l love the lord , hate evil● then therefore is this passion good , when it singleth out from the many of things that are in the world ▪ that one filthy thing called sin , and when it setteh i● self , the soul , and the whole man against it , and in●gageth all the powers of the soul to seek and inven● its ruine : but alas , where shall this hatred be found ▪ what man is there whose soul is filled with his passi●on thus sanctified by the love of god , and tha● makes sin which is god's enemy , the only object o● its indignation ? how many be there , i say . who● hatred is turned another way , because of the malig●nity of their minds . they hate m knowledge . they hate god. they hate the righteous . they hate god's ways . and all is because the grace of final fear is not th● root and principle from whence their hatred flows for the fear of the lord is to hate evil ; wherefore where this grace is wanting for a root in the sou● there it must of necessity swerve in the letting out ● this passion , because the soul where grace is wanting is not at liberty to act simply , but is byassed by th● power of sin , that while grace is absent , is prese● in the soul. and hence it is , that this passion ( which when acted well , is a vertue ) is so abused and made to exercise its force against that for which god never ordained it , nor gave it license to act . 3. another passion of the soul is n joy , and when the soul rejoyceth not in iniquity , but rejoyceth in the o truth . this joy is a very strong passion , and will carry a man through a world of difficulties : 't is a passion that beareth up , that supporteth and strengtheneth a man , let the object of his joy be what it will. 't is this that maketh the soul fat in goodness , if it have its object accordingly , and that which makes the soul bold in wickedness , if it indeed doth rejoyce in iniquity . 4. another passion of the soul is p fear , natural fear ( for so you must understand me of all the passions of the soul , as they are considered simply , and in their own nature . ) and as it is with the other passions , so it is with this , it is made good or evil in its acts , as its principle and objects are ; when this passion of the soul is good , then it springs from sense of the greatness and goodness , and majesty of god ; also god himself is the object of this fear ; i will q forewarn you ( says christ ) whom ye shall fear , fear him that can destroy both body and soul in hell , yea , i say unto you , fear him : but in all men this passion is not regulated and governed by these principles and objects ; but is abused and turned through the policy of satan , quite into another channel . it is r made to fear men , to fear idols , to fear devils and witches , yea it is made to fear all the foolish , ridiculous and apish fables , that every old woman or atheistical fortune-teller , has the face to drop before the soul. but fear is another passion of the soul. 5. another passion of the soul is grief , s and it as those aforenamed , acteth even according as it is governed . when holiness , is lovely and beautiful to the soul , and when the name of christ is more precious than life , then will the soul sit down and be afflicted , because men keep not god's law. i beheld t the transgressors and was grieved , because they kepe not thy word : so christ , he looked round about with anger , being grieved for the u hardness of their hearts . but it is rarely seen that this passion of the soul is thus exercised . almost every body has other thing● for the spending of the heat of this passion upon : men are grieved that they thrive no more in the world ; grieved that they have no more carnal , sensual and worldly honour ; grieved that they are suffered no more to range in the lusts and vanities of this life : but all this is because the soul is unacquainted with god , sees no beauty in holiness , but is sensual and , wrapt up in clouds and thick darkness . 6. and lastly , there is w anger ; which is another passion of the soul : and that as the rest , is extended by the soul , according to the nature of the principle by which it is acted , and from whence it flows ▪ and in a word , to speak nothing of the fierce●ness and power of this passion , it is then cursed ▪ when it breaketh out beyond the bounds that god hath set it , the which to be sure it doth when it shall by its fierceness or irregular mo●tion , run the soul into sin . be angry and x sin not is the limitation wherewith god hath bounded thi● ●assion : and whatever is more than this , is a gi●ing place to the devil . and one reason among others , why the lord doth ●o strictly set this bound , and these limits to anger , 〈◊〉 that it is so furious a passion , and for that it ●ill so quickly swell up the soul with sin , as they say , toad swells with its poison . yea , it will in a moment ●o transport the spirit of a man , that he shall quickly ●orget himself , his god , his friend and all good ●ule : but my business is not now to make a com●ent upon the passions of the soul , only to shew ●ou that there are such , and also which they are . and now from this description of the soul , what ●ollows but to put you in mind what a noble , power●ul , lively , sensible thing the soul is , that by the text is supposed may be lost , through the heedles●ess , or carelesness , or slavish fear of him whose soul ●t is ; and also to stir you up to that care of , and la●our after the salvation of your soul , as becomes the weight of the matter ; if the soul were a trivial thing , or if a man though he lost it , might yet ●imself be happy , it were another matter : but the ●oss of the soul is no small loss , nor can that man ●hat has lost his soul , had he all the world , yea the whole kingdom of heaven in his own power , be but ●n a most fearful and miserable condition : but of these ●hings more in their place . having thus given you a description of the y soul , what it is : i shall in the next place shew you the greatness of it : and the first thing that i shall take occasion to make this manifest by , will be shewing you the disproportion that is betwixt th● and the body : and i shall do it in these followi● particulars , 1. the body is called z the house of the 〈◊〉 an house for the soul to dwell in . now every bo● knows that the house is much inferior to him , 〈◊〉 by god's ordinance is appointed to dwell therei● that it is called the house of the soul , you find paul to the corinthians ; for a we know , saith h● if our earthly house of this tabernacle were dissolve we have a building of god , an house not made wi● hands , eternal in the heavens . we have then an ho● for our soul in this world , and this house is th● body , for the apostle can mean nothing else : the●●fore he calls it an earthly house . if our earthly house our house . but who doth he personate , if he says , t● is an house for the soul : for the body is part of h● that says , our house ? in this manner of language he personates his 〈◊〉 with the souls of the rest that are saved ; and th● to do , is common with the apostles , as will be easi● discerned by them that give attendance to reading our earthly houses ; or as job saith , b houses 〈◊〉 clay , for our bodies are bodies of clay : your r●●membrances are like unto ashes , your bodies are bodies clay . indeed he after maketh mention of an hou● in heaven , but that is not it about which he no● speaks ; now he speaks of this earthly house whi● we have , we , our souls , to dwell in , while on th● side glory , where the other house stands , as rea● prepared for us when we shall flit from this to that or in case this should sooner , or later be dissolve ▪ ●ut that is the first , the body is compared to the house , but the soul to him that inhabiteth the house : therefore as the man is more noble than the house 〈◊〉 dwells in , so is the soul more noble than the body . ●nd yet alas , with grief be it spoken , how common ●s it for men to spend all their care , all their time , ●ll their strength , all their wit , and parts for the ●ody and its honour and preferment , even as if the ●oul were some poor , pitiful , sorry inconsiderable ●nd under-thing ▪ not worth the thinking of , or not ●orth the caring for . but , 2. c the body is called the clothing , and the soul ●hat which is clothed therewith . now every body ●nows that the body is more than rayment , even car●al sense will teach us this : but read that pregnant place ; for we that are in this tabernacle do groan , being ●urdened ( that is with mortal flesh ) not for that we would be unclothed , but clothed upon , that mortality ●ight be swallowed up of life . thus the greatness of ●he soul appears in the preference that it hath to the ●ody : the body is its raimen● . we see that above all creatures , man , because he is the most noble among ●ll visible ones , has for the adoring of his body , that more abundant comeliness : 't is the body of man , not of beast that is clothed with the richest ornaments ; ●ut now what a thing is the soul ▪ that the body it ●elf must be its cloathing ! no suit of apparel is by god thought good enough for the soul , but that which is made by god himself , and that is that curious thing ●he body . but oh ! how little is this considered , ●amely , the greatness of the soul : 't is the body , the cloaths , the suit of apparel that our foolish fancies ●re taken with : not at all considering the richness and excellency of that great and more noble part ▪ the soul ; for which the body is made a mantle to wra● it up in ; a garment to cloth it withal . if a ma●gets a rent in his cloths , it is little in comparison o● a rent in his flesh ; yea , he comforts himself whe● he looks on that rent . saying , thanks be to god , it 〈◊〉 not a rent in my flesh. but ah ! on the contrary how many are there in the world , that are mor● troubled for that , they have a rent , a wound , o● a disease in the body , than for that they have soul ▪ that will be lost and cast away . a little rent in th● body dejecteth and casteth such down , but they are not at all concerned , though their soul is now , an● will yet further be torn in pieces . d now therefor● consider this , ye that forget god , lest he tear you i● pieces , and there be none to deliver : but this is the second thing whereby , or by which the greatness o● the soul appears ; to wit , in that the body , that excellent piece of god's workmanship , is but a garment , or clothing , for the soul. but , 3. e the body is called a vessel , or a case , for the soul to be put and kept in . that ev●ry one of yo● should know how to possess his vessel in sanctification an● honour : the apostle here doth exhort the people to abstain from fornication : which in another place h● saith , is a sin against the body . and here again h● saith , f this is the will of god , your sanctification that you should abstain from fornication , that the body be not defiled , that every one of you should know how t● possess his vessel ▪ in sanctification and honour : his vessel his earthen vessel , as he calls it in another place , for we have this treasure in earthen vessels : thus then the body is called a vessel , yea every man's body is hi● vessel . but what has god prepared this vessel for , and what has he put into it ? why ▪ many things this body is to be a vess●l for , but at present god has put into it that curious thing , the soul , cabinets that 〈…〉 rich and costly things of themselves , are not made nor design'd to be vessels to be stuf● or filled with trumpery and things of no value : no , these are prepared for rings and j●wel , for pearls , for rubies and things that are choice . and if so , what shall ●●e then think of the soul , for which it is prepared , and that of god , the most rich and excellent vessel in ●he world , surely it must be a think of worth , yea , of more worth than is the whole world besides . but alas ! who believes this talk ? do not even the most of men so set their minds upon , and so admire the glory of this case or vessel , that they forget once with seriousness to think , and therefore must of necessity be a great way off of those sutable esteem● , ●hat becomes them to have of their souls . but oh , ●ince this vessel , this cabinet , this body is so curiously made , and that to receive and contain , what thing is ●●at for which god has made his vessel ! and what is ●at soul that he hath put into it ? wherefore thus ●n the third place is the greatness of the soul made ●anifest , even by the excellency of the vessel , the body , that god has made to put it in . 4. g the body is called , a tabernacle for the ●oul . knowing shortly i must put off this my tabernacle , ●hat is , my body by death : so again , for we know that ● our earthly house of this tabernacle were dissolved we ●ave a b●ilding of god , &c. in both these places , by ●aberna●le can be mean● nothing but the body ; ●herefore both the apostles in these sentences do personate their souls , and speak as if the soul wa● the all of a man : yea , they plainly tell us , that th● body is but the house , cloths , vessel and tabe●nacle for the souls . but what a famous thing there●fore is the soul ? the tabernacle of old , was a place erected fo● worship but the worshippers were far more excelle●● than the place ; so our body is a tabernacle for th● soul to worship god in , but must needs be accounte● much inferior to the soul , for as much as the wor● shippers are always of more honor than the place the● worship in : as he that dwelleth in the tabernacle● hath more honor than the tabernacle . h i serv● ( says , paul ) god and christ jesus with my spirit or so●● in the gospel ; but not with his spirit out of , but i● this tabernacle . the tabernacle had instruments o● worship for the worshippers , so has the body for th● soul , and we are bid to i yield our members as i●struments of righteousness unto god. the hands , feet● ears , eyes and tongue ( which last is our glor● when used right ) are all of them instruments of th●● tabernacle , and to be made use of by the soul , the in●habiter of this tabernacle for the souls performance● of the service of god. i thus discourse , to shew you the greatness of th● soul. and in mine opinion there is something , if no● very much in what i say . for all men admire th● body both for its manner of building . and the curi●ous way of its being compacted together . yea , th● further men , wise men , do pry into the wonderfu● work of god , that is put forth in framing the body● the more still they are made to admire : and yet , a● i said , this body is but a house , a mantle , a vessel● tabernacle for the soul. what then is the soul it ●elf ? but thus much for the first particular . 2. we will now come to other things that shew us ●he greatness of the soul. and 1. it is called god's breath of life . k and the lord god formed man , that is , the body , of the dust of ●he ground , and breathed into his nostrils the breath of ●ife , and he became a living soul. do but compare ●hese two together , the body and the soul : the body is made of dust , the soul is the breath of god. now if god hath made this body so famous , as indeed he has , and yet it is made but of the dust of the ground , and we all do know what inferior matter that is , what is the soul , since the body is not only its house and garment , but since its self is made of the breath of god ? but further , it is not only said , that the soul is of the breath of the lord , but that the lord breathed into him the breath of life : to wit , a living spirit , for so the next words infer ; and man became a living soul. man , that is , the more excellent part of him , which for that it is principal , is called man , that bearing the denomination of the whole : or man , the spirit and natural power , by which as a reasonable creature the whole of him is acted ; became a living soul. but i stand not here upon definition , but upon demonstration : the body that noble part of man , had its original from the dust : for so says the word , dust thou art ( as to thy body ) and to l dust shalt thou return ; but as to thy more noble part thou art from the breath of god , god putting forth in that a mighty work of creating power , and m man was made a living soul. mark my reason , there is as great a disparity betwixt the body and the soul , as is between the dust of the ground , and that her● called the breath of life of the lord. and , note further● that as the dust of the ground did not lose , but gai● glory by being formed into the body of a man : so th● breath of the lord , lost nothing neither , by being mad : living soul. o man ! dost thou know what thou art ? 2. n as the soul is said to be of the breath o● god : so it is said to be made after god's own image● even after the similitude of god. and god said let t● mate man in our image , after our likeness . so go● created man in his own image , in the image● of god created he him . mark in his own image , in the image of god created he him ; or as james hath it , o l●is made after the similitude of god ; like him , having in it , that which beareth semblance with him . i do● not read of any thing in heaven or earth , or unde● the earth , that is said to be made after this manner or that is at all so termed , save only the son of god himself . the angels are noble creatures , and for present imploy , are made a little higher than man himself : but p that any of them are said to be made after god's own image , after his own image , even after the similitude of god , that i find not . this character the holy ghost in the scriptures of truth giveth only of man , of the soul of man : for it must not be thought that the body is here intended in whole or in part ; for though it be said , q that christ was made after the similitude of sinful flesh : yet it is not said , that sinful flesh is made after the similitude of god ; but i will not dispute : i only bring these things to shew how great a thing , how noble a thing the soul is ; in that at its creation god thought it worthy to be made , not like the earth , or the heavens , or the angels , ceraphims , seraphins , or arch-angels ; but like himself , his own self ; saying let ●s make man in our own likeness . so he made man in ●is own image . this i say , is a character above all angels , for as the apostle said , to which of the an●el● said he , at any time , thou art my son ? so , of which of them hath he at any time said , this is or ●hall be made in , or after mine image , mine own image ? o what a thing is the soul of man ! that , above all the creatures in heaven or earth , being made ●n the image and similitude of god. 3. r another thing by which the greatness of the soul is made manifest is this : it is that ( and that only , and to say this is more than to say , it is that above all the creatures ) that the great god desires communion with . he hath set apart his that is godly for himself : that is , for communion with his soul : therefore the spouse saith concerning him , s his desire is towards me ; and therefore he saith again , i will t dwell in them , and walk in them , to dwell in , and walk with , are terms that intimate communion and fellowship , as john saith , u our fellowship , truly our fellowship , is with the father , and with his son jesus christ. that is , our soul-fellowship , for it must not be understood of the body , though i believe that the body is much influenced when the soul has communion with god ; but it is the soul , and that only , that at present is capable of having and maintaining of th●s blessed communion . but i say , what a thing is this , that god , the great god , should chuse to have fellowship and communion with the soul above all . we read indeed of the greatness of the angels , and how near also they are unto god ; but yet there are not such terms that bespeak such familiar acts between god and angels , as to demonstrate that they hav● such communion with god , as has , or as the souls o● his people may have . where has he called them hi● love , his dove , his fair one ? and where , when h● speaketh of them , doth he express a communion tha● they have with him , by the similitude of 〈◊〉 love ? i speak of what is revealed , the secret thing belong to the lord our god. now by all this i● manifest the greatness of the soul. men of greatnes● and honour , if they have respect to their own glory will not chuse for their familiars , the base and ras●● crue of this world ; but will single out for their fellows , fellowship and communion , those that are mo●● like themselves . true , the king has not an equal● yet he is for being familiar only with the nobles o● the land ; so god , with him none can compare : ye● since the soul is by him singled out for his walking mate and companion , 't is a sign , it is the highe● born , and that upon which the blessed majesty looks● as upon that which is most meet to be singled out for communion with himself . should we see a man familiar with the king , we would even of our selves conclude he is one of the nobles of the land ; but this is not the lot of every soul ( some have fellowship with devils , yet not because they have a more base original than those that lye in god's bosom , but they through sin . are degenerate , and have chosen to be great with his enemy ) but all these things shew the greatness of the soul. 4. w the souls of men are such as god count● worthy to be the vessels to hold his grace , the graces of the spirit in . the graces of the spirit ; what like them , or where here are they to be found , save in the souls of men only ? of x his fulness have all we received , and grace for grace ; received , into what ? into the hidden parts , as david calls it . hence the king's daughter is said to be all glorious within , because adorned and beautified with the graces of the spirit . for that which david calls the hidden part , is the inmost part of the soul ; and it is therefore called the hidden part , because the soul is invisible , nor can any one living infallibly know what is in the soul but god himself . but i say , the soul is the vessel into which this golden oyl is poured , and that which holds , and is accounted worthy to exercise and improve the same . therefore the soul is it which is said to love god. y saw ye him whom my soul loveth ? and therefore the soul is that which exerciseth the spirit of prayer , with my soul have i desired thee in the night , and with my spirit within me will i seek thee early . with the soul also men are said to believe , and into the soul god is said to put his fear . this is the vessel into which the wise virgins got oyl , and out of which their lamps were supplied by the same . but what a thing , what a great thing therefore is the soul , that , that above all things that god hath created , should be the chosen vessel to put his grace in . the body is the vessel for the soul , and the soul is the vessel for the grace of god. but , 5. z the greatness of the soul is manifest by the greatness of the price that christ paid for it to make it an heir of glory ; and a that was his procious blood. we do use to esteem of things according to the price that is given for them , especially when we are convinced that the purchase has not been made by the estimation of a fool. now the soul is purchased by a price that the son , the wisdom of god thought fit to pay for the redemption thereof , what a thing then is the soul ? judge of the soul by the price that is paid for it , and you must needs confess ( unless you count the blood that hath bought it , an unholy thing ) that it cannot but be of great worth and value . suppose a prince , or some great man , should on a sudden descend from his throne or chair of state to take up , that he might put in his bosome , some thing that he had espyed , lying trampled under the feet of those that stand by ; would you think that he would do this for an old horse-shooe , or for so trivial a thing as a pin or a point ? nay , would you not even of your selves conclude , that , that thing for which the prince , so great a man , should make such a stoop , must needs be a thing of very great worth ? why , this is the case of christ and the soul : christ is the prince , his throne was in heaven , and as he sat there , he espied the souls of sinners trampled under the foot of the law and death , for sin : now what doth he , but comes down from his throne , stoops down to the earth , b and there since he could not have the trodden-down souls without price , he lays down his life and blood for them . but would he have done this for inconsiderable things ? no nor for the soul of sinners neither , had he not valued them higher than he valued heaven and earth besides . this therefore is another thing by which the greatness of soul is known . 6. c the soul is immortal , it will have a sensible being for ever , none can kill the soul. if all the angels in heaven , and all the men of earth should lay all their strength together , they cannot kill , or annihilare one soul : no , i will speak without fear , ●f it may be said , god cannot do what he will not do ; then he cannot annihilate the soul : but notwithstanding all his wrath and the vengeance that he will inflict on sinful souls , they yet shall abide with sensible beings , yet to indure , yet to bear punishment . if any thing could kill the soul , it would be death , but death cannot do it , neither first nor second , the first cannot , for when dives d was slain as to his body by death , his soul was found ali●● in hell , he lift up his e eyes in hell being in torment . the second death cannot do it , because it is said , their worm never dies , but is always torturing them with his gnawing ; but that could not be , if time or lying in hell-fire for ever , could annihilate the soul. now this also shews the greatness of the soul , that it is that which has an endless life , and that will therefore have a being endlesly . o what a thing is the soul ! the soul then is immortal , though not eternal . that is eternal that has neither beginning nor end ; and therefore eternal is properly applicable to none but god ; hence he is called f the eternal god. immortal is that , which though it hath a beginning , yet hath no end , it cannot dye , nor cease to be ; and this is the state of the soul. it cannot cease to have a being , when it is once created , i mean a living sensible being . for i mean by living , only such a being as distinguishes it from annihilation or uncapableness of sense and feeling . hence as the rich man is after death , said to g lift up his eyes in hell ; so the begger is said , when he dyed , to be carried by the angels into abraham's bosome . and both these sayings , must have respect to the souls of these men ; for as for their bodies , we know at present 't is otherwise with them . the grave is their house , and so must be till the trumpet shall sound , and the heavens pass away like a scroul . now ( i say ) the immortality of the soul , shews the greatness of it , as the eternity of god , sh●● the greatness of god. it cannot be said of any angel , but that he is immortal , and so it is , and ought to be said of the soul. this therefore shews the greatness of the soul , in that it is as to abiding , so like unto him . 7. h but a word or two more , and so to conclude this head. the soul ! why , it is the soul that acteth the body in all those things ( good or bad ) that seem good and reasonable , or amazingly wicked . true , the acts and motions of the soul , are only seen and heard in and by the members and motions of the body , but the body is but a poor instrument , the soul is the great agitator and actor . i the body without the spirit is dead . all those famous arts and works , and inventions of works that are done by men , under heaven , they are all the inventions of the soul , and the body as acting and labouring therein , doth it but as a tool k that the soul maketh use of , to bring his invention unto maturity . how many things have men found out to the amzing of one another , to the wonderment of one another , to the begetting of endless commendations of one another in the world , while in the mean time the soul , which indeed is the true inventor of all is over-look'd , not regarded , but dragged up and down by every lust , and prostrate , and made a slave to every silly and beastly thing ? o the l amazing darkness that hath covered the face of the hearts of the children of men , that they cannot deliver their soul , nor say , is there not a lye in my right-hand ? though they are so cunning in all other matters . take man in matters that are abroad , and far from home , and he is the mirror of all the word : but take him at home , and put him upon things that are near him , i mean that have respect to the things that concern his soul , and then you will find him the greatest fool that ever god made . but this must not be applyed to the soul simply , as it is god's creature , but to the soul sinful , as it has willingly apostatized from god , and so suffered it self to be darkned , and that with such thick and stupefying darkness , that it is bound up and cannot , it hath a napkin of sin bound so close before its eyes , that it is not able ( of it self ) to look to , and after those things which should be its chiefest concern , and without which it will be most miserable for ever . 8. further , m as the soul is thus curious about arts and sciences , and about every excellent thing of this life . so it is capable of having to do with invisibles ; with angels good or bad ; yea , with the highest and supream being , even with the holy god of heaven . i told you before , that god sought the soul of man to have it for his companion , and now i tell you , that the soul is capable of communion with him ( when the darkness that sin hath spread over its face is removed . ) the soul is an intelligent power , it can be made to know , and understand depths , and heights , and lengths , and breadths , in those high , sublime and spiritual mysteries , that only god can reveal and teach ; yea , it is capable of diving unutterably into them . and herein is god the god of glory much delighted and pleased , to wit , that he hath made himself a creature that is capable of hearing , of knowing , and of understanding of his mind , when opened and revealed to it . i think i may say without offence to god or man , that one reason why god made the world , was that he might manifest himself not only by , but to the works which he made ; but ( i speak with reverence ) how could that be , if he did not also make some of his creatures capable of apprehending of him in those most high mysteries and methods , in which he purposed to reveal himself ? but then , what are those creatures which he hath made ( unto whom when these things are shewn ) that are able to take them in , and understand them , and so to improve them to god's glory as he hath ordained and purposed they should , but souls ? for none else in the visible world are capable of doing this but they . and hence it is , that to them , and them only , he beginneth to reveal himself in this world. and hence it is that they , and they only are gathered up to n him , where he is ( for they are they that are called the spirits of just men made perfect ) the spirit of a beast goeth downward o to the earth , it is the spirit of a man that goes upward to god that gave it ; for that , and that only is capable of beholding and understanding the glorious visions of heaven , as christ said , p father i will that those whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me ; for thou lovedst me before the foundation of the world. and thus the greatness of the soul is manifest . true , the body is also gathered up into glory , but not simply for its own sake , or because that is capable of it self to know and understand the glories of its maker ; but that has been a companion with the soul in this world , has also been its house , its mantle , its cabinet and tabernacle here : it has also been it , by which the soul hath acted , in which it hath wrought , and by which its excellent appearances have been manifested . and it shall also there be its copartner and sharer in its glory . wherefore as the body here did partake of soul excellencies , and was also conformed to its spiritual and regenerate principles ; so it shall be hereafter a partaker of that glory with which the soul shall be filled ; and also be made suitable by that glory , to become a partaker and copartner with it of the eternal excellencies which heaven will put upon it . in this world it is a gracious soul ( i speak now of the regenerate ) and in that world , it shall be a glorious one . in this world the body was conformable to the soul as it was gracious and in that world it shall be conformable to itt , as its glorious : conformable , i say , by partaking of that glory , that then the soul shall partake of ; yea , it shall also have an additional glory to adorn , and make it yet the more capable of being serviceable to it , and with it in its great acts before god in eternal glory . o , what great things are the souls of the sons of men ! 9. but again , as the soul is thus capable of enjoying q god in glory , and of prying into these mysteries that are in him : so it is capable with great prosundity to dive into the mysterious depths of hell. hell is a place , and state utterly unknown to any in this visible world , excepting the souls of men ; nor shall any for ever be capable of understanding the miseries thereof , save souls and fallen angels . now i think as the joys of heaven stand not only in speculation or in beholding of glory , but in a sensible enjoyment and unspeakable pleasure , which these r glories will yield to the soul : so the torments of hell will not stand in the present lashes and stroaks which by the flames of eternal fire god will scourge the ungodly with ; but the torments of hell stand much , if not in the greatest part of them , in those deep thoughts and apprehensions , which souls in the next world will have of the nature and occasions of sin ; of god , and of separation from him ; of the eternity of those miseries , and of the utter impossibility of their help , ease , or deliverance for ever . o , damned souls will have thoughts that will clash with glory , clash with justice , clash with law , clash with it self , clash with hell , and with the everlastingness of misery ; but the point , the edge , and the poison of all these thoughts will still be gauling , and dropping , and spuing out their stings into the sore , grieved , wounded , and fretted place , which is the conscience , though not the conscience only . for i may say of the souls in hell , that they all over are but one wound , one sore . miseries as well as mercies , sharpen and make quick the apprehensions of the soul. behold spira in his book ▪ cain in his guilt , and saul with the witch of endor , and you shall see men ripened , men inlarged and greatned in their fancies , s imaginations and apprehensions , though not about god , and heaven and glory ; yet about their loss , their misery , and their woe , and their hells . 10. nor doth their ability t to bear ( if it be proper to say they bear , those dolors which there for ever , they shall endure ) a little demonstrate their greatness . everlasting burning , devouring fire , perpetual pains , gnawing worms , utter darkness and the ireful words , face and strokes of divine and infinite justice , will not , cannot , make this soul extinct , as i said before : i think it is not so proper to say , the soul that is damned for sin doth bear these things , as to say it doth ever sink under them ; and therefore their place of torment is called the bottomless pit , because they are ever sinking , and shall never come there where they will find any stay . yet they live under wrath , but yet only so as to be sensible of it , as to smart and be in perpetual anguish by reason of the intollerableness of their burthen . but doth not their thus living , abiding , and retaining a being ( or what you will call it ) demonstrate the greatness and might of the soul ? alas ! heaven and earth are short of this greatness , for these though under less judgment by far , do fade and wax old u like a moth-eaten garment , and in their time will vanish away to nothing . also we see how quickly the body , when the soul is under a fear of the rebukes of justice ; how soon i say , it wastes , molders away , and crimbleth into the grave ; but the soul is yet strong and abides sensible to be dealt withal for sin , by everlasting burnings . 11. the soul by god's ordinance w while this world lasts , has a time appointed it to forsake and leave the body to be turned again to the dust as it was , and this separation is made by death : therefore the body must cease for a time to have sense or life , or motion ; and a little thing brings it now into this state : but in the next world the wicked shall partake of none of this ; for the body and the soul being at the resurrection rejoyned , this death that once did rend them asunder , is for ever overcome and extinct ; so that these two which lived in sin ▪ must for ever be yoked together in hell. now there the soul being joyned to the body , and death which before did separate them , being utterly taken away ; the soul retains not only its own being , but also continueth the body to be , and to suffer sensibly the pains of hell without those decays that it uses to sustain . and the reason why this death shall then be taken away , is , because justice in x its bestowing its rewards for transgressions , may not be interrupted : but that body and soul as they lived y and acted in sin together , might be destroyed for sin in hell together : destroyed , i say , but with such a z destruction , which though it is everlasting , will not put a period to their sensible suffering , the vengeance of eternal fire . this death therefore , though that also be the wages of sin , would now , were it suffered to continue , be an hindrance to the making known of the wrath of god , and also of the created power and might of the soul. 1. it would hinder the making known of the wrath of god , for it would take the body out of the way , and make it uncapable of sensible suffering for sin , and so removing one of the objects of vengeance , the power of god's wrath would be so far undiscovered . 2. it would also hinder the manifestation of the power and might of the soul , which is discovered much by its abiding to re●in its own being while the wrath of god is grap●ng with it : and more , by its continuing to the body 〈◊〉 sensible being with it self . death therefore must now be removed , that the ●oul may be made the object of wrath without ●olestation or interruption . that the soul , did i ●y ? yea , that soul and body both might be so . death ●ould now be a favour , though once the fruit of ●in , and also the wages thereof , might it now be ●uffered to continue : because it would case the soul ●f some of its burthen . for a tormented body can●ot but be a burthen to a spirit , and so the wise man ●nsmuates , when he says , the spirit of a man will ●stain his infirmity : that is , bear up under it , but ●et so , as that it feels it a burthen . we see that ●ecause of the sympathy that is between body and ●oul , how one is burthened if the other be grieved . a sick body is a burthen to the soul , and a wounded spirit is a burthen to the body : a wounded spirit who ●an bear ? but death must not remove this burthen , but the soul must have the body for a burthen , and the body must have the soul for a burthen , and both must have the wrath of god for a burthen . o therefore , here will be burthen upon burthen , and all upon the soul , for the soul will be the chief seat of this burthen . but thus much to shew you the greatness of the soul. i shall now come to the second thing which was propounded to be spoken to : and that is to shew you what we are to understand a by losing of the soul , or what the loss of the soul is , what shall a man give in exchange for his soul. 1. the loss of the soul b is a loss , in the nature of it peculiar to it self . there is no such lo● as to the nature of loss as is the loss of the so● for that he that hath lost his soul , has lost himse● in all other losses it is possible for a man to save him●self , but he that loseth his soul , loseth himself ; f● c what is a man advantaged , if he gain the who● world , and lose himself ? so luke has it . wherefor● the loss of the soul is a loss that cannot be parallel● he that loseth himself , loseth his all , his lasting a● for himself is his all , his all in the most comprehen● sive sence : what mattereth it what a man gets , i● by the getting thereof he loseth himself ? suppose● man goeth to the indies for gold , and he loadet● his ship therewith , but at his return , that sea tha● carried him thither , swallows him up , now what ha● he got ? but this is but a lean similitude with re● ference to the matter in hand , to wit , to set fort● the loss of the soul. suppose a man that has bee● at the indies for gold , should at his return himsel● be taken by them of algiers , and there made a slav● of , and there be hunger-bit , and beaten till his bon● are broken ; what has he got ? what is he advantaged by his rich adventure ? perhaps you will say , he has got gold enough to obtain his ransom : indeed this may be , and therefore no similitude can● be found , that can fully amplifie the matter . for wha● shall a man give in exchange for his soul ? it is a loss that standeth by it self , there is not another like it : or unto which it may be compared , 't is only like it self , 't is singular , 't is the chief of all losses , the highest , the greatest loss . for what shall a man give in exchange for his soul ? a man may lose his wife , his children , his estate , his liberty , and his life , and have all made up again , and have all restored with ●dvantage , and may therefore , notwithstanding all ●ese losses , be far enough off from losing of himself ; d for he may lose his life and save it : yea , some●imes the only way to save that is to lose it : but ●hen a man has lost himself , his soul , then all is gone , ●o all intents and purposes . there is no word says , ●e that loses his soul , shall save it : but contrary-wise , ●he text supposeth , that a man has lost his soul , and ●hen demands if any can answer it , what shall a man ●ive in exchange for his soul ? all then that he gains ●hat loseth his soul is only this , he has gained a loss , ●e has purchased the loss of losses , he has nothing ●eft him now but his loss ; but the loss of himself , of his whole self . he that loseth his life for christ , ●hall save it , but he that loseth himself for sin , and for ●he world , shall lose himself to perfection of loss ; ●e has lost himself , and there 's the full point . there are several things fall under this first head , upon which i would touch a little . 1. he that has lost his soul e has lost himself : now he that has lost himself , is no more at his own dispose ; while a man enjoys himself , he is at his own dispose . a single man , a free man , a rich man , a poor man , any man that enjoys himself is at his own dispose . i speak after the manner of men ; but he that has lost himself is not at his own dispose . he is as i may say , now out of his own hands : he has lost himself , his soul self , his own self , his whole self by sin , and wrath , and hell hath found him : he is therefore now no more at his own dispose , but at the dispose of justice , of wrath and hell. he is committed to prison , to hell prison , there to abide , not a pleasure , not as long and as little time as he will , but the term appointed by his judge : nor may he the● chuse his own affliction , neither for manner , me●sure , or continuance . 't is god that will spread th● fire and brimstone under him , it is god that w● pile up wrath upon him , and it is god himself th● will blow the fire . and the breath of the lord , like 〈◊〉 stream of brimstone f doth kindle it : and thus it 〈◊〉 manifest that he that has lost himself , his soul is n● more at his own dispose , but at the dispose of the● that find him . 2. again , as he that has lost himself g is no● at his own dispose , so neither is he at liberty to dispos● of what he has , for the man that has lost himself● has something yet of his own . the text implie● that his soul is his when lost , yea when that and hi● all , himself is lost : but as he cannot dispose of himself , so he cannot dispose of what he hath : let m● take leave to make out my meaning ; if he that i● lost , that has lost himself , has not , notwithstanding● some thing that in some sence may be called his own then he that is lost is nothing . the man that is i● hell has yet the powers , the sences and passions 〈◊〉 his soul ; for not he nor his soul must be though● to be stript of these ; for then he would be lowe● than the brute ; but yet all these since he is ther● are by god improved against himself ; or if you wil● the point of this man's sword is turned against hi● own heart , and made to pierce his own liver . the soul by being in hell , loseth nothing of it● aptness to think , its quickness to pierce , to pry , an● to understand : nay , hell has ripèned it in all the● things ; but i say , the soul with its improvements a● to these ( or any thing else ) is not in the hand of hi● ●hat hath lost himself to manage for his own advan●age , but in the hand , and in the power , and to be ●isposed as is thought meet by him into whose re●enging hand by sin he has delivered himself : to wit , ●n the hand of god : so then god now has the vi●tory , and disposeth of all the powers , sences and ●assions of the soul for the chast●zing of him that ●as lost himself . now the understanding is only ●mployed and improved in , and about the appre●ending of such things as will be like daggers at the ●eart : to wit about justice , sin , hell and eternity , ●o grieve and break the spirit of the damned ; yea , ●o break , to wound , and to tear the soul in pieces . ●he depths of sin which the man has loved , the ●ood nature of god whom the man has hated , the blessings of eternity which the soul has despised ●hall now be understood by him , more than ever : ●ut yet so only , as to increase grief and sorrow , by ●mproving of the good and of the evil of the things ●nderstood , to the greater wounding of the spirit : ●herefore now , every touch that the understanding ●all give to the memory will be as a touch of a r●d ●ot iron ; or like a draught of scalding lead poured ●own the throat . the memory also letteth these ●ings down upon the conscience with no less terror ●nd perplexity . and now the fancy or imagination ●oth start and stare like a man by fears , bereft of ●its , and doth exercise it self , or rather is exercised ●y the hand of revenging justice , so about the ●readth and depth of present and future punish●ents , as to lay the soul as on a burning rack . now ●so the judgment , as with a mighty maul driveth ●o●n the soul in the sence and pangs of everlasting ●isery , into that pit that has no bottom ; yea , it ●eth again , and as with a hammer it rivetteth e●ery ●rful thought and apprehension of the soul so fast that it can never be loosed again for ever and ever . alas ! now the conscience can sleep , be dull , be misled , or flatter no longer ; no , it must now cry out , understanding will make it ; memory will make it ; fancy or imagination will make it : now i say , it will cry out of sin , of justice , and of the terribleness of the punishment that hath swallowed him up that has lost himself . here will be no forgetfulness , yet nothing shall be thought on but that which will wound & kill ; here will be no time , cause or mean● for diversion , all will stick and gnaw like a viper . n● the memory will go out to , where sin was heretofore committed , it will also go out to the word that did forbid it . the v●derstanding also , and the judgmen● too , will now consider of the pretended necessit● that the man had to break the commandments o● god , and of the seasonableness of the cautions , an● of the convictions which were given him to forbea● by all which more load will be laid upon him that h● lost himself ; for here all the powers , sences a●● passions of the soul must be made self-burner● self-tormenters , self executioners by the j● judgment of god ; also all that the will sha● do in this place , shall be but to wish for eas● but the wish shall only be such as shall on●● seem to lift up , for the cable rope of despair sha● with violence pull him down again . the will i● deed will wish for ease , and so will the mind , &c. b● all these wishers will by wishing arrive to no mo● advantage but to make despair which is the mo● twinging stripe of hell to cut yet deeper into t●● whole soul of him that has lost himself : where fo● after all that can be wisht for : they return again● their burning chair , where they sit and bewail the● misery . thus will all the powers , sences and p●●●ons of the soul of him that has lost himself , 〈◊〉 of his own power to dispose for his advantage ; and will be only in the hand and under the management of the revenging justice of god. and herein will that state of the damned be worse than it is now with the fallen angels ; for though the fallen angels are now cast down to hell , in chains , and sure in themselves at last to partake of eternal judgment ; yet at present h they are not so bound up as the lamned sinners shall be : for not withstanding their chains and their being the prisoners of the horrible hells : yet they have a kind of liberty granted them , and that liberty will last till the time appointed ; to tempt , to plot , to contrive and invent their mischiefs against the son of god and his . and though satan knows that this at last will work for his future condemnation , yet at present he finds it some diversion to his trembling mind , and obtains through his being so busily imploying of himself against the gospel and its professors , something to sport and refresh himself withal ; yea , and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery , and of the judgment that is yet to pass upon him ; but this priviledge will then be denied to him that has lost himself , there will be no cause nor matter for diversion ; there it will ( as in the old world ) rain day and night i fire and brimstone from the lord out of heaven upon them ; misery is fixed , the worm will be always sucking at , and gnawing of , their soul : also as i have said afore , all the powers , sences and passions of the soul will throw their darts inwards , yea , of god will be made to do it to the utter unspeakable and endless torment of him that has lost himself . again , 3. all therefore that he that has lost himself can do , is to sit down by the loss ; do i say he can do this ? oh! if that could be , it would be to such a mercy ; i must therefore here correct my self , k that th●y cannot do , for to sit down by the loss , implies , a patient enduring , but there will be no such grace as patience in hell with him that has lost himself ; here will also want a bottom for patience , to wit , the providence of god for a providence of god , though never so dismal , is a bottom for patience to the afflicted : but men go not to hell by providence , but by sin. now sin being the cause other effects are wrought ; for they that go to hell , and that there miserably perish , shall never say it was god by his providence that brought me hither , and so shall not have that on which to lean and stay themselves . they shall justifie god , and lay the sault upon themselves , concluding that it was sin with which their souls did voluntarily work ; yea , which their souls did such in as sweet milk , that is the cause of this their torment . now this will work a●ter another manner and will produce quite another thing than patience , or a patient enduring of their torment ; for their seeing that they are not only lost , but have lost themselves , and that against the ordinary means that of god was provided to prevent that loss ; yea , when they shall see what a base thing sin is , how that it is the very worst of things , and that which also makes all things had ; and that for the sake of that they have lost themselves ; this will make them ●ret , and gnash and gnaw with anger themselves ; this will set all the passions of the s●ul save love ( for that i think will be stark dead ) all in a rage , all in a self-tormenting fire . you know there is nothing that will sooner put a man into , and manage his rage against himself , than will a full conviction in his conscience , that by his own only folly , and that against caution , and councel and reason to the contrary , he h●th brought himself into extream distress and misery . but how much more will it make this fire burn , when he shall see all this is come upon him for a toy for a bauble , for a thing that is worse than nothing . why this is the case with him that has lost himself and therefore he cannot sit down by the loss , cannot be at quiet under the sense of his loss . for sharply and wonderful piercingly , considering the loss of himself , and the cause thereof which is sin , he salls to a tearing of himself in pieces with thoughts as hot as the coals of juniper , and to a gnashing upon himself for this ; also the divine wisdom and justice of god helpeth on this self-tormenter in his self-●ormenting work , by holding the justice of the law against which he has offended , and the unreasonableness of such offence continually before his face . for if to an inlightned man who is in the door of hope , the sight of all past evil practices will work in him vexation of spirit to see what fools we were , l how can it but be to them that go to hell a vexation , only to understand the report , the report that god did give them of sin , of his grace , of hell , and of everlasting damnation ; m and yet that they should be such fools to go thither . but to pursue this head no further i will come now to the next thing . 2. as the loss of the soul n is in the nature of the loss , a loss peculiar to it self . so the loss of the soul is a double loss ; it is , i say , a loss that i● double , lost both by man and god ; man has lost it , and by that loss has lost himself , god has lost it , and by that loss it is cast away . and to make this a little plainer unto you , i suppose it will be readily granted that men do lose their souls , but now how doth god lose it ? the soul is god's as well as mans ; o mans because it is of themselves , god's because it is his creature ; god has made us this soul , and hence it is that all souls are his . now the loss of the soul doth not only stand in the sin of man , but in the justice of god ; hence he says , what is a man advantaged , if he gains the whole world , and lose himself , p or be cast away . now this last clause [ or be cast away ] is not spoken to shew what he that has lost his soul has done ( though a man may also be said to cast away himself ) but to shew what god will do to those that have lost themselves : what god will add to that loss . god will not cast away a righteous man , but god will cast away the q wicked , such a wicked one as by the text is under our consideration . this then is that which god will add , and so make the sad state of them that lose themselves double . the man for sin has lost himself , and god by justice will cast him away : according to that r of abigail to david , the soul of my lord , said she , shall be bound in the bundle of life with the lord thy god , and the souls of thine enemies , them shall he sling out , as out of the midst of a sling . so that here is god's hand as well as man 's ; man's by sin , and god's by justice . god shall cast them away ; wherefore in the text above-mentioned , he doth not say , or cast away himself , as meaning the act of the man whose soul is lost , but , or be cast away , supposing a second person joyning with the man himself in the making up of the greatness of the loss of soul : to wit , god himself , who will verily cast away that man who has lost himself . god shall cast them away ; that is , exclude them his favour or protection , and deliver them up to the due reward of their deed ! he shall shut them out of his heaven , and deliver them up to their hell ; he shall deny them a share in his glory , and shall leave them to their own shame ; he shall deny them a portion in his peace , and shall deliver them up to the torments of the devil and of their own guilty consciences ; he shall cast them out of his affection , pity and compassion , and shall leave them to the flames that they by sin have kindled , and to the worm or biting cockatrice that they themselves have hatched , nursed and nourished in their bosoms . and this will make their loss double , and so a loss that is loss to the uttermost : a loss above every loss . a man may cast away himself , and not be cast away of god ; a man may be cast away by others , and not be cast away of god ; yea , what way soever a man be cast away , if he be not cast away for sin , he is safe , he is yet sound , and in a sure hand : but for a man , so to lose himself as by that loss to provoke god to cast him away too , this is fearful . the casting away then , mentioned in luke , is a casting away by the hand of god , by the revenging hand of god , and it supposeth two things . i. god's abhorrence of such a soul. ii. god's just repaying of it for its wickedness by way of retaliation . 1. it supposeth god's abhorrence of the soul : that which we abhor that we cast from us , and put out of our favour and respect with disdain , and a loathing thereof : so when god teacheth israel to loath and abhor their idols , he bids them s to cast away their very covering as a slinking and menstruous cloth , and t● say unto it , get you hence . he shall gather the good into vessels , and cast the bad away . cast them out of my presence : well but whither must they go ? the answer is into hell , into utter darkness , into the fire that is prepared for the devil and his angels . wherefore to be cast away of god , it sheweth unto us god's abhorrence of such souls , and how vile and loathsome such are in his divine eyes . and the similitude of abigail's sling mentioned before , doth yet further shew us the greatness of this abhorrence , th● souls of thine enemies , said she , god shall sling out as out of the middle of a sling . when a man casts a stone away with a sling , then he casteth it farthest from him . for with a sling he can cast a stone farther than by his hand ; and he , saith the text , shall cast them away as with a sling . but that is not all neither , for it is not only said , that he shall sling away their souls , but that he shall sling them away as out of the middle of a sling . when a stone is placed to be cast away , just in the middle of a sling , then doth the slinger cast it furthest of all . now god is the slinger , abhorrence is his sling , the lost soul is the stone , and it is placed in the very middle of the sling , and is from thence cast away : and therefore it is said again , that such shall go into utter outer darkness , that is , furthest off of all . this therefore shews us how god abhors that man that for sin has lost himself : and well he may ; for such an one has not only polluted and defiled himself with sin ( and that is the most offensive thing to god under heaven ) but he has abused the handy work of god. the soul , as i said before , is the workmanship of god , yea , the top-piece that he hath made in all the visible world , also he made it for to be delighted with it , and to admit it into communion with himself : now for man ●hus to abuse god ; for a man to take his soul , which ●s god's , and prostrate it to sin , to the world , to the devil , and every beastly lust , flat against the command of god , and notwithstanding the soul was also his ; this is horrible , and calls aloud upon that god whose soul this is , to abhor , and to shew by all means possible his abhorrence of such an one . 2. as this casting of them away , supposeth god's abhorrence of them : so it supposeth god's just repaying of them for their wickedness by way of retaliation . god all the time of the exercise of his long suffering and forbearance towards them did call upon them , wait upon them , send after them by his messengers , to turn them from their evil ways : but they t despised at , they mocked , the messengers of the lord ; also they shut their eyes , and would not see , they stopped their ears and would not understand , and u did harden themselves against the beseeching of their god. yea , all that day long he did stretch out his hand towards them , but they chose to be a rebellious and gainsaying people ; yea they said unto god , depart from us , and what 's the almighty that we should pray unto him ? and of all these things god takes notice , writes them down , and seals them up for the time to come , and will bring them out , and spread them before them , saying , i have called and you have refused , i have stretched out mine hand and no man regarded , i have exercised patience and gentleness , and long suffering towards you , and in all that time you despised me , and cast me behind your back ; and now the time , and the exercise of my patience , when i waited upon you , and suffered your manners , and did bear your contempts and scorns is at an end : wherefore i wi● now arise and come forth to the judgment that i have appointed . but lord , saith the sinner , we turn now . but now , saith god , turning is out of season , the day of my patience is ended . but lord , says the sinner , behold our cries . but you did not , says god , behold nor regard m● cries . but lord , saith the sinner , let our beseeching fin● place in thy compassions . but , saith god , i also beseeched , and i was not heard . but lord , says the sinner , our sins lye hard upon us . but i offered you pardon when time was , says god , and then you did utterly reject it . but lord , says the sinner , let us therefore have i● now . but now the door is shut , saith god. and what then ? why then by way of retaliation , god will serve them as they have served him , and so the wind-up of the whole will be this , they shall have like for like . time was when they would have none of him , and now will god have none of them . time was when they cast god behind their back , and now he will cast away their soul. time was when they would not heed his calls , and now he will not heed their cries . time w was when they abhorred him , and now his soul also loatheth them . this is now by way of retaliation , like for like , scorn for scorn , repulse for repulse , contempt for contempt ; according to that which is written , therefore it came to pass , that as i cryed , x and they would not hear : so ●hey cryed , and i would not hear , saith the lord. and ●hus i have also shewed you that the loss of the soul ●s double , lost by man , lost by god. but oh! who thinks of this ? who , i say , that ●ow makes light of god , of his word , his servants and ways , once dreams of such retaliation , though god to ●arn them hath even in the day of his patience , threatned to do it in the day of his wrath : saying , ●ecause i called and ye refused , i have stretched out my hand , and no man regarded ; but ye have set at naught all my counsel , and would none of my reproof : i also will laugh at your calamity , i will mock when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a whirl-wind , when distress and anguish cometh upon you , then shall they call upon me , but i will not answer : they shall seek me early but they shall not find me . i will do unto them as they have done unto me , and what unrighteousness is in all this . but , 3. as the loss of the soul is a loss peculiar to it self , and a loss double ; so in the third place , it is a loss most fearful , because it is a loss attended with the most heavy curse of god. this is manifest both in the giving of the rule of life , and also in , and at the time of execution for the breach of that rule . it is manifest at the giving of the rule , cursed be he that z confirmeth not all the words of this law to do them ; and all the people shall say , amen : it is also manifest that it shall be so at the time of execution ; depar● a from me , ye cursed , into everlasting fire , prepared for the devil and his angels . what this curse is , none do know so well as god that giveth it , and as the fallen angels , and the spirits of damned men that are now shut up in the prison of hell and bear it . but certainly it is the chief and highest of all kind o● curses : to be cursed in the basket , and in the stor● in the womb , and in the barn , in my cattle , and i● my body , are but flea-bitings to this , though the● are also unsupportable in themselves ; only in gene●ral , it may be described thus : but to touch upo● this curse , it lyeth in a deprivation of all good ; an● in a being swallowed up of all the most fearful miserie● that an holy , and just , and eternal god can righteously inflict , or lay upon the soul of a sinful ma● now let reason here come in and exercise it self in the most exquisite manner : yea , let him now count up all , and all manner of curses and torments that 〈◊〉 reasonable and an immortal soul is , or can be made capable of , and able to suffer under , and when he ha● done , he shall come infinitely short of this great a●●thema , this master curse which god has reserved amo●gst his treasuries , and intends to bring out in that day of battle and war , which he purposeth to make upon damned souls in that day . and this go● will do , partly as a retaliation as the former , and partly by way of revenge . 1. by way of retaliation : as he loved cursing , so let it come-unto him ; a● he delighted not in blessing ; so let it be far from him . again , as he cloathed himself with cursing b like as with a garment ; so let it come into his bowels like water , and like oyl into his bones ; let it be unto him as 〈◊〉 garment which covereth him , and for a girdle wherewith he is girded continually ; let this , saith christ , be the reward of mine adversaries from the lord , &c. 2. as this curse comes by way of retaliation , so it cometh by way of revenge . god will right the wrongs that sinners have done him , will repay vengeance for the despite and reproach wherewith they have affronted him , and will revenge the quarrel of his covenant . and the beginning of revenges are terrible , what c then will the whole execution be , when he shall come in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of jesus christ ? and therefore this curse is exeecuted in wrath , in jealousie , in anger , in fury ; yea , the d heavens and the earth shall be burned up with the fire of that jealousie in which the great god will come , when he cometh to curse the souls of sinners , and when he cometh to defie the ungodly . it is little thought of , but the manner of the coming of god to judge the world , declares what the souls of impenitent sinners must look for then . it is common among men , when we see the form of a man's countenance changed , when we see fire sparkle out of his eyes , when we read rage and fury in every cast of his face , even e before he says ought , or doth ought either , to conclude that some fearful thing is now to be done . why , it is said of christ when he cometh to judgment , that the heavens and the earth fly away ( as not being able to endure his looks ) that his angels are clad in f flaming fire , and that the elements melt with fervent heat , and all this is that the perdition of ungodly men might be compleated , from the presence of the lord , in the heat of his anger , from the glory of his power . therefore god will now be revenged , and so ease himself of his enemies , when he g shall cause curses like milstones to fall as thick as hail on the hairy scalp of of such a one as goeth on still in his trespasses . but 4. as the loss of the soul is a loss peculiar to it self , a loss double , and a loss most fearful ; so it is a loss everlasting . the soul that is lost , is never to be found again , never to be recovered again , never to be redeemed again . it 's banishment from god , is everlasting , the fire in which it burns , and by which it must be tormented is a fire that is ever , everlasting fire , everlasting burnings , the adder , the snake , the stinging-worm , dyeth not , nor is the fire quenched ; and this is a fearful thing . a man may endure to touch the fire with a short touch and away , but to dwell with everlasting burnings , that is fearful . oh , then what is dwelling with them , and in them for ever and ever● we use to say , light burdens far carried are heavy , what then will it be to bear that burden , that guilt , that the law , and the justice and wrath of god will lay upon the lost soul for ever ? now tell the stars , now tell the drops of the sea , and now tell the blades of grass that are spread upon the face of all the earth if thou canst , and yet sooner may'st thou do this than count the thousands of millions of thousands of years that a damned soul shall lye in hell. suppose every star that is now in the firmament was to burn ( by himself one by one ) a thousand years apiece ; would it not be a long while before the last of them was burned out ? and yet sooner might that be done , than the damned soul be at the end of punishment . there are three things couched under this last head that will fill up the punishment of a sinner . the first is that it is everlasting . the second is , that therefore it will be impossible for the souls in hell ever to say , now we are got ha● way through our sorrows . the third is , and yet every moment they shall en●dure eternal punishment . the first i have touched upon already , and therefore shall not enlarge , only i would ask the wanton or unthinking sinner , whether twenty or thirty , or forty years of the deceitful pleasures of sin , is so rich a prize as that a man may well venture the ruines that everlasting burnings will make upon his soul , for the obtaining of them , and living a few moments in them . sinner , consider this before i go any further , or before thou readest one line more . if thou hast a soul , it concerns thee ; if there be a hell it concerns thee ; and if there be a god that can , and will punish the soul for sin everlastingly in hell , it concerns thee : because , in the second place it will be impossible for the damned soul ever to say , i am now got half way through my sorrows . that which has no end , has no middle . sinner , make a round circle or ring upon the ground , of what bigness thou wilt : this done , go thy way upon that circle or ring , until thou comest to the end thereof ; but that , sayest thou , i can never do , because it has no end : i answer , but thou mayest as soon do that , as wade half way through the lake of fire that is prepared for impenitent souls . sinner , what wilt thou take to make a mountain o● sand that will reach as high as the sun is at noon ? i know thou wilt not be ingaged in such a work , because it is impossible thou shouldest ever perform it : but i dare say , the task is greater when the sinner has let out himself to sin , for a servant , because the wages is everlasting burnings . i know thou mayest perform thy service , but the wages , the judgment , the punishment is so endless , that thou , when thou hast been in it more millions of years than can be numbred , art not , nor never yet shall be able to say , i am half way through it : and yet , 3. that soul shall partake of ( every moment ) that punishment that is eternal . even as sodom an● gomorrha , and the h cities about them in like manner , giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of eternal fire . 1. they shall endure eternal punishment , in the nature of punishment . there is no punishment her● wherewith one man can chastise another , that ca● deserve a greater title than that of transient or temporary punishment , but the punishment there is eternal , even in every stripe that is given , and in every moment that it grapleth with the soul : even ever● twinge , every gripe , and every stroke that justice inflicteth , leaveth anguish that in the nature of punishment is eternal behind it . it is eternal , because i● comes from god and lasts for ever and ever . th● justice that inflicts it has not a beginning , and it 〈◊〉 this justice in the operations of it , that is alway● dealing with the soul. 2. all the workings of the soul under this punishment , are such as cause it in its sufferings to endur● that which is eternal . it can have no thought 〈◊〉 the end of punishment , but it is presently recalled b● the decreed gulf that bindeth them under perpetu●● punishment . the i great fixed gulf they know will keep them in their present place , and not suffe● them to go to heaven ; and now there is no othe● place but heaven or hell to be in , for then the eart● and the works that are therein will be burned u● read the text , but k the day of the ●ord , will co●● as a thief in the night , in the which the heavens sh● pass away with a great noise , and the elements shall m● with servent heat , and the earth also , and the wor● ●hat are herein shall be burnt up . if then there will be ●o third place , it standeth in their minds , as well as ●n god's decree , that their punishments will be e●ernal : so then sorrows , anguish , tribulation , grief , ●oe and pain , will in every moment of its abiding ●pon the soul , not only flow from thoughts of what ●as been , and what is , but also from what will be , ●nd that for ever and ever . thus every thought ●hat is truly grounded in the cause and nature of their ●tate will roul , toss , and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the ●stingness of their damnation . for i say , their ●inds , their memories , their understandings and con●iences will all , and always be swallowed up with ●or ever : yea , they themselves will by the means of ●hese things be their own tormenters for ever . 3. there will not be spaces , as days , months , years and the like , as now , though we make bold so ●o speak ( the better to present our thoughts of each ●thers capacities ) for then there shall be time no ●onger ; also day and night shall then be come to an ●nd . he l hath compassed the waters with bounds , un●il the day and night come to an end , until the end of ●●ght with darkness . now when time , and day , ●nd night , are come to an end , then there comes in ●ternity , as there was before the day and night , or ●ime was created : and when this is come , punish●ent nor glory must none of them be measured by ●ays , or months , or years ; but by eternity it self . nor shall those concerned either in misery or glory , ●eckon of their now new state , as they used to reckon ●f things in this world : but they shall be suted in ●heir capacities , in their understandings , and appre●ensions , to judge and count of their condition , according , as will best stand with their state in eter●nity . could we but come to an understanding of thing done in heaven and hell , as we understand ho● things are done in this world , we should be strang● amazed to see how the change of places and of co●ditions , has made a change in the understandings 〈◊〉 men , and in the manner of their enjoyment of thing● but this we must let alone till the next world , a● until our lancing into it , and then whether we be 〈◊〉 the right or left-hand ones , we shall well know th● state and condition of both kingdoms . in the mea● time let us addict our selves to the belief of the scri●tures of truth , for therein is revealed the way 〈◊〉 m that of eternal life , and how to escape the dam●nation of the soul. but thus much for the loss 〈◊〉 the soul , unto which let me add for a conclusion the● verses following . these cry alas , but all in vain , they stick fast in the mire ; they would be rid of present pain , yet set themselves on fire ; darkness is their perplexity , yet do they hate the light ; they always see their misery , yet are themselves all night . they are all dead , yet live they do , yet neither live nor dye : they dye to weal , and live to woe ; this is their misery . now will confusion so posse●s ●hese monuments of ire , ●nd so confound them with distress , ●nd trouble their desire ; that what to think , or what to do , ●r where to lay their head , ●hey know not : 't is the damned's woe : ●o live and yet be dead . these castaways would fain have life , ●ut know they never shall : ●hey would forget their dreadful plight , ●ut that sticks fast'st of all . god , christ and heav'n , they know are best , ●et dare not on them think : ●hey know the saints enjoy their rest , ●hile they their tears do drink . and now i am come to the fourth thing , that is , ●o shew you the cause of the loss of the soul. that men have souls , that souls are great things , ●hat souls may be lost , this i have shewed you ●lready : wherefore i now proceed to shew ●ou the cause of this loss . the cause is laid ●own in the eighteenth chapter of ezekiel in ●hese words , behold n all souls , says god , are mine , ●s the soul of the fallen , so also the soul of the sun is ●ine : the soul that sinneth it shall dye . it is sin then , ●r sinning against god , that is the cause of dying , of ●amning in hell fire , for that must be meant by dy●ng : otherwise , to dye according to our ordinary acceptation of the notion , the soul is not capable of , being indeed immortal , as hath been afore assert● so then the soul that sinneth that is , and per●vering in the same , that soul shall dye , be cast a●●or damned . yea , to ascertain us of the undoubt● truth of this , the holy ghost doth repeat it aga●● and that in this very chapter , saying , the o s● that sinneth , it shall dye . now the soul may divers ways be said to si●● gainst god. as 1. in its receiving of sin into its bosom , and in 〈◊〉 retaining , and entertaining of it there . sin m●● first be received before it can act in , or be acted 〈◊〉 the soul. our first parents first received in the s●gest , or motion , and then acted it . now it is 〈◊〉 here to be disputed , when sin was received by t●● soul , so much as whether ever the soul received si● for if the soul has indeed received sin , into it se● then it has sinned , and by doing so , has made it se● an object of the wrath of god , and a fire-brand of h●● i say , i will not here dispute when sin was receiv● by the soul , but it is apparent enough , that it r●ceived it betimes , because in old time , every ch●● that was brought unto the lord , was to be redeeme● and that at a p month old : which to be sure , u● very early ; and implyed that then , even then , th● soul in god's judgment stood before him as defil● and polluted with sin . but although i said , i w●● not dispute at what time the soul may be said to r●ceive sin , yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before , and 〈◊〉 before the person redeemed had attained to the ag● of a month. and that god might in the languag● moses , give us to see cause of the necessity of this ●emption , he first distinguisheth , and saith , the ●●lling of a cow , or the firstling of a sheep , or the ●stling of a goat , did not need this redemption , for ●●ey were clean or holy . but the first-born of men , ●●o was taken in lieu of the rest of the children , and ●●e firstling of unclean beasts , thou shalt surely redeem , ●th he . but why was the first-born of men coupled ●th unclean beast , but because they were both un●an . but how ? i answer , the beast was unclean by ●od's ordination , but the other was unclean by sin . ●ow then it will be demanded , how a soul before it as a month old , could receive sin to the making of 〈◊〉 self unclean ? i answer , there are two ways of ●●ceiving , one active , the other passive : this last the way by which the soul at first receiveth sin , and 〈◊〉 so receiving 〈◊〉 becometh culpable , because polluted ●d defiled by it . and this passive way of receiving often mentioned q in scripture . thus the pans ●●ceived the ashes : thus the molten sea received three ●●ousand baths : thus the ground receiveth the seed : ●nd this receiving is like that of the wooll , which ●●ceiveth the dye , either black , white or red ; ●nd as the fire that receiveth the water till it be all ●uenched therewith , or as the water receiveth such ●●inking and poisonous matter into it , as for the ●●ke of it , it poured out and spilt upon the ground . ●ut whence r should the soul thus receive sin ? i an●●er , from the body , while it is in the mothers belly , ●he body comes from polluted man , and therefore 〈◊〉 polluted ( who can bring s a clean thing out of an ●●clean ? ) the soul comes from god's hand , and ●herefore as so , is pure and clean ; but being put into this body , it is tainted , polluted , and defiled w● the faint , stench and filth of sin : nor can this ste●● and filth be by man purged out , when once from 〈◊〉 body got into the soul ; sooner may the blackam●● change his skin , or the leopard his spots , than 〈◊〉 soul , were it willing , might purge it self of this p●●lution . tho' thou wash thee with nitre , and take 〈◊〉 much sope , yet thine iniquity is marked before me , 〈◊〉 the lord god. 2. but as i said , the soul has not only received 〈◊〉 but retains it , holds it , and shews no kind of r●●●●stance . it is enough that the soul is polluted 〈◊〉 defiled , for that is sufficient to provoke god to 〈◊〉 it away ; for which of you would take a cloth anno●ed with stinking ulcerous sores to wipe your mo●●withal , or to thrust it into your bosoms ? and 〈◊〉 soul is polluted with far worse pollution than a●● such can be ; but this not all , it retains sin as 〈◊〉 wooll retains the dye , or as the infected water ●●●ceives the stench or poisonous scent . i say , it ●●●tains it willingly , for all the power of the soul is 〈◊〉 only captivated by a seizure of sin upon the soul , 〈◊〉 it willingly , heartily , unanimously , universally 〈◊〉 leth in with the natural filth and pollution that is sin , to the estranging of it self from god , and obtaining of an intimacy and compliance with 〈◊〉 devil . now this being the state and condition of 〈◊〉 soul from the belly ; yea from before it sees the li●●● of this world. what can be concluded , but 〈◊〉 god is offended with it ? for how can it otherw●●●● be , since there is holiness and justice in god ? he 〈◊〉 those that are born of a woman , whose original 〈◊〉 by carnal conception with man , are said to be serpents so soon as born . t the wicked , and all 〈◊〉 are so , go astray as soon as they are born , speaking ●●●es . their poyson is the poyson of a serpent , they are 〈◊〉 the deaf ad●er that stoppeth his ear. they go a●ay from the belly , but that they would not do , if ●●●ght of the powers of their soul was unpolluted , ●ut their poyson is the poyson of a serpent . their poy●●n what is that ? their pollution , their original pol●●tion , that is as the poyson of a serpent . to wit , ●ot only deadly , for so poyson is ; but also heredita●y . it comes from the old one , from the sire and ●am ; yea it is also now become connatural to and with them , and is of the same date with the child as ●orn into the world. the serpent has not her poy●on in the original of it , either from imitation , or from other infective things abroad , though it may by ●uch things be helped forward and encreased , but she brings it with her in her bowels , in her nature , and ●it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the creatures . so then every soul comes into the world as poisoned with sin ; nay , as such which have poyson connatural to them , for it has not only received sin as the wooll has received the dye , but it retaineth it . the infection is got so deep , it has taken the bl●ck so effectually , that the ●ire , the very fire of hell can never purge the soul there from . and that the soul has received u this infection thus early , and that it retains it so surely , is not only signified by childrens coming into the world besmeared in their mothers blood , and by the first-born's being redeemed at a month old ; but also by the first inclinations and actions of children when they are so come into the world. who sees not , that lying pride , disobedience to parents , and ●●poerisie do put forth themselves in children be●● they know that they do either well or ill in so doi●● or before they are capable to learn either of th● arts by imitation , or seeing understandingly 〈◊〉 same things done first by others ? he that sees 〈◊〉 that they do it naturally , from a principle , from 〈◊〉 inherent principle , is either blinded , and has ●●●tained his darkness by the same sin as they , or 〈◊〉 suffered himself to be swayed by a delusion fro● him who at first infused this spawn of sin into ma●● nature . nor doth the averseness of children to morali●● a little demonstrate what has been said . for as 〈◊〉 would make a serpent sick , should one give it strong antidote against his poyson ; so then a●● children , and never more than then disturbed 〈◊〉 their minds , when a strict hand and a stiff rein b● moral discipline is maintained over and upon them true , sometimes restraining gra●e corrects them but that is not of themselves . but more oft hypocrisie is the great and first moving wheel to all thei● seeming compliances with admonitions , which indulgent parents are apt to overlook ; yea , and sometimes through unadvisedness to commit for the principles of grace . i speak now of that which comes before conversion . but as i said before , i would not now dispute , only i have thought good thus to urge these things to make my assertion manifest , and to shew what is the cause of the damnation of the soul. 3. again , as the soul receives sin , and retains it so it also doth entertain it ; that is , countenance , smile upon , and like its complection and nature well . a man may detain , that is , hold fast a thing which yet he doth not regard ; but when he en●●rtains , then he ●●●untenances , likes , and delights in the company . 〈◊〉 then is first received by the soul , as has been 〈◊〉 explained , and by that reception is polluted and ●●●●filed . this makes it hateful in the eyes of justice , is now polluted . then secondly , this sin is not ●●ly received but retained , that is , it sticks so fast , ●●●des so fixedly in the soul , that it cannot be gotten it , this is the cause of the continuation of abhor●nce : for if god abhors because there is a being of 〈◊〉 there , it must needs be that he should continue to ●hor , since sin continues to have a being there . but ●●●●en , in the third place , sin is not only received , 〈◊〉 ●etained , but entertained by the now defiled and pol●●ted soul : wherefore this must needs be a cause of ●e continuance of anger , and that with aggravati●●● : when i say , entertained , i do not mean , as ●●●en entertain their enemies , with small and great ●ot ; but as they entertain those whom they like , and ●●ose that are got into their affections . and therefore the wrath of god must certainly be 〈◊〉 out upon the soul , to the everlasting damnation ●f it . now that the soul doth thus entertain sin is mani●est by these several particulars . 1. it hath admitted it with complacence and de●●ght into every chamber of the s●ul : i mean it has ●een delightfully admitted to an ente●tainment by all ●e powers or faculties of the soul. the a soul ●ath chose it rather than god , it also at god's com●and refuseth to let it go , yea , it chuseth that ●octrine , and loveth it best ( since it must have a ●octrine ) that has most of sin , and baseness in it . ●hey b say to the seers , see not , and to the prophets , prophesie not unto us right things , speak unto us smoothings , prophesie deceits . these are signs that the soul with liking hath e●●tertained sin : and if there be at any time , as indee● there is , a warrant issued out from the mouth 〈◊〉 god to apprehend , to condemn and mortifie sin . wh●● then , 2. these shifts the souls of sinners do presently make for the saving ▪ of sin from those things that b● the world men are commanded to do unto it . 1. they will if possible hide it , and c not suffe● it to be discovered . he that hideth his sins shall 〈◊〉 prosper . and again , they hide it and refuse to let 〈◊〉 go . this is an evident sign that the soul has a favou● for sin , and that with liking it entertains it . 2. as it will hide it , so it will excuse it , and plea● that this and that piece of wickedness is no such ev●●●thing , men need not be so nice and make such 〈◊〉 puther about it , calling those that cry out so hotly against it , men more nice than wise : hence the prophets of old used to be called mad-men , and the world would reply against their doctrine ; wherei● d have we been so wearisome to god , and what have 〈◊〉 spoken so much against him ? 3. as the soul will do this , so to save sin , it wi●● cover it with names of vertue , either moral or civil ▪ and of this god greatly complains , yea , breaks ou● into anger for this , saying , w● e to them that call evil good , and good evil ; that put darkness for light an● light for darkness ; and put bitter for sweet , and swee● for bit●er . 4. if convictions and discovery of sin be so stron● and so plain , that the soul cannot deny but that it 〈◊〉 sin , and that god is offended therewith : then it will give flattering promises to god that it will indeed put it away , but yet it will prefix a time that shall be long first , if it also then at all performs it , saying yet a little sleep , yet a little slumber , yet a little folding of sin in mine arms , till i am older , till i am richer , till i have had more of the sweetness and the delights of sin . thus , their f soul delighteth in their abominations . 5. if god yet pursues , and will see whether this promise of puting sin out of doors shall be fulfilled by the soul , why then it will be partial in god's law , it will put away some , and keep some ; put away the grossest and keep the finest ; put away those that can best be spared , and keep the most profitable for g a help at a pinch . 6. yea , if all sin must be abandoned , or the soul shall have no rest , why then the soul and sin will part ( with such a parting as it is ) even as phaltiel parted with david's wife , h with an ill will and a sorrowful mind , or as orpha left her mother with a kiss . 7. and if at any time they can , or shall meet with each other again , and no body never the wiser : o what courting will be betwixt sin and the soul ; and this is called i doing of things in the dark . by all these and many more things that might be instanced , it is manifest that sin has a friendly entertainment by the soul , and that therefore the soul is guilty of damnation : for what do all these things argue , but that god , his word , his ways and graces are out of favour with the soul , and that sin and satan are its only pleasant companions . but , secondly , that i may yet shew you what a grea● thing sin is with the soul that is to be damned . i wi● shew how sin by the help of the soul is managed from the motion of sin , even till it comes to the very act ; for sin cannot come to an act without the help o● the soul. the body doth little here , as i shal● further shew you anon . there is then a motion of sin presented to the soul ( and whether presented by sin it self , or the devil , we will not at this time dispute ) motions of sin and motions to sin there are , and always the end o● the motions of sin are to prevail with the soul t● help that motion into an act . but i say , m there is a motion to sin , moved to the soul ; or as jame● calls it a conception : now behold how the soul deal● with this motion , in order to the finishing of sin that death might follow . 1. this motion is taken notice of by the soul : but is not resisted nor striven against , only the soul lift● up its eyes upon it , and sees that there is present , 〈◊〉 motion to sin ; a motion of sin presented to the soul that the soul might midwife it from the conceptio● into the world. 2. well , notice being taken that a motion to sin i● present , what follows , but that the fancy or im●gi●nation of the soul taketh it home to it , and doth no● only look upon it and behold it more narrowly , bu● begins to trick and trim up the sin to the pleasing o● it self and of all the powers of the soul. that this is true , is evident , because god findeth fault with th● imagination as with that which lendeth to sin , th● first hand , and that giveth to it the first lift toward its being helped forward to act . and n god sa● that the wickedness of man was great in the earth ( tha● o ●s , many abominable actions were done : for all flesh had corrupted god's way upon the earth . ) but how came this to be so ? why , every imagination of the thoughts , or of the motions that were in the heart to sin , was evil , ●nly evil , and that continually . the imagination of the thoughts was evil , that is , such as tended not to deaden or stifle , but such as tended to animate and forward the motions or thoughts of sin into action ; every imagination of the thoughts , that which is here called a thought , is by paul to the romans called a motion : now the imagination should and would , had it been on god's side , so have conceived of this motion of and to sins , as to have presented it in all its features so ugly , so ill favoured and so unreasonable a thing to the soul , that the soul should forthwith have let down the sluce , and pulled up the draw bridge , put a stop with greatest defiance to the motion now under consideration : but the imagination being defiled , it presently at the very first view or noise of the motion of sin , so acted as to forward the bringing the said motion or thought into act . so then , the thought of sin , or motion thereto , is first of all entertained by the imagination and fancy of the soul , and thence conveyed to the rest of the powers of the soul to be condemned , if the imagination be good ; but to be helped forward to the act , if the imagination be evil . and thus the evil imagination helpeth the motion of , and to , sin towards the act , even by dressing of it up in that guise and habit that may best delude the understanding judgment and conscience : and that is done after this manner ; suppose a motion of sin to commit fornication , to swear , to steal , to act covetously , or the like , be propounded to the fancy and imagination ; the imagination if evil presently dresseth up this motion in that gar● that best suiteth with the nature of the sin. as if it be the lust of uncleanness , the● is the motion to sin drest up in all the imaginable pleasureableness of that sin ; if to covetousness , the● is the sin drest up in the profits and honours that attend that sin , and so of theft and the like ; but if the motion be to swear , hector or the like , then i● that motion drest up with valour , and manliness : and so you may count of the rest of sinful motions , and thus being trimmed up like a bartholomew baby , it is presented to all the rest of the powers of the soul , where with joint consent it is admired and imbraced to the firing and inflaming all the powers o● the soul. and hence it is that men are said to inflame themselves with their idols under every g●een tree : an● to be as fed horses , neighing after their neighbour's m wife : for the imagination is such a forceable power , that if it putteth forth it self to dress up and present a thing to the soul , whether that thing be evil or good , the rest of the faculties cannot withstand it . therefore when david : prayed for the children of israel , he said , i have seen with joy , thy people , which are present here , to offer willingly unto thee ; that is , for preparations to build the temple . o lord god , saith he , keep this for ever in the imagination n of the thoughts of the heart of thy people for ever , and prepare their hearts unto thee . he knew that as the imagination was prepared , so would the soul be moved , whether by evil or good ; therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the temple , that they might always , as now , offer willingly for its building . but as i said , when the imagination hath thus set forth sin to the rest of the faculties of the soul , they are presently intangled and fall into a flame of love thereto : this being done , it follows that a purpose to pursue this motion , till it be brought unto act , is the next thing that is resolved on . thus esau after he had conceived of that profit that would accrue to him by murthering of his brother , fell the next way into a resolve to spill jacob's blood. and rebecca sent for jacob , and said unto him . o behold thy brother esau as touching thee , doth comfort himself , purposing to kill thee . nor is this purpose to do an evil without its fruit , for he comforted himself in his evil purpose ; esau as touching thee doth comfort himself ; purposing to kill thee . the purpose therefore being concluded , in the next place the invention is diligently set to work to find out what means , methods , and ways will be thought best to bring this purpose into practice , and this motion to sin into action . esau invented the p death of his brother , when his father was to be carried to his grave ; david purposed to make vriah father his bastard-child , by making of him drunk . amnon purposed to ravish tamar , and the means that he invented to do it , were by feigning himself sick . absalom purposed to kill amnon , and invented to do it q at a feast . judas purposed to sell christ , and invented to betray him in the absence of the people . the jews purposed to kill paul , and invented to intreat the judge of a blandation to send for him , r that they might murther him as he went. thus you see how sin is in the motion of it handed through the soul ; first , it comes into the fancy or imagination by which it is so presented to the soul , as to inflame it with desire to bring it into act , so from this desire the soul proceedeth to a purpose of enjoying , and from a purpose of enjoying to inventing how , or by what means it had best to attempt the accomplishing of it . but further , when the soul has thus far by its wickedness pursued the motion of sin to bring it into action : then to the last thing , to wit , to endeavour to take the opportunity , which by the invention● is judged most convenient , so to endeavours it goes till it has finished sin , and finished , in finishing of that , it s own fearful damnation . then lust when it s hath conceived , bringeth forth sin , and sin when it is finished bringeth forth death . and who knows , but god and the soul , how many letts , hindrances , convictions , fears , frights , misgivings , and thoughts of the judgment of god all this while are passing and repassing , turning and returning over the face of the soul ? how many times the soul is made to start , look back and tremble , while it is pursuing the pleasure , profit , applause or preferment that sin when finished , promiseth to yield unto the soul ? for god is such a lover of the soul , that he seldom lets it go on in sin , but he cries to it by his word and providences ; oh! do not this abominable thing that i hate ; especially at first , until it shall have hardened it self , and so provoked him to give it up in sin-revenging judgment to its own ways and doings , which is the terriblest judgment under heaven : and this brings me to the third thing , the which i now will speak to . 3. as the soul receives , detains , entertains , and willily worketh , to bring sin from the motion into act , so it abhorreth to be controuled and taken off of this work ; my soul loathed them , says god , t and the●● soul also abhorred me : my soul loathed them because they were so bad , and their souls abhorred me , because i am so good . sin then is the cause of the loss of the soul ; because it hath set the soul , or rather , because the soul of love to sin , hath set it self against god. wo unto their souls , for they u have rewarded evil unto themselves . that you may the better perceive that the soul through sin has set it self against god : i will propose , and speak briefly to these two things : i. the law. ii. the gospel . 1. for the law , god has given it for a rule of life , either as written in their natures , or as inserted in the holy scriptures : i say , for a rule of life to all the children of men , but what have men done , or how have they carried it to this law of their creator , let us see , and that from the mouth of god himself . i. w they have not hearkened unto my law. ii. they have forsaken my law. iii. they have forsaken me , and not kept my law. iv. they have not walked in my law , nor in my statutes . v. x her priests have violated my law. vi. and saith god , i have written to him the great th●ngs of my law , but they were counted as a strange thing . now whence should all this disobedience arise ● not from the unreasonableness of the commandment , but from the opposition that is lodged in the soul against god and the enmity that it entertains against goodness . hence the apostle speaks of the enmity , and says , that men are enemies in their minds , their y souls , as is manifest , by wicked works . this , if men went no further , must needs be highly provoking to a just and holy god : yea , so highly offensive is it , that to shew the heat of his z anger , he saith , indignation and wrath , tribulation and anguish , upon every soul of man that doth evil ( and this is evil with a witness ) of the jew first , and also of the gentile , that doth evil , that breaketh the law , for that evil he is crying out against now . but , 2. to speak of the gospel , and of the carriage of sinful souls towards god under that dispensation . the gospel is a revelation of a sovereign remedy , provided by god through christ , for the health and sal●ation of those that have made themselves objects of wrath by the breach of the law of works . this is manifest by all the scripture : but how doth the soul carry it towards god , when he offereth to deal with it under and by this dispensation of grace ? why , just as it carried it under the law of works , they oppose , they contradict , they blaspheme , and forbid that this gospel be mentioned . what higher a affront or contempt can be offered to god and what greater disdain can be shewn against the gospel ? yet all this the poor soul to its own wrong offereth against the way of its own salvation as it is said in the word of truth , b he that sinneth against me , wrongs his own soul , all that hate me , love death . but further , the soul despiseth not the gospel in that revelation of it only , but the great and chief bringer thereof with the manner also of his bringing of it . the bringer , the great bringer of the gospel is the good lord jesus christ himself , he came and preached peace to them that the law proclaimed c war against ; he came and preached peace to them that were far off , and to them that were nigh . and it is worth your observation , to take notice how he came , and that was and still is ( as he is set forth in the word of the gospel ) to wit , first as making peace himself to god for us , in and by the blood of his cross , and then as bearing ( as set out by the gospel ) the very characters of his sufferings before our faces in every tender of the gospel of his grace unto us . and to touch a little upon the dress in which by the gospel christ presenteth himself unto us , while he offereth unto sinful souls his peace , by the tenders thereof . 1. d he is set forth as born for us , to save out souls . 2. he is set forth before us , as bearing of our sins for us , and suffering god's wrath for us . 3. he is set forth before us , as fulfilling the law for us , and as bringing of everlasting righteousness to us for our covering . again ▪ as to the manner of his working out the salvation of sinners for them , that they might have peace and joy , and heaven and glory for ever ; 1. he is set forth as sweating of blood while he e was in his agony , wrestling with the thoughts of death , which he was to suffer for our sins , that he might save the soul. 2. he is set forth as crying , weeping and mourning under the lashes of justice , f that he put himself under , and was willing to bear for our sins . 3. he is set forth as betrayed , apprehended , condemned , spit on , scourged , buffeted , mocked , crowned with thorns , crucified , pierced with nails and a spear : to save the soul from being betrayed by the devil and sin ; to save it from being apprehended by justice , and condemned by the law ; to save it from being spit on in a way of contempt by holiness . to save it from being scourged with guilt of sins as with scorpions . to save it from being continually buffeted by its own conscience . to save it from being mocked at by god. to save it from being crowned with ignominy and shame for ever . to save it from dying the second death . to save it from wounds and grief for ever . dost thou understand me , sinful soul ? he wrestled with justice , that thou mightest have rest ; he wept and mourned that thou mightest laugh and rejoyce ; he was be●rayed that thou mightest go free ; was apprehended that thou mightest escape ; he was condemned that thou mightest be justified ; and was killed , that thou mightest live ; he wore a crown of thorns , that thou mightest wear a crown of glory ; and was nailed to the cross with his arms wide open , to shew with what freeness all his merits shall be bestowed on the coming soul , and how heartily he will receive it into his bosom . further ▪ all this he did of meer good will , and offereth the benefit thereof unto thee freely ; yea he cometh unto thee in the word of the gospel , with the blood running down from his head upon his face , with his tears abiding upon his cheeks , with his holes as fresh in his hands and his feet , and as with the blood still bubling out of his side , to pray thee g to accept of the benefit , and to be reconciled to god thereby . but that saith the sinful soul to this ? i do not ask what he saith with his lips , for he will assuredly flatter god with his mouth ; but what doth his actions and carriages declare as to his acceptance of this incomparable benefit ? for a wicked man h speaketh with his feet , and teacheth with his fingers . with his feet , that is , by the way he goeth ; and with his fingers , that is , by his acts and do●ngs . so then what saith he by his goings , by his acts , and doings unto this incomparable benefit , thus ●rought unto him from the father , by his only son jesus christ ? what saith he ? why , he saith , that he doth not at all regard this chr●st , nor value the grace thus tendered unto him in the gospel . first he saith , that he regardeth not this christ , that he seeth nothing in him why he should admit him to be enterta●ned in his affections . therefore the prophet speaking in the person of sinners says , i he ( christ ) ha●h no form nor comeliness , and when we shall see him , there is no beauty that we should desire him : and then adds to shew what he meaneth by his thus speaking , saying , he is d●s●ised and rejected of men. all this is spoken with reference to his person , and it was eminently fulfi●●ed upon h●m in the days of hi● flesh , when he was hated , maligned and persecuted to death by sinners . and is sti● fulfilled in the souls of sinners , in that they cannot abide to think of him with thoughts that have a tendency in them to separate them and their lusts asunder , and to the making of them to imbrace him for their darling , and the taking up of their cross , to follow him . all this sinners speak out with loud voices , in that they stop their ears and shut their eyes , as to him , but open them wide , and hearken diligently to any thing that pleaseth the flesh , and that is a nursery to sin. but , 2. as they despise and reject , and do not regard his person , so they do not value the grace that he tendereth unto them by the gospel ; this is plain by that indifferency of spirit that always attends them , when at any time they hear thereof , or when it is presented unto them . i may safely say , that the most of men who are concerned in a trade , will be more vigilant in dealing with a twelve-penny customer , than they will be with christ , when he comes to make unto them by the gospel , a tender of the incomparable grace of god. hence they are called fools , k because a price is put into their hands to get wisdom , and they have no heart unto it . and hence again it is , that that bitter complaint is made , l but my people would not hearken to my voice , and israel would none of me . now these things being found , as practised by the souls of sinners , must needs after a wonderful manner provoke ; wherefore no marvel that the heavens are bid to be astonished at this , and that damnation shall seize upon the soul for this . and indeed , the soul that doth thus by practice m ( though with his mouth ( as who doth not ? ) he shall shew much love ) he doth interpretatively say these things : 1. that he loveth sin better than grace , and darkness better than light , even as our lord jesus christ hath shewed . and this is the condemnation that light is come into the world , and men love darkness more than light ( as is manifest ) because their deeds are evil . 2. they do also by their thus rejecting of christ and grace , say , that for what the law can do to them , they value it not ; they regard not its thundering threatnings , nor will they shrink when they come to endure the execution thereof ; wherefore god to deter them from such bold and desperate ways , that do interpretatively fully declare that they make such desperate conclusions , insinuates , that the burden of the curse thereof is intolerable , saying ▪ can p thy heart endure , or can thy hands be strong in the day that i shall deal with thee , i the lord have spoken it , i will do it . 3. yea by their thus doing , they do as good as say , that they will run the hazzard of a sentence of death at the day of judgment , and that they will in the mean time joyn issue and stand a tryal at that day with the great and terrible god : what else means their not hearkning to him , their despising of his son , and the rejecting of his grace : yea , i say again , what else means their slighting of the curse of the law , and their chusing to abide in their sins till the day of death and judgment . and thus i have shewed you the causes of the loss of the soul : and assuredly these things are no fables . object . but some may object , and say , but you denounce all against the soul , as if the body was in no fault at all ; or as if there were no punishment assigned for the body . o i answer , the soul must be the part punished , because the soul is that which sins . every ( q ) si● that a man doth is without the body ; fornication or adultery excepted . is without the body , that is , as to the wilily inventing , contriving and finding out ways to bring the motions of sin into action . for alas ! what can the body do as to these ? it is in a manner wholly passive , yea , altogether as to the lusting and purposing to do the wickedness , excepting the sin before excepted ; ay , and not excepting that , as to the rise of that sin ; for even that with all the rest ariseth and proceedeth out of the heart , the sul. for r from within , out of the heart of man proceed fornication , adultery , murder , thefts , covetousness , wickedness , deceit , lasciviousness , an evil●eye , blasphemy , pride , foolishness : all these evil things come from within and d●fil● the man : that is , the outward man. but a difference must always be put betwixt defiling and being defiled , that which do● sileth being the worst : not but that the body shall have its share of judgment , for s body and soul must be destroyed in hell ; the body as the instrument . the soul as the actor ; but oh ! the soul ▪ the soul , the soul is the sinner , and therefore the soul , as the principal , must be punished . and that god's indignation burneth most again● the soul , appears , in that death-hath seized upo● every soul already , for the scripture saith . that every t natural or unconverted man is dead . dead how ? is his body dead ? no verily , his bod● liveth , but his soul is dead . dead ! but with wha● death ? dead to god , and to all things gospell good , by reason of that benum●ing stupefying and senselesness that by god's just judgment for and by sin , hath * swallowed up the soul. yea ▪ if you observe , you shall see , that the soul goeth first , or before in punishment , not only by what has been said already , in that the soul is first made a partaker of death , but in that god first deals with the soul by convictions , yea , and terrors , perhaps while the body is well ; or in that he giveth up the soul to judicial hardness , and further blindness , while he leaveth the body to do his office in the world : yea , and also when the day of death , and dissolution is come , the body is spared while the soul is tormented in unutterable torment in hell. and so i say , it shall be spared , and the clods of the valley shall be sweet unto it while the soul mourneth in hell for sin : 't is true , at the day of judgment because that is the last and final judgment of god on men , then the body and soul shall be re-united or joyned together again , and shall then together partake of that recompence for their wickedness which is meet . when i say , the body is spared , and the soul tormented , i mean not that the body is not then at death made to partake of the wages of sin : for u the wages of sin is death : but i mean the body partakes then but of temporal death , which as to sense and feeling , is sometimes over presently , and then resteth in the grave , while the soul is tormenting in hell : yea , and why is death suffered to slay the body ? i dare say , not chiefly for that the indignation of god most burneth against the body ; but the body being the house for the soul in this world , god even pulls down this body , that the soul may be stript naked ; and being stript , may be carried to prison , to the place where damned souls are , there to suffer in the beginning of suffering , that punishment that will be endless . 2. therefore the soul must be the part most sorely punished , because justice must be distributed with equity . god is a god of knowledge and judgment ▪ w by him actions are weighed : actions in order to judgment . now by weighing of actions , since he finds the soul to have the deepest hand in sin , and he says that he hath so , of equity the soul is to bear the burden of punishment ; shall x not the judge of all the earth do right , in his famous distributing o● judgment ? he y will not lay upon man more tha● right , that he should enter into judgment with god. the soul since deepest in sin , shall also be deepest in punishment . shall z one man sin , said moses , an● wilt thou be wroth with all the congregation ? he pleads here for equity in god's distributing of judgment : yea , and so exact is god in the distribution thereof , that he will not punish heathens so as he will punish jews ; wherefore he saith , of the jew first a or chiefly , and also to the gentile : yea , in hell , he has prepared several degrees of punishment for the several sorts or degrees of offenders , and b some shall receive greater damnation . and will it not be unmeet for us to think , since god is so exact in all his doings , that he will without his weights and measures give to soul and body , as i may say , carelesly , not severally , their punishments according to the desert and merit of each ? 3. the punishment of the soul in hell must needs , to be sure , as to degree , differ from the punishment of the body there : when i say differ , i mean must needs be greater , whether the body be punished with the same fire , with the soul , or fire of another nature . if it be punished with the same fire , yet not in the same way , for the fire of guilt with the apprehensions of indignation and wrath , are most properly felt , and apprehended by the soul , and by the body , by vertue of its union with the soul , and so felt by the body , if not only , yet i think mostly by way of sympathy with the soul ( and the cause we say , is worse than the disease ) and if the wrath of god , and the apprehensions of it , as discharging it self for sin , and the breach of the law , be that with which the soul is punished , as sure it is ; then the body is punished by the effects , or by those influences that the soul in its torments has upon the body , by vertue of that great oneness and union that is between them . but if there be a punishment prepared for the body distinct in kind from that which is prepared for the soul , yet it must be a punishment inferior to that which is prepared for the soul ( not that the soul and body shall be severed , but being made of things distinct , their punishments will be by that which is most suitable to each ) i say , it must be inferior , because nothing can be so hot , so tormenting , so intolerably unsupportable , as the quickest apprehensions of , and the immediate sinking under that guilt and indignation that is proportionable to the offence , should all the wood and brimstone , and cumbustible matter on earth be gathered together for the tormenting of one body , yet that cannot yield that torment to that , which the sence of guilt and burning hot application of the mighty indignation of god , will do to the soul : yea , suppose the fire wherewith the body is tormented in hell , should be seven times hotter than any of our fire ; yea , suppose it again , to be seven times hotter than that which is seven times hotter than ours , yet it must , suppose it be but created fire ▪ be infinitely short ( as to tormenting operations ) of the unspeakable wrath of god , when in the heat thereof he applyeth it to , and doth punish the soul for sin in hell therewith . so then whether the body be tormented with the same fire wherewith the soul is tormented , or whether the fire be of another kind , yet it is not possible that it should bear the same punishment as to degree , because , or for the causes that i have shewed . nor inded is it meet it should , because the body has not sinned so , so grievously as the soul has done , and god proportioneth the punishment suitable to the offence . 4. with the soul by its self , are the most quick and suitable apprehensions of god and his wrath : wherefore that must needs be made partaker of the sorest punishment in hell ; 't is the soul that now is most subtle at discerning , and it is the soul that will be so ; then conscience , memory , understanding and mind , these will be the ●eat of torment , since the understanding will let wrath immediately upon these , from what it apprehends of that wrath ; conscience will let in the wrath of god immediately upon these , from what it fearfully feels of that wrath : the memory will then as a vessel receive and retain up to the brim of this wrath even as it receiveth by the understanding and conscience , the cause of this wrath , and considers of the durableness of it : so then the soul is the seat and receiver of wrath , even as it was the receiver and seat of sin ; here then is sin and wrath upon the soul , the soul in the body , and so soul and body tormented in hell-fire . 5. the soul will be most tormented , because strongest : the biggest burden must lye upon the strongest part , especi●lly since also it is made capable of it by its sin . the soul must bear its own punishment , and a great part of the bodies too , forasmuch , as so far as apprehension goes , the soul will be quicker at that work than the body . the body will have its punishment to lye mostly in feeling , but the soul in feeling and apprehending both . true , the body by the help of the soul will see too , but the soul will see yet abundantly further . and good reason that the soul should bear part of the punishment of the body , because it was through its allurements that the body yielded to help the soul to sin ; the devil presented sin , the soul took it by the body , and now devil and soul and body , and all must be lost , cast away , that is damned in hell for sin , but the soul must be the burden-bearer . object . but you may say , doth not this give incouragement to sinners to give way to the body to be in al● its members loose and vain , and wicked , as instruments to sin ? answer . no , forasmuch as the body shall also have his share in punishment : for though i have said , the soul shall have more punishment than the body ; yet i have not said , that the body shall at all be eased by that ; no , the body will have its due : and for the better making out of my answer further , consider of these following particulars . 1. the body will be the vessel to hold a tormented soul in , this will be something , therefore man , damned man , is called a c vessel of wrath ; a vessel , and that in both body and soul. the soul receiveth wrath into its self , and the body holdeth that soul that has thus received , and is tormented with this wrath of god. now the body being a vessel to hold this soul that is thus possessed with the wrath of god , must needs it self be afflicted and tormented with that torment , because of its union with the body : therefore the holy ghost saith , his d flesh upon him shall have pain , and his soul within him shall mourn : both shall have their torment and misery , for that both joyned hand in hand in sin , the soul to bring it to the birth , and the body to midwife it into the world ; therefore it saith again , with reference to the body , let e the curse come into his bowels like water , and like oyl into his bones . let it be to him as a garment which covereth him , and as a girdle , &c. the body then will be tormented as well as the soul , by being a vessel to hold that soul in , that is now possessed and distressed with the unspeakable wrath and indignation of the almighty god : and this will be a great deal if you consider , 2. that the body as a body , will by reason of its union with the soul , be as sensible , and so as capable in its kind , to receive correction and torment , as ever , nay i think more ; for if the quickness of the soul , giveth quickness of sense to the body , as ( in some case , at least ) i am apt to think it doth , then forasmuch as the soul will now be most quick , most sharp in apprehension , so the body by reason of union , and sympathy with the soul , will be most quick , and most sharp as to sense . indeed if the body should not receive and retain sense , yea , all its senses , by reason of its being a vessel to hold the soul , the torment of the soul could not , as torment , be ministred to the body , no more than the fire tormented 〈◊〉 king of babylon's furnace , f or than the king moab's lime-kiln was afflicted , because g the king elom's bones were burnt to lime therein . b●t 〈◊〉 the body has received again its senses , now there●●●●e it must , yea , it cannot chuse but must feel that ●rath of god that is let out , yea poured out like ●ods of water into the soul. remember also , that besides what the body re●●●veth from the soul by reason of its union and sym●●thy therewith , there is a punishment and instru●ents of punishment , though i will not pretend to 〈◊〉 you exactly what it is , prepared for the body ●r its joyning with the soul in sin , therewith to be ●inished ; a punishment , i say , that shall fall imme●ately upon the body , and that such an one , as will ●ost fitly suit with the nature of the body , as wrath ●nd guilt do most fitly suit the nature of the soul. 3. add to these , the durable condition that the ●ody in this state is now in with the soul. time ●as when the soul dyed , and the body lived , and ●hat the soul was tormented while the body slept ●nd rested in the dust , but now these things are past ; ●or at the day of judgment , as i said , these two shall 〈◊〉 ●e-united , and that which once did separate them , 〈◊〉 dstroyed then of necessity they must abide together , ●nd as together abide the punishment prepared for ●hem : and this will greaten the torment of the body . death was once the wages of sin , and a grievous curse , but might the damned meet with it in hell , they would count it a mercy , because it would separate soul and body , and not only so , but take away all sense from the body , and make it incapable of suffering torment : yea , i will add , and by that means give the soul some ease : for without doubt ▪ as the torments of the soul extend themselves to the 〈◊〉 so the torments of the body extend themselves the soul ; nor can it be otherwise , because of 〈◊〉 and sympathy . but death , natural death , shall destroyed , and there shall be no more ( natural dea●● no not in hell. and now it shall happen to men , h it hath done in less and inferior judgments , i 〈◊〉 shall seek death and desire to dye , and death shall not found by them : thus therefore they must abide tog●●ther , death that used to separate them asunder , now slain , 1. because it was an enmy in keepi●● christ's body in the grave . and 2. because friend to carnal men in that , though it was a punis●●ment in it self , yet while it lasted and had domini●● over the body of the wicked , it hindred them 〈◊〉 that great and just judgment which for sin was 〈◊〉 unto them ; and this is the third discovery of th● manner and way of punishing of the body . but , 4. there will then be such things to be seen an● heard , which the eye and the ear ( to say no mor● than has been said of the sense of feeling ) will 〈◊〉 and hear , that will greatly aggravate the punish●ment of the body in hell : for though the eye 〈◊〉 the window , and the ear a door for the soul to look out at , and also to receive in by ; yet whatever go●eth in at the ear or the eye , leaves influence upo● the body , whether it be that which the soul delighteth in , or that which the soul abhorreth ; for as the eye affecteth the heart , or soul , so the eye and k ear by hearing and beholding , both oft-times afflict the body , w●en i heard , my b●●y trembled , rottenness l entred into my bones . now i say , as the body after its resurrection m to damnation , to everlasting shame and contempt , will receive all its senses again , so it will have matter to exercise them upon , not only to the letting into the soul , those aggravations which they by hearing , feeling and seeing are capable to let in thither , but i say , they will have matter and things to exercise themselves upon for the helping forward of the torment of the body : under temporal judgments of old , the body as well as the soul had no ease , day nor night , and that not only by reason of what was felt , but by reason of what was heard and seen . in the morning thou shalt say , would god it were even , and at even thou shalt say , would god it were morning . 1. for the fear of thine heart , wherewith thou shalt fear . 2. and n for the sight of thine eyes , which thou shalt see ; nay he tells them a little before , that they should be mad for the sight of their eyes which they should see . see! why , what shall they see ? why , themselves in hell with others like them , and this will be a torment to their body , there is bodily torment as i said , ministred to the body by the senses of the body . what think you ? if a man saw himself in prison , in irons , upon the ladder , with the rope about his neck , would not this be distress to the body , as well as to the mind ? to the body doubtless ! witness the heavy looks , the shaking legs , trembling knees , pale face , and beating and aking heart ; how much more then , when men shall see themselves in the o most dreadful place , it is a fearful place doubtless to all to behold themselves in , that shall come thither . again , they shall see others there , and shall b● them see themselves . there is an art , by which 〈◊〉 man may make his neighbour look so ghastly , tha● he shall fright himself by looking on him , especiall● when he thinks of himself , that he is of the sam● shew also . 't is said concerning men at the downf●● of babylon , that they shall be amazed one at ano●ther , p for their faces shall be as flames . an● what if one should say , that even as it is wit● an house set on fire within , where the flame ascend out at the chimnies , out at the windows , and th● smoak out at every chink and crevis that it can find so it will be with the damned in hell. that so● will breath hell-fire and smoak , and coals will see● to hang upon its burning lips ; yea , the face , eye and ears will seem all to be chimnies and vents fo● the flame and smoak of the burning which god b● his breath hath kindled therein , and upon them which will be beheld one in another , to the grea● torment and distress of each other . what shall i say ? here will be seen devils , an● here will be heard howlings , and mournings , her● will the soul see it self at an infinite distance fro● god , yea , the body will see it too . in a word who knows the power of god's wrath , the weigh● of sin , the torments of hell , and the length 〈◊〉 eternity ? if none , then none can tell , when the● have said what they can , the intollerableness of th● torments that will swallow up the soul , the lost sou● when it is cast away by god , and from him , int● outer darkness for sin : but thus much for the caus● of the loss of the soul. i now come to the second doctrine that i gathere● from the words , namely , that how unconcerned a● ●areless soever some now be about the loss or salvation ●f their souls , the day is coming ( but it will then be 〈◊〉 late ) when men will be willing , had they never so much , to give it all in exchange for their souls . there are four things in the words , that do prove this doctrine : 1. there is an intimation of life and sense in the man that has lost , and that after he has lost his soul 〈◊〉 hell ; or what shall a man give in exchange for his soul ? these words are by no means applicable to the 〈◊〉 that has no life or sense : for he that is dead according to our common acceptation of death , that is ●eprived of life and sense , would not give two pence 〈◊〉 change his state : therefore the words do intimate that the man is yet alive and sensible . now were a man alive and sensible , though he was in none other place than the grave , there to be confined , while others are at liberty , what would he give in exchange ●or his place , and to be rid of that for a better ? but ●ow much more to be delivered from hell , the present place and state of his soul. 2. there is in the text , an intimation of a sense of torment ; or what shall a man give in exchange for 〈◊〉 soul ? i am tormented in this flame . torment then , 〈◊〉 soul is sensible of , and that there is a place of ease 〈◊〉 peace : and from the sense and feeling of torment , he would give , yea , what would he not give ●n exchange for his soul ? 3. there is in the text an intimation of the intolerableness of the torment , because that it supposeth that the man whose soul is swallowed up therewith , would give all , were his all never so great ●n exchange for his soul. 4. there is yet in the text an intimation that the soul is sensible of the lastingness of the punishment ; or else the question rather argues a man unwary than considerate in his offering , as is suppose● by christ , so largely , his all in exchange for 〈◊〉 soul. but we will in this manner proceed no further , h● take it for granted , that the doctrine is good wherefore i shall next enquire after what is contai●●ed in this truth . and first , that god has undertake● and will accomplish , the breaking of the spirits of 〈◊〉 the world , either by his grace and mercy to salvati●● or by his justice and severity to damnation . the damned soul under consideration is certain● supposed , as by the doctrine , so by the text , 〈◊〉 be utterly careless , and without regard of salvatio● so long as the acceptable time did last , and as the whi● flag , that signifies terms of peace , did hang out , a● therefore it is said to be lost : but behold now it careful , but now it is solicitous , but now , what sh● a man give in exchange for his soul ? he of who● you read in the gospel , that could tend to do nothin● in the days of the gospel , but to find out how to be● cloathed in purple and fine linnen , and to fare sump●tuously every day , was by god brought so do●● and laid so low at last , that he could crouch q and cringe and beg for one small drop of water ● cool his tongue ; a thing that but a little before 〈◊〉 would have thought scorn to have done , when 〈◊〉 also thought scorn to stoop to the grace and merc● of the gospel . but god was resolved to break 〈◊〉 spirit , and the pride of his heart , and to humbl● his lofty looks , if not by his mercy , yet by his ju●●stice ; if not by his grace , yet by hell-fire . this he also threatens to bring upon the fool r i● the proverbs , they shall call , they shall seek , the ●all cry . who shall do so ? the answer is , they that ●ometimes scorned either to seek , or call , or cry : ●hey that stopped their ears , that pulled away their ●houlders , and that refused to seek , or call , or cry to god for mercy . sinner , careless sinner , didst thou take notice of ●his first inference that i have drawn from my se●ond doctrine ? if thou didst , yet read it again , 't is ●his , god has undertaken and will accomplish the breaking ●f the spirits of all the world , either by his grace and ●ercy unto salvation , or by his justice and severity to damnation . the reason for this is this , god is resolved to have ●he m●stery , he is resolved to have the victory . s who will set the bryars and thorns against me in battle , i will go through them and burn them together . i will march against them god is merciful and is come forth into the world by his son , tendering of grace unto sinners by the gospel , and would willingly make a conquest over them for their good by h●s mercy , now he being come out , sinners like bryars and thorns do set themselves against him , and will have none of his mercy : well , but what says god ? saith he , then i will march on , i will go through ●hem , and burn them together . i am resolved to have the mastery one way or another : if they will not bend to me , and accept of my mercy in the gosgel , i will bend them and break them by my justice in hell-fire ; they say , they will not bend , i say they shall ; now they shall know whose word shall stand , t mine or theirs : wherefore the apostle , when he saw that some of the corinthians begun to be unruly , and to do those things that did begin to hazard them , saith , do ye provoke the lord to jealousie , are ye stronger u than he ? as who should say , my brethren , a● you aware what you do ? do you not understand tha● god is resolved to have the mastery one way or ano●ther . and are you stronger than he ? if not , trembl● before him , or he will certainly have you under hi● feet . i will tread them in mine anger , and trample the● w in my fury : thus he speaks of them that se● themselves against him , therefore beware . no● the reason of this resolution of god , it flows from a determination in him to make all his sayings good ▪ and to verifie them on the consciences of sinners . and since the incredulous world will not belie ? now , and fly from wrath , they shall shortly believe and cry under it : since they will not now credit the word before they see , unto salvation , they shall be made to credit it by sense and feeling unto damnation . the second inference that i draw from my second doctrine is this , that it is , and will be the lot of some to bow , and break before god too late , or when it is too late . god is resolved , as i said , to have the mastery , and that not only in a way of dominion and lordship in general , for that he has now ; but he is resolved to master , that is , to break the spirit of the world , to make all men cringe and crouch unto him , even those that now say , there is no god ; or if there be , yet , what 's the almighty that we should x serve him ? this is little thought of by those that now harden their hearts in wickedness , and that turn their spirit against god , but this they shall think of , this they y must think of , this god will make them think of 〈◊〉 that day ; at which day they also now do mock and ●eride , that the scripture might be fulfilled upon ●hem . and i say , they shall think then of those ●hings , and break at heart , and melt under the hand , ●nd power and majesty of the almighty ; for , as i ●ive , saith god , every knee shall bow to me , every tongue z shall confess to god : and again , the nations shall see and be confounded at all their might , they shall ●ay their hand upon their mouth , their ears shall be deaf ; they shall lick the dust like a serpent , they shall move out of their holes like worms , or a creeping things of the earth , they shall be afraid of the lord our god , and shall fear because of thee . for then they , will they , nill they , shall have to do with god , though not with him as merciful , or as one that may be intreated : yet with him as just , and as devouring fire : yea , they shall see that face , b and hear that voice , from whom , and from which the heavens and the earth will fly away and find no place of stay . and by this appearance , and by such words of his mouth as he then will speak to them , they shall begin to tremble , and call for the rocks to fall upon them and cover them : for if these things will happen at the execution of inferior judgments , what will be done ! what effects will the last , most dreadful and eternal judgment have upon men's souls ? hence you find , that at the very first appearance of jesus christ , the whole world begins to mourn and lament , every eye shall see him , and they also that c pierced him , and all kindreds of the earth shall wail because of him : and therefore you also find them to stand at the door and knock , saying , d lord , lord , open unto us . moreover you find them also desiring , yea , also so humble i● their desires , as to be content with the least degree of mercy , one drop , one drop upon the tip of ones finger : what stooping , what condescention , what humility is here ? all and every one of those passages declare that the hand of god is upon them , and that the almighty has got the mastery of them , has conquered them , broke the pride of their power , and laid them low , and made them cringe and crouch unto him , bending the knee , and craving of kindness . thus then will god bow , and bend , and break them ; yea , make them bow , and bend , and break before him . and hence also it is that they will weep , and mourn , and gnash their teeth , and cry , and repent that ever they have been so foolish , so wicked , so traiterous to their souls , and such enemies of their own eternal happiness , as to stand out in the day of their visitation , in a way of rebellion against the lord. but here is their hard hap , their dismal lot and portion ; that all these things must be when 't is too late . it is , and will be the lot , and hap of these to e bow , bend and break too late . you read , they come weeping and mourning and with tears , they knock and cry for mercy , but what did tears avail ? why nothing , for the door was shut . he answered and said , i know you not whence you are : f but they repeat and renew their suit , saying , we have eat and drank in thy presence , and thou hast taught in our streets . what now ? why , he returns upon them his first answer the second time , saying , i tell you , i know you not whence you are : depart from me all ye workers of iniquity : then he concludes , there shall be weeping and gnashing of teeth , when you shall see abraham , and isaac , and jacob , and all the prophets in the kingdom of god , and your selves thrust out . they come weeping , and go weeping away . they come to him weeping , for they saw that he had conquered them , but they departed weeping , for they saw that he would damn them : yet , as we read in another place , they were very loth to go from him by their reasoning and expostulating with him , lord when saw we thee an hungred , or thirsty , or a stranger , g or naked , or sick , or in prison , and did not minister unto thee ? but all would not do , here is no place for change of mind , these shall go away into everlasting punishment ; but the righteous into life eternal . and now what would a man give in exchange for his soul ? so that as i said before , all is too late , they mourn too late , they repent too late , they pray too late , and seek to make an exchange for their soul too late . or what shall a man give in exchange for his soul ? two or three things there may yet be gathered from these words ; i mean as to the desires of them that have lost their souls , to make for them an exchange : what shall a man give in exchange ? what shall ? what would ? yea , what would not a man , if he had it , give in exchange for his soul ? 1. what would not a man , i mean a man in the condition , that is by the text supposed , some men are , and will be in , give in exchange , to have another man's vertues instead of their own vices ? let me dye the death of the righteous . let my soul be in the state of the soul of the righteous , that is , with reference to his vertues , when i dye , and let my last end h be like his . 't is a sport now to some to taunt and squib , and deride at other men's vertues , but ▪ the day is coming when their minds will be changed , and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at , the only blessed men. yea , they shall wish their soul in the blessed possession of those graces and vertues that those whom they hated were accompanied with ; and would if they had it , give a whole world for this change , but it will not now do , it is now too late , what then shall a man give in exchange for his soul ? and this is more than intimated in that 25 th of matthew , named before : for yo● find by that text , how loth they were , or will be , to be counted for unrighteous people . lord , say they , when did we see thee an hungred , or a thirst , naked , or sick , and did not minister unto thee . now they are not willing to be of the number of the wicked , though heretofore the ways of the righteous were an abomination to them : but alas ! they are before a just god , a just judge , a judge that will give every one according to their ways ; therefore , woe to the soul of the wicked now : i it shall go ill with him , for the reward of his hands shall be given him : thus therefore he is lockt up as to this , he cannot now change his vices for vertues , nor put himself or his soul in the stead of the soul of the saved ; so that it still , and will for ever abide a question unresolved , or what shall a man give in exchange for his soul ? i do not doubt but that a man's state may be such in this world , that if he had it , he would give thousands of gold , to be as innocent and guiltless in the judgment of the law of the land , as is the state of such , or such , heartily wishing that himself was not that he that he is : how much more then will men wish thus when they stand ready to receive the ●ast , their eternal judgment , but what shall a man give in exchange for his soul ? 2. as they would for the salvation of their souls be glad to change away their vices for the vertues , their sins for the good deeds of others : so what would they not give to change places now , or to remove from where now they are , into paradise , into abraham's bosom . but neither shall this be admitted , the r●ghteous must have their inheritance to themselves ; neither , said abraham , can they pass to us , that would come from k thence : neither can they dwell in heaven that would come from hell. they then that have lost , or shall lose their souls , are bound to their place , as well as to their sins . when judas went to hell , he went to his home , l to his own place ; and when the righteous go hence , they also go home to their house , to their m own place ; for the kingdom of heaven is prepared for them . between heaven and hell , there is a n great gulf fixed ; that is , a strong passage , there is a great gulf fixed . what this gulf is , and how impossible , they that shall lose their souls will know to their woe ; because it is fixed there where it is , on purpose to keep them in their tormenting place , so that they that would pass from hell to heaven cannot . but i say , would they not change places ? would they not have a more comfortable house and home for their souls ? yes verily , the text supposes it , and the sixteenth of luke affirms it : yea , and could they purchase for their soul a habitation among the righteous , would they not ? yes , they would give all the world for such a change. what shall , what shall not a man , if he had it , if it would answer his design , give in exchange for his soul ? 3. as the damned would change their own vices for vertues , and the place where they are for that into which they shall not come ; so , what would they give for a change of condition ? yea , if an absolute change may not be obtained , yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be , and that for ever and ever . tribulation , o and anguish , indignation and wrath , the gnawing worm , and everlasting destruction from the presence of the lord , and from the glory of his power , cannot be born but with great horror and grief , no marvel then if these poor creatures would for ease for their souls be glad to change their conditions ; change ! with whom ? with an angel , with a saint , ay , with a dog or a toad ; for they mourn not , they weep not , nor do they bear indignation of wrath , they are as if they had not been ; only the sinful ▪ soul abides in its sins , in the place designed for lost soul , and in the condition that wrath and indignation for sin and transgression hath decreed them to abide for ever . and this brings me to the conclusion , which is , that seeing the ungodly do seek good things too late : therefore notwithstanding their seeking , they must still abide in their place , their sins , and their torment : for what can a man give in exchange for his soul ? therefore god saith , that they there must still abide and dwell , no exchange can p be made , this shall they have of mine hand , they shall lye down in sorrow ; they shall lie down in it , they shall make their bed there , there they shall lie . and this is the bitter pill that they must swallow down at last , for after all their tears , their sorrows , their mournings , their repentings , their wishings and wouldings , and all their inventings , and desires to change their state for a better ; they must lie down in sorrow . the poor condemned man that is upon the ladder or scaffold , has , if one knew them , many a long wish and long desire that he might come down again alive , or that his condition was as one of the spectators that are not condemned , and brought thither to be executed as he : how carefully also doth he look with his failing eyes , to see if some comes not from the king with a pardon for him , all the while endeavouring to fumble away , as well as he can , and to prolong the minute of his execution : but at last , when he has looked , when he has wished , when he has desired , and done whatever he can , the blow with the ax , or turn with the ladder , is his lot , so he goes off the scaffold , so he goes from among men : and thus it will be with those that we have under consideration , when all comes to all , and they have said , and wished , and done what they can , the judgment must not be reversed , they must lie down in sorrow . they must , or shall lie down . of old , when a man was to be chastized for his fault , he was to lie down to receive his stripes : so here , saith the lord , they shall lie down , and it shall be if the wicked man be q worthy to be beaten , the judge shall cause him to lie down , and to be beaten before his face . and this lying down was to be his lot , after he had pleaded for himself what he could , and the judge shall cause him to be beaten before his face , while he is present to behold the execution of judgment ; and thus it shall be at the end of the world : the wicked shall lie down and shall be beaten with many stripes in the presence of christ , and r in the presence of the holy angels . for there will be his presence not only at the tryal as judge , but to see execution done , nay to do it himself , by the pouring out like a river , his wrath as burning brimstone upon the soul of the lost and cast-away sinner . he shall lie down ; these words imply , that at last the damned soul shall submit ; for to lie down , is an act that signifies submission , especially to lie dow● to be beaten . the wicked shall be silent in darkness ▪ when s the malefactor has said and wished all that he can , yet at last he submits , is silent , and as it were , helps to put his head into the halter , or doth lay down his neck upon the block : so here it is said of the damned , they shall lie down in sorrow ; there is also a place that saith , these shall go away into everlasting t punishment : to go , to go to punishment , is also an act of submission : now submission to punishment , doth , or should flow from full conviction of the merit of punishment ; and i think it is so to be understood here : for u every mouth shall be stopt , and all the world ( of soul-losers ) become guilty before god. every mouth shall be stopt , not at the beginning of the judgment , for then they plead and pray , and also object against the judge ; but at the end , after that by a judicial proceeding , he shall have justified against them his sayings , and have overcome these his judges , then they shall submit , and also lie down in sorrow : yea , they shall go away 〈◊〉 their punishment , as those who know they deserve 〈◊〉 ; yea , they shall go away with silence . now , how they shall behave themselves in hell ( i will ●ot here dispute ) whether in a way of rage and blasphemy , and in rending and tearing of the name and just actions of god towards them , or whether by way of submission there : i say , though this is none of this task , yet a word or two if you please . doubtless they will not be mute there ; they will ●ry , and wail , and gnash their teeth , and perhaps too sometimes at god , but i do not think but that the ●●tice that they have deserved , and the equal admi●istration of it upon them , will for the most part prevail with them to rend and tear themselves , to acquit and justifie god , and to add fuel to their fire , by concluding themselves in all the fault , and that they have sufficiently merited this just damnation ; for it would seem strange to me , that just judgment among men shall terminate in this issue , if god should not justifie himself in the conscience of all the damned . but as here on earth , so he will let them know , that go to hell , that he hath not done without a cause , a sufficient w cause , all that he hath done 〈◊〉 damning of them . i come now to make some use and application of the whole . and 1. if the soul be so excellent a thing , as we have made it appear to be , and if the loss thereof be so great a loss ; then here you may see who they are that are those extravagant ones , i mean those that are such in the highest degree . solomon tells us of a great waster , and saith also , that he that is slothful in his business , is x brother to such an one . who solomon had his eye upon , or who it was that he counted so great a waster , i cannot tell ▪ but i will challenge all the world to shew me one , that for wasting and destroying , may be compared to him , that for the lusts and pleasures of this life will hazzard the los● of his soul. many men will be so profuse , and will spend at that prodigal rate , that they will bring a thousand pound a year to five hundred , and five hundred to fifty , and some also will bring that fifty to less than nine pence ; but what is this to him that shall never leave losing until he has lost his soul ? i have heard of some who would throw away a farm , a good estate upon the trundling of one single bow● . but what is this to the casting away the soul ? i say what is this to the loss of the soul , and that for less than the trundling of a bowl . nothing can for badness be compared to sin , it is the vile thing , it cannot have a worse name than its own : it is worse than the vilest man , than the vilest of beasts : yea , sin is worse than the devil himself , for it is sin , and sin only that hath made the devils devils : and yet for this , for this vile , this y abominable thing , some men , yea , most men will venture the loss of their soul : yea , they will mortgage , pawn , and set their souls to sale for it : is not this a great waster ? doth not this man deserve to be ranked among the extravagant ones ? what think you of him who when he tempted the wench to uncleanness , said to her , if thou wilt venture thy body , i 'le venture my soul ? was not here like to be a fine bargain think you ? or was not this man like to be a gainer by so doing ? this is he that prizes sin at a higher rate than he doth his immortal soul ; yea , this is he that esteems a quarter of an hours pleasure , more than he fears everlasting damnation : what shall i say ? this man is minded to give more to be damned , than god requires he should give to be saved ; is not this an extravagant one ? be a astonished o ye heavens at this , and be ye horribly afraid ! yea , let all the angels stand amazed at the unaccountable prodigality of such an one . object . 1. but some may say , i cannot believe that god will be so severe , as to cast away into hell fire an immortal soul for a little sin . answ. i know thou canst not believe it , for if ●hou couldest , thou wouldest sooner eat fire , than ●●n this hazzard ; and hence all they that go down ●o the lake of fire are called the vnbelievers : and the lord shall cut thee ( that makest this objection ) asunder , b and shall appoint thee thy portion with such , except thou believe the gospel and repent . object . 2. but surely , though god should be so angry at the beginning , it cannot in time , but grieve him to see and hear souls roaring in hell , and that for a little sin . answer . whatsoever god doth , it c abideth for ever : he doth nothing in a passion , or in an angry ●it ; he proc●edeth with sinners by the most perfect rules of justice , wherefore it would be injustice , to deliver them whom the law condemneth : yea , he ●ould falsify his word , if after a time he should deliver them from hell , concerning whom he hath solemnly testified , that they shall be there for ever . obj. 3. o but , as he is just , so he is merciful , and mercy is pitiful , and very compassionate to the afflicted . answ. o but mercy abused , becomes most fearful in tormenting : did you never read that the lamb turned lyon , and that the world d will tremble at the wrath of the lamb , and be afflicted more at the thoughts of that , than at th● thoughts of any thing that shall happen to them in the day , when god shall call them to an account for their sins ? the time of e mercy will be then past , for now is that acceptable time , behold now is the day of salvation : the gate of mercy will then be shut , and must not be opened again , for now is that gate open , now it is open for a door of hope . the time of shewing pity and compassion will then be at an end : for that as to acting towards sinne●● will last but till the glass of the world is run , an● when that day is past , mark what god saith , shall follow , i will f laugh at your calamity , i will m●c● when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a whirlwind , when distress and anguish cometh upon you . mark you how many pinching expressions the lord jesus christ doth threaten the refusing sinner with , refuseth him now . i will laugh at him ▪ i will mock at him ▪ but when lord wilt thou laugh at , and mock at the impenitent ? the answer is , i will laugh at their calamities , and mock when their fear cometh , when their fear cometh as desolation , and their destruction like a whirl-wind , when distress and anguish cometh upon them . obj. 4. but if god almighty be at this point , and there be no moving of him to mercy at that day : yet we can but lie in hell till we art burnt out , as the log doth at the back of the fire . poor besotted sinner , is this thy last shift ? wilt thou comfort thy self with this ? are thy sins so dear , so sweet , so desirable , so profitable to thee , that thou wilt venture a burning in hell fire for them till thou art burnt out ? is there g nothing else to be done but to make a covenant with death , and to maintain thy agreement with hell ? is it not better to say now unto god , do not condemn me , and to say now , lord be merciful to me a sinner ? would not tears , and prayers , and crys , in this acceptable time , to god for mercy , yield thee more benefit in the next world , than to lie and burn out in hell , will do ? but to come more close to thee , have not i told ●●ee already , that there is no such thing as a ceasing 〈◊〉 be : that the damned shall never be burned out in hell ? there shall be no more such death , or cause of dissolution for ever : this one thing well considered , breaks not only the neck of that wild conceit , on which thy foolish objection is built , but will break thy stubborn heart in pieces . for then it follows , that unless thou canst conquer god , or with ease endure to conflict with his sin-revenging wrath , thou wilt be made to mourn while under his everlasting wrath and indignation ; and to know that there is not such a thing as a burning out in hell fire . object . 5. but if this must be my case , i shall have more ●ellows ; i shall not go to hell , nor yet burn there alone . answ. what again , is there no breaking of the league that is betwixt sin and thy soul ? what , resolved to be a self murderer , a soul murderer ? what , resolved to murder thine own soul ? but is there any comfort in being hanged with company ? in sinking into the bottom of the sea with company ? or in going to hell , in burning in hell , and in enduring the everlasting pains of hell with company ? o , besotted wretch ! but i tell thee , the more company , the more sorrow , the more fuel , the more fire . hence the damned man that we read of in luk , h desired that his brethren might be so warned and prevailed with , as to be kept out of that place of torment . but to hasten , i come now to the second use. vse . 2. is it so ? is the soul such an excellent thing , and the loss thereof so unspeakably great ? then here you may see who are the greatest fools in the world , to wit , those who to get the world and its preferments will neglect god , till they lose their souls . the rich man in the gospel i was one of these great fools , for that he was more concerned about what he should do with his goods , than ho● his soul should be saved . some are for venturing their souls for pleasures , and some are for venturing their souls for profits ; they that venture their souls for pleasures , have but little excuse for their doings ; but they that venture their soul for profit seem to have much . and they all with ( k ) one consent began to make excuse ; excuse , for what ? why , for the neglect of the salvation of their souls . but what was the cause of their making this excuse ? why , their profits came tumbling in ? i have bought a piece of ground , i have bought five yoak of oxen , and i have married a ( rich ) wife , and therefore i cannot come . thus also it was with the fool first mentioned , his ground did bring forth plentifully ; wherefore he must of necessity forget his soul , and as he thought , all the reason of the world he should . wherefore he falls to crying out , what shall i do ? now had one said , mind the good of thy soul , man ; the answer would have been ready , but where shall i bestow my goods ? if it had been replyed , stay till harvest : he returns again , but i have no room where to bestow my goods ? now tell him of praying , and he answers , he must go to building . tell him he should frequent sermons , l and he replies , he must mind his work-men . he cannot deliver his soul , nor say , is there not a lye in my right-hand ? and see if in the end he did not become a fool , for though he accomplished the building of his barns , and put in there all his fruits and his goods , yet even till now his soul was empty , and void of all that was good ; nor did he in singing of that requiem , which he sung to his soul at last , saying , soul take thine ease , 〈◊〉 , drink , and be merry , shew himself ever the wiser ; for in all his labours he had rejected to get that food that indeed is meat and drink for the soul : nay , in singing this song he did but provoke god to hasten to send to fetch his soul to hell ; for so begins the conclusion of the parable ; thou fool , this night shall thy soul be required of thee , then whose shall those things be which thou hadst provided ? so that i say , it is the greatest folly in the world for a man , upon any pretence whatever , to neglect to make good the salvation of his soul. there are six signs of a fool , and they do all meet in that same man that concerns no● himself , and that to good purpose , for the salvation of his soul. 1. a fool has not an heart when the m price is in his hand , to get wisdom . 2. 't is a sport to a fool n to do mischief , and to set light by the commission of sin . 3. fools despise wisdom , fools o hate knowledge . 4. a fool after restraint p returns to his folly . 5. the way of a fool q is right in his own eyes . 6. the fool goes merrily r to the correction of the stocks . i might add many more , but these six shall suf●●● at this time , by which it appears , that the fool h● no heart for the heavenly prize ; yet he has to spo● himself in sin : and when he dispises wisdom , the wa● is yet right before him ; yea , if he be for some tim● restrained from vice , he greedily turneth again thereto , and will when he has finished his course of fol●● and sin in this world , go as heedlesly , as carelesly , a● unconcernedly , and quietly down the steps to hell , as the ox goeth to the slaughter-house . this is a soul fool , a fool s of the biggest si● , and so is every one also that layeth up treasure fo● himself on earth , and is not rich towards god. obj. 1. but would you not have us mind our worldly concerns ? answ. mind them , but mind them in their place , mind thy soul first and most ; the soul is more than the body , and eternal life better than temporal ; first t seek the kingdom of god , and prosper in thy health and thy estate as thy soul prospers : but as it is rare to see this command obeyed , for the kingdom of god shall be thought of last : so if john's wish was to light upon , or happen to some people , they would neither have health , nor wealth in this world. to prosper and be in health , as their soul prospers : what , to thrive and mend in outwards no faster ? then we should have them have consumptive bodies and low estates , for are not the souls of most as unthrifty for grace and spiritual health , as is the tree without fruit , that is pulled up by the roots . obj. 2. but would you have us sit still and do nothing ? answ. and must you needs be upon the extreams , must you mind this world to the damning of your souls , or will you not mind your calling at all ? is ●here not a middle●way ? may you not , must you not get your bread in a way of honest industry , that is ca●ing most for the next world , and u so using of this ●s not abusing the same ? and then a man doth so , and ● ever but then , when he sets this world and the next ●n their proper w places , in his thoughts , in his esteem 〈◊〉 judgment , and dealeth with both accordingly . and is there not all the reason in the world for this ? 〈◊〉 x not the things that are eternal best ? will temporal things make thy soul to live ? or art thou none of those that should look after the salvation of their soul ? obj. 3. but the most of men do that which you forbid , and why may not we ? answ. god says , thou shalt y not follow a multitule to do evil . it is not what m●n do , but what god commands ; it is not what doth present it z self unto us , but what is best , that we should chuse . now , he that refuseth instruction , despiseth his own soul ; and ●e that keepeth the commandment keepeth his own soul. make not therefore these foolish objections ; but what saith the word , how readest thou ? that tells thee that the pleasures of sin are but for a season , that the things that are seen are but temporal , that he is a fool that is rich in this world , and is not so towards god ; and what shall it profit a man if he shall gain the whole world and lose his own soul ? obj. 4. but may one not be equally ingaged for both ? ans. a divided a heart is a naughty one ; you cannot serve god and mammon ; if any man loves the world , the love of the father is not in him● and yet this objection bespeaks that thy heart● divided , that thou art a mammonist , or that tho● lovest the world. but will riches profit in the da● of wrath ; yea are they not hurtful in the day 〈◊〉 grace ? do they not tend to surfeit the heart , an● to alienate a man and his mind from things that an● better ? ) why then wilt thou set thy heart upon tha● which is not ? yea , then what will become of the● that are so far off of minding of their souls , th● they for whole days , whole weeks , whole month● and years together , scarce consider whether the● have souls to save ? vse 3. but thirdly , is it so ? is the soul such 〈◊〉 excellent thing , and is the loss thereof so unspeakabl● great ? then , this should teach people to be very carefu● to whom they commit the teaching and guidance of their souls . this is a business of the greatest concern , men wil● be careful to whom they commit their children , who they make the executors of their will , in whose hand they trust the writing and evidences of their lands , but how much more careful should we be , and yet the most are the least of all careful , unto whom they commit the teaching and guidance of their souls . there are several sorts of soul shepherds in the world : 1. there are b idol shepherds . 2. there are c foolish shepherds . 3. there d are shepherds that feed themselves and not their flock . 4. there are e hard hearted and pitiless shepherds . 5. there are f shepherds that instead of healing , ●mite , push and wound the diseased . 6. there are shepherds g that cause their flocks ●o go astray . 7. and there are shepherds that feed their flock ; ●hese are the shepherds to whom thou shouldest com●it thy soul for teaching and for guidance . quest. you may ask , how should i know those shepherds ? answ. first surrender up thy soul unto god by christ , and chuse christ to be the chief shepherd of thy soul , and he will direct thee to his shepherds , and ●e will of his mercy set such shepherds over thee , as shall feed the with knowledge and vnderstanding : before thou hast surrendred up thy soul to christ , that he may be thy chief shepherd , thou canst not find out , nor chuse to put thy soul under the teaching and guidance of his under-shepherds , for thou canst not love them ; besides , they are so set forth by false shepherds , in so many ugly guizes , and under so many false and scandalous dresses , that should i direct thee to them , while thou art a stranger to christ , thou wilt count them deceivers , devourers , and wolves in sheeps cloathing , rather than the shepherds that belong to the great and chief shepherd , who is also the bishop of the soul. yet this i will say unto thee , take heed of that shepherd that careth not for his own soul ; that walketh in ways , and doth such things as have a direct tendency to damn his own soul ; i say take heed of such an one , come not near him , let him have nothing to do with thy soul , for if he be not faithful to that which is his own soul , be sure he will not be faithful to that which is another mans. he that feeds his own soul with ashes , i will scarce feed thine with the bread of life ; wherefore take heed of such an one , and many such there are in the world , by their fruits you shall know them , they are for flattering of the worst ; and frowning upon the best ; they are for promising of life to the profane , and for slaying ▪ the souls that god would have live ; they are also . men that hunt souls that fear god , but for sewing-pillows under those arm-holes , which god would have to lean upon that which would afflict them : these be ( k ) them that with lyes do make the heart of the righteous sad , whom i have not made sad ( saith god ) and that have strengthned the hands of the wicked , that be should not return from his wicked way , be promising of him life . and as thou shouldst for thy souls sake chuse for thy self good soul-shepherds ; so also for the same reason , you should chuse for your selves a good wife , a good husband , a good master , a good servant , for in all these things , the l soul is concerned . abraham would not suffer isaac to take a wife of the daughters of canaan , nor would david suffer a wicked servant to come into his house or to tarry in his sight : bad company is also very destructive to the soul , and so is evil communication ; wherefore m be diligent to shun all these things , that thou may'st persevere in that way , the end of which will be the saving of thy soul. and since under this head i am fallen upon cautions , let me add these to those which i have presented to thee already . 1. take heed , take heed of learning to do evil of any that are good : 't is possible for a good man to do things that are bad , but let not his bad action imbolden thee to run upon sin ; seest thou a good man that stumbleth at a stone , or that slippeth into the dirt , let that warn thee to take heed , lest his stumble make thee wary , let his fall make thee look well to thy goings ; ever follow n that which is good . thy soul is at stake . 2. take heed of the good things of bad men , for in them their lies a snare also , their o good words and fair speeches tend to deceive ; learn to be good by the word of god , and by the holy lives of them p that be good ; envy not the wicked , nor desire to be with him , chuse none of his ways , thy soul lies at stake . 3. take heed of playing the hypocrite in religion ; what of god and his word thou knowest , profess it honestly , confirm to it heartily , serve him faithfully , for what is the hypocrite bettered by all his profession , when q god shall take away his soul ? 4. take heed of delays to turn to god , and of chusing his ways for the delight of thy heart ; for the lord's eye r is upon them that fear him , to deliver their souls . 5. boast not thy self of thy flocks and thy herds , of thy gold and thy silver , of thy sons and of thy daughters : what is an house full of treasures , and all the delights of this world , if thou be empty of grace , if thy soul s be not filled with good ? but , fourthly , is it so ? is the soul such an excellent thing , and is the loss thereof so unspeakably great ? then i pray thee let me enquire a little of thee what provision hast thou made for thy soul ? there be many that through their eagerness after the things of this life , do bereave f their soul of good , even of that good the which if they had it , would be a good to them for ever . but i ask not concerning this , it is not what provision thou hast made for this life , but what for the life , and the world to come . lord , gather u not my soul with sinners , said david ; not with men of this world ; lord , not with them that have their portion in this life , whose belly thou fillest with thy hid treasures . thus you see how solomon laments some , and how his father prays to be delivered from their lot , who have their portion in this life , and that have not made provision 〈◊〉 their soul : well then , let me enquire of thee about th●s matter : what provision hast thou made for thy soul ? and , 1. what hast thou thought of thy soul ? what ponderous thoughts hast thou had of the greatness , and of the immortality of thy soul ? this must be the first enquiry ; for he that hath not had his thoughts truly exercised , ponderously exercised about the greatness and the immortality of his soul , will not be careful after an effectual manner , to make provision for his soul , for the life and world to come . the soul is a man 's all , whether he knows it or no , as i have already shewed you : now a man will be concerned about what he thinks is his all . we read of the poor servant that w sets his heart upon ●is wages , but it is because it is his all , his treasure , and that wherein his worldly worth lieth . why thy soul is thy all , 't is strange if thou dost not think so ? and more strange if thou dost think so , and yet hast light , seldom , and trivial thoughts about it : these two seem to be inconsistent , therefore let thy conscience speaks ; either thou hast very great and weighty thoughts about the excellent greatness of thy soul , or else thou dost not count that thy soul is so great a thing as it is ; else thou dost not count it thy all . 2. what judgment hast thou made of the present state of thy soul ( i speak now to the unconverted ) thy soul is under sin , under the curse , and an object of wrath , this is that sentence that by the word it passed upon it , wo x to their souls , saith god , for they have rewarded evil to themselves ; this is the sentence of god : well , but what judgment hast thou passed upon it while thou livest in thy debaucheries ; is it not that which thy fellows have passed on theirs before thee , saying , i shall y have peace , tho' i walk in the imagination of my heart to add drunkenness to thirst ; if so , know thy judgment is gross , thy soul is miserable , and turn , or in little time ▪ thine eyes will behold all this . 3. what care hast thou had of securing of thy soul , and that it might be delivered from the danger that by sin it is brought into ? if a man has a horse , a cow , or a swine that is sick or in danger by reason of this or that casualty , he will take care for his beast , that it may not perish , he will pull it out of the ditch on the sabbath day : but oh ! that 's the day on which many men do put their soul into the ditch of sin ; that is the day that they set apart to pursue wickedness in : but i say , what care hast thou taken to get thy soul out of this ditch ? a ditch out of which thou canst never get it without the aid of an omnipotent arm. in things pertaining to this life , when a man feels his own strength fail , he will implore the help and aid of another ; and no man can by any means deliver by his own arm his soul from the power of hell ( which thou also wilt confess if thou beest not a very brute ) but what hast thou done with god for help ? hast thou cryed ? hast thou cryed out ? yea dost thou s●ill cry out , and that day and night before him ? deliver my z soul , save my soul , preserve my soul heal my soul ; and , i pour out my soul unto thee ; yea , canst thou say , my soul , my soul waiteth upon god , my soul thirsteth for him , my soul followeth hard after him ? i say , dost thou this , or dost thou hunt thine own soul to destroy it ? the a soul with some is the game , their lusts are the dogs , and they themselves are the hu●●smen , and never do they more holloo , and luer , and laugh , and sing , than when they have delivered up their soul , their darling to these dogs ; a thing that david trembled to think of , when he cryed , dogs have b compassed me about ; save my darling , my soul , from the power of the dog ; thus i say , he cryed , and yet these dogs were but wicked men : but oh , how much is a sin , a lust , worse than a man to do us hurt ; yea , worse than is a dog , a lyon to hurt a lamb ! 4. what are the signs and tokens that thou bearest about thee concerning how it will go with thy soul at last ? there are signs and tokens of a good , and signs and tokens of a c had end that the souls of sinners will have ; there are signs of the salvation of the soul , evident tokens of salvation ; and there are signs of the damnation of the soul , evident signs of damnation : now which of these hast thou ? i cannot stand here to shew thee which are which ; but thy soul and its salvation lyeth before thee , d and thou hast the book of signs about these matters by thee ; thou hast also men of god to go to , and their assemblies to frequent : look to thy self , heaven and hell are hard by , and one of them will swallow thee up ; heaven into unspeakable and endless glory , or hell into unspeakable and endless torment . yet , 5. what are the pleasures and delights of thy soul now ? are they things divine , or things natural ? are they things heavenly , or things earthly ? are they things holy , or things unholy ? for look what things thou delightest in now ▪ to those things the great god doth count thee a servant , and for , and of those thou shalt receive thy wages at the day of judgment . his e servants you are to whom you obey , whether of sin unto death , or of obedience unto righteousness . wicked men talk of heaven , and say they hope and desire to go to heaven , even while they continue wicked men ; but i say , what would they do there ? if all that desire to go to heaven should come thither , verily they would make a hell of heaven ; for i say , what would they do there ? why , just as they do here , scatter their filthiness quite over the face of heaven , and make it as vile as the pit that the devils dwell in . take holiness away out of heaven , and what is heaven ? i had rather be in hell were there none but holy ones there , than ●e in heaven it self with the children of iniquity . if heaven should be filled with wicked men , god would quickly drive them out , or forsake the place for their sakes ; 't is true they have been sinners , and none but sinners that go to heaven ; but they are washed ; such were some of you , but ye are f washed , but you are justified , but you are sanctified in the name of the lord jesus christ , and by the spirit of our god. when the maidens were gathered together for the great king ahasuerus , before they were brought to him into his royal presence , they were to be had to the house of the women , there to be purified with things for purification , and that for twelve months together , to wit , six g months with oyl of myrrh , and six months with sweet odours and other things ; and so came every maiden to the king. god also hath appointed , that those that come into his royal presence , should first go to the house of the women , the church , and there receive of the eunuchs things for purification , things to make h us meet to be partakers of the inheritance of the saints in light : none can go from a state of nature to glory , but i by a state of grace ; the lord gives grace and glory , hence he that goeth to heaven is said to be wrought for it , fitted , prepared for it . vse 5. again , fifthly , is it so ? is the soul such an excellent thing , and is the loss thereof so unspeakably great ? then this doctrine commends those for the wise ones , that above all business concern themselves with the salvation of their souls ; those that make all other matters but things by the bye , and the salvation of their soul , the one thing needful . but , but few comparatively will be concerned with this use , for where is he that doth this ? solomon speaks of k one man of a thousand : however some there be , and blessed be god for some , but they are they that are wise , yea wise in the wisdom of god : 1. because they reject what god hath rejected , and that is sin . 2. because they esteem but little of that which by the word is counted but of little esteem , and that is the world. 3. because they chuse for a portion that which god commendeth unto us for that which is the most excellent thing , viz. himself , his christ , his heaven , his word , his grace and holiness : these are the great and most excellent thing ▪ and the things that he hath chosen , that is truly wise for his soul ( and all other wise men are fools in god's account , and in the judgment of his word ) and if it be so , glory and bliss must needs be their portion , though others shall miss thereof ; the wise l shall inherit glory , but shame shall be the promotion of fools . let me then incourage those that are of this mind to be strong , and hold on their way , soul thou hast pitched right ; i will say of thy choice as david said of goljah's sword , there m is none like that , give it me : hold fast that thou hast , that no man take thy crown . oh! i admire this wisdom , this is by the direction of the law-giver ; this is by the teaching of the blessed spirit of god , not the wisdom which this world teacheth , nor the wisdom which the world , doth chuse , which comes to naught , surely n thou hast seen something of the world to come , and of the glory of it through faith ▪ surely god has made thee see emptiness in that wherein others find a fulness , and vanity in that which by others is counted for a darling . blessed are thine eyes , for● they see , and thine ears , for they hear . but who told thee that thy soul was such an excellent thing , as by thy practice thou declarest thou believest it to be ? what , set more by thy soul than by all the world ? what , cast a world behind thy back for the welfare of a soul ? is not this to play the fool in the account of sinners , while angels wonder at , and rejoyce for thy wisdom . what a thing is this , that thy soul and its welfare should be more in thy esteem than all those glories wherewith the eyes of the world are dazled ? surely thou hast looked upon the sun , and that makes gold look like a clod of clay in thine eye-sight . but who put the thoughts of the excellencies of the things that are eternal ? i say , who put the thoughts of the excellency of those things into thy mind in this wanton age , in an age wherein the thoughts of eternal life , and the salvation of the soul are with , and too many , like the morrocco ambassador and his men , men of strange faces , in strange habits , with strange gestures and behaviours , monsters to behold ? but where hadst thou that heart that gives entertainment to these thoughts , these heavenly thoughts ? these thoughts are like the french protestants , banished thence where they willingly would have harbour : how came they to thy house , to thy heart , and to find entertainment in thy soul ? the lord keep them in every imagination of the thoughts of thy heart for ever , and incline thine heart to seek him more and more . and since the whole world have slighted and despised , and counted foolish the thoughts and cogitations wherewith thy soul is exercised ; what strong and mighty supporter is it upon , and with which thou bearest up thy spirit , and takest incouragement in this thy folorn , unoccupied and singular way ? for so i dare say it is with the most ; but certainly it is something above thy self , and that is more mighty to uphold thee than is the power , rage and malice of all the world to cast thee down , or else thou couldest not bear up , now the stream and the force thereof are against thee . obj. 1. i know my soul is an excellent thing , and that the world to come , and its glories , even in the smalles● glimpse thereof , do swallow up all the world that is here ; my heart also doth greatly desire to be exercised about the thoughts of eternity , and i count my self never better than when my poor heart is filled with them : as for the rage and fury of this world , it swayeth very little with me , for my heart is come to a point ; but yet for all that , i meet with many discouragements , and such things that indeed do weaken my strength in the way . but , brave soul , pray tell me what the things are that discourage thee , and that weaken thy strength in the way ? why , the amazing greatness of this my enterprize , that this one thing . i am now pursuing things of the highest , the greatest , the most enriching nature , even eternal things ; and the thoughts of the greatness of them drown'd me , for when the heat of my spirit in the pursuit after them is a little returned and abated , methinks i hear my self talking thus to my self , fond fool ! canst thou imagine that such a gnat , a flea , a pi●mire as thou art , can take and possess the heavens , and manele thy s●lf up in the eternal glories ? if thou makest first a 〈◊〉 of the succesfulness of thy endeavours upon things far lower , more base , but much more easie to obtain , as crowns , kingdoms , earldoms , dukedoms , gold , silver , or the like ; how vain are these attempts of thine , and yet thou thinkest to possess thy soul of heaven ? away , away by the heighth thereof , thou may'st well conclude it is far above , out of thy reach , and by the breadth thereof it is too large for thee to grasp ; and by the nature of the excellent glory thereof , too good for thee to possess : these are the thoughts that sometimes discourage me , and that weaken my strength in the way . answ. the greatness of thy undertakings does but shew the nobleness of thy soul , in that it cannot , will not be content with such low and dry things as the base-born spirits that are of the world , can , and do content themselves withal . and as to the greatness of the things thou aimest at , though they be as they are indeed , things that have not their like , yet they are not too big for god to give , and o he has promised to give them to the soul that seeketh him ; yea , he hath prepared the kingdom , given the kingdom , and laid up in the kingdom of heaven the things that thy soul longeth for , presseth after , and cannot be content without . as for thy making of a tryal of the succesfulness of thy endeavours upon things more inferior and base ; that is but a trick of the old deceiver . god has refused to give his children the great , the brave , and glorious things of this world ( a few p only excepted ) because he has prepared some better thing for them ; wherefore faint not , but let thy hand be strong , for thy work shall be rewarded ; and since thy soul is at work , for soul-things ; for divine and eternal things , god will give them to thee ; thou art not of the number of them that draw back unto perdition , but of them that believe to the saving of the soul ; thou shalt receive the end of thy faith , the salvation of thy soul. obj. 2. but all my discouragement doth not lie in this , i see so much of the sinful vileness of my nature , and feel ●ow ready it is to thrust it self forth at all occasions , to the defiling of my whole man , and more ; now this added to the former , adds to my discouragement greatly . answ. this should because of humiliation , and of self-abasement , but not of discouragement , for the best of saints have their weaknesses , these their weaknesses ; the ladies as well as she that grinds at the mill , know what doth attend that sex ; and the gyants in grace , as well as the weak and shrubs , are sensible of the same things , which thou layest in against thy exercising of hope , or as matter of thy q discouragement ; poor david says , his soul refused to be comforted upon this very account ; and paul crys out under sense of this , o wretched man that i am ! and comes as it were to the borders of a doubt , saying , who r shall deliver me ? only he was quick at remembring that christ was his righteousness and price of redemption , and there he relieved himself . again , this should drive us to faith in christ , for therefore are corruptions by divine permission , still left in us to drive us to unbelief , but to faith , that is , to look to the perfect righteousness of christ for life . and for s further help , consider , that therefore christ liveth in heaven making intercession , that thou mightest t be saved by his life , not by thine , and by his intercessions , not by thy perfections ; let not therefore thy weaknesses be thy discouragements , only let them put thee upon the duties required of thee by the gospel , to wit , faith , hope , repentance , humility , watchfulness diligence , &c. obj. 3. but i find together with these things , weakness and faintness , as to my graces ; my faith , my hope , my love , and desires to these and all other christian duties are weak : i am like the man in the dream , that would have run but could not , that would have fought but could not , and that would have fled but could not . answ. 1. weak graces are graces , weak graces may grow stronger , but if the iron be blunt , t put to the more strength . 2. christ seems to be most tender of the weak , u he shall gather his lambs with his arm , shall carry them in his bosom , and shall gently lead them that are with young : and again , i will seek that which was lost , and bring again that which was w driven away , and i will bind up that which was broken , and will strengthen that which was sick : only here will thy wisdom be manifested , to wit , that thou x grow in grace , and that thou use lawfully and diligently the means to do it . i come in the next place to a use of terror , and so i shall conclude . is it so ? is the soul such an excellent thing , and is the loss thereof so unspeakably great ? then this sheweth the sad state of those that lose their souls ; we use to count those in a deplorable condition , that by one only stroak , are stript of their whole estate ; the fire swept away all that he had ; or all that he had was in such a ship , and that ship sunk into the bottom of the sea ; this is sad news , this is heavy tidings , this is bewailed of all , especially if such were great in the world , and were brought by their loss from a high to a low , to a very low condition ; but alas ! what is this to the loss about which we have been speaking all this while ? the loss of an estate may be repaired , or if not , a man may find friends in his present deplorable condition to his support , though not recovery : but far will this be from him that shall lose his soul. ah! he has lost his soul , and can never be recovered again , unless hell-fire can comfort him ; unless he can solace himself in the fiery indignation of god , terrors will be upon him , anguish and sorrow will swallow him up , because of present misery , slighted and set at n●ught by god and his angels , he will also be in this his miserable state , and this will add to sorrow , sorrow , and to his vexation of spirit , howling . to present you with emblems of tormented spirits , or to draw before your eyes the picture of hell , are things too light for so ponderous a subject as this ; nor can any man frame or invent words , be they never so deep and profound , sufficient to the life to set out the torments of hell. all those expressions of fire , brimstone , the lake of fire , a fiery furnace , the bottomless pit , and a hundred more to boot , are all too short to set forth the miseries of those that shall be damned souls : who knows the power y of god's anger ? none at all , and unless the power of that can be known , it must abide as unspeakable as the love of christ which passeth knowledge . we hear it thunder , we see it lighten , yea , eclipses , comets and blazing stars , are all subject to smite us with terror ; the thought of a ghost , of the appearing of a dead wife , a dead husband , or the like , how terrible are these things ! but alas , what are these ? meer flea-bitings , nay not so bad , when compared with the torments of hell. guilt and despair , what are they , who understands them unto perfection ? the ireful looks of an infinite majesty , what mortal in the land of the living can tell us to the full , how dismal , and breaking to the soul of a man it is , when it comes as from the power of anger , and arises from the utmost indignation ? besides , who knows of all the ways by which the almighty will inflict his just revenges upon the souls of damned sinners ? when paul was caught up to the third heaven , he heard words that were unspeakable ; and he that goes down to hell , shall hear groans that are unutterable . hear , did i say ? they shall feel them , they shall feel them burst from their wounded spirits as thunder-claps do from the clouds . once i dreamed , that i saw two ( whom i knew ) in hell , and methought i saw a continual dropping from heaven , as of great drops of fire lighting upon them to their sore distress . oh! words are wanting , thoughts are wanting , imagination and fancy are poor things here : hell is another kind of place and state than any alive can think ; and since i am upon this subject , i will here treat a little of hell , as the scriptures will give me leave , and the rather , because i am upon a use of terror . and z because hell is the place of torment . 1. hell is said to be beneath , as heaven is said to be above , because as above signifieth the utmost a joy , triumph , and felicity ; so beneath is a term most fit to describe the place of hell by , because of the utmost opposition that is between these two , hell being the place of the utmost sorrow , despair and misery , there are the underlings ever trampled under the feet of god , they are beneath , below , under . 2. hell is said to be darkness , and heaven is said b to be light ; light to shew the pleasureableness , and the desirableness of heaven ; and darkness to shew the dolesome and wearisomness of hell ; and how weary , oh ! how weary and wearisomly , as i may say , will damned souls turn themselves from side to side , from place to place in hell , while swallowed up in the thickest darkness , and griped with the burning thoughts of the endlesness of that most unutterable misery ! 3. men are said to go up to heaven , but they c are said to go down to hell : up , because of exaltation , and because they must abound in beauty and glory that go to heaven : down , because of those sad dejections , that great deformity and vile contempt that sin hath brought them to , that go to hell. 4. heaven is called a hill or mount , hell is called d a pit or hole : heaven , a mount , the mount zion , to shew how god has and will exalt them that loved him in the world : hell , a pit or hole , to shew how all the ungodly shall be buried in the yawning paunch , and belly of hell , as in a hollow cave . 5. heaven ! 't is said of heaven , the ● heighth of e heaven , and of hell , the bottomless pit. the heighth of heaven , to shew that the exaltation of them that do ascend up thither , is both perfect and unsearchable : and hell the bottomless pit , to shew , that the downfal of them that descend in thither , will never be at an end , down , down , down they go , and nothing but down , down still . 6. heaven ! it is called the paradise of god , f but hell the burning lake . a paradise , to shew how quiet , harmless , sweet and beautiful heaven shall be to them that possess it , as the garden was at the beginning of the creation . hell , the burning lake , to allude to sodom , that since its destruction is turned into a stinking lake ; and to shew that as their distress was unutterable , and to the highest amazement , full of confusion and horror when that tempestuous storm of fire and brimstone was rained from the lord out of heaven upon them ; so to the utmost degree shall it be with the souls that are lost and cast into hell. 7. it is said that there are dwelling-houses or g places in the kingdom of heaven , and also that there are the cells , or the chambers of death in hell. there are mansions , or dwelling-places in heaven , to shew that every one of them that go thither might have his reward according to his work : and that there is hell , and the lowest hell , and the chambers of death in hell , to shew , there are places and states in hell too , for sinners to be imprisoned h in according to their faults ; hence it is said of some , these shall receive greater damnation , and of others , that it shall be more tolerable for sodom and gomorrha in the judgment than for them , &c. the lowest hell ; how many hells there are above that , i or more tolerable tormenting places than the most exquisite torments there , god , and they that are there know best , but degrees without doubt there are : and the term [ lowest ] shews the utmost , and most exquisite destress ; so the chambers of death , the second death in hell , for so i think the words should be understood , her house is the way ( k ) to hell , going down to the chambers of death : these are the chambers , that the chambers in the temple , or that the dwelling-places in the house in heaven is opposed to , and this opposition shews , that as there will be degrees of glory in heaven , so there will of torments in hell ; aud there is all reason for it , since the punishment must be inflicted by god , the infinitely just . why should a poor silly , ignorant man tho' damned , be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with ? it cannot be , justice will not admit it , guilt and the quality of the transgression will not admit it ; yea , the tormenting●fire of hell it self will not admit it ; for if hell-fire can kindle upon nothing but sin , and the sinner for the sake of it , and if sin be as oyl to that sire , as the holy ghost seems to intimate , saying , let it l come into his bowels like water , and like oyl into his bones ; then as the quantity of the oyl is , so will the fire burn , and so will the flaming flame ascend , and the smoak of their torment for ever and ever . suppose a piece of timber a little bedaubed with oyl , and another that hath been soaking in it many a year , which of these two think you , would burn fiercest ? and whence would the flaming flame ascend highest , and make the most roaring noise ? suppose two vessels filled with oyl , one containing the quantity of a pint , the other containing the quantity of a hoggs-head , and suppose that in one place they were both set on fire , yet so that they might not intermix m flames ; nay , though they did , yet all would conclude that the most amazing , roaring flame would be upon the biggest vessel , and-would be the effect of the greatest quantity of oyl ; so it will be with the wicked in hell , the lowest-hell is for the biggest sinners , and theirs will be the greater damnation , and the more intolerable torment , though he that has least of this oyl of sin in his bones , and of the kindlings of hell fire upon him , will find he has hell enough , and will be weary enough thereof , for still he must struggle with flames that are everlasting ; for sin is such a thing that it can never be burned out of the soul and body of a damned sinner . but again , having treated thus of hell , we will now speak a word or two of sin , for that is it upon which hell-fire seizes , and so on the soul by that . sin ! it is the sting of hell , the sting of death is sin : by death in this place , we must not understand that which is natural , but that which is in hell , the m second death , even everlasting damnation , for natural death the saints die ; yea ▪ and also many sinners without the least touch of a sting from that ; but here is a death that has a sting to hurt , to twinge and wound the sinner with , even then when it has the utmost mastery of him . and this is the death that the saved are delivered from , not that which is n natural , for that is the end of them ▪ as of others ; but the second death , the death in hell , for that is the portion of the damned , and it is from that that the saints have a promise of deliverance , o he that overcometh shall not be hurt of the second death : and again , blessed and holy is he that hath part in the first resurrection , on such the second death hath no p power . it is this death then that hath the chambers to hold each damned soul in , and sin is the twining , winding , biting , poysoning sting of this death , or of these chambers of hell , for sinners to be stricken , stung , and pierced with . the sting of death is sin. sin in the general of it is the sting of hell , for there would be no such thing as torment , even there , were it not that sin is there with sinners : for as i have hinted already , the fire of hell , the indignation and wrath of god can fasten and kindle upon nothing but for , or because of sin ; sin then as sin , is the sting , and the hell of hells , of the lowest and upmost hells . sin i say , in the nature of it , simply as it is concluded both by god , and the damned to be a breach of his holy law , so it is the sting of the second death , which is the worm of hell. but then , as sin is such a sting in it self , so it is heightned , sharpned , and made more keen and sharp by those circumstances that , as concomitants attend it in every act ; for there is not a sin at any time committed by man , but there is some circumstance or other attends it , that makes it , when charged home by god's law , bigger and sharper , and more venom and poysonous to the soul , than if it could be committed without them ; and this is the sting of the hornet , the great sting . i sinned without a cause , to please a base lust , to gratify the devil ; here is the sting : again , i preferred sin before holiness , death before life , hell before heaven , the devil before god , and damnation before a saviour ; here is the sting : again , i preferred moments before everlastings , temporals before eternals , to be racked and always slaying , before the life that is blessed and endless ; here is the sting : also this i did against light , against convictions , against conscience , against perswasion of friends , ministers , and the godly lives which i beheld in others ; here is the sting : also this i did against warnings , forewarnings , yea , though i saw others fall before my face by the mighty hand of god for committing of the same ; here is the sting . sinners , would i could perswade you to hear me out ; a man cannot commit a sin , but by the commission of it , he doth by some circumstance or other , q sharpen the sting of hell , and that to pierce himself through and through , and through with many sorrows ; also the sting of hell to some will be , that the damnation of others stand upon their score ; for that by imitating of them , by being deluded by them , perswaded by them , drawn in by them , they perish in hell for ever , and hence it is , that these principal sinners must dye all these deaths in themselves , that those damned ones , that they have drawn into hell , are also to bear in their own souls for ever . and this god threatned to the prince of tyrus , that capital sinner , because by his pride , power , practice and policy , he cast down others into the pit , therefore saith god to him , they shall bring thee down to the pit , r and thou shalt die the deaths of them that are slain in the midst of the seas : and again , thou shalt die the deaths of the vncircumcised by the hand of strangers , for i have spoken it , saith the lord god. ah! this will be the sting of them , of those that are principal , chief , and as i may call them , the captain and ring-leading sinners , vipers will come out of other mens ●●e and flames , and settle upon , seize upon , and for ●ver abide upon their consciences , and this will be the ●ting of hell , the great sting of hell to them . i will yet add to all this ; how will the fairness of ●●me for heaven , even the thoughts of that , sting ●hem when they come to hell. it will not be so much ●heir fall into the pit , as from whence they fell in●o it , that will be to them the buzzing noise and ●●arpned sting of the great and terrible hornet . how ●t thou fallen from heaven , o lucifer ! there is the s sting , thou that art exalted up to heaven , shalt ●●e thrust down to hell , though thou hast made thy ●e●t among the stars , from thence will i fetch thee t down ; there is a sting . to be pulled , for and ●hrough love to some vain lust , from the everlasting ●ates of glory , and caused to be swallowed up for 〈◊〉 in the belly of hell , and made to lodge for ever in ●he dark , some chambers of death , there is the pier●●ing sting : but again , as there is the sting of hell , so there ●s the strength of that sting ; for a sting , though never so sharp , or venom , yet if it wanteth strength ●o force it , to the designed execution , it doth but ●ittle hurt . but this sting has strength to cause it to pierce into the soul ; the sting of death is sin , and u the strength of sin is the law : here then is the ●trength of the sting of hell , it is the law in the perfect penalty of it , for without the law , sin is dead : yea , again he saith , where no law is , there is ●o transgression : the law then followeth , in the executive part of it , the soul into hell , and there strengthneth sin , that sting in hell , to pierce by it● unutterable charging of it on the conscience , the soul for ever and ever ; nor can the soul justly murmur or repine at god or at his law , for that then th● sharply apprehensive soul will well discern the just●●ness , righteousness , reasonableness , and goodness o● the law , and that nothing is done by the law unto it , but that which is just and equal . this therefore will put great strength and force into sin , to sting the soul , and to strike it with the lashes of a scorpion . add yet to these the abiding life of god , the judge and god of this law will never die . when princes die , the law may be altered , by the which at present transgressors are bound in chains : but oh ! here is also that which will make this sting so sharp and keen ; the god that executes it will never die . it is a fearful thing to fall into w the hands of the living god. finis . notes, typically marginal, from the original text notes for div a30150-e140 a ezek. 3. 18 , 19. b luke 10. 62. c 2 thes. 3 , ● d luke 16. 22 , 23. e psal. 49. 8. f prov. 23. 26. mat. 15. 19. 1 pet. 3. 15. ps. 26. 6. g isa. 26. 9. h joh 20. 3. i jam. 2. 26. k ps. 146. 4. l rom. 13. 1. m luk. 9. 25. n ps. 22. 20. o ps. 35. 17. p of the powers of faculties of the soul. q col. 3. r tit. 1. 15. s eccl. 3. 19. 20 , 21. t of the senses of the soul. u cor. 3. 1 , 2. 3. w eph. 1. 18. of sight . x job . 35. 14. y of hearing . z job . 33. 14 , 15 , 16. a jer. 31. 26. * dan. 10 , 8 , 9. b of tasting . c heb. 6. 5. ps. 19. 10. 1 pet. 2. 1 , 2 , 3. heb. 5. 12 , 13 , 14. d isa. 44. 20 c. 55. 2. hos. 4. 8. e of smelling . f cant. 5. 5. 13. g cant. 1. 3. h of feeling . eph. 4. 18 , 19. 1 tim. 4. 2. * of the passions of the soul. i of love , cant. 8 ▪ 6 , 7. k of hatred . l ps. 97. 10. m pr●v . 1. 2● deut. 7. 10. 2 chr. 1● . 2. ps. 34. 21. prov. 29. 1● job 21. 14. mal. 3. 14. prov. 8. 12. n of joy. o 1 cor. 13. 6. p of fear . q mat. 10. 18. luk. 12. 5. r numb . 41. 9. 2 kings 17. 38. 7. s of grief . t psal. 119. 158. u mark. 3. 5 ▪ w of anger . x eph. 4. 26 , 27. y of the greatness of the soul when compared with the body . z the body an house for the soul. a 2 cor. 5. b job . 4. 19. ch . 13. 12. c the body clothing for the soul. luke 12. 23. ● cor. 5. 2 , 3 , 4. d psal. 50. 22. e the body a vessel for the soul. 1 thes. 4. 4. f 1 cor. 6. 18. g the body a tabernacle for the soul. 2 pet. 1. 14. joh. 21. 18 , 19. 2 cor. 5. 1. h rom. 1. 9. i rom. 6. 13. k the soul is called god's breath . gen. 2. 7. l gen. 3. 19. m 1. cor. 15. 45. n the soul , god's image . gen. 1. 26 , 27. o jam. 3. 9. p heb. 2. q phil. 2. r the soul , god's desire s cant. 7. 10. t 2 cor. 6. 16. u 1 john 1. 1 , 2. w the soul , a vessel for grace . x ps. 51. 6. ps. 45. 13. y cant. 3. 1 , 2 , 3 , 4. isa. 26. 9. z the price of the soul. a 1 cor. 6. 20. 1. pet. 1. 18 , 19. b 1. cor. 8. 9. c the soul immortal . luk. 12. 4. mat. 10. 28. d luke 16. 22 , 23. e mark 9. f deut. 33. 27. g luke 16. 22 , 23. h 't is the soul that acts the body . i jam. 2 26. k eccl. 7. 9. l isa. 44. 20. m the soul capable of having to do with invisibles . n heb. 12. 23. o eccl. 3. 21. c. 12. 7. p john 17. 24. q the soul capable of diving into the depths and mysteries of hell. r psal. 16. 11. s isa. 33. 14. psal. 50. 3. rev. 14. 10 , mark 9. 44 , 46. t the ability of the soul to bear . u heb. 1. w heb. 9. 27. the might of the soul further shewn . x mat. 10. 28. y luk. 12. 5. z 2 thes. 1. 8 , 9. a of the loss of the soul. b he that loseth his soul , loseth himself . c luk. 9. 25. d luk. 14. 25. mark. 8. 35. e he that has lost himself will never be more at his own dispose . f isa. 30. 33. g he that hath lost himself , is no● at liberty to dispose of what he hath . h job . 1. 7. ch . 2. 2. i revel . 14. 10 , 11. k they cannot sit down by the loss . l eccl. 1. 14. m isa. 28. 19. n the loss of the soul a double loss . o jer. 38. 16. ezek. 18. 4. p luk. 9. 25. q job 8. 20. mat. 13. 48. r 1. sam. 25. 29. s isa. 30. 22. mat. 13. 48. mat. 25. 41. t hos. 11. 2. u rev. 10. 21. job 21. 14. 1● . mal. 3. 14. w zach. 11. 8. x c. 7. 11 , 12 , 13. z deut. 27. 26. gal. 3. 10. a mat. 25. 41. b psal. 109. 17 , 18 , 19 , 20. c deut. 33. 41 , 42. d 2 thes. 1. 7 , 8 , 9. e see dan. 3. 19 , 23. f rev. 20. 11 , 12. 2 pet. 3. 7. 2 thes. 1. 8 , 9. g ps. 68. 21. h jude 7. i luke 16. 26. k ● pet. 3. 10. l job 26. 10. m mat. 25. 33. n ezek. 18. ● . o verse 20. p ex. 13. 13. c. 34. 20. num● 18. 15 , 16. q ex. 27. 3. 2 chr. 4. 5. mat. 13. 20 , 22 , 23. r psal. 51. s job 14. 4. t psal. 58. 3 , 4. u ezek. 16. a isa. 65. 12. c. 66. 3. b isa. 30. 10. c prov. 28. 13. job 20. 12 , 13. d mal. 1. 6 , 7 ▪ c. 3. 8 , 13. e isa. 5. 20. f isa. 66. 3. g mal. 2. 9. h 2 sam. 3. 16. ruth . 1. 14. i ezek. 8. 12. m isa. 57. 5. jer. 5. 8. n rom. 7. 5. o gen. 6. 5 , 12 , 13. m isa. 57. 5. jer. 5. 8. n 1 chron. 29. 17 , 18. o gen. 27. 42. jer. 49. 30. p gen 27. 42. 2 sam. 11. 13. q luke 22 ▪ 3 , 4 , 5 , 6. r acts 23. 12 , 13 , 14 , 15. s jam. 1. 15. t zech. 11. 8. u isa. 3. 9. w jer. 6. 19. ch. 9. 13 , ch. 16. 11. ch. 44. x ez●k . 22. 26. hos. 8. 1● . y col. 1. 21. z rom. 2. 8 , 9. a acts 13. 45. chap. 18. 6. 2 tim. 2. 25. 1 thes. 2. 13 , 14 , 15. b prov. 8. 36. c eph. 2. 17. d isa. 9. 6. luke 2. 9. 10 , 11 , 12. 1 cor. 15. 3. gal. 3. 13. rom 10. 4. dan. 9. 24. e luk. 22. 24. f heb. 3. 7. g 2 cor. 5. h prov. 6. 12 , 13. i isa. 53. 2 , 3. k prov. 17. 16. l psal. 81. 11. m jer. 2. p ezek. 22. 14. o john 3. 19. r 1 cor. 6. 18. s mark 7. 21 , 22 , 23. t luk. 12. ● matth. 10. 28. * eph. 2. 1 , 2 , 3. 1 tim. 5. 6. u rom. 6. w 1 sam. 2. x gen. 19. 25. y job 34. 23. z numb . 16. 22. a rom. 2. 9. b luke 20. 47. c rom. 9. 22. d job 14. 22. e psal. 109. 17 , 18 , 19. f dan. 3. g amos 2. 1. h 1 cor. 15. 26. i jer. 9. 21. rev. 9. 6. k lam. 3. 51. l hab. 3. 16. m dan. 12. 2. joh. 5. 29. n deut. 28. 97. v. 34. o luk. 16. 28. p isa. 13. 8. q luk. 16. 19 , 24. r prov. 1. 22 , 23 , 24 , 25 , 2● ▪ 27 , 28 , 29 , 30 , 31 , 32. zech. 7. 11 , 12 , 13. s isa. 27. 4. t jer. 44. 25 , 26 , 27 , 28. u 1 cor. 10. 20 , 21 , 22. w isa. 63. 3. x psal. 14. 1. job 21. 15. mal. 3. 14. y 2 pet. 3. 1 , 2 , 3 , 4. z isa. 45. 23. rom. 14. 10 , 11 , 12. a mal. 7. 16 , 17. b heb. 12. last vers . c rev. 1. 7. d luke 13. 25 , 26. matth. 25. e matth. 25. f luke 13. 26 , 27 , 28. g matth. 25. 44 , 46. h numb . 23. 10. i isa. 3. 11. k luk. 16. 26. l acts 1. 25. m mat. 25. 34. n luke 12. 32. o rom. 2. 8 , 9. 2 thes. 1. 7 , 8 , 9 , 10. p isa. 50. 11 ▪ compare ezek. 32. v. 25. and v. 27. q deut. 25. 2. r 2 thess. 1. rev. 14. 10. s 2 sam. 2. 9. t mat. 25. 46. u rom. 3. 19. luke 13. 25 , 26 , 27 , 28 ▪ matth. 25. 44. rom. 3. 4. w ezek. 14. 23. x prov. 18. 9. y jer. 44. 4. a jer. 2. 9 , 10 , 11 , 12. b luke 12. 46. c eccl. 3. 14. d rev. 6. 16 , 17. e 2 cor. 6. 2. mat. 25. 10. luk. 13. 25. f prov. 1. 26 , 27. g isa. 28 ▪ 15. h luke 16. 27 , 28. i luke . 12. 16 , 17 , 18 , 19 , 20 , 21. l isa. 44. ●0 . m prov. 17. 16. n pro. 10. 23. o chap. 14. 9. p chap. 1. 7 ▪ 22. q chap. 12. 15. r chap. 7. 22 , 23. s luk. 12. 21. t mat. 6. 33. 3 john 2. u 2 cor. 4. 18. w 1 cor. 7. 29 , 30 , 31. x deut. 8. 3. mat. 4. 4. heb. 10. 39. y ex. 23. 2. mat. 6. 33. z luke 10. 41 , 42. prov. 16. 32. c. 19. 16. a hos. 10. 2. mat. 6. 24. luk. 16. 13. 1 joh. 2. 15. prov. 11. 4. luk. 21. 34. b zech. 11. 7. c zech. 11. 15. d ezek. 34. 2. e zech. 11. 3. f ezek. 34. 4. 21. g jer. 50. 6. pet. 2. 25. joh. 10. 4 , 5. 1 pet. 4. 19. can. 1. 7 , 8. jer. 3. 15. c. 23. 4. i ezek. 13. 18 , 19 , 20 , 21 , 22 , 23. l gen. 24. 3. psal. 101. 7. m prov. 13. ●0 . 1 cor. 15. 33. n 1 thess. 5. 15. o rom. 16. 17 , 18. p prov. 3. 31. c. 24. 1. q job 27. 8. r psal. 33. 18 ▪ 19. s eccl ▪ 6. 3. f eccl. 4. 8. u psal. 26. 9. psal. 17. 14 , 15. w deut. 24. 14 , 15. x isa. 3. 9. y deut. 29. 19 , 20 , 21. z psal. 17. 13. psal. 25. 20. psal. 41. 4. psal. 62. 5. psal. 63. 1. v. 8. a prov. 1. 18. b psal. 22. 16 , 20. c phil. 1. 27 , 28. heb. 6. 9. job 21. 29 , 30. isa. 3. 9. d the holy bible . e rom. ● . 16. f 1 cor. 9. 10 , 11. g est. 2. 3 , 9 , 12 , 13. h col. 1. 12. i 1 cor. 5. 5. rom. 9. 23. k eccl. 7. 28. l prov. 3. 35. m rev. 3. 11. n 1 cor. 2. 6. o luk. 12. 32. mat. 25. 14. col. 1. 4. 1 pet. 1. 4. p 1 cor. 1. 27. heb. 11. 36 , 37 , 38 , 39 , 40. gal. 6. 9. heb. 10. 39. 1 pet. 1. 8 , 9. q psal. 77. 2. r rom. 7. 24. s rom. 5. 6 , 7. 8 , 9. t col. 1. 20. 1 pet. 1. 13. 2 cor. 7. 11. 1 pet. 5. 5. mark 13 , 37. 2 pet. 1. 10. t eccl. 10. 10. u isa. 40. 11. w ezek. 34. 16. x 2 pet. 3. 18. phil. 3. 10 , 11. 1 thess. 3. 11 , 12 , 13. y psal. 90. 11. z luke 16. a prov. 15. 24. b mat. 22. 13. c ezek. 32. 17 , 18 , 19. d heb. 12. rev. 14. ch . 9. 2. e job 22. 12. rev. 9. 2. ch . 20. 3. f rev. 2. 7. ch . 22. 15. g joh. 14. 1 , 2 , 3. zech. 3. 7. isa. 57. 1 , 2. prov. 7. 27. deut. 32. 22. psa. 68. 13. h luke 20. 47. i ch . 10. 12 , 14. l prov. 7. 27. m psal. 109. 17 , 18. m 1 cor. 15. 56. n 1 cor. 15. 55. eccl. 2 : 15 , 16. o rev. 2. 11. p chap. 20. 6. q 1 tim. 6. 10. r ezek. 28. 8 , 10. s isa. 14. 12. mat. 11. 23. t obad. 4. u 1 cor. 15. 56. rom. 7. 8. chap. 4. 15. w heb. ●0 . 30 , 31. an historical anatomy of christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 endued with grace, 2 ensnared in sin, 3 troubled in conscience. with a concluding meditation on the fourth verse of the ninth chapter of saint john. / by edmund gregory, sometimes bachelour of arts in trin. coll. oxon. gregory, edmund, b. 1615 or 16. 1646 approx. 290 kb of xml-encoded text transcribed from 80 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a85674 wing g1885 thomason e1145_1 estc r40271 99872578 99872578 169411 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. a85674) transcribed from: (early english books online ; image set 169411) images scanned from microfilm: (thomason tracts ; 164:e1145[1]) an historical anatomy of christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 endued with grace, 2 ensnared in sin, 3 troubled in conscience. with a concluding meditation on the fourth verse of the ninth chapter of saint john. / by edmund gregory, sometimes bachelour of arts in trin. coll. oxon. gregory, edmund, b. 1615 or 16. marshall, william, fl. 1617-1650, engraver. [16], 141, [3] p. : ill., port. (woodcut, metal cut) printed for humphrey moseley, and are to be sold at his shop, at the signe of the prince's arms in pauls church-yard, london : 1646. frontispiece portrait of the author signed: w. marshall sculpsit. the words "in a threefold .. soul." and "endued with grace, ensnared in sin, troubled in conscience." are bracketed together on title page. with a final errata leaf. 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. -n.t. -john ix, 4 -commentaries -early works to 1800. soul -early works to 1800. melancholy -early works to 1800. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2008-07 olivia bottum sampled and proofread 2008-07 olivia bottum text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an historical anatomy of christian melancholy , sympathetically set forth , in a threefold state of the soul . 1 endued with grace , 2 ensnared in sin , 3 troubled in conscience . with a concluding meditation on the fourth verse of the ninth chapter of saint john . by edmund gregory , sometimes bachelour of arts in trin. coll. oxon. london , printed for humphrey moseley , and are to be sold at his shop , at the signe of the prince's arms in pauls church-yard . 1646. edmundi gregorii vera effigies aetatis suae an o tricesimo primo an o 1646. even now i was not , and ere long i must : from what thou seest , againe returne to dust. gaze not on this poor● earthly shade of mine ; but read the substance which is more divine . w. marshall sculpsit the author'● brief directions to the reader . let me obtain ( loving reader ) this favour , that you take notice of these few directions in the perusal of this little book . first , that the main rule of my thoughts in the compiling hereof , hath been experience ; i say , the experience out of divers particulars diligently ( according to my poor skill ) comprised together into one . and truely if , according to the philosopher , experientia est optima magistra , eperience be our best teacher , as also a chief guide in all our divinity ; doubtlesse it is worth the labour seriously to mark it . yet since that what i have written is not the experience of all men , but of some ( for who is able to finde out all the secresie of but one heart , much more of all hearts ? ) let it not , i pray , by any means offend you , if you chance to meet with that thing which concurs not with the experience and motion of your own soul ; for i intend nothing herein as a positive doctrine or an absolute rule : if any thing be generally true in all or most men , be it so ; if not in those things which are strange to your soul , let your discretion be your better direction : for you must consider , that like an anatomist i have cut up as well the brest as the head , and as well the belly as the brest : i have equally let out the foul and deformed parts that are in man or mankinde , as well as the fairer and better parts : here is perchance somewhat of all sorts of men , and again something perchance which disagrees with most men . secondly , for my expressions , i have endeavoured to declare every particular herein in the fittest and most naturally-agreeing terms ( as neer as i could ) according to the lively sense of the truth , conceiving a congruity of speech to be the best eloquence ; shattering in also now and then an expression in verse , to the end the serious intention of your minde may the more pleasantly run on in reading : for though my poor and humble verses adde perhaps but little ornament to the matter , yet since they do not at all interrupt the sense nor your thoughts with any long parenthesis , my hope is they may be delightful in their variety , though they be not in their elegancy . and whereas again i have cast my words into a sympathetical and fellow-feeling mould , the cause is , partly for that mine own experience gives me good reason for it ; and partly again , for that i conceive , nihil humanani à me alienum , no humane thing that belongs to mankinde to be so strange unto me , but that i may fitly sympathize and sensibly concur with it . saint paul was all things unto all men ; to the jews , a jew ; to the gentiles , a gentile ; to the sinners , a sinner , that he might work the more effect and comfort in all . thirdly , i shal earnestly desire , if your time and ability may conveniently serve , that you will adde your own experimental observations hereunto , to the encreasing of this poor book ( if god shall so give his blessing ) into a larger volume : for i could heartily wish that learned men would studie themselves as well as their books ; would more set forward in communicating their experience , i say , the real experience of their hearts , rather then the imaginary notions of their brains , to the publike use , for comfort and encrease of knowledge unto others . lastly , whereas i have laboured very much for brevity , knitting up all things short and close together , to the end i might not be tedious unto you ; so that it may be dum brevis esse labore obscurus fio , whilest that i strive to be brief , i become obscure , and the more dark to the apprehension of him that readeth : my humble request therefore is , that you would bestowe , if not a repetition , at leastwise the more heed and deliberation in reading : and as elisha did in reviving the widows childe , so let me beseech you to take this little book up into your chamber or private room , to spread it before you , and to stretch your self upon it , to apply the inner shape and proportion of your hearts unto it ; and so by your prayers unto god , to desire that you may finde a soul and life in the reading of it , that it may so animate in you , that it be not as a dead and altogether-unprofitable thing , which i also shall ever pray for to the utmost of my power . and thus for the present i take my leave , remaining yours , e. g. the author's poem to himself , on james 3. 17. if thou , my soul , wouldst true religion see , lo , here in brief thou may'st resolved be . the wisdom that descendeth from above , is pure , as saith s. iames , and full of love ; mercy and peace it doth extend to all , without deceit , and nothing partial . the head. if sin be folly , madnesse , want of wit , the righteous then are wis● and most discreet . wisedom . if christ our wisedom came down from on hie , all earthly knowledge is but vanitie . the eyes . this wisedom's pure , and filleth us with light , to trust in him who passeth humane sight . faith. this wisedom's pure , and pu●ifi'th the minde from those dark works which make the conscience blinde . the hands . it seek●e● peace , it hateth to contend ; it 's gentle , milde and loving to its friend . charity . with it , forgivenesse easily is found ; in it , compassion doth to all abound . the feet . and all this good it freely doth impart , without a pa●tial , p●oud o● grudging heart ; good meaning . nor do●h hypo●●isie these vertues kill , with by resp●cts , or a sinister will. here is religion's head , its eyes , its hands ; here are those feet on which it firmly stands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ e coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . know thy self . ex tui scientiâ , fit conscientia . jer . 17. 9. the heart is deceitful above all things , and desperately wicked : who can know it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o thou that knowest the hearts of all men , create in me a clean heart , o god , and renew a right spirit within me . and i saw the dead both great and small stand before god : and the books were opened , and another book was opened , which is the book of life : and the dead were judged of those things which were written in the books , according to their works : revel . 20. 12. of the soul endued with grace . the natural disposition and temper of man being much addicted to melancholy , will be apt in very childhood to make our apprehension lay cares and sadnesse neer our heart , to delight our selves in solitarinesse , and to spend the time in soliloquies and private speculations : even so much may nature be enclin'd to these exercises of contemplation and such fictions of phancie , that many an hour shall we sacrifice to this our genius ; gladly separating our selves from company , and picking out what time we can spare for this purpose . these contemplations with which our christian thoughts will be thus aff●cted , are chiefly grounded at first on the familiar objects of sense , and raised to some divine and heavenly purpose ; either shall we be soaring up to the consideration of the glorious magnificence of those more excellent creatures , the sun , the moon , the stars ; or hovering lower upon the delightful variety of beasts , of fowls , of fishes , upon the strange diversity of nations , of countreys and kingdoms ; again another while perchance we shall be conversing with god by magnifying his greatnesse ; as thus : o lord our governour , how excellent is thy name in all the world ! thou that hast set thy glory above the heavens : or by admiring his mercy ; as thus : thy mercy , o lord , reacheth unto the heavens , and thy faithfulnesse unto the clouds : or expostulating with him concerning mankinde ; as thus : oh remember how short our time is : wherefore had thou made all men for nought ? our thoughts this way will be usually very deep , very serious and earnest ; and we shall be affected with them to the life , insomuch that they will often provoke in us the passion of grief with tears of joy , with exceeding cheerfulnesse of minde , even according to that pathetical affection of david , when he said , my lips will be feyn when i sing unto thee , and so will my soul , &c. we shall , i say , be serious , even so serious and entirely bent to those sweet melancholy thoughts , and so affectionately moved with them , that we shall scarce ever think our selves truely and really recreated , but whilst we are thus meditating on religious matter , and exercising our thoughts in such heavenly notions . here lies our love , our dear , and onely one : here 's our life's joy ; here 't is , and here alone . here , i say , lie the joy and sweetnesse of our life ; and that , first , because nature doth dispose us to a more retired seriousnesse of minde ; and surely no delight can be s● sweet as that towards which nature sets her helping hand . secondly , for that use and practice in time d● tutor up this sympathy of nature into the grateful facility of an habit ; and then if the habit of that which agrees not with nature , be most times so lovingly married to the affections , that it can hardly be left ; how pleasing must that needs be which concur● with nature ! thirdly , for that this heavenly object is beyond measure unparallel'd fo● sweetnesse , sweeter , as david hath it , even then the honey and the honey comb . the meditations of god do many times ravish our narrow souls with unspeakable comfort , and drive us into a extasie of amazement for joy : we shall think sometimes to our selves , what an happinesse is this , that the god of heaven and earth should so familiarly communicate himself to such vile creatures as we ; that he should grant us such illumination of minde , such joy of spirit ? surely we would not , leave it for the whole world ; and it is better unto us then thousands of gold and silver . well , joy and sorrow do take their turns : and there is no perfect happinesse in this life . we that were mounted up but now , amongst the stars to dwell , anon descend as much below , even to the gates of hell . as we are raised up , i may say with saint paul , unto this third heaven , this more then thrice happie condition of joy ; so is there also given us our fatal portion of misery , a thorn in the flesh ; a thorn of sin which doth as shrewdly prick us with sorrow , as ever we were tickled with delight ; the sowrnesse of eve's apple will not be put out of our taste : be we never so spiritual , we cannot but be subject unto sin : i say sin , and i may say sins too ; sin , as intimating onely some special ones , in particular ; and sins , as denoting a multiplicity of them in the general : for as for many of us , peradventure we are more indifferently prone and subject unto all kindes and sorts of iniquity : there is almost no sin , no perversenesse and impiety , but that we have a strong taste thereof in our souls : but most of us , i say most of us in particular , are troubled with some pricking sin , some thorn or other above the rest , some naturally-enclin'd enormity of our inner man ; and these , these darling and intimate sins of ours , whatsoever they be , do always , as we may observe , in an eminent manner cry down the rest , do with more violence haunt us , and with more frequency overwhelm us ; so that we shall hardly long be free from them . ordinary and weakly disposed sins may perhaps be swallowed down with ease ; but these extraordinary and deep-rooted ones do stick close and fast in the conscience : our other sins for the most part we may pretty well digest in oblivion ; but this sin , this our familiar and bosom-sin , is so hearty a sin , always with so full a desire , and therefore so palpably grosse to our apprehension , that it constantly leaves behinde it a memento of shame to our outward man , and the sting of sadnesse to our inner soul . when it is past and gone , we shall finde our consciences wounded with dismayednesse , and our hearts drooping with grief ; such sowre sauce hath this seeming pleasure ; such a sting in the tail hath this flattering serpent ; a sting it is which , as i say , without question we are sufficiently sensible of ; we can most duely and tenderly feel the hurt it doth us ; and yet for all that , when it comes too , it doth so strongly charm and bewitch our reason , that all the power that is in us is presently dissolved , and we are no way able to withstand it : the deceitful bait of pleasure maketh us suddenly to swallow down the bane , and then , though like that book in the revelation , it be sweet in the mouth to commit it , yet is it bitter in the belly , exceeding bitter , even as wormwood : see prov. 5. 4. sin doth us no great harm whilst we look to it in time : though it bring with it a sadnesse and a sting unto our consciences ; yet as long as within three or four days , or a week , we do vent out this sadnesse into tears , with true compunction , and pull out again this sting by the hand of repentance , we feel no danger unto our selves . when we are in sin , our understanding is as it were in a cloud , and our affections cold and dull ; but the return of gods favour again , will appear unto us as the sun dispersing with his brightnesse the clouds of ignorance , and enflaming with his heat the coldnesse of affection : so true finde we that which our saviour speaks of himself in saint john : i am the light of the world : he that followeth me , shall not walk in darknesse , but shall have the light of life . in darknesse , that is , the darknesse of sin : but shall have the light of life , that is , that living light which quickens the heart unto goodnesse , and enliveneth the affections . enliveneth the affections with cheerful thoughts , with nimble active love ; with flames of zeal which never cease to move : to move upwards , and give their humble attendance upon the almighty . in the act of repentance , we shall as it were throw down our selves before god with a filial remorse and melting sorrow for our offence , somtimes casting an eye upon the exceeding vilenesse of our sin , and then weeping , and grieving , and vexing our selves , that we should be creatures so wretched as to commit that , which , though there were no god to obey , not law to transgresse , yet a man would be ashamed and scorn to do : somtimes casting an eye to consider , not so much what it is in it self , as against whom ; and then it is ten times grief , to think that we should so highly offend him that hath always been so good , so loving , and , as i may say so , too much merciful unto us ; that we should displease him whose infinite goodnesse is more then that we are able in the least degree to deserve , though we should with all the veins of our hearts continually obey him ; counting it a most tender thing to grieve him which hath vouchsafed us to be as dear unto himself as the very apple of his eye . we shall , i say , weep , and grieve , and vex our selves : for it is to be noted , that we do seldom finde the true and effectual comfort of repentance without tears : when the eye can kindly run down with streams of water , then doth our heart begin to feel ease , then doth that burden begin to be light , which before was so heavie ; and then will the light of grace begin to shine in upon our souls , and kindle our affections with that zeal of david , psal . 86. 11. o knit my soul , knit it faster unto thee , that i may fear thy name . many times thus in the passion of our souls are we so overjoyed , as it were , at the return of gods favour , that we could even suffer our hearts to be pluckt out of our breasts to offer them up in devotion unto him : and therefore now do we lift up our souls with such a servent desire of better obedience , that henceforth it seemeth not enough for us to go or walk , but we must run the way of thy commandments , o lord , since thou ●ast thus set our hearts at liberty . to hang down the head like a bulrush , isai . 58. 8 , and to be covered with the sackcloth of dejection for our sins , this verily is not the main ; this is but the outside and beginning of repentance : it onely doth before prepare the way , telling some news of the approaching day . a lively resolution of the heart to redeem the time , this is the soul and reality thereof . repentance is but dead , without a lively heart : and surely it never doeth us good , till it thus come unto the quick . well now , when the almighty hath thus breathed into our souls this breath of life , then doth our hope revive again in the confidence of pardon , and then also shall we be so sensibly affected with gods infinite mercies towards us , that these his mercies , like those bands of love , hos . 11. 4 , do tye us far more to his obedience then before ; all the faculties of both body & soul do seem too little for us to do him service with , that so in some measure we may requite his love in forgiving , by our love in obeying ; the more god forgives us , the more we do always love him : so that we may justly witnesse the truth of that which our saviour saith , to whom god hath forgiven much , he will love him much . this love of god doth usually raise in us a holy indignation against sin , to hate , to abhor , and as it were trample it under our feet , making us zealously to take part with god against our selves , who have thus took part with sin against god ; and therefore shall we be ready to enjoyn a kinde of penance to our souls , and to execute in gods behalf a revenge upon our selves , so that if it were possible , we might give him a due recompence and satisfaction for our offence . the effect of repentance is , that we shall feel our consciences satisfied , our hearts at rest , and our selves joyfully at one with god again ; and then will our soul make her boast of the lord , that h● hath put a new song into our mouthes , even a song of thanksgiving for this great deliverance , according to that of david ; o lord , thou hast been exceeding gracious unto us wherefore as for our soul , it shall be talking of thy righteousnesse and of thy praise all the day long . we cannot cease , i say , we cannot cease from morn till night thy goodnesse to set forth : o lord , 't is now our whole delight to wonder at thy worth . thus a while are we full of praises and thanksgiving unto god. and now then with such a strong and powerful confidence in him , do we go on in our wonted course of divine meditations , that our thoughts do as it were scorn the earth , being like elijah in the fiery charet of zeal mounted up to dwell in heaven onely , and in heavenly things : our phancie will be all for the high and lofty speculations of god , of christ , of eternity , of the world to come , &c. the private leasure and holy silence of the minde fro● outward things , giveth such advantage to the soul to flee upwards , that for the present we are even d●ified with these glorious objects , and are become saint-like in our thoughts : but when it comes down again to the practick part , for the conversation of ourlives ; when these speculations are to be actuated into a good behaviour ; lo , then it proves that there is nothing at all in us of saints , no not scarce of men , or at leastwise , of very weak and frail men : then all that we can do , is but to desire to keep our selves from sin , or to be unwilling to enter into temptation ; that , that for the most part , is the furthest we do proceed ▪ but to withstand , and vanquish , or put off sin , are we seldom able in the le●st degree and therefore we may well a●k the question with saint paul , who shall deliver us from this body of fin ? since the highest period of strength tha● we do here attain unto , is able to do little , even so little , that i may justly say it is but as the shadow of somthing rather then anything and indeed altogether , as it were , nothing in reality , though somthing in intention . well , now being in the state of repentance , we can carefully take heed of the least sins , directing our conversation in a more elevated and steady course then usual , as conceiving our selves to lie open to the awful view of an omnipotent and most glorious deity : as also , we can more duely humble our selves , and pray before him with a fervent , with a lively earnestnesse and confidence of obtaining : for first , the abundant experience of gods great love towards us , together with that loving affection which we feel in our hearts towards him again , breeds a kinde of union and friendship betwixt god and our souls , and this union begets a trust and confidence in him , and then this confidence doth fully perswade us that we shall prevail with him in any thing , so that it be best for us to obtain it ; i say , best for us , that is , for our good , though not always to our liking : our prayers , verily 't is sit they should be confident ; but they may not be obstinate and self-will'd : nature doth use to take it harsh not to have her desire granted ; but david's resolution in psal . 39 , will at length pretty well satisfie her : i became dumb , and opened not my mouth : for it was thy doing : for it was thy doing , that 's the reason to stop our mouthes , and hold us contented : and 't is our saviours reason and resolution in matth. 36. 39 : neverthelesse not as i will , but as thou wilt . gods will , we are sure , is far better then ours , and therefore good reason it is that ours should in all patience and humility be ruled by his : better it is in his care ; for he hath a greater care over us then we can have of our selves ; and better in his wisedom and foreknowledge ; for he knoweth far better what is good for us then we know for our selves . our sinful wills do seldom aim aright ; lord give us what is fitting in thy sight . what thy good will and pleasure is , and we are contented . again , as we have such a submissive trust and confidence of ob●●●ning in prayer , so are we always more affectionately apprehensive of what we do pray , then in the time of sin ; our thoughts can go along and keep turn with the words of our prayers : at the confession of sins , shall we feel our selves pressed with the burden of our wretchednesse : at the petitions of grace , our soul will be athirst after the living god : oh when shall we be satisfied with the fulnesse of his mercies ! at thanksgiving for his blessings , our heart doth as it were run over with the abundance of his loving-kindnesse : even so hath thy mercies embraced us on every side , that who can set forth thy praise , o lord , or declare the goodnesse that thou hast done for our souls ? thus , i say , we can now keep our thoughts neerer to the sense in prayer then at other times ; and yet we shall finde it , at the best time of our devotion , very difficult to keep our intention close to it any long while , specially in publike praying : for do what we can , ever and anon our mindes will be sliding away from the matter in hand , and dreaming upon other imaginations ; at least , some other thoughts on the sudden do come athwart us , and put us from the sense : so that seldom do we hold our intention steady upon it thorowout a whole prayer , unlesse it be very short : for we may here pertinently take notice that sin is so naturally rooted in us and all mankinde , that 't is a very hard task ( if with due inward silence we observe it in our selves ) to keep our secret thoughts within compasse even whilst the eye of conscience is most watchful : i say , even whilst the star of jacob shines most bright in us , to purge away the dark of night . so that it was no marvel david said that the righteous man falleth seven times a day , whenas there is seldom an hour in the day , even in the purest condition of our life ( specially if we have any concernment to be conversant in outward affairs ) i say , scarce an hour wherein extravagant and unlawful imaginations or desires do not most thrust themselves into the minde ▪ which though perhaps indeed the awaking care of conscience , by gods help , doth quickly check out again with shame in these or the like motions of dislike , as , fie , t is not right , god forbid ; yet the corruption of nature hereby sheweth it self to be always active in us , though it doth not now prevail as it would . o lord god , our best condition in this world thou knowest is but as a night , in which thougb there be some light shining within us , yet is there much more darknesse ; and therefore our experience methinks doth most fitly and naturally moralize that expression of thine concerning our saviour , numb . 24 , where thou hast called him by thy holy spirit the star of jacob , even as it were the day star of heaven arising in our hearts ; a star , and that befitting the night ; and yet a star which shineth to our souls and consciences with a blessed light of joy and comfort ; and so , as saint john with his baptizing tears of repentance , prepared the way for our saviour to be entertained in the souls of men : so , i say , the watery clouds of sorrow for sin passing away from our re●enting souls , do unvayl our saviour unto us , that star and light of divine grace , that he may shine out again as the joyful light of our salvation . and o most merciful saviour , thou that art here a star unto us , a day-star appearing before the sunrising be thou hereafter in heaven the sun it self , the sun of righteousnesse shining in most perfect glory unto all eternity . but to go on : lo , the sweet olive branches that this noab's dove , repentant reconciliation , bringeth in unto the soul . it is said , prov. ●8 . 1. that the righteo●● are as bold as a lion : lord , who is there that can say he is righteous before thee , when as the very angel are unclean in thy sight ? much more are we , the very best piece of whose life is as a menstruous cloth , defiled with grosse imperfections : yet see ! the neerer we draw on thereunto , the lesse fearful we are : the terriblenesse of thunder which according to the poet is apt with fear to shake the mindes of men , jussit & humanas motura-tonitrua mentes , or the hideous examples of gods judgements , and the ●ike ; nay , even terrible death it self , which according to the ancients is naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most terrible of all terrible things ; all these with which we are wont to be affrighted , do not now strike us with so deep a passion of fear , nor go thorow our loyns with such a terrour ; and that not at all because of any deadnesse of conscience , but out of the livelinesse of faith : i say , because the lord , as it is in psal . 27 , being our light and our salvation , whom then methinks should we fear ? the lord being the strength of our life , that is , the trust and confidence of our souls , of whom or of what should we be afraid ? again , the service of god leads us into that glorious liberty ( which as i conceive saint paul speaks of ) of the sons of god. first , i mean that liberty whereby we feel our consciences set free from the doting scrupulosity of things unnecessary and indifferent , the which perchance at some other times we may be apt to stick upon with perplexity . secondly , i mean that liberty , we may call it the liberty of obedience , which as it makes us willingly and freely to obey our betters , cause 't is for gods glory , who hath appointed the same , and ' cause 't is for his glory to do him service in it : so again it makes us so free in spirit as not to stoop to any ignoble or disgraceful servility ; that is , with a base and cowardly heart to yeeld our approbation in any unjust & indirect course , because our superiours either like or command it ; to call good evil , or evil good , for any cause whatsoever : no , we have a warrant for it methinks in our souls , not to deny the truth for the fear or love of the greatest or dearest one in the world : for if we deny the truth , we deny him that is greater and dearer unto us then any can be besides , even god himself ; for god is truth , saith saint john : and surely he that is in subjection to father or mother , as our saviour saith , or even unto any other creature , more then unto god , is not worthy of him . many times this free spirit is apt to degenerate into a firy spirit ; so that in stead of a moderate use of the liberty of truth towards superiours , shall we be ready to fall into a rash and disobedient humour against them . joab's dealing with king david , 1 chron. 21. 3 , is a singular example to be followed in this kinde ; that is , to be so freely faithful unto our betters , as not to flatter or back them on in that which is evil ; and yet ( not using our liberty as a cloke of maliciousnesse ) so lovingly respectful , as not to contradict their power with an undiscreet and churlish impatiency . moreover , this our foresaid unity and reconciliation with god , crowneth our souls with many happie and rare advantages ; but specially in this , that it maketh our spirits chearful , merry and full of rejoycing : a good conscience is as a continual feast , wherein we are satisfied with all good things , as with marrow and fatnesse ; and therefore most fitly hath our saviour named the holy ghost a comforter : and be shall give you another comforter , joh. 14. 16. a comforter , and truely so : for how can sadnesse take fast hold in that brest where this heavenly joy and comfort doth abide ? thus for a season do we flourish in the state of reconciliation , flourish like an herb nourished with the dew of heaven , or like the tree , in davids psalms , planted by the waters side , the flowing river of gods mercies . and now and now perchance that we have spent some days , or else some weeks in these more sacred ways , we must begin to take an unwilling farewel of this our happinesse : for by this time , that heart and courage against sin which we have got by repentance , doth flag , grow lesse and lesse and decay , till we are defiled therewith as before : the drowzie eye by little and little falls asleep it knows not how ; and were it not for the awaking again , 't would scarce perceive whether it had slept or no : so , even so , insensibly doth sin creep on , and so subtilly get within us , that we can never almost feel it , till the sting thereof hath awaken our consciences unto repentance . and then again perceiving the wickednesse of our hearts , and the foul enormity of sin , shall we in the bitternesse of our souls , and detestation of our iniquities , humble our selves even belowe the dust of the earth , accounting us not worthy to be the vilest creatures under the cope of heaven , that have been so wickedly perfidious against our creator ; and therefore do we consider and earnestly resolve for the present , if it will please him once more , even this once more to forgive us this our sin ; surely methinks all the devils in hell should not prevail to overtake us so again : for this doth always touch us neerest and trouble us most , that we are so faithlesse unto god , and so full of hypocrisie before him , that whereas at our last repentance we had so syncerely , so heartily and so seriously promised amendment of life , and also with our whole might and main to obey god and please him ; neverthelesse , though our promise doth seem to be never so hearty , and with so full a purpose , yet the end and event doth shew that there is hypocrisie in it , even great hypocrisie : for when temptation comes , and sin is at hand , then do we falsheartedly and cowardly , not onely not duly strive against and resist it , but even basely yeeld unto it : so infirm is our best ability , that our saviour hath wisely taught us to pray to god that he would not try our strength with temptation ; o lead us not into ●emptation . but our weaknesse , or rather wickednesse , is yet greater , not onely in so easily suffering temptation to prevail over us , but also in our readinesse to joyn with it and help it forwards , hugging the very first motions thereof in our brests : so that we may say of our souls as david did of the wicked man , psal . 50. 18 , thou no sooner sawest that thief , sin , but thou consentedst with him , and bast been partaker , &c. nay , many times we do go one degree farther besides this hugging and hastie embracing of the evil motions of sin proposed unto us : i say , one degree farther , even by seeking after temptation and inviting of outward means to beget sin within us ; just as those of whom isaiah speaks , that draw iniquity with cords of vanity , and sin as it were with a cart-rope . well , notwithstanding , though sin doth thus even dye our souls in grain , thy mercies , lord , can purge out all the stain . before thee we are ' sham'd to shew our face ; but all our hope is in thy saving grace . notwithstanding , i say , the unhappie discouragements of sin , we shall embolden our selves to offer up in this manner our resolution unto the lord. o merciful father , if it would please thee to passe by our iniquities , and to forgive us this time , sure now in good earnest we will perform our words ; we will certainly keep our promise , and set our selves more syncerely to it then before : hitherto we have promised well , but now will we do well ; knowing verily , that it is not the sudden passion of a good desire that is sufficient , but the constant habit of better obedience : it is not enough to have the shew of godlinesse in our mouthes and bare intentions , if we deny the true power and effect thereof in our lives and conversations . we will now therefore act out our intendment in the practice of religion : whatsoever hath been past , we will now certainly be altogether in good earnest ; there shall nothing hinder us . thus , even thus , so eager , so intentive , and so earnest shall we be somtimes , that we desire forgivenesse from god on no other terms , but as he doth finde our amendment afterwards : we will even be dealt withal according to our good behaviour ; and not onely so , but we shall be ready to imprecate a revenge of our breach of promise with some due punishment upon our heads , and to expect from god no otherwise to be merciful unto us then as that we do approve our faithfulnesse unto him . and yet for all this , this utmost resolution that may be , are we at no time as good as our word ; i say , at no time can we thorowly withstand sin ; it always overmatcheth us ; 't is too strong for us to deal with sin , specia●ly of all the rest , the sin of our nature , our darling and sweet a reeing sin : this therefore exceeding unfaithfulnesse of ours , in that we do so vehemently promise that which we do never accordingly perform , doth at length methinks , at every time of our repentance , bring us so much the further out of credit with god ; so that we can hardly see how he should believe or forgive us any more , who have thus often dealt so falsly with him : neverthelesse sin doth presse us so sore , that we may not sit still in quiet , till we get ease by repentance . the conscience , like a stomack that 's displeas'd with meats , doth vomit till she can be eas'd . in this case we shall be very loth perchance , and altogether asham'd to come again into the presence of god , as adam was , in gen. 3. 10 ; yet necessity doth prick us forward ; because , o lord , whither shall we go from thy presence to have any comfort in this our misery ? to thee therefore must we needs come , o thou preserver of men : necessity i sav , sets us forward , and at length so often experience bringeth us to consider with our selves , and thus to close our judgement more neer to the matter , that since there must needs be somthing else in it besides the secret hypocrisie of our own hearts , why so many promises should vanish in the air , so many promises which for th● present we cannot perceive but that they do come most heartily and syncerely from us ; sure , we shall think to our selves , there is some other difficulty in it ; sure there is somwhat else hinders that we cannot be as good as our words : and thus considering , after a while we begin to feel out the knot , that indeed it is no marvel why we could not perform that which we did promise , when-as we did promise that which we could not perform , that which of our selves we are no ways able to bring to passe . now therefore it is easie to see the folly of our too-violent and vehement earnestnesse in saying we will do this , and we will do that , the which is not in our power to effect : and therefore more duely weighing within our selves that 't is god alone who worketh both the will and the deed , as saint paul speaks , we learn thereby more moderately and soberly to say , o draw us , and w● will run after thee : lord , we would be better , we desire to avoid sin ; but help thou our desire . we may also in saint pauls words truely say that we labour , labour in our mindes to be rid of sin , and to attain some better condition of life ; and yet it is not we , but the grace of god which is with us : it is our labour , and it is not ours : somthing there is , no question , in us , to set forwards in the businesse ; and yet this something , without god , we do sufficiently finde to be even as nothing : we may ( as indeed we must ) be doing , and so we our endeavours ; but let us know and be assured , that there can be no harvest except god prosper it ; for it shall be like the corn growing upon the house top , wherewith the mower filleth not his hand , neither he that bindeth up the sheaves his bosom . many times do we observe in the passage of our life , that when we most strive , and are most eagerly set to resist sin , we shall usually never a jot the lesse , but rather the more , be foil'd with sin . first , the cause thereof ( as i judge ) is our impaciency ; for we may feel in our selves , if we mark it , that herein we are not so patiently contented as we should be to tarry the lords leasure , but would make too much haste to be freed , before it is gods will we should . saint paul himself would fain be delivered , but it was answered him , my grace is sufficient for thee . again , another cause may be , for that perchance we do attribute too much to our own strength for the deliverance ; and therefore god will let us see how weak we are of our selves to do any thing as of our selves . behold , our sinnes take being with us in the wombe , they live with us from cradle to the tomb ; so weake are wee & frayle , to encounter with sinne , the common enemy of man-kind , specially this bosome enemy , our naturall sinne and corruption ; that it is well if through continuance ef many yeers together , we can make these ague fits to breake their course , it is to be noted , that every one hath his double genius , his good and evill angell to attend upon him : the good angell , i meane his naturall inclination to some vertue more then ordinary ; the evill angell , his naturall inclination to some vice above the rest : if wee doe keepe out this evill angell , this devill of ours , this satan , and deceiver , at armes end ; that is , not suffer the temptation to enter in too neerly unto us , we may perchance now and then escape the foyle : but when once he gets within us , sure wee are then to bee overcome ; there is no grapling with it in our owne breasts and oh how often , and often , are wee thus shamefully foyled , and overcome ▪ sometimes do wee thinke to our selves , lord shall we never be free from this pollution of sinne ? wee doe hope this shall be the last time , now wee hope wee shall doe so no more : but yet still there is no last , there is no end with it ; the comfort that wee have is this , that as wee doe often sinne , so it is no long while that wee continue in it without repentance : and so then , as david saith , though heavinesse may endure for a night , the night of sinne , yet ioy commeth againe in the morning , the morning of repentance : ioy , and that a double ioy ; ioy , by reconciliation with god , and regeneration unto righteou●nesse ; and ioy by spirituall comfort in divine meditations : for the pleasing exercise of these meditations , like a sweet companion in our heavenly iourney , is seldome long absent from our soules , being full of amiable delight and recreation , refreshing the heart with pleasure , and sugaring the affections ; so that many times the familiar conversation which wee have with heaven , and that angelicall illumination of mind which is within us , doth make our ravisht soules , notwithstanding all other difficulties , say unto themselves , as iacoh did at the newes of iosephs life and prosperity , it is enough : wee are full , and so fully satisfied with this heavenly manna , even this very food of angels , that here doe wee sit downe , and feed our selves , perhaps some houres at a time on this celestiall sweetnesse . our silent thoughts now take their holy scem , to walke about the new ierusalem : and marke ●ow there each precious stone doth vy which may give brightest lustre to the eye . how doe wee desire to rest and dwell continually in this paradise of contemplation ; even as saint peter did when hee saw how fine it was to be in the mount , and said , lord let us make three tabernacles , and dwell here : to dwell here , it were good indeed , but that verily may not be , there is no dwelling in heaven whilst wee are in the flesh , no looking for a continuall joy , sweetnesse and content in this vale of misery ; and therefore since that thorow the whole scope of this life wee are ordained rather to a religious travaile and labour , then to quiet and ease ; doubtlesse the resting our selves so over-much in this satiety of ioy , doth us more harme then good , in that it makes us the more to forget to take the paines to goe to an other heaven hereafter , who are thus as it were in a present heaven here already ; the satisfying fruition of contemplation , doth call away our thoughts from the necessary care of mortification , flattering many times the due sense of sinne , and giving us , as i may say , a kind of liberty and priviledge to doe amisse . for we shall thereby thus think to our selve , when we are so often and so much over taken with sinne ; there is a fatall necessity of sinning in all men ; and therefore notwithstanding that how many , and whatsoever our sinnes be , wee make no doubt but it is well enough with us , and that wee must needs be sufficiently in the favour of god , to whom he doth afford such divine familiarity , and such heavenly comforts ; the which perswasion of our selves , although it may be true in some sense ; true i meane , that these inward gifts of mind are generally a token of gods favour ; yet surely thus , i say , doth the sweetnesse and selfe-conceit thereof make us often times the more slacke , not so diligently to seeke to mortifie our corrupt affections , not so seriously thinking how this illumination of mind , this tree of knowledge may bring forth the fruit of good workes ; how to become humble , to become patient , to become chaste , to become temperate , &c. iames and iohn were busying their minds about who should be on the right hand , and who on the left of christ in his kingdome : but our saviour cals them neerer home to the matter in hand ; to thinke rather on suffering with him , and that present condition of difficulty which they must undergoe , well knowing that the gazing too much on that easie and sweet part of religion might make them to omit the weightier , and more materiall part which is to beare the crosse , and drink of his cup. well , as experience of spirituall understanding grows on , so our phansie will be apt to abide more constant in our meditations upon anything , and be more aboundantly fruitfull with variety of considerations , specially if other affairs give us liberty to spend our time freely upon it ; our melancholly thoughts perhaps for some moneths together will be mainly employed and taken up ; sometimes with the notions of this subject , sometimes of that ; fot a while it may be , wee shall be altogether to contemplate of death and mortality , our phansie will hang only on graves , on sculs , on passing-bels , sadly weighing how truly it is said of david , that man is a thing of nought , his time passeth away like a shadow , and that of iob in his seventh chapter , my dayes are swifter then a weavers shuttle , and are spent without hope . o remember that my life is wind , mine eye shall no more see good , the eye of him that hath seene mee shall see me no more , &c. ringing , ringing out the knell of death to our soules , in this or the like manner . o thou devouted soule , amidst the pleasures , joyes , triumphs , and hopes now in this life begun , thinke every morning that ere night , thy sun may set , thy life be done . amidst the cares , the dolefull griefs and feares that on this life attend ; thinke every morning that ere night , thy sun may set , thy li●e may end . another while perchance we shal take pleasure in guilding over our thoughts , with the glorious lustre of the world to come , the beatificall vision , the beauty of the saints ; according to that of daniel , they that be wise , shall shine as the firmament , and they that turne many to righteousnes , as the stars for ever and ever . sometimes our seriousnesse is very much affected with bels ; the melancholy rising and falling of the sound doth methinkes lively imprint into our fancie the emblem of mans inconstancie , and the fading succession of the times , and ages of this world , she wing that which s. iohn speaks in the 1. epistle , the second chapter , how the world passeth away , and the lustt thereof ; but hee that doth the will of god abideth for ever ; the warbling out of tunes in our mind , the hearing or modul●ting of melodious songs which have been ancient , will revive unto our phansie the times , and things that are past , making us exceeding sad and dumpish at the remembrance of them and ready sometimes to let fall teares ; because that golden flower of time , that spring-tide of delight is so soon past and gone ; three is an end with it ; and alas woe is us ; it shall never , o never returne again . farewell , adieu ye pleasant youthfull houres , which did our life so sweetly crowne with flowers . many times againe doth the consideration of eternity , and that endlesse stat● of the soule after this life , drive these or the like meditat●ons intentively to our hearts ; o lord how much doth it concerne us with most exact care , to take heed how we order our selves whilst wee live here ; when as according to our living in this world our soules must needs enter into such an endlesse , and unalterable a condition , the very beholding of which , though but a farre off , doth make all our sense as it were gidy and amaz'd at the exceeding height , depth , and extent thereof . the sight of a dead mau , if peradventure anatomized , and cut up before us , or else but shrowded lying prostrate , or the like , doth usually worke so reall an efficacie in our thoughts , that it deeply casteth us into a loathing abasement , and vile esteeme of our selves ; it may be for a good while after confidering thus , that notwithstanding man doth carry such estate with him , is so sumptuously adorned , and so full of magnificent shew in this life , yet is hee in substance but a peece of carrion , even so contemptible a thing , that he would disdain being alive to but touch himselfe if he were dead . o man , how canst thou be proud , that art nothing but a bag of dung , a sinke of filth and corruption : me thinks the very meanest creatures are more happy then we ; for loe o lord they continue perfect in that state thou hast created them ; they live not in sinne against their maker , they die in innocencie ; but man alas , unhappy man liveth in sinne , dieth in trouble : o finne thou art the worst of all evils ; thou art worst then death , worse then hell , sure better were it to have no being at all , then that our being should be offensive to that god , which hath bestowed it on us . in the time of plague and infectious sicknesse in lik● manner doe our meditations more consideratively enlarge themselves ; how are our thoughts then not a little swollen up with sadnesse and griefe , at the tender apprehension of the solitary , and forsaken estate of those poore soules , who are imprisoned , and shut up in the infected houses ; thinking thus with our selves , o lord how happy are wee on whom the sun shines thus merrily : the sunne of gods favour ; wee have health , wee have liberty , wee have plenty of all things at our hearts desire : but they poore wretches are inclosed within the shadow of death ; their feet like good iosep●s are in the stocks , and the iron thereof entreth into their soules ; the hardnesse of misery maketh their very hearts to bleed ; for ( as iob saith ) tbe arrowes of the almighty are within them ; and the poyson thereof drinketh up their spirits : o how can wee forget to have compassion on such misery as this ! the se●ious deepnesse of our mind doth also thus frequently close up in our meditations , the departing day : and lord thou hast added one day more unto this our life , which thou mightst long ere this have shortned , and cut off ; lord prepare us for our end ; and make us willinger to die then yet wee are ; that when as wee shall have brought all our dayes to a period , as we have now this day , wee may be ready and well content , to depart out of this world to thine eternall mercy ; and that wee be patiently resolved , that this face , these hands , and this whole body of ours , after a while it may put on corruption , be clothed with blacknesse and deformity : and so with the fatall necessity of all mankind , naturally to be composed into mortality , and be gathered to our fathers to rest with them in the dust , untill thine appointed time . vntill that shrill awaking trumpet sound , at the last day to raise us from the ground . the melancholly man is a man full of thoughts , his phansie is as it were alwayes in a constant motion : no sooner doe wee discharge our braines of these diviner thoughts and meditations ; specially our mind being at leisure from worldly things ; but forth with it is in action , either with some idle , or ill employment ; either wee are building of castles in the ayre , or framing of vtopiaes , and the idea's of one thing , and of another , of monarchies of paradises , and such like pleasing dreams of phansie ; or else wee are on the otherside snarling our thoughts with the toyls of sinne . each sense of ours to the heart , proves traytor to let in , temptation with his fatall dart , the harbinger of sinne . how often thus doe ; the allurmeents of pleasure involve our minds in a restlesse unquietnesse , untill wee give satisfaction thereunto ? how often doth the provocations of lust follow our thoughts , till wee commit adultery with the baby of our owne fancie ? how often again doth impatiency haunt us till wee are engaged in wrath and distemper ? how often doth the love of riches torment us into the consent of injustice ? this is the difference wee may find in our soules , betwixt good and evill ; when wee are affected with good things wee are ready , as i say , to poure out our braines into an abundance of consideration thereupon : but when as wee goe to make use thereof in the practise of our lives , such difficulties and impossibilities doe stand in the way , that it is even against our stomack then to t●inke upon it : when contrariwise wee are affected with evill things : it may be wee are not ready to spend so many thoughts upon them : but wee may easily observe our pronenesse to imprint them in our actions . for good ; wee are as the fruitlesse fig-tree , all whose sap is but enough to bear leaves , none for fruit ; so that in manner all our goodnesse goes out into thoughts , meditations and desires , little or none at all into practise and performance ; but for evill , wee are more fruit then leaves , the practick part of our soules doth here out-goe the speculative . facilis descensus av a●rni . nature hath made it easie for us to goe downwards in the paths of death and destruction ; and yet notwithstanding by gods mercy sin doth not over-come us to fulfill it in the lusts and full swing thereof ; we are not at ease and rest with it , it doth discontent and trouble us ; there is no perfect quietnesse in our soules whilst it prevailes within us ; although sometimes for want of carefull diligence it taketh such advantage of us , that t is long and difficult ere wee can wind our selves out of the snare therof . i say long and difficult ere we can throughly untie those knots of perversenesse , and impiety , which sathan when hee gets time and liberty , doth cunningly contrive within us : here we may note the wisely-confirm'd maturity of years and better acquaintance wi●h the nature of things , as it doth helpe forward our continuance in grace , in that it becomes longer ( being made cleane by repentance ) ere we shall now fall backe into sinne . i meane into more grosse and frequent sinnes , so likewise it advantageth our continuance in sinne , in that it becomes the longer also ( being in the state of wrath ) ere wee can be duly reconciled againe by true repentance ; and the reason hereof without question is chiefly to bee conceived , for that ripenesse of age makes nature more solid , stiffe and unmoveably set in its course , being the right subject of constant seriousnesse and melancholy ; as on the other-side , youth is vainely wavering , and according to the poet , cereu● in vitium slecti , &c. like wax that 's quickly wrought to any shape , and pliable to any alteration . againe touching the settlednesse of our courses in this spi●ituall condition of the soule , it is alwayes to be observed , that the more unhappily finne doth prevaile over us , and the longer it doth continue with us , the more we are disheartned , and loth to repent ; by reason that difficulty and bad successe doth daunt the courage , and deter from that , which easinesse and happy proceeding doe make to delight in ; thus likewise in other things it is usually seene , that hee who thrives delights to be a good husband ; prosperity backs on the endeavour , and sweetnes a mans labour . in like manner also , when we have good successe in religion , it makes us the more religious ; the be ter wee thrive in it , the more wee are in love with it ; that which wee have already quickens the appetite , and whets on the affection with a greater longing , having truly tasted how good it is : we can with david say , oh how sweet are thy words unto our taste ; yea , sweeter then honey unto our mouth : our soule can then handsomly reilish all holy duties , and religious exercises , and wee doe delight in the performance thereof ; as in particular , the frequenting the church , the hearing of sermons ; the holy law and testimonies of the lord doe not now seeme a burden but as a pleasure unto us . o lord me thinkes thy words to us doe shine , a sweet direction in the paths divine . in receiving the word , we can suck out a secret sweetnesse , and comfortable benefit there from , it becomes nourishable unto us , the rod of gods justice , and the staffe of his mercies bound up together in his booke , doe pleasantly lead forth our soules , besides the waters of comfort ; but specially is our melancholy soule most in imately affected with such scripture , which presseth home the due understanding of our momentany and mortall condition , and with funerall exercises , which more lively set forth the same , salomon , saith , it is better to goe into the house of mourning , &c. and he gives the cause , for that is the end of all men , and the living will lay it to his heart ; wee shall i say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us ; and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day ; neither can wee bestow any of the time of our life better , or to more purpose , then in the digging of our graves ; i meane the providing for our end ; for though perhaps wee may live a great deale longer ; yet verely wee are no men of this world ; thy grace o lord hath so removed our affections from these transitory things ; that with saint paul , wee are daily dying in our thoughts , and desiring rather to be dissolved , and to be with christ , then to live here ; not waiting , expecting , and looking for a long continuance upon earth , but farre more for a happy departure . life 's not our joy , at death 's our chiefest ayme , by life wee lose , by death wee hope to gaine . also in this prosperity of religion doe wee alwayes apprehend a more gratious satisfaction in our prayers , & supplications ; the spirit of devotion so filleth and fatteth our soule with goodnesse , that wee are wont abundantly to rejoyce therein above all other things ; striving to lift up our soules often in private devotion ; in so much , that if leisure serve , wee shall be ready to offer up the incense of our zeale unto god , in admiring his mercy , setting forth our unworthinesse , desiring farther his grace and heavenly benediction , to grow stronger and stronger in his feare and love ; and the like requests and petitions often times , even often times peradventure in a day , not only in short ejaculations , but even in pretty la●ge formes of expression ; for no sooner doe wee feele the sacred fire of devotion flaming upwards , and aspiring unto heaven ; but presently wee seriously betake our thoughts to prayer and thanksgiving ; by the way it may be here considerable , whether for our constant devotion in private , as morning and evening , and the like ; many short ejaculations are more fit to carry up our affections unto god ; or otherwise some one long and large continued forme , the former way through its often cuttings off being in dangsr to make us degenerate into alazie and forgetfull seldomnesse of praying , the latter thorough its tedious continuance into an unadvised dulnesse in praying : and therefore not much approving of either , betweene both of these , two or three moderate formes , with an acute and strong winged brevity , are me thinkes more convenient to present our cause before the almighty in an unvariable constancy , and in a piously devout apprehension ; but to keepe on our way : now againe in like manner are we most divinely studious and diligent ; to make the full benefit and advantage of that time , which is properly set apart for gods service , labouring to build up others , and to be built up strong in our selves ; as by hearing , exhorting , and discoursing with truly pious and religious men , rejoycing in this comfortable communion of saints ; i meane the communicating acquaintance , and assisting fellowship of our inner man , one with another ; or else againe perhaps more privately managing our soules by reading ; as in the bible , practise of piety , gerrards meditations , or the like ; by meditating consulting , and walking with the almighty in spirituall thoughts ▪ ending the sabbath dayes usually in such high and serious actions ; occupying our selves in that only which may tend either to improve knowledge , try faith , exercise charity , examine conscience , and the like , communing thus , as david hath it , secretly in our owne hearts , in our chambers , and being still quiet from outward perturbations , thereby effectually to entertaine these heavenly guests : and therefore duly apprehending this celestiall happinesse of the mind , shal we use to long for the sabbath before it come , preferring it in esteeme above all the other dayes of the week , and calling it , as in the 58. of isaiah , the thirteenth verse , a delight unto us , the holy of the lord , &c. accounting the holy rest of this sabbath here to be a lively emblem , and as it were a taste of that glorious rest in the eternall sabath hereafter . the due frequenting , and solemne use of four a clock prayers on saturdayes afternoone , is me thinkes a worthy sweet , and seasonable exercise , as being an excellent preparation against the sunday , to lay aside the thoughts , the cares and busines of our calling ; and truly were it generally more observed , and taken notice of , no doubt religion might fare far the better for it , but sure . the root of evill is the love of gold , and that is it religion is so cold , because we cannot spare the time from gaine , for heaven therefore we take but little paine . to goe on as this irradiating beam of divine grace , doth cloath our minds with a light and delight in spirituall things ; whereby not only our thoughts ate set a worke on purer objects , but also our outward behaviour and conversation is ready to do its part too in religion , our tongues not vaine or offensive , but ayming their words for the most part to pious and good discourses , aptly applying ordinary things in our talke to some godly use , or religious observation ; our feet not swift to go after folly ; nor our hand dealing with deceit ; i say as this illuminative beame of divine grace doth enlighten our thoughts , making us full of high and heavenly wisedome in all our wayes ; so in like manner it warmeth our affection towards others ; melting the bowels of our compassion into a more then superficiall charitableness , and loving mindednesse unto all men , whereby with tendernesse we alwayes construe their lives and actions in the better sense , and doe sincerely wish , pray for , and desire even the salvation of every one ; but specially zealous of the good of our friends , as of our own ; and therefore are we almost ready with david , many times to cry out , o absalom my sonne , my sonne , my father , my child , my wife , my brother , my friend , poore soule , would to god i had dyed for thee : and as sorrowing , so againe rejoycing for no other prosperity so much as for their souls happinesse ; and that too , not so much for any private relation betwixt them and us , as for that we know it is most , ●cceptable unto god , because we doe now verily make an higher account of gods glory , then of our own good ; and therefore do we as it were bear on our shoulders the care of gods people , heartily praying that all as well as our selves may thus taste and see how gracious the lord is , how full of mercy and compassion ; so true , find we that of saint iohn , in 1. epistle , the 4. chapter , that he who loveth god , must love his neighbour also . this is the touch-stone to a sacred soule , whereby the truth of her religion 's knowne ; if that her neighbours griefe she can condole , with as due sense as if it were her owne . bonum est sui diffusivum , t is the nature of true goodnesse to be willing to have others participate of it ; sure then he is not really good in himselfe , who is nigardly streightned in his bowels of affection towards others ; but hee who hath perfectly received within himselfe that good which commeth downe from the father , and fountaine of all goodnesse , cannot but be so full in himselfe , in his owne heart , that hee must needs run over with a liberall good will and affection of good unto others . his liberality of affection unto others , doth also reach ir selfe forth into a godly patience , in bearing the injuries & wrongs of men , we can be reasonable well content , to put up these sufferings , which the malice of our fellow creatures doth inflict , because wee know them to be sent to us by gods appointment , and wee have so much trust and confidence in his love towards us ; that wee cannot thinke , he will suffer any thing to light on us for our hurt , with whom wee are so dearely joyned in our inner men ; beleeving that as he hath sent affliction for our advantage , so he will not suffer us to be tempted above what wee shall thorough his mercy be able to undergoe ; that he wil be sure to have that care of us , as to take it away againe in due season , when it shall be most convenient for us . and here o lord considering thy diligent care over us , in all the dangers and chances of this life , wee cannot but truly say , o what is man , what is man that thou art thus mindfull of him , or the sonne of man that thou visitest him with such abundant of loving kindnesse ? one would thinke with the poet , that non vacat exiguis rebus adesse iovi . that then o lord who art so farre above the earth , so farre surpassing , that innumerable number of stars in the heaven ; the least of which is much bigger then many worlds ; nay , so farre surpassing those heavens of stars , and many millions of heavens ; besides even farther then all the capacities of mankind are able any wayes to conceive or imagine ; one would think i say in humane reason , that thou that art so exceeding and infinitly great and glorious , should not be at leisure so much as to thinke on such poor atomes , such contemptible nothings as we are ; much lesse to take notice of us with such affection of love . o lord the greatnesse of thy love is not to be imagined . we may take notice in our soules experience , that the prosperous successe of religion , and the long uninterrupted continuance of grace within us ; as it maketh us bold with god thorough his mercies ; so it maketh us also humble ; bold i say , not proud ; although nature bee very frequently apt and endeavouring in us to take too much upon her , and to mistake gods gifts and graces for her own proper powers faculties & endowments ; as bold , so i say again , it maketh us humble in our own selvs and weaknesse ; such is the amiable brightnesse of the divine essence , that the more wee apprehend the infinitenesse , and purity thereof , the more wee seem in our selves to admire , to want and to thrist after it , and even with unsatiable love to desire perfection for this neerer apprehension of the almighty , who giveth us light more clearely to see the grosnesse , and obliquity of our own imperfections , whereby with humility we loath and abhorre what we are of our selves , so that our least sins in the time of grace seeme greater then our greatest in the time of sinne . and therefore doe wee now use at such time with a more then ordinary love and admiration , to value gods blessings at a higher rate , our thoughts being full of thankfulnesse for that plenty of goodnesse , which at other times perhaps wee can scarce thinke on . o lord if wee consider it , thy mercies , thy sweet mercies are renewed unto us , not only every morning , but every moment ; what minute is there that we are not greatly beholding unto thee , o lord. in that wee live , in that wee draw our hreath , in that wee are not in eternall death , t is all thy mercies , as liberty , and wealth . our food , our rayment , and our saving health . thus farre the prosperous gale of gods favour doth carry us pleasantly on in the course of religion ; but when the storme ariseth , wee are presently overwhelmed with the boysterous waves of wrath , of lust , of distrustfull feare , of impatiency , and the like ; so that we were never formerly so blessedly refreshed with that heavenly calme , as we are now againe miserably troubled , and tossed with this unhappy tempest ; there is no constancy to be lookt for in this life ▪ but specially is our unhappy nature most unconstant to persist in these more divine , and sin-forsaking courses ; it may be we may with sufficient deliberation vow , resolve and goe on a while , to use such and such means , and helps as perchance fasting , watching , or the like , for the prevention of our frequent fals , and to keepe on in a lesse floating , and uncertaine manner in our way to heaven : but alas , usually either these courses are quickly left of againe , or else they be so dull and lazily performed , that the continuance of them is to little purpose , so that three or foure moneths at a time is a great while for us to be free men , lively and at our owne disposall ● the service of god ; and then doubtlesse after our old course must we returne with shame , like fooles unto the stocks ; or as saith the apostle like the dog unto hi● vomit , and the sow unto her wallowing in the mire ; but now the wonted use and long acquainted experience of sinning in time doth dull the sense of conscience ; making sinne not to be so strange , and fearful a thing unto ●● as in former times in the minority of our dayes ; o youth , thou thou i say , art the prime and golden age for religion , thou art that lovely one , whom the lord delighteth in , even fairer then the tents of kedar , or the curtains of salomon . to goe on , heretofore the terrour thereof ( i meane of grosser sinnes ) would stattle us like a bug beare , and make our soules quickly tender , and sore with the sence of griefe ; but at lengthin continued use , what through the subtilty of sathan , and our accustomed familiarity with sinne , we are for the most part nothing at all so deeply affected with it , we have been now so long habituated thereunto , that wee can easily sit downe and sleepe in it , i say sleep and perchance fall into a dead sleepe to , unlesse wee take great heed of the danger . vnlesse with good and well advised care , in its due time wee can thereof beware . for wee shall find , that unlesse we doe forthwith in short time after the sinne , that grosse and conscience-daring sinne that we commit , take advantage of the sadnesse which it leaves in our soules , to convert it into repentant griefe , and that it worke a setled and serious dejection in us , it is seldome that we shall so soone , or so conveniently meet againe with the like helpefull means to lift our selves out of this pit of destruction . when as the cloud of sinne settles for a while upon our souls ; and that wee walke as it were blind fold in the darkenesse thereof ; it is observeable , that yet notwithstanding wee may peradventure in that meane space now and then by the by a little drowsily shug up our selves with a lazie kind of ill will against our sinfull wretchednesse , and with a dreaming detestation , and abhorring of our unrighteousnesse ; but all that doth us little good in the end , if our repentance be not thoroughly and lively performed , if wee doe not even with violence breake off the bonds of iniquity , and cast away her cords from us , it never doth discharge our consciences , or ease us perfectly of the guilt of sinne . the occasionall meanes which are wont to bring us to a truly deepe and serious repentance are divers ; many times that sense of sadnesse , which as i say , sinne , greater sinnes , leaves behind in the soule immediately after the committing , is a speciall and effectuall helpe to worke our delivery from the danger thereof . sometimes also this thing or accident puts it in us sometimes that , as the trerible fiercenesse of thunde● , lightning , tempests , and the like fearefull dangers will perchance strike this serious consideration to our hearts , lord what a case are we in , if we should be presently snatcht away with this sudden judgement , being now in our sinnes ? and therefore if it will please god to spare us this time , sure wee will thoroughly repent , and stand in no such hazard hence forward . sometimes the apprehension of mortality , and the shortnesse of our life will bring us to thinke with our selves that oh how shall we put off our reconciliation with god any longer ; for wee see that we be all as at the point of death , every day , one or other is departing from us to his everlasting mansion : we know with the apostle , that the end of all things is at hand , that there is no abiding for us here ; and therefore what manner of men ought we to be , how diligent and carefull to make our peace with god , and prevent the worst whilst wee are sure of time ? sometimes againe the afflictions of this world , and the consideration of the vaine pursuit of all earthly things , with the which men doe so generally rejoyce and triumph ; as when we see the rich man swelling in his credit , the swaggering gallant shining in his clothes , the honourable man deifying himselfe in his state ; when that wee see men foolishly bestow their whole affections on these things below . this i say doth call home our thoughts to make up our accounts , and hope for heaven , for that we see there is nothing but toylesome and deceitfull vanity upon earth . sometimes also our preparation for the lords supper , when wee undertake the punctuall and due examining of our selves for that holy duty , doth cause us so to dig out our consciences into a bleeding sorrow , that wee can rightly performe thar cheerfull resolution of the mind which is requisite to an hearty renewning repentance , & amendment of life . o repentance , repentance ( under christ iesus ) thou only saviour of mankind , who can value thy worth ? thou art to the soul of man above all the gold and precious stones in the world ; as rich as heaven it selfe ; how many noble and great men have desired to see thy face , and could not see it ? and yet behold thou dost use to dwell in the lowest dust , even with the humble , broken and contrite heart . and againe , thou soule that enjoyest this most rich and happy treasure : o for gods sake , i say for gods sake , sleight it not ; but hugge it , joyfully embrace it , and keepe it close unto thee , it is the richest iewell that can com● from heaven . it is that crowne that saints hereafter weare , when they in perfect glory shall appeare . the opinion it is perhaps of some men , that for those sins which we have heretofore truly repented us of , we need not at any time account our selvs guilty afterwards , because the score is discharged , and as it were struck off in the sight of god : a judgement doubtlesse not without its reason , and yet me thinks not altogether consentaneous to experience ; for though in repentance , it may be we doe not usually charge our thoughts with so particular and fresh a remembrance of our ancient sinnes , as of these which we have committed since our last humiliation ; yet shall we ever hold our selves to stand guilty , and in danger of all our sinnes , even those very sinnes which we had particularly repented of before , because we doe take our selves to be in such termes with god , that though hedoth fully pardon us , yet is it alwayes on condition that wec should performe that covenant which wee make with him of better obedience ; and then the breach of this coveant , upon condition of the performance whereof ( as we conceive ) we are forgiven , doth render us lyable again to gods justice for all our sinnes ; i say the covenant which we make with him of better obedience . for it is sure and certaine , that we doe never truly repent , but that we doe make or renew this covenant with god to obey him better afterwards . without question a christans li●e is nothing but a continuall rising and falling , a falling by sinne , a rising by repentance . our life 's a race , wherein the surest feet in running long with many fals doe meet . and though some men carry themselves in such a steady constant course that they never fall much ; yet many men fall more shrewdly at sometimes of their age then at some ; and most men without question at one time or other fall dangerously , and without gods speciall grace irrecoverably ; as there is a time when david rejoyceth , saying , surely goodnesse and mercy shall follow mee all the dayes of my life , and i will dwell in the house of the lord for ever ; so there is also another time when hee saith , there is no health in my flesh , because of thy displeasure , neither is there any rest in my bones , by reason of my sinne : my wounds stinke , and are corrupt through my foolishnesse , &c. sinne maketh such deepe wounds in the soule , that if wee foolishly negl●ct to dresse them often , and tent them thoroughly , they quickly fester inwardly , and prove dangerous ; and therefore justly eonsidering this dangerousnesse in the state of the soule to be usuall amongst men , and specially in david , that holy man , that more then ordinary man , even that man made aftet gods owne heart ; as also remembring the solicitous heed and care of that more excellent vessel of holinesse s. paul over himselfe , in the words of his in the ninth to the corinthians , the 27. verse , lest that by any meanes when i bave preached unto others , i my selfe should be a cast-away ; it makes us alwayes , methinkes nor without cause to stand in feare of our spirituall condition : not daring in our best comforts so to set our selves at rest , as though wee were wholly out of the reach of unhappinesse ; the often tryall of our patience , our wisely considered experience in heavenly things , together with the comfort of the scripture , according to saint paul in his fifth and fifteenth chapters to the romanes , may give us a strong and confident hope , that wee shall not enter into condemnation , but thorough his mercy be saved in the day of the lord ; for wee are boldly perswaded that we are in gods favour ; and perswaded too , i say perswaded , that neither life nor death , nor angels , nor any other creature , shall bee able to separate us from the love of god which is in christ our lord ; and yet for all that , wee know wee are now but on the sea , not in the haven ; the sea of danger , not the haven of perfect safety ; we cannot therefore be high minded in our thoughts , but feare , feare and carefully take heed , lest we fall ; specially when as we are conscious to our selves of a nature which is so weake , so apt , and ready to fall into the greatest , and most dangerous sinnes . o lord and most mercifull father , there is nothing perfect in this life : here wee have some joy , and some sorrow , some assurance , some feare , some knowledge , some ignorance mingled together ; for now wee know but not in part , saith the apostle , hereafter wee shall know to the full now our soule is only perswaded of her future state ; she taketh some remote glimpse as it were of her salvation , but no full sight thereof : for wee are saved by hope ( saith saint paul ) but hope that is seene is not hope ; for what a man seeth , why doth hee yet hope for hereafter ? when she hath finisht her course , and fulfilled her dayes shee shall fully know and be resolved in the matter ; & as we hope to be thoroughly satisfied with the everlasting enjoyment & therfore for the present condition of this our life , we may take up that expression of the poet , ante obitum nemo supremaque funcra faelix . none be call'd happy rightly may , before his last and dying day . ye pious and devout soules that are now in the state of grace , blesse , o blesse the lord your god and magnifie his name with all humility ; for what is it that all of us are not damnable wretches , and most unhappy miscreants , but only his mercy ? what have wee at all that we have not received ? o let us then take heed , take heed i say lest our hearts bee hardned with stubbornesse and selfe opinion ; hath not the potter power over his clay ? may not the spirituall husbandman breake off the olive branches , and graft them in at his pleasure ? o the depth of the riches , both of the wisedome and knowledge of god! how unsearchable are all his judgements ! and his wayes past finding out , for who hath knowne the mind of the lord ? or who hath beene his counsellor ? and thus have we briefly dispatcht , the first and better part of our busines ; i meane this history of the soule endued with grace . now then our thoughts must leave their eagle slight , and downe a while top ●ddle in the durt , behold and see what policy and might , the devill can shew forth to doe us hurt . when god le ts loose this roaring lyon , o what destruction doth hee bring upon us ; how strongly and cunningly doth he hold fast our soules in sinne ? how intricately are we intangled by his snares , that we cannot get out ? the heart ( saith ieremy ) is deceitfull above all things , and desperately wicked : who can know it ? indeed it is a most hard matter to find out all the strength and subtilty of sinne in a wicked soule ; for the devil when he gets possession specially in a more melancholy heart ; like a wont , makes his workes few above ground ; but hath many secret passages and maeanders under : the close contrived cranies whereof , although we cannot fully search and tracke out ; yet god willing wee shall the more open and principall courses , in this ensuing part. of the soule ensnared in sinne . nemo repente fuit turpissimus ; sinne creeps on by degrees ; but woe is us to what an exceeding height , and to what intolerable an increase is it able to grow ? grow i say , heavier then the sand of the sea in weight , and more in number ; even sufficient to fill whole volumes : for who is able to find out all his iniquities , or reckon up his sinnes ? who knoweth , saith david , how often he offendeth ? sinne in a wicked soule is so unmercifull a thing , that it hath no limits nor bounds of extent ; it is that over-flowing flood in the scriptures , which drowned the old inhabitants of the earth ; it is that raging sulphurous fire which burnt up the cities of the ungodly ; or if you will that phaetons fire amongst the poets , which enflamed the whole world ; for no sooner doe we let at liberty our affections from the yoke of discipline and good order , from that narrow path , and rule of vertue , in cujus medio tutissimus ibis , o man , in the midst of which thou safely mightst go , but presently wee act out the true morall of phaetons fable . phaeton let loose the reines to his frolick horses , and they carry him ( as the fiction goes ) to the firing of the world , and his owne destruction ; we doe but let goe the reines to our will and affections , and they carry us likewise headlong to our unavoidable destruction , and to the setting on fire of this microcosme , this little world of ours ; here we may well note , that religio a religando vere dicta est , religion is truly so call'd from tying back the affections ; and therefore now when once conscience doth thus let slip the reines of discipline , and its due care of the soule , our little world , as i say , is all on fi●e ; our thoughts , desires , and affections being as it were without god and his feare , are altogether flaming with the distemper'd heat of worldly cares , of ambitious projects , of lustfull courses , of impatio●t distractions , and the like ; these things doe freely range abroad in t●e mind , doe take their pleasure and pastime therein . like school boyes , when their master 's gone away , they presently are at their roguish play : iust so , when that the conscience leaves to rule our thoughts , the devill forthwith keeps the schoole . and because our inside is thus unframed with disorder , that wee neglect religion , and leave off the necessary managing and manuring of the soule by repentance ; sinne by little and little , becomes habituall unto us , an ordinary and unregarded thing ; so that in a while melancholy making the mind more eager and intentivel● let in al its courses , what either by being drawn to the impatient expectation of what wee would have , by feeding our selves with the pleasing fruition of that we doe enjoy , or vexing our selves with the feare of what may befall us , or with the griefe of that which doth already disaffect us , it is so , that for the most part there is very little space wherein our phancie is not in action with some one of these ; such and such like things doe so seriously take up our time , and so earnestly employ our thoughts that our minds can hardly get leave at any time to bee at leisure for the common duties of christianity : for when at our necessary oppor●unities , we goe about to reade the scriptures , to meditate on good matters , or pray unto the almighty ; how exceeding difficult is it for us to draw off our imagination from those other things , and set it upon these ? or if we doe take it off , it is but as in haste with a longing to be at them again : as also that little praying , meditating , or reading which we do at any time now employ our selves in , doth altogether methinks passe away without any sweetnesse in 't ; it hath no more relish to us ( for the most part ) then even as it were a rotten stick , or a thing of nought ; so superficially doth it slip away on the outside of our souls . in every thing , 't is the delightful sweet thereof , that doth with our affection meet . i say , it is the sweetnesse thereof that joyns it closely to the thoughts , and unites it to the affections ; and therefore these duties and the like being so out of relish with us , we have but little minde on them , we coldly regard them , and in a manner wholly neglect them ; or if peradventure the fashion of the times tend thereunto , and that we can smoothly stop up the mouth of truth-knowing conscience with some daubing satisfaction : we may , i say , we may some of us retain the outside , when we have lost the inside ; we may seem to be delighted with an oral formality , when as it is no whit cordial within us ; like unto shallow brooks that make a great noise with a little water ; the shadow still continuing with us , whilst the substance is stollen away . but to go on in that way which is most usual : i say , the substantial deepnesse of true inward pleasure and delight in divine things being rooted up , pulls away with it the outward use of reading , meditating , and the like : so that we are seldom conversant in these things , although the liberty of our time give us opportunity for it never so conveniently : for it is to be noted , a truely willing minde can finde out shreds enough of time to bestow in that way , even in the busiest and most industrious calling . and as for that more excellent gift of the spirit , prayer , that princely diadem amongst all heavenly graces , from whence all other divine blessings do borrow some lustre and advantage ; how far is the familiar acquaintance thereof gone from our souls ? when as all our private devotion is now posted off to the publike ; and that also so slenderly and coldly performed by us , that the practice thereof is held on , it may be , rather for fashion sake then devotion ; more with the motion of our lips then with the affection of the heart ; following the publike exercise rather for fear of shame and reproach ; i say , rather to keep touch and turn with the common custome , then out of any religious care or good will thereunto : for though the sabbath be but once a week , yet shall we most times be then glad , if occasion bee handsomly offer'd us to ' bide at home , and omit that duty . it is too wet , or else it is too cold ; and we can pray even as well here as there : these poor excuses , they are quickly told , when as god knows we pray not any where . again , as prayer , so the hearing of the word is as much neglected by us , or as ill used , when we now sit at sermons , it is more perchance with a censorious ear , like moderatours to give judgement , and passe our opinion , rather then as diligent auditours , with humble hearts to receive instruction . if the preacher doth but meanly perform his exercise , we are then ready to slight it , as a thing belowe us , and not worth our heeding : but if he go beyond us in his learning and good parts , we are on the other side peradventure disconted in our selves , for that he exceedeth the reach of our capacity and qualification : for lo , we feel and finde as in this , so in all other things ( it is worth observation ) we finde , i say , that nature is always so partial unto it self , that it is never thorowly pleased , and fully contented , except every thing succeed to the setting up of it selfe , and its owne advancement ; and therefore that it hath got the advantage , it taketh its full selfe-contenting pleasure , and recreation without controle ; diverting the whole course of our thoughts , words , and actions to serve its turne herein : yet for although conscience hath lost its prevayling command within us , neverthelesse it ceaseth not ever and anon to give us a call , and perhaps amidst our chiefest and securest sinnes , awaken us with a deep touching item , and remembrance of our selves ; but onely flashing up our eyes wee fall asleep againe : and thus act on the story . navita de ventis , de tauris narrat arator , enumer at miles vulnera , pastor oves . the plowman of his oxe , the ship-man tels his mind , the shepherd keeps his sheepe , the souldier wounds in mind . every one , saith the poet , thinks and talkes most of that which hee hath most to doe with , and doth most affect ; and here nature principally begins to play her part , and shew her affection ; our selfe accusing , and impatient mind cannot abide the rehearfall of miseries ; unhappinesse and affliction ; the hideous newes of such things is too rough for our tender thoughts to meddle with ; whatever come of it hereafter , we must by all meanes put off for the present , as farre as may be from us that day of the lord , and righteous retribution of his most just vengeance : againe , also the deadnesse of heart maketh our soule to loath abhorre and leave off to hear and speak of holy and pious subjects , as the dispraise of vice , the commendation of vertue ; the maner and means of mortification ; of sanctification , of our redemption , and the like ; snuffling away all such matters if it be possible , into other discourse : because we feele our hearts so dead and rotten inward , that these things doe nothing else but secretly speake the condemnation and shame of our owne lives : and therefore when as out of the abundance of the heart ( as saith our saviour ) the mouth speaketh , therefore i say on the other side , our thoughts being alwaye . for the most part vainly and outwardly disposed ; our delight is to be talking of vanity all the day long , to be asking after , and telling of newes , whereby to claw our idle phansie with , or it may be questioning how rich others be , what condition they are in , how they doe thrive and the like ; our melancholy thoughts mainly labouring with emulation against others : and such verily is alwayes the rivality and inward striving betwixt equals , or those that be neer equals in the same kind , that sure i cannot thinke that it is a quality much lesse then naturall unto all mankind , so to contend in affectation of desire ; this emulation was there amongst the patriarks when they sold ioseph , and amongst the apostles when they vie'd who should be the greatest : and thus our minds being so wholly set on earthly things , and things of this world , it is seldome that we can thinke upon those men that are in a little better prosperity then our selves , but with the eye of envious emulation , counting it as so much the worse for us , and an eye-sore to our state and reputation that they goe beyond us ; and againe taking it as it were somewhat the better for us ; and applauding our selves in content therewith , if they fall out and appeare to be somewhat under the condition that we our selves are in ; thus as wee doe enviously thinke that too much which our successefull neighbours have , and enjoy , and swell after their happinesse with indignation at our owne ; so also are we many times unhappy in our own happinesse without any comparison at all , or in respect of others ; but meerly in our selves , and in regard of our owne bottomlesse desires , thinking all too little that we have , although we do not think of any that have more ; just as the poet , in a similitude of covetous men , quo plus sunt potae plus sitiuntur aquae , the more they drink , the more they are athirst : so may we truely say of our selves , in the words of the prophet habakkuk , chap. 3 , we enlarge our desire as hell and as death , which cannot be satisfied . what we have already , methinks , serves but as the sawce to set an edge to the stomack to receive more , as if we had a consuming wolf in our brest , or those two daughters of the horsleech which solomon speaks of in prov. 30 , which have no other language but continual crying out , give , give more still , and yet more , and yet no content . he is not rich whose minde doth keep him poor ; he onely hath enough , that seeks no more . nay farther , our apprehension is apt to be so subtilly deluded with this vice , that , as if avarice were a vertue , we shall be ready to think and say , of any one that is an hard and unreasonably-neer man in his dealings and commerce with others , and that will stand out for the utmost farthing in every thing , though it be never so justly due and to be yeelded unto ; of such a one , i say , who hath cunningly learnt to oppresse the poor man by the advantage of his necessity , we shall be ready thus to think and say , i warrant he is wise enough , he will look to himself , he will not be fool'd of his goods ; taking his example as a lawful patern for us to imitate . but of one that is a conscionable , honest and plain-dealing man , that will not stand so eagerly , nor practise such policie for gain ; we are likely to judge him as an easie fool , and not wise enough to live in the world . but o alas , one day , one day peradventure we shall see that the wisedom of this world is foolishnesse with god ; acknowledging our mistake herein as they did , who once said in the sorrowful conviction of their souls : we fools counted this mans life ( this quiet honest mans life ) madnesse , and his end to be without honour : but see ! how is he numbred amongst the children of god , and his lot is amongst the saints : therefore have we erred . when the soul ( having forsaken god ) begins to go alone , and to trust to its own strength , so full do we presently grow with superfluity of outward sense and humane wisedom , that be we never so lightly toucht with any thing which seems to waste and decay our temporal subsistence ; if once our egyptian staff , this confidence on outward things never so little begin to crack ; how are we ready to fall in●o utter despair ? sure we cannot continue with such a charge ; we cannot hold out long in such losses or expences : our narrow hearts , nabal-like , grunting and grumbling for fear that we shall not have enough for our selves to live by . o thou unhappie soul of man in all distresses , doubts and calamities ! what patience or comfort canst thou have , who trustest in such things that cannot save ? now and then , like prisoners within the grate , we may look out into the fresh air , and see the golden happinesse of the day , though we cannot get out and enjoy it : we shall peradventure now sometimes think upon repentance , and gaze afar off on the joyful condition of the soul , desiring that we could be delivered from this bondage of sin : nay , and it may be we do also strive somewhat , and endeavour our thoughts thereunto ; but alas , it takes no firm holdfast in our brests , it goes not thorow the heart , nor seriously to the quick as it should ; but suddenly it passeth away again without effect : or if it doth take any hold in us , it is very momentany & of short continuance obscured quickly with the clouds of sinne , and altogether forgotten ; for let us know that conscience even in the freest and fullest pursuite of sin is many times , so reall and urgent with us , that it will not be sleighted , but either by excusing our selves , by mitigating the nature of sinne , by a seeming repentance , or the like , we must needs give it some content , though it be but as a meere dulusion for the time , and to no purpose at all ; but i prosecute the patterne of our intention ; in like manner as melancholy joyned with solitary privacy is wont to make good meditations in the time of grace take the deeper root in nature ; so likewise it being united with a retired solitarinesse maketh evill thoughts in the time of sinne much more stubbornely to persist within us , cleaving a great deale the faster to our apprehension , and fixing a farre sore impression in our soules . sad melancholy is truly then in kind , when silence locks the closet of the mind . then doth mischiefe take greatest advantage when it gets the soule to be alone by her selfe ; for homo solus aut deus aut daemon , the solitary and alone man is usually either exceeding good in his thoughts , or exceeding bad ; and therefore now wee find out of due experience now i say when as grace is not able to master our corruption , that it is much better for us to use a sociable and jocund behaviour towards others , addressing our selves in a complying familia ity with good honest company in civill recreation , then to be much retired alone , though it may seem more strict , because this verily is many times a meanes to put us from farre worse things and greater inconveniences ; natures that are composed to melancholy , wee may fitly conceive to be much like iron , which receives a greater heat of fire into it , and retains it longer then those things which are of a rare and thin substance ; for we always feel these solitary , these sad and melancholy sins of ours to be of a far deeper dye , and to wound our consciences more dangerously then those other lighter kinde of sins , those merry , as i may so call them , and superficial sins : these sad ones , i say , are worse , because they are moulded with deliberation in the heart , and come from a setled good-will and determinate intention ; but those other , those merry ones , are onely for the most part as sudden flashes arising more inconsiderately , and passing away as a guest of one night . well , to proceed in anatomizing the particulars of this our now sin-sick soul : the wicked , saith solomon , fleeth when none pursueth him . an evil conscience having moved the foundation of our spiritual comfort , every bush is a thief with us , every thing becomes our enemy , though not really , yet in conceit . how often and how apt are we now presently to terrifie , disquiet and affright our selves at nothing , perchance but at the very shadow of things ? for but thus , if we fall out with any neighbour or others into enmity and discontent ; if but once we drink into our brests a perfect distaste , there 's no digesting , no forgetting , nothing but vexing in our souls : so many eager , fearing and fretful thoughts do constantly boyl up in our stomacks against him , that from thence for a good while together , whole clouds of fears , of doubts and distempers do sollicitously overwhelm and passe over our heads : so that specially if we speak not with the party in a pretty space after , our close-kept thoughts are peradventure full of expecting his supposed malice is ready to do us the greatest mischief that may be , and so again are we thereupon hatching and preparing perchance like motions of revenge against him , conceiving some cruel tyrany wherwith to satisfie our selves upon him , little considering that all this while for the most part we do but fight with our own fancie , fearing where no fear is , and conceiving revenge where there is no cause of revenge : for at length having spoken with our adversary , and unfolded our selves together , we shall most times finde that he hath scarce had any the least ill imagination against us ; and so by a true hearted disclosing our minde one to the other , we are perhaps easily undeceived , and become friends again : whereas the muing up our selves from our enemy in a melancholy strangenesse and squint-ey'd retire , might breed a continual and a deep conscience-wounding grudge betwixt us . the sullen man that 's discontent . bis life ne'er wanteth wo : if nothing else will him torment , his fancie proves his fo . moreover , the peevishnesse of our nature , in like manner , for want of the confirming strength of grace , is always apt to construe the words and actions of our enemy to the worst , taking every thing to be done by him either in despight , or malicious disgrace and contempt of us ; eagerly affecting and troubling our selves with that conceited fury of our enemy , which perchance is not in him ; or if it be , it is that thing which we ought rather to pity then fight with ; even common christianity teaching us to have more wit and godly advisednesse , then as solomon saith , to meddle with a fool in his folly , or with a mad-man in his madnesse ; with an unmanly weaknesse o● minde childishly in the same sense to reply again to that his madnesse and fury ; but in stead thereof rather mildly and charitably to entertain his foolish humour , knowing our selves also subject unto all infirmities . but we cannot refrain ; this is our humour ; we must needs deal back again the words and deeds that we do receive . alas , how sweet is the desire of retaliation and revenge to the solitary nature , being without the directing power of godlinesse ? how can we put up such and such things ? how can we chuse but retort again , oh that we were so rich , so powerful as thus and thus ? what an happinesse were it then for us to be able to crush our enemies , and to cut them off as we would desire ? invidiâ siculi non invenere tyranni tormentum majus --------------- envy 's a greater torture to the minde then the sicilian tyrants ere did finde . this is envie , to our souls the very devil of all sins , that hellish tormentor of a melancholy minde , which wearies our thoughts with continual anguish and vexation of spirit . o lord , when we well consider the whole scope of a sinful man , or this man of sin which is within us , we cannot chuse but think how true it is which the prophet isaiah speaks by thy special command , isai . 48. 22. that there is no peace unto the wicked : no peace , i say , not onely in regard of the sting of conscience which follows sin , but also in regard of the ensnaring and toilsome trouble of sin it self ▪ wo is us truely , no peace indeed ; with one thing or other we are still out of quiet , either sin by n●useating distempers doth disturb the health of the body , or by laborious and far engaged passions doth unsettle the rest of the minde . what peace at all is there long within us ? either immoderate fear , or care , or grief , or desire , is ever oppressing our thoughts . and here observe it , whilst that we walk with god , we are methinks fenc'd about with his favour , so that none can hurt us ; for his angels do pitch their tents for a guard round about them that serve him . but now for want of faith , what do we not fear ? how far without reason doth this passion extend in our melancholy soul , even almost into an infinite conceit ? for as a circle made in the water begets another circle bigger then it self , and so that another again bigger then it self , encreasing thus i know not how far ; just so the doubts and fears of our minde , by solitary plodding upon them , will beget bigger and bigger , and so bigger still without end : thus where there is no faith , there is no end of fear : fear and unbelief have the like proportion in us , and must needs go hand in hand together , as it is revel . 21 , the fearful , and unbelieving , and abominable , &c. again , what troubles doth the minde now many times undergo in the immoderate hoe and care for things to come , in labouring to prevent and provide for such and such accidents , with the utmost of our power . and yet perchance it doth no whit prevail ; a strange event makes all our labour fail . many , even many is the time that we are unspeakably vext with the forethinking and contriving of that which in the end never comes to passe ; i say , vext by framing of hopes , of intendments , and expectations upon these and these things , which most times one means or other , gods providence or death doth quite disappoint and cut off , according as it is in psalm 146. 4 ; for when the breath of man goeth forth , he shall return to his earth , and then all his thoughts perish : all his thoughts , even all the former hopes , expectations and imaginations of his heart : blessed therefore , blessed is he , as it follows in the next verse , that hath the god of jacob for his hope , and whose trust is in the lord his god. blessed is he that herein can take the easie yoke of our saviour upon him , by casting his care upon god ; thereby saving all that needlesse labour of too earnest carefulnesse and distrusting trouble of minde for the morrow , because sufficient for the day is its own trouble . but to tell on the souls unquiet state , when sin doth thus become predominate , so uncontented and so eagerly frappish are we apt to be , through the uneasinesse of the soul for want of true inward rest and satisfaction ; i say , so full of wrath , of passion and anger in all our thoughts , businesses and affairs , that the least and smallest occasion , is enough to make us fret , chafe , aed be most furiously moved with those either equals or inferiours with whom we have to do ; we cannot chuse but unsheath our passionate fury and outragious disturbance , into cniding and unquietnesse ; we can by no means bridle our selves in the least degree ; our humour must have its course ; and then perchance afterwards , our thoughts reflecting upon themselves , do secretly check us , and make us sorry again for this our rashnesse , heartily wishing that we had not done so , and that we were at one with the party as before ; onely that we be loth to confesse so much , or bewray the acknowledgement of our own errour . see the disquieting unhappinesse of sin ! if we do not thus vent our wrath , we can be at no rest for fretting inwardly : and if we do vent it , we are displeased with our selves for doing it impatiently and undiscreetly : others cannot please us , and we cannot please our selves : what peaceful harmony of concord or content can there then be to our souls ? i say , others cannot please us ; for nature hath so out of all reason bent us to our own courses , to our own minde , to our own wills in every thing , ut ferè nihil placet quod non nostrum est ; that almost nothing contents us , but that which is of our own doing and contriving ; it even cuts to the gall to be any way crossed and contradicted in our intentions and desires : when we have once took an opinion , let it be advised by whom it will be , stiff-neck'd nature being uncontroll'd by grace , it is so obstinate in her own sense , that 't is as death for her not to have it go and be acknowledged in her own way ; and therefore let it fadge how it will , we must , i say , we must needs prevail in contending , though it be for the worse : and when at length we have thus peradventure through much difficulty obtained our desire , and gotten our wills fulfill'd , even then also are not our thoughts happie therein : though for the present it might seem to delight us , yet are we not long well pleased therewith in our selves ; nay , perhaps that also in the end gives our minde little satisfaction ; 't is nothing but our conceit , nothing but that we would have it so , and then would it had not been so ; this is the course of it : so little peace of minde is there to that soul which is without god , and left alone in the snare of sin . sure enough it is , o let us observe it ; i say , sure enough , that our own will is always our worst enemy , could we but consider it : nay methinks , for all she seems to be as our onely friend , yet in truth we have no other enemy can do us hurt , but onely her : not the malice of all the creatures , men and devils in the world , are able to bring upon us the least unhappinesse without her help . he that can then his own affections quell , doth even as much as if he conquer'd hell . it is this own self and will of ours that parts us from god , joyns us in society with the devil ; and thus brings us at length ( if not prevented by grace ) to the certain destruction both of body and soul . it is our saviours counsel , that if our eye , hand , or other member offend us , we should cut it off , and cast it from us : this doubtlesse is a most difficult thing , a hard saying , for a man to cut off his own flesh , that which is so close and neer unto him , and indeed i believe that wholly to part our selves from our selves , is to divide indivisibilè , that which as long as we continue mortal men , is not to be divided : but to cut off those rank grown extravagancies of our wills , this proud flesh , these limbs of the devil , that must needs be done , if we mean to follow christ , and enter into heaven , unlesse together with them we will be cast into hell fire , to follow christ : for this is the right way to follow him , by denying our selves ; because we plainly finde both by his most holy doctrine , mark 8. 34 , and example , mark 14. 36 , that his businesse in this world was not to do any thing of his own will , the will of man , but in all things the will of him that sent him , even the will of god. but further ; to see what a deal of trouble and unquietnesse is there always stirring in the sinful minde of man ? what a restlesse vexation another while do the ambitious projects and aspiring motions of our vain imagination put us unto ? even so far , that sure methinks it is an ixion's task , or as a bridewell-work to undergo the toil that such encroaching and climing thoughts many times torment us with . how doth our fancie labour to be so great , so high , so rich , that we had such an office or estate , that we were in the condition of such a man and such a man ? and thus when we have vainly supposed so far and so far ; when , like the giants of whom the poets do fable , we have set one mountain of ambitious desires upon another , yet then at last are we as far from satisfaction as they were from heaven . again , in the prosecution of our earthly policy , when the event of things that do much concern us frustrates our expectation , our lowe creeping mindes , that sacrifice onely to their own nets , to their own skill and wisedom ; how do they snarl themselves in blinde conjectures ? lo , this doubtlesse was the cause that our businesse took not effect ; it should have been done by such or such a means , it such or such a time , with these or these circumstances ; ●yring out our selves to seek the reason thereof , like those blinde men that sought lot's door and could not finde it ; never thinking all this while on the divine providence , which directeth all things , towards which our thoughts ought to aim their first and chief regard : and therefore it is that oftentimes we do try so many ways , spend so much time , break so many nights sleep , to no purpose : for sure , except the lord keep the citie , all our labour is lost , the watchman waketh but in vain . as jehu answered jehoram , 2 kings 9 , so may we answer our thoughts , and with sufficient experience resolve our selves ; what peace , content or rest can there be , so long as this jezebel of sin raigns and remains within us ? no peace within , nor yet no peace without , but full of troubles , toils , and fears , and doubt . our peace with all things utterly doth cease , because with god we do not make our peace . and thus on every side we both see and feel it , even too much , to our own grief , that there is no peace unto the wicked . the man of sin , is a man of trouble ; trouble in his minde with the distractions of sin ; trouble in his conscience with fear of judgement ; every way disturbed and out of rest : and yet lo , for all this , that there is so much unquietnesse , and trouble , and discontent in our sinnes , we are so strongly hampered and engaged therein , that there is no power in us to break off the bands thereof , or cast away her cords from us : through the habituated continuance therein , it is so hard and difficult for us to repent , i mean , fully and perfectly to repent , that it goes even against might to think of making up a reckoning and an account with god : we are so totally as it were turned into sin it self , i mean , such an invincible disposition of sinning in all our conversation , that o who shall deliver us from this body of death ? what course can we take to come out of this unhappinesse ? 't is high time to look about us , to raise our thoughts to some better notions : but such is the difficulty of true repentance , that we cannot go thorow stitch with it ; but this and this opportunity is still put off with excuses , with the presumptuous and flattering conceit that gods mercy is infinite ; we have had often and often trial of it ; doubtlesse we shall have some better time and more fitting season hereafter . but we who finde it so hard a matter at this time , a thousand to one but that we finde it more difficult the next : the longer we continue in sin without due repentance , the more methinks are we entangled with it , and dayly snarl'd the faster from getting out . o therefore let us take heed in time , and duely consider this , all we that now forget god ; consider this , i say , whilst we have time afforded us , lest in his wrath he suddenly pluck us away , and there be none to deliver us . here it is observable , according to what i have formerly intimated , that , though not usually , yet sometimes the conscience is so cunningly daub'd up , that it seems within us to be as well satisfied with the outward formality of religion , as if it were in the state of grace and true reconciliation : our mouthes and the outside of our thoughts do draw neer unto god , when-as our hearts , the true depth of our heart , is far from him , even full of nothing but dead mens bones , the rottennesse and corruption of sin : we are , i say , thus so smoothly deluded in our selves , that we can seem boldly to chalenge acquaintance with christ , and perhaps think that we are able to boast of great matters in his name , and yet for all that peradventure as it was with those in the gospel , mat. 7. peradventure , i say , christ himself may never so much as know or acknowledge one jot of christianity within us : but this deceitfulnesse of religion , this superficial delight is easily discerned , if we mark it well , both by our selves and others , in that it is frequently wont to vent it self into a partial siding , contentious talking , part-taking and debating as those of whom the apostle speaks , that fell out about their religion ; i am of paul , i am of apollo , i am of cephas ; taking the shadow for the substance , and mistaking the truth thereof , as though it were a thing so shallowly seated in the soul , that it consisted in wittinesse of discourse , sharp understanding , following of opinions , and the like : no verily , the kingdom of heaven , religion and godlinesse , is not without , as our saviour saith , but within us , even in the dressing , ordering and managing of our own souls . indeed our knowledge without charity may swell into contentious strivings full of pride : but true religion in that heart doth dwell , where patience , love , and humble thoughts abide . what ever or however the conscience , as i say , may thus be deluded and held in some pleasing satisfaction , finely skinned over for a while with the upper part of religion ; yet in the truth of it , the wound that is so deep , is not so easily cured ; this sinfulnesse of the minde here spoken of , having gotten such time and liberty with us , is not without great difficulty ▪ deep sorrow , many prayers , and much carefulnesse , took off again : and therefore till we can by gods special mercy attain unto this thorow piercing and happie repentance , there is none so soveraign and helpful a means to prevent the dangerous encrease thereof , as is the constant following of a good employment , ever to be doing in one industrious action or another , according to the quality and manner of our life , even in one honest action or other , though it be but to little advantage : so that the rule is very true , praestat oriosum esse , quam nihil agere ; it were far better for us to be in action with that which is to no purpose , so that we do not sin in it , then to sit still and be altogether idle : for alas , we do by woful experience finde , that idlenesse is rightly named the devils cushion ; being seldome out of one sin or other , whilst we are out of action in some good employment : this cushion makes the devil so easie a seat , that it is even an invincible work to remove him from our idle souls , or make him sit away : this is his seat , i say , and his shop too ; here he freely sits and plyes his utmost skill , to mould our thoughts to the very wickednesse of his hearts desire ; here he sits forging and fashioning all the ugliest forms of sin , and foulest monsters of impiety that ever entred into the heart of man : there is no sin so great , so hellish and inhumane , but idlenesse hath been the means to hatch it into the world . quaeritur aegistus quare sit factus adulter , in promptu causa est , desidiosus erat . if you demand aegistus why he did commit adultery ; the cause is easie to be seen , because he hath so idle been . and as it hatcheth all sins in the soul , so of all other is it the most kindly nurse of lust and fleshly desire in our melancholy nature . how doth the fancie hereby become polluted and most grosly defiled with all kinde of basenesse and obscenity ? what inventions doth it frame for the provocation of lust ? how closely doth it make us hug the amorous conceits of our enslaved fancie ▪ nay , how do we many times hereby so deeply infect our thoughts with this kinde of vitiousnesse , that like lime twigs they are ready to catch hold on every object , converting it to some libidinous and wanton motion , the which perchance sometimes doth cling so fast unto us , that we can scarcely draw off again our imagination from it . again , idlenesse and luxury , the excesse of eating and drinking , either in quantity or quality ; i say , fulnesse of bread , and abundance of idlenesse , are constant companions together : we that are idle , must needs be luxurious one way or other . and if saint paul said that the idle person was not worthy to eat or drink at all ; how often and how much do we sin , when as the vanity of our idle souls causeth us to waste so much in superfluity , who are not worthy of sufficiency ? o alas , so we live many times , as if we were created for nothing else but to eat and drink . sure this is not the least , if not the greatest of our sins : for if abstinence be the chiefest help to mortifie the flesh , certainly luxury is the chiefest means to quench all goodnesse of the spirit : and therefore see in the gospel the devils desire to enter into the swine ; we hear of no other creature that at any time they desired to enter into , but onely , i say , into the gluttonous swine , that of all other creatures being most uncleanly addicted to its belly ; so fit an habitation is the gluttonous and luxurious soul for nothing but devils , but sin and uncleannesse . but further with the story : our whole man is so utterly disframed and disjoynted with sin , that there is no part but is out of order . when we seriously reflect on our selves and our so great imperfections , we cannot but fetch from within us many a deep sigh , to grieve at this our so great untowardnesse , thinking thus ; how much are we now behinde the condition o● the righteous ? how miserably do we mispend our time in being vassals unto satan , and working our own damnation , who might in this time , so ill wasted , have as well made a good progresse towards heaven , and attained unto much comfort and proficiency in religion ? o ●ow do we want that light of understanding and retention of memory in good things which we ought to have ? how void are we of devotion to godwards , that charitablenesse of affection towards our brethren which we observe in others , that patience and cheerfulnesse in troubles , that manly constancy in ruling the motions of the soul , as grief , fear , hope , and the like ? o we alone , we are in each degree so frail with sin , there 's none so frail as we . for behold , we are so crazed and weakned in all the strength and constancy of our minde through sin , that every passion is able to overturn us : either we are too much in fear of the roaring waves of calamity in this world , or too much in love with the pleasing vanities thereof ; either we are too hot with the joy of prosperity , or too cold with the grief of adversity ; overjoy'd with the tickling exaltation of the one , or faint-heartedly dejected and cast down with the other : but of these two specially ought we to be careful and take good heed ; there is always , as we may finde , a more principal danger in the joy of prosperity ; for , saith moses , deut. 6 , when thou hast eaten and art full , then beware lest thou forget the lord , &c. narrow vessels are quickly over-fill'd : then , then , i say , in our prosperity do we feel our selves ready to run over the capacity of moderation , apt to grow lawlesse with unlimited pride , and to forget our reverence to that god which hath created us , and always doth so great things for us : and therefore it was that david said it is good for me that i have been in trouble . happie is the man that is always ballasted with such a constant stedfastnesse of minde , that let the winde blowe which way it will , can carry his affection with an upright , setled and indifferent moderation ; can hold him fast by god in all changes of this life , patiently hoping in him in adversity , humbly rejoycing in him in prosperity , so to rule himself with saint pauls resolvednesse of minde , phil. 4 , at all times , and in whatsoever state he be , as therewith to be content with satiety , and yet not drunken with excesse . see the folly of a sinner , and strange besotted ignorance of our thoughts . behold , we fear the face of man , poor sinful man , when of the god of heaven we little scan . though we have not much care of it , that our faults are all naked in the presence of god , that the searcher of hearts knoweth the depth of them , and that they lie open plain enough before our consciences , yet by no means we would that men should know so much of us ; no , let self-loving nature alone to be sure to take heed of this , that no body know it but our selves : oh , we may in no wise bewray our infirmities in any particulars : what vain fig-leaves of poor shifts and excuses do we so we together to cover us with , rather then we will be guilty in the sight of men : we shall chuse rather , many times , to make two sins of one , then discredit our selves by confession ; as thus : pe●chance when we are reproved for our untowardnesse , reprehended for our vices , or any thing else be spoken which is harsh unto us , presently is our headstrong and self-accusing nature all on fire with spitesul scorn and ill-will against it , either moved with so much distemper as malitiously to revile the party , or else so deeply stung with inward unquietnesse , as unsoberly to depart the place , not abiding to hear it any longer ; such is our impatient desire of credit , our self-justifying honour on our own parts : but on the other side , to hear the dispraises and reproofs of others , to hear their credit broken by the tongue of envie , that methinks is a contentment and recreation to us ; or specially when we meet with them who are enclin'd to speak against such parties that are out of our liking , then it is meat and drink to us to say amen , and joyn with them in the like malevolent and disgraceful speeches . we are , i say , most impatient of reproof , specially if it be laid either sharp and closely unto us , or tedious and over urgent : and truely , though reproof ought humbly to be taken as sent from god justly for our sins , yet many times , through the rigotous application thereof , it proves to our evil natures not onely unprofitable , but hurtful , for we finde that when a wicked passion , on whatsoever occasion , is stirred up in the height of its fury , 't is hard to be bridled , and dangerous to be dealt withal : cain's countenance fell with furious indignation , gen. 4. 5 , and lo the sad effect , it is but the eighth verse that he slew his brother abel . it is here worth the marking , that sometimes and in some of us the smooth facility of minde can perhaps jest out , or pleasantly put off those self-same sins and disgraces which the rough seriousnesse of others doth take with a great deal of indignation , discontent and shame : the reason thereof partly without doubt is the different disposition of nature , and partly also the experienced policy of sin ; for sin , when it is used and practised in the soul , like an old fox , grows more cunning and politick to conceal it self ; it can make its guiltinesse seem to be innocence , its covetousnesse seem to be liberality , its pride humility , &c. herod-like becoming seemingly vertuous , when it is never a whit the lesse , but rather the more truely vitious . but further with the real discovery of our selves . moreover , as the dogged morosity of our minde is frequently apparent in our behaviour towards our friends , in our dealing with strangers , and other like instances that may be quickly remembred , so also is our grudging unthankfulnesse not a little before god , and in reference to his majestie : so that when losses or crosses do befal us , our words are usually these or such like : this is hard fortune , there is no body so unhappie as we ; we i warrant have the worst lot and portio● of all men ; foolishly not at all heeding the frequent miseries of others daily before our eyes , that rod of gods correction which is imparted to our neighbours peradventure at the same present , and doth it may be in many degrees go beyond ours ; if not , at the leastwise we may remember how far the afflictions of poor job do outgo our greatest sufferings , and yet he sits embracing the dunghil with these words in his mouth , the lord hath given , and the lord hath taken away ; blessed be the name of the lord. have we receiv'd all good from him so long , and shall he think that now he doth us wrong ? o the perverse impatiency of our sinful nature , when our minde at first is newly wounded with our misfortunes , and whilst that it is in a fresh and yet-bleeding remembrance with us , what cursed and even nothing else but madly discontented imaginations do there rise up and occur unto our mindes ? how full of raging and masterlesse thoughts are we ? so that if we go about never so little to stop the furious current of them , and to turn necessity into a vertue , by applying the consideration of it to some contentful use or good resolution , our wicked passion most times is so unruly with discontent , that by no means can we over-master or bring it into the subjection of any sober thoughts : which being so , we must needs for the present let it slack , and altogether as much as possible exclude it out of the minde , if that haply afterwards our passion being allayed and more reasonable , we may consider it with some discretion ; so hard a thing as i say is it to wrestle with a disturbed passion in its excesse : and truely , as sin grows on in the soul , so the passions of our minde grow further and further into excesse and immoderate distempers . sin when it getteth much strength within , is methinks of all things in the world most like unto the pestilence : the pestilence , when the height of the disease is upon a man , makes him , even as phrenzie , distempered with the violence thereof ; so as , i say , sin doth here unhinge all the affections of the soul into a furious and madly-behaving humour , when it flies much out of reason into an immoderate excesse . the pestilence when it worketh a full infection , is a disease very mortal and deadly , so that few escape it : so sin , when a man is much over gone therewith , bringeth the soul into a very sad and dangerous condition ; and it is the effect of gods greatest mercy that we do overcome it . lastly , the pestilence , that grand misery of mankinde , is usually attended upon with many inferiour mischiefs ; as the measles , small pox , and the like : so sin , those great exorbitancies of the minde , which are truely the misery of all miseries , and cause of all miseries unto us men , are ever accompanied with smaller inconveniences and vanities of conversation : and so then , what with greater sins , and lesser vanities , we may now well say with the preacher , vanity of vanities , all is vanity . there is no word , no deed , no , not a thought in us , but 's vain and altogether nought . i say , what are all our thoughts , our words and deeds but vain , even of no weight , substance and solidity ? for , know thou , o my soul , that nihil est non vanum , quod non ad aeternitatem pertinet ; that all that is vain , which aims not at eternity . those thoughts , th●se words , those works , which perish , and do not accompany and follow us into heaven , that we may there for ever rejoyce of them ; those , all those , i say , are vain and idle , and such whereof we must be sure , as our saviour saith , to give an account : and thus through our so totally depraved condition of sin , all that is within us is become vanity , and lighter then vanity it self ; our thoughts think vanity and nothing but vanity : we say to our selves , what profit is there in serving the lord ? do not things fall out and prosper as well with the wicked as the righteous ? doubtlesse , he that dwelleth on high regardeth it not ; and there is no difference unto us . again , we think foolishly , hath not god s● chained the course of things by his eternal predestination to such and such periods and events , that the fatal bo●nds and decree thereof we can by means frustrate ? alter it we cannot ; how then is it in us to do good or to do evil ? 't is not our fault that we are not saved , we could not sin , bad ●e not appointed it ; and we cannot avoid it , because he hath appointed it . thus we many times ignorantly judge and conceive that gods ways are as our ways : but he shall one day convince and reprove us ; he shall set our sins before us , making our consciences truely to confesse , that thou , o lord , art good , art holy , righteous and just ; but it is we of our selves that have sinned , done wickedly and stubbornly , gone astray from thy commandments . our thoughts think nothing but vanity . such is the vain singularity of our intentions in any thing which is of moment or considerablenesse , that we contemptuously slight and lightly regard to follow the common manner and fashion , always aiming at some rare and unusual way , thereby to be advanced into a more general note and eminent reckoning . such also is the vain disdainfulnesse and height of our minde , as to think ostentimes these and these our inferiours not good enough to have any familiarity or boldnesse with us , to be accepted or taken notice of in our company , or the like . such again is the vain ostentation of our personal behaviour , when we are in better company abroad in publike , or amongst strangers , that we usually cast our thoughts ambitiously behinde us , with a vain care and curiosity of minde , to observe whether our clothes , discourse and deportment are likely to leave behinde us in the opinion of men a worthy estimation ; d●siring , in the stout pride of our hearts , so to carry our selves in outward credit towards others , as to be observed in the sight of men ; and according to the poet , monstrari & dicier hic est . i say , that it might be said of us , that we are such ones , of such note , &c. and such also on the other side is our too sullen retirednesse from convenient company , when diogenes-like we stubbornly shrink in our selves from an ordinary conversation with men , either out of a shamefac't strangenesse and inurba●ity of behaviour , or else out of a self will'd roughnesse of minde , that we will not communicate our selves unto others . and here we may most times observe it by the by , that melancholy gives a secret touch of surly , close , and stern morosity , which speaking little , always thinketh much . though melancholy be full within of great thoughts , yet it seldom unmasks it self , but upon humours ; and then peradventure when we are in the vein of it , we as vainly fall again into extremes on the other side , lavishly spending our spirits in over much talking and eagernesse of discourse , thereby wearying out our selves many times in vain ; and not onely so , but perhaps working our own wo withal : for , locutum esse aliquand● poe●ituit , tacuisse nunqu● : a fool , saith solomon , prov. 29 , ●ttereth all his minde ; but a wise man keep●th it in till afterwards . a fool uttereth all his minde ; and such is our folly to run out into vanity of words , sometimes in one fashion , sometimes in another ; but specially most of all , into vainly hyperbolical speeches , boastingly aggravating the truth , or enviously extenuating it , according as our humour and inclination is bent ; whereby our praiso or dispraise of any thing or person is altogether made factious after our fancie and liking , rather then any whit according to right understanding and impartial verity : for notwithstanding we do still pretend to speak nothing but what is just and equal , following the onely rule of discerning reason and indifferency ; yet we cannot but encline our words to the prejudicate sense of our own liking , making our arguments and proofs servants rather to affection then reality . as for example : if we vent our passion in ripping up of other mens faults , we plead thus for the doing it , that we know not how to dissemble , that we must needs speak the truth , &c. colouring that with the name of veracity , which is nothing else but the rancour of ill will ; taking our indignation and sinister desire , to be zeal , a zeal to truth , whenas it is nothing but a breach of charity : for though we can thus unmercifully censure others ; though other mens motes are beams unto us , and we can fully discern their least enormities ; yet we do sufficiently wink at and flatter our selves in far worse actions ; we can cut large thongs , as it is said , of other mens leather ; enjoyning great duties , expecting great matters , and laying great burdens upon other mens shoulders , which we touch not our selves with so much as our least finger : i say , the mean while , god he knows , not performing the least part of our own duty : and therefore doth that saying of saint paul after check our consciences ; thou that teachest others , teachest thou not thy self ? &c. behold , the wrath of man , saith saint james , worketh not the righteousnesse of god. and sure , most times , we sin more against charity by the wrathful censure and reproof of other mens sins , even more , i verily believe , then they do in committing those sins which we so reprove , because love , saith solomon , prov. 10. 12 , covereth a multitude , a multitude of sins : surely not of our own sins , 't is not so meant , but of other mens . and charity , saith saint paul , suffereth long , is kinde , is not easily provoked , beareth all things , believeth all things , &c. if we truely consider it , when we judge this or that mans pride ; what is it else that doth it , but a greater pride in our selves ? when we condemn other mens malice and envie , it is nothing else peradventure but because our own hearts are fuller of envie themselves ; nature it may be thinking thus to adorn her self with others spoils , and to deck up her credit with the good name she takes away from her neighbour . better , o how much better were it for us , in stead thereof , to turn criticks to our selves and our own lives , then to be so censoriously busie about others . better , i say , to ' bide at home , and shew our utmost skill in setting right our own corrupted will. in judging others , that is all that we can get by it , the greater judgement to our selves : but by judging our selves , we may haply escape the judgement of god ; for , saith saint paul , if we would judge ourselves ( that is , truely ransack our own souls for sin ) we should not be judged of the lord. and as the ancharitable judging of other's sins doth doubtlesse encrease our own judgement ; so when we applaud , rejoyce in , and are well pleased at the falls and sins of others ; what do we likewise but encrease our further condemnation ? this hugging of our souls in the beholding of other mens vices , which many times we do , proveth us to have the seed of that wicked one within us , who delighteth still in having more company unto damnation . indeed to have many fellows and companions in sinning , may perhaps rock our evil conscience into a securer sleep for the time ; but it cannot give u● the least true rest or satisfaction of minde . that others sin as much as we , is no priviledge at all for our sins : they shall stand upon their own bottoms , and we shall be sure our selves to answer for our selves ; one 's faults cannot plead for or excuse anothers : every one shall have enough to look to himself and his own ways . it is to be mark'd amongst the rest , that the different temper of body and manner of life , as to live in some places with some people , in some callings , and the like , is a strong means to make sin in many of us to abound into a more grosse and frequent impiety then in other-some : for although nature in all men be corrupted with the seeds of sin , with a readinesse and propension even unto the greatest evils ; yet these first beginnings are much more rankly grown from the womb in some men then in other-some , which causeth them to undergo a greater difficulty in subduing themselves by grace , and to be more violently carried down the stream , when once sin gets the upper hand . as also our manner of life may adde great advantage unto temptation . in sodom for to live a righteous lot , 't is like a painter that 's without a spot . by touching pitch , alas it is no news to be defil'd , if that we cannot chuse . he that is conversant where many occasions be offered , shall hardly put by often inconveniences . but we proceed with the secret sinful motions of our unhappie life . when there is any thing of heedful concernment in our thoughts , which we do endeavour to effect , or have resolved upon to have it done ; if it chance any whit long to be delayed , and not finisht forthwith according to our hope , the greedy desire and expectation thereof is such a torture presently to our over hastie souls , that in a while out of distrustfulnesse we either utterly despair of it , or through impatiency of minde , we strive ( if it be possible ) to bring it to passe against might , or otherwise one way or other , are ready to procure some indirect means whereby our eager intention may be fulfilld ; headlesly running on many times thus to multiply our sins without any reason , not considering at all , that if we had not tormented our selves with such over eagernesse of expectation , and sinn'd against god with this unlawful hastinesse of minde and despairing thoughts , doubtlesse our businesse would have never the worse , but rather the better have took its effect in due time : and this is that impatient hastinesse of minde and distrustful fear that maketh many of us to curse and swear so much in the passion of discontent ; to go to witches for recovering again the goods that we lose ; or so soon as we be sick to post to the physitian as our onely hope ; and the like . it was this impatient hastinesse of minde that made saul offend , 1 sam. 13. 8 : whenas both he , and our selves , did we but use the counsel of david , psal . 27. 9 , to tarry the lords leasure , and be strong ; i say , his leasure with patience , and be strong in faith , we might verily prevent many a sin , nay , perchance most sins ; for were it not this impatient hastinesse of ours , what sin almost is there could prevail against us , had we but that true patience and stayednesse of minde soberly to wait and weary out the temptation , the devil might go away from us as he came . the storm most fiercely for the time doth rage : stay but a little , and it will asswage . it is this too importunate hastinesse that causeth discontented murmur●ngs against god , making us , when things go not to our mindes , and that we prosper not according to our account and expectation , even making us , i say , half angry with the almighty , as though he were a debter to fulfil our desires . it is this hastinesse which draweth us many times into the most dangerous impieties . sin in time brings the soul into such a senslesse dulnesse and stupidity , that as if we had made a covenant with d●ath and a league with hell , we are little moved with any terrour thereof , and we quietly yeeld up our selves , as if there were an inevitable necessity for us to be thus wieked and ungodly : we know not what to say or to do in the case ; we are so much plunged in this mire and clay , where there is no ground , no hope of coming out , that it is beyond all that we can think and endeavour , to do our selves any good ; and therefore we cannot conceive sin and this inward corruption of nature to be any otherwise in us then as a corruption in the body , which when once it hath gotten a long continued vent and running issue in the leg , there is no stopping thereof without present death to the party , unlesse there be an issue made for it in another place . and so we being thus filled , as saint paul speaketh of the heathen , rom. 1 , with nothing but spiritual corruption in the soul ▪ unrighteousnesse , fornication , wickednesse , covetousnesse , maticiousnesse , &c. we cannot imagine how the vent thereof can be stopt , but that it must needs have passage one way or other ; and indeed so for the most part , when it is stopt of its ordinary course , it findeth out a secret vent elsewhere . and truely after this manner sometimes we seem to be reclaimed and reformed of our accustomed vices , whenas in very deed we do but turn out of one sin into another : for this is the devils policy , now and then to imitate repentance , by altering and changing up and down our sins , to the end they might not grow tedious unto us , to make us loath and abho● them utterly , or perchance to give our consciences some satisfaction with the shew of repentance , that we may the more securely continue in sin . for the devil hath many shifts to invent , wherewith to give us content and delight . he will provide all variety and pleasure that is possible , to indulge our appetite ; as , being weary of this sin , that we may go to another ; our affections being tired with ambition , we might recreate our selves with lust and luxurious idlenesse ; our souls being stopt of their course in malice and covetousnesse , we might take as it were a turn another while in epicurism and indulging vanities : sometimes perhaps a variety in the manner of our sins for novelties sake , may give us a little change of satisfaction ; as sometimes it may be plain dealing gives the minde best liking in our sins ; sometimes equivocating and deluding excuses ; sometimes the matter is best of all to be qualified with a crafty involving of others helping in the act : sometimes again , a sole and absolute secresie of the whole businesse , is more grateful to our conscience . every way , and however it be effected , we feel our selves in sin just as in the condition of sick men : he that is much sick , is not in so much ease as to lie always on one side , though his bed be never so soft : so sin , like the sick mans bed , hath not so much pleasure in it as to give us any long content : he turns from side to side to finde rest , and findes none so long as he is sick : so we unhappie sinners wallow to and fro in our sinnes without rest : we are unstable in all our ways . there 's no delight , no rest is to be found , whilst sin in us so strongly doth abound . i say , we can finde no pleasure , no full , satisfactory , o● long content in pleasure , as long as we thus turn out of sin into sin , out of one bad course into another , unlesse that we quite turn out of sin unto god. but wo is us , hic labor , hoc opus est , here lies all the difficulty , this is the main matter of all ; the flattering subtilty thereof hath , as i said , for long ago , as dalilah beguiled samson , so wholly robb'd and beguil'd our soul ▪ of all their strength and courage to true r●pentance , that we were much too weak to break off from us those fettering bonds and manacles of unrighteousnesse which do so strongly tie us unto unhappinesse ; a misery certainly full of all miseries , to be so far involv'd therein that we can see no probability to get out : and yet lo , this is not the utmost , it doth not rest here ; we must yet ●urther entertain a greater unhappinesse ; for now behold a far more grievous and worse thing for the present hereby happeneth unto us , gods judgement , the usual consequence of continuance in fin , prepares after so long forbearance to lay siege unto our consciences ; and the messenger of satan , like a trumpe●er is sent in to summon us beforehand : for behold , hideous and dismaying thoughts begin to slip into our minde , exceedingly to terrifie and strike thorow our unhappie souls , the strangenesse of which many times at the first coming of it , doth so gastly affright and startle us , that our hearts are ready to faint and swoon with the terrour thereof : and this , this , i say , for the present out of our unadvis●dnesse and ignorance of the right understanding hereof , commonly becomes a greater snare to us to keep us off from repentance , then all our former sins , and distempers besides ; for when perchance we endeavour to settle our thoughts upon humiliation , and are ready to take upon us the examination of our wicked and sinful life , as lifting up our thoughts into this meditation : oh how the time passeth away ! the daily-consuming torch of our life burneth out apace , and shall we continue still in this desolate and deplored condition without due repentance and reconciliation with god ? how far are are we from that glorious comfort and most happie state we use to enjoy in the time of grace ? &c. wher , i say , when that with serious sighs we in this sort do our own selves into our selves retort . preparing our selves for repentance , and striving to humble our souls before god , then forthwith do these hideous and dismaying thoughts , or the remembrance of them , so utterly discourage and dishearten us , that we are fain to leave off again so soon as we have begun : for whenas our thoughts should be fill'd with humility and dejection for our sins , then are they ready to swarm with nothing but vile and monstrous imaginations . better therefore do we judge it , for the most part , whilst that we are newly acquainted herewith , to let all alone , then by that means , as we suppose , to procure gods greater wrath and indignation upon us . besides , thus we are ready to conjecture with our selves ; what hope or likelihood is there for us to obtain the favour of that god , from whom we are so dangerously separated , and whom again we are with such impiety of minde ready to dishonour ? and so are we beaten off from our poor and weak endeavours . not daring to approach his glorious name with thoughts that speak nothing but fear and shame . well , these hideous glances do perchance ever and anon slip into the imagination , and are very terrible and tedious unto us . but many times it falls out for a while , until we either better understand our selves herein , or that god shew forth his power more strongly in us : i say it falls out many times , that the earnest employment of our minde in the fears , cares and desires of other things , doth not suffer us so seriously to tend for them , or else doth put them out of remembrance again ; notwithstanding ever and anon they do come into our heads to disturb and terrifie us most wonderfully . but specially 't is to be noted , that if at any time we go about to read , or set our selves diligently upon the work of repentance , then sure they are abundantly present with us : and because they are so terrible that we cannot abide them , we must therefore needs leave off whatsoever we have took in hand ; and this we may conceive to be a special policie of the devil , to have them chiefly proposed to our phancie at such times , to the end , if it could be so , there might be no time for us to repent in : for now methinks at length , through a due self-consideration , and these manifold checking troubles and inconveniences , which so disturb us , that we cannot tell which way to turn for them ; doubtlesse , i say , we have great longing to be reconciled unto god , and we would very fain repent , putting our strength really to it , did not now these scar crowes stand in the way to affright us : and now in this ( though not otherwise ) we can truely repent that we did not repent heretofore , that we had not drawn neer unto the lord whilst he might be found , since that in those great water-floods , this day of trouble and temptation , we cannot come nigh unto him : for most deservedly we that have continued so long in our sins for our own pleasure , to content our selves , must yet continue a while longer to content gods justice . as yet then for all this , though the ax be as it were laid to the root of the tree , gods judgement and vengeance to our evil consciences , yet we cannot leave off the deceitfulnesse of our souls , our oppressing policie , the vanity of our minde , the excusing our sins , the swelling and self-conceited folly of our hearts , and the like . it is to be observed , that according to the method in this book before premised , most of us men have some one part or space of our life ( be it four or five yeers , or whatsoever ) wherein sin hath more full power over us , and perhaps doth thus prevail in us with an high hand and setled course , and this time above all the rest is the time of sin , as being so properly disposed for it , that during the continuance thereof , we can never attain unto true repentance : for though that we may sometimes superficially fallow up our souls with the sollow of humiliation , yet do we not so thorowly plow them up as to fit them for the due receiving of that good seed which is able to fructifie into newnesse of life . sure this is not an easie thing : a perfect sinner doth not change his hue , so quickly turning his old life to new . though we may peradventure many times outwardly scan over the duty of repentance , yet do we not during this time so perfectly repent , as thereby to get a full release from the ▪ guilt of sin , or such a comfortable and a discharging acquittance to our consciences , as we ought to have , and which maketh us chearful and free powerfully to resolve and set on towards amendment of life . well , to the matter . i say , what by one means or other , we are yet still scared off from the main hope and help of our souls , the comfort of reconciliation ; so great is our sinful folly and unability unto good . but this , all this , is but for a taste of inward trouble : see what follows : the hand of the almighty doth not leave us so ; if a man will not turn , saith david , psal 7 , god will whet his sword : he hath bent his bowe , and made it ready : hitherto there is no turning with us , nothing is able to turn us unto a due serious repenting , or sufficiently to rouze us up out of the unhappie lethargie of sin ; and therefore sure god is now whetting his sword and bending his bowe against us as lazr●● in his grave , so we have been in our trespasses and sins so long dead , even stark dead unto all goodnesse , that we had need be call'd unto elatâ voce , as it is in the eleventh of saint john , with a loud voice , if god mean that we shall effectually hear him . dangerous diseases deserve desperate cures . if nothing else can thorowly awake us , the judgement of a troubled minde and tormented conscience must do it . but when once it comes to passe that the almighty sheweth forth his wonders in the deep , his mighty strength after this manner in the deep thoughts of mans heart ; o what a sharp fit and tedious bout must we undergo ? for , saith solomon , the spirit of ma● may sustain his infirmity : but a wounded spirit who can bear ? not job 's afflictions , nor yet all those ten egyptian plagues can parallel agen the misery that that poor soul is in , whom heav'n doth strike with terrour for his sin . any outward crosse or trouble is tolerable , and may be sustained : but the inner trouble of a distracted minde and wounded conscience , who can bear ? you may note , that though the minde and conscience be toucht with many secret terrours and perplexed difficulties , in the course and passage of this life , according to that of david concerning himself , even from my youth up , thy terrours have i suffered with a troubled minde . i say , there be in the soul of man many tormenting thoughts ; as also sins of ours , and sayings of scripture often too hard for us well to digest : but this ensuing passage of a distracted minde and troubled conscience is seldom parallel'd . for lo , i shall herein shew you a mystery , even welnigh the very height and utmost pitch of terrour and sad distraction that the melancholy minde can undergo without falling quite into fury and madnesse , which doth fitly follow this more then ordinary ill course of life here presupposed , and so long a sleep in presumption . for this is the right method in the state of the soul : before such great trouble of minde , there usually precedes a deep sleep in presumption , because the minde and conscience can never be very much inwardly troubled , ( it may suffer some small distresse ) i say , never be much troubled , as long as fear , the watchman of the soul , keeps his due centry . and therefore this is the true wisedom of a careful christian , diligently to keep this watch about him , lest he be overtaken , besotted and engaged in sin , and so then the day of the lord come upon him like a thief in the night : i say , the day of the lord , the day of his judgement , a day of gloominesse and thick darknesse ; a day of trouble and distraction of minde , even such a day ( as is exprest in the next part ) wherein the lord thundreth from heaven with his mighty power against the soul of man , of the soul troubled in conscience . well , the troubles and terrours before spoken of in the precedent part , in reference to these that follow and are now at hand are but as s. matthew saies of those troubles that shall go before the day of judgement , the beginning of sorrowes . i say , the beginning of sorrow , they are like the scattering drops which fall before a shower ; and o now the shower it self begins to fall apace , a terrible shower , and most violent storm , such a one as david speaks of in psal . 11. vers . 6. where he saith , vpon the wicked be shall raine snares , fire and brimstone , and an horrible tempest , this shall be their portion to drinke . for now our minds and bodies being perhaps more properly made fit for that purpose ; i say , the rather fitted thereunto ; as either by occasion of the leisure and vacancy of the mind , or also by the like concurring occasion of strong melancholly vapours in the body , or other diseased disturbance : though fin only be the procuring cause , yet these or some of these are usually the present occasions which mainly help it forward ; we quickly fall into an exceeding dumpishnesse of mind , and even in a short space our fancy is followed with swarmes of tormenting thoughts , in so extraordinary a manner , that we cannot tell what to doe ; they come so thick one upon another , and are impious in so high a degree , that the dismall and hellish terrour thereof doth quite dull and take off our sences . there is , for the most part , no one houre all day long , but that we are haunted with them , as with so many hideous ghosts , insomuch that usually do what we can , nothing will put them from our mind , or give us the least ease and respit from this misery . intentions still , our mind gets no reliefe at all , from this torm●nting inward griefe . those thoughts , they are such black thoughts , most of them so infinitely fearfull ▪ so unspeakable heynous , that they do make us extreamly to shake with feare , and put us many times in such a trembling , that we are as it were fainting with the deep agony and anguish thereof , they do so subtilly shoot into our imagination , that for our lives we cannot with all our strength and endeavour shut them out , or so much as mitigate the violence of them ; they are even as the piercing lightning , which cannot be withstood . for , least your understanding should be mistaken . it is to be noted , that those thoughts not as yet spoken of . are more of a darting , then a reflecting nature . to go on , they are as so many terrifying haggards and hellish ghosts unto us , that do even make us shrinke for feare , as often as we do but think upon them , or so much as take the least glimpse thereof into our apprehension ; and then as soon as we are thus never so little afraid , they will sure come upon us , and that the more fiercely too , fear giving any adversary advantage , to have the greater power over us : the manner of being affrighted herewith , many times is as when some extraordinary thunderclap on the sudden , strikes a man with so violent a terrour , that his heart is even ( as they say ) out of his mouth therewith ; the passion whereof is able to be in such an excesse , that it doth even stun our sences for the time , making us as quite sick with the amazement of it . what shall i say ? no mortall tongue can ●hew those fearfull terrors which our mind doth know . it is said indeed in the sixth chap. of genesis , that every imagination of the thoughts of mans heart are onely evill continually . but o these and the like thoughts , as i may say , even sent from hell into the soul of man , are so beyond measure unreasonably evill , that we shall many times think to our selves , think it , i say , to be a thing almost impossible , that man , as a meer man , and being only in the mortall condition of humanity , should be capable of entertaining such intollerable things within him : as also sometimes we shall think thus , that if other men did but know what vile imaginations , what monstrous indignities there are in our heads , they would sure be ready to kill us out of zeale to piety , and revenge to gods glory , as not fit to live on earth , who are in truth full of nothing but hell : many times perhaps are our thoughts of such high and immediate impiety ▪ that we verily look for one fearfull judgement or other presently to confound us , and do even quake and crouch down , as though some fierce thunderbolt of vengeance were already falling from heaven upon us : these thoughts they are not all of them evill in the same degree , some it may be being far worse then some ; as also , they are not all of the same nature , for the diverfity of every ones constitution , and the diversity or severall kinds of sins , to which we are most addicted , do perchance much varie the nature of them ; yet most of them in the same particular party ( specially at the first ) do ever point to one kind of end and effect ; in a while the much prevailing strength of these thoughts hath such a terrifying power in us , that even but one of them is sufficient to strike an heart-breaking passion of so great a trembling and distemper into us , that we shall not be wholly out of it again for a whole day after , being usually in the mean space revolving in our minds the heynousnesse thereof or bu●ying our fancy with orher trifling conceipts of the like nature ; so that our mind is never no never free from some one cogitation or other , which concerns this our trouble : at our first entr● into this sad case , before we are fully possest with the course and quality thereof ; we shall be apt thus to consider and revolve within our selves . o lord , how shall we do to recogitate and examine over againe in repentance these unhappy thoughts , when as the very remotest glimpse of them in our fancy , is so too much terrible unto us ; for we do feel our selves seldome lively and perfectly to repent us of our sins , but that in very act of repentance , those things which do most go against our conscience do re-appear unto us afresh , and that we do as it were really see the enormity of them : i say we shall thus perhaps ho and be solicitous how to repent , for though we may and do now repent , in the habit and intention of repentance , i mean in the reality and sense of it ; yet peradventure we cannot in a right and duly performed act thereof , habitually by turning f●om our evill course , but not actually , by putting in practice that lively action of the mind , which is ordinarily requisite and belonging thereunto . i say , for all that our hearts be as it were broken in pieces with these heavy troubles , yet we cannot enjoy so feeling a remorse in our souls , or so kindly dissolve our selves into a serious and right humiliation as we desire , and as wee ought to do ; though as it seemeth to our poor unhappy souls . the lord hath charg'd us with so great a curse , that mortall flesb cannot sustaine a worse . though i sa● we are so divell-like , and hellishly untoward in our selves , and though we truly know and do well consider this our wofull condition , yet can we not perchance thorough this great distemper of fancy ; can we not , as i say , performe that action of mind which fitly belongs thereunto , being held in such a strong incongruity unto the naturall use of all inward duties that there yet appeareth in us , me thinks , no due readinesse of heart to a bleeding and truly conscientious sorrow . now therefore in this most evill case , least that we should go down quick into hell , and be swallowed up with this sudden destruction , we do mightily labour to set out all the power and strength that we have , in striving to deject and bring down our outward souls to a duer and more applyable sorrow for our sins : for you must understand that the strongnesse and violence hereof , a pretty while , upon its first comming , doth amaze and so much take up our thoughts with disturbed terrour and admiration , that we cannot presently apply our selves with good , and exactly go over each particular of repentance to the full . now then , as much as it is possible , i say , to the utmost , do we set our selves this way , to turn a new leafe , to change the whole frame and course of our inner man : for lo ▪ o lord , there is no rest unto our souls , by reason of this thy wrath , neither is there yet any ease at all to our consciences , by reason of our sins . first then to begin , the former policy , delight and habit of our mind , which we did heretofore seriously embrace , applaud and approve , is now become hatefull and odious unto us , we cannot abide so much as the very thought thereof ; and lo , the whole aime of our intention and purpose is only set to a particular and punctuall re-counting of all our sins past , although the heynous●esse and multitude of them , for want of due repentance so long , is perchance grown to that passe , that it is most irksom to us , our hearts even faint thereat , and are very loath , even as loath to meddle thoroughly with this scrutiny , and to search it to the purpose , as the grleved party is loath to open the playster from his tender soare , the clinging whereof he knows will tear away the very skin from the flesh . so hard a thing it is for to divorse sin , that is ro●ted with a constant course . so difficult is the due ordering , purging and examining of a conscience that is much overgrown with sin ; we do now , as i say , set our selves to a particular re-capitulation of all our sins that so we may fully trie out , and remove the cause of this our mis●ry , and therefore , as it were , stopping our ears and apprehension , as much as possible , from the noise and disturbance of all other things ; we do altogether dive our thoughts into a most deep and distinct consideration and remembrance of all our former iniquities , wherupon there may , and doubtlesse will , at one time or other , occurre unto our memory all , even all , i say , and almost every one of the greatest sins of our whole life , with their particular circumstances , and manner of committing . thus here deep melancholly , without noise presents of each our sins the sad and true contents ; and then she sits with that accusing scroll . to passe her judgement on the guilty soul . judging , deeming , and concluding , somtimes one to be the greatest of the sins , somtimes another ; sometimes this to be the chiefest cause of our misery , sometimes that ; somtimes neither this nor that in particular , but in generall , the sinfull courses of our whole time ; but all this while , ever now and then , shall we be thinking with our selves , sure our case is so dangerous , that never any souls were in the like sad condition ; sure our case is so incurably bad , we cannot conceive how it is possible for us to come into gods favour any more . our wound of conscience is se deep , 't is sure , so deep , me thinks , that it is past all cure . thus we hang in suspense betwixt hope and feare , least that it be not possible for us to be saved , and then snall we be very earnest and diligent to search out after such books ( if we can read ) which handle matter of conscience , and to peruse them , as perchance master greenbam , master perkins , master bolton , and the like , to see whether we can find any likelihood that ever any have been in the like wretched state before us , or affected with such trouble and distraction in the same nature ; and when perchance we do finde but little or nothing , whereby to conjecture that others formerly have been in such a case ; then verily , me thinks , there is no hopes for us , no body was ever in such a desperate danger , and therfore we must needs be damned : but if peradventure we read or hear of any that have been somwhat neer alike affected as we are , whose inward trouble doth resemble the manner and fashion of ours , it doth revive us with a little comfort and satisfaction : that only doth give us most ease of any thing : that , and nothing but that , doth afford some refreshing to our weary and distressed souls : well , having , as i say before , brought up our sins out of the abisse of long oblivion ; and as enders witch did samuels person or personated ghost : so having raised up the true representation of these ugly ghosts , to our sad remembrance , we labour by grieving and sighing ; for perhaps we can hardly weep at first , though we doe much force our selves to it . i say , by sighing , by fasting , and prayer , to bring our mis-happen and untowardly distempered souls , to apply and conforme to some lively penance and sensible remorse for our wretchednesse ; we do now suffer no difficulty to withdraw us from this necessary work of dejection , but do keep our selves at schoole to it by force , for though we do grieve and sorrow not a little for our sins , yet still being in this case as we are , it seemeth to us not enough , it pierceth not to the depth of our offences , we must yet do penance in further humiliation ; this then compulsive and violent urging our selves to sorrow for sin , together with the troubled thoughts of our mind and conscience , in a while breeds in us perchance a constant custome and habit of sighing , so that we shall often , ever and anon , interrupt our breath with sighs ; when we are altogether so untoward and out of all order in our minds , that we can do nothing else , nor pray , nor read , nor consider , nor meditate as we should ; then shall we force our selves to sigh ; this we can do , and this perchance is all that we can do ; and this , with the continued use thereof , doth at length so spend our spirits , and dry up the naturall moysture of our bodies , that it maketh our countenances , for the most part , look with a very pale and sorrowfull dejection , according to what salomon saith , a merry heart maketh a theerfull countenance , so our sorry heart maketh us a sad countenance , our beauty is quite gone , for very trouble , and worne away because of all our iniquities ; and though for all we are thus unreasonably tortured with these close fretting troubles , and such continuall anguish of mind , yet a good while upon the first beginning of our trouble , it is the nature of us all , to strive howsoever to keep it as much as may be , very secret and private unto our selves , for that we are ashamed , and loath that any should be acquainted with what an unhappy case we are in ; but we shall usually with the grief thereof , go about so solicitarily , so moopish , and look so ill , and perchance starvingl● too , as if we were drunken or distracted , that our friends cannot but observe the unwonted state and behaviour of us . each one may read the story of our case . in the sad tokens of a silent face . such earnest trouble and intention of hannab's mind , made old ely take notice of her , as if she had been drunken ; who answereth , no , my lord , i am a woman of a sorrowfull spirit ; and though perchance for a while we shall be loath to give such an answer , and tell the truth to our friends , or others , who are ready to demand what the matter is with us ? why we look , or sigh so ? what doth a●le us ? and the like ; yet in time this grief is so intolerable , that it must needs have its vent , for strangulat inclusus dolor , any grief by its keeping close , doth rage the worse : gods heavy hand is so strong upon us , there is no concealing of it long ; the weary and restlesse condition we are in , makes us in the end not to care who knows it , or to whom it be told , so that we might but find any help or ease thereof ; for perhaps we are so exceedingly tired out with this trouble , that there is not so much as the least rest or intermission at all unto our minds , neither day nor night , whilst we awake we think out , whilst we sleep we dream out , and we are interrupted with tumblings and tossings even all the night long ; the mind never ceaseth from its trouble ; when we are in company , let there be what businesse or discourse soever in hand , we are amo●ost them , as those that are quite stunned and amazed in our sences , no otherwise affected then if we did neither see nor hear them , our mind being alwaies working and musing upon its inward grief ; and when we are private by our selves , either what through the agony of evill and tormenting thoughts . and what with plodding on the heynousnesse of our sins and generall course of our life , or by being terrified and dismayed with certain difficult texts and passages of scripture , our mind and conscience is in a constant agitation , at no rest . lo there 's a fin , that to the heart doth wound ; and here 's a thought , that strikes us to the ground with s●●ouning fear ; and then a text again buries that soul , which those before bad sluin . i say , when we are in private , and so forth , for our desolate and sorsaken soul delighteth , as david did in the 102. psalm , to sit alone by her self like an owl that is in the desert , or like a sparrow upon the house top ; thus being alone toyled in misery , and snarld in perplexity , that we cannot tell what to do , we shall kneel down in our chamber , or elswhere , and by urging our selves to tears , in a while gush out a bundantly in our prayers , for though it be difficult for a full grown and middle age to dissolve their grief into tears , yet in such cases as this it is usuall , and then most of us , when once we do thus bring our selves into an use and custome of weeping , we do seldome pray at any time without tears , desiring to weep often : and often in private , when we cannot pray as we would , for how many and how many times is it , that we do pray , god knows , with poor relish and devotion of mind , forcing our selves to pray when we cannot pray , repeating the words , when we are in such a case , and so out of order in our selves , that we have no heart or affection of prayer ? i say , no heart for obserne hinc illae lachrimae , it is the deadnesse and want of a heart , that is our greatest unhappinesse in all our distresses , and therefore good david so earnestly cries out for an heart , create in me a clean h●a●t o god , o turne my stony heart into an heart ef flesh , &c. to go on , there is most times suck an untowardlinesse in our hearts and affections unto prayer , that our distempered thoughts by meanes thereof , are ready to turn every thing to a quite contrary sense , to a vaine , perchance , or ill conceipt , so that when we should be most reverently serious in our devotion , then do the twharting glonces of our phansie make as it were a foolery of it ; and this will make us exceedingly to sigh , and cry for discontent , that we should be so vaine , untoward , and out of all order ; thinking , lord , what shall we doe , we cannot help it , though we be thus never so untoward we cannot tell how to avoid it ; and these words perchance , we cannot tell what to doe ; lord , we cannot tell what to doe in our greatest plunges of distresse will be an usuall expression with us . lord , heare our groanes , we wot not what to say , we pray , and yet alas we cannot pray . of our selves we are not able sufficiently to think or comprehend in how bad a condition we are , thou only that truly knowest our misery be mercifull unto us according to thy great mercy . when we are solitary and melancholy , private musing upon our selves and our miserable condition , there doe often such quames of terrour come over our minds and consciences , with such fainty fits of despaire , that we are even as heart fick for the time with them ; the cogitation of divers things reflecting upon our consciences maketh our drooping spirits many a time even ready to forsake the body , and give it its last farewell ; sometimes that text of the hebrewes , which saith , that those who after they have tasted of the heavenly gift , and the power of the world to come , if they fall away it is impossible to renew them to repentance . this word impossible is a hard saying , and doth wonderfully dismay us . sometimes that unpardonable sinne against the holy ghost , which shall never be forgiven , neither in this world nor in the world to come , doth strike us even as dead without hope of recovery ; for let that sinne be what it will be , either this or that , as perhaps we have read and learnt out divers opinions of it what it is ; sure we thinke the greathesse and heynousnesse of our sinnes must needs without question comprehend it ; nay , if it be a sin of such and such a nature as some are of the opinion it is , there is not the least doubt to be made but that we have evidently and often committed it . sometimes that place of doing despight to the spirit of grace doth speak hard unto our consciences , and somtimes that where it is said of esau that he found no place for repentance , though he sought it with tears . sometimes the darting thoughts which doe so vehemently terrifie and distemper our minds , maketh us tremble to think on that place in the apocalyps , where the damned ou● of their rebellious nature are said to curse and blaspheme , &c sometimes shall we think on caines sinne , that it was no other then those sinnes were our selves have committed , even perchance in the fame kind of malitious and murdering thoughts against our neighbours ; besides so many and so great sinnes of other natures , for the which we are more worthy to be damned then he . sometimes the grievous punishment of the murmuring israelites , who were angry with god out of impatience , doth passe sentence upon us of the like judgement and condemnation . sometimes againe , the application of sauls case will disquiet us , the application of the house built upon the sand , the application of him whose last estate was worse then the first , who being delivered from one devill , there entred seven worser ones afterwards into him . sometimes we stick with great feare on predestination , being not a little touched with the utter improbability of our being fore-ordained unto salvation , who are altogether so wicked and untoward , that god may as well , and with as good reason , to our judgement , save the devill himselfe as we ; whatsoever we heare spoken either in scripture : or else how to the condemnation of the wicked , doth as justlv and fitly me thinkes come to our consciences as if it had been framed on purpose for us : as also , whatsoever is said to the commendation of the righteous , doth sound againe even as punctually to our particular shame , and confasion of face . the saying of st. peter to simon the sorcerer , doth most rightly me thinkes fit us being thus truly in the gall of bitternesse , and in the bonds of iniquity ; so hampered and snared in our sins and terrour of conscience , that by no meanes can we get out of these feares and distractions . what ere we doe , doubts doe thereof arise , what now we like , anon we doe despise . as for example ; if we doe give liberally to the poore , intending to take daniels counsell in his fourth chapter , that is , to breake off our iniquities by shewing mercy , and so forth ; then sure it comes into our mind that our actions are but pharisaicall ; or that we do● it without charity , without which , though we should give away all our goods , it will as st. paul saith , profit us nothing ; if we doe not give liberally when as our ability can doe it , then are we just as churlish naball , or as wicked dives . againe , if we doe let in the consideration of our sins and miserable estate , so nearely and deeply into our apprehension that we cannot endure it , then sure we are like caine , ready to cry out , that our raisery is greater then that we are able to beare : if on the other side , we endeavour to forget it , and put it from our minde , then doe we seeme like saul , to drive away the evill spirit with davids musick : if we doe keepe on our going to church , and the like outward duties when as we seele no good motions within us correspondent thereunto , but rather all untowardnesse , then we are as hypocrites , that make people to be mistaken in us , in accounting and deeming us to be better the● we be , to be something when as we are nothing : if we doe wholly omit and neglect those duties , as not to goe to church , and the like ; then are we prophane atheists , and not fit to live amongst christians ; such is the unconstant weaknesse and unquietnesse of our soules , that thus as iob , in the seventh chapter , the fourth verse , when we lye downe we say , when shall we arise , and the night be gone ; and we are full of tossings to and fro untill the dawning of the day ; and with david , in the 38. psalm , we may most truly say , that there is no soundnesse in our flesh by reason of thy wrath , neither is there any rest unto our bones by reason of our sin , for our iniquities are gone over our beads , and are a sore burthen , too beavy for us to bear : a heavy burthen , too heavy as well for our enfeebled bodies as distempered souls . the soul and body like two turtle doves doe both in one affe●tion syrapathize , what moves the one the other quickly moves , each in the others love both lives and dyes . as the soule , so i say the body sustaineth an heavy portion of this spirituall misery , for we doe here with in time usually grow so weak , even truly , as they say , so weak as water , being what with griefe and abstinence from ordinary food wasted and pined away to nothing but skin and bone ; neither have our bones also any rest in them , for they are ready to ake as we but lye in our beds , and are exceedingly dryed up like a potsheard ; such is the feeble wearinesse and laxation of our limbs , that kneeling any whit long at prayer , when we rise we shall be ready to f●ll backwards , so that as david in the 22. psalme , just so we are even powred out like water , and all our bones are out of joyne ; if we sit a while more then ordinary , such a benummed stiffenesse and deadnesse doth seize upon us , that we shall hardly perhaps be able without help to stand upright . againe , thus are we grown old . i say , old with griefe , and are become as it is said , like a dead man that is forgotten . the continuall sighing and anguish of minde seemes to presse and oppresse our flomackes , as if some heavy weight did lye hard upon it ; thy hand o lord presseth us so sore , that it is uneasie for us to fetch our breath ; and lo , it may be we are wholly for many daies together as in a constant feavour of distemper . i have known the water of such a distressed soul , only through this intollerable trouble of mind and conscience , to look so ill that a wise and well experienced pyhsitian hath given his opinion of it , that he never saw so bad and disturbed an estate in all his life before . o the sad case ! o the sorry and miserable condition of man , that is thus wounded with the sting of conscience for his sin ! behold how david complaines and laments in his 39. psalm , o take away thy plague from me , for i am even cansumed by meanes of thy heavy band : when thou with rebuke dost chasten man for sinne , thou makest his beauty to consume away , like as it were a moath fretting a garment , every man therefore is but vanity . o man , unhappy man , who can sufficiently bemoane thee ? what heart is there can chuse but smart to see this thy misery , and here to shew the griese that i now conceive ? ob that my tongue could speake forth teares of blood , and eyes run down with waters like a floud . but to go on , for we may not stay here ; i say , to go on with the story of our darting and affrighting thoughts , when any grievous and terrour-striking flash doth dart into our minds , we are presently apt thereupon to ponder and examine with our selves , whether it be worse and of greater impiety , then those that we have formerly had , and for the most part , ever the last doth seem to be the worst ; somtimes it may be we may thus think with our selves , why ? what be they but bare thoughts ? they be not wishes , desires , or reall actions of the mind ; and then perchance the next time these thoughts do come unto us in manner of wishes , which for the present , through the sudden passion of feare , doth confound us with such an amazement , that we cannot at all tell what to think or do , we are so quite out of heart with those and our other dismayments , for any hope of salvation , that me thinks it is but a folly to perswade our selves of comfort : well , when the thoad● of this overwhelming tempest is somwhat allayed and past over ; we shall perhaps begin to consider again ( being loath to be drowned ) that grant they be wishes , or be they what they will be , never so bad , yet we cannot help it , it is not in our power to dispose of our own thoughts though they do come thus unhappily unto us ; we desire them not , we had rather be rid of them ; and then , vvhen vve have so far pretty vvell resolved our selves for the time , rather then our melancholly fancy shall be at any rest or intermission from tormenting doubts and terrors , our half bewitcht imagination ; our imagination , i may vvell say , as half bewitcht , vvill also send for them , and bring them into mind , and then there is not the least shevv of hope any more to be caught hold by , then vve are quite strucken down into hell , vvith an utter confusion of despaire ; vve have hitherto strived against might , and all in vain too but deceive our selves with hope ; without question such is our perswasion and conceit ) we must needs be damned if ever any were damned ; we are now shut under hatches , past hope of recovery utterly forsaken and cast off from grace ; and sure we now count it an advantage , and ●he onely height of our hope , if we might but be in a lesser degree of condemnation , we doe take it as a benefit to us , not to be placed in the extreamest condition of hell ; this , this is but a poore hope , a cold comfort god knows , and yet even this so poore a hope can we hardly grant our selves . o now shall we think how happy is that soule , that is but in probability of salvation ; oh , it is not preferment , credit , rich apparell , or outward pleasures , the common joyes and felicities of this world , that stand high in our esteem , we can now value these earthly things truly as they are , even as nothing ; we envy not the happinesse of those that have them , nor are we discontent to be without them ▪ give us , o lord give us this one thing , the comfort of thy grace again , the hope of salvation , and we looke for no more ; hither , hither are our desires , our cares , our thoughts only bent , here is the only treasure we aime at . there 's no content without it to be had , there 's nothing with it that can make us sad . two things are here well to be observed by the way ; first , that the meerly reasoning and reflecting thoughts of conscience doe never cause such sharp fits of dispaire in the soule of man , as those which are also partly darting and affrighting : the second is , that dispaire in the understanding is nothing so great an impiety against god as is dispaire in the will , with an impatient resolution , a dispairing motion or opinion , as a desperate sin . to return again to the disconsolate amazement of our souls , labouring in dispaire ; this poore hope as i say of being in a lesser degree of condemnation we cannot grant unto our selves , for we shall reason chiefly thus ; if god be most just as he must needs be , he cannot but distribute equall right and justice unto all men , and so he may not spare any one person more then other , for any favour or respect whatsoever , but only for their good behaviour , and as they have better husbanded their time and his gifts in them , for will the righteous god of all the world judge partially ? no verily , he is truth it selfe , farre be it from the lord , as it is in the 34. of iob , and the 10 : verse , that he shou●d doe wickednesse , and from the almighty that he should commit iniqutty , for the worke of a man shall he render unto him , and cause every man to finde according to his wayes ; and though there be mercy to be found in christ for the greatest sinners , yet are we notwithstanding me thinks to make account that god certainly requires our good behaviour in amendment of life , according to that of saint paul , in the second to the corinthians , the 5. chapter , if any man be in christ he is a new creature . as the father is truth , so is the son , and if we meane to be the better for him , and come thorough him as the way into heaven , we must follow him as he is the way , and the truth , in newnesse of life ; and therefore how can we , who be thus in the greatest state of sinne , as we conceive our selves to be both in the former passage of our life , as also especially now for these present thoughts , and tormenting impieties of minde , but needs expect and look for the greatest condemnation of all men : so true is that heathen , but wise speech , se judice nemo nocens absolvitur . there is no advocate can plead our cause , when conscience once doth prosecute the lawes . for nay , yet further , me thinkes we doe so much hate what we are , and applaud truth and justice , that unlesse we might be free from sinne , from this wretched and hellish condition of minde , though god himselfe should now call us into heaven , we would surely stand without ; we could not , nor would not come in , unlesse he would shew the like mercy upon all ; unlesse all other men were bidd●n come in too , whom we are of opinion to be farre more fit for it then our selves . well , this thought and conceit as it hath some reason in it , in that we cannot deject our selves as low as our sins deserve ; we knovv so much of our selves that vve cannot but think all others better then our selves , vvho are so exceedingly bad in our selves . i say againe , as it hath reason in it , duely considering the unhappy state of sin ; and this transcendent unhappinesse of the minde , vvhich is novv so full of the hell of tormenting distempers and dispaire , that we cannot thinke our selves possibly capable of that most holy place , and glorious condition , vvhich is only fit for the purity of saints and angels : yet is there no question a kind of close stubbornnesse usually joyned vvith it , even in this our lovvest dejection ; thus i say , there may be though vve doe not all perceive it , too much stomack in us : too much stomack ; as much as to say , since that god hath not delivered us from these sinnes and vvretched untovvardnesses , vve are therefore as it vvere carelesse to be delivered from the punishment ; as if a father for some discontent should shut his child out of doores for an houre or tvvo , though perchance the father aftervvards vvould let him come in , yet forsooth he vvill not , but in a mogging humour lyes abroad all night . so verily in this aforesaid passage and conclusion of minde , as i conceive it , is not much unlike vvith us : as if god had fcarce dealt vvell enough vvith us , to let us fall into these snares of sin and distraction : therefore novv peradventure in this case vve doe not much care for mercy ; our melancholly forsaken soule , as david in the 77. psalm , refuseth comfort , and as iacob at the supposed nevves of ●osephs death , in the 37. of genesis , vvould not take comfort of his friend ; so now either we cannot , or will not take comfort from others ; it is hard to tell ●ruely vvhich is the cause for sin ▪ these motions have so deep a secresie , the truth thereof there 's none can well discry . as i say , let the cause be vvhat it vvill be , either reall or imaginary , or deluding ( for note this , that the excesse of melancholly in many of us is altogether a strong distempered delusion of phansie ) however , sure enough it is to our seeming that vve are not able to receive it , because vvhatsoever is said to us by any of our friends or others in the vvay of comforting us , novv in this our extream distresse of mind : for the most part it is all in vaine and to no purpose ; as touching the sins vvhich lye upon our consciences like mountaines of lead , too heavy for us to beare . if it be urged and applyed that st. peter forsvvare christ his deare lord and master , after that he had a long time received so many gracious courtesies from him , after that he had been an ancient apostle , full of heavenly vvisedom and understanding ; that david committed both murder and adultery in his elder age , after he had familiarly vvalked vvith god many yeares together , and yet both these so great offenders vvere easily forgiven . againe , that our saviour christ came into this world for nothing else , dyed for no other purpose but only to save sinners ; and that he delighted in mercy whilst he vvas here amongst us , rejo●cing to doe his fathers vvork , that great vvork of mercy ; as appeareth by his generall proclamation , come unto me all yee that are weary and heavy laden , &c. and as it eminently appeareth by his manner of conversation upon earth , by being usually amongst , and familiar with publicans and sinners , by his favourable and kind speech , and behaviour to that woman taken in adultery , to mary magdalen , and the like . nay ●et once further , if it be urged and pressed unto our consciences that the mighty jehovah , even the lord god himselfe in his ovvne vvords hath spoken by the prophet ezekiel , as i live , saith the lord god , i desire not the death of the wicked . and againe most pathe●tcally by the prophet isaiah , though your sins were as crimson they shall be made as white as snow , though they were red like scarle● , they shall be as wooll . if you vvill , i say if you vvill at last but endeavour to be reclaimed , if the consent , &c. as it follovves in the next verse ; intimating that it is not the greatnesse of our sins that can seperate his mercy from us , if there be any desire or inclination to good , be it never so little , even as nothing ; for he will not quench the smoking flax , nor breake che bruised reed . alas , it must needs be a very little fire that doth but make the flax to smoak , when as it is so combustable a thing that the least sparke is able to set it in a flame . alas , the brickle reed being bruised and crusht into shivers it is a very little hold-fast that it hath , it is as good as quite broken off , and yet he will not breake it off , it shall grow together againe , become firme and usefull ▪ such is the exceeding mercy of the lord to poor sinners , even beyond all humane likelihood and capacity . when man doth see no hope , or life at all , our god can then revive us with a call . and yet loe , all these comfortable perswasions can doe no good , all this is but surd● cavere . to sing as it were to a dead man ; this , nor nothing of this fits our disease , it comes not aneer me thinks unto our case , it agrees not with our malady , though christ came into the world to save sinners , and though the lord hath given most large and mercifull promises in the scripture for the comfort of sinners , yet this is nothing to us , this concernes not such sinners as we ; such grievous , such constant , such highly rebellious sinners ; if others have sinned grievously and yet are saved , certaine there was a farre greater reason for it in their other towardlinesse to good , or the like , then that we can find in our selves . mark it , it is this our present untowardnesse that alwaies puts us into the greatest plunges of despaire , and thus our thoughts stand fully possest with nothing else but that we are remedilesse wretches , desperate miscreants , and utterly forsaken of god. and no marvaile , that thorough this sad unhappinesse of mind that we , we miserable , wretched , and sinfull souls are thus forsaken , when as our blessed saviour himself in that his great agony of trouble , and distresse of minde on the crosse cryed out , my god , my god , why hast thou forsaken me ? no marvaile , i say , that we who are the greatest of sinners should be forsaken , and left alone to sinke into unmercifull despaire ; when as he that was no sinner at all , even one with god himselfe , with the imputative burden of our sins , cryed out , as if he had been left destitute , and even ready to yeeld under them ; my god , my god , why hast thou forsaken me ? but to goe on , o the strength of melancholly , or rather indeed the strength of sin , and a convicted conscience ! in melancholly natures there are no arguments and reasons of the most skilfull divines that can ease our hearts , or refresh our souls in this extreamity of trouble , perhaps moderate physick , convenient employment , and the constant company , direction , and guidance of some wise understanding party may be necessary outward helps for us ; but verily the best inner comfort that at any time we doe gather , though usually it be but little , is as i have formerly said by those that are , or have been afflicted with troubles and disturbance of mind , somewhat alike us in the same kind , either by a full understanding of the event , passages , and condition of their trouble , or else by conference with them if it may be , and communicating our estates and maladies together . take 't for a rule , that that physician still in all diseases fits the patient best , whos 's owne experience doth improve his skill , and it confirmes with a probatum est . the experience , i say , of others misery is the best satisfaction we can find in our own ; and truly we do not meet with a better or more generally soveraign salve , in the comparing of all our judgments & experiences together , then in the midst of all our grievous tortures and distresse of mind , to strive wholly to rest our selves as quiet , as contented , and as patient as we may , and to tarry the lords leasure . our souls , our bodies , and all are in thine hands , o god , deale with us as it shall seeme good in thine eyes ; if thou hast ordained and prepared us for heaven , blessed be thy name ; if thou hast given us over , and that we are like tares bound up and fitted for hell , blessed also be thy name ; it is doubtlesse for thy glory , and it is but our just desert ; come life , come death , come heaven , come he●l , the will of the lord be done ; we are not able to sustaine the care of our selves , all the strength of our poor souls and bodies is not sufficient to take a full charge , or undergoe care enough to preserve the least creature in the world , much lesse of so noble a creature as is the soul of man : since therefore we are not sufficient for these things , we must doe the best we may , and cast the rest of our care upon god ; humbly resigning over our selves unto him , that so he may beare that care for us , which our weak and narrow ●ouls cannot beare for themselves . sure we doe not a little offend god , i am verily of the mind , in being over much discontented , and impatiently grieved , as many times we are in our selves ; ●ot though in the bitternesse of our misery being perswaded to be content , and to be resolved with more quietnesse of mind , we shall usually , not without reason , plead for our grieving and taking on so deeply . o lord , how can we be quiet and at rest , to sustaine such a hell in our breasts ? can we carry fiery coals in our bosome and not be burnt therewith ? can our soul be rackt with such tormenting anguish of impious thoughts , and despairing terrours , and yet not weep , sigh , and abundantly complaine thereof ? doth not hezekiah in the 38. of esay , chatter like a crow , and a swallow , and mourn like a dove , for the feare of cutting off of a few momentary daies , and can we be sufficiently impatient with griefe , to be cut off from the land of the living , even all hope of heaven for ever ? shall rachell mourne for the losse of her children so that she will not be comforted , and can we weep and cry out enough for the losse of our souls unto all eternity ? nay , can we endure but so much as to conceive the devill haling , ●erking , and tormenting any of our deare friends , either living or departed this life ; i say , to see their distracted looks , to heare their lamentable and intolerable cryes , and not to have our bowels melt within us ; and we can endure to see our selves turned out from the face of god for ever , to burne and fry most deservedly with everlasting paines in hell fire . o let us alone at the thoughts of these things , to poure out our selves into oceans of tears , and to roare , even roare aloud forthe very disquietnesse of our hearts . i say , o let us houle ; cry out , and make a moane able to break the very hearts of stone . so just cause have we in this case , me thinks , to forrow without measure , nay more , if it were possible , then to the very death : is there any cause of sorrow like this cause ? weep not for me , that labour may be spared to weep for other things : but weep for our selves , there is cause enough ; that is truly to be wept for , and nothing else but that for our souls unhappinesse : and yet were it nothing else but our own eternall punishment and damnation that were to be lamented , though that were too too much , yet we could in some better sort bear it ; but this alas , who can bear this ? how can we indure these impious rebellions of mind , which are not onely gods punishments for sin , but also a most highly sinfull untowardnesse it self . since then it is as it is , how can we chuse but vehemently take on and complaine in the anguish of our spirits ? perchance it may be replyed again unto us , that sure these rebellious untoward thoughts which we so complain of , can be no sins which are thus displeasing , thus tedious , thus full of trouble unto us . how can that act of the understanding be accounted ours , which we do not enjoy and truly consent unto ? but grant whatsoever may be supposed , grant they be our own , grant they may justly be laid to our charge , and that the divell in this case doth plough as it were with our heifer ; and that we are partners with him therein ; yet certainly , both in regard of the despairing condition of our souls , or these hell-invented thoughts , doubtlesse as i say , we are not a little offended in an over discontented vexing our selves , for patience in any misery is the most pleasing and acceptable sacrifice unto god that can be , it is even a tended on with some blessing in the end : as we may not sencelesly sleight this judgement , so we must endeavour patiently to bear it ; o lord , thou hast written most bitter things against us , thou pursuest us with intolerable judgements ; and yet we must not cease in labouring to offer up iobs patient resolution , although he should kill us , ( even with a thousand deaths ) yet will we trust in him ; o lord give me leave to speak it . thou ●halt not shake us off so , here wee 'l lye before thee prostrate , if we dye we dye . it is the lords judgement , that we may be sure of , we are his creatures , and the work of his own hands , let him therefore do with us what shall seem good in his eyes ; let this misery be never so bad , come never so unhappily unto us , this is our wisdome , we cannot do better then to keep our selves calme from preturbations , as much as may be ; and as the king of israel gave order to his servants to give no answer to rayling rabshekah , neither good nor bad , so let our affections , if it be possible , give no answer at all , but suffer the thoughts , terrours , and dismayednesse of our minds , silently and quietly to passe away againe unregarded as they came ; for these thundering storms and tempests of inward troubles , when they fall down right upon us , in such a forcelesse manner , like a violent stream usually carries down all before it , it will by no means be stopt or contraried , untill it please god thorough our own poore prayers , and the assisting prayers of our friends , by little and little to send it away from us as it came : for this , i say this , take notice of it , this is alwaies between whiles our maine stay and comfort , that there may possibly be some hope of deliverance , at least , from those bitter troubles , in that we strive to pray continually with such weak prayers , as we can and do earnestly and often desire other our friends to pray for us . o lord , though we dare not for feare , nor cannot for weaknesse come unto thee our selves , being brought so low and feeble with this palsie of the soul , this heart-shaking and trembling disease , yet like the man sick thereof in the gospel , we desire to be carried and commended unto thee by the prayers of others ; and sure , o lord , thou knowest our misery and trouble right well , by the reall experience of that thine owne , vvhen thou saidst in thine agony , in mark 14 my soal is exceeding sorrowfull unto the death . o thou that sufferedst the like griefe , remember ours now at this time ; o thou that hast dearer bowels of compassion to man kind , then the most affectionate mother can have to her tender child , be not , o be not so so hard hearted unto us to thrust us from thy face with that hard word , in the immortall censure of thine ire , depart from me , yee cursed of the lord , to dwell with divels in eternall fire . well , to go further with continued experience in this trouble , vve find our minds usually to be more full of troubled thoughts and disquietnesse , as also our brests and stomacks to be opprest and charged with a kind of aking pressure and difficulty , about a pretty while after dinner or supper ; the arising of melancholly fumes from concoction being , as i conceive , a concurring means somwhat the more to disturbe us , sure there be many outward things that encrease our inward melancholly in this most melancholly time of a troubled conscience , for behold in darke and gloomy vveather , how are we more then ordinary solitarily sad and pensive , being altogether astonished and confounded in our selves with confused clouds of unquiet distempers and amazement : againe , at the hearing of dolefull newes of death , or any dismall accidents , how exceedingly will our hearts swell , and be even ready to burst with a mournfull reflecting dejectednesse of mind . cum repeto noctos queis tot mihi chara reliquis . labitur ex oculis tunc quoque gutta meis . a teare doth slide down on my cheeks when i think on the nights , wherein i forced was to leave so many deare delights . according to this of the poet here , when as vve do but remember and think on the golden times that are past , when as we do consider the deeds and pleasures that we then enjoyed , vvhich being now , gone have left us to remain so unhappy behind them . how full of sadnesse are vve to think that now we are so miserable of what we vvere , speaking mournfully to our selves vvith iob in the 29. chapter and 2. verse o that vve vvere as in the months past , as in the daies when god preserved us , when his candle shined upon our heads , and when by his light we walked thorough darknesse , as we vvere in the daies of our youth , &c. wishing , o thus ● say , wishing for no greater happinesse then that those times , and that condition of comfort might returne unto us again , the things and times that are past , though never so lately , seemes to us , me thinkes , better then those that are present ; he that is at no ease thinks for the most part what he feels to be the worst : such likewise is the nature of melancholly old age , ever to praise the daies of its youth , for mi●i● familiari●as parit contemptum , the familiar and satisfying fruition of any thing , breeds a neglect and light regard thereof ; and therefore now in our melancholly moods shall we be many times musing alone , and sadly thinking , perchance whole daies together , on those worthy men that are dead and gone , either of our acquaintance or others , whom we have noted and observed for their good life and conversation here , whilest they were upon earth ; accounting highly , of them , as holy and blessed saints , with a most reverend respect of their deeds and sayings , and making much reckoning and esteem of whatsoever was theirs , and belonged unto them . our serious thoughts do canonize their fame , with the remembrance of a sacred name . and as ioseph in the last of genesis , fell upon his dead fathers face , wept upon him , and kissed him , so do we fall upon the blessed remembrance of our forefathers , not with a little affection of respect weeping upon them , and kissing them with an holy love , and reverence of mind : after this manner the antients in scripture seem to expresse their speciall reguard to the pions antiquity of their friends departed , in using to say , the god of abraham , of isaac , and of iacob , as if they would intimate their piety , and devout affection to be the more unto him , because he was their fathers god. but o the strange effects of melancholly in this diseased state of the soul , our affections are now over-weeningly moved with every thing often times by reason of the usuall passion of the heart , we are so weakened in the ordinary power and ability of nature , that we shall even as weakly and childishly shrinke in our selves , and be affraid of any thing , as is the sucking child that lies in its mothers arms . againe , somtimes our conceipt doth so much deifie the respect of holy things , persons , and places , and we stand so far off from them in reverence of mind , that we dare not draw neer , as it were , to touch so much as the very hemme or outside thereof . in like manner many times the common splendor of the sky and element , thorough the habituall terrour and consternation of our mind , seemeth too bright for us ; nay our spirits are usually so much taken off therewith , that we cannot abide to lift up our eyes to behold the lustre of it : the seeing and hearing of divers ordinary things now and then , puts us into such strange turmoyles and distempered fits of mind , that it is most wonderfull to imagine it . in many of us the evill thoughts and disturbances of our fancy do at length multiply into a greater and greater variety , and we become full of all sorts of vaine and tormenting imaginations whatsoever almost savours of either rebellion against god , or the despairing state of soul or body ; it is a chance but one time or other it comes into ourheads , besides , at length perchance many fooleries of mind and frivolous whimsies , which verily at this time do not a little trouble and disturbe us : amongst the rest , when this trouble of mind and conscience continues with us long , it is so altogether tedious and irksome , that we shall many a time turne thus our thoughts within our selves : lord , how shall we hold out in this case ? will this trouble continue with us as long as we live ? shall we alwaies abide this hell upon earth ? we have sometimes emboldened our selves to hope , and hope againe to attaine some quieter temper of mind , and more contentfull condition ; all is we see utterly in vaine , we shall sure never enjoy comfort any more : alas , this is a miserable thing . o shall we never see an end of this ? o never , never , this doth cut the heart ; this never , ah ! so strange a word it is , it kills us with a never dying smart . verily me thinks it is altogether in vaine for us to expect any end hereof , we shall never be otherwise ; for as he that is cast upon the sea , and when he listetn up his head to swim out is presently knockt down againe , that he must needs be drowned ; so , even so it seems to be with us , we are cast upon this sea of trouble and despaire , and when we do but even begin to lift up our heads with the least hope of amendment , then presently do these despairing doubts , and amazing thoughts strike us down againe , that it is no remedy but we must needs be drowned , drowned for ever , and go down to hell , and the grave in this misery . our day is gone , our joyes departed qnite , our sun is set in everlasting night . this similitude of being drowned , after that we have been long in this case , doth so well fit us that it will , or perchance some such like , often come into our minds , and therefore being as we suppofe in this remedilesse condition , out of all hope of being setled in mind againe , and being shut out as it were from the joy of the living , and never like to re-attaine the common hope of all men , the possibility of salvation ; therefore , as i say , being thus forsaken wretches , monsters of men , and marked out for hell , we neglect all care of our selves , our desolate and quite comfortlesse souls hardly giving us leave to take any use of the creatures , not so much as regarding our necessary cloaths , the dressing our selves , our victuals , or any thing : we are unworthy , o unworthy to tread on the ground , our hearts are so much smitten down , and even withered like grasse , th●t we forget to eat our bread ; our tears are now become our meat and drink in this day of trouble ; and peradventure almost every night we water our beds with the abundance of them : thou hast broken , o lord , thou hast broken our hearts with grief ; o remember that we poor wretches are but grasse , and wilt thou pursue the dry stubble ? sometimes it may be we shall be so farre dejected with a dove-like solitarinesse of mind , that we are even upon a resolution to exclude our selves wholly out of the society of men , to be private and alone still , continually to keep our chamber , or the like , and never to go abroad in company any more ; thinking , what shall we do abroad to meddle or make with any thing , who are thus as it were dead men , and out of the common condition of men , we will set up our expectation therefore , only now to wait and look for out end ; we will do nothing else , that shall be our whole businesse , as it was lobs , in his 14. chapter , when he said , all the dayes of mine appointed time will i wait , and do nothing else but wait till my change come : thus i say , we are shut up from the joy of life , and like david in the 88. psalm , free , even altogether free among the dead , like unto them that be wounded and lye in the grave , which be out of remembrance , and are cut away from thy hand ; thou hast laid us verily as in the lowest p●t , in a place of darknesse , and in the deep , thine indignation lyeth hard upon us , and thou hast vexed us with all thy stormes . many times is our apprehension so dangerously out of joynt , and contrary to all good duties , especially most of all when we are at church , when we are going to the publike service of god , receiving the sacrament , or the like ; that we shall ruminate thus in our minds : amongst all the rest of our unhappinesses , how much do we dishonour god to come to this holy place , and these holy duties with such prophane impieties within us , sure we shall halfe think it better not to come to the holy exercises at all then by going thereto to provoke gods greater judgement against us . thus doth devill alwaies ' ploy his wit , if that he can to doe more mischiefe yet . but certain in the end we ever find it our best way , how crosse and averse soever our mind be to keep our constant course , and to hold on as stedfast as may be in our outward endeavours , though it seeme to be nevet so much against our inward feeling ; for we may observe , that when we have no feeling in us in reading , praying , or the like duties of religion , and when we find nothing in our selves but contrarinesse to that which is in hand , yet neverthelesse by the then keeping our intention to it as neer as we can ; and by lif●ing up our thoughts toward the sence to conceive and beleeve that which being for the present as we are ; we cannot conceive and beleeve we shall doubtlesse afterwards the more easily bring our thoughts into a due course and order againe ; for if we let flag our apprehension wholly to follow our own feeling , and suffer our disturbed soul to be its own guide herein , we may perchance fal into a strange dis-respect and unregardfull prophanation of the most sacred things , that we shall hardly put it freely off again for the future . to proceed , every thing during the time of our trouble is so altogether out of order within us , and our spirits are so daily spent and wearied out with this continuall labour and toyl of mind , that we are as david in his 6. psalm , so weary , so quite weary of our groanings and tormenting troubles , that many times we doe wish to god that our apprehensions and understandings were rather taken cleane from us , then thus to be left alone to the mercilesse torture of those distractions ; and truly were it not for hell we should gladly rejoyce , and count it our chiefest happinesse to dye , wishing , and often wishing with iob in his 3 chapter , the 11. and 12. verses , that we had never been borne into the world , for now ( as it followes in the next verse , we should have ●aine still and been quiet , we should have slept , then had we been at rest with kings and counsellors of the earth : and againe , as it is in the 20. verse , why is light given to him that is in misery , and life unto the b●tter in soul ? was it a pleasure for thee , o lord , to give us being that we might be miserable ? are we like the whales , iob 7. that thou se●test a watch over us ? that thou wilt not spare no● passe by our iniquities ? wilt thou hunt us ( as he he speaks againe in his 10. chapter ) like a fierce lion without mercy ? hast thou provided us as wild beasts are provided , to be baited with destruction ? o no certainly , thou delightest not in the death of sinners , nor in the sad condition of the wicked , it is doubtlesse thy mercy that we are chastned , and thou hast compassion on our distresses ; we shall thinke sometimes in our extreme troubles , that it is not possible for us , that we can continue in this state above three or foure daies , or a weeke more , but either we shall die with the very anguish of soul and body , which it seems to us that we cannot sustaine or indure any longer , or else that we shall be quite sencelesse and distracted out of our minds : o how many poore souls are there in the world , who being not able to beare their owne misery any longer , either destroy and desperately cast away themselves , or peradventure grow utterly distracted therein ; it is thy mercy , even thy great mercy , o lord , that we are not thus confounded ; o let us ever pray , and pray continually , upon our bare and bended knees , against this unhappinesse , hoc erit animae me ae vetum usque ad mortem , this shall ever be my prayer untill i die , both for my self and others . let our lives last no longer then that we may serve god here ; let affliction grow no stronger , then we may with patience beare , when we do use to complaine to others of these terrible thoughts and troubles of mind , many will reply unto us , that they are the devills , not ours , and that he meerly suggests and whispers them into our braines : but verily me thinks we cannot beleeve but that they are our own truly , flowing from our sin-corrupted souls , at least wise that they are partly our own , for did they come meerly from without , from the divel , it could not doubtles so neerly touch us as they do . our saviour christ himself was moved from without , even to the highest impiety , to fall down and worship the devill : but sure our thoughts are neerer to us , even from within , and truly , not without reason , may be called ours : it may be the devil hath his hand in them , & it is no question but god hath his hand in them also , laying them as a mercifull judgement upon us : and now , o lord , it is high time , yea the time is come , that thou have mercy upon our souls , for why i know it grieveth thy very heart , o lord , it pittieth thee full sore to see them lie in the dust thus prostrate in their own misery : and thus have we broke the heart of our troubles , and past over the chief passages of this tragicall story of the soul troubled in conscience . these troubles may perhaps continue with us two or three years before they begin to weare away ; and then when by gods mercy , they begin to slacken the mind and conscience , by little and little , takes some rest and satisfaction , and though fits of disturbance do now and then come upon us , yet it is more seldom then before . after the strength of this storme is past , we usually feel our inner man begin to be born againe into a new condition , the former hard and stony flesh of our hearts , like n●amons flesh , being tender and ●enewed , even as the flesh of a young child 〈◊〉 lo , we can kindly weep now with the humility of children , think none evill with the simplicity and single heartednesse of children , love dearly and tenderly with the affection of children , cry abba , father , with the comfort and confidence of children . and here me thinks we cannot but remember , even with joy and admiration , the truth of that divine wisdome which our saviour hath spoken in iohn ▪ except a man be born againe , be cannot see the kingdom of god , except we be borne againe , and become like little children , we cannot enter into the kingdom of god , for of such as he said in mark 10. is or doth consist the kingdom of god. doubtlesse , when the soul is thus wonderfully born againe , from the depth of sin and misery into comfort and grace , although the comfort be but little , even very little perchance in some of us ; yet it is magna animae regeneratio , i say , no doubt a great regeneration and new birth of the soul , and that which we have great cause to rejoyce of ; for you must understand it pleaseth god differently to dispose of the finall period and conclusion of this our trouble according to his most blessed will and purpose , giving some of us much more joy in the end of it then some ; as also in some of us , continuing it like an ach in the limbs , ever now and then to mind us untill our dying day ; and some of us againe after a while never feele it any more . o lord , what reward of thanks can we give unto thy mercy that hast done so great things for us whereof we now rejoyce ? verily no tongue can speak , no finite understanding can comprehend , it hath never entred into the apprehension of either man or angell , the infinite goodnesse that thou dost extend to the souls of sinners . o now with david we may sweetly sing , of mercy and iudgement to our heavenly king. and hath the lord god almighty , that is most wonderfull in all his works done this great miracle for us , in casting out this foul devill , this foming and raging beelzebub , this chief of all misery out of our souls ? o let us then take heed that we sinne so no more least a worse thing come unto us , least he get power to come in againe , and bring seven other with him worse then himselfe . here you may take notice as i say , that in some of us this our misery is not so fully quencht , nor this devill so cast out , but that there remains in us ever now and then the touches of our former misery , though the heart of it be broken yet the being is not wholly taken away ; god in his infinite wisedome so ordering it , perchance to exercise our patience , or some other cause which he only knoweth , and we cannot fully judge ; only let this be our chiefest care sithence sin and misery must needs dwell with us whilst we live , that ( if possible ) we keep our selves within the compasse of patience , and humility in all conditions of our life , let us in patience possesse our souls ; and though as st. paul in the 20. of the acts , when he was going to ierusalem knew not what things should come unto him there , save only saith he , that the holy ghost witnesseth in every city , saying , that bands and afflictions abide me : so we that are travelling to the new ierusalem , being sure of nothing in our journey , but sure of trouble , yet as aeneas in the poet , comforted his wandering souldiers , whom necessity had banisht from their own country , that the destiny had promised them in the end a resting place in italy , i say as he thus comforted them : pervarios casos per tot discrimina rerum tendimus in latium sedes ubi fata quietus ostendunt . so in like manner may we pilgrims and strongers of this world thus cheere up our selves in consideration of our journies end , although that now thorough many dangers , miseries and woe , like pilgrimes we are tossed to and fro : our comfort is , the fates tell we shall come in death at length to have a resting home . whilst this our trouble is wearing away we shall be for the most part full of charitable and fellow-feeling thoughts to be lovingly affected , and doing good unto all , especially to the distressed in what case soever , even unto our utmost ability ; as also we shall use to be frequently weeping , and condoling our unhappy life ; weeping i say , and sorrowing like melancholiy heraclitus , and wishing that we might dissolve out the residue of our daies into teares , in redeeming the time because our daies have been so evill ; and that the whole action of our momentary life might now be nothing else but a mournfull and swan-like song of preparation to our end . our sighing soul with dove-like melody l●ments her sins , and learneth how to dye . iacob when pharaoh asked him how old he was , answered , that his daies were few and evill ; how much more truly may we say of our short and sinfull daies , that they are few and evill : he was an old man , and yet his daies were few , he was a good man , and yet his daies were evill . oh the short and evill estate of mans life ! wise men have alwaies accounted their daies but few , for that their thoughts are fixt upon god , and then saies david , min● age is nothing in respect of thee ; and againe , for that their thoughts are fixt upon the blessed eternity of the world to come , and then they consider with st. paul , that they have no continuing city here , but they seeke one to come . i say , wise men thus esteemed their daies few , and they accounted them likewise evill ; evill in regard of sin , for they feele the experience of st. pauls case , that when they would doe good evill is present with them : and evill also in regard of misery , for iob saies , man is borne to trouble as the sparkes fly upwards . and is it not too true that man is thus borne to trouble ? if not , what meaneth that complayning which i heare ? harke how cai●e cries out in the fourth of genesis , my punishment is greater then that i am able to beare ; and do you not heare eliah under the juniper tree , in the first of kings , the 19. chapter , how he requesteth for himselfe , that he might dye : and ionah under the gourd , saying , take away my life , for it is better for me to dye then to live . ieremy is even blind with weeping , lamentations the second chapter , mine eyes doe faile with teares , my bowels are troubled , my liver is poured out upon the earth and all for the affliction of his people for the misery of man ; salomon in the 6. of ecclesiastes , thinks it farre better not to be borne then to undergoe the miseries of this life ; how often doth iob lament his daies , and david complaine of his troubles ? the shunamites . child in the second of kings cries out , o my head , my head ; another perchance cries out , oh my stomack , oh my heart , oh my conscience , oh my belly , oh my feet ; a capite ad calcem , from the top to the toe , from the beginning to the end ; for ought we can perceive there is little true comfort or pleasure in the life of man. with teares we came into this life , with sorrow we go out againe : we live in trouble , care , and strife , and have our labour for our paine . we have seen not a little experience of the manifold changes and variety of alterations that are created for mankind under the sun , and verily me thinks the counsell of ecclesiasticus in his 38 chapter , and the 20 verse , well weighing the condition of all things is full of wisedom and discretion , that is , to take no heavinesse to heart , to drive it away , and to remember the latter end . i say , to take no heavinesse to heart ; that is , not to grieve over much , or take on out of reason , least as st. paul said of the excommunicate person in the second epistle to the corinthians , and second chapter , we be swallowed up of too much sorrow ; for this being swallowed up too much , this over-yeelding up our strength of nature to solitary griefe , and mournfull melancholly gives the devill many times great advantage of us , as he intimates in the 11. verse of the aforesaid chapter , least sathan , saies he , should g●t advantage of us ; for we are not ignorant of his devices , indeed we ought duly to be humbled , and as st. paul speaks in the first epistle to the corinthians , the 5. chapter , to deliver over our selves , our sencelesse stubbornnesse unto satan for a time , for the destruction of the flesh , that the spirit may be saved in the day of the lord iesus . but we must understand also , that it is not convenient for us to grieve without measure , and without end , for certainly it is not the sorrow of heart that doth help us in such disease , it may hinder us of help , it is the religious cheerfulnesse of a better desire that in time works the cure ; therefore we may herein advise our selves as st. paul did timothy , in his first episte unto him , and 5. chapter , to drink no longer water , that is , not to feed too much on the bread of carefulnesse , nor drink in the water of affliction into our souls , but to use therewith a little wine ; i say a little wine , wine which ( as david saith ) maketh a merry heart ; to strive to take comfort , and to be merry in the feare of god , whereby nature may be the better enabled also , to set to her assisting hand in the deliverance : mirth cannot erre as long as it remembers its latter end , and the feare of god , to enjoy both our selves and gods blessings in a moderate and cheerfull manner is not only lawfull but necessary for us ; religion is no enemy to honest mirth , neither doth the almighty desire the death of sinners , but their life ; their death of griefe but their life of grace . alas , we are but weak creatures , and of a short continuance . o lord , we have sinned , as iob saith in his seventh chapter , what shall we doe unto thee , o thou preserver of men ? and as he saith againe in his sixth chapter , is our strength the strength of stones ; or is our flesh of brasse ? o lord , we cannot abide the fury of thy wrath for sin , nor are we able to behold thy sierce indignation ; thou therefore that bringest man to destruction , humblest him downe to hell , and the grave , and sweetly sayest , come againe yee children of men , re-exaltest him to thy favour . o consider that our age is short , even no more then as a span long , we are , alas we are but pilgrimes , strangers , and sojourners here as all our fathers were ; o spare us , therefore spare us a little , this little space which remaines of our life , that we may recover our strength , before we go hence and be no more seene . before we goe thither from whence we shall returne no more , no more , no more at all . and now me thinks i heare the body thus speaking unto the soule , o my love , wilt thou goe away from me ? alas , wilt thou goe away from me ? thou knowest that i have no comfort at all but thee , thou art my joy , my whole delight , and wilt thou be gone , and leave me behind here to be utterly cast away , to putrifie , rot , and perish in the earth ? if the disciples were so sad and sorrowfull at the departure of st. baul , in that he said , they should see his face no more ; how doest thou think i can chuse but even swoone and dye with conceit that thou wilt thus leave me , me poore wretch , that can have no being nor subsistence without thee ? but lo , the soul replies . why dost thou weep my deare ? though i must goe from thee for a time yet be not discomforted , i will come and see thee againe , and embrace thee with everlasting embracements , i will then never goe from thee more ; o give me leave to depart , for god hath decreed it , nature hath appointed it , we cannot live together on earth as we be , but we shal live together hereafter in a most absolute and perfect being , we must needs submit to mortality : ah , there 's no continuing here , my sweet heart , death doth the dearest lovers part ; for why ? we are mortall and all must away , to take our lodging down in the clay . but though we lye down yet shall we rise againe , and that even in a while ; for loe , but little while , and he that shall come to open the graves , to fold up the heavens like a scroll , and to unbarre the fatall strength of time ; i say , he that shall come will come , and will not tarry . oh! but a little while , and the son of man shall appeare like the bright lightning , with the glorious company of his most holy an●els , to gather together the foure corners of the earth , even the people from the one end thereof unto the other unto a day of judgement , where we shall then stand before the judgement seat of god , to be setled in a perpetuall and never ending condition : wherefore let our spirits , o let our spirits , and all that is within us with the aspiring lark humbly mount up to meet the lord in the clouds now before hand ; with this melodious antheme , this song of sion in our mouthes , o blessed iesu , remember us with mercy wh●n thou commest into thy kingdome ; o thou that commest ●● judge the world condemn●us not for our sins at the last day ; o sweet saviour deliver us from that red dragon , which ●peneth his terrible mouth ready to devoure us : o preserve us a while here on earth , that we may be with thee for ever in heaven . to see the mighty glory and renowne of him that is , and was , and is to come , and to that end make us , o make us in these few houres which we have to live , never to forget the words which thou faidest of thy selfe in the ninth of st. iohn , the fourth verse , whilst thou wast on earth amongst us : i must worke the workes of him that sent me while it is day , the night commeth when no man can worke : that we may take this thy example for a patterne all our lives long , and may turne this thy holy resolution into our practice and meditation continually . first , that as thou didst worke , so must we worke here and not be idle . 2. that as thou didst worke the works of him that sent thee into the world , so must we also work the will of our father which is in heaven . 3. that as thou didst it in thy day , so must we do it in our day , this day of our life . 4. for as the night , the night of thy passion commeth , so our night of death is continually approaching . 5. and then no man can work , even no man at all can work out his salvation . o excellent rule i here is roome enough for our souls to exercise their thoughts day and night , even this day of working untill that night of rest ; this day of life untill that night of death , when no man can work . to begin with the first observation , that as our saviour christ so must we christians work and take pains ; before israel could come to their canaan of rest they did passe thorough a wildernesse of troubles : no end can be attained but by the means ▪ there is no comming to salvation but by the way , no getting into heaven but thorough the gate ; and our saviour hath told us ( we must beleeve it ) that straight is that gate , and narrow is that way which leadeth unto life , and few there be that finde it : if we must eat our bread with the sweat of our brows , sure we cannot save our souls with being idle . if god will not part from his earthly things , which in st , pauls language are but dung , unlesse we give for them our labour and travell , will he sell us that precious pearl , the kingdom of heaven for nothing ? no , no ; the merchant-man in the gospell sold all that he had to buy it , and we must not think to have it at a cheaper rate . quam laboren suscipimus ascendere colles quid vero ut ascendamus coelum . so st. cyprian , what labour do we take to get up a hill , how much more must we take to get up to heaven . our saviour tooke not his disciples of idle persons , but of painefull fishermen , and from the midst of their labours to shew us , that christianity is not a lazie trade , an idle profession : there is not one of the saints gone before us but hath trod many a weary step ere he came to heaven , the gall of outward crosses , and the vinegar of inward afflictions that was their portion to drink ; and doubtlesse had there been an easier way they had not all trod in so rugged a path . christ is truly our way , and he himselfe had no better portion in all his life , but continuall labour and travell ; he was alwaies working , as here i must work , saies he , the works , &c. he was ever all his life long walking to and fro , taking care and pains in preaching , doing miracles , full of troubled and pensive thoughts , ●orrowing and weeping even many times in the griefe of his spirit , but seldome or not at all shall we finde him sitting still without employment , laughing , making merry , or taking any recreation , and though we cannot come neere his perfection , yet saith one , deus abunde declaravit in fillio qua ratione servos suos in hoc orbe tractari veli● . god hath plainly shewed , that since his son did undergoe so much trouble , his servants may not expect only to live at pleasure , in rest and content . what a toyl had saint paul to passe thorough this vale of misery in watchings , in fasting , in prayer , in fightings , in all manner disquietnesse . nunquam bella piis nunquam certamina desunt , et quocum certet meus pin semper bab●t . tryalls and troubles alwaies are at hand , true piety of minde for to withstand . the righteous man must not look to have his portion of good things in this life , all that will live godly here are to make their accounts of nothing else but difficulties and carefull inconveniences to attend them ; snares and temptations from without , terrors and distresse of mind from within ; every day , every houre , every moment , something is out of order ; if we be not furnished from top to toe with saint pauls armour , we must looke for nothing but wounds and foyles in this spirituall life , for congrediendum est tanquam in arie voluptuariis rebus ; so macrobius , we must fight like souldiers against the temptations of the world , and as souldiers we must not only fight , but watch too . watch , i say , day and night , standing in readinesse against our spirituall adversary , who goeth about continually like a roaring lyon , seeking whom he may devoure . what shall i say ? if we looke on all particulars , a christians life is nothing for the most part , but a reall purgatory upon earth , an hereulian labour , the very epitome of all difficulties . lucian could say it , non parum est resistere to● quidem voluptatibus , it is no small matter to encounter with so many pleasures , much more with so many sins , so many terrors of mind ; we have here verily a hard race to run , a hard battell to fight , yet so fight we , as not those that beat the ayre ; so run we , as not uncertainly ; there is an eternall weight of glory set before us , a certainty of comfort in the end ; feare not , our saviour hath said it , it is your fathers pleasure to give you a kingdome for your labour , quodlibet opus leve est quum praemium ejus cogitatur , saith ierome , there is no pains can be thought too much , when we consider the greatnesse of the recompence . saint paul is perswaded that nothing that we undergoe in this life , can be worthy the glory that shall be revealed ; and well might he so thinke : o lord , the utmost that we can do or suffer , is not worth the least glimpse of that glory which thou hast prepared for them that love thee , and yet thou acceptest the weaknesse of our poore desires , as an ample satisfaction ; when we have done all that possibly we can do . we have done but our duties , we are unprofitable servants , and yet so abundant is thy goodnesse towards us , that thou wilt be pleased to impute that unto us , which is so small a matter , that we cannot of our selves acknowledge it to be any thing , for they shall answer as it is in the 25. of saint matthew , when saw we thee hungry , and fed thee ? or thirsty , and gave thee drinke , &c. and the king shall answer and say unto them again , verily i say unto you , in as much as yee have done it unto the least of these my brethren , yee have done it , &c. verily , i will accept of this , this nothing , as it were , of yours , as a great reward , and this is the reward , this is the price that we must give for heaven , a purchase truly vvell worth the utmost that vve can do : for quid potes aeterno pro munere forre laboris , mercedi an tantae par labor esse potest . i say , what labour is enough ? what sweat ? what paine ? for to receive such an immortall gaine . be we not startled at the difficulty of the worke , for saith seneca , it is not the part of a man , to be affraid of labour , much lesse of a souldier , and much lesse yet of a christian souldier , who serves such a generall , that he may be sure will never deceive him , nor cast him off without his pay , for he serves him with whom there is no variablenesse at all , nor shadow of change , even god himselfe ; which is the next observation , and now to be considered . as our saviour vvrought the vvorks of him that sent him into the world , so must vve christians vvorke and do the will of our father which is in heaven , vve are taught , not my , but thy will be done , & quid melius potes velle quam qu●● deus vult , what is there that thon canst rather desire then to do the vvill of god ? saith the philosopher , gods will is the centre of all humane wills , where they naturally enjoy their rest and quiet , and though they may for a time seeme to fixe a kinde of delight and pleasing satisfaction on other things , yet is there no true , no perfect and full rest , but in gods vvill . o thou soul of man , why dost thou send out thy thoughts so far , to seeke rest and happinesse in rithes , in honours , in learning , in pleasure ; alas , in these things it is not to be found , intra te est falicitas tua , thou must looke after it within thee , if thou meane to finde it thy understanding , thy vvil , and thine affections , sweetly turned to the service of god ; this , o this , alone is that good vvhich hath true content . no , s●mpsons strength , salomons vvisdome , or davids victories , can give any felicity at all to the mind of man ▪ vvithout god ; in the performance of gods vvill is the vvhole perfection of mans good : and therefore when adam did at first gods will transgresse , he made us slaves to all unhappinesse , that was it that brought so much trouble , so many sicknesses , so much death and hell into the world ▪ and it is that still that keeps us in perpetuall misery ; we eat and are not satisfied , we labour and have no comfort therein , and all because we do not fully submit our selves to gods will ; there is nothing can do us good any further then as it is conformable to the will of god : for behold , we may work , and work hard all our lives long even in the best things , and be never the nearer heaven . thus doth our religion make no progresse to salvation , when we will be religious only after our own fashion ; here none but such things as please our humour , practice such piety as huggs our genious ▪ this is as st. paul speaks in the third chapter of the second epistle to timothy , this is verily i say , to be lovers of pleasures , of our own phansie and delight , more then lovers of god , having in profession a forme of godlinesse , but in effect denying the power thereof : and thus , when there is so much of our selves put into the duties of religion , our fasting , our prayers , our almes , and the like , we may say as st. iames did in another case , sure this religion is vaine , and altogether in vaine . tam grande malum est voluntas propria . so great a mischiefe , saith st. bernard is our own will , even so great a mischief that it breaks the neck of all religious duties be they never so glittering , making them as the father hath it only , splendida peccata , glorious sins , whereas an humble conformity to do the will of god , though with the meanest abilities is a great proficiency in christianity , a little leaven of our own wtll and humour in the service of god is of such an infectious strength , that it is able to sower the whole lump of religion ; so necessary it is for us , as our saviour saith to , beware of this leaven of the pharisees , the humoursome selfe-conceitednesse of our owne waies , whosoever will come after christ must deny himselfe , i say , must deny himselfe , and take up his crosse and follow him ; for they that are christs have crucified the flesh with the affections and lusts ; they have renounced their owne wils , they have put off themselves with that fiat voluntas tua , thy will be done . it shall not profit us to give away all our goods to the poore , or even to l●se our lives , unlesse it be in ordine ad deum , to perform gods will , & for his sake . s. paul vvhen he began to live the life of a christian , left off to live the life of a naturall man , i live , saith he , gal. 2. 2. yet not i , but christ liveth in me . thus must christianity thrust out nature because the naturall man cannot please god ; o lord , whilst we are in the flesh , we cannot serve thee as we would ; but oh that we were delivered from this servitude of sin , that we might freely imbrace this heavenly imployment , maxiraum est munus deo ministrare , isocrates counts it the best office in the world to serve god ; and how can it be otherwise ? for as one notes , that saints in heaven do rather rejoyce in doing the will of god , then in injoying their owne happinesse . o blessed worke , can we but desire that which is as good as heaven it selfe . the trade of saints is to rejoyce alwaies in their creators will , and sing his praise . for thus they say in the fourth of the revelations , and the 11. vers . thou art worthy , o lord , to receive glory and honour , and power , for thou hast created all things , and for thy pleasure they are and were created , because thy will is fulfilled , therefore we rejoyce and set forth thy glory for ever , it vvas the very meat and drinke of our blessed saviour all the while that he vvas in the world , to do his fathers vvill , sure he loved it so much that he did nothing else from his childhood to his death ; and he that did so much delight in it himselfe , doth so much like it in us , and so highly esteeme it , that for it he doth not onely vouchsase us the name of friends , but vve must claime kinred with him , he hath said it himself , he that doth the will of my father , he is my brother , and sister , and mother ; drexelius makes it to be the perfection of felicity , unicam in omnibus dei voluntatem , &c. to be observant in all things to the vvill of god , is the compendium and summe of a most ●appy life ; since then vve are to do the worke and vvill of such a master , vvhose service is an happinesse , vvhose commands are not grievous , and delights not in bloody sacrificing of our selves , but onely in a cheerfull obedience : o let us not be vvorse then the centurians servants , who when to one of them he saith , go , he goeth ; and to another come , he cometh , and to the third , do this , and he doth it . so much for the second thing to be considered , that we must do the will of our heavenly father . the third is , that we must do it in this our day or opportunity of life , while it is day . not moneths , not yeares , not ages , are to be expected , we have but a day for it , and no more , we may husband this short time to our best advantage , to day if we will heare his voice vve may , for this is the appointed time , this is the day of salvation , aut nunc aut nunquim , what we do we must do now or never , up therefore and be doing , presens tempus operationis est futurum retributionis , so saith nazianz●n , the present time is the time of vvorking , the time to come is the time of rest , the least neglect at this time is an everlasting losse and hinderance to us ; wee shall never have againe the opportunity we now have , aliqua est rerum omnium recuperatio nulla temporis , saith one , there may be some recovering or ▪ repairing of any thing else that vve lose , none at all of time , our money , our honour , our health , may be restored again but our time is so pretious , that if once lost , it is for ever lost . lamachus , a captaine , on a certaine time chid one of his souldiers for committing a fault in the field ; the souldier promised him never to do so againe , but he replies , in bello non licet bis peccare , good fellow thou maist not commit a fault twice in the battell since that one fault is enough to lose all : it is our case . post est occasio calva , this opportunity being once lost , can never be recalled , this day being gone no man can vvorke ▪ there is a time vvhen the virgins may enter in with the bridegroome , there is also a time when the doore is shut ; there is a time when the poole of bethesda is troubled by the angell , and there is also a time when it is not ; vere poenitens de tempore nihil perait , saith saint bernard , the true repentant christian omits no seasonable time , because he cannot tell when he shall have another ; the wise man bids thee go to the pismire thou sluggard , she ployes her time in the harvest , to provide against winter , this is the summer and harvest for our salvation . non estas ita semper erit componite nidos . the summer that is now cannot long last , o then provide before it be all past . o let us provide , i say provide in time , before ( as salomon saith ) the silver cord be loosed , or the golden bowl be broken , or the pitcher broken at the ●ountaine , or the wheele broken at the cisterne ; then shall the dust returne to the earth as it was , and the spirit returne to god that gave it . dum vires annique sinunt tollerate laborem , iam veniet tacito curva senecta pede . it is here good to take the poets advice , to worke whilst we have strength and vigour , whilst we have marrow in our bones , and perfect health in our bodies ; there is a night of old age too as well as of death , and then no man can well worke ; we must consecrate the first fruits of our age to religion , and remember our creator in the daies of our youth . non semper vtolae non semper lillia florent . the violets , and the sweetest lillies , they doe soone put off their brave and rich aray . the flower and chiefe of our age will quickly fade , so soone passeth it away and we are gone . have we any businesse of moment to be done , we will be sure to be stirring betimes about it ; the worke of our salvation concerns us more then any work , then any busines besides . o let us then be stiriing betimes about this , early in the morning , i say the morning of our youth , which is the best time of working . collige virgo rosas & memor esto aevum sic properare tuum , o young man , gather the prime rose of thy time while it is fresh , for remember ere night the sun will make it wither . is there not a season saith , the wise man , and a time for every purpose under the heaven ? a time to be born , and a time to dye , &c. our words here answer him , there is a day to worke , and a night not to worke , a day for employment , and a night for rest : the busie bee is hot at her labour in the sunshine , whilst lazie man lyes asleep in the shadow . o the foolishnesse ! o the madnesse of man , to lose so much time of so little ! how many excuses do we make , rather then we will take the pains to go to heaven ? how many daies do we put off with a cras , cras ; to morrow , to moroow , when wo is us many times the last s●nd of our life is even now running out ; this is our wont , commonly to procrastinate from one day to another , from one moneth , from one yeare , from one time to another , till at last peradventure it be too late ; the day sure is farre spent , and the night is at hand , let us take heed , it is great folly to say , we will live as we should to morrow , we must live to day if we will be sure to live at all ; he that deserreth the time of his working in this life , shall not be able to deferre his punishment in the life to come ; et acerbissima est mora quae t● ahit penam , and that is a most bitter delay ( saith st. austine ) which increaseth our p●n●shment ; he that doth not prevent it bef●r● shall repent it after when it is in vaine . in all other things ●e do finde the danger of delaies , and we can take heed to prevent it : we will not lose a faire day in harvest , a prosperous gale of wind to set to sea , an advantage to get preferment , and the like : see in every thing else we can be wise enough save only in this and this only unto salvation . i shall wish that for our selves which moses did for the children of israel , deut. 32. and the 29. oh that we were truly wise , that we understood this , that we would consider our lat●er end ; oh that we would remember ( with david ) how short our time is , oh that we would remember ( with sa●●mon ) the end , and then we should not do amisse ; oh that we would duely consider with our saviour here , that the night is at hand , we would doubtlesse worke while it is day , because the night commeth ; which is he fourth observation , and comes next to be thought on ; for the night , the night of our death commeth , or is continually approaching ; the night , a long night that shall never have a morning . soles occider● & redire possunt , nobis cum s●mel occidit brevis lux , nox est perpe●uo u●● dormierd● . the sun setteth and returnes againe , but man dyeth , and where is he ? he shall not returne againe from the grave , and his place ( saith job ) sball know him no more : oh , alas , no more for ever . from all our friends , our goods , and houses , we by death must part to all eternity ▪ o woe is us that we must needs away , ne're to come back no more , no more for aye . never to see againe , be acquainted with , or so much as to heare of any of these earthly things any more , with which many of us are now so earnestly and wholly taken up , as if there were no other thing or being to be thought on . o me , what pitty is it : that most of us so lavishly do spend our daies , as if they never should have end : our thoughts with death we never care to try , till death it selfe doth teach us how to dye . till death seize upon us , and the night be at hand wherein no man can work : for we must be assured that this long , this everlasting night continually commeth on towards us , there is no escaping of death ; no achitopbels policy is able to bribe or put off this faithfull pursevant of heaven : we must all , all away to our long home , and make our beds in the dust . what man liveth and shall not see death , or shall deliver his soul from the hand of hell ? omnes eadem sorte premimur , mine , thine , his , and every ones lot is cast , the houre and the minute of our lives is limited ; farre off it cannot be , for it commeth , or is comming , how soon we cannot tell : watch therefore , even watch continually since yee know not the houre : vitae summa brevis spem nos ve● at incboare longam . the whole summe of our life is but short , how then can we expect death to be farre off . david calls our life a shadow , job a smoake , salomon a ship : in a ship , saith a father , whether we sit or stand we are alwaies carried towards the haven ; so our life is ever moving towards death , no houre but the sun goes westward , no moment but our age hastens to its end , to its long end , it will quickly come , the longest day hath his night ; methusalem hath his mo●tuus est , and he dyed : i say , the longest day hath its night , and here it puts me in minde of that our proverbiall saying , all the life-long day , the day fitly expressing our life , and our life a day ; a day , only a summers day towards the evening the sun shines out most bright and glorious , and loe presently it is downe : such is the shortnesse and sudden departure of our life , that david in like manner hath most aptly expressed it by a tale ; we bring our yeares ( saith he ) to an end even as it were a tale that is told ; for when it goes pleasantly on , and we expect to heare more of it , before we are aware on 't it is ended : thus as it were , in the midst of life we are in death , and are cut away like the flower which fadeth in a moment ; verily therefore all flesh is grasse , and the glory thereof but as the flower of the field : and yet such is most times our folly , so to build up our thoughts here upon earth as if we had an eternity to live for ever ; whereas do but we duely consider it , every day that goes over our heads bids us be in readinesse for death , gives a sufficent item of mortality : immortalia nesperes monetannus & almain &c. so many daies , so many moneths , so many yeares past and gone , so many passing bells , so many funerals celebrated before our eyes must needs forbid us to expect a long time . saint chrysostome saith , that nothing hath deceived men so much as the vaine hope of a long life ; who knoweth the sun may set at the morning of our life . or at noone ; if at neither of these yet be sure the evening commeth , and then it will set . the lord bids moses in the 19. chapter of exodus , to prepare the people against the third day , although we passe over the first day our youth , and the second day our middle age , yet at furthest we must be ready against the third day our old age : the first or the second day may be our last , the third day must needs be our last : and therefore saith seneca , omnis dies sicut ultima est ordinanda : every day ought so to be ordered as if we should not live a day longer . me thinkes saint austines experience should be a sufficient warning to us , for saith he , experti sumus multos ' expirasse expectantes reconciliari : we have seene many to have been cut off , whilst they have but begun to make their reconciliation with god. too too many alas there be whose sun hath set ere they thought it to be their mid-day . let us take heed that death steale not on us as a thiefe in the night ; lucius caesar dyed in the morning putting on his cloathes , alphonsus a young man dyed as he was riding on his horse : we need not seeke after forraigne examples , there be too many of the same nature at home with us . how many have we seene before our eyes , some to be snacht from their pleasures , some from their sinnes , some from their worldly employments ; whereas they have made their accounts of many years to come , so true is that of the poet : nemo tam divos habuit faventes , crastinum ut possit polliceri diem . the gods no man did ere such favour give , that he was sure another day to live . there is no certainty of this life not for a d●y , not for an houre , no not so much as for a moment ; god hath many means to take us away even in an instant , as we go up and downe , as we sleep , as we do but draw our breath , any how ; good is it therefore that we have a memento mori alwaies , at all times hanging over our heads , like that sword in the story which hung by a horse haire over the head of him that sate at feast , putting us in a due feare and warning of the continuall danger that we are in ; i say alwaies hanging over our heads , and so imprinted in our thoughts that we may seriously remember how short our time is , how soone our night commeth ; it is platoes opinion , that a wise mans life is nothing but a continuall thinging or meditating upon death , philip king of macedonia had his page three times every morning to tell him , philip , remember that thou art a man , that thou art mortall , that th●u must dye . o excellent memento , and most worthy to be imitated ; the emperour of constantinople was wont sitting in his royall throne to have a mason come to him with his tooles in his hand , asking , what kind of stone he would have his tombe made of ; intimating , that he should not forget how soone all that his royall pompe might be buried in the grave . and here me thinks i cannot but repeat , the famous act of saladine the great . who amidst his noble victories , and conquering triumphs , had so much minde of his death , and the true end of all earthly glory , that he appointed his winding shee● to be carried upon a speare before him at his funerall thorough out the city , proclaiming thus his intention of minde . all these my riches , glorious pompe and traine , when d●●th is come they are to me in vaine : this winding sheet is all that i shall have along with me , to carry to the grave . the good father was so mindfull of mortality , that he had alwaies ringing in his eares , surgite mortui & venite ad judicium , rise yee dead and come to judgement , to the end he might husband his time ; so worke in this day of his life here , that he might not be found an unprofitable servant when his night came . iohannes godfridus had these words engraven in gold ; every day i stand at the doore of eternity . and in divers parts of his house he had set up the bones and sculls of dead men , that so his eyes if it were possible might have no other object to behold then of mortality . sure there are no thoughts doe more concerne us mortalls then those of death ; o then , teach us so lord to number our daies that wa may apply our hearts unto wisedom , that our souls may so wisely esteeme the shortnesse of this life , that we may never forget this ; this i say , in the field , in our journey , in our beds , at all times , and every where , while it is day , whilst we live ; that the night , that is , our death commeth , and then no man can work ; which is the last observeable thing , and the effect of the night . no man can worke . man goeth forth to his worke and to his labour untill the evening . vntill the evening , no longer ; we have done in this life whatsoever we shall doe . mors ultima linia rerum . death is the full period of all our actions , there remaines now no more teares of repentance , no more works of piety , no more sacrifice for sinne , no more , i say , no more for ever : phisick comes too late when the party is deceased . actum est , we have acted●our parts here whilst we were in this life , all now is done , the scene is ended . remember my sonne , that thou in thy life time receiveast thy good things , that thou hadst then the opportunity to have made thy selfe happy for ever if thou wouldst : but what canst thou now give to redeeme thy soul , when instead of good workes thou hast nothing but paine and torment , instead of the godly sorrow of repentance , nothing but the hellish sorrow of despaire . oh how many millions of years would the miserable soul be glad to work the hardest work that might be invented , if it were but possible for her to work out her salvation ; o how precious would she esteeme those minutes , and gather up those crummes of time which she hath here so foolishly neglected : and thus me thinks that lamentable voice of the untimely departed soul doth sound this warning peale in our eares ▪ all yee that live , by me learne to be wise , your precious time at higher worth to prize : for ●oe alas , my time was past so soone , that night was come ere that i thought it noone . and now too late unhappy wretch idearly lament my headlesse f●lly ; spes omnium in bot or be molestiarum est admirabile lenimentum . hope saith drexelius , is an excellent refreshing , and comfort in all the troubles of this life ; as long as there is some hope there is some comfort , and be our miseries never so great , we are here in possibility to have ease of them : but after death there is not the least possibility , hope , or comfort a● all to be expected , the doome is past , no man can work , all the world is not able to purchase one drop of ease or refreshing any more . o that it is too late , too late , too late to cry for mercy ; o that the doore is shut and there is no entering in . give me saith one , a river of teares to weep before i dye : well might he wish it , for he knew there was no weeping to any purpose when he was dead . o let me weep , weep , weep , and ne're give o're my sins , till i have washed cleane away : o let me never cease for to implore my iudge , till i come to the iudgement day . o let us repent now , for we cannot repent in that day , if ever we meane to doe our selves good , now is the time , because we cannot worke when the night is come : let us therefore worke while it is day , while we have time , while we may vvork : obsecro vos , o christiant per vos perquae salutem vestram , &c. as drexelius bespake his auditers , so let me bespeake our soules and selves . o yee christian soules , yee souls vvhom christ hath dyed for ; let me beseech you for your ovvne sake , for your salvations sake , for your saviours sake that yee vvould avoid this shipwrack , the danger is certain , if we looke not to it in time ; as long as life lasts our amendment is not too late : doe we fall by sin a thousand times , we may rise againe by repentance a thousand times : we may begin any day , any houre to become better ; but in death no man remembreth thee , o lord , and who can give thee thankes in the grave . as david did concerning bathsheba's child , so whilst life is in us we may weepe , and humble our selves by repentance , but in death all hope , all possibility of recovery is cut off . whilst we have therefore time let us make use of it ; i say , let us take it whilst we have it , for time will stay for no man : it is but a while that we have to worke , one daies labour will make us happy forever , our fathers have had their daies and are gone , and now this is our day . i say , ours , if we lose it not ; our day and portion of time which god hath allotted us to work● out our salvation in . woe is us then if we work not even triplox vae , an woe , and an eternall woe . we vvould faine depart and be in heaven , o let us do our taske whilst we are on earth . to conclude , let not the sun set upon our wrath , upon our lust , upon our covetuousnesse , upon our pride , and the like ; alas , what a dismall : what a dolefull night must we then expect : let us not be wearv of well doing , for in due season we shall reape , if we saint not , let us now go on in our way towards heaven weeping , and we shall returne with sheaves in our bosome , let us so we in teares , and we shall reape in joy ; let us be found so working now in this day of our life , that at the night of our death , when our lord and master christ jesus cometh , we may partake of that blessednesse which is promised in the gospel to that servant , who when his master commeth he sball finde so doing , so shall we receive that e●ge boni servi , well done yee good and faithfull servants , enter you therefore into your masters joy . amen . sit gloria deo in saecula saeculorum . a farewell to the reader . and now kind reader , thanking you for your patience , that hath vouchsafed to peruse over this my unworthy labour , i desire you to understand . each mans a little world , and my booke a land-skip is , this world to overlooke : there may you ken the cedar tops of pride , with thorny cares , and buskets on each side . the fruits of grace there also may you see like apples , just as they grow on the tree . and then again a river meets your eye of tears for sin , and mans sad misery : mountains of zeal do here and there swell up , even to the clouds , but 't is enough . i stop . not presuming to borrow your patience any longer , or trouble you with many things , only i shall intreate you to take this unum necessar●um , this one necessary thing along with you , and well to observe it , that the way of the lord may be thus trackt out in the soul of man. first the sight of gods being seriously apprehended , strikes into us a reverend feare of his infinite greatnesse , this feare casteth us downe before him into a condemning humility of our sinfull wre●chednesse , this humility breedeth an admiring love of the abundance of his mercy towards us in his blessings , this love maketh us bold to have trust and relyance on him , as our help and defence ; this trust affordeth patience to hold out and endure in all difficulties whatsoever , this patience at length crowneth us with hope of heaven ; not a foolish hope built on the sand , but a strong hope setled with discretion , a hope built on such ground which maketh not ashamed : not ashamed in life , not ashamed in death , not ashamed in the day of iudgement : this hope , o lord , grant unto you , to me , and to us all , and so preserve it in us , for thy mercies sake , that it may end at last in the perfect fruition of thine eternall kingdome , there that we may be together for ever , untill which most happytime , dearly beloved , i heartily bid you farewell , in longum valete , farewell , even a long farewell . finis . imprimatur , john downham . 17. febr. 1645. errata . read most frequently thrust . page 10. line 1. the two first lines p. 17. are to be read as verses , for holy seam , r. holy stem . p. 18. l. 10. for his liberality , r. this liberality , p. 30. l. 3. for the least of which is , many of which are . p. 30 l. 27. for who giveth us , gives us , p. 31. l. 15. for minde , wind , p. 44. l. 16. for honour , humour . p. 62. l. 31. for shall he , shall we , p. 64. l. 13. for not as yet , as yet , p. 82. l. 18. for outward souls , untoward souls , p. 85. l. 13. for we can , can we , p. 104. l. 24. for are not a little offended , doe not a little offend , 105. l. 26. and l. 29. for even , ever . for devil the devill . p. 112. l. 24. for the lesser faults i desire your favourable construction . notes, typically marginal, from the original text notes for div a85674-e480 emblematized thus . notes for div a85674-e1160 psal . 101. 1 the immortality of the human soul, demonstrated by the light of nature in two dialogues. charleton, walter, 1619-1707. 1657 approx. 299 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a32696 wing c3675 estc r20828 12259505 ocm 12259505 57791 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. a32696) transcribed from: (early english books online ; image set 57791) images scanned from microfilm: (early english books, 1641-1700 ; 176:32) the immortality of the human soul, demonstrated by the light of nature in two dialogues. charleton, walter, 1619-1707. [15], 188 p. : port. printed by william wilson for henry herringman, and are to be sold at his shop ..., london : 1657. dedication signed: w. charleton. first ed. cf. nuc pre-1956. handwritten change in date to 1659. errata: p. [13]. advertisement: p. [14]. reproduction of original in yale 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 immortality -early works to 1800. soul -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-10 apex covantage keyed and coded from proquest page images 2003-11 olivia bottum sampled and proofread 2003-11 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion imago pulcra est. picta sculptoris manu ▪ at pulcriorem dat libris autor suis ▪ hic corpus ▪ illis ipsa mens depingitur imo vniuersi mens & ipsius simul c. b. the immortality of the human soul , demonstrated by the light of nature . in two dialogues . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. arist. 2 ▪ de generat . animal . london , printed by william wilson for henry herringman , and are to be sold at his shop , at the signe of the anchor in the lower-walke , in the new-exchange . 1659. to the right honovrable , the lord marquess of dorchester , earl of kingston , vicount new ark , lord i'ierpoint , and manvers , &c. my most honour'd lord , as in the firmament , or aethereal region of the great world , the creator hath placed two great lights , the one to rule the day , the other to rule the night : so , ( to constitute a perfect analogy or correspondence ) in the firmament or celestial part of the lesser world , man , hath he placed two great truths ( the proper lights of the soul ) the one to rule the day , or life of man ; the other to dispel the horrid darknes of his night , death . and these are those twin-like proleptical notions of the being of the deity , and of the immortality of the human soul. i call them twin-like proleptical notions , because , as the sun and moon were made together , so were these implanted at once in the mind of the first man , and have as constantly shined in the region of every mans soul since , as those have done in the heavens , however the opacity of terrene objects and corporeal affections may seem somtimes to eclipse them : and because , as the sun doth communicate its light to the moon , so doth the former of these super-excellent notions , illuminate the latter ; the knowledg of the immortality of the soul , receiving illustration , if not absolute dependence , from the knowledge of the existence of god. the consideration hereof ( may it please your lordship ) as it engaged me , some years since , to endeavour the demonstration of the existence of god ; so hath it now of late importuned and prevailed upon me , to attempt the demonstration of the immortality of mens souls , by pure and sincere reason : to the end , that such as doubt of either , may be convinced of the extream folly and absurdity of their unbelief ; and such as firmly believe both , may be corroborated in their true perswasions , observing the testimony of the light of nature to make a perfect symphonie and concordance with thatof authority divine . a design , certainly , neither inconsistent with the genuine zeal of a christian , nor unworthy the most serious speculation of a philosopher : and were i as well assured , that i have not fallen much short of what might be expected from me , in the capacity of the latter , as i am , that i have not in the least transgressed the sacred bounds of the former ; i should with more reason hope your lordships approbation of my performance therein , than the sense of my own insufficiency will permit me now to entertain . and , therefore , though perhaps my reasonings have not attained to that perfection and exquisite rigour , as to satisfie those immoderately curious wits of our age , who think it much beneath them , to acquiesce in any other evidence but that of demonstrations geometrical ( of which notwithstanding , the argument of these my discourses is absolutely uncapable ; as i have therein manifested , by clear and undeniable reason ) ; yet i may comfort my self with this , that my present undertaking will be acceptable to as many , as reflect upon the piety and good intention of it ; and my proofs sufficiently perswasive for all such , who come not to examine the force of them with invincible prejudice , and resolution not to be convinced . but , lest i should seem to anticipate your lordships iudgement , which being most profound , cannot but be also most equitable ; it becometh me rather to excuse this my exceeding presumption , in daring to invoke the patronage of so illustrious a person as your lordship , to so ill-composed a work ▪ as this is ; which ( with all conceivable humility and devotion of spirit ) i here lay at your feet . truly , my lord , i have so many reasons to alleage , in defence of this my ambition , that , should i insist upon but the one half of them , this sheet would swell into a volume greater than the book it self , which it now ushers to your view . let it suffice , therefore , i most humbly beseech you , that , had i had no inclinations in my self to this way of testifying my reverence and admiration of your lordships eminency , both in the quality of your person , and perfections of your mind ; yet the very rules of common prudence , and law of decency would not have permitted me to make this addresse to any other , but your self ▪ for , when i reflect upon greatnesse of condition ; instantly my thoughts fix upon your lordship as one , whom your high birth , and higher merits ( assisted by the favour of heaven ) have elevated to a sublime sphear of honour , wherein , among the nobility of the first magnitude , you shine with dazling lustre , such as strikes the eyes of all below with solemn veneration , and excites a noble emulation in those few that move in the same orb of dignity with you . if i consider greatnesse of virtue ; i need look no further then upon your lordship , in whom all heroical virtues are so transcendently conspicuous , that they seem to be essentially concentred in your very nature , and as if they were therein met together , on purpose to shew the world , how glorious a thing may result from such a conflux of great and good. if i respect greatness of judgment ; whither , even in this age of light , should i go but to your lordship ? who , having with continued industry cultivated that fertil and capacious field of your mind , and planted it with all the most usefull notions in theology , metaphysicks , physicks , medicine , law civil and common , the mathematicks , and other arts and sciences ; have at length reaped so rich a harvest of general knowledge , as might alone plentifully maintain the whole commonwealth of letters . insomuch as all men are ready to confess , that if there be an universal oracle in the world , for the solving all difficulties in learning , you are it : nor doth any thing restrain them from accusing you of engrossing all science to your self , but your rare affability , and promptness to impart it to others . should i look forth for the chiefest patron of learned men ; the common people themselves , daily observing so great a confluence of men of the long roab , to the place of your residence , and those too the most eminent in their several faculties , would soon direct me to your lordship : and your favour of schollars is become so notorious , that i have heard it urged as a chief cause , why learning hath of late found such admirable advancement in our nation , notwithstanding the check of our unhappy civill warres . in fine , should i consult my own particular obligations ; gratitude it self would rise up and injoyn me to make this oblation only to your lordship ; since from you alone i have received more both of encouragement and assistance in my studies , than from the whole world beside ; so that , indeed , your right to this homage i now make to your lordship , doth wholly take away the freedom of it . what i have said , my lord , though ( i fear me ) scarce agreeable to your severe modesty ; is yet fully agreeable with truth , and as wel known as your name ; and therefore , without offending the law of decency ( as i said afore ) i ought not to have permitted this treatise to venture abroad into the common aer , without that advantage and protection , which your , and only your patronage can give it ▪ nor would policie have advised me otherwise : for , albeit among my readers , many may chance to dislike the book it self ; yet , sure i am , most will like it much the better , for carrying so illustrious a name in the epistle ; and the severest criticks cannot but commend my judgement in the dedication . notwithstanding all these inducements alleageable in favour of my boldness , i think it safer to cast my self intirely upon your lordships charity , for a forgiveness of it , than to trust in their importance , how grea soever it may seem . and therefore , without being further rude , in disturbing your thoughts from things of more weight and concernment ; i most humbly beg your lordships gracious acceptance of this publick acknowledgment , i here make , of that infinite observance and thankfulness , which is due to you from , my most honourd lord your lordships most humble , most obedient , and most faithful servant w : charleton : the errors of the press , that have escaped the eye of the corrector , though but few and veniall , are yet not so soon excused , as mended , by reading affectation for affection , in the 10. line of the 10. page . and , for ane , in 22. l. of the 25. page . coppices , for coppies , in the 2. l. of the 30. page . silence , for silense , in the 1. l. of the 62. page . contrast , for contract , in the 9. l. of the 71. page . demonstrateth it self , for demonstrate thits self in the 19. l. of the 72. page . immaterial , for immortal , in the 1. l. of the 85. page . nightly , for mightly , in the 14. l. of the 127. page . no other encouragment , for no other other , & in the 1. l. of the 138. page . obelisckes , for obeliks , in the 1. l. of the 139. page . contrast , for contract , in the 18. l. of the 153. page . make , for moke , in the 22. l. of the 165 page ▪ an advertisement to the reader . among the ancient philosophers ( as you may remember ) nothing was more frequent , than to deliver their opinions and documents , as wel physical as moral , in the plain and familiar way of dialogue ; and the reasons , that induced them thereunto , are not unworthy consideration . for , besides the opportunity both of commemorating their worthy friends , and of introducing several occasional and digressive speculations , that might be , perhaps , nor lesse grateful , nor lesse useful , than the principal argument proposed ; they thereby gave themselves the advantage of freely alleaging the various and different conceptions and perswasions of men , concerning the subject , which they had designed to discuss : which in the stricter method of positive and apodictical teaching , they could not with equal conveniency do ; and how much better we may judge of the truth of any theorem , when we have heard as wel the principal reasons that impugne , as those that assert it , is obvious to common observation . hereunto may be added , that a discourse digested into the form of a familiar conference , doth by its variety delight , and by its natural freedom and familiarity more gently insinuate it self into the mind ; as is assured by experience . new , when you have reflected upon these considerations , you clearly understand what were the main motives , which induced the author of this treatise , to dispose his collections and solitary meditations , on this excellent subject , the immortality of mens souls , into a dialogue consisting of three persons , the one propugning , another impugning that most comfortable tenent , and the third impartially determining their differences . but yet ( as i have heard ) he had one inducement more to this manner of writing ; and that was , that being not long since in france , and invited to discourse of the same argument , he delivered the substance of all that is here spoken by one of the interlocutors ( viz. athanasius ) in a free colloquy , betwixt himself and two of his honour'd friends , as they were recreating and reposing themselves in luxenburg garden in paris . so that in the circumstances of this confabulation , there is nothing of fiction , besides that of names proper to each of the speakers . and , as for those ; the parts they bear in the discourse , sufficiently discover their derivations . henry herringman . the contents in scheme . the immortality of the human soul is demonstrated by reasons . 1 physical , desumed from her 1 operations , viz 1. volition or willing 1 her proper & most agreeable object , which is bonum honestum , repugnant ( for the most part ) to bonum delectabile & sensibile . 2 freely , and upon deliberation . 2 intellection 1 pure , or distinct from imagination 2 reflex , in which she understands her self to be intellectuall , and her owne intelligence . 3 of universals , abstracted ▪ from singularity ▪ matter . 2 objects which are all things corporeal . incorporcal , & those most properly ▪ 2 moral , desumed from the 1 univerall consent of all men , of all ages , nations ▪ religions . 2 appetite of immortality naturally inherent in all men . 3 necessity of justice divine . haec ipsa philosophorum meditatio est , animum à corpore solvere ▪ atque segregare . plato in phaedo . the immortality , of the human soul , demonstrated by the light of nature . dialogve the first . the interlocutors . lucretivs , athanasivs , isodicastes . lucretius . well met , my deare and honored athanasius ; thus to encounter you , i am sure , is more then a good omen : it is a happinesse in present . athanasius . i wish it may be so , lucretius ; but , when i reflect upon my owne unworthinesse , and want of power to be serviceable so my friends , in any proportion to my respects , or the honour i receive in their commands ; i cannot easily be so vaine , as to conceive , i can be an occasion of happinesse to you , in any kind . however , let me assure you , both of my joy to see you , and my readinesse to serve you . lucretius . ah! athanasius , i am already convinc'd of both . i am not so unacquainted with the exteriour characters of the passions , as not plainely to perceive the evidences of joy in your countenance . the serenity of your aspect , the pleasant smoothnesse of your forhead , the vivacity and lustre of your eyes , and the unusuall sanguine tincture of your cheeks , are perfect demonstrations of that passion within you , which with a sudden yet gratefull violence causeth an effusion of blood and spirits towards the habit of the body ; as if the soul , impatient of delay and distance , dispatch'd those her emissaries to meet and bring in her beloved object . and , as for your singular humanity , and generous inclination to oblige , by doing good offices ; the happy experience i have had of that , hath long since confirmed me , that , if there be any such thing as a perfect friend left in the world , certainely you are that thing , where once you are pleas'd to professe a dearenesse . but , why do i injure my selfe , in deferring that content , this faire opportunity offers me , in your conversation ; while i endeavour to prevent your further profession of that sincerity and truth , i long ago knew to be inherent and essentiall to your very souls pray therefore , let me borrow you , for an hour or two , from your meditations or other serious imployments , that we may not onely solace our selves , with recalling to mind our ancient caresses , in the dayes of youth , innocence and peace , and mutually congratulate each others health and safety , after so many troubles , dangers , and changes of fortune , as the late civill warres in england hath driven us upon : but also revive that quondam custome of ours , when we were fellow-collegiates in oxford , of discoursing freely and calmely of some argument or other in philosophy . for , though i have not beene so good a husband of my time , as i might have been , nor improved the severall opportunities of augmenting my small stock of learning , that some yeares travell towards the south , and frequent hearing the most eminent professors of all arts & sciences , in forraigne universities offered me ; yet , let me tell you , i have not beene altogether a stranger to study , nor utterly lost my familiarity with the muses . nay more , since the day i first ventured abroad into the world , i have had no mistresse that held any confiderable room in my thoughts , but one , and that the very same i have many times observed you to court , with the strongest desires and strictest devotion imaginable . athanasius . who i ? pray sir , who was that ? i doe not remember i ever tooke cupid for any other than an imaginary deity , or that i resign'd up the rains of my will and affections into the unsteady hands of a woman . sometimes perhaps , i have so far comply'd with the incitements of my youth and blood , as to seeke to please my selfe in the company and favour of a handsome woman , for divertisement ▪ but i was alwaies too well aware of their tyranny , ever to put my selfe seriously and durably under their government . lucretius . alas sir , you mistake me . i doe not meane a woman ; but her , upon whom women usually transfer the blame of all their imperfections , nature . athanasius . her , indeed , i have courted long and zealously , and intend to dy her admirer . for , though it be a great while since i became conscious of the vast distance betwixt us , and of my incapacity to satisfie my desires in the knowledge of so much as the least part of her ; yet my desires are still the same , and i discover such an infinite variety of fresh beauties & excellencies in her every day , that but to gaze upon them at distance , & view her in the weake and pale reflections made in the glasse of my own reason , i finde the most pleasant & ravishing employment , my minde is capable of , and which me thinks sufficiently compensates all the labours and difficulties i meet with in my pursuit of her . and if this bee that mistresse , you have so long affected , i esteem you singularly happie in your choice , and my selfe happie in having such a rivall , as may promote my addresses , and yet at the same time further his owne . lucretius . and i beleeve i shall likewise dy , as i have lived , her humble admirer too . for , i have more reason then you , considering the vast advantage you have over me , in wit , perspicacity , and judgement ; and that your profession daily furnisheth you with variety of fresh observations and usefull experiments ( for , the art of medicine is the best , if not the onely practical philosophy we have , and who so enquires into the operations of nature , by no other light than that of books and solitary speculations , shall in the end find his head full of specious termes , but empty of true and solid science . ) i say , considering this , i have more reason than you to despaire of ever attaining to the least degree of familiarity and privacy with so divine a model , as she is . and i confesse ingenuously to you , that after all my studious applications to her , for so many yeares together , and all my best endeavours to insinuate my selfe into her neerer acquaintance , i can get no further then to discover , that she is like the sun , the more we fixe our eyes upon her , still the lesse we discern of her ; that she is an immense ocean , too deepe for the sounding line of man's reason ever to reach her bottom : and ( in a word ) that betwixt us , who call our selves philosophers , secretaries of nature , &c. and the illiterate , who calmely acquiesce in the simple information of their senses , thereis no other difference , but what consisteth wholly in opinion : we flatter our selves with a beleef , that we know more than really we do ; and they remaine free from the disquiet of that curiosity , which occasions our delusion ; they neither know nor beleeve they know ; we only beleeve we know . and yet , for all this discouragement , i am still constant in my affections to her , and my soul as eager and hot in the pursuit , as if it expected to carry her clearely in the end . so that i cannot but stay heer a litle , and wonder at the strange temper of my mind , which is still possess'd with a strong desire of what i see no possibility ever to enjoy ; especially when i reflect upon what i have been taught , by such as were well skil'd in the nature of passions , that love is alwaies accompanied with probability of fruition , which is the reason we much oftner observe persons of high rank to become enamour'd on their inferiors , than the contrary . this i am sure of , that this uncessant desire of knowledge must be natural , and coessential to the soul of man ; or else it must be a production of opinion , as sundry other appetites are . and , if it be ingrafted into our minds , by natures owne hand , methinks it should be more capable of satisfaction ; for , nature doth never institute any thing in vaine , but commonly provides meanes for the expletion of each appetite she createth . but , if it be not natural , and the effect only of presumption ; how comes it to be so universall ? there being no man , though nere so rude and savage , who doth not perceive his mind to be under the sovereignty of this affection , more or lesse : nay , as i remember , i have read a discourse of yours , wherein you have proved that all the actions of our lives are in some sort or other the effects of this tendency to science . and thus you see , athanasius into what a labyrinth i have unexpectedly brought my thoughts ; nor can i hope to extricate my selfe , unlesse you shall please to lend me the clue of your stonger and more decisive reason . athanasius . lend you the clue of my reason , say you ? alack , alack , lucretius , i well perceive , your long conversation which the french , hath infected you with the humour of saying a great deale more then you thinke , and tempting your friends modesty with attributes of more value ▪ than you know belongs to them , as if i could be so arrogant as to undertake the solution of a ridle , which lucretius really finds too hard for him . no , lucretius , no , i am too conscious of my owne dulnesse and ignorance , ever to entertaine a conceipt so extreamely vaine . but , come , i perceive your drift . i know you to be one of epicurus's disciples , and indeed the most eminent amongst them ; and having long since digested and heightned all your masters arguments , for the mortality of the human soul ; knowing me to be irreconcileable to that uncomfortable and dangerous opinion , you would now take the opportunity of experimenting the force of them upon so weake an adversary as my selfe . not that i think a person of your wit and acutenesse can be so insensible of the admirable and almost divine operations of that noble essence , even while she is lodged in walls of clay , as to be seriously of his perswasion , that she is onely a certaine contexture or disposition of thinnest and sublilest atoms , and so upon the change of that disposition by death , is immediately dissolved , and those atoms againe dispersed in the infinite inanity or space ; but , that you would willingly heare what i am able to alleage to the contrary . lucretius . will you beleeve me , athanasius ? i had no such designe upon you : nor can i easily conceive , how you could from that doubt i proposed to you , draw any such suspition . athanasius . no ? whither then could that discourse of yours tend ? is it not plaine that the soul 's insatiate and unlimited desire of knowledge , is a good argument of her being immaterial , and consequently indissoluble ? lucretius . o , now i apprehend you . i remember indeed i have heard that urged , and as a mighty argument in the schooles , but at present i had no reflection thereupon . however , i thanke you for giving me the hint , and humbly beg your pursuite of it . 't is a theam worthy so strong a brain as yours , and ( pardon my freedom ) i think you are oblig'd to satisfie the expectation of the world , by divulging your conceptions concerning that subject . for , as i remember , in the conclusion of your physiology ( which i had the good fortune not long since to see and peruse , in the iesuits library here in paris , and with more content and benefit to my mind , than your modesty will permit me to expresse to you ) you promise a second part thereof , in way of discovery of the nature and immortality of the reasonable soul of man. athanasius . truth is , i there said somwhat of my hopes and willingnesse to finish that structure ( how slight and confused soever it were ) by addition of what seem'd requisite to make it entire , which is the consideration of the nature of souls ; as well those of unreasonable , as those of reasonable creatures : and this some , and you among the rest , have been pleas'd to interpret for a promise . but , grant it be so ; yet , sure i am , it was only conditionall , and in case i should receive the friendly approbation of such judicious persons as had survey'd the first story of that building , for my encouragement , and obtain leisure and quiet , for my better effecting the rest . and how far i have been from receiving that , or obtaining these , i suppose you cannot be ignorant . lucretius . yes really i am . athanasius . that 's somwhat strange . why then give me leave to tell you , that , instead of that candor in the forgivenesse of my lapses , and that approbation of my toyl and industry , which i look'd for from my readers ; i have reaped no other fruit of all my labours in that long and difficult work , but most severe , inhumane , uncharitable , unjust censures . some condemning me of too much youthfull heighth and affection in the style ; others accusing me of usurping other men's notions , maxims , and experiments for my own , without so much as naming the authors , to whose bounteous wit and industry i was beholding for their discovery and communication ; a third sort reproaching me with inconsideration , in assuming a taske of weight so vastly disproportionate to the slender nerves of my judgment ; and a fourth scandaling me with negligence in the duties of my profession , and invading the certainty of all its rules and maxims , while i wholly addicted my selfe to the innovation of its fundamentalls . now if you can allow this for encouragement , i shall the lesse wonder at your expectation of my proceeding to the accomplishment of that worke , which ( i call heaven to witnesse out of pure devotion to knowledge ; and commendable ambition to be serviceable to the commonwealth of learning in proportion to my talent ) i had proposed to my self to enterprise : otherwise , i hope , you will not envy me , the peace i aim at , in being henceforth silent , and employing all my collections , observations , and speculations philosophicall , only to the furnishing the little cabinet of my own brain . i have now at length learned , that sapere domi , to endeavour the acquisition of science in private , ought to be the principall scope of a wise man : nor shall i easily suffer my self to be diverted from the resolution i have taken , constantly to put that excellent lesson in practice . and as for leisure and quiet ( without both which , you well know , no man can compile a work of any solidity and accuratenesse , in any part of learning whatsoever ) i have been so farre from enjoying either of them , that on the contrary , from the time i first published that physiology you mentioned , even to this very day , i have been embroil'd in as many troubles and distractions , as malice , persecution , and sharp adversity could accumulate upon me . i have been driven from my country , house , family , books , friends , and acquaintance ; and wholly depriv'd of all the chief endearments of life ; insomuch that i am a perfect stranger to any such thing as comfort , but what i sometimes form to my self out of the assurance of my innocence , and the hope of that compensation that is ordained for patience in unjust sufferings . in a word , lucretius , ( for as it sharpneth the sense of my afflictions in my self , for me to recount them ; so i know it cannot be , but very unpleasant to you , to hear the miserable adventures of your friend ) for almost these two last years , i have been continually toss'd up and down by a tempest of calamity , which is yet so violent , that the dangers , which threaten me , seem to despise the prevention of that small skill i have in the use of my compass : my anchors are lost , my vessell leaks , the vvinds hurry it from land , and i hourly exspect to sink down-right . nor can i see how it is possible for me to avoid it , unlesse relief suddenly come from that divine power ; by whose permission ( for my chastisement ) it is , that the cruelty and rage of my enemies have raised this storm against me . consider , then , whether this be a condition fit to study in , or whether you could forbear to have an indignation against this folly ; who , being in such a case , should hope to write any thing worthy so judicious and curious an eye , as yours is ? if not , pray cease to reproach me , with having been wanting as well to my self as to the vvorld , in not making good the promise you urge ; and rather give me your advice how to deport my self as becomes a philosopher , with constancy and tranquillity of mind , than strive to aggravate my disquiet , by engaging me to write on so abstruse and difficult a subject . lucretius . you have told me enough to change my curiosity into sadnesse and commiseration . i shall not be so rude to exasperate the smart of your wounds , by pressing you further to disclose them to me , nor am i so good a physician for the mind , as to prescribe you any more soveraign remedies against discontent , than what i am sure you well know already . but since you require my advice , i shall bid you look into that magazine of choice morall precepts , which you have been long collecting , and treasuring up in your own breast : for , there , i am sure , you will find such cordialls , and vertuous antidotes , as will secure your soul from being discompos'd at the worst that evill fortune can do against you , and heighten your thoughts and resolutions to a generous defiance of temporall crosses , and a perfect contempt of the vvorld . and among the rest , as you meet with it , be sure to dwell longest upon this rule , never suffer your spirit to sink ; still remembring , that vertue is like precious odours , most fragrant , when incens'd or crush'd ; and that the extremities of worthy persons are usually annihilated in the consideration of their own deservings , but alwaies overcome in the end , by their bravery and magnanimity shew'd in the entertainment of them . vvhich i the rather point at , because i know you to be of a melancholy disposition , and such commonly suffer adverse accidents to make too deep impressions upon their mind , which is thereupon apt to dejection , which some have defined to be the first step to finall despair ; and how difficult a thing it is to raise him up , who helps to depress himself ; i need not tell you . it will not be amisse also for you , often to have recourse to gentle and philosophicall divertisements , and to admit conferences with your friends , touching some argument or other , that you are able to discourse of familiarly , and without torturing the brain , and putting your imagination upon the rack : for , by this means , you shall insensibly wear out the characters your misfortunes and distresses have stampt in your soul , and find a pleasure in taking occasionall reviews of the severall usefull notions filed up in the rolls of your memory , and at the same time , both benefit and endear your company . athanasius , sir , your counsel is excellent , and i shall make it my chief care to let you see how much i prize it , by my endeavours to follow it precisely . but , know withall , lucretius , that the foresight , i tell you , i have of my approaching ruine , as to all that fortune laies claim to as hers , doth not imply either my fear of it , or want of resolution to sustein that , and even death it self , in what shape soever it shall present it self , without stooping one hair's breadth below that pitch of spirit , that belongs to an honest mind to conserve in all encounters . 't is one thing to previse a danger , and another to be startled and grow pale at the stroak of it : i well understand the value of the goods of the mind above those of fortune : and if i can be so much in favour with heaven , as to be endowed but with the least portion of the former , i shall easily part with the latter , and account my self rich enough in the exchange . be confident therefore , that so long as i can conserve my integrity , and the peace of my conscience entire , i shall also keep my spirit from dejection , nor will it be in the power of my adversaries ever to depresse it , with all the weights of adversity they can heap upon me . as for that way of divertisement , by free and unbiassed philosophicall conferences you speak of ; i approve it as very available both to the gentle weaning of the mind from sad apprehensions , and the exercise of its more agreeable habits . but , i fear me , you do as that physician , who prescribed his patient a dose of the grand elixir , in the yolk of a phoenix egge ; you refer me to a medicine i cannot possibly obtain . for , though among the french there be many excellent wits , and men eminent for their abilities in all kinds of learning ; yet i observe them generally to be of a temper more fit for hot and testy disputes , then calm and peaceable debates , in way of disquisition : and commonly , they are so fierce and ardent in defence of their own preconceived opinions , that they account it a piece of disrespect and incivility in any man that seems to doubt , or call the verity of them in question . so that a noble person of our nation , who hath lived long in this city , and is able to give a true character of the french genius , as to this particular , was pleas'd to tell me within these few daies , that their humour of prejudice to all that is not their own , though really much better then their own , extends also to their tenents in arts and sciences ; and that it would be hard for me to find a scholar among them , who would not rather lose the opportunity of investigating a truth , by an equitable and patient comparing of the strength of other mens reasons with his own , then not appear to have clearly understood the full nature of the thing , before it was proposed . now , how highly disagreable this would be to my genius , which is so averse to all contests and passionate altercations , and which alwaies brings me to philosophicall discourses only as to enquiries , not final determinations , and with perfect indifferency to either side , not caring at all whether my allegations , or my opponent's , give the greater light to certainty , so i attain to any degree of certainty in the end : i say , how disagreeable this overweening of the french , would be to me in conversation , you may easily conjecture . besides i am yet but beginning to speak their language , and so am uncapable of the benefit and pleasure of their colloquies . and though many of them are very great masters of the latine , and write very elegantly therein ; yet when they come to speak it , you may perceive such a tedious redundancy of words flowing from their tongues , as will sufficiently convince you , that they cannot suddenly translate the conceptions of their minds into another language , without retaining the verbosity of their own . which i find exceedingly troublesome to me , in respect of the narrownesse of my capacity , that causeth me many times to lose the notion and sense , in the long and strict attention to the expressions ; just as when we meet some person in brave and gawdy clothes , the waving of his feather and ribons , and the lustre of his lace , so distract and take off our sight , that we see the lesse of his face ; and when he is past by us , we remember more of his dresse , than his stature , complexion and aspect . and thus you see how unlikely it is for me to meet with the physick you prescribe me , here among the french. and as for the english that now reside here ; i am not acquainted with any one ( except your self ) who makes it his businesse to pursue the favour of those severe and reserved muses , that you and i so much adore . some doubtlesse there are of the same contemplative inclination ; but ( as i tell you ) i have not encountred so much felicity as to know any one of them ; and if i did , without good experience of his candor , and some degree of intimacy , i should think it an unpardonable soloecisme in good manners , to molest him with the importunity of my conversation , which savours of nothing so much as of sowrnesse and melancholy . so that unlesse you please to be the remedy you advise , i see no probability of my obtaining it , till i return into england . lucretius . what you have now remarked of the french's being generally great opinionators , my observation also confesseth to be altogether true . nor are there among our country-men , in this place , many of those we call votaries of nature ; yet i can introduce you to the knowledge of a person , noble by birth , and of high condition , but infinitely more noble by the heroick endowments of his better part , and the large measure of knowledge he hath acquired in all things of most use , to the well government of our selves , in all the various occurrences of life . he is a prudent estimator of mens actions and opinions , but no rigid censor of either . a valiant assertor of truth , yet far from tyranny ; where he finds an errour , as alwaies reflecting on human frailty , and the obscurity of things in themselves . he well knows how to overcome , but not at all to triumph ; and when he hath overcome , you can hardly perceive he ever contended . for , he doth not seem so much to refute , as to teach , rather gently insinuating verity , then strugling in the detection of falshood . curious in the collection of books , diligent in reading them , accurate in examining what they deliver , & alwaies more favourable to reason , then to authority , unlesse in matters of faith. a great lover of experiments in physick and chymistry ; yet no waies infected with the vanities of the one , or frauds of the other . a friend to all learned & judicious men of your profession , he meets with ; and a patron to the art it self . witnesse the vast paines and cost he hath lately bestow'd upon his garden , wherein are now growing more then two thousand six hundred plants , of different sorts ; each of them being , according to admirable method , dispos'd into a particular classis , conteining all the species referrible to their proper genus or tribe : so that considering the great variety , and orderly ranging of the plants , i cannot think it much inferior to the famous seminary of vegetables at bloys , belonging to the duke of orleans . witness likewise the spacious elaboratory , he hath caused to be erected in his house , and furnished with furnaces , vessells , and instruments of all sorts ; which he imployes rather for his recreation , and the extraction of the most virtual and purest parts of herbes , and other medicinal simples , and the distillation of choise cordial waters and spirits , for the conservation of health , than in practising the impostures of pseudo ▪ chymists , that pretend to the mysterious art of transmutation of metalls , and making the philosophers stone , as they call it . and yet i have known when he hath permitted one of those bastards of hermes , therein to run through a whole progresse , or course of spagirical operations , in order to the production of the seminal tincture of gold : but , it was only , that the man himself might be the better convinc'd , and the world satisfi'd of the folly and knavery of such attempts , by the constant unsuccessefullness of them . in a word , athanasius ; he is a perfect virtuoso , one infinitely above the best character i can give him : nor do i herein aim at praising him , but assuring you , that in him you may meet with the most pleasing and satisfactory conversation in the world. athanasius . even now you mention'd the philosophers stone , lucretius , and sure this excellent person you describe , is it : for if the elixir be only virtue in a parable , as i know some wise men have affirmed , why may not i think him so ? but who is it , i pray ? lucretius . i am sure you have often heard his name , and perhaps seen him too : 't is is odic astes . athanasius . i know him both by sight and fame . he was with us in oxford , in time of the late warres , and in great favour and trust with the king his master . and now i am confirmed of the truth of all you have said of him , having heard as much from sundry others of worth and credit . but will you adventure the reputation of your judgment so far as to commend me to his notice ? i fear , you dare not . lucretius . yes i do , and doubt not to receive his thanks for my labour , for i know you to be singularly able in your profession , and as free in the communication of any thing you have found conducible to the advancement of it , or any other part of learning : and either of those two qualities ( if you had no other that were commendable ) is sufficient to endear you to him in a short time . athanasius . when will you permit me to wait upon you to him ? lucretius . even when you please : what say you of going thither this present evening ? for his house is not far off this place , and about this hour of the day he is usually at leasure , and disposed to admit visits . we shall find him , i suppose , viewing his nursery of plants , and keeping a diary of their short lives ; recording in the margine of his catalogue , which of them are now in their youth or immaturity , which in their full vigour and growth , and which beginning to decline ; and noting also which is in the blossome , which in the flower , which in the seed , which fit to be cropt , that so he may be exact in knowing the true season when each kind attains to its pride and perfection of virtue . for , at this time of the year , and till the latter end of august , this commonly is his recreation every evening , in case the weather be favourable . so that if you think fit , i will conduct you thither instantly . athanasius . with all my heart ; i am not for deferring happinesse one moment . lucretius . content ; but let me advertise you of one thing before we go : though you are a stranger to him in person ; yet he is acquainted with your genius , by your writings . you know the saying , oratio indicat virum . and it is not many daies since i heard him commend your physiology , and wish you would proceed to publish the remainder of it , concerning the immortality of the reasonable soul. so that assure your self , he will soon find occasion to draw you on to discourse of that subject : nor can you with civility decline it . therefore , provide your self for the ambush , by turning over the records of your memory , and rallying your scattered notions , in as good order as you can , upon so short warning . athanasius . hear you , lucretius ; doth this consist with the counsell you gave me , even now , to divert my self from the sense of my misfortunes , by entertaining frank and familiar conferences with ingenious company , without torturing my brain , and racking my imagination ? you are like a physician , who forbids his patient wine , and yet can be content to see him drunk , so it be in his company . do you think i can discourse any whit tolerably of so difficult an argument , and in such a presence , without great labour of the mind ? lucretius . why not ? having profoundly considered , and frequently revolved the matter in your mind , before hand , as i am confident you have , or otherwise you would not have given us hopes of your writing a particular treatise thereupon . pray , deal ingenuously with me , have you no adversaria , no first-draught of that piece you intended , among your papers ? athanasius . some few sheets i have , in which i hastily scribled over my collections , and first thoughts , as they chanced to occurr : but disjoynted , without form , and wanting the decency of connexion and language . but what of that ? would you have an architect acquaint you with his design , only by shewing you his materialls lying confusedly congested together in a heap ? lucretius . from a view of the materials , i can guess at the strength and firmnesse of the building intended , though not at the model or platform . therefore , without any further excuses or evasions , be pleased to comply with the desires and expectation of your friends , either by affording us the liberty of perusing those memorials of your thoughts ; or by abstracting the substance or marrow of them your self , and infusing it into our ears in a brief discourse . athanasius . i perceive , lucretius , you well understand the unlimited power you have over me ; otherwise you would not thus have put me upon such a demonstration of it , as requires me , at the same time , to lay aside my reason , and resign up my discretion wholly to the conduct of your importune curiosity . but , that you may see i am all obedience and complacency , where i have once enter'd into a league of amity ; i will no longer consider the hazard of my reputation , in exposing to your examination ( which i am sure , will be strict enough ) a summary of those reasons , which i conceive sufficiently strong and evident to evince the immortality of the human soul , while they yet want due connexion , and such illustration of art and language , as they deserve , and as perhaps i could have bestowed upon them , at my better leisure , and vacancy from sollicitude of mind : i say , i will no longer keep my reputation in the ballance against your commands , but freely deliver you an abbreviate of my notes , touching the subject mentioned . nor will i defer your satisfaction longer than untill to morrow , about this time ; when , if you please to meet me here in this cool cypress walk , in luxemburgh garden , you shall hear what i am able to say , concerning that particular . in the mean time , i will go home and look over my papers , and digest the contents of them into the most naturall method i can , upon so short premeditation . if they answer not your expectation , be just in imputing it to your own unreasonable haste ; which would not allow me convenient time , to cast them in a more uniform mould : if they do , be not so much a courtier , as to ascribe it to any thing , besides the goodnesse of the cause , in defence whereof they are alleaged . lucretius . my dear athanasius , my heart is too narrow to contein the joy you have infused into me ; nor can i expresse the smallest part of that content , which redounds to me from this your most affectionate condescention . and yet i would urge your kindness to a further grant . athanasius . of what ? lucretius . of somthing , that will conduce to your own advantage , in the end . athanasius . i shall have but little regard to that , if what you require may but be really gratefull to your self . pray , therefore , cease henceforth to estimate my readinesse to serve my friend , by the proportion his requests hold to my own utility an emolument : and freely speak your desire . lucretius . it is no more , but that you would permit me to interrupt you , now and then , in your discourses , to morrow , when we meet , in case i see occasion of doubting , or objecting any thing that seems materiall . for ( as you know ) i am somwhat strict in examining the force of all arguments proposed to me , especially of such as pretend evidence and certitude requisite to full conviction . i would not willingly admit any position into my beleif , but what hath past the severest triall of my reason , i can put it to . athanasius . nor shall you , lucretius , be circumvented or ensnared into an error , by any sophistry of mine . if what i shall urge , in favour of the soul 's eternall subsistence after death , shall appeare to you to be lesse cleare or solid , than i apprehend ; pray , detect the invalidity thereof and spare not . where i am once assur'd of candor , i love to be opposed . but since you intend to raise scruples and objections out of what i shall deliver , and that it is easily possible for you and me to dissent about the preheminence of each others reasonings : me thinks , it were but just , we had some third person present , whose judgement and equity may qualifie him to play the arbiter betwixt us , and unto whose decisive verdict we ought equally to submit our differences . lucretius . you have prevented me : isodicastes , i am confident , will do us the honour to be the man. i know none so fit , in respect either of the admirable perspicacity of his understanding , or the sincerity and uprightnesse of his judgement : as no fallacy can escape his remark , so the whole world cannot bribe him to a partial suffrage . and if you approve the choice , i will undertake to prevaile upon him to be present at our conference , and do us that noble office . athanasius . pray , let him know withall how far i was from seeking this occasion of his trouble , and that i am not so vainly conceipted of the worth of my notions , as to promise to my self they shall compensate his patience , by adding one mite to that large magazine of knowledge , he is already master of . all i hope for at his hands , is a charitable forgivenesse of my audacity , in daring to enter the list against so potent an opponent , concerning so difficult and sublime an argument , and before so discerning a judge ; and that with such blunt weapons , as your unexpected and suddaine compulsion of me to the encounter , enforceth me to make use of . lucretius . feare not my justice , either in owning the violence i have used , to draw you to comply with my desires , or saving your modesty the labour of prepossessing him with the extreme diffidence you have of your own abilities . and now we are agreed upon the manner and circumstances of our duell , pray , let us a little solace our selves with a turne or two in this coole and fragrant walk , into which the neighbouring orange trees so plentifully transmit the gratefull odour of their flowers . how like you this so much admired garden ? doth it not clearely demonstrate to you , how great the additions are , that the beauties of nature are capable of receiving , from the hand of art ? athanasius . i think it worthy as great a share in the spectators wonder , as the vast and magnificent fabrick to which it is adjoyned . and if it be lawful for us to guesse at the greatnesse of princes minds , as well as at that of their wealth , by the amplitude and sumptuousnesse of the structures they have reared ; i may conjecture , that the foundresse of this prodigious pallace , had a soul in all things equal to the height of her dignity , and the largenesse of empire , she once enjoy'd ; for , otherwise her subtile favorite whom she had raised to that immoderate sublimity of power , as made him fit to be her competitor for soveraignty in dominion ; would not have conceived himselfe unstable in his unlimited sway , till he had clipt the wings of her aspiring soul , and left her embroyld in the jealousie of the king , her sonne : who being perswaded , that the lustre of his diadem was eclipsed by her shining in the same sphere ; readily embraced their counsell , who suggested that the greatnesse of her policy and aimes , was never to be obscured , but by removing her into another climate , by a kind of gentle banishment . had she been of as soft and flexible a spirit as the king was , whose power he employ'd to her suppression ; doubtlesse , monsier the cardinall had never thought her worthy the honour of his fears . great envie is alwaies a certaine signe of great merit . but to leave my unseasonable reflection on the queen , who raised this stupendious building , and answer your demand of my opinion of the garden ; i tell you , in a word , it is the most princely i ever saw , for the largenesse of the ground or contents , for the uniformity it holds to the designe of the house , for the freedome of prospect from all the principall roomes thereof , and for the variety of entertainments it affords , according to the severall seasons of the yeare . here are grotta's , groves , and places of shade , for estivation ; and artificiall fountaines perpetually spouting up streames of water , to attemper the fervour of the air , in heat of summer : spatious and open walks to take in the more temperate and refreshing breath of the spring : and arched piazza's that afford equall shelter from sun , cold or raine . here is a peculiar garden for each moneth in the yeare , in which things of beauty and sweetnesse are then in season . here is variety well sorted , magnificence and curiosity gracefully united ; and yet a natural wildenesse so wel imitated in all , that the loveliness & perfection of the whole , seemes to consist in the neat disguise of the symmetry of the parts : so that art is almost lost in the excellency of it self , & visible only in dissembling a confusion . here palats & noses of all sorts are exactly accommodated and strangers usually dispute , whether the sight or tast , or smell be the better provided for : nor is it easie to decide the controversie , where each sense is feasted even to satiety . here are litle coppies of orenge trees , environed with hedges of jasmine ; as if the planter had respect to the mixture of odours in the aer , and intended — lucretius . hold , athanasius , if the distance doth not deceive me , yonder comes isodicastes , the wise and good — yes it is he , i am sure . i can distinguish him thus far off , by the gravity of his habit , and the sober evennesse of his pace , with a naturall decorum and comlinesse , expressing the majesty and serenity of that noble principle , which gives motion to his body from within . athanasius . pray put me not out of countenance , by telling him before my face , how inconsiderate i have been , in accepting your challenge against to morrow . doe not insult over the facility and good nature of your friend , by boasting the force of your influence upon him . lucretius . i doe consider your excesse of modesty , and , therefore , will not touch upon our appointment , while you are present . but , now he drawes neer , let us not be rude in seeming insensible of the singular respect due to his quality and worth : but mend our pace , and , by our speed to meet him civilly , confesse our transport of joy to have the happy opportunity — noblest and worthiest isodicastes , your most humble servant . isodicastes . witty lucretius , i am yours , and glad to encounter you thus unexpectedly . lucretius . i ask your leave sir to present to your knowledge , this friend of mine here , a person of more than common merit , which is more than i need tell you , when you have heard me name him . isodicastes . i remember , i have seen this gentlemans face often , or one extreamly like him , at least : but cannot , on the suddain recall to mind , or where , or when . lucretius . in oxford , sir , in time of the warrs , doubtlesse , if at all . for , he was scarcely arrived at the twentieth year of his age , when the flames of our intestine commotions first brake forth into open hostility : and since they were extinguish't in the ruines of the royall party , you have been constantly resident here in france , whither he is but lately come . but , not to hold you longer in suspence , this is athanasius , of whom i have heard you speak , upon occasion of some new opinions and experiments , in the physiology he not long since published . isodicastes . worthy athanasius , fortune could not have brought me to the knowledge of any person , who had aforehand a greater share in my esteem then your self . i am an honourer of your art , and so cannot but have a singular value and respect for any , that endeavours by his studies and writings to contribute towards the advancement of it , as i am satisfied you have done . athanasius . most honour'd sir , i am not conscious to my self of any thing in me , worthy the honour of your slightest notice , but barely my good-will to learning , and the sincere devotion and reverence i bear toward your noble self , who are both so great an ornament , and patron of it . and if you shall vouchsafe to admit me to the lowest degree in your good grace and favourable regard , upon so small an account as that : you will demonstrate the vast extent of your charity , in obliging a poor and inconsiderable thing , and one that hath nothing but the simplicity of his zeal , to qualifie him for your service . isodicastes . you are unreasonably modest , thus to diminish yourself , athanasius : and as immoderate in your overvaluation of my capacity to expresse my affection to learning and learned men , otherwise than only by the content i take in their conversation . but , let us leave this formality of complements to young courtiers , as savouring of lesse plainnesse and freedom , than ought to be amongst the votaries of truth and science , when they meet together : and give me leave to enquire of you ( for , it seems you came but lately thence ) somwhat concerning the state of learning now in england . i have been told of great discoveries made , by men of your faculty there , in anatomy , diseases , and their waies of cure ; far different from the principles and doctrine of the antients . i have heard also , that the mathematicks are in high reputation among you , and have received much , if not of improvement , yet of illustration , from the happy industry of some , in our universities . pray , therefore , let it not be troublesome to you , to give us some hints of the particulars , wherein the wits of our nation have of late been so highly beneficiall to the commonweal of philosophy . athanasius . sir , you have laid a command upon me , which is impossible for me to obey , without shamefully betraying my own ignorance , and ( by a disadvantageous representation of them ) much disparaging the noble successes of those heroicall wits among our country-men , who have addicted themselves to the reformation and augmentation of arts and sciences , and made a greater progresse in that glorious design , than many ages before them could aspire to , notwithstanding all their large hopes , specious promises , and manifold attempts . neverthelesse , being your command , i shall strive to yeeld obedience to it , so far forth at least , as to recount to you in brief , what upon the suddain i can call to mind , of the most considerable novelties in naturall philosophy , medicine , the optiques , astronomy and geometry , found out by the ingeny and labours of men now living in england , & as yet in the prime of their strength and years . in the colledge of physicians in london , ( which without offence to any thing , but their own modesty , i may pronounce to be the most eminent society of men , for learning , judgement and industry , that is now , or at any time hath been , in the whole world ) you may behold solomons house in reality . some there are , who constantly imploy themselves in dissecting animals of all kinds , as well living as dead ; and faithfully recording all singularities that occur to their observation , both in the severall species , and individualls : that so they may come to know , what is perfectly naturall , what preternatural , what rare and monstrous among the parts of them ; and also what resemblance there is betwixt the conformation of the parts in the body of man , and those in the bodies of other animals , ordained by nature to the same , or like and equivalent uses . so that it will be hard for any man to bring thither any fish , bird , or insect , whose emtrails these genuine sons of democritus are not already intimately acquainted with ; or , at least , which they will not with admirable dexterity and skill anatomize without confusion of the smallest organ , and instantly explore the proper office of each organical part , by remarking the figure , substance , vessells , and situation of it . and , i have some reason to put you in hope , that ere long you may see a collection of most of the anatomical experiments that these men have made , in the bodies of beasts , birds , fishes , and insects of various sorts ; together with the figure of each , and all its principle organs , expressed to the life in copper-cuts ; and an exact account as well of the analogy , as dissimilitude that is betwixt them and others of consimilar uses in man , the grand rule or prototype to all inferior creatures . which is a method , certainly , of inestimable use towards the complement of natural history , and the only way to perfect that comparative anatomy , whose defect the lord st. alban so much complained of , in our art. others there are , who daily investigate arguments to confirm and advance that incomparable invention of doctor harvey , the circulation of the blood ; and have already brought the doctrine thereof to so high a degree of perfection , that it is not only admitted and admired by all the schools in europe , but the advancers of it also are able to solve most of the difficult phaenomena in pathology , only by that hypothesis ; and frequently effect such cures , by having respect thereunto in their intentions and prescripts , as well in cronique , as acute diseases , as could not be hoped from any other ground-work , or supposition formerly laid ; at least not with equall correspondence to the true method of healing , which ought to be deduced from principles of the greatest evidence and certainty in nature , among which certainly this of the circulation is the chiefest . and though i deny not , but the like cures may have been performed by physicians , who never dream't of any such thing , as the continual motion of the blood from the heart , by the arteries to the outward parts of the body , and thence back again , by the veins ? , into the heart ; but rested in the antique opinion of a difference betwixt arterial and venal blood , both as to substance and uses : yet i may safely affirm , that the remedies used by them , wrought the effects aimed at , by waies altogether accidental , and beside the direct scope of those , who gave them ; and to do a cure only by accident , you well know , is much below the ambition of a rational physician , who ought to have a firm and well-grounded theory of the faculties and virtues proper to each particular instrument he is to make use of , in rectifying the disordered oeconomy of nature in mans body . for my own part ( i speak ingenuously ) i am so well satisfied of the verity of this harvean circulation , and have so seriously considered the great advantages that may be made of it , in order to the ennobling the art of medicine , by reducing the maxims of it from obscure and conjectural , to evident and demonstrative ; and by accommodating the same to the explanation of most of the apparences in pathology : that i have had some thoughts of undertaking to justify all the aphorisms of hippocrates , which concern the nature and sanation of diseases , by reasons and considerations deduced meerly from this one fountain , the hypothesis of the circulation of the blood ; and if my troubles had not deprived me of leisure , i had ere this made some progress in that enterprise . but , i have digressed , and ask your pardon for it . there are , moreover , among the members of this venerable society , who pursuing the hint , some few years since , given them by iacobus mullerus , a german , in an academical exercise , of the nature of animal and voluntary motion ; have gone far toward the explication of the reasons and manner of the motions of the muscles , by the principles of mechanicks : an enterprise of great difficulty , and long desiderated , as leading us to understand the geometry observed by the creator in the fabrick of the microcosme , and the verification of anatomical assertions by demonstrations mathematical . the same persons likewise have demonstrated , that we goe , because we fall , i. e. that each step we advance , is but a shifting the body to a fresh centre of gravity ; and our rest but a remaining or fixing of it upon the same : as also that in progression , the head of a man is moved through more of space , than his feet , by almost one part of four , in respect of its greater distance from the centre of the earth ; which indeed was toucht , and only toucht upon , by that prodigie of mathematical subtleties , galileo , in his second dialogue de mundo . there are also of these miners of nature , who have found out more probable and commodious uses for the glandules , or fatty kernells scituate in divers parts of mans body , than were assigned unto them by all antecedent anatomists . for , whereas those generally conceived them to have been intended by nature to no nobler an end , than either for the imbibition or dreining of superfluous humours inundating the parts adjacent to them ; or for the susteining of veins , arteries , and nerves in their progresse from part to part ; these have discovered , that some glandules serve for the preparation of the succus nutritius , or juice that nourisheth the whole body ; that others are official to the sequestration of some lesse profitable and disagreeable parts of the same nutritive juice , or vital nectar ; and that a third sort of them are ordained for reduction of those same lesse profitable parts , after their separation or streining , back again into the masse of blood , by the small veins that are contiguous to them . and among these likewise there is one ( a person of singular note , for his universal learning , and indefatigable industry in disquisition ) who aiming to promote the certainty of these new tenents : ( 1. ) that , according to the anatomical observations of ioh. pecquet , a young physician of diepp in normandy , the chylus is convey'd from the stomach , by the venae lacteae , or milky veins , into a certain receptacle , or common promptuary scituate at the bottom of the mesentery ; and thence transmitted upwards , by a conduit running all along on the inside of the spine of the back , to the subclavian veins , and so delivered into the right ventricle of the heart , there to be turned into blood : ( 2. ) that the liver is not the immediate instrument of sanguification , but inservient only to the sequestration of the cholerick parts of the blood , and the conveying the same into the gall , to be thence excluded into the duts : ( 3. ) that there is no anastomosis , or mutual inosculation betwixt the small branches of the vena portae , and those of the vena cava , in the substance of the liver ; as was generally believed from the infancy of physick , till of late years , when this gentleman was so happy as to evince the contrary , by ocular demonstration : ( 4. ) that there are certain thin , slender and transparent vessells , for the most part accompaning the veins , & especially in the liver , ( named vasa lymphatica , by thomas bartholinus , who seems first to have discovered them , and lymphe-ducts , by others since ) containing a clear liquor , like water , which they exonerate into the common receptacle of the chyle , newly mentioned ; to the end , that being again infused together with so much of the chyle as enters the veins , into the blood , it may both prevent the coagulation of it , and also ( in respect of its predisposition to volatility ) associating it self to the vital spirits in the heart and arteries , promote the mication , or boyling motion of the blood : and ( 5. ) that the solid parts of the body are not , in the general , nourished by the blood ( which he conceives to be only the fewel of the vital flame , or heat ; and in regard of its great volatility , and harsh and grating nature , more likely to prey upon and consume , than feed and repair the substance of the solid parts ) but by the sweeter and more unctuous part of the chylus , drawn up by the mediation of the nerves ( especially those of the sixth conjugation , called the recurrent nerves ) into the brain , and there elaborated , and afterward transmitted by the nerves , to all parts of the body : this worthy person , i say , aiming to promote the certainty of these recent opinions , hath collected , illustrated and disposed them into one systeme ; hoping thereby to declare their mutual consistence , as well each with other , as with the demonstrative doctrine of the circulation of the blood ; and at the same time put an end to all disputes , concerning the milky veins , the use of the spleen , of the capsulae atrabilariae , or renes succenturiati , deputy kidnies ( as casserius placentinus called them ) and sundry other difficulties in anatomy . but , whether or no he hath attained to the full pitch of his hopes , in that design ; you will be best able to judge , when you have read and examined the weight of his experiments and discourses , delivered in his excellent book , de anatomia hepatis : in the mean time , give me leave to advertise you , that his modesty is so great , as that he expresly professes his own want of full satisfaction concerning the truth of sundry particulars therein contained ; and therefore presents them to the world , as positions , not of apodictical evidence , but great probability , and worthy to be embraced , only till time shall have brought more credible ones to light . furthermore , among these merchants for light , we have some so excellently well skilled in all sorts of medical simples , that they know , not only the names , but the faces also and virtues of most of the plants in europe ; and can , besides that , give you a better account of the american druggs , than piso margravius , and others , notwithstanding the large volumes they have compiled concerning that subject . they likewise so well understand all fossilia , and the several kinds of minerals , pretious stones , salts , concreted juices , and other subterranean productions ; that even lapidaries and miners come to learn of them . we have others , who enquire into the mysteries of refiners , belfounders , and all others that deal in metals . others , who search out the frauds and sophistications of wine-coopers and vintners , in the brewing , feeding , stumming , and adulterating of wines . others , who can inform you exactly of the severall hurtfull arts of brewers , bakers , butchers , poulterers , and cooks : all which are of very great detriment to the health of men , though the danger be commonly undiscerned ; and , were the civil magistrate but half so careful to reform , as these doctors have been in detecting those publick abuses , the citty of london would soon find , by happy experience , that physicians are both as willing and able to preserve health , as to restore it . in a word , there is nothing escapes their examination , which may any way concern the safety of mans life ; or the knowlege whereof can conduce to make themselves every way accomplisht in their profession . and as for chymistry ( which i had almost forgotten ) in the whole world there are none who know better how to distinguish betwixt the impostures and truths of it , than these men doe : or how to make use of all the secrets thereof , towards the preparation of noble and generous medicaments . witnesse that plenty of choise chymicall remedies , daily confected in the elaboratory belonging to the colledge , by the directions and prescripts of the fellowes ; and the care they constantly take , to diffuse those safe and excellent preparations among all their apothecaries , that so the lives of their patients be not endangered by the false and poysonous wares of pseudo-chymists . a course , certainly , that occasions great readinesse and security in their practice ; and satisfies the world both of their singular judgement , and constant integrity in discharge of their trust . and thus , most honourd sir , i have hastily , and slightly run over a few of those particulars , wherein natural philosophy , and the art of medicine have , of late , received such notable advancement , by the inventions and disquisitions of this venerable society ; which for the knowledge of nature , well deserves to be esteemed the great luminary of the world , from whence there constantly stream rayes of light , for the dispelling the thick and long congested clouds of ignorance . but , before i passe to the remainder of your demand , permit me to observe to you ; that though the fellows of this colledge apply themselves severally to this or that particular province , each one according to the inclination & delight of his own private genius ; yet , when they meet together in consultations , they are so candid and liberal in the communication of their single observations and discoveries , that no one of them can long be ignorant of the notions of all the rest : and the noble emulation that hath equally enflamed their ingenious breasts , makes them unanimous in cooperating toward the common design , the erecting an intire and durable fabrick of solid science ; such as posterity may not only admire , but set up their rest in . and now sir , if you please to goe along with me to oxford , you shall there also find as great benefactors to learning , as those were , who founded and endowed their colledges ; and some , who for the excellency of their inventions , will have their memories fresh and verdant , when time hath made those stately buildings confesse their brittleness , and reduced them into quarries again . i could bring you to one there , who hath excogitated a method , whereby the astronomy of the primary planets may be geometrically explain'd : & that as wel according to the elliptical , as to the circularway . a thing of stupendious difficulty , requiring universal knowledge in the mathematiques ; & of inestimable benefit toward the certification of coelestiall science : and which , being judiciously perpended , seemes to be of equall weight with the merits of even the great hipparchus , who ( you know ) made the first catalogue of the fixt stars , observed their severall magnitudes , and marked out their particular stations , both according to longitude and latitude ; without which there could be no certaine observation of the motions of the erratick ones . so that if hipparchus may be deservedly named atlas the second , for relieving the wearied shoulders of that great grandfather of astronomy ; and if the glorious tycho brahe may be called hercules the second , for relieving hipparchus , long languishing and ready to sink under so prodigious a burden , as the whole mysterie of the heavens : i see no reason , why the author of this admirable invention , which seemes to assure the truth of all the rest , may not be called tycho the second . for my part really , were i worthy to have this gentlemans picture in my study , i should desire to have it drawne in this manner . i would have hipparchus , ptolemy , and tycho , standing in a triangle , and supporting the whole coelestial machine on their heads ; on one side , copernicus turning all the orbs about with his right hand ; and this heros on the other side , with a table in his left hand containing the figures in euclids elements , and with the fore-finger of his right , pointing to the planetary spheres , as demonstrating the theory of their motions , by the maxims of geometry . and sure i am , he deserves to have his name assigned to some honorable place , among the worthy advancers of astronomy , in the selenographicall map of ricciolus . i could bring you to another , who hath likewise discovered a method , whereby the parabola , circle , ellipsis , and hyperbola really are ( and most , if not all other regular curve-lined figures , may be ) squared : a problem that hath long perplex't the thoughts of the greatest geometricians , and of late very neere turned the brains of even the great leviathan himself , who arrogating the solution of it to himself , thought thereby not a little to justifie his pretences to the monarchy of knowledge , and reformation of not only the arts and sciences , but also of the universities that teach them . here are some , who perceiving the great advantage arising to students from the use of symbols ( whereby the understanding is exempted from the encombrance of words , and brought , as it were , with one glance to behold the long continued series of complex and intricate ratiocination , which would otherwise oppresse the memory , and confound the strongest imagination to sustain it ) invented by vieta , and brought to perfection by mr. oughtred and des cartes , for the more compendious tradition of the mathematicks ; and considering that the same way was capable of being accommodated to the facilitation of discourses in philosophy , physick , and other parts of learning ; have made a very considerable progress toward the invention of symbols , or signes , for every thing and notion : insomuch that one of these wits hath found the variety of many millions of signes , in a square of a quarter of an inch , as himself professeth , in a most ingenious discourse of his , entituled vindiciae academiarum . which perhaps you have read ; and if you have , i need not tell you how little he wants of finishing that so long talked-of and desired design of an universal character and language . and as for the optiques , shew me the men in the whole world , who have more illustrated the nature , affections , and motions of that most subtle and glorious creature , light ; or given clearer demonstrations of their knowledge of all sorts of radiations , and the manner and reasons of vision , than some mathematical wits , now flourishing in this university , have done . it is their usual recreation , to practise all delusions of the sight , in the figures , magnitudes , motions , colours , distances , and multiplications of objects : and , were you there , you might be entertained with such admirable curiosities , both dioptrical and catoptrical , as former ages would have been startled at , and believed to have been magical . they will represent to you , the images of things and persons intire , and to the life , from tables whereon the naked eye cannot discern so much as one part of them , unlesse in fractures and seemingly confused divisions ; and this by collected reflections from mirrours conical , cylindrical , concave , convex , multangular , &c. they will imitate nature to the height of perfect resemblance , in counterfeiting rainbows , halo's , and circles of various colours about lights , by artificial refractions of their beams . they have all the severall waies of multiplying and corroborating light , and transmitting it in concourse to very great distance ; and this , as well by conveying the dispersed rayes through diaphanous bodies , of convenient figures , and reuniting them in a cone or point , after their various refractions , for the encrease of their force ; or by repercussion from concave ( elliptical , parabolical , circular ) superficies of polite indiaphanous ones . insomuch , that if niceron , kircher , and other great masters in the art of light and shadowes , would see the errors of their optical theory amended ; and all the secrets of catoptrical magick , familiarly reduced into practice : hither and only hither they must come . and , were friar bacon alive again , he would with amazement confesse , that he was canonized a conjurer , for effecting far lesse , than these men frequently exhibit to their friends , in sport . they have , moreover , optick tubes , or telescopes , in such perfection , that they magnifie more , and take in more of the rayes proceeding from illuminate objects , than any other of the same length , that ever were made before : and have brought them also to as great a length , as can well be managed . these they use for observations of eclipses of sun and moon , of the several phases or apparences of the moon , of saturn , and other planets , both primary and secundary , of the galaxy , the magnitudes and figures of the fixt stars , and other coelestial speculations . they have likewise microscopes , that magnify the dimensions of minute and otherwise undiscernable bodies , even to an incredible rate , and bring the sight to a familiar acquaintance with the shapes of not only whole small flies and other insects , but also of the smallest part of them . insomuch as there is hope , if this invention go on toward perfection as fast as it hath begun , within this last four or five years ; that the eye ere long may be enabled to distinguish even the seminal figures of things , which seem to regulate them in their productions and growth ; and to behold the originary schematisms of nature , drawn on the smallest moleculae , or first collections of atoms concurring to determinate the figures of concretions . and thus , noblest isodicastes , have i essayd to yeeld you some satisfaction , concerning the state of learning , now in england ; and the chief particulars , wherein it hath received advancement , by the prosperous endeavours of our country-men , since your retirement here in france . i need not intimate to you , how imperfect and rambling an account i have given you of these novell inventions ; and am sufficiently conscious , that i rather ought to excuse my self , by the frailty of my memory , and want of judgment , how to represent such excellent and usefull discoveries , in descriptions correspondent to their natures : and ask your pardon for thus abusing your patience , and lessning the merits of those worthy authors , who have thus enriched the common-wealth of philosophy . isodicastes . good athanasius , how well you have deserved both of those authors and my self , in this your learned harangue ; i must forbear to speak , till you are absent . in the mean time , give me leave , a little to wonder , how it comes about , that apollo , who seldom plants his laurel in a land yet wet and reaking with blood , and delights to reside only where peace and plenty have long had their habitations ; should thus take up his mansion in a nation so lately opprest by the tyranny of mars , and scarce yet free from the distractions of a horrid civil war. pallas and bellona i know to be one and the same goddesse : yet i do not remember , i ever saw her pictured ( like caesar ) with a spear in one hand , and a book in the other . when i veiw the train of sad and heavy calamities , that commonly attend the sword ; i should rather have expected the incroachment of ignorance and barbarism upon our iland , than the encrease of letters and growth of knowledge there . athanasius . you have reason for your wonder , sir , i must confesse ; yet when you have considered , that every age hath its peculiar genius , which inclines mens minds to some one study or other , and gives it a dominion over their affections proportionate to its secret influence ; and that the vicissitudes of things ordained by providence , require a general predisposition in mens hearts , to co-operate with fate , toward the changes appointed to succeed in the fulnesse of their time : you will think it lesse strange , that britain , which was but yesterday the theatre of war and desolation , should to day be the school of arts , and court of all the muses . omnia secula suum habent genium , qui mortalium animos in certa studia solet inflectere . quaedam aetates praecipuè armis exercitae ; mox omnia in quietem composita ; tum regnorum , tum rerum publicarum in populis amor ; nunc veluti in barbariem homines nasci , deinde facilioribus animis mansuescere ; & post secula aliquot ad stipatum prima caligine ingenium redire : was the observation of a modern writer , and hath been frequently verified . besides , our late warrs and schisms , having almost wholly discouraged men from the study of theologie ; and brought the civil law into contempt : the major part of young schollers in our universities addict themselves to physick ; and how much that conduceth to real and solid knowledge , and what singular advantages it hath above other studies , in making men true philosophers ; i need not intimate to you , who have so long tasted of that benefit . lucretius . i guesse the author of that observation you alleage ; and that put 's me in mind of another remark of his , perhaps not altogether unseasonable . in his character of the english genius , he hath this saying : in philosophia autem & mathêsi , terrarumque & astrorum scientiis , nulla iam prodigiosa est sententia , quae non ex hac regione authores invenerit , vel turbam amatorum , vividam quidem , sed modum subtilitati per innumeras disputationes effusae non invenientem . now , if this be true , why may we not refer these innovations in philosophy , physick , and the mathematicks , you have here recounted , rather to the english humour of affecting new opinions , than to any reall defects or errors in the doctrine of the ancients ? athanasius . how now , lucretius ; you an epicurean , and yet against liberty of judgement among philosophers ? it seems you have forgotten your masters rule ; quoties aliqua sunt in natura , quae pessunt multis peragi modis ( uti eclipses syderum , uti eorundem ortus , occasus , sublimiaque caetera ) tunc unum aliquem modum it a probare , ut improbentur caeteri , ridiculum profecto est . pray , do but proceed to the words immediately subsequent to that passage in barclay , concerning the pronesse of the english genius to novelties ; and you will soon find , that he reflected chiefly on the copernican systeme , which in his daies began to grow into high repute , and obtained many sectators among the learned of our nation . so that confirming that reproach , he endeavoured to fix upon our ingenious spirits , by no better an instance , than that of our admission and promotion of the pythagorean hypothesis , of the motion of the earth , revived and adorned by copernicus ( which all astronomers now allow to be the most intelligible and most convenient , that ever was invented ) it easily appears , with how much more justice himself may be accused of grosse ignorance in matters astronomical , which yet he would pretend to judge of ; than we can be of levity and affected innovation , for embracing and cultivating an opinion , of whose singular probability and excellency we are fully convinced . and as we have not submitted to that change in astronomy , but upon grounds of as much certainty and clearnesse , as the sublime and remote nature of the subject seems capable of : so neither have we introduced any alterations in natural philosophy , physick , and other parts of human learning , but what carry their utility with them , and are justifiable by right reason , by autoptical or sensible demonstration , and by multiplied experience . so that every intelligent man may easily perceive , that it hath been the reformation , that drew on the change ; not the desire of change , which pretendeth the reformation . did you , lucretius , but know the gravity , solidity , and circumspection of these worthy reformers of the state of learning now in england ; you would not suspect them of incogitancy , or too much indulgence toward the minerva's of their own brain : but confesse that they have precisely followed that counsel of the scripture , which injoynes us , to make a stand upon the ancient way , and then look about us , and discover , what is the straight and right way , and so to walk in it . isodicastes . for my part , truly , i conceive it fitting , that all schollars should have a reverend esteem of antiquity , as a good guide of our younger reason into the waies of nature ; yet i think it scarce safe for any man to follow it implicitly , and without examination , as if it were impossible for him to erre the whiles , or as if the light of his own understanding were given him to no other use , but to be set in the drak-lanthorn of authority . the ancients indeed , ( thanks be to their bounteous industry ) have left us large and noble foundations ; but few compleat buildings : and who so intends to have his understanding seated commodiously , and in a pleasant mansion of science , must advance superstructures of his own ; otherwise he wil lie open to the weather of doubts , and whirlewinds of various difficulties , nor will he be ever able to entertain his friends with decency and satisfaction . it was gravely and wittily said of the lord bacon , that those who too much reverence old times , often become a scorn to the new. but , gentlemen , i perceive the evening hastens upon us , and i have already detained you longer , then suits with the civility of an accidentall encounter ; pray , therefore , let me beg the favour of your company to a light collation of a sallade and a bottle of good wine , at my house : or , if your occasions have otherwise preingaged you , let me resign you to the pursuit of them , with thanks for the content your learned conversation hath given me , and hopes of enjoying the like again , as often as your vacancy from serious affairs will permit . athanasius . noblest sir , i most humbly thank you for the honour of your invitation ; and would attend you home , with all joy and gratitude imaginable , would the urgency of a businesse i have appointed to dispatch , this evening , dispense with me . lucretius . i can assure you sir , athanasius is preingaged , and upon a matter of some moment ; but for my self , i am at liberty to meet the happiness you are pleased to offer me . isodicastes . i love not to hinder businesse ; nor to importune a friend to his disadvantage . and so adieu , worthy athanasius . come lucretius , i will bring you the shortest way ; i have a key will let us forth at yonder privy door , that opens into the fields , that lie within the prospect of my house . athanasius . honour'd isodicastes , farewell . dialogue the second lucretius . i see you are very precise in keeping your time prefix't , athanasius ; and i hope , i have not made you stay , many minutes , for me . if i have , you must impute it to the disagreement of our watches , not to any tardiness in my self ; for , i assure you , i was here before you , in my desires . athanasius . i love alwaies to be punctuall in my appointments , and rather to prevent my friends , than put them to expect me . but , have you acquainted this noble person isodicastes , with the occasion of our present meeting ? isodicastes . yes , athanasius , he hath ; and i acknowledge my self singularly obliged to him for importuning you to a divertisement , than which none could be more agreeable to me , as well in respect of the argument you have promised to discuss , as of your self , whose writings and yesterdaie's conference have created in me a desire of conversing with you , oftner than ( i fear me ) your studies and affairs will permit . and now we are convened , let us lose no time , but repose our selves upon this shady seat , and omitting all complements and prologues ; addresse immediately to the subject intended . for my part , i promise you all attention of mind possible , and as much equity in judgement , as my slender stock of reason can attain to . athanasius . among us , who are so happy , as to be sacramentally engaged to fight under the standard of the crucified god , i observe , in the generall , two different perswasions concerning the nature of faith. some there are , who seem to have so active and long-winged a power of belief , as that they can mount up to an easie and quick apprehension of all the mysteries of the christian doctrine ; and are ready to complain , that they want difficulties enough to exercise the strength of their belief . others there are , who though their faith be lively and strong enough to embrace even the most sublime article of the creed ; and estimate the verity of each religious principle only by its dependence on authority divine : are neverthelesse so sensible of the frailties of human nature , as that they think it necessary to have often recourse to that pathetical ejaculation of the man in the gospel , lord i believe , lord help my unbelief . the first , wholly refuse the assistance of their reason , even where it offers it self and the subject is capable of illustration by the discourses it might raise thereupon ; as judging any fundamental of religion much debased , and in a manner prophaned , if once it be brought to the test of the light of nature , though meerly for confirmation and more familiar admittance . the others , humbly resign up their assent to all positions contained in sacred writ ; and yet are glad , when they can bring up the forces of their reason to assist them in the conquest of their fleshly oppositions : and conceive they then make the best use of the talent of their understanding , when they imploy it toward the ratification of divine traditions . now , albeit i admire , and could most willingly emulate the perfection of the former sort ; yet , i confesse , i am not ashamed to rank my self among the latter . for , although ( thanks be to the mercy of god ) i do not find my self subject to diffidence in any point of the christian belief , taught me by that oracle of sacred wisdom , the word of god : yet me thinks i perceive my faith somwhat corroborated and encouraged , when to the evidence therof i can superadd also the concurrent testimony of my reason . nor do i fear the frowns of theology , if i adventure to affirm , that that soul must have a clearer preception of the excellency of objects supernatural , who can attain to speculate them both by the light of grace and that of nature together . i am very far short of their audacity , who are so conceipted of the subtility of their wit , as to permit it to fly at all that a christian is bound to believe ; insomuch as even the arcana deitatis , the mysteries of the trinity , of the hypostatick union , and other the like divine abstrusities ( which poor mortality is unqualified to contemplate ; and , indeed , which cherubins themselves cannot look into , without raptures of holy wonder ) have hardly escaped their prophanation . no , far be it from me , to entertain a thought of so wild and dangerous a presumption . all i durst ever aspire unto , is only with pious humility to apply my reason to such of the articles in my creed , as seem to be placed within the sphere of its comprehension : of which sort i conceive the first and last article to be , viz. the being of god , as father almighty , and maker of heaven and earth ; and the immortality of mans soul , or life everlasting . nor , indeed , need i seek further for my confirmation in the belief of all the rest , when once i have advanced my understanding to that due height , as clearly to behold the verity of these two positions , that are the pillars and supporters of all the others . nay , i have somtimes thought the single position of the immortality of the human soul , to be the grand base of religion , and like the key , or midle stone in an arch , which bears the weight of all others in the building . for , if the soul be mortal , & subject to utter dissolution with the body ; to what purpose doth all piety and religion serve ? what issue can we expect of all our prayers , of all our adorations , of all our self-denying acts of obedience , of all our unjust sufferings ? why should we worship god at all ? nay , more , why should we consider whether there be a god or no ? for , the assurance of his being could not much conduce to encrease our happinesse in this transitory life ; since that would then consist only in the full fruition of sensual pleasures : and as for future expectations after death , there could be none at all ; for , absolute dissolution imports absolute insensibility ; and what is not , cannot be capable of reward or punishment , of felicity or misery . what hath not an existence , can ne're know the want of bliss ; nothing can feel no wo. and from this consideration was it , that i began first to apply my self to search for other reasons , for the eviction of the souls eternal subsistence after death , besides those delivered in holy scripture ; that conjoyning the evidence and certainty of those desumed from the light of nature , to that of my former belief arising from the light of grace : i might be the better able to withstand the convulsions of my own frailties , and convince others , who are so refractory , as to submit their assent to no inducement of perswasion , but what is drawn meerly from natural reasons . now , for my encouragement and iustification in this design , i need not go far ; it being well known , that many doctors of the church , and those of the best note both for learning and piety , have exercised their wits and pens in the same subject : and have unanimously concluded , that though in the christian creed there be sundry articles , concerning the condition of mans soul , after its separation from the body , which by infinite excesses transcend the capacity of his reason ; yet that general one of the perpetual existence of it after death , may be satisfactorily evinced by the same reason . to mention all the excellent discourses written by these church-men and others , upon this argument ; would be both tedious and unnecessary : especially to you , who i presume have perused the greatest part , if not all of them . it may suffice , that i have them for my precedents , both for the warrantablenesse , and probability , of this my undertaking . however , if you require farther justification of me ; i refer you to the undeniable authority of the lateran council , held under pope leo the tenth . which having decreed the anathematization of all atheists , who durst question the being of god , or the immortality of the human soul ; in the close of the canon not only exhorteth , but expressly commandeth all christian philosophers to endeavour the demonstration of those sacred truths , by solid and physical arguments . and , certainly , so pious and prudent an assembly would never have prescribed that task , in case they had not conceived it both commendable and possible to be effected . lucretius as for the goodnesse and piety of your undertaking , truly i think few understanding men will question it ; and , on the other side , i fear me , you will meet with as few , that will acknowledge the possibility of your accomplishing it . for , if i am not much mistaken , the greatest number of those eminent doctors of the church , and chiefest of the school-men , whom you intimated to have been your examples , in this particular , do , after all their labours and subtle disputes , ingenuously confesse , that the best of their arguments are not rigorously convincing , or such as constrain assent as inevitably as mathematical demonstrations . and , if so , though i expect to receive as high satisfaction from you , as from any , who ever gave me the same hopes : yet i humbly begg your excuse , if i suspend my belief of your ability to prove the immortality of mans soul , by reasons of evidence & force requisite to the conviction of a meer natural man ( such as i , for this time at least , suppose my self to be , and such as indeed all men would , when they come to examine the strength of discourses of this nature ) untill you shall have given me more pregnant testimonies thereof , than any author ; whose writings i have read , hath hitherto done , touching this subject . in a word , i believe the soul to be immortal , as firmly , as you , or any person living can ; yet i should account it no small felicity , to see a perfect demonstration of it ; such as might for ever silense all doubts and contradictions , and make a convert of my old master epicurus , in case he were now among the living : and any thing lesse than that , would hold no proportion to my expectation . athanasius . i will not deny , lucretius , but some of those school-men , who have alleaged congruous and sinewy reasons , in favour of the souls immortality , did afterward themselves confesse , they were not compleatly apodicticall : but , you may be pleased to remember also , that some others of them stiffly maintained the contrary ; and all of them unanimously concur in this , that howbeit those reasons do not ascertain equally with geometrical demonstrations ; yet they are such as import either a physicall or moral evidence , sufficient to perswade a mind well affected toward truth , and free from the obstruction of prejudice . nor should i fear to obtain the cause , however the arguments i shall bring , to assert the immortality of the soul , arise not to the height of absolute demonstrations : provided they be found of greater certainty , clearnesse , and consequence , than those that have ever yet been urged by those of the contrary perswasion ; and such as being superadded to the authority of holy writ , become ineluctable . and more than this , ( lucretius ) considering the singular obscurity and abstruse condition of the subject , you have no reason to expect at my hands . pray , do but reflect a little on the modesty of that great man , aristotle , declared in sundry places of his writings , but more especially in the beginning of his ethicks , where he saith , hominis probe instituti est , tantam in unoquoque genere subtilitatem desiderare , quantam rei ipsius natura recipit . a man of erudition , and a sound judgement ; ought to require only so much subtility and exactnesse in any kind of argument , as the nature of the thing treated of , will admit , and no more . and , having observed the same unreasonable humour of curiosity in others of those times , that now possesseth you , and too many of the sublime wits of the present age , who look for nothing below demonstrations , though in the metaphysicks , and other sciences that are really incapable of them ; he addeth this positive rule , mathematica certitudo non est in omnibus quaerenda ; mathematical certitude is not to be required in all things . to convince you the more clearly of the unreasonablenesse of what you would exact from me in this case ; let me a while divert you to the consideration of the nature of a demonstration . the method of demonstration , you know , is twofold ; the one by analysis , the other by synthesis . the analytical teacheth the true way , by which the truth of a thing may be found out methodically , and as à priori ; so that if the reader or hearer shall strictly follow the same , and attentively heed all the antecedents and consequents therein propounded , he shall come at length to understand the thing demonstrated as perfectly , and make it as much his own , as if himself had first found it out . but yet it contains nothing , whereby either the heedless , or dissenting reader may be compelled to assent ; for if any one of the least propositions therein delivered , be not exactly and fully noted , the necessity of its conclusions doth not sufficiently appear . the synthetical , by a way opposite to the former , and as it were sought à posteriori ( though the probation it self be oftentimes more à priori , than in the former ) doth clearly demonstrate , what is concluded , and useth a long series of definitions , postula es , axioms , theorems , and problems , that if any thing be denied of the consequents , it speedily sheweth the same to be comprehended in the antecedents , and so extorts belief from the reader , though formerly repugnant and pertinacious . neverthelesse , this doth not satisfie , nor fil the mind of him who comes to learn , so amply as the other : because it teacheth not the way or manner , how the thing proved was first found out . and this latter is that , which the ancient geometricians generally made use of in their writings ; not that they were ignorant of the other : but ( as i conceive ) because they valued it so highly , as that they desired to reserve it to themselves , as a great secret , and too noble to be prophaned by vulgar communication . now , this is that strict and vigorous method , upon which i suppose you reflect , when you say ; you would gladly meet with a perfect demonstration of the immortality of mans soul : and i must therefore advertise you of the incompetency thereof to metaphysical subjects . and the reason doth consist in this difference ; that the first notions , which are presupposed , in order to the demonstration of things geometrical , agreeing with the use of the senses , are most easily and promptly admitted by all men ; & so there is no difficulty , but only in deducing right consequences from them , which may be done only by remembring the antecedents : and the minute distinction of propositions is therefore made , that each of them may , upon occasion , be quickly recited , and so recalled to the memory of even the most heedlesse reader : but on the contrary , in things metaphysical , all the difficulty lies in clearly and distinctly perceiving the first notions ; for , though of their own nature they be not lesse known , or , even more known , than those considered by geometricians : yet , because many prejudgements of the senses , to which from our infancy we have been accustomed , seem repugnant to them ; therefore cannot they be perfectly known , but by such as are very attentive to them , and withall abstract their minds from the images of corporeal things , as much as is possible ; and being proposed alone by themselves , they might easily be denied , by such as delight in contradiction . but , as for the analytical method ; i would not have you despair of seeing it in some measure accommodated to the subject , of which we now discourse . provided you shall first tune your mind to a fit key , to bear a part in the harmony of truth , when it resounds from the strings of all the antecedents and consequents propounded . which you must do , both by abstracting your thoughts many times from the grosse representations of corporeal things , that hold no commerce of proportion or similitude with the incorporeal nature of the thing enquired into : and by wholly devesting your self of all prejudice , and inclination to impugn truth , when it presents it self clad in sufficient evidence . for , whosoever comes to the examination of an intricate truth , with the cloud of inveterate aversion , and mask of affected contradiction , before his eyes ; doth thereby make himself the lesse fit to perceive it : because he diverts his mind , from the due consideration of those reasons that might convince him , to the hunting after such as may dissuade him . lucretius . you do well , athanasius , thus to prepare my belief before-hand , by telling me , how necessary it is , that i should abstract my mind , as well from the images of material objects , as from prejudice ; when it remains on your part , first to shew me the way of that abstraction , and then to devest me of prejudice . for , for my own part , i confesse ingenuously , i can speculate nothing , without the help of my imagination ; so that whatever i can think upon , comes to my mind in the dresse of magnitude , figure , colour , and other the like conditions of matter . truth is , i have often heard , among your soaring and long-winged wits , of abstracted and unbodied notions ; and have somtimes perplexed my mind , and almost crackt the membranes of my brain , in striving how to comprehend them : and yet i alwaies found my phansy so inseparably conjoined to my intellect , as if they were both one and the same faculty . nor am i yet able to distinguish betwixt my imagination and intellection : and when once you shall have satisfied me of a reall difference betwixt them ; i shall soon confesse , you have gone very near the demonstration of the souls immortality . because , if the operations of the intellect be clearly distinct from those of the phansy , which is a corporeal faculty , and therefore limited to the perception and representation of only corporeal natures : it will almost follow , that the intellect , which is capable of knowing incorporeals , is a substance clearly distinct from the body , and so immaterial ; since different effects must have different causes . and , as for your other postulate , viz. the exemption of my mind from contrary prejudice ; this also is what i should expect from the efficacy of your intended arguments . for , ( as i told you before ) i believe the immortality of the soul ; but cannot perswade my self of the possibility of its demonstration , by any other but divine reasons : and it must be your work , to convince me of the error of that perswasion . neverthelesse , i will assure you of my best attention , and that i come not with a resolution not to be satisfied . athanasius . dear sir , have patience a while , and you shall soon perceive both the necessity and equity of what i require : and in the mean time , do not take occasion to anticipate my notions , but leave me to deliver them in their due places and order . lucretius . i shall punctually observe your commands ; and therefore , if you think fit , immediately addresse your self to your demonstration . athanasius . first , it will be convenient , in order to the prevention of all equivocation and logomachy , that may arise from the various use of the word , soul ; that we insist a little on the examination of that vulgar opinion , which admitteth a real distinction betwixt animus and anima , the mind and the soul : in regard it seems to be the very same , according to which many doctors of the church have conceived the soul to have two parts , a superior and inferior ; the one being the mind , intellect , or reason ; the other comprehending the sense & appetite natural and brutish . there are ( you know ) many eminent men , as well theologues , as philosophers , who , as they hold man to be composed of two parts , a soul and a body ; so do they conceive , that his soul is likewise composed of a twofold substance , the one incorporeal or immaterial , immediately created by god , and infused into the body , at the instant of its empsychosis or first animation , in the mothers womb : the other corporeall or material , originally contained in the parents seed , and derived ex traduce , from the seminalities of male and female commixed in coition ; which is as it were the medium or disposition , by the intermediate nature whereof the diviner part is conjoined and united to the elementary , or body . and this opinion they ground chieflly upon that speech of the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i perceive a law in my members warring against the law of my mind , &c. for ( say they ) , since it is impossible , that one simple essence or thing should war against , or have contrariety to it self ; from this repugnancy betwixt the sense , and the mind or reason , it seems necessarily consequent , that the sensitive and rational soul are things essentially different each from other . whereunto they superadd also , that unlesse this distinction be admitted , we can never well understand , how man , as a living creature , can be said to be , in one part , little lower than the angels : and in another , to be like the horse or mule , that have no understanding . how , in respect of one part , he is made after the image of god : and in respect of another , he is compared to the beasts that perish . how , in one respect , he acknowledgeth god to be his author and principle : and in another , he owns his production upon his parents . how , in one relation , he is said to be immortall : and in another , subject to death equally with the smallest worme . notwithstanding , it is not either the authority , or arguments of these men , that seem prevalent enough to bring me to be of their persuasion . for as to their authority ; i could thereunto oppose that of some fathers , yea and councils , who not onely reprehend , but condemne all such , as make a duality of souls in man : were not the thing already well known to you . however , suffer me to put you in mind , that the pious and learned conimbricenses ( who certainly , have most profoundly and judiciously , of all others , handled this question ) though they proceed not so far , as to censure this conceipt to be hereticall ( as some others before them had don ) yet they expressy declare their dissent from it . and as for their reasons alledged ; i thinke them likewise insufficient . for all that psychomachy , or intestine conflicts which these men imagine to be betwixt the inferior part of the soul which is called the sensitive , and the superior called the rational , or betwixt the natural appetites and the will ; doe arise onely from the repugnancy or contrariety which is between those motions of the spirits , which are on one side caused by the senses affected by externall objects ; and those motions of the spirits which on the other side are caused by the will , after the soul hath deliberated upon their conveniency and utility . and , in truth , each individuall man hath one and onely one soul ; in which is no variety of parts : that which is the sensitive is also the rationall , and all her appetites are absolute volitions . the cause of these mens error seems to be this , that they could not well distinguish the functions proper to the soul , from the functions proper to the body ; to which alone we ought in right to ascribe whatever we observe in our selves to be repugnant to our reason . so that in man , there is no other contract or contrariety of affections , but what consisteth in the contrary motions caused by the spirits and purer part of the blood , in that part of the body , in which as in its principall and more immediate organ , the soul is enthroned and exerciseth her faculties ; whether that be the plexus choroides in the brain , as most physicians conceive ; or the heart , as the scripture seems to intimate ; or the glandula pinealis , in the centre of the brain , as des cartes affirmeth ; or any other part whatsoever : one of these motions arising from the determination of the spirits by the will one way ; and the other , from the determination of them by the corporeal appetite , another way . and hence it comes often to pass , that these impulses being contrary each to other ; the stronger doth impede and countermand the effect of the weaker . nor is it difficult to distinguish these two kinds of impulses or motions , made by the mediation of the spirits upon the principal sensory , or chief seat of the soul. forasmuch as some of them represent to the soul , the images of objects either at that time moving the senses , or the impressions formerly made and remaining in the brain ; but offer no force or violence to it , so far as to engage the will toward their prosecution : and others prove so effectual , as to dispose the will accordingly ; as may be observed in all those , which produce passions , or such motions in the body , as usually accompany passions . as for the former , though they often impede the actions of the soul , and are againe as often impeded and suppressed by them ; yet , because they are not directly opposite each to other , we can observe no conflict or wrestling betwixt them ; as we may , betwixt the latter sort of motions , and acts of the will or volitions that oppose them , as ( for example ) betwixt that impulse , by which the principall organ of the soul is disposed to affect her with the cupidity or desire of any one particular object ; and that , by which the will counterdisposeth her to an aversation from , or avoydance of , the same . and this conflict chiefly demonstrate thits selfe hereby , that the will being not able to excite passions directly , and immediately , is constrained to cast about and use a kind of art , in order thereunto ; and to apply it selfe to the consideration of several things successively , or one after another ; whereupon it comes to passe , that if any one of those things occurring , chance to be prevalent enough to change the course or current of the spirits , at that instant ; yet another that followes next after it , be not powerfull enough to second the former in that change , the spirits then immediately againe resume their first course or motion ( the precedent disposition in the nerves , heart , and blood , being not yet altered ) and thereupon the soul perceives her selfe to be impelled to pursue and avoid the same object , almost in one and the same moment . and this alone was that , which gave occasion to men , to imagine two distinct and mutually repugnant powers or faculties in the soul. nevertheless , we may conceive another sort of conflict consisting in this ; that many times the same cause , which exciteth a passion in the soul , doth , even in the same moment , excite also in the body , certaine motions , to which the soul doth not at all conduce , and which she suppresseth or at least indeavours to suppress , so soon as she observes them to be begun . for instance , whatsoever causeth feare , doth at the same instant cause also the spirits to flow into those muscles , which serve to move the thighs and legges to flight or avoidance of the terrible object ; but if the will suddainly rise up , and determine to exercise the vertue of fortitude , and oppose the danger threatned , the soul then giveth check to that motion of the spirits , and converts them to the heart and armes the better to make resistance . and here i ask leave to make a short digression , while ( with the excellent des cartes ) i observe to you ; that it is from the event of these inward conflicts , by which a man may come to understand the strength or weakness of his own soul. for such persons , who have their wills sufficiently strong to subdue passions , and countermand those suddain motions in the body which accompany the passions ; are without doubt , endowed with noble and generous souls : and those who have their wills subject to the impetuosity of passions , and cannot check the motions of the spirits resulting from them , must be men of abject , effeminate and pusillanimous ones . not that every man can make this experiment of himselfe , as to weaknesse or fortitude ; because many and indeed most men come to these duells , armed , not with the true and proper weapons of the mind , but with false ones borrowed from some contrary affection : so that the conflict may seem to be rather betwixt two opposite passions , than betwixt the will and either of them ; and the will may be said to follow the fortune of the conquering passion , rather than to be it selfe the conquerour . by the true and proper weapons of the mind , i meane certaine right and firme judgments concerning the knowledge of good and evill ; according to which it hath decreed to regulate it self in all the actions and occurrences of life . and , certainly , of all souls , those are the most weak and feminine , which have not their wills thus determined to follow certaine settled judgements , but suffer them to be drawn aside by present affections ; which being many times contrary one to another , and equally prevalent , counter-incline the will alternately , and so keep it on the rack of suspence . thus , when feare representeth death , as the worst of evils , and which cannot be otherwise avoided , but by flight ; if on the other side , ambition step in , and represent the infamy of flight , as an evill worse then death : these two contrary affections variously agitate and distract the will , and by putting it to a long conflict and irresolution , render the soul most servile and miserable . now from this consideration it is manifest , that there is no such necessity , as hath been imagined , of allowing a distinction of the soul into animum and animam , or making the reasonable soul and the sensitive two distinct beings , in order to the explanation of that psychomachy , or contest betwixt reason and sense , or the superior and inferior faculties , of which the apostle complained , and indeed which every man feels within himselfe : all that repugnancy consisting in a contrariety , not of the soul to it selfe ( which in a simple essence is impossible ) but onely of the motions of the spirits ; caused by the senses , on one side , and those caused by the will , on the other , as hath been declared . and , as for the other reasons that remaine ; what i have now said , may be easily extended to the solution of them also : for , that man is composed of a reasonable soul , and a body ; is sufficient to our understanding him to be , in one respect , little lower than the angells , made after the image of god , and immortall ; and in another , like the horse and mule , that have no understanding , and subject to death equally with the beasts that perish . isodicastes . by your favour , good athanasius . you were saying even now , that there were some fathers and councils , who condemned all such as maintained a duality of souls in man : but , if i am not mistaken , that condemnation doth cheifly concern the maniches , who held two distinct souls in every man ; the one derived from an evill principle , and so contaminated with the tincture of vices ; the other immaculate , pure , and having its origine immediately from god , yea being a certain particle of the divine essence it self ; and , perhaps , it may be extended also to the platonist and averrhoist , who affirm the ratitional soul not to be the forma informans , and so make two forms in every individual person ; both which opinions , are erroneous and hereticall . but , that it doth include also those , who distinguish the soul into a superior and inferior part ; the one comprehending the mind intellect or reason only ; the other the sensitive faculties and appetites : i am yet to learn. which i advertise you of , not that i am unsatisfied with the reason you have given of those conflicts we daily have within us ; for , in truth , it seems conveniently to explain the mystery of that repugnancy betwixt our rational and corporeal appetites : but , to intimate to you , that i see no reason , why the human soul may not be admitted : to consist of two parts , the one immaterial and intellectual , called the mind , or understanding , and ( by way of excellency ) the human soul ; the other material , and only sensitive , by the mediation whereof that divine part is united to the body during life . and , without admitting this distinction , i do not understand the meaning of that sentence of plato , mentem recipi in anima ; animam , in corpore : nor of that of trismegistus ( or whoever was the author of poemander ) mentem in animam , animam in spiritu , spiritum in corpore vehi : both which not obscurely intimate a certain third nature in man , intermediate between that divine essence , his reasonable soul , & that material or elementary one , his body ; which can be no other , but what we call the sensitive part of the soul. athanasius . whether that condemnatory sentence mentioned , doth extend to such , as hold the reason to be one part of the soul , and the sensitive power to be another , in this moderate sense you are pleased to state it ; i will not much contend , it being the proper businesse of divines to determine that doubt : but , thus much i am certain of , that it expresly toucheth all , who assert a duality of souls coexistent in man ; and that is enough , i presume , to justifie my quotation of it , against them . as for those remarkable texts of plato , and the great hermes , which you alleage ; i answer , that it is very probable , that those philosophers , who held the soul to be composed of two different natures , as these seem to have done ; had for their principal argument that intestine repugnancy , we have explained , and that nothing can be contrary to it selfe . now , their ground or supposition that this repugnancy is in the soul it self , or betwixt the reasonable part and the sensitive , and not betwixt the soul and body only ( as i have clearly proved it to be ) being manifestly erroneous : assuredly , their inference cannot be longer considerable . neverthelesse , if what i have already urged , be not sufficiently clear and valid ; rather than shew my self so vain an opiniator , as to put my judgement into the ballance against so solid a one as yours , i am content , you should continue the possession of your present perswasion , till you shall please to afford me some other opportunity of demonstrating the unity and simplicity of the soul : my present undertaking being only to evince the immortality of it ; and this more out of compliance to lucretius importunity , than any confidence of singular ability in my self , to mannage so noble and weighty an argument . if therefore i have not already discouraged your patience ; permit me now to apply my self wholly to that province . the considerations which i have designed to alleage , at this time , in favour of the souls immortality , are either physical , or moral ; and the physical , or such as arise from the nature of the soul it self , seem all to refer themselves to this one capital argument . the reasonable soul of man is immaterial ; and therefore immortal . here , notwithstanding the main difficulty be concerning the antecedent , yet convenience of method requires me first to manifest the force or necessity of the consequence . the reason therefore , why what is immaterial , must also be immortal , is deduceable from hence ; that what wants matter , wants likewise parts , into which it might be distracted and dissolved : and what is uncapable of being dissolved , must of perfect necessity alwayes continue to be what it is . for , whatever is of a nature free from the conditions of matter or body ; doth neither carry the principles of dissolution in it selfe , nor fear them from external agents : and by pure consequence , cannot but perpetually last , or ( which is the very same ) be immortall . and this reason seems to me , both most evident and ineluctable . lucretius . i perceive no such unavoidable necessity . for , though an immateriall thing cannot perish by the exsolution of parts , which is the only way , by which all corporeall natures are destroyed : yet it is not impossible , but the same may be destroyed some other way proper to incorporealls , and unknown to us . forasmuch as what ever is principiate , or once produced , must have some cause of its production ; and then why may it not be againe destroyed by the selfe same cause , or by an action of that cause , contrary to that action by which it was at first produced ? athanasius . there are but two wayes , comprehensible by the understanding , how any thing , that hath existence in nature , can perish : the one is ( as i have already expressed ) by the exsolution and dissipation of its parts , of which it was composed ; the other by absolute adnihilation of its entity , as the schoolmen phrase it . now , though i confesse , that as the former way of destruction is peculiar to corporeall natures ; so i know nothing to the contrary , but the latter may be competent to incorporeals , which are produced ex nihilo ; for , every dependent , or what hath not its being from its selfe , but deriveth it from another , is liable at the pleasure of that , on which it doth depend , to be deposed from that essence or state of being , in which it was , by the same , created : yet , that there is any such thing as adnihilation though consistent with the omnipotence of god , is hardly conceiveable , without derogation from his wisedome , which pronounced all to be good that he had made , and the formal reason of the creatures goodnesse doth consist only in this , that it seem'd good to the divine will so to make them ; and to argue à posse ad esse , that god doth or will adnihilate any thing , because it is in his power to adnihilate , is much below so good a logician , as lucretius is . nor are we to suppose any innovation in the generall state of things ; but that the course of the universe or nature , doth constantly and invariably proceed in the same manner or tenour of method , which was at first instituted by the wisedome of the creator . there is , you know , a twofold immortality , the one absolute , the other only derivative . that the first is competent onely to god , cannot be denyed ; since it is impossible that that essence , which is non-principiate , or never had beginning , nor any cause of its production , should be determined , or ever cease to be , or meet with any cause of its destruction . and that the latter may be competent to the whole genus of immaterial essences , notwithstanding the power of god , which can reduce them to nothing , as well as it hath educed them from nothing ; is likewise undeniable : for , supposing ( as we ought ) that god doth nothing contrary to the establish't lawes and decreed order of nature , and that this generall state of things doth continue still the same , which his wisedom at first instituted ; it doth evidently follow , that what he hath once made incorporeal , shall persever to be the same to all eternity . i remember a passage in scaliger ( exercit. 307. sect . 20. ) that most fitly expresseth the summe of this consideration , and therefore shall recite it to you . solus deus est verè immortalis & incorruptibilis , quia solus exse suum esse habet , atque à nullo dependet ; dei verò respectu omnia creata mortalia & corruptibilia sunt , quae â creatoris nutu deponi possunt ab essentia illa , in qua constituta sunt . non corumpuntur tamen quaedam , ut angeli & anima rationalis , quia creator non vult ea corrumpi , & nihil contrarii ipsis , à quo corrumpantur , condidit , nec eas ita materiae immersit , ut extra eam nec subsistere , nec operari possint . and this i conceive sufficient to manifest the necessity of immortality from incorporiety . lucretius . but i am not satisfied of any necessity , why you should have recourse to immateriality , for the proof of immortality ; seeing that even among the father ▪ there are some who maintain immortality to be consistent with corporality : and amongst the best philosophers , some assert the coelestial bodies to be incorruptible , and deduce that their incorruptibility from the nature of their forme , which neverthelesse they account not incorporeal . athanasius . those fathers held some corporeal natures to be immortal , not ex ratione essentiae , but ex divina gratia , only from the decree of the divine beneplacet ; otherwise than i affirme of incorporeals , and particularly the soul of man. and as for that opinion of some philosophers , it is enough that it doth not oppose our consequence i. e. that granting some bodies to be incorruptible , it followes not , that therefore incorporeals are the lesse , but rather the more inccorruptible . whatever becomes of that opinion , i say , that because there is no body , which is not in processe of time , exsoluble into such parts , of which it doth consist : in as much as whether their principles be atomes , which by their naturall agility and contrary impulsions alwayes cause intestine commotions , and a constant civill warre in the very entrals . of concretions , or whether they be elementary qualities , active and reciprocally repugnant , which cannot be idle , but unnecessantly act one upon another ; they carry the possibility of dissolution in their own composition : i say , considering this , it is clearly necessary , that all bodies , according to the fundamental laws of nature , be subject to dissolution , their parts being at length exturbed from their primary site , or position and union , and a total resolution succeding thereupon . besides , you well know , that that tenent of aristotle , of the incorruptibility of coelestial bodies , hath been exploded long since : and that what his interpreters have so magnificently talked , of the nature of the caelestial form , is a meer dream , a chimera of immoderate subtility , and worthy only to be laught at ; especially after those many observations of changes in them , made by the modern astronomers , evincing the contrary . lucretius . but , do not you incur an absurdity , in supposing that there is any substance immaterial , or produced-nature incorporeal ; when as the fathers many of them have judged , that what is not a body , is nothing ; and that my tutor , epicurus hath expressly taught , that in nature , nothing is incorporeal beside space or inanity ? athanasius . i know no father , but only tertullian ( whom st. augustine doth smartly reprehend for asserting it ) of that unsound opinion ; and to him we may oppose the authority of all , at least of most the others , who solidly justified the contrary . and to epicurus , i oppose plato , aristotle , and sundry others , who would not admit any such thing as emptinesse in the universe ; but expressly affirmed , that there were [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] substances separate , incorporeal , and destitute of parts . what if there were a few , who could not elevate their minds so high , as to conceive any thing incorporeal , besides inanity ; doth it therefore follow , that those many , and great men , who did conceive the contrary were fools , and that i , who likewise affirm the existence of incorporeal natures , doe run my self upon an absurdity ? i hope , lucretius , you will be more favourable to your self , than to own the impertinence of any such sequel . lucretius . to deal freely with you , i find the notion of immaterial substance , to be somwhat too sublime for the comprehension of so humble and short-sighted a reason as mine is . but , perhaps , you may assist it with the telescope of yours , upon occasion of somwhat or other in the processe of your discourse : and , therefore , go on directly to the conviction of your antecedent , viz. that the rational soul is immortal ; for , upon that hang's all the weight of the businesse . athanasius . the antecedent , viz. that the reasonable soul is immaterial , is evident from the nature and manner of its operations . for , since it is a certain rule , that every agent is known by its effects , and that all formes reveal themselves by their peculiar and distinct energies , and waies of operation ; and as certain , that the actions of man , as a cogitating and intellectuall essence , are of so noble and divine a strain , as that it is impossible they should be performed by a meer material agent , or corporeal substance , however disposed , qualified , or modified : what truth can be more perspicuous , more strong , than this , that the soul of man , by which alone he is impowered to think and understand , is an immaterial substance ? now , all the actions of the human soul , are referrible to two general heads or fountains ; whereof the one is perception , or the single operation of the intellect ; the other , volition , or the single operation of the will : for , to be sensible , to imagine , and purely to understand , are only diverse manners of perceiving ; and to desire , to hate , to affirm , to deny , to embrace , to refuse , are only divers manners of willing . to examine these actions , therefore , more particularly ; let us in the first place , turn our eye , for a glance or two , upon the will , which though but a branch of the soul , and as it were a secundary faculty , in respect of the intellect , doth clearly shew the immateriality of the soul , whose faculty it is . for , insomuch as the will doth by natural and congenial tendency , prosecute bonum honestum , which is for the most part repugnant to bonum delectabile , or such good , as is only sensual and corporeal : it is a good consequence , that the will is an incorporeal faculty ; it being impossible for a corporeal faculty to apprehend an incorporeal object , such as good abstracted from all relations of the sense . again , forasmuch as the will is absolutely free , to elect , or refuse what objects she pleaseth ; and such a freedom cannot consist with an appetite immersed in matter and obliged thereunto inseparably ( because all dispositions of matter are determinate and necessary , and the effects resulting from those certain dispositions , are likewise determinate and necessary : ) therefore is the will superior to all conditions and obligations of matter . and , that the will hath this arbitrary liberty of election or refusal , is demonstrable from hence ; that it is in the power of every man living to suspend or withold his assent to any proposition whatever , until he is able to make a certain judgement of the verity or falsity , convenience or inconvenience thereof : which reason is so manifest , out of our own experience , that des cartes ( and he , you will confesse , was a man of admirable circumspection and strictnesse in examining fundamental and proleptical notions ) doth securely account it among the first and most common notions , that are congenial and innate in the mind of every man. but , because the will is only the branch , and the understanding the root , upon which it growes , and by which it is to be regulated ; and that what i shall say of the intellect , may be easily accommodated to the will , with equal competency : i shall no longer insist upon the consideration of the will , but fix my discourses wholly upon the intellect , as the principal and primary faculty , for proof of the souls immateriality ; drawing my arguments first from the actions of the understanding , and then from its proper objects . the operations of the intellect , which give evidence of the souls immateriality , may be reduced to three distinct orders or classes : the first consisting of such , by which it may be evinced , that intellection and imagination are acts perfectly distinct each from other : the second of such , as are called reflex acts , by which the intellect doth understand it self , and its own proper functions , and perceiveth that it doth understand : the third of those , by which we do not only form universals , or universal notions of things ; but also understand the very reason of universality it self . and of each of these , i intend to speak plainly and succinctly , according to this method . i begin with acts of the first classis ; not that they are of any singular dignity or excellency above the rest , but that i may seasonably remove that obstacle of common prejudice , which men generally have ( and you , lucretius , among the rest , as your self professed even now ) that the intellect is not a faculty distinct from the phansie or imagination ; as if , what we call imagination in beasts , were really the very same with that , which we call understanding in men , and only different from it , secundum magis & minus , according to the degrees of more and lesse , strength and acuteness . in man we cannot but observe a certain sort of intellection , by which the soul exercising her faculty of ratiocination , doth advance her self to the assured and distinct knowledge or understanding of some things , which is impossible for the imagination ever to have any apprehension of , in regard there can be no images or representations of them in the phansy , though we should with never so much intention or earnestnesse imploy our mind to frame such resemblances . for example , when considering the magnitude of the sun , we follow the conduct of our reason , and deduce inferences from sound premises ( which is discourse ) we soon come to know most certainly , that the magnitude of the sun is at least an hundred and sixty times greater than that of the earth : yet , do what we can , we can never bring our imagination to apprehend any such vastnesse , but shall find it to consist only in such a small representation of the solar globe , as the sense hath delivered into the brain . nay , if we set our selves to meditate well and seriously upon the matter , we shall soon be satisfied , that we cannot imagine the globe of the earth ( which is yet vastly short of that of the sun ) to be neer so great , as demonstrations geometrical convince it to be ; forasmuch as the imagination ( which doth no more but copy out the pictures drawn on the tables of the senses , and that as well in dimensions , as figure , colour , &c. ) conceiveth the vault or arch of the heavens to insist upon the limits of the visible horizon , on every side , and that the clouds , sun , moon , starrs , and whatever else we behold within that arch or semicircle , are not more distant from us , than the horizon is . so that you see plainly , how little the imagination doth apprehend the heavens , and the whole world to be ; and how vastly short we come of imagining the sun ( a small part only of the heavens , and of the universe ) to be so great , as really it is ; while we cannot imagine the whole world to be as great , as the earth really is : but , if we appeal to our understanding ; that doth instantly assure us , by irresistible demonstrations , that the world , heavens , sun , and earth are of certain magnitudes incomparably greater , than those to which the phansy can possibly extend its power of comprehension . which i think , lucretius , doth not obscurely import , that there is more than an imaginary difference between the understanding and the phansy . lucretius . i do not think so , athanasius . for , though perhaps i cannot so extend my imagination , as to bring it to fathom or grasp so great a magnitude , as that of the sun , all at once : yet i can imagine a greater and greater magnitude by degrees , till at last i come to equal the whole real magnitude thereof . nor is it necessary , that i should have in my phansy an image of greatness equal thereunto , while that small one exhibited to me by my sight , is sufficient to make me conceive , that the real magnitude is greater than the apparent : which i can do , only by comparing the several apparent magnitudes of one and the same object , at several distances from the eye . athanasius . hear you , sir. that addition you make of one degree of magnitude to another successively , till you attain to an apprehension of the real magnitude of the sun ; is not an act of your imagination , but purely of your reason , which finding the image of the suns greatnesse in your phansy to be incomparably too small , to answer to that immense distance that you understand to be betwixt the sun and your eye , doth , by its own proper faculty , supply that disproportion , not by enlargement of the image , but by inferring , from geometrical maxims , that a visible object at that supposed distance , though it seem to be no bigger than a coach-wheel , must yet in reality be by vast excesses greater . for , if you had no other conception of the suns magnitude , but what is deduced from the sight ; how could it ever enter into your mind , that the sun is really so much larger than it appears to be ? manifest , therefore , it is , that that enlargement of your conception of the suns magnitude , beyond that of its apparence , is an act of your intellect , wholly above the power of your imagination . so likewise is your comparing the several apparent magnitudes of one and the same object , at several degrees of distance . where give me leave to observe to you , that the imagination or common sense can have no idea of distance , beyond one or two hundred feet : as is evident from hence , that the sun and moon , which are amongst objects of the greatest remotenesse from the eye , and whose diameters are to their circumference , as one to an hundred , or thereabouts , seem to us to be at most two feet over ; though reason doth assure us , that they are very great and very far distant . and nothing is more certain , than that we estimate the magnitude of a thing , from the cognition , or opinion at least , which we have in our mind of the distance of it comparatively to the magnitude of the image of it drawn in the bottom of the eye , and not absolutely by the magnitude of that image ; as i have amply and demonstratively declared in my discourse of the manner of vision , and as des cartes also hath demonstrated , in the sixt chapter of his dioptricks : both which i am sure you have perused . however , because it conduceth somwhat to our present argument , permit me to give you this evident reason thereof ; that though the image of an object may be an hundred times greater , when the object is very neer , than when the same is removed to a distance ten times greater : yet the object it self doth not therefore appear to us an hundred times greater , but almost equal . so that the comparation of magnitude and distance , is an act of the understanding , not of the imagination , as you presume . lucretius . if all our cognition doth proceed originally from our senses , as all men concede , and aristotle affirms in that maxim , nihil est in intellectu , quod non prius fuit in sensu ; and that intellection is made by analogy , by composition , division , ampliation , extenuation , and the like waies of managing the species or images of things immitted into the common sense , by the external senses : then certainly can we have no knowledge of any thing , whereof we have no image ; and consequently without imagination there is no intellection , so that in fine to imagine and to understand a thing will be all one . athanasius . your inference is not justifiable . for , the common notions , that are as it were engraven on our minds , and that are not derived originally from the observations of things by our selves , or the tradition of them by others , do undeniably attest the contrary . nor can any thing be more absurd , than to say , that all those proleptical and common notions , which we have in our mind , do arise only from impressions made upon the organs of our senses , by the incurse of external objects ; and that they cannot consist without them : insomuch as all sensible impressions are singular , but those notions universal , having no affinity with , no relation unto , corporeal motions or impressions . and , if you think the contrary , pray oblige me so far , as to teach me , what kind of corporeal impression that may be , which formes this one common notion in our mind , quae sunt eadem uni tertio , sunt eadem interse . not that i am affraid , to question the truth of even your supposition , notwithstanding the generall allowance of that maxim of the philosopher . for , whoever dothwel observe , how far our senses extend themselves , and what that is , which can arise from them , in order to our faculty of cogitating ; will easily be brought to confesse , that they exhibite to us no such idea's of things , as we form of them in our thoughts , and that in those idea's we form , there is nothing , which is not innate and congenial to our mind or faculty of cogitating , except only those circumstances , which relate to experience , or whereby we judge , that those idea's , wehave now present to our cogitation , may be conveniently referred to those external objects , which we speculate . not that those objects have immitted those very idea's into our mind , by the organs of the senses ; but because they have immited somwhat , which hath given occasion to the mind to form such idea's , by its own innate and proper faculty , at this time rather than at any other . for , nothing comes to the mind , from external objects , by the mediation of the senses , besides certain corporeal impressions ; and yet neither those impressions , nor the figures resulting from them , are such as we conceive in the mind ; as des cartes hath amply proved in his dioptricks : whence it follows , that the idea's of motions and figures are innate to the mind ; that is , that the mind hath an essential power to form them : for , when i say that such an idea is in the mind , i intend that it is not alwaies actually there , but potentially , and the word faculty will justifie that manner of speaking . i add moreover , that no corporeal image or species , is ever received into the mind ; and that pure intellection , as well of a corporeal , as an incorporeal thing , is made without any material species or image at all ; but , as for imagination , to that , indeed , is required the presence of some corporeal image , to which the mind may apply it self ; because there can be no imagination but of corporeal things ; and yet neverthelesse that corporeal image doth not enter into the mind . for instance , the intellect or mind hath no material species of that magnitude , which it understands the sun to be of : but comprehends the same to be in the sun , by its own proper virtue or faculty , i. e. by ratiocination . whence we may securely conclude , that the intellect , understanding a thing without a material image , must it self be immaterial : as on the contrary , the imagination confesseth it self to be material , because it is obliged to the use of material images . truth is , the intellect also makes use of images conceived by the phansy ( and therefore they are called phantasms ) yet only as certain means , or degrees , that progressing through them , it may at length attain the knowledge of some things , which it afterward perceives as sequestred , and in a manner sublimed from those phantasms : but this is that , which doth sufficiently argue its being immaterial , because it carrieth it self beyond all images material , and comes to the science of some things , of which it hath no phantasms . and thus you may perceive , that we do not owe all our cognition to our senses : and consequently , that to understand and to imagine is not ( as you would infer ) all one thing . lucretius . i know not , what singular faculty you may have , of abstracting your understanding from all commerce with the senses , in its negotiation for knowledge ; but sure i am , that the most learned and most subtile among the peripateticks have unanimously held , that all our cognition is made by the working of our phansy ; and that the soul doth not understand , but by the speculation of phantasms . nay , pomponatius and sir k. digby ( both which flew up to an admirable sublimity in their contemplations , concerning the nature and operations of the soul ) openly professe the verity of that axiome , from their own experience . so that unlesse you can give me some more pregnant testimony , of the intellects knowing , without the immediate help of images , pre-admitted by the senses , than yet you have done : you must pardon me , if i believe , that in this point you affect to be paradoxical . athanasius . the sum of what i have said , of this argument , is this ; that though the intellect doth come to understand corporeal natures , by the mediation of phantasms : yet the notions , which it frameth it to self of them , are different from those phantasms ; and that it hath the knowledge of some things , whereof the phansy can have no images . and for confirmation hereof , since you seem to desire it , i shall offer you this one argument more . all the particular knowledges , that man hath , or can have , concerning finite and compleat entities ( except only the notion of being ) are only certain comparisons or respects between particular things : but of respect , there can be no image or representation at all , in the phansy : and therefore our knowledge is without images . the truth of the major proposition is evident from hence ; that of all the particular notions we have ( except that of being ) there is no one , which doth belong to some one of the ten praedicaments ; all which are so manifestly respective , that no man doubteth them to be so . in particular , substance hath a respect to being ; quantity doth consist in a respect unto parts ; quality hath a respect unto that subject , which is denominated from it ; action and passion result from the union of quality and substance ; relation denoteth the respect betwixt the relatum and correlatum ; ubi & quando , or where & when , arise from substance considered with the circumstances of place and time ; situation is from the respect of parts , to the whole ; habit is a respect to the substance wherein it is , as being the propriety , by which it is well or ill , conveniently or inconveniently affected , in regard of its own nature . forasmuch , therefore , as all the ten predica ; ments do consist only in diversity of respects , and that each one of all the particular notions which man is capable of , in this life , doth naturally fall under the comprehension of some one of those predicaments : what consequence can be more genuine , more manifest , than this , that all our cognition is drawn from comparisons or respects . for the minor ; if you question the verity thereof , pray , exercise your mind in seriously reviewing all things that have been derived from the senses , and see if you can find among them any such thing as what we call a respect . it hath neither figure , nor colour , nor sound , nor odour , nor tast : and so cannot possibly be represented to the sense , nor imagination . and , if you cannot either meet with any image of respect , or frame one in your imagination ; nor deny that all the negotiation of the intellect is in and by respects : i hope , you will have little cause left for your suspicion , that i affect to be paradoxical , in that i affirm , that the notions of things in the understanding , are extreamly different from whatsoever is immitted into the mind by the mediation of the senses ; and so , that the intellect hath a knowledge of some things , whereof the imagination can have no phantasms . lucretius . but , all this while , you give me no criterion , or certain rule , by which i may be able to discern betwixt meer imagination , and pure intellection , within my self ; so as to know when i apprehend a thing by my common sense or imaginative faculty alone , and when by my intellect alone , and without the immediate concurrence of my imagination . pray , therefore , assist your alleaged argument , by prescribing me some such infallible note of distinction : and then perhaps , i shall submit to your opinion . athanasius . in simple imagination , the mind doth alwaies apply it self to the image of the thing speculated ; and in pure intellection , it quitteth the image , and converteth it self upon it self : the former act being still accompanied with some labour , and contention of the mind ; the latter free , easie , and instantaneous . as in this example . when i think upon a triangle , i do not only instantly conceive it to be a figure comprehended in three lines , but i also behold those three lines , with the eye of my mind , as if they were really present ; and this is that i call imagination . but , when i think of a chiliogon , or figure with a thousand angles ; albeit i as well understand , that the same is a figure consisting a thousand sides , as i do a triangle to be one of only three sides : yet i cannot as well imagine all those thousand sides , or behold them distinctly and at once , with the eye of my mind , as if they were really present ; for , though then , because of my custom of alwaies imagining somthing , i have some certain figure confusedly represented to me ; yet that that is not the representation of a chiliogon , is manifest from hence , that it is no whit different from that , which i should represent to my self , in case i thought upon a myriogon , or any other figure with more sides : nor doth it help me at all to the knowing of those proprieties , by which a chiliogon differs from other polygon figures . and , if the question be of only a pentagon , i can understand the nature of that figure ( as of a chiliogon ) without the help of my imagination ; and i can also imagine the same , by applying the acies of my mind , to the five sides thereof , and to the area contained in them : but , here , i plainly perceive , that to imagine thus , there is required a certain peculiar strife , or contention of my mind , such as i use not in the meer understanding of that figure , or any other polygon ; which new contention and labour of my mind doth clearly shew the difference betwixt imagination and pure intellection : and this is the best note or character of distinction , i can in the present think upon to give you . but , it requireth strict and profound meditation to observe it ; and therefore let me desire you to consider what i have said of this difference betwixt imagining and understanding , to morrow morning , in your bed , when your spirits are clear and active , your faculties vigorous , and your mind quiet and serene . isodicastes . you say very wel , sir ▪ for , notwithstanding you have argued with singular subtility , in defence of this distinction ; yet , untill a man shall find his own experience give light and confirmation to your reasons , the thing will remain involved in much obscurity . and , therefore , since frequent and calm meditation is so necessary , to the habituating our mind to speculate abstractedly , without material phantasms , and to know when it doth so : lucretius and i , will take some time , to meditate as seriously and profoundly , as we can , upon this nicety , before we decalre our final determination therupon ; and in the mean time leave it tanquam problema utrinque disputatum , as a problem well disputed on both sides , but not fully decided by either . and so , if you please , you are at liberty to proceed to some new argument of the souls immateriality . athanasius . the second branch of the method i proposed , ariseth ( as you may remember ) from that kind of operation in the soul , whereby the intellect , reflecting upon it self , doth become its own object , and so understand it self , and its own functions , and know it self to be an intellect , or thinking and discerning nature . if therefore we well consider these reflex acts of the understanding ; we can no longer doubt its being immaterial . that the intellect doth thus reflect upon its self , and discern its own knowledge , needs no other testimony but that of a mans own experience ; it being impossible for any person living not to know , that he knows what he knows , as is implied in that common proverb , i very well know what i know . and , that this operation is far above the power of whatsoever is material , deriveth its evidence from hence ; that every material thing or agent is so strictly obliged to some certain place , either permanently or successively , as that it cannot move toward it self , but if moved at all , is moved toward some thing divers from it self . which truly is the reason of that canon law in nature , that nothing can act upon it self . for , however one and the same thing may somtimes seem to act upon it self ; yet really it is only one part of that thing act's upon another part of the same thing : as when one of a mans hands striketh against the other , or the end of one finger against the palm of the hand , but the end of the same finger cannot strike upon it self . and hence comes it , that the sight cannot see it self , nor the hearing hear it self , nor the imagination perceive that it doth imagine , nor any corporeal faculty whatever perceive its own functions . we know , indeed , when and what we see , or hear , or imagine , &c. but that knowledge is the sole and proper effect of that power or faculty within us , which being superior to all sense and imagination , and so comprehending all their activity in its own , doth perceive them , their objects and operations , judge of them , and reflect upon both those judgements , and it self that frames them . and the reason , why the imagination cannot perceive it self , or its own actions , is because the act of the phansy tendeth only to the image of the thing imagined , not to the perception of that image ; for , of a perception there can be no image . it being then most certain , that the intellect doth familiarly reflect upon it self , and understand its own intelligence ; and as certain , that such a power doth transcend the capacity of any thing inseparably immersed in matter , and confined to the conditions of matter : i cannot see how it is possible for you to avoid or decline the necessity of the consequence , viz , that the intellect is a faculty immaterial . and here i dare you , lucretius , or the subtilest epicurean in the world , to try the strength of your philosophy , upon this argument ; for to me , i professe , it seems not much inferior to a demonstration . lucretius . why sir , do you conceive , that what you affirm of the impossibility of internal reflection , in any but an immaterial agent , is of universal truth ? athanasius . seriously i do , and upon the authority of that reason , i now alleaged , i think it justifiable to persevere in that perswasion , untill your self , or some other person shall offer me an instance , wherein that general position doth admit of an exception . lucretius . what think you , then , of sundry admirable actions of some brute animals , which seem to implie dubitation , resolution , invention , and the like effects of a discoursive and self-knowing principle within them ? for example , when you observe a dogg in hunting to cast about , trie the ground , stand still , run somtimes forward , somtimes turn aside , and then on a suddain change his course and return back ; will you not allow this to arise from a kind of examination of the actions of his sense ? and doth not that examination import a reflection of the discerning faculty both upon it self , and its action of discerning ? athanasius . alas , lucretius , this is so light an objection , that i cannot but wonder , that it should retard your assent to a position of so much weight , as that , that no material thing can act upon it self ; especially since you have read the excellent discourses of monsieur des cartes , and sir k. digby ; wherein they have so clearly solved all the most seemingly rational actions of beasts , by sensible motions and corporeal principles . however , that you may no longer be deluded , in conceiving , that the suddain stopping , turning aside , returning , &c. of a dogg , doth argue this eminent reflection of a faculty upon it self , which i attribute to a man , as the propriety of his intellect ; be pleased to know , that the most it doth import , is only reminiscence in the dogg , by reason of some new species in his phansy , accidentally intercurrent , and diverting him from the pursuit of that other , which immediately before possessing , and as it were beating upon his phansy , had engaged him to a different course : for , as often as the species that move and affect his sense , and so his imagination , are changed , so often doth he change his course and vary his pursuit . and certainly nothing comes nearer to a manifest absurdity , than to suppose , that a dogg can , as it were , say within himself , i imagine that i do imagine ; or i perceive that i am a perceiving essence , and the like ; which is an action of such singular eminence above all what we observe to proceed from doggs , or any the most docible and cunning beasts in nature , that it ought not to be imputed to any thing below an immaterial and self-cognoscent being , such as the reasonable soul of man is . and it was upon this essential prerogative of the human soul , that des cartes seemeth to have reflected , when under the terme cogitation , he understood all things that are done in us , cum conscientia , with knowledge that we do them ; so as that not only to understand , to wil , to imagine ; but also to have the sense of a thing , is the same as to cogitate , or think . for ( saith he ) if i argue thus with my self , i see , or i walk ; therefore i am ; and understand this only of that vision , or walking , which is performed by the help of my body , then the conclusion is not absolutely certain , because it often happens that in my sleep , i dream that i see , and walk , when in truth i do neither : but , if i understand it of my perception , or conscience of my seeing or walking , with reference only to my mind , which alone doth perceive or think , that it doth see or walk ; then the conclusion is most certain , because it is of the nature of my mind to be conscious of its own actions . which description of thinking , i the rather commemorate , because i have observed many to quarrel at it , as incompetent and somwhat extravagant ; not comprehending the authors principal ground , the constant reflection of the mind upon its own operations . lucretius . so that i perceive , you wholly exclude all animals ( except man ) from being conscious of their own actions : but with how much reason ; i shall beseech isodicastes here to judge , who cannot but frequently have remarked the contrary , nothing being more common , then to see a setting dog to come creeping and trembling with fear and shame to his master , when either through too much speed in hunting , or the aversenesse of the wind carrying away the scent from him , he hath chanced to spring the partridges , which he ought to have set : and on the other side , when he hath made a fair set , and the game is taken , you shall have him leap and exsult for joy , and run confidently to his master for his reward . and what can his fear and shame be referred unto , but his being conscious that he hath committed a fault , and so deserves to be beaten for it ? or his exultation in his own cunning , but to his being conscious that he hath done well , and so ought to be encouraged and recompensed with some share of the prey ? athanasius . i thought i had prevented your recourse to all objections taken from the actions of brute animals , that carry a semblance of reason in them ; by remitting you to your remembrance of what you have read in the satisfactory discourses of des cartes , and sir k. digby concerning them : but seeing you will not acquiesce in that reference , let me tell you briefly , that what you now urge of a dogs owning his faults , and exultation in his own skill and cunning , is not sufficient to entitle him to that transcendent capacity of acting with knowledge , and reflection , which i affirm to be the propriety of mans informing principle within him . for , the dog having been used to be beaten , as often as he springs the game ; no sooner see 's the birds upon their wings , but instantly the image of the smart he hath formerly suffered from his master , upon the like occasion , recurrs to his phansy , and affecteth him with fear : as on the other side , the sight of the birds in the net , brings afresh into his memory the image of that pleasure , wherewith his sense was affected , in eating the heads of the partridge , and strongly possessing his imagination , causeth that passion of joy in him , which betrayeth it self by his leaping and skipping . for , in the phansy of beasts there is alwaies a conjunction of the image of that particular good or harm they have formerly received from such or such things , with the images of the things themselves : which is , indeed , the cause of all those so much admired effects , called sympathies and antipathies , amongst animals of different kinds , as i have more particularly declared in my physiology , where i treated of the manifestation of occult qualities . and this reason may serve to solve what you object , concerning beasts being conscious when they have pleased , or displeased their masters ; without entrenchment upon the prerogative of man , whereby he is capable of acting with knowledge , and reflecting upon that knowledge , as part and the principall part of his essence . but , since you have appealed to the judgement of isodicastes , i humbly expect his verdict . isodicastes . that many brute animals , especially such as are made tame and domestick , and frequently conversant with men , are conscious of their faults ; daily experience doth testifie : but , that they are therefore animated with a soul capable of knowing it self , and its actions , by reflecting upon it self : seems to me to be altogether inconsequent ; because , as athanasius hath explained the reason and manner of that particular action in them , it doth import no more than what belongs to a meer sensitive soul. so that , lucretius , unlesse you can impugne his argument now alleadged , for proof of the immateriality of the human intellect by some more important objection ; i should be unjust not to allow it to be strongly perswasive . athanasius . being free , then , from any impediment of further contradiction to this argument of the intellect's being an immaterial faculty , from its reflex acts ; i come now to the third sort of its operations , which testifie the same , viz. those whereby we do not only form to our selves universals , or universal notions , but also understand the reason of universality it self . in universal notions we are to observe two considerables ; ( 1. ) their abstraction ; ( 2. ) their universality : and either of these conditions is alone sufficient to inforce a perswasion of the immateriality of that faculty , the intellect , which doth so apprehend them . for , as to the first ; it being evidently impossible , that any corporeal thing should be exempted from all material conditions , and differences of singularity , as magnitude , figure , colour , time , place , &c. and undeniably certain , that the understanding hath a power to devest them of all and every one of those conditions , and circumstances , and to speculate them in that abstracted state , devoid of all particularities ; it followeth of pure necessity , that the understanding , which hath this power so to abstract them , must it self be exempt from all matter , and of a condition more eminent , than to be confined to material conditions . and , as to the other , viz. their universality ; this addeth to their abstraction one admirable particularity more , which is , that they abstract in such sort , as to expresse at the same time the very thing , they abstract from . which is not a little wonderful ; since it is not easie to conceive , that the same thing should be , and not be , in one and the same notion . and yet if we seriously reflect upon what we mean , when we say thus , every man hath two hands ; we shall soon perceive , that we therein expresse nothing , whereby one individual man is distinguished from another : though that very word every , doth import that every single person is distinct from another ; so that here is ( as sir k. digby most wittily saith ) particularity it self expressed in common . now , this being impossible to be done , in any corporeal representation whatsoever , it is a necessary consequence , that the intellect , which hath this singular propriety of thus comprehending and expressing universals , is it self incorporeal . now , if you should require of me to declare , how the understanding doth frame to it self universals , when there are no such things in nature ; i shall explain the manner of that transcendent operation to be thus . when we cogitate or think upon individuals , that have resemblance each to other ; we accommodate one and the same idea to all particulars comprehended under that one general notion : and so using to impose one and the same name upon all the things represented by that common idea , that name becomes universal . thus , when we see two stones , and apply our mind to consider , not their nature , but only that they are two ; we form to our selves an idea of that number , which we call a binary , or two : and afterward , when we see two birds , or two trees , and consider not their nature , but only that they are two ; we repeat the same idea we had before , which comes thereby to be universal , and we call this number by the same universal name . after the same manner , when we behold a figure comprehended in three lines , we form in our mind a certain idea thereof , which we call the idea of a triangle ; and we afterward alwaies use the same idea , as an universal one , to represent to us all other figures consisting of three lines . again , when we perceive , that among triangles there are some , which have one right angle , and others which have not ; we form in our selves the universal idea of a rectangle triangle , which in relation to the former idea , as more general , we call a species : and that rectitude of the angle , is the universal difference , by which all rectangle triangles are distinguished from others . further , that in all such triangles , the basis is in power equal to the powers of the sides ; this is a propriety competent to all such , and only to such triangles . and lastly , if we suppose that some of these triangles are moved , and others not ; this will be in them an universal accident . and after this manner doth the understanding frame those five universals , genus , species , difference , propriety , and accident : which really are but so many several modes , or manners of our cogitating , or thinking ; and having no existence in nature , but only in mans understanding , do bear pregnant testimony of its being immaterial . lucretius . here you say , it is undeniably certain , that the understanding hath a power to abstract things from all conditions of matter , and all particularities ; when for my part , i professe , i can find no such power in my self . for , after many the most serious essayes i could make , i could never yet conceive an universal , but there doth alwaies occur to my mind somwhat of particularity , and that under some certain magnitude , figure , colour , and the like adjuncts of body . so that it seems , either i have not an understanding as active and comprehensive , as other men have : or else those unbodied and universal notions ; of which you and other philosophers talke so solemnly , are meer chimera's , invented by curious and wanton wits , to amuse such vulgar heads , as mine is . athanasius . you cannot be ignorant of that power in your self , as you pretend , lucretius . for , though your mind is not capable of devesting objects of their particular magnitude , figure , colour , and the other concomitants of matter , altogether , and at once : yet it can easily doe it successively , or one after another ; and that is sufficient to attest and manifest , that the intellect hath this power of abstracting , and forming universals ; as i have explained . lucretius . i have read a certain book , written by one hieronymus rorarius , a learned prelate , conteining a collection of all arguments commonly urged to prove , that many brute animals have the use of reason not only aswell as , but in a greater proportion than man himself hath : and among the rest he affirmes , that they also frame universals , as in particular the species of man , according to which as often as they see a two-legged and erect animal , they take it to be a man , and not a lion , or horse , or the like : and if so , what becomes of this prerogative of the human intellect , you so much depend upon , for testimony of its incorporiety ? athanasius . if this were true , yet doubtless brutes can have no knowledg of the universality of that species , or universal nature of man , viz. humanity , as abstracted from every degree of singularity . but , we have no reason to grant the supposition ; for , as brutes doe not apprehend things abstracted , but concrete , as not colour , but a body coloured , not a sapour , but a body sapid , &c : so ought we to conceive , that there is nothing else in a dog ( for instance ) but only the memory of singulars , or of those single men , whom he hath seen , and taken notice of ; and when he meets a man , whom he hath not seen afore , his phansy instantly presents him the image of some one he hath seen afore , and so he takes him to be a man. nor can you recurr to that vulgar subterfuge , that we are not so well acquainted with the nature of beasts , as to understand what is done in the secret cells of their brains , and after what manner they apprehend objects : seeing it is not difficult for us , to inferr as much , from their operations or external actings . for , in case they could aspire to so much perfection , as to frame universal notions of things , as we doe , and reason upon them , as we doe ; it were not to be doubted , but it would come into their minds , to enquire into the acts of their progenitors , what they knew before them ; how they might signify to others at distance , what themselves have thought and done ; and how they might devolve memorials to their posterity . they would likewise attempt to frame arts usefull in their lives , and doe many noble actions ; of which it is impossible they should have the least hint or notice . for as much , therefore , as no age can give us an example of any such action done by any beast whatever ; we may safely conclude , that they have no notion of universals , as rorarius and you from him seem to suppose . so that this prerogative of mans understanding in framing universals , remains entire and untoucht : and while it doth so , i need not fear the stability of what i have founded thereupon , viz that the. human intellect is incorporeall . and therefore , if you have no more to object against this my reason ; i doubt not but isodicastes will give his vote on my side . idosicastes . i should , be grossly partial , athanasius , if i did not confess , that you have foiled your adversary at this weapon : yet i am sure lucretius is so candid an antagonist , as to account it no dishonour to be overcome by truth ; and i presume he doth contend , only to make your conquest the more absolute . athanasius . to these few reasons of the immateriality of the human soul , desumed from the excellency of her operations , i might here add a multitude of others , of the same extraction and equivalent force , as in particular , that of the existence of corporeal natures in the soul , by the power of apprehension ; that of her drawing from multitude to unity , her apprehension of negations and privations ; her conteining of contraries without opposition ; her capacity to move , without being moved herself ; the incompossibility of opposite propositions in the understanding ; and sundry others : the least whereof is of evidence and vigour sufficient to carry the cause against all those enemies to her immortality , who would degrade her from the divine dignity of her nature , to an equality with the souls of beasts , that are but certain dispositions of matter , and so obnoxious to dissolution upon change of the same by contrary agents . but , considering that the certainty of truth ought to be estimated rather by the weight than number of testimonies ; and that the discourses i have already framed concerning some of the soul 's proper operations , are clear enough to give light to any judicious and well disposed person , how to inferr the like conclusion from those other of her operations , which i have not insisted upon : i shall now withdraw my owne and your thoughts from her operations , and convert them , for onely a few minutes upon her objects , that so we may examine whether they be such , as that it is possible for them to fall under the apprehension of any , but a faculty superior to materiality . concerning the objects , therefore , of the understanding , they are all things in the universe , and so not only corporeal and sensible natures , but incorporeals also , and such as are many spheres above the utmost capacity of the sense . that corporeals belong to the cognisance of the intellect , i think no man will dispute : and that this knowledge doth prove it to be incorporeal , is manifest from hence , that it knowes the formal reason of body , or corporiety it self , and that it doth consist in extensibility : which it could no more doe , unless it self were above corporiety , than a man could see the amplitude of the sea if he were immersed into the bottom of it . nay i might hence deduce it to be inorganical ; insomuch as it knowes not only corporeal organs , but comprehends also the very reason and forme of an organ . for , since an organ is alwayes somewhat intermediate betwixt the faculty and the object , or thing for the perception of which it was made ; and therefore cannot act upon it self , or be that thing on which the faculty worketh by an organ : the intellect could no more be exercised in knowing an organ , or the reason of it , if it self were an organ , or faculty organical , than one instrument , or tool of an artist can imploy it self upon another instrument , or serve to that end , for which it was framed , without the help of the artist . lucretius . you say here , athanasius , that no man doubteth of the knowledge of corporeal natures , by the understanding ; when you cannot but remember that pyrrho and sextus empiricus have many disciples in the world , who renounce all knowledge whatesover , unlesse it be that of their own invincible ignorance : and for my own part , though i shall not go so high , as to say , we know nothing at all ; yet sure , i am , we do not know the intimate nature of so much as the smallest plant that grows upon the ground . and if so , i cannot see how you will avoid the blame of begging the question . athanasius . how dangerous a doctrine that of the scepticks is , as to the regulation of our minds , in all the actions and occurences of our lives , by certain setled judgements in the understanding , drawn from philosophical maxims , and confirmed by experience ; i have professedly declaclared else where , and therefore shall not now repeat . but , as to your objection , that we do not know the intimate natures of even corporeal things ; i answer , that though there be nothing in the world , to which the capacity of mans understanding is not extensible , yet there are sundry things , which by reason of many impediments , it doth not actually know . but is this , think you , to be charged upon a defect in the understanding ; or upon the obscurity of the things themselves ? do you but find a cause , that may reveal these things , and as it were draw them out of that obscurity , wherein they are so deeply involved ; and the intellect , i will undertake , shall soon discern and know them to the full . the eye doth not perceive what is at the centre of the earth ; will you therefore conclude an absolute incapacity therein , of perceiving what is there concealed , in case there were some cause found out , which should unlock the bowels of the earth , and lay open whatever is therein contain'd ? i believe you wil be more advised ; considering that the drawing of a curtain betwixt a visible object and the sight , doth not diminish the power of the sight , but only render the object inconspicuous . however , therefore , our reason be not so perspicacious , as to transfix the essences of things , and discern what is the intimate nature of objects ; yet by ratiocination we advance so far toward it , as to know , that besides all those qualities , and accidents , which are obvious to the sense , and to the imagination , there is yet somwhat more remaining , which is not obvious to either the sense , or imagination . and to understand thus much , is enough to exalt the understanding many degrees above all sense and imagination ; and consequently above all corporeal conditions . whereunto i shall add , that there is no corporeal faculty , but is confined to the perception of only some one certain genus of things ; as in particular , the sight to visibles , the hearing to sounds , &c. and though the imagination seems to be extended to very many kinds ; yet all those are contained under the classis of sensibles ; and thence it comes , that all animals , which are endowed only with phantasy , are addicted to only sensibles , no one affecting the knowledge of any thing which falleth not under the sense . but the intellect alone is that , which hath for its object , omne verum , and ( as the schools speak ) ens ut ens , every being in the universe ; and therefore hath no mixture of matter , but is wholly free from it , and incorporeal . a truth so clearly revealed by the light of nature , that anaxagoras said , and aristotle subscribed , esse intellectum necessariò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immistum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoniam intelligit universa . and as for incorporeals , that they likewise are within the orb of the intellects activity ; and do not escape the apprehension of this unbounded and universal capacity ; needs no other proof , besides that of our own sublime speculations concerning the nature of god , of intelligences , of angels , of the human soul , and whatever else belongs to the science of metaphysicks ▪ which teacheth us to abstract from all matter and quantity . nor doth the understanding rest in the investigation of all substances immaterial , but flieth out of trismegistus's circle , and breaks through the battlements of the world into the extra-mundan spaces , and there finds the notion of a certain being , which belongs not to the categorie either of substances , or accidents , but is independent even upon god himself : and that is space , and to this it gives imaginary dimensions . nay , i presume it will not be accounted paradoxical in me to affirm , that immaterial objects are most genuine and natural to the understanding ; especially since des cartes hath irrefutably demonstrated , that the knowledge we have of the existence of the supreme being , and of our own souls , is not only proleptical and innate in the mind of man , but also more certain , clear , and distinct , than the knowledge of any corporeal nature whatever : according to that canon of thom. aquinas and most of the school-men , nullares , qualiscunque est , intelligi potest , nisi deus intelligatur priùs . however , this is most indubitable , that the principal and most congenial motives or incitements of the soul , are abstracted considerations ; as hope of what is to come , of eternity , memory of what is past , virtue , honour , and the like , which arise not from material principles , and have no commerce with elementary compositions . now , if the understanding were not it self purely immaterial , it would be absolutely impossible for it ever so much as to suspect , much lesse to know assuredly , that there were any such things as incorporeals in the universe : the reason being obvious from that rule of aristotle , juxtim apparens prohibet alienum . for , as the eye when discoloured with a yellow humour in the jaundice , can see no object , but it appears tincted with the same colour : so could not the intellect perceive any other but corporeal natures , if it self were not only perfused with , but wholly and intirely immersed into , corporiety ; so that of necessity it must be incorporeal . lucretius . me thinks now , you might with equal reason inferr the quite contrary , viz. that the intellect could not have any perception of corporeal natures , if ▪ it self were not likewise corporeal ; there being required some kind of proportion and compossibility betwixt the faculty percipient , and the object perceptible , as is exemplified in each of the senses : which is the sole reason of their opinion , who contend , that the sensitive part of the soul is material . athanasius . i positively deny that , lucretius . for , since the order or degree of incorporeal is superior to that of corporeal ; thence it follows , that by virtue of that its superiority or excellency , it possesseth all the perfections of the inferior , and that in a more eminent manner . so that as the degree animal , being nobler than the degree meerly vegetable , doth in a more excellent proportion and manner , comprehend vegetation , or nutrition , accretion , and generation , which are the functions of the vegetable : in like manner , doth the degree spiritual or incorporeal , being more noble and perfect than the meer animal , and corporeal , comprehend cognition corporeal , or sensation and imagination , which are the functions proper to the degree animal . and thus you see , that my inference of the intellect's capacity to know incorporeal essences , from its own being a spiritual faculty , is genuine and orderly : but yours , of its being corporeal from its capacity to know corporeals , is false and preposterous . lucretius . but may not i lawfully object , that we do not conceive god , or angells , or intelligences , as immaterial substances ; when we find in our selves , that the mind doth alwaies speculate the divine essence it self under some species of a body , and though not of a human body ( which yet is most usual ) yet of an aereal , or ethereal one , or somwhat more fine and subtile , if any such there be ? athanasius . you may make this objection , there is no doubt ; but it will not be sufficient to prevail against what i have urged , concerning the intellect's extensibility even to god and other intellectual essences . for the understanding , though it make use of those phantasms , that are proper to the imagination , as the means or degrees , by which it mounteth it self up to a sublimity above all corporeal species ; doth yet , by ratiocination , at length attain to that height , as to be ascertained ; that , beside all body of whatsoever thinness purity and subtility , there is moreover a certain supereminent substance , which hath nothing of corporiety in it . the intellect , i confess , doth not positively or intuitively ( as they say ) know this substance : but , since this is its condition , while immersed in a body , which doth as it were infect it with corporeal representations or phantasms , and eclipse its power of intuition ; it is abundantly sufficient to our conclusion , that even in this mortal body it doth retein and conserve its incorporeal nature , that it doth understand that substance negatively or abstractively . for , this investigation or search after god , and our concluding him ( out of the force of contradiction , or by way of negation ) to be eternal , infinite , omnipotent , omniscient , immutable , with all other perfections imaginable essential to his nature ; doth clearly demonstrate , that though the intellect be obliged to make use of corporeal images , in order to its knowledge ; yet it is not obliged to acquiesce in them , so as to enquire no further , but hath such a liberty and energy , as tht it doth ratiocinate beyond them , and conclude , that there is somewhat else in being , which cannot be represented by any corporeal image or species ; and which though it cannot understand what it is in the fullness of its nature , yet is it certain that such a nature there is ; and more than that , is not required to justify my assertion . you may remember , how aristotle and other great philosophers asserted the existence of caelestial intelligences , abstracted movers , and immaterial substances ; not that they could see them , with the eye of the body , or frame any idea's of them in their imagination : but that by profound reasoning , from the magnitude , forme , situation , motion and duration of the celestial bodies , they came to understand , that in nature there could not but be such abstracted and immaterial movers , which governed and continually regulated those vast and glorious orbs , in their admirable and well ordered motions . lucretius . if what you say , were true ; it would follow , that in diseases of the brain , and such as cause a depravation of the phansy ; the intellect , as being more at liberty to exercise its faculty of pure and abstracted intellection , would arise to the cognition of immaterial things with more facility and promptness , than at any other time . but we daily see , that men of disturbed phansies , and alienated minds ( as the vulgar phrase is ) are so far from understanding more clearly and distinctly , than before , that they cannot reason at all ; and it was not without cause , that some philosophers have held , that a man deprived of any one of his senses , can not rightly discourse of that sense , or the objects belonging to it . athanasius . you have no reason to urge this upon me ; for i formerly rejected that error of the averrhoist , that the soul is a forme meerly assistent , and in its functions altogether independent upon the body ; and what i averr is this , that the soul of man doth truely and intirely informe the body , and to that purpose nature hath added senses and imagination , as handmaids to attend it in its operations , and to give it opportunities of reasoning from what they bring in . so that it ought not to seem strange , that upon the loss of a sense , or perturbation of the phansy , men cannot reason so exactly as before : and it sufficeth , that when the whole oeconomy of mans nature is in tune and order , his understanding is capable of reasoning so as to advance itself above the body , as far as is permitted to its nature , and at length to conclude , that there is somewhat incorporeal . and now i have recited all the arguments , which i thought most material towards the proof of the soul's immortality , drawn from considerations physical , and in particular from the souls operations and objects : i referr my self to the noble isodicastes here , who is pleased to assume upon himself the trouble of acting the part of an arbiter betwixt us in this dispute , whether you have been able to dissolve them . isodicastes . how unfit i am , to have the casting and decisive voice , in a matter of this high and abstruse nature , i am sufficiently conscious . but , since you are both pleased to create me judge of this your debate , i shall adventure to give you my sentiments briefly and clearly upon this last argument of the soul 's being immaterial , drawn from the unboundedness of the intellect , as to its object ( for , of the rest , i delivered my opinion freely , as they were alleaged ) . truly , i judge it to be as highly convincing , as any of which the subject is capable . and , for my owne part , i derive to my self from thence , a full confirmation of my beleif ; that there is nothing in the world too vast for the comprehension of mans understanding , nothing too small for its discernment : and whether such a divine capacity be competent to any but an immaterial essence , is not hard to determine . now , the intellect being thus found to be above all conditions of matter , i doubt not but lucretius will readily allow , what you have so learnedly concluded upon , viz , that the human soul , whose faculty it is , is above all possibility of dissolution , at least from natural agents . and therefore , athanasius , if you are not already weary with discoursing so long and strictly , be pleased to proceed to those moral considerations importing the souls immortality , which i remember you promised , in the beginning . athanasius . the moral considerations usually brought in defence of the souls incorruptibility , are principally three : ( 1 ) the universal consent of man kind . ( 2 ) mans innate and inseparable appetite of immortality . ( 3 ) the iustice of god , in rewarding good men , and punishing evil , after death . concerning the first ; howbeit there ever have been , and still are among men , some differences about the state of the soul , after death ; about the place of its posthume mansion ; and other circumstances : yet there ever hath been and stil is an universal concurrence among them in this tenent , that it doth survive the body , and continue the same for ever . now , as cicero judiciously observeth , omni in re consensio omnium gentium , lex naturae putanda est , in every thing the general consent of all nations is to be accounted the law of nature : and consequently the notion of the ▪ soul 's immortality must be implanted , by nature's own hand , in the mind of every man ; and who so dares to deny it , doth impugne the very principles of nature . lucretius . your assumption here , that all nations conspire in the belief of the souls eternal subsistence after death ; is contradicted by many good authors , who writing of certain salvage and barbarous nations discovered in the new world , say of them , that their rudenesse and ignorance approacheth so nearly to that of beasts , that they have not the least thought or conceipt of any such thing as the souls being a distinct substance from the body , or that it is indissoluble . and , as i remember , pliny affirms the same of the calaici , a wild and atheistical people of old spain . athanasius . granting these relations to be true , yet if we profoundly examine , wherupon their idolatrous devotion ( and there never was any nation without some kind of religion and veneration of a deity ) is grounded , and what dark belief lies blended under their ridiculous worship , we shall soon find , that those indians have some implicite belief of the eternity of their souls , as may appear from hence , that they assign the soul some certain place of residence after its separation from the body , and that either beyond the sea , or beyond great mountains , or the like . again , being observed , to stand in awe of devils , to be terrified with mightly spectr's and apparitions , and to be astonished at magical impostures : it is evident , that if we dissect all their perswasion to the bottom , we shall detect it to contain an opinion of the souls immortality . but , though it may be true , that there are now , or formerly have been any such salvage people , as were wholly destitute of any the least thought or hint of the souls superviving the funerals of the body ; yet we may return the same answer , concerning them , that is due to those , who should object , that there alwaies have been , and now are some particular persons of all nations , with whom the belief of the souls immortality can find no entertainment or credit : which is , that therefore it doth not follow , that the perswasion of its immortality ought not to be reputed general ; and that the dissent of a few persons doth not make a general consent not to be natural . for , as , though some men are born only with one foot , and some lay violent hands upon themselves ; it is not lawful for us thence to argue , that it is not natural to men to have two feet , or that the desire of life is not natural to all men : so , though some are so unsound and monstrous in their judgement , as to perswade themselves , that their souls are mortal ; yet is not the contrary perswasion of all other men , therefore to be esteemed non-natural . lucretius . you cannot be ignorant , that there have been not only rude and vulgar heads , but even philosophers , and those of sound judgement too , who have positively denied , and strongly impugned the immortality of the soul ; and among therest , my master , epicurus , who hath the reputation of one of the most piercing and sublime wits among all the ancients : and therefore this position of the soul 's incorruptibility ▪ seems not to be so universal , as you presume . athanasius . but , pray , consider ; these philosophers were but men , and so might erre , in their solitary conceipts and opinions , as well as the most rude and illiterate among the vulgar ; as is evident from hence , that the same persons held many other opinions of things more obvious and familiar , which yet are highly absurd and manifestly ridiculous . and what though epicurus and some few other of the grecian scholiarchs asserted the mortality of the soul ; are there not ten times as many others , as high in esteem for solidity and wit , who have with excellent arguments defended the immortality of it ? lucretius . let us leave your assumption , and reflect upon the validity of your inference . though all men living should be perswaded of the truth of this opinion , that the soul is superiour to death and corruption ; yet would it not follow , that therefore that perswasion is natural and congenial to our very essence , as you conclude . for , it is not impossible that an universal perswasion may be erroneous , every man living being , by the imperfection of his nature , obnoxious to error ; and cicero ( deriding the vanity of auspices , which in his time were in great esteem among all kings , people , and nations ) saith , quasi quicquam sit tam valde , quâm nihil sapere , vulgare ; is any thing so perfectly common among men , as to have foolish opinions ? athanasius . most evident it is , that there is no better criterion , or truer and safer rule , whereby to examine and confirm the truth of any thing belonging to men in the general , than the general consent of mankind concerning it . for , as when it is enquired , what belongs to jus animale ( vulgarly called jus naturale ) we perpend the matter by the observation of such things , as are common to all animals : even so , when we enquire , what is jus humanum , or what by special right doth belong to men , as men , we must direct our judgement , by what is allowed of by all men. and doubtlesse this is to be accounted lex naturae , the law of nature , or vox naturae , the voice of nature ; or else there is none at all . and , as to cicero's smart saying ; i confesse , nothing is more common with the multitude , than to be deluded with false opinions : but that is only in things arbitrary , and such whereof nature hath implanted no setled sense and notion in their minds . and , in such things , erroneous conceipts many times spread themselves abroad , and diffuse by what subtle contagion i know not ; especially when they have been first taken up upon presumption of authority , antiquity , utility and the like inducements to belief : but it is observable , that such fallacies , as they had no ground in nature , so by degrees , in processe of i me , they decay insensibly , and at length come ttobe totally obliterated and forgotten . of which sort , was that of the usefulnesse of auspices , and other waies of divination , against which the orator pleaded ; all which are long since laid aside , and laughed at by every one . but , as for such things , of which nature her self hath implanted a certain knowledge in our minds ; it is not vulgar for men to be mistaken in them : unlesse you will affirm that this natural maxim , that every father ought to take care of his children ; or this , that every man is bound to endeavour his own preservation , and the like coessential notions , are vulgar mistakes . and of this sort , certainly , is the opinion of the soul's immortality , as may be deduced from hence , that it seems to have been connate to the first man ; and confirmed from the great antiquity of the opinion of hell ; and from hence , that it is so far from decaying , by length of time , that on the contrary it growes every day more strong and lively . lucretius . this tenent of the soul's immortality which you averr to be as ancient as humanity itself , and implanted by naturein the mind of every man , may have been , for ought we know , the politique invention of the first law-makers : who , observing that the punishments denounced upon capital delinquents in this life were not sufficient to deterre them from committing enormities destructive to the common right and safety of societies ; prudently perswaded men that their souls were not obnoxious to dissolution together with their bodies , but immortal , and so capable of torment , after death , for their evil deeds ; and of felicity , by way of reward for their good . than which , there could be no more powerfull consideration to coerce men , who were not sensible of the present benefits of virtue : it being in all times true , that such audacious malefactors , as are not moved by the whole arme of the civil magistrate , will yet tremble at the finger of divinity . and this opinion could not but take so much the deeper root in mens breasts , by how much the more agreeable it is to that desire and love of life , which is naturall to us all : so that being the most gratefull and correspondent to our nature , the promise of eternal existence in our better part , found a general belief ; and , by common tradition , came at length to be in a manner naturalized . but , how it is otherwise natural , i profess , i doe not yet comprehend . athanasius . that this perswasion of the soul's eternity , was the invention of the primitive legislators , the better to keep men in obedience to their lawes ; hath , i confess , been often said , but never proved : and what the first supposers thereof have told us , of the manner of mens being convened into common societies , after they had long lived abroad in the fields , and upon mutuall spoyles , rapine and slaughter , after the manner of wild beasts ; is altogether fabulous and unreasonable . whereas , on the contrary , we are able to prove , by those memorials that remain to us , of the first law-makers we read of in history ; that they found this tenent of the soul's immortality setled and radicated in the hearts of the people , from the very beginning of mankind . i conceive it probable enough , that the wisdom of these law-makers might teach them to make use of this perswasion , in order to their more facile governing and restraining the vulgar , otherwise more prone to all kind of exorbitancy and violence ; and it was a piece of eminent prudence in them so to doe : but i have no reason , to allow , that therefore it is a meer politique fiction ; unless you think it lawfull to conclude , that because an husbandman doth turn the streams of a river upon his grounds , to make them the more fruitfull , therefore the river is only a fiction . again , though i concede , that the belief of immortality is very conformable and gratefull to our nature , which by instinct inclineth us to abhorr dissolution : yet this conformity and gratefullness doth not arise to us from hence , that immortality is offered to us as undue by nature ( as poets report of chiron the great chirurgeon , who refused immortality , when proffered him by the gods : and of prometheus , who exclamed against iupiter , for exempting him from death ) but , on the contrary , because it is natural , and that we have the assurance of it engraven on our very essence ; and therefore it can be no fiction , as you would seem to imagine . lucretius . it is possible ( and experience saith , frequent ) that an opinion may be general , and possesse the minds of all men , for many ages together without dispute ; which yet at length may be discovered to be false and absurd , and the quite contrary succeed into the room thereof : as may be exemplified in that of the antipodes , and the circumvolution of the earth ; both which till of late years were held wholly unreasonable and phantasticall . and perhaps this of the soul's eternity may have the same fate . athanasius . if there be any opinions , which all men at some time maintain ; we are to judge of the verity or falsity of them , by this general rule . if they be confirmed by the judgement of all ages ; and that the mind find it self carried and inclined to them , by secret assent and complacency , as to things generally concerning every man alike : then , without doubt , those opinions are sound , natural and congenial to man. but , if otherwise there be a tacite reluctancy in the mind against the admission of them ; and that their importance or concernment is not equally diffusive to all men : they are false , arbitrary , and such as may be embraced , or rejected indifferently ; for of themselves , they neither promove , nor impede mans felicity ( unlesse only by accident , or as their speculation may be pleasant , for the time ) and it little relateth to mans happinesse , whether there be antipodes or not , for we in our hemisphere can live without commerce with them ; or whether the earth , or sun be moved since all the apparences are the same , either way . but , as for the opinion of the soul 's surviving the body ; it is not indifferent , wheit be true or not : nor is man destitute of a natural propension to believe it , when it relateth to his supreme and everlasting felicity . isodicastes . from the antiquity , universality , and perpetuity of any opinion , i think we may safely conclude upon the verity of it . from the antiquity of it ; because , according to that rule , idem esse verum , quodcunque primum ; id adulterinum , quodcunque posterius , that which is the most antient , is likely to be the most true , in respect of the purity and sincerity of mens minds in the primitive age of the world , their understandings being then more clear & perspicacious , and their judgements lesse perverted by irregular affections and temporal interest . from the universality , because it seems inconsistent with the goodnesse of god , to have made us of a nature so subject to error , as that all mankind should be deluded . from the perpetuity , because , as cicero worthily noteth , opinionum commenta delet dies , naturae judicia confirmat , time destroyeth all those fancies , which have no other ground , but only human opinion ; but it strengthneth all those judgements , which are founded upon truth and pure natural reason . and therefore , this notion of the souls immortality , being so ancient , as that it seems to have entered into the world together with the first man , and what plutarch ( out of sophocles ) saith of the antiquity of religious principles , non nunc enim , neque heri sunt ista prodita , semper valuere , nec , quando inierint , liquet ; may be most aptly accommodated thereunto : and so universal , as that the apprehension of a deity ( without which no man ever lived , for , as tully remarketh , multi quidem de diis prava sentiunt , omnes tamen esse vim & naturam divinam arbitrantur ) seems not to have been more common : and lastly so perpetual , as that time doth rather confirm , that decay it ; i must judge it , to be a sound and proleptical truth , especially when i reflect also upon that other character athanasius hath given of the verity and naturalnesse of a general tenent , viz. that the concernment of it , is equally diffusive to all men . and did i not know , lucretius , that your present businesse is contradiction ; i should a little wonder , how you could alleage that so in-considerable an objection , of the opinion of the soul's immortality being a fiction of the first law-makers . for , you well understand from what incredible authority that impious whimsy was derived , even from euripides the poet ; who suborning the person of sisyphus , in his tragedy , to speak such atheistical conceipts , as otherwise he durst not vent , introduceth him telling this formal tale . that the life of men in old time , was salvage and barbarous , like that of wild beasts ; the stronger , by violence oppressing the weaker , untill at last , men were necessitated to devise certain severe laws , for the suppressing of mutual slaughter , and other acts of injustice . but , when they found ( after long experience ) that all those laws were ineffectual to the coercing men from enormities and outrages ; because they could take hold of only open and publick offences , and reached not to close and secret ones : there arose up among them a certain subtle and politique governour , who invented a mean to provide against that mischief also , and to prevent clandestine and secret violations of common right and justice , as well as manifest and notorious . and that was , by insinuating into the peoples heads , quod sit perenni vita vigens aliquis deus , qui cernat ista , & audiat , atque intelligat , &c. that there was an immortal power , or deity above them , who took notice of all their most secret actions , and designes , and would most severely punish all injustice , in another life , which was to succeed this , and to continue eternally . the like to which is very solemnly told by cicero , in the person of cotta , in his first book de natura deorum ; and also by seneca , in his second book of natural questions : but , how contrary to reason , as well as to the authenticall monuments ( both divine and human ) of ancient times , and the first foundation of republicks , or societies ; is too well known , even to your self , lucretius , to need my further insisting thereupon . however , this praise is due to you , that you have omitted nothing , that might impugne athanasius his argument of the soul's eternity , desumed from the universal belief of it by men of all nations , and in all ages . athanasius . having received not only your approbation ▪ noble isodicastes , but your assistance also , in this my first moral argument ; i need no other other encouragement to proceed to the second ; which ariseth from mans inbred , or rather innate , and inseparable appetite of immortality . for , there is no man who doth not desire to subsist eternally ; nay , not those very persons , who seem to impugne and disavow that desire , by a contrary opinion ( as epicurus and all his sectators ) could ever ▪ suppress or extinguish it from glowing perpetually in their breast , notwithstanding all their pretences of being free from any such expectation : as may be inferred from hence that they endeavoured to perpetuate their names and memories to all posterity , by their books and opinions . and , therefore , it is not needfull for us to confirme this assertion , by the example of cleombrotus , and the disciples of hegesias , who were so far transported with the force of plato's and his discourses of the souls eternal state after death , that they could not forbear to lay violent hands upon themselves , that so they might set their impatient souls at liberty from the wearisom prison of flesh , and emancipate them into that their more proper and delightfull mansion . all we shall urge , is only this , that there is no man , who thinks himself unconcerned in futurity . witness that general ambition all men have , to perpetuate their names in the records of immortal fame ; some , by the founding and institution of common-wealths , sects , societies , and the prescription of lawes for the continuation of them ; others , by valiant acts in warre , even to the loss of health , limbs , and life itself ; others , by erecting pyramids , obeliks , tombs , statues , and other monuments of their greatness and heroical atcheivements ; others , by writing learned and usefull books , and even such as import the contempt of posthume glory and fame ; others , by begetting of children , adoption of heirs , publick legacies of piety , and the like : all which are strong and lively testimonies , that this appetite of surviving their funerals , is implanted in their minds , by nature's owne hand , and so impossible ever to be totally eradicated . now , forasmuch as nature doth institute nothing in vain ; and that it is unreasonable to conceive , that she would infuse into us a continuall desire of , and providence for , such things in the future , whereof we shall then have no sense : it is more than probable , that our souls shall after death be invested in that state of immortality , which we so uncessantly aspire unto , and to which we are carried by a secret and insuppressable tendency . to this purpose cicero , in the first of his tusculans , hath a remarkable saying , which i shall therefore rehearse , nescio quomodo inhaereat in mentibus quasi seculorum quoddam augurium , idque in maximis ingeniis altissimisque animis existit maximè , & apparet facillime : quo quidem dempto , quis tam esset amens , qui semper in laboribus & periculis viveret . &c. lucretius . this affectation of immortality , i confess , is very frequent , and almost general ; yet doth it not appear to be so essential or natural , as that it may not be vain , and so nature no waies obliged to provide for its satisfaction . for , we have other appetites , that seem as universal , and consequently as natural as this ; which yet import no necessity of satisfaction , but rather an impossibility thereof . for example , who doth not desire and wish perpetuity of youth , strength , and health ; and to be exempted from the stroke of that common enemy , death ? and yet 't is well knowne to themselves , that these desires are vain , and such as nature hath ordained an absolute impossibility of their satisfaction . wherefore , you cannot argue a necessity , nay not a probability of the soul 's being immortal , from her affectation of immortality . athanasius . but , pray , observe the disparity ; and let the institution of nature itself be your rule , in discerning , what appetite is vain , and what capable of satisfaction . some appetites there are , and those almost general too , which yet are not inserted into us originally by nature , but arise from the presumption of some profit , or pleasure : such is the desire of being able to flie in the aire like birds , which every man hath ; for , who would not carry himselfe with all possible expedition to the place whither he intends to goe ? yet , because nature hath not furnished man with wings to that purpose , it is manifest , she did not implant that desire in our minds , and so is not bound to satisfy the same . other appetites there are , which no prejudicate opinion , or presumed cogitation , but nature herself hath created together with us ; and at the same time ordained means for our attaining to the fruition of them : such is our appetite of constant health and indolency , which as nature hath implanted , so doth she endeavour to satisfy , and would really satisfy , if it were not for our owne intemperance and other accidents , that frustrate those her endeavours . now of the former sort , are those appetites of wealth , power , eternal youth , exemption from death , and the like : of the latter sort , is that of the immortal state of the soul. for , there being a twofold immortality , at which we aime , the one of the species or kind , the other of the individual ; and we being certain that nature hath provided for the satisfaction of the first , by the faculty of generation : why should we not conclude , that she hath likewise provided for the satisfaction of the other , by giving our ▪ minds , by which we are what we are , an inexsoluble or incorporeal substance ? lucretius . but , doe we not all abhorre death ? athanasius . yes , generally we doe . lucretius . is that abhorrence natural , or not ? athanasius . suppose it to be natural ; what would you inferr ? lucretius . why then , certainly , nature hath instituted two affections in us , the one point blank repugnant to the other ; for how can it consist with our desire and hope of immortality , that we should so much fear and abhor death , which must put us in possession of it ? athanasius . the fear of death , lucretius , and the desire of immortality , seem to be rather one and the same natural affection , than two contrary ones ; for , to desire eternal subsistence , is to covet immortality . but , our fear of death ariseth only from our being more concerned in , or moved by things present , than by things to come . which , indeed , is the main reason , why men generally offend not only in the inordinate love of this life , but in most other things appertaining to the same . thus , meeting with occasions of intemperance , or incontinence ; we weigh not the losse of our health , abbreviation of life , and other evills consequent thereupon , because our thoughts are wholly intent upon the present pleasure that offers it self to our sense : so that , as this our pursuit of sensual and hurtful pleasures , doth not hinder the desire of health and long life from being natural to us ; so doth not our desire of perpetuity in this life , hinder our desire of a better life after this , from being likewise natural . lucretius . the induction you have here made , seems to prove no more than this , that men generally affect posthume fame , or glory ; which may indeed be accounted a kind of life in death , according to that of ovid , ore legar populi , perque omnia secula famâ , si quid habent veri vatum presagia , vivam . but , this is far from amounting to a real immortality . athanasius . it is enough , if my induction declare , in the general , that in this life , we have a presension of some certain future state after death , in which we shall have some sense of what we have been in this life , and that accompanied with pleasure or pain . for , as hunger is an appetite , not of this or that particular dish of meat , but only of meat in the general ; so though our opinion determine that general appetite to some one particular dish before all others , which yet may be in it self lesse gratefull and wholsom ; yet that is evidence enough that we have an appetite to meat in the general , and that our affecting a deceiptful dish , doth not exclude our capacity of affecting a wholsome and more nutritive dish . in like manner , it is apparent , we have an appetite of immortality in the general , or without determination to this or that particular state or condition therein . and though the mind perchance may pitch upon immortal fame , as the most grateful means to satisfie that appetite , which in it self is a meer vanity and deceiptful : yet that is sufficient to testifie , that we have radicated in our mind an appetite of immortality in the general , and such a one as is true and germane . whence , that you may not urge the examples of epicurus and others , who believing the souls of men to be mortal , did yet long labour in composing books , that might commend them to posterity after their death ; i say , that these men did indirectly , and upon consequence give testimony of the true immortality , in regard they were carried on , by the secret impulse of nature , to affect that vain and false one of glory or renown . for , nature hath not implanted in us any desire of things vain ; but it is our own folly and indiscretion , which permitting our mind to be too deeply infected with things of this life ; averteth our studies and endeavours from the true and genuine scope of nature , to erroneous hopes , and delusive expectations . and now , i hope , you have not much left to say against this argument of the souls immortality , from our appetite thereof . isodicastes . whether lucretius be convinced of the force of this reason , or not ; it appears by his silence , that he intends no longer to oppose it , but is willing you should think you have made him your proselyte , and so proceed to your last moral consideration that remains . athanasius . that may be desumed from the necessity of divine iustice ; for , as certain as god is , so certain is it , that he is just : and since it doth evidently consist with the method of gods justice , that it should be well with good men , and ill with evil men ; and we do not observe good and evil to be accordingly distributed in this life , but rather the contrary ; good men generally being even overwhelmed with afflictions , and wicked men as generally swimming in pleasures : it follows , that there must be another life , wherein virtue is to receive its reward , and vice its punishment . and , if it were otherwise , the gates of piety would be shut up , and those of impiety opened ; all religion be subverted , all honesty destroyed , and all human society dissolved . lucretius . if this reason be conclusive , as to men , methinks , it should be no lesse conclusive concerning beasts also . for , why should the harmlesse and patient sheep be worried by the noxious and bloody wolf ? or the innocent dove become a prey to the greedy falcon ? and no state remain after death , for the reward of the sufferings of the one , and punishment of the cruelty of the other ? how can this consist , i pray , with the method of divine justice : all animals being the creatures of god , as well as men ; and ( for ought we know ) as much the subjects of his providence and justice . athanasius . forasmuch as of all animals , men only are capable of knowing , revering , worshiping and serving god ; it is manifest , that they are as the principal care of his providence , so the only object of his justice . and though this be sufficient , yet i shall add two other reasons of weight and evidence enough to exclude the pretence of brutes to a concernment in justice divine . the one is , that among men in societies , there is a mutual communion , such as cannot be instituted among beasts , in regard they want reason to understand the benefit of such communion : and , that by this common compact , men are obliged to do good and not harm each to other , living in that communion ; but beasts are not reciprocally obliged by any compact , and so are incapable of doing or suffering injury ( rightly so called ) one from another . and , therefore , the actions of men one towards another , belong to the cognizance of gods special providence ; but not the actions of beasts . the other is , that it is natures own institution , that some brute animals should be carnivorous , some feed upon herbs , some upon fruits , &c. and so such as are carnivorous must destroy other weaker animals , or else they cannot subsist . to these , if you please , you may add also a third consideration , which is , that man hath sentiments of a state after death , and desires to be happy in that state , and seems convulst at the fear of the contrary : but , beasts have no such thoughts , no such desires , no such fear ; so that it is no wonder , that the provident justice of god doth distribute rewards and punishments to men , and to no other of his creatures . lucretius . as to this last consideration ; is it not possible , that men , casting about for various devices and imaginations to palliate and sweeten the sowrenesse of their miseries , in this life , may have both invented this comfortable opinion of a state of future immortality ; and introduced the supposition of this provident justice of god , relating only to mens actions , on purpose to support it : when other animals , being destitute of the like use of reason , could have no such conceipt ? athanasius . impossible ; because the opinion of immortality was before any sense of misery , and elder than all memory ; and as it came into mens minds , at first , upon more weighty considerations , than any temporal concernment : so must it have been , as soon as there were men to entertain it . wherefore , as it is true , that men who live in misery , do more frequently fix their thoughts upon immortality , than those who live in happinesse : so is it equally true , that not only miserable , but many of the most prosperous and flourishing persons in the world , do neverthelesse contemn the delights and pleasures of this transitory and umbratil life , and account it the only satisfactory and comfortable entertainment of their thoughts , to be constantly meditating upon that state of immortality , which shall receive them , when all the pageant pleasures of the present life shall be ▪ vanished away and come to not-hing . lucretius . but , is not virtue , on one side , a sufficient recompence to it self ? and vice , on the other , a sufficient punishment to it self ? and such , than which no executioner can inflict a more grievous and horrid ? what need , therefore , of any such state to come , untill which the reward of virtue , and punishment of vice , is imagined to be deferred ? athanasius . that virtue is not a sufficient recompence to itself , may be naturally collected from hence ; that all virtuous persons have an eye of affection constantly levelled at somewhat beyond it . for , though the stoicks affected this high-straind expression of the exceeding amiableness of virtue ; yet could they never perswade themselves , or others , but that glory and honour , at least , were lookt upon , as the consequents of virtue : nor can it be affirmed , that glory doth alwayes seek out and court virtue , of its owne accord ; forasmuch as really those persons were ever the most covetuous of glory , who have pretended the most to decline and avoid it . yea , the most heroical among the ancients seem to have proposed glory , and not barely virtue itself , as the guerdon of their most difficult enterprises and atcheivements ; which cicero fully expresseth ( pro milone ) in these elegant words : ex omnibus praemiis virtutis , amplissimum est praemium gloria , quae vitae brevitatem posteritatis memoriâ consolatur ; & ( pro arch. ) nullam virtus aliam mercedem laborum , periculorumque desiderat , praeter hanc laudis & gloriae ; quâ detractâ , quid est in hoc tam exiguo vitae curriculo , & tam brevi , quod tantis nos in laboribus exerceamus ? i add , that according to this drie and uncomfortable lesson of the stoicks , a prince would be unjust to expect honour from his subjects , for his prudent and happy government ; a souldier unreasonable , in hoping for any recompence for his valour and wounds ; an artist worthy of blame in demanding a valuable price for an excellent piece of work ; a physician unconscionable , in receiving a fee for a cure , and the like : for if virtue , or the doing of a good action be a competent reward to its self ; it must be ( as i say ) manifest injustice to require or receive any other . the same likewise may be said of vice. for , no man , that doth an ill action , fears only least that ill should torment him : but fears somthing beyond it , and consequent upon it , as infamy , imprisonment , torture and death . and these , truly , are more congruous punishments for vice , than vice itself ; otherwise all lawes would be unjust , that inflict them . we may conclude , therefore , that since virtue doth frequently want its due reward , in this life ; and vice as frequently goe without its due punishment : it followes , that after death , there is to succeed a certain immortal state , in which both shall receive their due . lucretius . granting all this to be necessary , in respect of justice divine ; yet i can see no necessity , why the rewards of the virtuous , and punishment of the vicious , should be eternal . for , no human action , though highly good and commendable , can yet be so meritorious , as to deserve an eternal recompence from god : as , on the other side , no action , though superlatively criminal and detestable , can yet be so bad , as to require an everlasting punishment ; because neither the one , nor the other is any thing but natural , transitory , and definite , and so can hold no proportion to what is infinite . athanasius . though a good action , and so virtue and honesty , considered physically , be but a slender thing ; yet , because the worth or merit of it is to be estimated according to the rule of morality , it comes to be of such excellency , as that the doer thereof , freely and upon election endeavouring to compose and regulate himself , by the best rules prescribed , and so ennobling his actions with divine perfection , as much as the frailty of his nature will permit ; may in justice hope for a reward proportionable i. e. an eminent , and divine one , such to which the soul , by its inherent appetite and tendency , doth continually aspire . and this reward cannot be other but everlasting ; because , if it were only temporal and finite , it could not deserve the name of a reward , insomuch as the fear of being once deprived of it again , though after many myriads of years , would destroy the pleasure of enjoying it . and the like may be said of the perpetuity of punishments due to vicious persons so that there is no such disproportion as you surmise . and here , if you please , let us set bounds to our debate concerning the immortality of that noble essence , the human soul. for having run over the principal physical arguments , that arise from the operations of the soul , aswell in volition , as intellection , and also from the nature and universality of her objects ; and added thereunto other moral considerations , of high importance , in order to the conviction of this most comfortable and sacred truth , whose assertion , in obedience to your yesterdayes commands , i assumed upon myself : i find the clue of all my notions and collections concerning this sublime subject , now wholly unravelled . nor , after my solution of all your scruples and objections , doth any thing remain for me longer to exercise your patience withall , but only that i beg of you both your forgiveness , in that i have thus long abused it already ; and that i render my thanks to you lucretius , for the advantage you were pleas'd to give me , by your most ingenious and learned opposition , as you saw occasion , in the process of my discourses ; and to you , isodicastes , for your most impartial and judicious turning the scales on the side of truth , as often as lucretius thought , or seemed to think them ▪ equilibrated betwixt his reasons and mine . isodicastes . if i have been so happy , athanasius , as to judge according to truth ; i assure you , it was the clearness of your reasonings alone , that gave me light so to do : and therefore , instead of that forgiveness of your exercise of my patience , ( as you call it ) which your modesty makes you require of me ; i must return you infinite thanks , for your so fully compensating my patience and attention with such satisfaction , as greater ought not to be expected , concerning an argument of so much abstrusity and difficulty , as this whereupon you have discoursed . and for lucretius , i think it now time for him , to lay aside his disguise of a contrary opinion which he put on only to experiment the strength of your allegations ; for i must declare , that in my judgement ( which yet i doe not take to be definitive ) he hath been too weak for you , in all the passages of this contest ; yet rather from the weakness of the cause he undertook , than from any want of skill in himself to manage it to the utmost of its merit . lucretius . we have yet an hour good , before supper time ; and you were both pleased to devote this whole evening to this particular divertisement : and therefore , if athanasius be not tired with speaking , nor you , isodicastes , with hearing ; let me beseech you to continue your places a little longer , while i propose some certain objections , long since made by epicurus and some of my fellow-disciples , against the immortality of mans soul. for , until athanasius hath perfectly refuted them also ; if he thinks to triumph , it will be before he hath compleated his victory . athanasius . you are a politick enemy , lucretius , it seems : like experienced generals , you place your chiefest strength in a reserve . but , come , draw up the remainder of your forces ; i doubt not of as good successe in the second charge , as i have had in the first . isodicastes . but , pray , gentlemen , let me conjure you both , not to extend your contract , beyond eight a clock ; for , at that hour , i have appointed my cook to furnish us with a short repast ; and my watch saith , it is almost seven already . lucretius . lesse than an hour will conclude our quarrel , i promise you , isodicastes : but lest we lose time in preparatory circumstances , i immediately addresse to the proposal of my intended objections , which have alwaies hitherto been accounted of of moment . the first is this , that the soul is generated , grows up to maturity , then again declines , grows old , and at length wholly decaies , together with the body : so that , if that axiome be true , quitquid natum est , possit interire , the soul being produced , must be subject to dissolution . athanasius . this argument hath two parts ; the one supposing , that the soul is generated : the other , that it grows old and languid , and decaies , as the body doth ; and therefore i shall divide my answer accordingly . to the first part i reply , that that axiome , quicquid natum est , possit interire , is true indeed concerning all things corporeal and compound ; but not concerning things incorporeal and simple , such as i have already demonstrated the soul to be : so that the production of the soul doth not necessitate her dissolubility . that incorporeal natures are incapable of destruction , i have formerly deduced from their want of parts into which they might be dissolved : all exsolubility consisting wholly in partibility . and , that simple natures are likewise incorruptible , is manifest even from hence , that the general and first matter , though corporeal and produced from nothing by god at first , doth persevere the very same for ever . so that dissolubility belonging neither to incorporiety , nor simplicity ; it is purely consequent , that the soul , which is an essence incorporeal and simple , cannot be obnoxious to dissolution . and as to the production of it , though it be not easie for us ( especially at the first thought ) to conceive how an incorporeal can be produced , without perfect creation , from which we have good cause to believe that god long since desisted ; yet that the soul is produced , we have the perswasion of sundry good reasons : as if it were improduct , or eternal à parte ante , it would and must be so , either as coherent by it self , and a substance sejoyned or severed from all other things ; or as a part adhaerent to another , and deduced from that other , when it is induced into the body . but , that it is not a substance cohaerent per se & ab aeterno , may be inferred from hence , that there is remaining in us no memory of any such eternal state ; that the university of things would want beginning , and so could have neither author , nor governour , which is monstrous and absurd , as i have demonstrated in my book against atheism ; that if men had been from all eternity , they must have been infinite , and so either there must have been an infinite multitude of souls , before all excogitable time , or the same numerical souls must have , by transmigration , been inservient to , or informed successively , not only many , but infinite persons ; when yet it is repugnant , that there should be an infinite number ( lest therein should be admitted as many binaries , denaries , millenaries , &c. as unities : and so somthing be allowed more infinite than an infinite , which is absurd ) and that our souls were formerly in other men , who lived before us , we have no monument , no record , but those fables of pythagoras , empedocles , and the like . and , that it is not a particle desumed from another incorporeal , is demonstrable from hence , that an incorporeal is uncapable of division into parts : which reason is so plain and obvious , that i cannot but wonder that plato , having asserted god to be a mind divine and incorporeal , should neverthelesse contradict himself in affirming , that mans soul was a particle taken from the substance of god himself ; or how he could imagine the soul to be inexsoluble , which he thought a part of an exsoluble nature . wherefore , seeing the soul cannot possibly be improduct , either of these two waies ( and certainly there can be no other ) it must of necessity be product , whatsoever the manner of its production be . and here i might ( as i suppose you expect i should ) take occasion to engulph my self in that bottomlesse sea of difficulties , concerning the original and extraduction of mans soul ; but being digressive from my present theme , and such whereof i am not yet able to give any other account , than what you have met with , in sennertus , harvey , and other modern physicians , who have more expresly addicted themselves to enquire into the mysteries of generation ; i think it prudence to wave the opportunity . only thus much i may adventure to say , and it is pertinent to my businesse in hand , that the production of the soul cannot be from matter , because she is her self immaterial ; nor from an incorporeal , by way of desumption or partition , because incorporiety and divisibility are incompatible : so that they are not altogether destitute of reason , who conceive that it is produced ex nihilo , and by such a cause , whose power is immense , and superior to all the energy of of nature , which must be god , the author of nature . but , however it is plain , that though it hath its beginning and origine together with the body ; yet being incorporeal , it is not capable of perishing together with it , as you would conclude . and thus much for the first part of your argument . as for the remainder of it ; to that aristotle hath long since provided an answer to my hand , in the fourth chapter of his first book de anima , which is a text very apposite , and memorable ( however it either import a contradiction in the author himself , or seem capable of their interpretation , who alleage him as a defendant of the mortality of the soul ) and therefore i shall recite it . innasci autem intellectus videtur , & substantia quaedam esse , nec corrumpi ; nam si corrumperetur quidem , id maximè fieret ab hebetatione illa , quae in senectute contingit : nunc autem res perinde fit , ac in ipsismet sensuum instrumentis . si enim senex oculum juvenilem reciperet , non secus ac ipse juvenis videret . unde & senectus non ex eo est , quod quidquam passa anima sit ; sed quod simile aliquid , ac in ebrietate morbisque eveniat : ipsaque intelligendi & contemplandi functio propter aliquid aliud interius corruptum marcescit , cum ipsum interim , cujus est , passionis expers maneat . which words considered , we have good reason to afffirm , that all that change , which the epicurean would have to be in the rational soul , or mind , during the growth of the body in youth , and decay of it in old age ; doth not proceed from any mutation in the soul it self , but in some other interior thing distinct from it , as the imagination , or organ of the common sense , the brain , which being well or ill affected , the soul it self suffereth no whit at all , but only the functions of it flourish or decay accordingly . for , since the intellect is enshrined in the body , for only this end , that it might collect the knowledge of things , by the intercession of the phansy , into which the images of things are conveyed through the senses ; and that in order to its reasoning concerning them , it might receive hints from those images , which residing in the phansy , are therefore ( as we have said ) called phantasms : hence is it , that the soul , in the beginning of its age , or during childhood , doth reason but little , because it hath then but few images or phantasms in store , from which it might take occasion of composing discourses : but , in processe of time , it comes to ratiocinate more copiously and perfectly , as having then both more , and more clear and ordinate phantasms ; and lastly in decrepite old age , it again falls to reason but little and brokenly , because , by reason of the drinesse of the brain , the phantasms are then either wholly , or for the most part obliterated , and those few that remain , are represented both obscurely and perturbedly . so that ( as aristotle saith ) if it were possible to give an old man a young eye , and a young imagination ; his soul would soon declare , by exquisite vision , and quick reasoning , that it was not she , that had grown old , but her organs ; and that she is capable of no more change from the impairment of the body by old age , than is usually observed to arise ( pro tempore ) from a fit of drunkennesse , or some disease of the brain . for , as when the malignity of the spirits of wine is overcome by sleep , and dispelled by sweat ; or the violence of a disease possessing the brain , or seat of reason , is abated ; a man doth no longer suffer a delirium , but returns to the clear use of his reasoning faculty , as before his head was disordered : so , if the brain and phansy were youthfully affected in an old man , the soul would no longer seem to doat , but reason as perfectly as ever before in the vigour and flourishing state of youth . from whence it is evident , that whatever of change men have thought to be in the soul , by reason of that great decay generally attending old age ; is not really in the soul , but only in the imagination , and the organ thereof , which is not so well disposed , as in the vigour of life . and this might be conveniently explained by the similitude of a scribe , who cannot write so smooth and fine a hand , with an old and blunted pen , as with a new and sharp one : but the thing is of it self too clear , to need the illustration of comparisons . and this may suffice to dissolve your mighty argument objected . lucretius . my second argument is desumed from hence , that the soul is not only distempered and misaffected with diseases of her owne , but infected and touch't also by those of the body : and what is capable of disease or misaffection , either protopathically , or sympathically , is doubtless capable of dissolution . this you may remember , was long since urged by panaetius of epicurus sect ; for , cicero ( primo tuscul. ) speaking of him , saith ; alteram autem rationem affert , nihil esse quod dole at , quin id aegrum esse quoque possit : quod autem in morbum cadat , id etiam interiturum ; dolere autem animos , ergo etiam interire . athanasius . as for such diseases of the body , which you suppose extend to the discomposure of the soul , by way of sympathy ; as particulary the phrensy , madnesse , hypochondriacall melancholy , the lethargy , hydrophobia , and others which work upon the brain , and perturb the animal faculties : the same answer will serve to exempt the soul from suffering any detriment from them , which i just now alleaged against her decay in old age . for , though in truth the mind cannot exercise its proper functions duely and rightly , in fits of delirium , the phrensy , and the like ; nor at all in lethargies , and apoplexies : yet this ought not to be ascribed to any depravation or change in the substance of the mind itself , but only to an indisposition in the phansy and animal organs . and , as for passions of grief , fear , remorse &c. which are reputed the proper diseases of the mind ; in the first place , we may derive our answer concerning them , from the place of aristotle newly cited . for , he there subjoyns , amores , odium , & alia , passiones esse non intellectûs , sed corporis ipsum habentis ; esse enim fortè intellectum aliquid divinum & passionis expers . by which , his meaning is , that the proper function of the intellect , is to understand and reason ( though he was pleased to reckon cogitation among the passions ) and that all passions belong to the appetite either concupiscible or irascible , which is a corporeal faculty . for , though passion be posterior to cognition , and dependent thereupon ; so that it may seem to be received in the subject , to which cognition doth belong , that is to the mind : nevertheless , because the mind , while resident in the body , doth make use of corporeal images pre-admitted into the imagination ; and in the mean while the phansy , in imagining what things are , doth co-operate together with the mind , and the motion of the corporeal or sensitive faculty followeth after the perception of objects by the phansy ; thence it comes , that the whole commotion , or passion doth belong to the appetite and body , the mind all that while remain free and unmoved , after the same manner , as a master and servant travelling together , the servant carries the burden , and the master goes light and free , and unconcerned in the weight and trouble thereof . but , forasmuch as we must admit a certain appetite properly competent to the soul itself , viz. the rational appetite ( from the name of its action , usually denominated the will ) by which we find ourselves secretly inclined and carried towards things honest and divine , and which ought to remain in the soul even after death , since it must then be sensible either of pleasure in the state of felicity , or of pain in the state of misery : therefore , i confess , we cannot deny but there are some certain motions in the soul itself , which in respect of the analogy they seem to hold to those of the sensual or corporeal appetite , and that we cannot otherwise express them , may well enough be called passions , yet these are not to be conceived to arise from any dilatation , compression , solution of continuity , and the like violent motions , that might adferr any harme or detriment to the substance of the soul. nor , indeed , ought this to seem strange or difficult , in a thing that is incorporeal ; since even among corporeals , we observe some , that have a substance unalterable , and so inconsumable , by the most violent motions in nature , as gold , amianthus , and the like ; and that aristotle makes the substance of heavenly bodies , such as that it cannot be altered , heated , or dissolved by the heat of the sun , as all sublunary bodies are . lucretius . what think you then , athanasius , of drunkeness , wherein both the rational faculty is highly perturbed , and the motive as much enfeebled : neither of which could be , if the soul did not suffer from the violence of the wine ; and what is capable of suffering such damage from external causes , cannot be incapable of totall dissolution from the same , in case their force and activity become more intense . therefore the soul is mortal . athanasius . why , truly , i think this argument as light and trivial as your former , and that the same solution will serve to both . for , it is not the mind , which is overwhelmed with the deluge of wine , but the brain and seat or instrument of the phansy , whose images being beclouded and confused by the fumes or spirits of the wine , brought thither by the arteries ; it is impossible the mind should make use of them with that clearness and distinction , as when they were pure and in order . and , as for that general weakness , which remaines for a while after the drunken fit is over , in all the members of the body ; this is not to be referred to the mind neither , but to the motive-faculty , whose instruments , and principally the nerves , are then misaffected , and in a manner relaxed , so as they become indisposed to the regiment of the mind . the best lutenist in the world , you know , cannot play a tune upon a lute , whose strings are relaxed by moisture , or otherwise altered from their requisite temper : and yet his skill in musick never a whit the less : why then should you conceive , that the soul should be able to conserve the harmony of voluntary motions in the sinewes , muscles , and members of the body , when the requisite tenour of those her instruments is depraved , by the stupefactive and relaxing force of the wine , drank in excesse ? the members of the body are fit instruments ▪ to execute the motions by the soul impressed upon them ; but when they are surrounded with the malignant and narcotical vapours of wine , and thereby relaxed or oppressed ; they become uncapable of the souls mandates and government , till those vapours being again discussed , they have recovered their natural temper , and due disposition : and yet the soul it self all that while remain vigorous and strong , as in sobriety ; contrary to what this your objection supposeth . lucretius . since you so easily expede your self from the objections drawn from diseases , and ebriety ; i shall urge you with one , that seems more tough and knotty , and that is this . as the body , so also the soul or mind is capable of being cured or rectified by the art of medicine ; and if so , there must be either an addition to , or a detraction of somwhat from the soul ; physick being a detraction of what is superfluous , and an addition of what is deficient in mans nature : and therefore the soul , being capable of addition and detraction , is capable likewise of destruction . athanasius . alas , lucretius , this is still a branch of the same stock ; and to it i may easily accommodate an answer , out of what i even now replied to your supposed sympathy of the soul with the body , in some diseases . for , albeit , it be most true , that by hellebor and other antimelancholical remedies , we physicians usually cure madnesse , called insania , and amentia , unsoundness or distraction of the mind : yet is it as true , that this cure is wrought only upon the brain , or seat of the imagination , which being purged of that adust and blackish humour , which oppressed it , and altered from the distemper therein caused by the noxious and intoxicating qualities of that humour ; the mind doth soon return to perform all its proper functions as regularly and exactly , as at any time before the patient was invaded with that distemper of his brain , and depravation of his phansy . so that , as when a man go's haulting , because one of his shooes is higher than the other , we may well enough say , that man doth hault , though all the cause of his haulting be only the inequality of his shooes ; and to make him go right again , there needs no more , but to moke his shooes equally high : so , when a man haults , as it were , in his reason , or fails in the evennesse and decorum of his discourse ; we may say , that man is unsound or lame in his mind , though that unsoundnesse consist only in his brain or imagination , and to restore him to the right and becomming manage of his reason , there needs no more , but to rectify his phansy or brain , in whose preternatural distemper alone his madnesse doth consist . again , forasmuch as there are ( as it were some certain diseases peculiar only to the mind ; at lest in that metaphorical sense , i have already explained : and that these depravities , commonly called diseases of the mind , are capable of cure by , that which is truly the physick of the mind , viz. moral philosophy : therefore ought we to conceive , that as the mind is subject to those its affections , without any the least detriment or alteration of its substance ; so also may it be cured of them again , without any alteration , addition , or detraction substantial . for , since the diseases of the mind are nothing else but certain evill or vitious habits , contracted by custom ; and those habits are nothing else but certain modes or manners of its standing affected to such or such objects : thence comes it , that those vicious habits may be sensibly expelled by the induction of contrary habits , that is of virtuous ones ; like as a crooked staffe may be made streight , only by bowing it the contrary way . and though no similitude be exactly congruous in this case , because the affections of corporeal natures hold no correspondence with those of incorporeals : yet i choose to make use of this , of the rectification of a crooked staff , because the crookednesse of the staff doth in some sort represent the curvity of a mind misaffected by vicious habits ; and the rectitude of a staff , equally represent that rightnesse of the mind , which is acknowledged in the soveraignty and habit of virtue . and thus you see , that the curability of the mind by the prescripts of morality , doth not import its dissolubility , as you infer , but rather the contrary ; for no moral precept can be applied to , or work upon a corporeal or dissoluble essence . lucretius . from diseases and remedies both of body and mind , let us have recourse to death , and see if from the manner of its tyranny we can raise an objection or two against your opinion of the souls being naturally exempted from the same . it is observed , that men generally die membratim , limb after limb , death advancing by sensible degrees from the extream parts to the central and more noble : as if the soul were not a substance intirely collected into it self , or resident in any one particular place of the body ( as you seem to conceive ) but diffused and scatter'd in several pieces , and so subject to dissipation part after part . athanasius . the solution of this is far from being difficult . for , conceiving the soul , as incorporeal , to be diffused through the whole body , not by extension of bulk , but by replication , or ( as the schools speak ) by position of the same entity in each part of the body ; it is easy to understand , that the soul , when the members grow cold and mortified , doth then , indeed , instantly cease to be in them : yet is not cut off piece-meal , or diminished , and so sensibly or gradually dissipated , as you suppose ; but the whole of it remains in so much of the body , as yet continues warme , and perfused by the vital heat , untill ceasing longer to animate the principal seat or throne of its residence ( whether the brain , or heart ) it at length bid adieu to the whole , and withdraw itself intire and perfect . what i here say , of the constitution of the whole soul in the whole body , and the whole soul in every part of the body , by way of replication , or position of the same entity in divers places at the same time ; is , i confess , som what obscure , and the imperfection of our knowledge in the affections of immateriall natures , will hardly permit us to illustrate it : yet , lest you should think it meerly imaginary and sophisticall , i may assert the possibility and reasonableness of it , by a similitude of an intentional species , or visible image ; which all men allow so to be diffused through the whole medium or space , as that it is at the same time whole in every part of that space : because in what part soever of the space the eye of the spectatour be posited , the whole image is still visible therein . now , if this manner of total diffusion , without fraction or division , be competent to the visible species , which is corporeal , as i have amply proved in my physiology , where i treated expresly of the nature of vision : certainly it must , with more reason , be competent to the soul , which is incorporeal . and as for what you observe , of the gradual encroachment of death , and the sensible mortification of one limb after another , beginning at the feet and other extremities of the body , and creeping along to the heart ; the reason thereof is only this , that the vital heat or flame , being almost either suffocated by putrefaction of the blood ( the only fewel by which it is maintained ) in diseases , or exhausted by old age , goes out , like a lamp , by degrees ; ceasing first to enliven or irradiate the parts that are most remote from the focus , or heart , and then failing in its conserving influence more and more , untill at length suffering a total extinction in the very heart ( as it were in the socket ) it leave that also cold and livelesse . so that death is an extinction only of the vital flame , not of the soul , which as solomon calls it , is the brightnesse of the everlasting light , the unspoited mirrour of the power of god , and the image of his goodnesse ; and being but one , she can do all things , and remaining in her self , she maketh all things new . lucretius . there is another argument of the soul's mortality drawn from hence ; that the soul is as well a part of the body , as the eye , ear , or the other sensitive organs : but these are no sooner separated from the whole , than they become incapable of all sense ; and therefore the soul , when once separate from the body , must likewise become destitute of sense . athanasius . the mind or soul cannot , without great impropriety , be said to be a part of the body , as the eyes and ears , and other organs of sense are ; insomuch as these belong to the integrality of the body , and the soul belongs to the integrality of the totum compositum , and is the essence or form of man : and the soul , indeed , is in them all , and in all the rest of the body , but none of them is in the soul. so that for this reason alone , you ought not to conceive a parity betwixt the soul and the instruments of sense , as to their incapacity of sensation , after their division from the body : being the soul is the very principle of sense , and the organs can have no sensation without her. but , not to insist upon this , i deny the soul to be a part , as the instruments of sense are ; because , otherwise than those all are , she is incorporeal , and is to her self , and hath , both in her self , and from her self , the principle of all her actions and energy , which none of those can pretend to . for , she doth not borrow or derive from any other principle her power of understanding or reasoning , as the eye doth its faculty of seeing , & the ear its faculty of hearing : but hath it immediately and solely from her self ; and therefore it is no wonder , if the eye or ear , once disjoyned from the body , can see , nor hear no longer , &c. but the soul , when separated from the body , can understand and reason of and within her self . lucretius . but , pray sir , reflect a little upon this ; that the soul and body are mutually connected and as it were united by so neer a relation or necessitude , as that look how the body , being once destitute of the soul , can no longer performe any vital action : so neither can the soul , when once departed from the body , and mixt with the aer , performe any action vital , or animal ; unless you please to give yourself the liberty of imagining , that she doth then animate that part of aer , in which she doth take up her new lodging , and of that forme herself instruments fit for the execution of her faculties . athanasius . however the conjunction of the soul and body be very intimate ; and the most part of vital and animal actions belong to the totum compositum , or whole composition : yet from thence it doth not follow , that though the body be incapable of any of those actions , without the soul ; therefore the in capacity is reciprocall , and the soul can doe no actions , without the body ; because the soul is the principle of life and activity to the body , but not the contrary . when we behold a souldier fighting with a sword or other weapon , we cannot justly say , that when he is deprived of those weapons , he can no longer strike a blow : because , though his weapons be gone , he hath still his armes and hands , wherewith he can strike , when and as often as he pleaseth . so , when the soul is every way provided of members and organs , as it were with a panoplie or complete armour , and therewith performs several actions , vital , and animal ; we cannot say , that if once it devest itself of that armour , and become naked , it can no longer exercise its proper functions of intellection and ratiocination ; because , though the instruments , by the mediation whereof she doth commonly understand and reason in the body , be taken away , yet still she retains her faculties . nor will it be therefore necessary , that when the soul is departed from the body , and breathed forth into the aer ( as you , with the vulgar , seem to conceive ) that aer should be thereby animated : because it is essential to it , then to act , i. e. to understand and reason , without the mediation of any organs at all ; and neither in the aer , nor any other body whatever can the soul either meet with , or create those dispositions , that are requisite to vital information . this comparison , i have here made betwixt the soul and a souldier , is i confess incongruous , as to the point of information ; yet it holds with conveniency enough , as to the point of operation ( and your question doth chiefly concerne that ) : the weapons of the souldier are as much dead and useless instruments , without the hands , that are to manage them , as the members of the body are without the soul ; and as these are animated by the soul , so are those in a manner , animated by the hands of the souldier . and this may be extended also to the solution of that so famous an objection of aristotle ( 1. de anim. 8. ) where he saith ; esse quidem animam separabilem , si aliquam functionem habeat , quam sine corpore exerceat , v. c. intellectionem , quae est ipsius maxime propria , si modo ea quaepiam imaginatio non sit , aut sine imaginatione fiat : necesse autem est , eum , qui speculatur , speculari simul aliquod phantasma ; ergo &c. the soul is to be accounted separable , if it hath any function , which it can exercise without the body , namely intellection , provided that be not a certain kind of imagination , or can be performed without imagination : but experience testifieth , that no man can speculate , or understand , without phantasms ; and therefore it is not likely , that the soul is a distinct substance and separable from the body . for , the ground hereof is false , viz that there is no intellection , but what is either direct imagination , or done by imagination ; as we have formerly proved ; and that with no sparing hand , so that we need not here repeat it . nor had i here remembred this argument of aristotle , but that this you now urge is very neer of kin thereunto , as to its force and importance , and so put me in mind of it afresh . lucretius . an eighth objection may be made from hence ; that the soul being once expired , the body soon corrupts , stinks , and resolves to dust : i say , expired , or like a vapour exhaled through the conduits and pores of the body ; and therefore so divided into small portions or particles , as that in that very egression or expiration , it must be wholly comparated to dispersion ; and what is capable of such dispersion , is capable of totall dissolution . athanasius . you might well , lucretius , have spared yourself and me the trouble of this impertinent objection , had you thought my answer to your fifth , worthy your memory . for , since you could not then deny , that the soul , as incorporeal , is diffused through the whole body ; and therefore may issue out of it intire and unimpaired , as possessing no place , and in that respect , as capable of passing through the solid and compacted parts , as through the conduits and pores : why should you now resume that gross conception , of the souls expiring from the body , like a vapour , or exhalation ? and , as for the putrefaction of the body , after the soul hath withdrawn itself from it ( though it nothing at all concern the buisiness in hand ) i say , the cause thereof is the defect of that vital agitation of the heart , blood , and spirits , by which the humours most prone to putrifaction , were partly kept from subsiding and fermenting , and partly so extenuated , as to be discussed and expelled . lucretius . a ninth from hence ; that in lipothymies or swooning fits , the vigour of the soul is so much abated and brought low , as that it would be totally dissolved and extinguished , in case the causes of those its failings or dejections , were yet more violent , as frequently they are , and then they cause sudden death . athanasius . here you recur to the symptomes of bodily diseases again ; but i wish i could as easily remove them from the body , as you from defending the mortality of the soul , by any considerations drawn from them , and their most fatal effects . for , as to lipothymies , which according to the etymologie of the word , you call failings of the soul ; they are in truth only failings of the heart , or vital influence ; arising from the preclusion or stopping of those passages , ordained for the continual transmission of vital spirits ; which as servants , the soul makes use of to life , sense , and motion . and , therefore , reflecting upon what i have already said , it is obvious to conceive , that the whole soul being diffused through the whole body ; all the failing in swooning fits doth fall , not upon her self , but upon the vital organs , which at that time are rendred unfit for the uses and actions , to which they were framed and accommodated . and , if the causes of such failings should chance to be so violent , as to induce suddain death ; then the soul , indeed , would and must wholly depart : yet not by reason of any dissolution of its substance , or exceeding imbecility in it self ; but only for want of those dispositions in the organs of life , by which she was enabled to enliven the body . and here i could mind you of a certain sort of lypothymies , that happen in ecstasies of some holy men , when the soul being transported with the superlative beauty and excellency of divine objects , in abstracted contemplations , doth so much neglect her inferior functions , as that the body all that while seems senselesse and livelesse : and yet this an argument rather of the strength of the soul , than of any failing or defection in it self . i could also insist upon this , that in sleep there is a kind of defection of the influence of the soul upon her corporeal organs , especially those inservient to sense and motion ▪ and yet the soul is then most her self , as cyrus long since observed , in one of xenophons orations , in these most elegant words ; dormientium animi maximè declarant divinitatem suam ; multa enim , eum remissi ac liberi sunt , futura prospiciunt : ex quo intelligitur , quales futuri sint , cum se planè corporis vinculis relaxaverint . but the objection , being otherwise refuted , doth require neither . lucretius . experience teacheth , that no man , when dying , findeth his soul to depart out of his body whole and at once ; but rather to fail by degrees within his breast , just as he doth his sense , in each proper organ : which he would not do , in case his soul took her flight whole and intire , out of his breast , as a bird out of a cage ; and therefore it is probable that the soul , being dissolved at the instant of death , is breathed out in dispersed atoms together with the aer expired from the lungs . athanasius . you must needs be streightned for objections , lucretius , when you fly to uncertain experiments , and incompetent conceptions of vulgar heads ; and therefore i hope , you cannot much longer hold out against truth . i say , to uncertain experiments ; because , since it is impossible that any man , in the extream moment of life , wherein his soul ceaseth to be either in his breast , or any other part of his body , should say to the standers by , now i am sensible of the egresse or flight of my soul , and i perceive how it departs ; because while he is able to speak , or be sensible of any thing , the soul is still in the body , and at the instant of its departure , the speech & all sense fail for ever : the experience you alleage is uncertain and so no experience at all . to incompetent conceptions of vulgar heads ; because the common people , not being able to understand the nature of an incorporeal ; and how possessing no place , no body can hinder its passage or trajection ; have a certain grosse apprehension , that the soul must issue out of the breast , the same way that the breath doth out of the lungs . and as for its dispersion into atoms ; you do ill to suppose it to be corporeal , when you have been so often beaten from that starting hole . these impertinences are much below so great a wit , as yours , lucretius ; and i should very much wonder how you could fall upon them , but that i ascribe it to your present humour of contradiction , which doth many times transport even wise men themselves to gross extravagancies . lucretius . if the soul were immortal , and conscious of its immortality , as you have affirmed ; certainly it would not grieve to leave the body , which is rather its prison , than delightful mansion ; but rather rejoyce to be set at liberty , and exult , as a snake doth to cast her slough , or a stagg his old horns . athanasius . to this i prepared a solution , when i proved the appetite of immortality to be natural to the soul , however this present life cause in us a love of it self , above that we ought to have of our future state ; just as the appetite or love of health doth not cease to be natural , however the blandishments of sense , and flattering baits of some present pleasure , that impugnes health , may create in us a stronger desire , for the time : and therefore you might have well omitted here to argue the mortality of the soul , from its reluctancy against death , and unwillingnesse to leave its old companion , the body . however , without insisting upon this , that many men even in this life , long used to a mean and turbulent state or condition , become so depraved and abject in their judgement and affection , as to refuse to change it for a better , if they might : to what i have said formerly of the universal desire of immortality , i shall annex this one both pertinent and memorable consideration , out of cicero ( in catone majore ) quid , quod sapientissimus quisque aequissimo animo moritur , stultissimus iniquissimo ? nonne nobis videtur animus is , qui plus cernat , & longiùs , videre se ad meliora proficisci : ille autem , cujus obtusior sit acies , non videre ? equidem efferor studio patres vestros quos colui , & dilexi , videndi . neque verò eos solùm convenire aveo , sed illos etiam , de quibus audivi & legi , & ipse conscripsi . quò quidem me proficisceutem , haud scio quis facile retraxerit , & tanquam peliam recoxerit . quod si quis deus mihi largiatur , ut ex hac aetate repuerascam , & in cunis vagiam , valde recusem ; nec verò velim , quasi decurso spatio à calce ad carceres revocari . doth not every wise man die with extream content and serenity of mind ; and only fools with disquiet , impatience , and reluctancy ? is not that mind to be accounted the most clear sighted , which seeth things afar off , and discerns that it is to be translated into a better state : and that dim and weak , which doth not look beyond things present , and discern nothing of its future condition ? for my part , truly , i am even transported with vehement longing to behold again the faces of those brave men , your fathers , whom , in their lives , i so much loved and honored . and not only them , but some other worthy persons also , whose fame i have heard and read of , and celebrated in my own writings . and , if i were so happy once , as to be on my journey toward those heroes ; i know none , that should easily draw me back again , or retard my speed , by restoring my youth , like pelias . if any of the gods should think to do me a favour , in making me young again , now after i have attained to this my declining age : i profess , i would refuse the proffer ; nor would i , having run over the stage of life , be brought back again to the post , from which i first set forth . hereunto i might add also that patheticall exclamation of that emperour of wisedom , marcus antoninus ; ecquando futura es , o anima , bona simplex , una , nuda , corpore te ambiente dilucidior ? ecquando dispositionem dilectioni et affectui genuino deditam degustabis ? ecquando futura es plena , rei nullius indiga , nihil desiderans ulterius , nihil expetens &c. as if he were angry , and passionately expostulating with his soul , that she staid so long in the indigent and vexatious condition of this life , and had omitted opportunities of translating herself into a better , in which she would be intirely herself , and injoy those pleasures , that are more genuine and agreeable to her immortal nature . but , so clear a truth , as this of the souls desire of an immortal state , after death , notwithstanding the unwillingness of some abject minds ( loaden with earthy and base affections ) to submit to the stroke of death , which alone can transport them into that state : doth need no further testimonies , or illustration . lucretius . if the soul survive the body , and be cognoscent or knowing , after death ; doubtless it must be furnished with senses , that so she may see , hear , &c. in order to her knowledge : but , when once divorced from her copartner , the body , she neither hath , nor can have organs for any such uses at all ; and therefore she can have no knowledge . athanasius . here again you touch upon that so often rejected confusion of knowledge and sensation , as if they were one and the same thing ; when from sundry passages in my precedent discourses , you might have easily collected , that the sense ascribed to the soul , is neither hearing , nor seeing , nor &c. but the very power of understanding , or intellection itself : which is indeed called many times [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sense , in a general acceptation of the word ; because cognition is a perception , and because it comprehends , in way of eminency , all the subordinate senses , or faculties of sensation , i. e. by itself it knowes colours , as the eye ; sounds , as the eare ; and so of the rest . and this is the proper prerogative of superior faculties , that besides their owne higher and nobler functions , they comprehend likewise all the functions of inferiors , and that in a transcendent and more excellent manner , as i have already explained . but , as for the particular manner of the souls knowledge , after death ; i remit you to sr. kenelme digbies sublime speculations concerning the condition of a separate soul ; in which , though perhaps you may not meet with such satisfaction , as you expect : yet you will meet with more than i can now give you , without repeating his notions . lucretius . well , athanasius , you would not have referred me to another , but that you are almost exhausted and wearied with speaking thus long yourself ; and therefore it becomes me in civility to consider the weakness of your lungs , and slowness of your tongue ( of both which i remember , you have many years since often complained ) and to ease you of this penance my curiosity put upon you , as soon as i have proposed one objection more , which wiser men than myself have thought not a little difficult to be solved ; and that , in short , is this . considering the vast disparity and ( in truth ) absolute incompossibility betwixt the affections of a corporeal and incorporeal nature ; it seems unreasonable to conceive , that they can be conjoyned in one composition , such as man is , if ( as you affirme ) his soul be an immortal substance , and his body a mortal . pray , therefore , make good the possibility of such a conjunction : and , if you can , explain what is the common caement or glew , that unites and holds them together ; and then i have done opposing you . athanasius . you very well understand epicurus doctrine of an eternal and incorporeal inanity , or space diffused through the world , and commixed with all bodies or concretions , which are yet dissoluble : and doe you pretend after this , that you cannot conceive it reasonable , that an incorporeal should be conjoyned to a corporeal ? but , suppose you really cannot conceive it reasonable ; must it therefore be unreasonable , when so many and so eminent philosophers have understood , and allowed the reasonableness of this conjunction ? what think you , in the first place , of plato , aristotle , and all their sectators , who unanimously held the anima mundi , or universal soul , and that being diffused through all parts of the universe , it associateth and mixeth itself with all things , and totam intus agitat molem ? and then what think you of those words of the great hermes , quoted by lactantius ; when discoursing of the nature of man , and how he was created by god , he saith : ac idem ex utraque natura , immortali putà , ac mortali , unam hominis naturam texebat , ipsum quadamtenus immortalem , quadamtenus mortalem faciens ; ac eundem accipiens , in medio quasi interstitio , heinc divinae , immortalisque ; illeinc mortalis obnoxiaeque mutationi naturae constituit , ut in omnia intuens , omnia miraretur . and thus trismegistus ; from whence it came , that man was esteemed as it were the horizon of the universe , in whom supreme natures are joyned to the most low , and the heavenly to the earthy : and this with admirable correspondency , and as beseems the perfection of the universe ; because , since there are some natures purely incorporeal and immortal , and others purely corporeal and mortal ; that these extremes might not be without a mean , nothing seems more congruous , than that there should be a certain sort of third natures , so mixed and compound of both the others , as to be incorporeal and immortal , on one part , and corporeal and mortal , on the other . again , whereas you imagine it absurd , that natures so extremely different should concur to constitute one composition ; i beseech you , lucretius , are not heat , and cold , white and black , as different each from other , as immortal and mortal ? and yet you see , they are often conjoyned together , so as that a middle or third nature doth result from their union , as in particular , warme , from heat and cold , and grey or browne , from white and black . nay , there seems so much the less repugnancy betwixt immortal and mortal , incorporeal and corporeal natures ; by how much they are the less different and incompossible because they are only as it were disparate among themselves , and capable of conserving a whole nature : but heat and cold , whiteness and blackness , are absolute contraries , and cannot consist together , without reciprocal destruction , or maintain a durable union . and thus much for the first part of your demand , viz , the possibility of a conjunction betwixt an incorporeal and a corporeal nature . as for the remainder , viz , what is the common medium , cement or glew , by which two such different natures are married and united into one compositum ; i answer , that i conceive it to be the blood , especially the spiritual and most elaborate or refined part thereof : according to that ancient opinion of critias , sentire , maximè proprium esse animae ; atqe hoc inesse propter sanguinis naturam ; commemorated by aristotle ( though with dissent ) in the 2 ch. of his 1. book de anima ; and with the testimony of sundry admirable experiments , both revived and asserted by our perspicacious contryman , dr. harvey , in his exercitations concerning the generation of animals . for , since the visible observations of the manner and process of nature , in the production of the chicken in and from the egg , doe assure that the blood is the part of the body , which is first generated , nourished , and moved ; and that the soul is excited and as it were enkindled first from the blood : doubtless , the blood is that , in which the operations vegetative and sensitive do first manifest themselves ; that , in which the vital heat , ( the primary and immediate instrument of the soul , especially as to animation ) is innate and congenial ; that , which is the common vinculum , or caement of the soul and body ; and that , by the mediation whereof , as a vehicle , the soul doth transmit her conserving and invigorating influence into all parts of the body . nay , considering that the blood , by perpetual circulation , doth flow ( like a river of living water ) round the body , penetrating into and irrigating the substance of all the parts , and at the same time communicating to them both heat and life ; and that the heart is framed for no other end , but that by perpetual pulsation ( together with the concurrence of the veins and arteries ) it may receive this blood , and againe propell it into all the body : i say , these things duely considered , it can be but a paradox at most , to affirme , that the soul having its first , and perhaps principal residence in the blood , may very well be conceived to be , in respect thereof , tota in toto , and tota in qualibet parte . and , lastly , concerning the manner of this conjunction of the soul and body , by the mediation of this vital nectat , the blood ; it is not necessary , with the vulgar , to imagine , that they should mutually touch , and by hooks take reciprocall hold each of other , in order to cohaesion and constant union ; for , that is competent only to corporeals ; but that incorporeals should be conjoyned either one : to another , or to corporeals , no more is required but an intimate praesence , which is yet a kind of contact , and so may serve in stead of mutual apprehension and continency . so that this special manner of praesence is that and only that , by which an incorporeal entity may be united to a corporeal . and now i have explained those difficulties concerning the conjunction of the soul and body , the one an incorporeal and immortal being , the other corporeal and mortal ▪ which you seemed to think in-explicable . i expect you should be as good as your promise , no longer to oppose me , but hereafter concurr with me in opinion , that the soul is an immortal substance : and that its immortality is not only credible by faith , or upon authority divine ; but also demonstrable by reason , or the light of nature . lucretius . you may remember , sr : i told you in the beginning , that though i am an epicurean , in many things concerning bodies ; yet , as a christian , i detest and utterly renounce the doctrine of that sect , concerning mens souls : and that i askt your permission to interrupt you sometimes in your discourses , by intermixing such doubts , and objections , as seemed to render the demonstration of the souls immortality , by meet ▪ reason , exceeding difficult , if not altogether impossible ; to this end only , that i might the more fully experiment the strength of your arguments to the contrary . so that notwithstanding all my contradiction , you ought to believe me still as strongly perswaded of the truth of what you have asserted , as if i had acted your part , and undertaken the assertion of the same myself : my diffidence being not of the souls incorruptibility , but of the possibility of its demonstration , by you or any man else . and now , though you have brought , i confess , most excellent arguments to prove it , and both satisfied all my doubts , and solved all my objections : yet whether you have so demonstrated it , as to exclude all dubiosity , and compell assent ( which is the propriety of perfect demonstration ) in a pure natural philosopher , who refuseth to admit any other conviction , but from the light of nature ; i must leave to the judgement of our arbiter , the noble isodicastes , who will not , i am well assured , deliver any but an equitable censure in the cause . athanasius . and you may remember too , lucretius , how in the beginning i advertised you of the unreasonableness of such over-curious wits , as expect mathematicall demonstrations in metaphysicall subjects , which are really incapable of them ; and gave you an undeniable reason thereof . so that considering my timely prevention of your expectation in that kind ; and your owne confession that i have satisfied all your scruples , and solved all your objections : i cannot but wonder at your obstinacy in your old opinion , that it is not possible to convince a meer natural man , of the souls immortality , by the testimony of pure reason . nevertheless , i freely joyn with you , in your appeal to the verdict of isodicastes , than whom certainly no man can be more judicious , no man more just . isodicastes . the matter now at last in dispute betwixt you , seems to be this ; whether in a thesis , or proposition , which is not capable of being evinced by a geometrical demonstration ( as this of the souls immortality seems not to be ) there can yet be expected such substantiall and satisfactory reasons , physical or moral , or both , as may suffice to the full establishment of it's truth , in the mind of a reasonable man ? and therefore ( that i may give you my opinion , in a word ) i say ; that though in things belonging to the eognizance of a pure philosopher , every one ought to seek for the best assurance , of which the nature of that thing , into which he enquireth , will possibly admit ; and that the way of demonstration , more geometrico , is of all others the most convincing and scientificall : yet , since many things not only in metaphysicks , but even in physicks , are of so retired and abstruse a nature , as not to be brought under the strict laws and rules of geometry , of which notwithstanding we may acquire a competent certitude , by well examining their effects and constant operations ; as on one side , we ought not to require absolute demonstrations , where the condition of the subject doth exclude them ; so on the other , we ought not to deny the force of all other testimonies , that right reason offereth in evidence of its verity asserted , especially when all that can be said against it , shall be found vain and light , in comparison of what is alleaged in defence of it . this considered , though athanasius hath not precisely ( according to the rigorous acceptation of the word ) demonstrated the immortality of mans soul ; yet forasmuch as he hath proved it by good and important reasons , aswell physical as moral , such as are not much inferiour to absolute demonstrations , and such as by vast excesses transcend the weight of all your opposite allegations , lucretius : truely , i think you ought to rest satisfied , that he hath discharged himself of his undertaking to the full ; especially since it would be a very hard task for you to maintain , that all the beams of the light of nature do concentre only in mathematical demonstrations , and that we can know nothing , which is not demonstrable . and now gentlemen , if you please , let us be going towards my house , where i am sure we were expected at least an hour agoe , and where i shall have leasure to thank you more solemnely for the infinite content i have received from your conversation . athanasius . we are ready to attend you , noblest isodicastes ; and shall ever be as ready to acknowledg the singular honour you have done us , in losing this evening upon persons so unable to merit your attention , as we have now shewne ourselves . finis . forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, doctor balthasar walter, and answered in the year 1620 / by jacob behme, called teutonicus philosophus ; englished by john sparrow ... viertzig fragen von der seele. english böhme, jakob, 1575-1624. 1665 approx. 526 kb of xml-encoded text transcribed from 222 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a28525 wing b3407 estc r14533 12255574 ocm 12255574 57401 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. a28525) transcribed from: (early english books online ; image set 57401) images scanned from microfilm: (early english books, 1641-1700 ; 125:2) forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, doctor balthasar walter, and answered in the year 1620 / by jacob behme, called teutonicus philosophus ; englished by john sparrow ... viertzig fragen von der seele. english böhme, jakob, 1575-1624. sparrow, john, 1615-1665? [48], 425 p. printed for l. lloyd ..., [london] : 1665. translation of: viertzig fragen von der seele. place of publication from wing. errata on p. [48]. 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 walther, balthasar, 1586-1640. soul. 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion forty questions of the soul concerning its original , essence , substance , nature or quality , and property , what it is , from eternity to eternity . framed by a lover of the great mysteries doctor balthasar walter , and answered in the year , 1620. by jacob behme called teutonicus philosophus englished by john sparrow . ●●…ed for l. lloyd , at the castle in cornhil , 1663. to the earnest lovers of wisdom . the whole world would not contain the books that should be written of christ , if all that he did , and spake , should be written of him , flowing from that fountain of wisdom which dwelt in him ; what then can be expected in a little preface ? but some few observations of the foot-steps , and paths of wisdom , and they are set down here , as they occasionally presented themselves to the thoughts of him , who desireth to be made fit for the acquaintance with the lowest scholar in her school . many have been her scholars in their own way , which nature hath inclined them to ; or god , in them that have kindled the divine nature , and so have been made partakers of it in their souls : we may perceive the excellency of every one of them by that which hath been left for a record behind them , and their fitnesse to be followed in order till we shall attain the highest pitch we are capable of . since the true grounds of the antient wisdom have been hidden in the dark writings of the wise men of former ages , some in this latter age have endeavoured to reform the errors that have risen from the want of knowing those grounds from which they wrote : the writings of that learned selden , are eminent in this kinde , among others , by which means , the true fame , and glory of learning , hath been in some good part restored again ; as also by contriving means to direct the way , to raise the several kinds of knowledge from the is own true basis and foundation . the renowned , sir francia bacon lord verulam vicount st. albans , laid his foundation sure , and raised his building high ; by his instauratio magna , he taught men , first to free themselves from the idola mentis humanae , and then laid down the whole process of the mind , from a natural and experimental history , to raise a natural philosophy : which doth shew the way to compose a divine experimental history , to the building of a divine philosophy , or mystical divinity . comenius also , by his pansophia , designeth the best way to educate all from their childhood so , that in the shortest time they may get the highest learning their natures can attain to . pellius in his platform concerning the mathematicks , doth design to raise the principles , or whole structure of that art , out of every ones self , without the help of books or instruments , by a treatise he calleth mathematicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which may well be transferred to a philosophus , medicus , legislator , jurisperitus , politicus , theologus , theosophus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . also that strict inquirer into truth , comes castri insulae in his book de veritate , teacheth the true progresse of the mind in finding the certain infallible truth in all things . des chartes doth lay the foundation of his philosophy in such grounds , and principles , as are undeniable to him that doth but consider what is in his own thoughts . these and some others in their kind , have gone as far , as the natural faculty of mans outward reason can reach ; this author jacob behme , esteemeth not his own outward reason , but acknowledgeth to have received a higher gift from god , freely bestowed upon him , and left in writing , for the good of those that should live after him . and in his writings he hath discovered such a ground , and such principles , as do reach into the deepest mysteries of nature , and lead to the attaining of the highest powerful natural wisdom , such as was amongst the ancient philosophers , hermes trismegistus , zoroaster , pythagoras , plato , and other deep men , conversant in the operative mysteries of nature , and the modern , trevisanus , raymundus lullius , paracelsus , sendivogius , and others : by which men will be satisfied , that not only they have gotten , but that we also may get that lapis philosophorum , the philosophers stone , indeed . those principles do also lead to the attaining such wisdom as was taught in egypt , in all which learning moses had skill ; to the wisdom also which was taught in babylon among the caldeans , astrologians , and wisemen or magi , with whom daniel was brought up : also to that wisdom of the east , from whence came the three magi , mat. 2. 1. who saw the star that led them to jerusalem , and to bethlem , where they saw the child jesus , and worshipped , and so returned , with whom god himself vouchsafed to speak and direct them what to do . the ground and principles in his writings , lead to the attaining the wisdom , which excelled the wisdom of the east , 1 kings 4. 30 , 31. which solomon had , and wrote in the proverbs , and in a book ( which hath not yet been extant with us in europe , but is reported to be found in the east countrey some few years since , ) wherein he wrote of all plants , from the cedar , to the moss that groweth upon the wall , and of all living creatures , 1 kings 4. 33. his ground discovereth the way , to attain not only the deepest mysteries of nature , but divine wisdom also , theosophie the wisdom of faith , which is the substance of things hoped for , and the evidence of things not seen with the outward eys : this wisdom bringeth our inward eyes to see such things , as moses saw in the mount , when his face shone like the sun , that it could not be beheld : such things as gehazi saw , when his master elisha had prayed that his eyes might be opened , ( his inward eyes , for his outward were as open before , if not more then any of ours , being he was servant to so great a prophet ) so they were opened , and he saw angels fighting for israel : such things as steven , who saw jesus sitting at the right hand of god ; when his face shone like the face of an angel at his stoning : and paul , who saw things inutterable in paradise , when his outward eyes were struck blind : such wisdom as this , seeth and knoweth all mysteries , speaketh all tongues of men & angels , that tongue which adam named all the creatures by in paradise , also it can do all miracles : for the enjoying whereof , men would give all their goods unto the poor , nay give their bodies to be burned ; so desirable a thing it is , to enjoy it in this life , but while corruption sticketh to the soul , it must have charity , or else this seed of faith will not bear the fruit of eternal life in paradise for ever , where there is nothing but an eternal miracle , of which all miracles on earth are but in part ; but when that which is perfect is come , then that which is imperfect shall be done away . this is the wisdom by which moses wrought his wonders above nature ; and all the prophets from the first along to christ , and it is that which our saviour jesus christ himself taught to his apostles and disciples , and which the comforter doth continually teach the holy servants of god ever since : and by what is written by this author , it may be believed that both the same wisdom may be attained now , and the same power of the holy ghost , by which they speake and wrought their miracles , and the cause discerned why scarce any hath been wrought for so long a while : yes , men will believe that greater things shall be done , as our saviour tells the apostles , then they saw him do : for it will appear , that the power in one man , even of one thought in a man , is able to change the whole universe in a moment : this power was in part in the prophets and apostles , who could raise the dead ; and when the time appointed is come , that all the dead shall rise , that power will do it , though it should be but as a grain of mustard-seed in one man , and restore the whole creature to the glorious liberty of the sons of god : surely it will be worth our pains , to find such wisdom as this . by the study of these writings , men may come to know ( every one according to his condition , property , and indination ) how all the real differences of opinions , of all sorts , may be reconciled ; even the nicest differences of the most learned criticks in all ages ; that which seemeth different in the writings of the profound magical mystical chymick philosophers , from that which we find in the experimental physicians ; philosophers , astronomers , may be reconciled by considering what this author teacheth , that the names which were given to the seven planets , do signifie the seven properties of the eternal nature , and are the cause of all those things , which are by experimental men accounted the first and deepest causes of all . also thereby the differences in religion , may be so reconciled , that the minds and consciences of all doubting persons may be satisfied about predestination , election , creation , corruption , salvation , and restoration , so clearly , that all will love one another , & that hard lesson , to love our enemies , will be readily learnt , and men will quickly contribute to the studying that one necessary thing , that treasure hid in the field , that gold of the kingdom of heaven , that precious pearl , that all in all , faith and love , and christ , and god , when they shall perceive that all this lyeth hid in every soul , in one measure or other , and may be found , and the way set down so plain , that every soul may find it . thereby the writings of all men will be understood , even the very darkest mysteries , conteined in the vvritings of the prophets , and apostles , will be made plain and easie to the simplest thirsty soul ; and then when that appeareth which is now hidden , that excellent glory , every one will not only see it , but walk in the way that leadeth to it , and so attain it in the highest degree of every ones capacity and capability . while this wisdom is growing , it will so reform the laws , the degrees in every nation , that at length , the whole world will be governed in peace to the joy of all . perhaps some will think this impossible , let them consider , that if they be told of a curious city , and of the incredible things that are done there , by him that hath been there , and seen what he relateth , and he describe the way so plain , that they may come thither themselves , wil they not go ? that they may know as well as he that told them : do so by this author ; read this book diligently , and seriously , till you apprehend the meaning but of some part of the way he here describeth , which may easily be done , and you will be satisfied the things are true , and that the way he sheweth is true , and be able to walk in it ; and also be very thirsty to labour in that way , more and more , till you attain your whole desire : and then you will keep it as the best jewel , a memorial of all mysteries . but let every one read it themselves , whether it be the highest king that sitteth upon a throne , or the meanest maid that grindeth in a mill , or hear it read with their own ears , if they mean to partake of this so high a gift from the most high , or else the devil may easily bereave them of it . j. s. to the reader . if we knew the pretiousness of our own souls , we would confess and acknowledge with an inward feelingness , the answer to christ's question , when he said ; what shall it profit a man to gain the whole world and lose his own soul ? or , what shall a man give in exchange for his soul ? the soul is so pretious that nothing can truly be valued at so high a rate . to save it is the greatest gain , to lose it is the greatest loss : then who will not highly prize the study and understanding of the way to save it ? christ saith , he that will save his soul shall lose it , and he that will lose his soul shall save it : but who understandeth this ? we know it is the earnest desire of every soul to be saved , and to be happy and glorious , but the way is very unknown to us poor fallen souls , for we can hardly suppose that losing will be the saving of our selves : christ also taught that the way to glory was through many tribulations & death ; this way he entered into glory , and so have all the blessed from the beginning of the world , and can no otherwise to the end thereof : but how shall a soul know the way to lose and deny it self , so that it may assuredly attain eternal salvation ? let it listen , in its heart and conscience inwardly to that teacher , which it shall find there , who is god himself : we have the testimony of moses for this ; who told the israelites , the word , the commandment is nigh thee , in thy heart and in thy mouth ( not the outward but the inward heart and mouth . ) as also the apostle paul saith to the romans , that christ the eternal essential word of god , the word of faith which they , the apostles preached , is nigh us , in our hearts and in our mouths : and in another place he saith , do you not know that christ is in you , except you be past reproof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi ? futhermore the apostle john saith , that god is love , and he that loveth ; god dwelleth in him and he in god , which we all perceive is true , for in him we live and move and have our being ; and this may be known , though the apostle paul had not said so much , for one of the poets of old spake what he knew , and said , we are all of his off-spring , as the apostle mentioneth it : nay we all know that be that doth well is the servant of god , but he that doth evil is the servant of the devil who ruleth in his heart : and though there is none that doth good , no not one , nor can do of himself , while he is in this mortal-life , yet through christ in him , he can desire to do well , and be sorry when he hath been drawn away to do evil by the lusts of his own heart , by which the devil tempteth us to do evil ; but if we will resist the devil he will flie from us , if we will leave off to do evil , and desire , trie , and learn to do well , without doubt we shall be able through god that dwelleth in us : and then he will teach us all things , and lead us into all truth by his spirit . all this we shall fully understand , and all mysteries , when god shall manifest himself in us , if we earnestly desire it with all humility , self-denyal , losing of our souls , and being nothing in our selves ; for then god will be all in all , and nothing is impossible with god : all this , and much more hath the author of this answer to these questions concerning the soul , found true , and hath out of his inward mystery manifested many things in this , and other writings of his , the knowing whereof will be exceeding useful to the furtherance of the salvation of every soul ; which when i had read , i was very much satisfied in my own soul , and do desire that others may be made partakers of them , so far as lyeth in me : i have therefore taken in hand to put this treatise into english , which i chose to do rather out of the original then out of any translations , because they many times come short of the authors own meaning , and because i found many errours in some of them , and he is so deep in his writings , that we have need to desire that our souls may be put into such a condition as his was in , else they cannot be fully understood : but the same god , that satisfied his desires , will satisfie ours , if we cast our selves upon him in our souls , and let him do with us what he pleaseth . concerning the author , i have now published the brief translation of his life , written in high-dutch by abraham van frankenberg , who was long his acquaintance and continued so till his death . the relation is as followeth . a brief account of the life and conversation of jacob behme , afterwards by learned men in germany called teutonicus . written in high-dutch , by abraham van franckenberg , one very much acquainted with him . jacob behme was born in the year , 1575. at old seidenburg , distant about two miles from gerlitz , a city in upper lusatia , highly esteemed by learned men : his parents were jacob his father , & vrsula his mother , both countrey people . in his youth he kept cattel , and at length by advice of friends was sent to school , where he learned to read and write , together with the fear of god ; afterwards was put to the handicraft trade of a shoomaker ; when he became master of his trade in the year , 1594. he marryed a maid , one catharine the daughter of john kunshman a butcher of gerlitz , with whom he lived quietly and well for thirty years together , and had four sons , that learned handicraft trades . being from his youth inclined to the fear of god , and very diligent in frequenting to hear the preaching of sermons , he was at length stirred up by that saying and promise of our saviours , lube 11. 13. your heavenly father will give the holy spirit to them that ask him for it , and because of the very many controversies in religion , about which he could not satisfie himself , he was moved , in simplicity of heart or spirit , inwardly earnestly and uncessantly to pray or ask seek and knock , that he might know or apprehend the truth ; whereby then according to the divine drawing and will in the spirit or heart , he was rapt into the holy * sabbath , wherein he continued seven whole dayes by his own confession , in highest joy. afterwards , when he was come to himself , and having put off the folly of youth , he was driven by divine zeal , vehemently to reprove all scandalous reproachful and blasphemous speeches , and withdrew from all unseemly matters and actings with earnestness for love to vertue : by which way and life , being contrary to the course of the world , he became but their scorn and derision . during which time he mentained himself with the labour of his hands in the sweat of his brows , till the beginning of the sixth seculum or age , viz. anno 1600. when he was a second time touched by the divine light , and by a sudden glimps of a pewter vessel , he was introduced into the inward ground or center of the hidden nature . he not being yet sufficiently satisfied with this , went forth into the open fields , and there perceived the wonderful or wonder-works of the creator in the signatures , shapes , figures and qualities or properties of all created things , very clearly and plainly laid open ; whereupon being filled with exceeding joy , kept silence , praising god , and so contentedly satisfied himself therewith for a while . but according to god's holy counsel , and determination ; who manageth his works in secret , about ten years after , viz. in the year , 1610. by the overshadowing of the holy spirit , he was a third time stirred up and renewed by god , whereupon being so enlightned , with such great grace bestowed upon him , he could not put it out of his mind , nor strive against his god , therefore did by small means , and without the help of any books , but only the holy scriptures , write secretly for himself these books following , viz. ( 1. ) anno , 1612. the first book called aurora , the morning redness , or rising of the sun ; and being complained of to the magistrates of gerlitz , for being the author thereof , the book was taken and laid up in the councel house , with command to him , that he being an ideot or layick , should from thence-forth forbear such writing of books , which did not belong to his condition and employment , upon which he abstained for seven years ; but after that , being in like manner stirred up again by the moving of the holy spirit , and being exhorted to it by the entreaty and desire of some people that feared god , he took pen in hand again , and went on to write , and perfected with good leasure and deliberation these that follow . 2. anno. 1619. the second book concerning the three principles , with an appendix concerning the three-fold life-of man. 3. anno. 1620. a book of the threefold life of man. 4. the answer to the forty questions of the soul , proposed by dr. balthazer walter ; in the first chapter whereof is contained a treatise of the reversed eye , or philosophick globe ; with an appendix concerning the soul , the image of the soul , and the turba or destroyer of the image . 5. three books . first , 1. of the becoming man or incarnation of jesus christ . second . 2. of the suffering dying and resurrection of christ . third . 3. of the tree of faith. 6. a book of the small six points , and a book of the great six points . 7. a book of the heavenly and earthly mystery . 8. a book of the last times , or of the 1000. years sabbath , being two epistles to paul. keym. 9. anno. 1621. de signature rerum , of the signification of the signs or marks of all things . 10. a consolatory book of the four complexions . 11. an apology to balthasar tilken concerning the aurora , and another to him concerning predestination , and the person of christ and of mary . 12. considerations upon esaias stiefells book . 13. anno. 1622. a book of true repentance . 14. a book of true resignation . 15. a book of regeneration , or the new birth . 16. anno. 1623. a book of the predestination and election of god. 17. an appendix to the predestination , being a compendium of repentance . 18. the mysterium magnum , or the great mystery , being an exposition upon genesis . 19. anno. 1624. a table of the three principles , or a key to his writings , written to godfried frewdenhammern and john hausern . 20. a little book of the supersensual life . ( 21. ) a little book of divine vision . 22. a book of the two testaments of christ , viz. baptism and the lord's supper . 23. a dialogue or conference between the enlightned and unenlightned soul. 24. an apologie for the book of true repentance upon a pamphlet of the primate of gerlitz , gregory richter . ( 25. ) a book of 177. theosophick questions ; 13 and part of the 15th answered . 26. an extract out of the mysterium magnum . ( 27. ) a prayer book , called the holy week . 28. a table of the divine manifestation , or an exposition of the three-fold world , to john sigismund of sigismund , and to abraham van frankenberg , being at the end of an epistle concerning the true and false light. 29. a book of the errours of the sects of ezekiel meths to a. p. a. or an apology to esaias stiefel . 30. a book of the last judgment . 31. a book of several letters written at several times . 32. a clavis or key of his writings , being the exposition of some words . the books which the author finished nor , are marked thus . ( ) in these he hath left so noble and pretious a talent and treasure , for the setting forth god's honour and glory , and for the promoting man's salvation , both for the present and for the future times , that since the times of the apostles higher and deeper grounded mysteries concerning the deity have scarce been revealed ; his acquaintance for the most part was with godly learned people , and such as were experienced in the knowledge of nature , with whom he conversed , as also with some of the noble men of lusatia and silesia , in all fear of god ; though some of the common preachers , have not forborn , as their usual manner is , to cast forth their venom against his writings , and to stir up the rude and foolish people with all manner of reproach and scandal : yet the truth liveth still , and hath prevailed , and will at length tryumph in secret . but he the blessed jacob behme the teutonick , at gerlitz in his house , near the water-side of the river neisse , anno. 1624. the 18. day of the month of november , new-stile , about the sixth hour in the morning , being the 24. sundy after trinity , after he had heard most exceeding lovely sweet musick without his chamber , and being refreshed with the holy use of the testament of christ at his supper , his sons and some good friends praying and weeping about him , with these his last and comfortable words , now go i hence into paradise . meekly and gently sighing , blessedly departed in the fiftieth year of his age. after the preaching of the funeral sermon , he was buried in the church-yard at gerlitz , & upon the grave a wooden cross was set with this mystical three-fold figure graven upon it , viz. an eagle with a lilly-twig . a lyon with a sword. a lamb with a mitre . the superscription over the cross was this , v. h. i. l. i. c. i. v. that is , vnser heil im leben jesu christi in vns. in english thus , our salvation is in the life of jesus christ in vs. which was j. b. motto , or usual speech , and superscription in his letters . also these words were the inscription of the cross . born of god. dead in jesu . sealed with the holy spirit . resteth here jacob behme of old seidenburg . note . 1. the southern eagle , stood upon a high rock , and with one foot trod on the head of a serpent , and with the other held a palm , and with its beak received a lilly-twig reached forth-out of the sun. 2. the northern lyon was crowned , and signed with a cross , and held in the right foot before , a fire-flaming-sword , and in the left a fiery heart , and rested with the hough or hinder part of the right foot behind upon a cube , and with the left upon a globe . 3. the lamb with a mitre , walked meekly and quietly between them both in the meadows , and by the brooks and rivers of grace . his seal or stamp was a hand out of heaven with a lilly-twig . in the memorial books of good friends , he used to write these verses . text. weme zeit i st wie ewigkeit , und ewigkeit wie die zeit , der i st befreyt von allem streit . englished . to whom time is as eternity , and eternity as time , he is freed from all strife . the outward form of his body was almost of no personage , he was lean and little of stature , with a fore-head very much inbowed , high temples , somewhat hawk-nosed , his eyes were grey and very azure , otherwise as the windows of solomons temple , he had a short thin beard , a small shril voice , an amiable pleasing speech ; he was modest in his behaviour , humble in his conversation , and meek in heart ; his highly enlightned spirit is to be discerned by his writings in the divine light. the following relation was taken out of a memorial of michael curtz , concerning what happened at the departure of the blessed jacob behme . on sunday ( november 18. ) early in the morning , he called his son tobias , and asked him : if he heard the excellent musick , he said , no ; then he spake that the door should be opened , that the singing might be the better heard ; afterward he asked what the clock had stuck , and was told it had struck two , he said , it is not yet my time , three hours hence is my time ; in the mean while he spake these words once . o thou strong god of hosts , deliver me according to thy will. o thou crucified lord jesus christ , have mercy upon me , and receive me into thy kingdom . when it was near about six , he took leave of his wife and sons ; blessed them , and said , now go i hence into paradise ; he did bid his son to turn him about , sighed deeply , and so very meekly and quietly departed from this world. preface . then followeth in the former preface printed , 1647. thus. if it were not for the great fruit that i conceive may grow to every one that studieth it ; i should be sorry that i am the instrument , to make such things known in my native language ; and much more unwilling it should be published to the view of so many various minds , as are now sprung up : but my hope is , goodness will get the upper hand , and that the fruits of the spirit will prevail to the subduing of the lusts of the flesh : now i readily submit to the censure of those who have that good desire ; and of those who are not proudly and perversly wedded to their own conceits , ( when they have considered this authors meaning ) whether this will not be as beneficial to us as it hath been to other nations : indeed my mind is led to think , that our troubled doubting souls may receive much comfort , leading to that inward peace which passeth all understanding ; that all the disturbing sects and heresies arising from the darkness and malice of men and devils , will be made to vanish and cease , by that understanding which may be kindled in them from it : they that rule will perceive how to effect all their good purposes , to the joy and happiness of them that are subjected to their government ; and subjects will soon learn to obey in every thing , as the primitive martyrs did , though they should live under such governours as they had : so god shall be glorified by all mens love to one another , and peace will flourish over all the earth . it may be some will think it so hard to attain the understanding of this author , when they read the answer to the first question ( which is far more difficult then any of the other , because it contains the sum of them all in brief ) that they will forbear to take so much pains as they suppose is requisite ; but if it should prove a little harder then other writings , the profit will countervail the labour with a hundred-fold advantage ; yet let every one read it themselves , or hear it read with their own ears , that others misreport , hinder them not from so great a benefit , and they shall no doubt attain it , for i am convinced by my own experience , that every one may receive according to their vast or narrow capacity , who have according to my own measure been satisfied , though i be one of the unworthiest of the children of men , j. s. before the catalogue to the 40. questions was this preface to the reader . the author wrote this answer to these questions , chiefly for his friends sake that sent them to him , as also for the benefit of all such as love the knowledge of mysteries : this friend of his was doctor balthasar walter , who travelled for learning and hidden wisdom , and in his return home , hapned to hear of this author in the city of gerlitz , and when he had obtained acquaintance with him , he rejoyced that at last he had found at home in a poor cottage , that which he had travelled for so far , and not received satisfaction : then he went to the several universities in germany ; and did there collect such questions concerning the soul , as were thought and accounted impossible to be resolved sundamentally and convincingly : which he made this catalogue of , and sent to this author , from whom he received these answers according to his desire , wherein he and many others that saw them received full satisfaction . when this book was first printed , i endeavoured by a friend to present one of them to his majesty king charles that then was , who vouchsafed the perusal of it ; about a month after was desired to say what he thought of the book , who answered that the publisher in english seemed to say of the author , that he was no scholar , and if he were not , he did believe that the holy ghost was now in men , but if he were a scholar , it was one of the best inventions that ever he read . i need not add the censure of any other person : knowing none to compare with this one way or other . this author may be easily understood in every thing , by such a consideration as this which followeth . this outward world is to the outward man , the best looking-glass to see what ever hath been , is or shall be in eternity . our minds and the cogitations therein , are our best inward looking-glass , to see eternity exactly in : in god are all things , therefore every thing hath been in all eternity in god both unmanifested , and manifested only to himself in himself : but in the world and in our minds they are unmanifested and hidden , and also manifest or capable of being manifested in their real truth and existence , both as they are uncreaturally in god , and creaturally in all things . accordingly one text says , rom. 1. 20. the invisible things of him , that is , his eternal power and god head or deity are seen by the creation of the world , being considered in his works . rom. 1. 19. and another says , whatsoever is possible to be known of god , he hath manifested in man. john 17. 3. and it is life eternal to know thee the only true god , and him whom thou hast sent , sayes the son of god himself christ jesus . the eternal infinite powers both of light and darkness in their own immensities in god have alwayes been the same , and have eternally wrought the same effects , and produced the same substances spiritually , and invisibly to any thing but god himself , which they are manifested to do in the invisible inward world of god , spirits and the minds of men , and in this visible outward world ; so that we may truly learn to know him who is all things , in our inward and outward world : all things that are manifested come out from him , and when they cease to be manifested , they enter into him again as into their center unmanifested : so he is the cause of all causes , and when we know how he causes any thing to be , as it is manifested to be in it self , then we understand the thing , and him that is the cause of it : his works in all things whatsoever are good , and cannot cease to be so , but when a creature to whom he has given the power of the world to come , doth use it otherwise then its true property requires , that only becomes evil in and to the creature not in god. but god being every where present in his total fulness , as himself sayes , am not i he that filleth all things ? therefore the highest cause of every thing must needs be in the thing it self . the inward heavenly and hellish looking-glass is in all our minds , & outwardly we want not a corporeal looking-glass of whatsoever is eternal to instruct our minds withal . so that if we consider all the works of god in the world , both inwardly and outwardly , we cannot but find and know him , and so know all things in our selves and in him , and him in our selves , & in all things else . this i thought convenient to hint in brief as an introduction of the mind into the center of all mysteries . john sparrow . sunday , december , 18. 1664. errata . forty questions , jacob behme p. 2. l. 7. r. such new presace v. 2. r. learned caldeans . v. 9. l. 10. r. also of that v. 10. l 8. for beheme r. behme . question 1. v. 3 l. 9. r. mysterie , to v. 22 l. 1. r. first , there is . v. 66. l. 6. f. one r. none v 77. l. 3. f. discetneth r. discovereth . v. 171. l. 10. f. in r. into . v. 183. l. 7. for † r. * . v. 190. l. last r. own self are and wit. v. 216. l. 10. marg. r. half circles . l. 12. f. one r. on . v. 222. l. 17. f. world r. word . v. 253. l. 2 r. * one. margin * . l. 5. f. turns r. turned . v. 254. l. 1. r. or the total . l. 19. marg. l. 7. for parts r. parrots v. 256. l. 7. r. sulphur . l. 9. r. magia . v. 257. l. 4. f. magi●k r. magick . v. 260. l. 4. f. beareth r. boweth . v. 278. l. 5. f. right r. light. v. 287. l. 5. r. christs flesh . v. 327. l. 8. r. god put out the inward . q. 4. v. 9. l. 2. f. breatheth r. breathed . q. 6. v. 10. l. 8 f. natue r. nature q 6. v. 14. l 4. f conanteth r concenteth . v. 15. l. 4. marg. f stolyen r stoltzen . q. 7. v. 9. l. 5. marg , f wondelt r wandeit . q. 11. v. 5. l , 4. f carnal r councel . 16. f prime r prince . q. 11. v. 6. l 4. r mymick . q. 12 v 27. l 2. r shouldst . l 3. r. to fill . q 12 v 32 l 9. f have r hear . v 40 l 6 f charity r clarity . q 14 v 13 l 4 r self-desire . q 17 v 19 l 2 f yet r let . v 20 l 2 f the r thee . l 6 f them r thou . v 11 l 4 r to , and depend . v 25 l 3 r the harvest . q 18 v 5 l 1 f they r then . l 6 f one r and. v 11 l 4 r receiveth . q 21 v 3 l 1 f seeketh r seeth . v 23 l 5 r taken in . q 23 v 7 l 4 r thereby . v 10 l 11 f ceaseth r seiseth . q 24 v 17 l 4 r chest , we say . q 26 v 19 l 7 f their r them . v 22 l 2 r acteth . q 30 v 17 r of the world . v 39 l 3 f breaking r breathing . v 50 l 8 r such short words or answer . r 56 l 7. f been r heere . q 32 v 15 l 3 f megia r magna . v 20 f keep r know . q 35 v 1 l 5 r herein . v 6 l 3 r distinguish . v 37 l 2 r self up . q 36 v 18 l 2 marg. f was●er r wasser . v 26 l 3 f and r as . q 37 v 5 l 4 f winking r working . q 40 v 10 l 5 r lises-essences . appendix v 6 l 5 r it is . v 29 l 3 r imaged . v 31 l 9 r or is . v 33 l 5 r imaging . v 34 l 1 f men r man. the table of the forty questions . 1. whence the soul existed at the beginning . 2. what the souls essence , substance , nature , and property , is . 3. how the soul was created to the image of god. 4. what the souls breathing in , was , and when it was effected . 5. how the soul was properly formed and fashioned . 6. what the souls power or ability is . 7. whether the soul be corporeal or not corporeal . 8. in what manner the soul cometh into man , or into the body . 9. how the soul doth unite it self with the body . 10. whether the soul be ex traduce , and propagated humanely and corporeally , or every time new created and breathed in from god. 11. how and in what place the soul is seated in man. 12. how the enlightening of the soul is . 13. how the soul feeds upon the word of god. 14. whether such a new soul be without sin . 15. how sin cometh into the soul , seeing it is god's work and creature . 16. how the soul is kept in such union or connexion , both in the adamical and regenerate body . 17. whence and wherefore the opposition of the flesh and spirit is . 18. how the soul departs from the body in the death of a man. 19. whether the soul be mortal or immortal . 20. how the soul returneth to god again . 21. whither the soul goeth when it parteth from the body , be it happy or unhappy . 22. what every soul doth , whether it enjoyeth or rejoyceth it self till the day of the last judgment . 23. whether the wicked souls without difference in so long a time before the day of judgment , feel any ease or refreshment . 24. whether mens wishes benefit them or sensibly come where they are . 25. what the hand of god and the bosom of abraham , is . 26. whether the souls departed , take care about men , their friends , children and goods , and know , see , like or dislike their undertakings . 27. whether they know & understand this or that art or business , whereof in the body they had good skill . 28. whether also they can certainly know and get any more skill in divine , angelical , earthly , and diabolical things , than they had in the body . 29. what their rest , awakening , and clarification , is . 30. what the difference ef the livings and deads resurrection of the flesh and of the soul , is . 31. what kind of new glorified bodies they will have . 32. what furthermore in the other life , their form , condition , joy , and glory , is . 33. what kind of matter our bodies will have in the other life . 34. of the miserable and horrible condition of the damned souls . 35. what the enochian life is , and how long it will continue . 36. what the soul of the messiah or christ is . 37. what the spirit of christ is that was obedient , which he commended into his father's hand ? 38. of those things which shall be done at the end of the world. 39. what and where paradise is , with its inhabitants ? 40. whether it be mutable , and what it will come to be hereafter ? the preface of j. b. to dr. belthasar walter . beloved sir , and my good friend , it is not possible for * reason to answer to your questions ; for they are the greatest mysteries , which are alone known to god. 2. for as daniel faith to king nebuchadnezzar , † that which the king asketh and desireth of the learned chaldeans , astrologians , and wise men , * is not in their power ; only the god of heaven can reveal or manifest the hidden thing . it is not in my reason to answer the king ; but that the king may perceive the thoughts of his heart , god hath revealed it , not that my reason is greater than of all them that live . 3. so say i also to you ; you shall be answered , not that my reason is greater than of all them that live , but that you might perceive and obtain the thoughts of your heart , your earnest seeking and desiring , it is given to me to answer you . 4. and you should not in † such a way so eagerly seek after such things , for it standeth in no outward reason ; but to the spirit of god nothing is impossible : and seeing we are the children of god , and in christ born again in god , surely the son must needs see very well what the father doth in his house's and also learn his skill and work . 5. and seeing we our selves are the mysteries of god , shall we not so much as look upon them , as if we ought not to meddle with such mysteries , as antichrist in folly forbiddeth us ; for none apprehendeth any thing of god's mysteries unless it be given to him : and st. james saith , chap. 1. 17. every good and perfect gift cometh from above from the father of lights , in whom there is no alteration nor shadow of change . 6. but seeing you seek these things so vehemently , you are even become the cause of finding them ; for god giveth his mysteries both by means and without means ; but that none might boast , he oftentimes useth very mean people in it , that it may be known to come from his hand . 7. you shall be answered with a very firm and deep answer , yet comprized in brief , not according to outward reason , but according to the spirit of knowledge . 8. and though i could have fully demonstrated these things , and set them down in a larger description ; yet seeing they are all plentifully enough described and explained in my other writings ; i pass them ever now briefly for the delight of the reader , and that this may be a brief memorial of the great mysteries . 9. but he that desireth to know these things fully , and from the ground of them , let him seek in the * foregoing writings , especially in the † third part , where he hath the whole ground of the divine substance ; as also of the creation of all things , of that which is eternal ; and also that which is temporary or transitory ; and how all hath come to be , and act as it doth ; and what it will come to be at last . 10. wherein lyeth the mysterium magnum the great mystery , so far as a creature is able to apprehend or bear . thither i would have you directed for further explanation , and commend me to you in christ , into the brotherly love. anno christi , 1620. jacob beheme , called teutonicus . the first question . whence the soul existed from the beginning of the world. 1. vve have sufficiently in the * second and † third book , explain'd the mystery of the soul , by the three principles of the divine substance ; where we have described the eternal centre of the eternal nature ; as also the number three of the divine substance , with many circumstances ; and what eternity hath ever been ; and how the beginning of the creation came to be ; what an angel and soul is ; as also the heavy fall of lucifer , and then both the mothers that have so brought it forth ; the one generating the heavenly substantiality , the other , the hellish † abomination ; also of light and darkness . 2. therefore in this treatise we are not so very easily to be understood , unless the third part of our writings have been read and apprehended . 3. although that apprehension doth not at all consist in humane power , yet the way to it is very faithfully shewn ; so that if any have a mind to attain it , if he will follow our counsel and advice therein , he will well get a * leader and directer , that will shew him the key the mysterium magnum , the great mystery , to the noble stone lapis philosophorum the philosophers stone , and to all mysteries , let none account it impossible ; for * with god all is possible ; whosoever findeth god , findeth all with and in him . 4. ye know from or in reason , that all things are sprung and come forth out of the eternity : and the scripture telleth you , * in god are all things ; † in him we live and move ; h and we are all of his off-spring . 5. and though indeed we cannot say of god , that the pure deity is nature , but majesty in the number three ; yet we must say , that god is in nature , though nature doth not contain or comprehend him , as little as the air can contain or comprehend the glance or shining of the sun ; yet we must needs say , that nature is generated in his will , and is a seeking , proceeded out of the eternity : 6. for , where there is no will , there is also no desiring : but there is in god , an eternal will , which is himself , to generate his heart or sonne ; and that will , maketh the stirring or the exit out of the will of the heart , which is a spirit : so that the eternity standeth in three eternall * forms , which are called persons , as we have very exactly explained it in the † third book . 7. and since we see and know , that there is not only light and majesty , but also darkness , as is plain before our eyes . 8. therefore we ought to know , from whence darkness originateth ; for in the eternity without or besides nature , no darkness can be ; for there is nothing that can afford it ; we must only look into the will , and into the desiring ; for a desiring is an attracting . 9. and whereas yet in the eternity it hath nothing , but only it self , it attracts it self in the will , and maketh the will fall ; and that is its darkness . 10. whereas otherwise if it were not desirous , it would be nothing but an eternal stillness without being or substance ; the attracting therefore maketh mobility and essence , which otherwise in the stillness cannot be ; and therefore also it maketh austere astringency , hardness , and grosness , as also sharpness . 11. yet we cannot say neither , that the darkness swalloweth up the light , viz. the eternal liberty : for that which is eternal , suffereth not it self to be altered or changed : but we must say , that light and darkness are in one another . 12. now the light is good , and hath pleasant vertue or power ; and the darkness hath austere or astringent , hard , cold ; and the wills desiring , maketh essences and attracting , that is , a stirring in the hardness : thus the attracted stirreth from the drawing , and is a whirling , whereby in the sharpness , light and darkness become mingled . 13. and thus we are to consider , how the free light in the sharp stirring , in the substance is also sharpned , where we understand the fire flash of lightning , and the earnest severity , and yet cannot say that any rending asunder is there : 14. for that which is eternal from no beginning , hath no parting of one from another , but standeth as a * wheel , that generates it self in it self ; as you have a similitude of it , in the mind of a man , where there is indeed a will of rising and flying , but no departing away ; and the greater the will is , the greater also is the substance , and the more † potent is the matter or the thing represented , seeing it is sharpned . 15. thus seeing the still liberty , which is neither light nor darkness , becometh sharpned in the sharp desiring & attracting , so that it appeareth as a flash of lightning that shineth . 16. therefore also we cannot say , that the liberty holdeth or captivateth the light , for from eternity it hath had nothing : but we may well say , that the light and the glance shineth in the liberty . 17. for that which is * free , letteth in the light ; but that which is not free , as the harsh or austere astringency , which maketh darkness , and is material ; spoken after a spiritual manner , that receiveth not the light. 18. but we may well say , that which is meek , and not holding or contracting , receiveth the light : as ye see in water , which receiveth the light , and the harsh astringent earth , not . 19. also ye have in fire a sufficient † apprehension of the substance of all substances ; for ye see that the fire burneth out of a harsh astringent , tart , matter , for it is the sharp desiring , which thus as a great anguish entereth into it self , and graspeth after the liberty , whereby it catcheth the liberty as a flash , and with the lightning kindleth it self , so that it burneth or flameth . 20. and though in the eternal substance no such fire is to be understood , as shineth in the outward , yet it is so in the inward , in the harsh astringent desiring , and the outward remaineth a darkness : therefore is the eternal fire in the outward , dark ; and within in it self , in the will of the eternal liberty , it is a light , which shineth in the still eternity . 21. now we understand in the fire , ten * forms , which are all generated in the will , and are all the eternal wills propriety , therefore we rightly say , it is god's ; and the liberty , which hath the will , is god himself ; for it is the eternity , and nothing else . the first form. 22. first , th●● there is the eternal liberty , which hath the will , and is it self the will. now every will hath a seeking to do or to desire somewhat ; and in that , it beholdeth it self , and seeth in it self in the eternity , what it self is ; it maketh to it self the looking-glass of its like : and then it beholdeth it self , what it self is : and so finding nothing else but it self , it desireth sit self . the second form. 23. the second-form is , that it is desirous , and yet hath nothing but it self ; therefore it s desiring draweth the * model : of its will in it self , and impregnateth it self , so that a darkness or † overshadowing cometh to be in the will , which the will yet would not have ; but the desiring , the seeking maketh it , and there is nothing that can consume or drive away the desiring . 24. for that which is before the desiring , beyond or besides the seeking , is free and a nothing , and yet it is ; but if it were any thing apprehensible or comprehensible , it were a substance , and stood again in a substance , that did afford it : but being without substance , it is the eternity , that is the good ; for it is no source or pain , and hath no alteration or change , but is a rest and an eternal peace . 25. but seeing the great space is without ground : or foundation , where is no number nor end , and also no beginning , therefore it is like a looking-glass . it is all , and yet also as a nothing : it beholdeth it self , and yet findeth nothing but an a that is its eye ; * avge . 26. av : that is , the eternal original that something is ; for it is the eternal beginning , and the eternal end. thus the abysse seeth in it self , and findeth it self . 27. the a is below , and the v is above ; and the o is , avge , the eye , and yet is in it self no substance ; but thus is the original of substance : there is neither below nor above , onely its looking-glass in the av is thus a seeing . 28. but since there is no ground , therefore its looking-glass is such an o eye avge : for god himself saith in the apocalips , * i am a and o , the beginning and the end ; the first and the last . 29. observe this according to its pretious intimate sublimity ; for we speak not here in nature , in a form , but in the spirit above nature , in character gottes , in god's character or letter . t. 30. the o is , gottes avge , god's eye , the eye of eternity , that maketh and is a looking-glass , and is a round circle like a globe , ⊙ , not a ring , o. since we cannot otherwise describe it , thus understand hereby ; the globe ☉ of the eternity , wherein standeth the ground of heaven and earth , and of the elements , together with the starry † wheel or sphere ; 31. for that is a globe ☉ like an eye , and is god's wonder-eye , wherein from eternity all substances or things have been seen or discerned , but without substance , as in a looking-glass or eye ; for the eye is the eye of the abysse ; of which we have no pen or tongue to write or speak , only the spirit of eternity bringeth the souls eye thereinto , and so we see it , else it would remain in silence mute , and undescribed by this hand . 32. thus there is in the eternity such an eye , which is god himself , and yet is not called god , but eternity ; yet as to the eye , is a and o. before the a there is nothing , and in the o there is all ; and in the a and o beginning and end : therefore we fundamentally apprehend , that in the o there is a will , and the will is the o it self , and maketh the a ; viz. the eternal beginning of the seeking ; so that the abysse beholdeth it self , and so in it self maketh a * form like a globe ☉ . 33. for the eye findeth no ground or foundation , therefore it closeth it self up as in a looking-glass , into a round globe , so that it is the eternities similitude , that can it self find it self ; for in the abysse there is no finding , for there is no * place or limit , but only the abysse ; and when thus it findeth it self in the eye , yet then it findeth nothing but the eye , that is the globe . 34. now the eye maketh the globe , and is the globe ; and all this is together in the will to seek it self , and so to see what the eternity is , which becometh manifest or revealed in the eye . 35. for the eye maketh a beginning and an end , and yet there is nothing that affordeth it , but in giveth or affordeth it self , and is from eternity in eternity , and the eternity it self ; it toucheth nothing , for it is in nothing , but in it self . 36. now being there is a will , which is the eye , which † holdeth or retaineth the eye , therefore that holding is a desiring , viz. of the eye , and so the desire is attracting into the eye , and yet nothing is there but the eye , and the desiring only draweth it self in the eye , and impregnateth the eye with that which is attracted , so that it is full , and yet is nothing but a darkness of the free eye , although the eye becometh not dark , but the desiring in the eye , impregnateth it self in it self . 37. the will of the eye is still or quiet , and the desiring of the will maketh it full , and the eye remaineth free in it self ; for it is from eternity , free : and that we call the eternal liberty in all our writings . the third form. 28. now a desiring is sharp and drawing , and maketh the third form ; viz. a stirring in it self , and is the original of the * essences , that in the eye and will , essences are . 39. and yet the will cannot endure that it be drawn , for its own right property is to be still , and hold or retain the eye in the circle in the globe , and yet cannot defend it self from the drawing and the filling , for it hath nothing whereby it can defend it self , but the desiring . 40. and here originateth the eternal enmity and opposite will. the will , willeth not to be dark , and yet its desiring maketh it dark , it endureth the stirring readily , for it is its manifestation or revelation , but the in drawing and darkning it doth not love ; though indeed the will becometh not drawen nor darkned , but the desiring in the will impregnateth it self . 41. but now being the desiring sticketh in the darkness , therefore there is a great anguish , for it becometh stirred and drawn , and also darkned , and vexeth it self in it self , and desireth the liberty , and draweth so eagerly after the liberty , and willeth to draw it self into the liberty , and yet maketh it self onely the more eager rough and hard , and is like a horrible sharpness , which is consuming ; viz. of the darkness ; 42. for it graspeth the liberty into it self , but is so sharp , that it appeareth in the liberty as a flash of lightning , which consumeth the darkness , together with the eagerness : therefore saith god , * i am a consuming fire . 43. here understand , how all matter standeth in the right fires , might ; and how the † floar shall once be purged , for that is the original of the fire , which hath all might and power , for it consumeth whatsoever the desire hath made , be it stone or earth : for it is the sharpness of the eternal liberty , and giveth or affordeth , centrum naturae the center of nature . 44. but that you may search yet deeper , know that the fire in it self originally standeth in three forms , viz. first , in the desiring ; and then , secondly , in the matter of that which is attracted , viz. in the darkness , in which is substantiality from the attracting : and thirdly , in the anguish-source or pain . the fourth form. 45. and the fourth form maketh it self ; viz. the flash of lightning , for the liberty causeth that , and that is the kindler of the anguish-source : for the desiring in the darkness willeth only to have the liberty ; and the liberty being a light without shining , is therefore like a very deep blew colour mixed with green , so that it cannot be discerned plainly what colour it is of , for all colours are in it ; and the desiring in it self in its eager anguish and sharpness , breaketh the colours , and maketh in it self the terrible consuming flash of lightning , and changeth it according to the anguish , so that it becometh red. 46. yet the liberty in the desiring , suffereth not it self to be bound or held , but altereth it self from the red flash of lightening in the light , into a † glance of the majesty : and that is in the liberty , an exulting great joy. 47. for in the light , the eye becometh manifested or revealed ; as also the substantiality in the will , where then it becometh apprehended what light or darkness is . and thus the eternity becometh apprehended , and thus originateth god's holiness into wonders continually evermore , and from eternity , and hath neither limit nor beginning ; for it is an eternal beginning ; comprised and framed into nothing but into the wonders , which are its own substance , wherein there is neither limit nor number . 48. and thus in the still eternity , is nothing apprehended but the glance of the majesty , and the spirit which is generated in the will , and is the government in the majesty . 49. beloved sir and friend , understand the sence aright ; we mean not that the birth or geniture taketh hold of the liberty externally without it self , but in it self in the center , it taketh hold of it self in it self , and maketh majesty in it self ; and yet there is no barring in , but is as when out of death or nothing a life cometh to be , that thus dwelleth only in it self ; and that is called a principle ; and that wherein it dwelleth , is called nature , and hath seven spirits or forms : as is to be seen in our * second and † third book . 50. yet the principle hath but one spirit , which is the life of the principle ; and hath also but one will , which is the filling of the eternity , with the glance of the majesty . 51. for the principle is the power or vertue , generated out of the will of the eternity : and the entrance or eternal beginning of the power , is the powers life and spirit , which bringeth the essences of the genetrix , and openeth the original of the majesty . 52. and the whole eye which hath thus comprised or framed it self into a looking-glass in the a and o , is all : it is the eternity , and bringeth forth in it self in the eye , the majesty , which is the heart and power or vertue of the eye ; and also bringeth forth the spirit , which in the heart goeth forth out of the power , out of the fiery-light-flaming essences . 53. thus you understand the holy number three in one substance ; that the father is the eternity without ground , where is nothing , and yet there is all ; and in the eye of his glance or lustre he seeth himself , that he is all : and in the power of the majesty , he feeleth himself , and tasteth himself , and smelleth himself , that he is gut , good ; that is , that he is gott , god , although the * t , viz. † weightiness , originateth in the center . 54. and in the spirit , is the stirring in the power , and the multiplicity without ground and number , wherein an eternal unsearchable multiplicity doth exist , and all in the power . 55. for that which hath no ground , hath no number , and is no closing up , or comprehension , or shutting in ; and that which is within it self , is not apprehensible out of it self ; but as to the spirit it is feeling indeed . thus the inward driveth forth out of it self , and manifesteth or revealeth it self in figures , else god would not be known or apprehended . 56. thus god is together one spirit , and standeth from eternity in three beginnings and ends , and only in himself ; * there is no place found for him ; and he hath also nothing in himself that is † like unto him : also there is nothing that can seek or manifest any thing more , than his spirit , which alwayes it self , from eternity in eternity manifests it self . 57. he is an eternal seeker and finder ; as , viz. of himself in great wonders ; and what he findeth , he findeth in the great power : he is the opening of the power : nothing is like unto him , and nothing findeth him , but what inclineth or giveth it self up in him , that goeth into him , that which denyeth it self that it is , then is god's spirit therein all ; for it is a will in the eternal nothing ; and yet is in all , as god's spirit it self is . 58. and this , my beloved sir , is the highest mystery , and therefore if you will find this , seek it not in me , but in your self ; but not in your * reason , that must be as dead , and your desirous will , in god , and so it is † the will and deed in you , and so the spirit of god bringeth your will into it self , and so you may well see what god is ; and what spirits child this hand is , out of which spirit , it writeth . 59. and i exhort you brotherly , that you would not so toylsomely seek it ; you will not fathom it so with searching , although you are known and beloved of god : and therefore also this is given you for a rule or measuring-line . 60. yet i have no power without me to give you ; only follow my advice , and go out from your toylsome seeking in reason , into god's will , into god's spirit , and cast the outward reason away ; then is your will god's will , and god's spirit will seek you within you . 61. and then finding your will in it self , it revealeth it self in your will , as in its own ; for if you give up that , then that is its own , for it is all ; and when it goeth , then go you forth , for you have divine power ; all which you then search , it is there in , and nothing is hidden to it ; thus you see in its light , and are its own . 62. let no fear deterre you , there is nothing can take it away but your imagination , let not that into your will , and then you will work god's wonders in his spirit ; and acknowledge me as a brother in him , else i shall be as one silent or mute to you . i say this of good will. 63. and since we thus write of the eternity , to satisfie you at length in your will and desire concerning the soul , which is even our purpose in god's spirit and will ; we will first clearly shew you the ground of the soul , also its original , and so open your eyes , that you may be released from your toylsome seeking . 64. for you have even to your old age laboured in this kind , and as i understand , have not yet found out the profound deep mystery in the spirit : but seeing it is god's will , that you should know and apprehend it , and that it is given to you as a reward of your labour , see that you receive it and use it aright , and † cast not the pearl before swine , which are not worthy of it ; also in eternity will not be worthy of it . 65. for that which is herein revealed unto you , belongeth unto god's children ; therefore be faithful , and trade with it according to the spirit , and not according to h reason . 66. for it is so subtile , that it endureth not that which is earthy generated , in covetousness , pride , or vain boasting and glorying in self : although you are one of them , yet look into whom you pour oyl , for it is poyson to many ; let themselves seek as you have done ; but give the children their bread , that they may eat , and praise our father in heaven : to that end it is given you . the fifth form of fire in the eternal will. 67. thus having opened to you an entranoe and looking-glass of the eternal original , whence the eternal fire originateth , and what it is ; so it is necessary also further to shew you , according to the highest depth , what the eternal nature in its propagation is . 68. wherein then two kingdoms are to be understood ; the one a good and pleasant one , the other an evil and fierce wrathful one , an eternal envious sad one . after which two , the philosophers from the beginning of the world , have continually sought and laboured ; but the time of finding hath not been yet born . 69. but now it is , so that the hidden thing shall be found , not by me alone , but by many who will be faithful , and humble themselves in god , and seek in his spirit and will. it will only be found in god's eye , else no where : therefore let none enter into any other thing with seeking , else he findeth the devil . 70. seeing then the eternity is thus , which yet is nothing ; but therein is light and darkness , life and spirit , which is all ; therefore there is and must be in both a seeking , viz. a desiring continually to find it self , where yet there is nothing that can find but the spirit . 71. now seeing it hath nothing that it findeth , and yet also the desiring eternally goeth forward , therefore the desiring is a figure of the seeking will , a similitude according to god's eye , and is a looking-glass of the eternal eye , which is called god. 72. now this is in two wayes , one according to the light , and one according to the darkness ; for the seeking is in both , and yet there is no departing of one from the other : thus the light is in the inward , and the darkness in the outward ; whereas yet the most inward of all , is also the most outward ; but the light is the middlemost . 73. for it is in nothing , therefore it cannot be the innermost of all , for it hath no place or limit , it is its own finding , which the darkness findeth not ; but the will in the darkness , which desireth the light , that goeth forth out of the darkness , and that standeth eternally in the light. 74. now the light 's desiring , setteth before it self a model of its likeness , wherein the eternity standeth revealed or manifested , viz. all and every thing which the spirit in the eternal power of god from eternity in eternity findeth in it self . 75. that model is not god , the eternity it self , for it beginneth it self in the spirit , and is the spirits wonder , which it from eternity seeketh and findeth , and standeth in gods eye as a figure , and all wonders of the abysse of eternity are therein , and become seen in the light of the majesty , as one wonder in many endless wonders . 76. and that is an image of god , a virgin full of purity , and chastity , and no genetrix , for the holy spirit alone openeth the wonders in the power . 77. but this virgin is god's similitude , his wisdom , wherein the spirit discerneth it self , and alwayes and in eternity openeth it self therein again ; and the more is opened , the more is therein . 78. for it is without ground and number , as also unmeasurable , as the eye of god it self is : there is nothing like it , also nothing can be found that may be likened to it ; for it is the eternal similitude of the deity , and the spirit of god is its † substance therein . 79. it is a circle and model , which openeth to us our mind , so that we behold it , and god in it , for our will is cast into it , and it standeth in our will ; and therefore speak we of god , and see him in himself as in that which is our own , according to the hiddenness of the humanity ; which seeing is very highly dear and pretious . 80. thus we should also speak as concerning the darkness , which is in it self a bolting in , and there being nothing to bolt , it bolteth it self , and generateth it self , and is its own enemy to it self , for it maketh its own source or pain without ground and number , and hath no giver that bestoweth it , but the darknesse's own form. 81. and that originateth from the first desiring , where the desiring attracteth into it self , and impregnateth it self , so that it is a stinging bitter astringent , or harsh , hard , cold , fierce , wrathful fire-spirit ; for the desiring maketh astringent , austere or harsh from the attracting in the will , and the attracting is stinging , and the suffering is bitter , which the will willeth not , and thereupon in it self goeth forth from the sting , and maketh a principle of its own ; in which the majesty appeareth . 82. thus existeth in the bitter suffering , the great anguish , whereas yet nothing is there that suffereth , but it is in it self thus , and it is its own life ; and if this were not , the glance of the majesty would not be neither , the one is the cause of the other , for in the darkness is the flash of lightning , and in the liberty the light with the majesty . 83. and this now is the parting , that the liberty is a still nothing ; which liberty receiveth the light , and maketh the darkness material , whereas yet there is no substance of palpability ; but dark spirit and power , a filling of the liberty in it self , understand in the desiring not without , for without is the liberty . 84. therefore is god the most secret , and also the most revealed ; and that is mysterium magnum , the great mystery . thus the abysse is also secret , and yet revealed , as the darkness is before our eyes ; but the source or pain is unsearchable , or unperceptible , till the will † diveth thereinto , then it becometh felt and found , when the will loseth the light : and herein lyeth the ground of right beleeving , or true faith. let this be told you ye teachers in babel . 85. since then there is an abysse , which is called the ground , in respect of the comprehension of the darkness , where the source or pain is as a cause of the life within : for the fierce wrathfull slash of lightening , is the awakening of the life ; whereas there is nothing there but in it self , therefore it is also a desiring , and the desiring is a seeking , and yet can find nothing but a looking-glass , and a similitude of the dark , fierce , wrathful source or pain , wherein nothing is . 86. for it is a † figure of the earnest , severe , fierce , wrathful flash of lightning , and of the sharp and strong might , which is god's , according to which he calleth himself , * a consuming fire , and an angry , zealous , or jealous god. 87. this looking-glass is also without ground , without beginning and end , and yet hath an eternal beginning and end , and is the eternal only cause that the abysse is blew dusky and fiery . it is the cause of the stars and elements ; for the firmament is the other or second looking-glass generated out of this . 88. since then there is in all things a threefold source , one whereof is the others looking-glass , generating and cause , nor thing excepted , all standeth according to the substance or working of the number three . 89. now seeing there is a looking-glass in the abysse , wherein the source or quality beholdeth it self , therefore that also is a figure and image of the source or quality , which standeth before the source or quality , and acteth or generateth nothing , but is a virgin of the source quality or pain , wherein the fierce wrath of the flash of lightning discovers it self in infinity without number , and continually openeth its wonders therein , with the bitter spirit of the stirring essences , which in the flash of lightening hath its life , so that it goeth swifter than a thought . 90. though indeed the thoughts of the creatures stand and move herein ; and the spirits of all living creatures are with their root standing herein , every life according to its principle . 91. and in this spirit of the fire-flash , standeth the great omnipotent life , for it is consuming , as the flash of lightning consumeth the darkness , and that fire all things , and yet continueth a life in it self , but it is an hunger and thirst , and must have substantiality , else it continueth a dark hunger-fire , a will of devouring and having nothing , a will to rage , prick and find nothing , but it self , out of which cause the substantiality , viz. the water , as also sulphur is generated and generateth it self from eternity to eternity . 92. here seek the first root of the soul , viz. in the fire-life , and the second , in the light-life in the majesty , and then you will find god's image and similitude , and the greatest mystery of the deity lying therein . 93. since then there is such an eye of the fierce wrath , wherein the earnest severe stern fire-life originateth , yet is not at all sundred from the fire-life , it is one and the same life , and hath two principles ; for it burneth in a twofold source or quality , one within another , and is one spirit in two distinctions with two wills , the one dwelling in the fire , the other in the light. 94. and know for certain assuredly that the dark fire-life is the the abysse of hell , for it is the stern severe anger of god. 95. and seek it not so , as babel the great city of confusion upon earth hath sought , which yet we blame for nothing else , but her negligence and inconsiderateness , seeking self-honour and power , and so hath captivated her self in the fierce wrathful anger of god , which hath had her a long time under its wonders , and drawn many souls into its source or quality . consider well of it . 96. in the † third part of our writings , it is largely described , for that is somewhat easier to reach than this ; but this is the deepest ground of eternity , as much as a spirit can be capable of , for more it cannot bear , yet it may be expressed much more at large , but not more deeply , for it is comprized in the abysse in both principles ; as indeed a soul originateth in the abysse in both principles , and in the spiritual will in the eternity . 97. and therefore if it be not circumspect , the devil may easily ride upon its chariot , viz. upon its will ; but if it be circumspect , and casteth it self into the * will of the majesty of god , then the holy spirit of god rideth upon its will , and it is his chariot . 98. herein you may clearly discern heaven and hell , angels and devils , evil and good , life and death , if you but search after it , as we shall further mention to you . the sixth form of fire . 99. thus then seeing two principles stand in one substance , as none with reason can speak against it ; for every life standeth in poyson and light , every one in its own principle , according as it hath the source or fountain quality , so hath it also its light. thus it may be discerned concerning the sustenance of the life ; what that is which sustains or preserves the life , that it starve or famish not , and what driveth forth its source or fountain quality , that it may subsist eternally . 100. now this also is in two distinctions ; for the light-life hath its source or fountain quality , and driving forth ; and the fire-life also its source or fountain quality , and driving forth , each in it self ; but the fire-life is a cause of the light-life ; and the light-life is a lord of the fire-life : and herein lyeth the mysterium magnum , the great mystery . 101. for if there were no fire , there would also be no light , and also no spirit ; and if there were no spirit that did blow up the fire , then the fire would smother and extinguish , and would be a darkness ; and so one without the other would not be ; thus they belong both to one another , and yet they sever one from the other , but without flying away ; and yet there is a flying of the spirit . 102. to be understood , thus look upon a glowing red hot fire ; first , there is the matter out of which it burneth ; and that is the astringent austere source attracted bitter substance , which standeth in an anguish source or quality , whether it be wood or whatsoever else , which is a dark body . 103. now when that is kindled , then a man sees three principles ; 1. the wood in the darkness , with the outward source or fountain quality of this world ; 2. which also hath its life , else it would not take fire . 104. now the fire hath a fierce wrathful , astringent or sour , strong or stern , bitter thirsty desirous source or quality , a devouring consuming , and the great bitterness is its right life , a rager and a wakener , that hath all essences of life in it , and is also the power of the life , and of the driving forth , else there would be no burning : 105. and that maketh the great anguish-seeking after the liberty , and in the fire it attaineth the liberty , for it consumeth in the fierce wrath , the darkness and also the matter of the fire , from which the fire burneth . 106. and here we apprehend the one only spirit , which parteth it self into two principles , into two spirits , yet not assunder , but one flying from the other , and yet the one comprehendeth not the other ; and one is the life and cause of the other . 107. and therefore it is two principles , since it giveth or affordeth a twofold source or fountain quality and life ; and is but one root which affordeth that : the one giveth life , the other giveth food to the life ; and this is a wonder , and yet not a wonder , for there is nothing that it self can wonder at , for it is it self all things in one substance . 108. now behold , the fire is first the seeking , to draw into it self ; that is the substantiality , the phur ; for the seeking maketh that in the desiring , in respect of its drawing , else nothing would be ; and the drawing is the bitter sting , a breaker , which cannot endure the substantiality , nor will not endure it ; and that not willing to endure , is an anguish in the will , to over-power the substantiality with the bitter sting ; and the anguish penitrateth or presseth into it self , and reacheth after the liberty , and the liberty is esteemed a light in respect of the darkness . 109. now the anguish is a horrible sharpness ; and thus is the liberty captivated and sharpned , so that it is a fire-flash of lightning ; and the anguish will in the sharpness of the bitter flash of lightning consumeth the substantiality , be it wood or any thing else . 110. and when it hath consumed it , then is the anguish again a darkness , and the flash of lightning remaineth hidden in it self again , and is an extinguishing ; and the anguish is in the darkness , viz. before the flash of fire , and standeth now in a terrible source or fountain quality , where the bitterness in respect of the rough attracting , becometh continually generated the more terrible 111. now observe , this is thus according to the outward principle of this world , as is undeniable before our eyes : and so then there is in the eternity such a continual subsisting substance , which we demonstrate to you thus . observe and consider the depth , and read here diligently . 112. the sinking down of the anguish in the eternal darkness , is an eternal hunger and thirst , and an eternal desiring , and the darkness in it self , attaineth in the eternity , nothing that it can have out of the eternity for its satiating or fulfilling ; therefore it is rightly the very hunger and thirst of the abysse of hell , and of the anger of god. 113. but the will in the anguish , being it can reach or find nothing , it maketh to it self a figure and a similitude in the desiring , with the stern strong drawing ; and the strong , astringent , bitter , dark substance , is the material similitude it self ; it devoureth it self , and is it self the matter of the fire , that so the eternal flash continueth perpetually , and the fierce wrath is continually & eternally ever burning , and burneth eternally out of the darkness , and hath its own life it it self , viz. the bitter sting of the anguish , which raveth and rageth , and is the stirring and original of the life ; and that is a principle ▪ 114. and understand herein , the eternal desirous seeking , an eternal covetousness ; and yet having nothing but it self , an eternal envious enmity , a seeking of the essences , wherein then the innumerable and unsearchable multiplicity in the will is continually generated , and an eternal craftiness or subtilty , a continual climing up in the hunger , and an eternal finding in the will ; as namely , of the similitude of its desiring , the similitude of the essences , and in the flash that is revealed or manifested ; for the flash raiseth up it self eternally above the darkness ; and in the flash are the essences , and are continually brought into the will. 115. thus is the fire-will a seeking of the rising pride , a contemning of the darkness , it contemneth its own root ; it is a covetous one , and willeth to devour more then it hath , or , then is its right ; it hath all lust ; for the desirous essences become revealed or manifested in the fire ; and thence it comes , that in every will of every essence , there is again a center of a whole substance . 116. and that is the cause of the creation of this world , in that the model hath thus appeared in a looking-glass from eternity , and hath stood in the eternal essences in the * figure , as in a vigin without generating , and hath been seen in the light of god : and thence originateth the matter of the earth , of the stars and elements , also all art , wit or ingenuity , craft or subtilty , deceit , falshood , covetousness and high-mindedness , in the creatures of this world. 117. for this world is a material seeking out of the eternal , and is in the creation , viz. in verbo fiat , in the word fiat , through the water-heaven , become material and palpable ; as is to be seen in earth and stones : and the firmament with the elements is still the seeking , and seeketh the earthly , for it cannot reach back into the eternal . 118. for every substance or thing goes forward , so long , till the end findeth the beginning ; then the beginning swalloweth up the end again , and is as it eternally was , except this , that the model remaineth ; for the model is out of the eternal , out of which the creation went forth into a substance , like the wonder-eye of god. 119. also it is mentioned to you , that the spirit-air , thus originateth out of the bitter eternal fire-spirit , which also goeth forward after the wonders in the will of the seeking of the essences , as of the stars , and therefore it maketh a whirling about , and cometh from many places ; as , from above , from beneath , from this side and that side , and often as a wheel , all according as the fire-seeking , with the essences of the stars , become kindled . 120. and this is together as a wheel of the mind , and hath its own will-spirit , and an own self-life , and an own will , and therefore it is a principle , and standeth so long , till the end-findeth the beginning ; then the beginning taketh the end into it self , and maketh the middle , and whatsoever was done therein , manifest or revealed : as you should , and will well consider of this , unless you be foolish virgins . 121. also this dominion standeth no longer , then it is in the number of the creation ; for every day of the creation , is a circle of a revolution in the eye , and hath its number ; whereof ten is the cross x , the highest number : and man hath the number ten , 10 times ten , viz. a hundred 100. and in the crown of paradise , the number thousand , 1000. and in the eternal substantiality in the divine center of the majesty , it hath no number , o. 122. now see aright with good clear eyes ; god created in six dayes this world , with all substances or things , and it was finished in the middle of the sixth day , past noon , towards evening ; then began the rest on the sixth day , and the sabbath was the seventh day : thus the eternal rest found the beginning of the creation on the sixth day after noon , that was the end ; there came the beginning and end together into one , and it was manifested what god had made in the dayes . 123. now since man hath destroyed the angelical body through his imagination , and hath introduced it into a corruptible number , viz. into the outward principle ; therefore he is also therein , for he hath lost the paradisical number , and is set in the hundreth , 100 , number , where indeed also in the outward life , his leader or conducter is given to him ; that is , he hath given himself to himself ; therefore his number of finishing in the circle of the outward principle , is clearly apprehensible to us . 124. if we fundamentally know , the hour of the sixth day , in which the creation was finished , we would set you down the year and day ; understand of the last day , for it stayeth not one minute over ; it hath its limit , which standeth hidden in the inward circle . 125. therefore know assuredly , that the time is near , for in the sixth day afternoon , began the rest of the eternal day , and therefore hath god instituted the sabbath of the seventh day for a rest , and continual perpetual remembrance . 126. and as on the sixth day towards evening , began the rest and the entrance of the revelation of the works of the creation , where the end hath received the beginning in again , and so the six dayes in the circle have stood as a wonder : so know this , that ye were created in paradise , but are gone out of it , and entered into the spirit of the fierce wrathfull death , which hath now wrought its wonders in you above the half sixt thousand year , above 5500 years . 127. and now the end hath found the beginning again , and ye shall see , also feel and find what the paradise hath been , viz. all those that become generated or born in god. 128. for the paradise is become generated or born again ; thus spoken after the manner of reason , and not in god : but ye cannot escape mortality , also the fierce wrath in the flesh , but in the mind and in the soul the paradise standeth now more and more manifested or revealed to the children of god , and they have the right taste of the power . 129. and , no craft or subtilty nor might and power can keep it back , no subtilty can take it away or quench it , nor no devil destroy it ; for the end hath found the beginning : there is no preventing of it , the might or power , and falshood breaketh , and there is moreover a waiting for the bridegroom , for the children of god shall become found in paradise , when the turba in the fierce wrath shall be swallowed up . we speak what we dearly and pretiously apprehend and assuredly know in the wonders . 130. thus as above-mentioned , ( understand us aright ) there is generated out of the fierce wrath of the anger , out of the eternal center , out of which this world is become generated and created , as a seeking of the eternal in the spirit of this world , in this principle wherein we now live , and there will continually be generated , falshood , covetousness , craft or cunning subtilty , deceit , enmity in the will , lying , murder , high-mindedness , desire of honour , own self-might and power , art , wit , the vvisdom of this world proceeding from reason ; for all is out of this root , and standeth in gods anger-wonders ; and how sine soever reason and own self-wit , is , yet it is in the anger of god , and springeth out of the abysse . 131. here behold thy self thou fair world , it is no conjecture , as thou holdst it to be , it is apprehended in ternario sancto , in the holy ternary or number three . and they that cannot reach this gole or limit are captivated of antichrist , and belong at last to this lake , out of which they are grown : there is no time more of lingring , both doors or gates stand open ; the turba will swallow up with it self whatsoever is grown up in it . 132. thus now observe us , further , concerning the eternal fire , and take a similitude from all fire in this world , for what is in the eternity , a spirit , that is in this world a substance : thus ye see that fire , in it self , is an anguishing fierce wrathful climing up , bitter substance and source or fountain-quality , and yet ye see in the fires own form , nothing else but the flash of the shining , the source or fountain quality of heat ye see not , you must only feel that . 133. now ye see also that the burning fire sendeth a smoke up from it , and in the smoke is a water , whence soot cometh to be , which cleaves to the wall , especially if the fire be closed in that it is not free , then is the soot manifest as in a furnace : this is soot and water mixed one in another , by which , understand the material earth out of the eternal fire , which lucifer kindled , where then in the fierce wrath , time began , and the creation proceeded , as in the † third part is mentioned . 134. now understand the great mystery mysterium magnum further : ye see that every fire giveth light , and then ye see that air goeth forth out of the fire-source or quality : and ye understand very well , that if the fire had not air again , it would smother or go out , as all fires smother , if they have not air , and yet they also generate air ; the air is the fires life , which originateth out of the anxious bitter stirring source or fountain quality of the essences out of the will. 135. now ye see also well , that fire must have somewhat to consume , else it is a darkness ; and though it devoureth it self , viz. it s strong or stern attraction , yet that very fire is only a source or fountain quality in the darkness , whereby we understand the abyss of the anger ; which in god , is not revealed or manifested , but only as a cause of the life in the kingdom of god. 136. ye see this , that every fire must have substance , if it must burn : understand this thus , the fire affordeth air , the air , water ; and it draweth the air strongly again into it self with the water , whence the fires source or fountain quality of heat becometh mittigated or meekned , so that it shineth . 137. for without * water , no fire shineth , where in a thing , the water is not to be attained , there is no shining of the fire , but only a glimps ; as is to be seen in a glowing or red hot stone , which hath the source or quality of fire ; & of the shining it hath nothing but only glimps , it may be not that : but in the iron ye see a glimps , wherein the fire attaineth the water . therefore also iron is at length consumed , and getteth rust , and a stone not. this is thus to be understood according to the outward principle of this world. but according to the inward , viz. according to the kingdom of god ; observe this understanding : the eternal fire burneth eternally , but it is a spirit , and in the kingdom of god , not manifested or revealed in a fierce wrathful manner . 138. observe this thus , the flash maketh a shining , which originateth from the fire , and dwelleth not in the fierce wrath of the fire , but it satiateth or fulfilleth the fire totally , and giveth light also externally out of the fire , and is not held or detained by the fire , and bringeth also a several source or quallity , as meekness , and hath yet the fires vertue or power , wit or ingenuity and art ; for in the light is first , the fires source or quality in the essences , manifested or revealed . 139. now the light maketh no source or pain , but goeth in it self into a meekness , and is also desirous , proceeding from the fires source or quality , and its desiring is also an attracting , as viz. of the meekness and vertue or power into it self , and impregnaeth it self with meekness . 140. for the light is also a fire , a very yearning fire , a desirous fire , and a continual finding fire , which continually findeth , what is generated in the original . 141. all the vertue and power which originateth in the fierce wrathful fire , is manifested or revealed in the light , and the light desireth that , in meekness ; for the fires fierce wrathfulness and the lights shining , are two principles of a twofold source or fountain quality , each dwelleth in it self , and the one comprehendeth not the other , in eternity , and yet the one is the others life and cause , understand it thus : 142. as we consider , that a horrible anxious source or quality , maketh a sinking down in it self , like a death , where then is the parting limit , and yet the anguish in it self retaineth its source or quality , but the sincking into it self , as a death entereth into its aethen ; where then the anguish-life is no more apprehended , for the sinking breaketh it self forth out of the anguish-source , like a dying , and is a dying , whereas yet in the eternity is no dying , but such an entrance into another world of another principle , of another source or fountain-quality . 143. for the sinking goeth into the still eternity , as into the liberty , and being the fierce wrathful fires-source , continueth in it self in its life ; therefore is the sinking a going forth out of the fire-life , and yet is from the fire-life ; but its source or fountain-spirit it hath not , for it is broken off in death , and is the parting-limit in death , that so the sinking presseth through death , and hath another substantiality , viz. another water wherein the light shineth , wherein no fierce wrathfulness is . 144. for in the eternity is no death that with-holdeth , but only such an entrance in ; for that which hath no beginning , that hath also no end nor ground : and thus originateth the light out of the fires-source . 145. for the light dwelleth in the fire , & also not in the fire , it is in another world , and is another fire , which is called love , vertue or power , wonder , sweet , mild or gentle , pure or clean ; and is no substance , and also not nature , but without or besides nature in another principle . 146. it is nothing else but a light-flaming powerful majesty , and hath its own spirit , which bringeth the sinking through death ; which from the anguish is the sinking through death , which maketh the sprouting out through death . 147. it is in it self free , both from the fire and from the light , and is held or detained by none , as little as the fire holdeth or detaineth the air , and it goeth forth out of the light , out of the power of the light , and openeth all whatsoever is in the fire-source or quality , and also in the lights-source or quality . 148. but it hath no perception in it self of the fire , but it is a blower up of the light-fire , a bringer of the love-essences into the desirous power or vertue , an opener of the love-essences . 149. and yet that we may be understood when we speak thus of the love-essences , as of another fire ; observe it ; behold , when the light becometh thus generated through the fierce wrathfulness , so that the one fire goeth forth out of the other , then the light-fire desireth no more , the fierce wrathfulness , for it hath dyed away from the fierce wrathfulness , and is an own peculiar fire in it self , and sendeth its life out of it self , which is a sprouting , for it is also desirous and attractive , whence essences exist , and hath all forms in it , as the fire-life also hath such a rising up or springing . 150. but the essences are generated out of the lights power and vertue , and so the one alwayes tasting the other , there is a mere pure desiring and satisfying or fulfilling , whereas yet there is nothing that the love desiring can draw into it self ; therefore it draweth it self into it self , and impregnateth it self out of the power of the majesty , so that , that very will is full , and yet also nothing is there , but such power and vertue , and image of the wonder , it is a similitude of the birth or geniture , and is the power and vertue it self ; it is the substance of the spirit , whence the spirit hath its food , for it goeth forth out of the image , and floweth or bubleth , as the air in this world doth . 151. but now , if the spirit findeth no similitude , wich is without or besides it , and yet findeth it self thus in the power and vertue , then it is also desirous , for it dweleth in the powers or vertues ground , and is not it self the power or vertue : therefore its desiring also maketh a similitude according to it ; for a desiring is a seeking ; and in the seeking standeth the the figure of the seeking : the figure maketh the seeking manifest or revealed . 152. thus the spirit dwelleth also in its own figure in the power or vertue , and in the light of the majesty ; and is an image according to the spirits property . 135. not that the spirit is the image , but the seeking & its desiring is the image , for it dwelleth in its self , in its seeking , and is another person in its figure , viz. the powers or vertues figure ; and according to this substance is god called , threefold in persons . 154. but that we may open your eyes wide , to see all the ground of the deity , as it now will and must be ; therefore behold now the great wonder , which we had lost with going out of paradise , where we must labour in the six dayes works of this world , and so see what and where we are , and ye will find here such a thing , as hath stood hidden even to nature . 155. behold , when you will speak of the trinity , look upon the first number upon a , upon the eternal beginning , which is the father , and then look upon the o in the middle , which is the son ; then look upon the v , which is the exit of the holy spirit , which goeth into it self with the sincking through the sharp fierce wrath into the second principle , which hath e , and goeth through the power or vertue forth as a light-flaming flash , which hath i. 156. now take the swift-going of the flaming flash to it , which is t , allmach t , des ewigen gottes , the omnipotence of the eternal god ; which there in the fierce wrath , as a flash , destroyeth ; and in der lieb , in the love , in the i , as a mighty loving god , exulteth , through presseth , and powerfully exalteth or riseth up ; and if you put the i thereinto , then have you the matter of the divine substance ; in the power or vertue , it is ein engel , an angel , and in the out-birth , out of the center , it is goldt , gold. 157. the world is covetous , and full of boasting , especially those that would be accounted masters of arts ; and say , they know gold , and are blind people , why see you it not ; thou wilt say , how ? go with the outward life into death , there must the outward life die , and in the anguish , give it self forth into the number of the crown , viz. into the thousand number , 1000 , there is the end , and death ariseth and standeth up to a glorious life , with a new fair body , and you need give nothing to it but the soul , it bringeth forth manifold fruit ; there thou hast an angel which is free from the fierce wrath , for it is totally clean & pure ; seek it , and thou wilt find it . 158. but thou supposest perhaps to find it thus in thy old garment ; no friend ; we will now teach you another a , b , c ; learn that first , then seek , if you will then have a love to it , if not , leave it ; for the * o is muchnobler and more pretious than the l. an exposition of the philosophick globe or eye , of both the threefold * circles , which especially signifie the two eternal principles ; wherein yet the third also is clearly understood ; and how a man should understand them . 162. these * circles should be like † a round globe , having the cross † go through it ; for it is an eye of the eternity , that a man cannot delineate fully ; it is the eye of the substance of all substances , signifying the eye of god , which is the looking-glass of wisdom , wherein from eternity all wonders have been seen : and hereby is delinated how it came into substance , for the reader of this book to think and consider of . 163. not in such a way , as if a man could fully describe or delineate it , for the mind or thought only can apprehend it , and only that mind which can walk in the divine mystery , not through art or * reason , but through the understanding which the spirit of god openeth to the humane souls-spirit in the great mystery , else it can not be apprehended . 164. the reader should take consideration of the number , and then of what standeth within or without the † circle , or where every word in the * circle beginneth and endeth , it hath all its assured certain signification ; for every word standeth in its exact place . 165. that which is without the † circle or wheel , signifieth the libirty of the abyss without or besides the principle . number 1. abysse . 166. the great mystery of the abysse , wherein the divine substance in the looking-glass of wisdom , generateth it self in the ground , is marked with number 1. and number 2. standeth by it : so also round about the whole * circle is to be understood . of the three * circles . 167. the three * circles drawn about one another , signifie the eternal birth or geniture of the divine substance , together with all eternal mysteries , without and within nature ; viz. the original of all things or substances as they are here marked . of that half of the threefold † circle at the left hand , and of numb . 2. 168. the threefold † circle at the left , where without the † circle standeth number 2. the mystery without or besides nature , signifieth how the profundity or * groundlesness , bringeth it self into a ground ; viz. the eye of eternity , the first will , which is called father of eterternity , and of all beginnings , how in the trinity , in the wisdom , he introduceth himself into an eternal ground , and dwelleth in himself , and possesseth himself , and how he bringeth himself into nature ; and how substance originateth , as also perceptibility and perception . of that half of the three-fold * circle at the right hand . 169. the other threefold * circle at the right , signifieth the divine substance of the holy trinity , together with the angelical world , which originateth out of the great mystery of the eternity , and is manifested or revealed through the principle of the fire . of the eye in the circle . 171. the * eye in the circle , where the cross goeth through , with an angle or point and line , signifieth each of them a world , both at the left and right : at the left it signifieth the great mystery of the dark world , wher the wonder-eye introduceth it self in nature , at the right it signifieth the light-world , where the divine mystery , hath through the fire , brought it self forth , and dwelleth in the majestick light , with the first mystery of wonder . an exposition of the circles at the left hand ; numb . 3 , 4 , 5. 173. the three characters or letters , aov , marked with number 3 , 4 , 5 , signifie the mystery of the holy deity , without or besides nature , how it manifests or reveals it self in nature . of a , num. 3. and tincture , num. 6. 174. a , signifieth the first profound or groundless or unsearchable will , which is called father : go about that * circle to the nether point of it , there standeth tincture , number 6. which is the wills ens , and the first beginning to nature ; for the divine mystery of the trinity standeth above , and the mystery of nature beneath ; each circle signifieth one person of the deity in the first mystery . of the o. numb . 4. and of principle and of fire ; numb . 7. 175. the o , with number 4. signifieth the ground of the mystery , viz. the geniture or birth of the heart or word of god , which the first will , viz. the a , in the looking-glass of wisdom , compriseth and holdeth it in self , as a ground of its substance . for the o , signifieth also the eye of the looking-glass of wisdom : for in the wisdom is the eternal word comprised , which manifests or revealeth it self through the principle of the fire , in the light world. go from the o , about that circle , and so thou findest beneath , principle , and fire number 7. of v , numb . 5. and of substance , numb . 8. 176. the v , with number 5. signifieth the spirit of the mystery without or besides nature ; viz. the first eternal profound groundless or unsearchable will-spirit , which originateth out of the will , and in the power or vertue of the word , in the great mystery ; and goeth forth out of the will and word , and its exit maketh substance , viz. wonders , of the power , colours , and vertue , whereas yet in the mystery of the profundity groundlesness or unsearchableness without or besides nature , no colours are apprehended : for they lye all in one , and it is the twinckling of a great wonder , and that is called a substance of the wonder . go about from v , on that † circle , and thou findest beneath at number 8 , substance ; signifying that all substance is beneath the spirit of the number three , or trinity ; and that men must alwayes distinguish substance from the deity . 177. for in substance originateth nature , with its seven forms ; for the number three is only a spirit in substance , and yet there is also no substance without the number three : for the desire of the number three is the eternal magia , and maketh substance , it bringeth into a ground , according to the model which the spirit openeth in the wisdom , out of her is the creation proceeded according to the model of the virgin-like wisdom . further information concerning the first principle , and the mystery of the beginning in the creation , and of the dark world , how the angle or point of the cross , with number 9. at the left , with its upper and neather space is understood . of father ; number 9. 178. number 9. there standeth before the angle or point of the cross , father , and before that the abysse , signifying the mystery of the father without or besides nature : for with the † angle of the cross nature beginneth . the first and greatest mystery is the abysse , where the nothing introduceth it self into a will , which is called father , or the original to somewhat : out of the mystery of the father is the creation , through nature , originated : a man is here to understand the eternal nature , with its seven forms , with or by this mystery . soul ; numb . 10. 179. at the angle or * point of the line , standeth soul , number 10. signifying the original of the eternal spirits , viz. angels & souls of men : the angle or point , signifieth the center in nature , where the threefold spirit revealeth or manifests it self with or by nature , signifying the magick fire , in the fathers property , out of which the angels have their original , as also the souls of men. 180. a man should here understand the ground and original of an eternal spirit , for nothing is eternal , unless it hath its orsginal out of the eternal magick fire . this original is not understood to be the true or right spirit , but to be the center , viz : the cause of the spirit . souls will ; numb . 11. 181. every true or right spirit is understood with the understanding in the light of life : for in the fire there can be no right or true understanding , but in the desire of the light. therefore must the fiery will * turn it self to the heart of god , viz. to the power or vertue of the light and understanding , as here is to be seen , where , upon the line of the cross standeth the souls will , marked with number 11 , and there it receiveth power and vertue from the heart of god , and is generated or born an understanding spirit . will , numb , 12. and soul n , umb . 13. 182. for it receiveth the power or vertue of the light , in the meekness and humility , and goeth with its will-spirit , viz. with the noble or pretious image & similitude of god , through the power or vertue of the heart , into the second princiciple , viz. into the light world , as here at the right beyond the heart in the other or second circle is to be seen , where standeth will number 12. and then soul number 13. signifying , how the soul out of the fires source or quality out of the fathers property , entereth into the sons power or vertue and property , and dwelleth in the divine power or vertue in the light-world . holy spirit , numb . 14. 183. without or beyond the angle or † point of the cross , standeth holy spirit , number 14. signifying the holy spirit , which from eternity originateth in the will of the father at the left at the angle or * point , number 9. and bringeth it self through nature , through the heart and divine power or vertue at the right without or beyond nature ; also through the angels or souls-spirits , power or vertue , forth , and dwelleth in the liberty in the glance of the power or vertue and majesty , and is in nature , yet of nature unapprehended , but only in the divine power or vertues property . image , numb . 15. 184. beyond the word holy spirit , number 15. standeth image , also without or beyond nature , signifying that the noble or pretious image sprouteth forth out of the souls fire , as a blossome or flower out of the earth , and hath no feeling or sense of the pain of the fiery property ; for the fire standeth in it as it were swalowed up , and yet it is there but in another source or fountain quality , viz. a desire of love , a light-flaming fire in divine property . abysse , numb . 16. 185. beyond image , standeth abysse , number 16. signifying ; that the right true image standeth in the abysse , without or beyond all source or pain , and dwelleth in nothing , but only in it self , & with or through it , * god. therefore there is nothing that can find touch or break it , but only the divine power or vertue ; for it standeth not in nature , although indeed , with the root it proceedeth from nature , and yet it is another thing ; as an apple is another thing than the tree , though it stand upon the tree , and receive power and vertue from the tree , and yet the sun giveth it also power and vertue : so also the divine sun , viz. the majesty , giveth the image power and vertue . of the word omnipotence ; numb . 17. and wrath ; numb . 18. 186. further at the left standeth number 17. omnipotence ; and it standeth also without or beyond the † circle , signifying the fathers mystery , which , with the magia , viz. with the desire , introduceth it self into the fierce wrath , where then the strong loud-sounding life , and strength , is understood in the entrance of nature in the first three forms , viz. the astringent , bitter , and anguish , as the word * wrath standeth in the space under the † line , number 18. signifying that the fierce wrath , doth not touch the angle , or * point of the number three , but is generated or born in the desire . craft ; numb . 19. 187. under the word omnipotence , number 19. standeth * craft , signifying the essence out of the looking-glass of the mystery : which craft or suttlety in the second principle is changed into a right or rectified understanding , and here in the magick fire it is only craft or cunning suttlety , for it is accute or pointed and sharp , and a cause of the understanding . devil ; numb . 20. 188. over against it standeth , devil , number 20. in the space † of the dark world , signifying the evilness malignity or malice of the devil , in that he is gone away from the angle or point of the number three , and hath set or put his will into the fierce wrath craft or suttlety , in willing therewith to rule or lord it over god's meekness , and himself to use the strength and might or potency of the fire , and of the fierce-wrath . devils art ; numb . 21 , 22. 189. under the word craft , standeth devils : : : : : art , number 21 , 22. devils , standeth without the * circle of nature ; and art , standeth within the * circle of nature ; signifying , that the devil was created , as well out of the mystery of the father , upon the line or † stroak of the cross in the eternal nature as the other angels . but he hath framed or created to himself his art , number 22. in the magick seeking of nature in the center of the dark world , whereas yet he should have gotten framed or created it in god's heart and power or vertue , and that is * his cause of his fall and of his envy , or hatred and malice . will ; numb . 23. 190. above the † line , number 23. standeth , will , signifying , that the devil hath hath swung himself aloft above the divine line , upon or in which he was created as a proud or haughty stately spirit , that would himself have been lord , and have governed in own self , art and wit. darkness , numb . 24. 191. as now at present , the pride or state and haughtiness , and cunning suttle policy and prudence of men doth , which swingeth it self also thus , from the line of god , up into own self , wherein it cannot reach or attain the divine power or vertue and light within , but falleth in it self into the dark anguishing magick fire , as above the word will is marked number 24. first into darkness ; for reason loseth the divine understanding and desire , wherein it can take hold of and receive god's substance , and so impregnate it self with power and vertue out of or from god. fire , numb . 25. 192. and then the magick fire o of covetousness , kindleth it self , in that it willeth to have much , and yet hath not enough ; as here number 25. anguish , numb . 26. 193. and when it hath filled it self with covetousness , then beginneth the magick fire in the anguish , number 26. to burn . for that which is brought in by the covetousness , and laden the fire with , is the magick fires wood or fewel wherein it burneth : and there is death generated or born ; which must separate what the covetousness hath laid in . death , numb . 27. 194. and here is also the o heavy fall of adam , who imagined as the devil did , and desired the multiplicity of this world for his own ; he would be wise or suttle and prudent , and get much wit or crafty ingenuity , and also the earthly & hellish source or fountain quality in the wit. had he remained upon the stroak or arm in god's line , then he had not become earthly ; for his will-spirit had dwelt in god , and had introduced divine food into the body ; but now he standeth in the anguish , number 26 , and must again go through the principle , into death , number 27 , where his body must in the mystery , be consumed . 195. and if he hath not in this time , converted his will into the cross of christ , as in this figure is to be seen , then is he in the mystery reserved to the judgement of god , and there he shall be tryed in the fire whether his will-spirit hath divine power and vertue in it or not , or whether he can subsist in the fire : and there the proud stately or haughty earthly works will be burned away from him , and the soul will remain in the dark magick will-fire , for it self is also a magick fire , when the divine light-fire is not in it : and so now one magick fire layeth hold of another , out of which there is no remedy to help . will , numb . 28. light , numb . 29. spirit , numb . 30. man , numb . 31. 196. but that soul which hath in this time converted again , and hath with its will given up it self into the death of christ on the line of the cross , number 27. that soul is sunk down from its proud or haughty evil works , and is as to them will-less , or free from willing , and is entered into the death of christ , and sprouteth forth with the will-spirit , number 28. through the second principle in the divine power and vertue , out of the death of christ , where then the will-spirit , viz. the image , attaineth again the divine light , number 29. and the image standeth , number 30. again in the divine man , number 31. image , numb . 32. god , numb . 33. 197. for when the will spirit entereth into death upon the cross , then it draweth again divine substantiality , viz. christ's flesh to it self , and bringeth the same with it self into the light into the light world , there the divine life sprouteth again into the holy body , and the image standeth free again . as here number 32. is to be seen , and dwelleth in god , number 33. and eateth of god's word or substance ; for the image is here without or beyond nature in the liberty ; but the humanity is within nature , as is described . 198. but as to those souls which stick in their proud or stately and haughty covetous works in the anguish , number 26. they stick indeed in the magick anguish-fire , and their works are wood , or fuel , to or for the fire . 199. but if the will-spirit do yet turn in it self a little into the death of christ , and yet also is fast bound to the fierce wrath , that soul hangeth as by a thred to the death of christ . the ninth number , numb . 34. 200. this soul may well thus burn a while , till the will-spirit can enter into the death of christ , till its sydereal wood or fuel be burned up : when the earthly body dyeth , then must the image bathe : which the present too wise and subtle world contemneth , but in death doth find it by woful experience : there must this little sparkle , which hangeth only by a thred , wind it self into the death of christ ; for it hath lost body and substance , and standeth naked and bare without divine substance or body in god's mercy or compassion in the divine tincture , viz. in the ninth number , number 34. and waiteth for the last judgment ; wherein god will in the tincture , bring and restore again whatsoever adam lost ; but its here-acted works , will not go or pass through the fire , but the dark magick fire , hath swallowed them up into its mystery into the dark world ; let this be said to thee , o man. souls eternal habitation , numb . 35. 201. after ninth number , standeth the souls eternal habitation , number 35. signifying , that these escaped souls are notwithstanding in god , in the angelical world , but without their works , and cannot so highly attain the glance or lustre of the majesty , as those souls which have here cloathed themselves with god's power and vertue . the word habitation goeth into the liberty without or beyond nature , as also above , image , doth ; for the soul must stand in nature ; but the images habitation is without or beyond nature in the divine liberty . angelical world , numb . 36. 202. without or beyond this habitation , standeth the angelical world , number 36. signifying the angels courts and quires , or princely thrones , in the liberty of the divine majesty , where yet their root also standeth in nature , but is not apprehended . proud devil , numb . 37. will of the devil lucifer , numb . 38. 203. at the * left in the upper space , number 37. standeth proud devil , or stubborn devil , with two † lines , one reaching up upon the character or letter o , number 4. and the other reaching up * above the great mystery of the number three , where standeth will of the devil lucifer , number 38. 204. here is the devils fall to be considered , he hath brought his proud or stubborn will up from the line or stroak of the cross , aloft , and hath willed to rule over or above the mystery of the divine wisdom , in wit and cunning , suttlety and fierce wrath in the fires might or power , and to kindle the mystery of the number three , that he might be lord : as indeed he then kindled the substantiality in the mystery ; whence earth and stones have come to be , and hath willed to fly out above the mystery of the number three , number 38. as still at this day he desireth to fly out above the angelical princes-thrones . abysse of the dark world , number 39. eternal hell of devils , number , 40. 205. and upon this hath followed his thrusting out from the divine mystery , so that he is thrust out from the superiour thrones into the dark magick fire , and is thrust down below , that is , into the abysse of the dark world ; for he must dwell externally without the principle in the fire-crack , viz. in the first three forms to fire in the anguish , there he hath his hell as below at number 40. is to be seen , and thereinto also the damned souls fall back , so that eternally they cannot see or behold god. the second cross line upwards thus † 206. over the line number 1. above aloft , standeth , abysse , eternity , signifying the liberty , without or beyond the principle ; and thereby is understood the mystery of the eternity , wherein every creature standeth in its source or fountain quality , in its own fire , be it in darkness or light , and hath therein no other light than shineth within it , which light also it apprehendeth externally without it self ; there are both worlds , viz. the light-world , and dark-world , are there in one another . but the light becometh not attained , unless a creature be capable of it . 207. there are angelical thrones , which we know nothing of experimentally , our knowledge reacheth but only into the extent of the place of this world , so far as the kindling in the creation reached , and of that is this † wheel made with the cross . son , numb . 41. and of the heart . 208. above the upright line , standeth son , and at the left angle or point , number 9. father , and at the right line , number 14. holy spirit , signifying the birth or geniture , and persons of the holy trinity . the heart in the cross is the center , and ♡ signifyeth the eternal band of the † ternary . 209. the word son , number 41. signifieth the word , which the eternal father , continually and from eternity , speaketh in the light and dark world , according to each worlds source or fountain quality or property . 210. but in that the three persons at the cross are free , and touch not the line , it signifieth that god is free from nature , and not † in the apprehension of nature , but he dwelleth in himself , indeed in nature , but unapprehended , by that which doth not give up it self into him. of the heart in the cross . 211. the heart in the cross signifieth , that god's heart hath manifested it self in nature , by or with the principle of the fire , whence the majestick light originateth . secondly , it signifieth the manifestation or revelation in the humanity , wherein god's heart hath manifested it self by or with a humane heart , and how that humane heart hath attained the comprehension of the holy trinity . as indeed it is the center in the cross , by which a man is to understand the inward man , viz. the inward heart . 212. and you see , that the holy spirit at the right , on or in the line , and at number 14. goeth forth from the heart into the light world , signifying that the holy spirit , dwelleth in the regenerate or new born heart , viz. in the image , and continually introduceth the images will into the divine light-world . and as this heart in the cross is united with the holy ternary ; so must the humane heart , understand the inward-man , be united with the deity : that god may be in it , all in all , its will and deed. 213. but that the word son , number 41. above the cross line a loft standeth distinguished from the heart , signifieth that the man christ is become lord over all , and is the king over this † circle : for , god hath manifested himself in the humanity , and this man compriseth the whole divine substance in himself , for within him and externally without him is one and the same fulness , one god and divine substance : there is no other place , where we can be able to apprehend god then in the substance of christ , there is the whole fulness of the godhead or deity bodily or corporeally . heaven , number , 42. 214. the word , heaven , on the upright cross-line : number 42. signifieth , that the heaven is in the man christ , and also in us , and that we must through his cross and death go to him into his heaven , which himself is ; for on the cross is heaven become opened to us again , or new-born and regenerated to us . secondly , it signifieth that the right or true divine heaven is an habitation of the divine desire , viz. of the divine magia ; therefore it is called not aningoing , but an ingeneration of god's fire , into divine substantiality , and that even only on the cross , viz. through and in the birth or geniture of the holy † trinity . pure element , number , 34. 215. the word , pure element , on the crosse's upper line , number 43. signifieth the inward world , out of which this outward , with the four elements , is become generated forth , and standeth in the inward root in the substance thereof . holy spirit , num. 44. son , num. 45. 216. moreover it is to be observed exactly , how the words stand , begin and end , for they begin on the outward {inverted †} circle at the left , where above number 5. the holy spirits character or letter v. standeth ; and beneath number 8. substance , and goeth through the two * circles at the right , even into the second space , which signifieth the pure divine elements original , its indwelling and substance , whence it originateth , viz. from the spirit of the eternal mystery in the divine substantiality , viz. in the substance of the great mystery , and yet is only manifest or revealed in the second principle , viz. in the substance of the son and holy spirit , as above one the * circle at the right is to be seen , number 44. and 45. father , numb . 46. holy spirit of divine wisdom and understanding , numb . 47. 217. the pure element is the working in the right true heaven , and shutteth it self in and out with or by the cross , it is the springing or flowing & moving in the fire and light-heaven , from or by with the divine substantiality , understand substance , and not the spirit , of god , is a life for it reacheth not into the substance of the father , number 46. where beneath on the circle , standeth divine wit or understanding , for the element giveth or affordeth not divine wit , but the holy spirit , number 47. giveth divine apprehension , knowledge or skill and wit or understanding . 218. the element is a substance in respect of the deity ; as the life in the flesh is understood to be , in respect of the soul ; for the tincture is higher , and giveth the ens of the spirit , wherein the light-fire is understood . humanity , flesh , numb . 48. 219. under the word , pure element standeth at number 27. on the stroak of the upper line of the cross , death , and the word beginneth laying hold on the left * circle , and goeth through the cross through the first right * circle : there observe both the outward circles at the left and at the right , above and beneath , and then thou wilt soon find , what the right or authority of death is , and how it is the dying source or fountain quality in the magick fire , and holdeth the substantiality captive in itself ; as at the left beneath at number 8. & at the right , beneath at number 4. 8. is to be seen ; and then above on the same circle at number 44. and at the left above , at number 5. there a man seeth , how the spiritual life goeth and sprouteth forth through the death , and possesseth the highest † circle : for all whatsoever willeth to reach or attain the divine life , must go through the dying magick fire , and stand or subsist therein ; as the heart on the cross must and doth stand or * subsist in the fire of god. 220. further it is to be known , that we in adam have turned our selves away from the cross , and are with the desire of lust or pleasure , gone with our will above the cross at number 23. into an own self rule or government ; and now death hath captivated us in it self , therefore we must now sink down out of death on the cross at the line of christ again into the heart , and become new born or regenerate in the heart , else death holds us captive in it self . for now death standeth on the cross-line : but at the judgement it shall be given to the dark world : for our will must now enter through death on the cross , into rest ; but the outward cross shall be taken away ; and then * death is a spectacle or scorn and derision . 221. thirdly , it signifieth that the life of god in christ , bare * death as a shew or spectacle of triumph on the cross , when death became broken on the cross in the dying of christ , where the life sprouted through death , and the heart gave up or yeelded it self into the middle , viz. into the center , as † victorious lord or conquerour of death . paradise , numb . 49. 222. under the heart at number 49. standeth paradise ; the word beginneth at the left on the outward circle , where above at number 5. is marked , the spirit of the great mystery of the profundity or unsearchableness of eternity , viz. v. and it goeth through the cross at the right , through all the three * circles , even into the liberty : this signifieth the constitution or existence of paradise ; it originateth in the mystery of the eternity , and prouteth through the outward , and also hrough the light world , hidden in the outward world , and manifested or revealed in the second principle , in the light world , as therefore the world penetrateth through all the three circles , shewing the humane bodies original . divine substantiality , numb . 50. 223. for in or at this place , out of this substance , adams body ( understand the outward body ) was created according to the third principle , and the inward body , ( understand the images body ) out of the divine substantiality , as at the right , near paradise , is marked with number 50. christ , flesh , numb . 51 , 52. 224. that very divine substance , understand * substance , not spirit , is included in the wisdom of god ; and therein is the heavenly tincture : for god's word that became man , brought this substance into mary , into her in death inclosed substantiality , viz. into the images body , and thereby god and man became one person . 225. for this flesh is christs flesh , according to the heavenly part ; therefore beyond substantiality , standeth , christ's , flesh , number 51 , 52. christ bare such flesh in the inward man , as adam had before his eve was , when he stood in the divine image in purity . therefore can no man go into paradise , unless he attain that flesh again , that adam had before the fall , and christ attained in the becoming man or incarnation . therefore must we all become born out of the heart upon the cross , and * put on christ . mystery , numb , 53. 226. under paradise , number 53. standeth mysterium , mystery , and the word beginneth at the left in the second † circle , where above on the same † circle , number 4. the character or letter , o , standeth , and beneath principle , and fire , number 7. and goeth to the right , through the cross , through the first † circle at the right . this signifieth rightly and exactly mans creation according to the body . 227. for the body , is a mystery , taken out of the inward and outward world , from above and from beneath , understand out of the earths matrix ; this is the earths matrix ; out of this mystery was it created , and a man seeth how it was created out of the inward and outward substance , viz. out of the dark and light world , and is mixt with evil , viz. with fierce-wrath , and also with good. wonder , numb . 54. angel , numb . 55. spirit , numb . 56. 228. but man was out of the mystery created , an image and similitude of or according to god , to or for god's wonder ; therefore at the right , number 54. standeth wonder . for he was a wonder of all things or substances , a lord of all things or substances , taken out of all things or substances , and was in the inward image , an angel. as next wonder , in the liberty , standeth angel , numb . 55. for his spirit dwelleth in the liberty of god , viz. in the majesty , as beyond the word angel , number 56. spirit standeth . which all , signifieth , the right or true man , viz. the first before the fall , and the second in christ , into which he must enter again , or is rent or separated from god. four elements , numb . 57. 229. under mystery , number 55. standeth four elements ; they begin at the left , on the outward * circle , and go to the right through the cross , through † two circles ; signifying the outward world , which originateth as an out-birth out of the inward substance on the outward circle , and bringeth its wonders into the mystery , first into the second principle , into the first two circles ; for they shall not go with their substance into the liberty , through the † third circle at the right , but pass in the principle into the mystery , and in the principle be tryed or purged in the fire . for there is the limit of separation . the souls joy , in ternario sancto , number , 58. 230. above on the second circle at the right number 45. standeth son , the same is the judge and separator , and beneath on the * same circle , number 58. standeth souls joy in ternario sancto , in the holy ternary , signifying , that the soul shall have joy in its works , which it hath wrought in the four elements , to the praise and glory of god , which it hath introduced into the angelical world into the mystery . for the four elements stand , with their root in the great mystery . 231. and were the earth not come into such a perished condition , and that the devils poyson and kindling or inflamation , had not been done , it were still one and the same substance with or in the other three elements , as indeed it is now , in the heavenly substance . spiritual bodies habitation , num. 59. 232. this bit , hath adam swallowed down into himself , and thereby lost his angels form. for the four elements should stand hidden in him , and he should live only in the one element , in gods power and vertue , and know or experiment nothing of the evil : as at the right , in the liberty , number 59. standeth , the spiritual mans habitation , there should the images body dwell , viz. the souls body , but that became hindred from it ; it must now under the earth , and become included or shut up in the earthliness . earth , number 60. 233. under the four elements , standeth earth , number 60. signifying that the earth is wholly fallen back to the inner world. for the word toucheth neither the † left nor the right circle , it is as a death , but the cross goeth through it , signifying its restauration , or bringing again to what it was , that the humane earth is new-born or regenerated on the cross , and that the heavenly and divine substance , shall be severed from the dark worlds substance , through the fire of god , where then shall be new earth in a heavenly source or fountain quality , form , essence and property , and that which is hidden in the earth , in the heavenly part , shall sprout or spring again . further is to be considered , that the earth standeth thus upon or in the abysse , for it reacheth no principle , therefore it must pass away , or vanish . earthly man , numb . 61. 234. underneath standeth number , 61. earthly man , where the cross goeth through the midst of the word , which signifieth the fallen earthly man , who is fallen under and into the earth , that is , he is fallen home or back to the earth , and the cross parteth or separateth the words , earthly and man ; for man shall again become separated from the earth , and enter into his eternal part , either into the light or dark world . wonder , number 62. 235. under the cross line standeth number 62. wonder , signifying that the evil † wonder , also the evil part of the earth , shall in the judgement of god , when god will make separation ; fall home or back to the abysse of darkness , and that shall be to all devils and evil men their earth , on which they shall dwell one among another , for the abysse standeth under it below , at number 1. babel , number 63. 236. near wonder standeth babel , number 63. signifying , how babel is only a wonder of the abysse , and worketh only wonders in the abysse . own reason in babel , numb . 64. 237. further , above under the † circle at the right , after earthly man , number 64. standeth own or self reason in babel , which goeth round about the outside of the circle of the second principle , and goeth in own self authority under the divine world , backward , and supposeth she is in god , and serveth or worshippeth him , but is without god in self , she or it teacheth , and doth only its own things or matters for it self , for its own ends , it ruleth the outward world in own self reason , without gods spirit and will , only according to its own will. therefore it goeth about the light world , dissembling in hypocrisie , and giveth god good words , and continueth only without god , upon or in the abysse , and thereinto also it falleth back and entereth . wonder of the great folly , num. 65. 238. under own reason , number 65. standeth , wonder of the great folly , signifying babel , who hath found all art , suttelty and cunning , politick devices , and lost it self ; it seeketh gold , and loseth god ; it taketh earth for gold , death for life : and that is the greatest folly that is found in the substance of all substances ; as is sufficiently mentioned in other places . the conclusion . 239. thus we see , when we are at home , not in this world , but in the two inward worlds ; in which soever we labour here , into that we enter when we die : we must lose the outward , we must only be new-born or regenerated on the crosse . 240. babel hath turned it self wholly away from the crosse , which signifieth the proud own self reason-wise , subtle men , who rule and order themselves in or according to the wit or ingenuity of folly. 241. the earthly man on the crosse , number 61. signifieth the simple heap or company , which yet hang to the crosse of christ , and become at length new-born or regenerated through the crosse . 242. but * reason hath even rent and torn it self off from the cross in its own self pleasure and voluptuousnesse , in its own pomp , might or power and laws , and that is a wonder of folly , which even the devils do scorn and deride . 243. this the reader should further consider of , for there lyeth much under it , it hath the understanding of all the three worlds . see thy self therein , it is a right true looking-glass , for the number three is a cross , and hath two kingdoms in one , parting themselves thus by the sinking down through death . 244. therefore would the devil be above god , and therefore god became man , that he might bring the soul out of the fierce wrath through death into another life , into another world , which yet standeth in the first ; but they turn their backs , as this {inverted †} figure standeth , and the cross standeth between both the principles , and goeth out of the fire-life , into the light-life . 245. beloved sir , understand us thus , the soul originateth in the fire-life , for without the fire source or fountain quality , no spirit doth subsist , and it goeth with its own self will , out of it self , forth through death , that is , it esteemeth it self as dead , and sinketh down in it self , like death , and so falleth with its will through the fires principle into god's light-eye , and then it is the holy spirits chariot , on which he rideth . 246. but when it will go of it self , it then continueth in its own fire-nest in the original , where it was awakened , like lucifer : for it was awakened at the beginning point of the cross , at the left , as in this figure is to be seen ; that is its original , as shall be further mentioned . 247. the soul is a total figure of a cross , and is like a cross-tree , according to the outward image of the body , the body having two arms , which signifie two principles , the body standing in the midst , as a whole person ; the heart is the first principle , the brain the seond ; the heart hath the soul , and the brain the souls-spirit , and it is a new child , and yet not a new one ; the stock is from eternity , but the branches are born or generated out of the stock . 248. though indeed it hath not been a soul from eternity , yet it hath in the virgin of the wisdom of god upon the cross from eternity , been known ; and in the root belongeth to god the father , and in the soul to god the son , & in the will to god the holy spirit . 249. and being it could not stand in the father in its will , when it would rule in its will , and thereby fell into the fire of the fierce wrath ; therefore the father gave it to the son , and the son took it into himself , and became in it , a man ; and brought it again with or by the word fiat , into the majesty , into the light ; for the son introduceth it through the angel and death again into the eye of holiness at the right , into another world , in god , to the angels ; of which here-following shall be mentioned further . 250. now come we again to the sixt form of fire : and it is to be known , why we set the cross here , which else is the tenth number , accounting according to the order or way of * reason , but according to the two principles , the eye appearing parted , the cross belongeth to the place between the fift and the sixt form , wherein light and darkness part . 251. but know , that god is the beginning and the end , therefore we set the cross according to reason at the end , for there we go through death into life , it is our resurrection . 252. the tenth number , 10. is again the first , and also the last , and beyond through that is death , and after or beyond death , the hell , that is the fierce wrath of darkness , that is externally without or beyond the cross , for it falleth again into the a ; and in the a is the creator , into which lucifer would have flien back , but was thrust out into the darkness , and there is his kingdom in the source or torment . 253. you should understand us thus , that we by the twofold eye understand one * round globe , thus partible , or each half divided assunder , and turns away from the other , where the cross is standing from eternity within it : a man cannot fully describe it with any pen or pencil , for it is so in one another , it is but one only , & yet two , the spirit understandeth it only ; and whosoever doth not enter into the regeneration , through the death upon the cross , as viz. into gods body , he understandeth not this , and let him leave it uncontrouled , or he will be a maker and controuler-devil . we would have the reader faithfully warned , and it is in earnest sincerity and true zeal . 254. for this figure hath all , or total ground , or the foundation of all things , as deep as † a spirit is in it self , and is not apprehensible or knowable to the reader without right or * true eyes , also a man cannot set it down in due & exact order aright with † any words , for the first is also the last , and the middle goeth through all , & yet is not known or apprehended but in it self : therefore searching is not the chief or most especial means to know or apprehend the mystery , but to be born or generated in god , is the right o invention or finding ; for without that is h babel . 255. all lyeth in the will and in the earnest sincerity , that the will enter into the magia , for the eternity is magical , all is out of the magia come into substance , for in the eternity , in the abysse , is nothing ; but that which is , is the magia . 256. and out of the magia , existeth phylosophy , which searcheth out the magia , and seeketh therein , and findeth astrology eternally ; and astrology seeks again , its master preceptor or teacher and maker , composer or producer , viz. a stronomy , the sulpher & the mercury , which hath a principle of its own , and the third magia is therein ; viz. the medicus the physician , who seeketh the corrupter or disease , and will heal or cure it ; but he findeth the fourth magia , viz. the theologus , the divine , who seeketh the turba in all things , and will heal the turba ; but he findeth the eye of the first magia , and there he seeth that all is the wonder of the magia , and there he leaveth seeking , and becometh a magus in the first will , for he seeth that he hath all power to find & to make what he will and there he maketh of himself an angel , and continueth in himself ; and thus he is free from all others , and continueth standing eternally ; this is the highest ground of the substance of all substances . 257. and though indeed , the whore at babel will not relish this ; therefore we say with good ground , that babel in her children , are in magick , philosophy , astrology , astronomy , medicine or physick , and theology or divinity , born or generated of whoredom . 258. babel is the true child of none of these , she is a perverse stubborn obstinate bastard ; we have apprehended or known her in the a and o , by searching of her philosophy and astrology , and have found her in all looking-glasses to be a whore , who committeth whoredom in all looking-glasses . 259. she saith she is the eye , but she hath a false or adulterous eye , that glanceth out of or from her whoredom , out of pride , covetousness , envy and anger , and her seat in the magia , is the averse back-turned left eye ; o she triurnphs upon the cross , but she entereth not in into the center , she wil not go through death into life . 260. she saith she liveth , but hath ar injurious unrighteous life , yet that is her right or proper life , if she would live in it alone to her self , but she oppresseth , borneth & compelleth the children that are born or regenerated on the cross , and treadeth them under foot . 261. therefore hath the crossbent and drawn its bow , and will shoot away babel from the cross , signifieth the spirit of wonders in the magia . the seventh form of fire . 262. one magia goeth alwayes out of the other , and is the others looking-glass and eye , where the wonders are apprehended or known and propagated , for in the abysse is nothing , and in the magia , is all : every looking-glass is a center , and yet of its own ; for the first pleasure or longing , seeking and desiring , generateth that , it is the model of the first . 263. for when i search for the beginning of substance , then i find the eye , which is god , that is a desirous will of eternity , which entereth in into it self , and seeketh the abysse in it self . 264. it is in nothing , but it is the abysses looking-glass , and seeketh it self , and findeth it self , and that which is found seeketh again a o model , that it may seek , find , and see it self therein . 265. and that goeth on to the number h ten , and then the last , findeth the first again in it self ; and thus the last is a model or looking-glass of the first , and the first of the last , and is as an eternal band , and standeth or consisteth in the will , in the desiring seeking and finding : and in this substance is the mysterium magnum ; or great mystery contained or included . 266. but now will the middle in the desiring have a satiating or fulfilling , wherein it may rest , else all would stand or be in an anxious source or torment , and the desiring draweth the middle out of all forms , wherewith it filleth or satiateth its hunger , wherewith or whereby in it self , it standeth in perfection in joy , and so out of the anguish , a love cometh to be , a satiating fulfilling or easing of the source or fountain quality of pain , and the middle is sulphur ; with that , the spirit refresheth it self in the will ; for sulphur hath two forms in it self , viz. power or vertue and light. 267. and that is together , the substance generated out of all forms , it is matter , substantiality , corporeity , god's body , christ's flesh , the heavenly , and is the total or universal fulfilling or satiating of the spirit in the o ; it is the rest and manifestation or revelation of the deity , and standeth in the virgin of wisdom . 268. the cross is its limit , and is the substantiality , which goeth with the sinking into death as above mentioned , where the fierce wrath remaineth in death , and it is still & quiet as a death or a nothing , and the life sprouteth out of it into another principle . 269. it is not the principle , only the principle becometh generated in it , in it are all looking-glasses of the magia , manifested or revealed , moreover the wonders of the genetrix : it containeth the mysterium magnum , the great mystery , and out of it , the spirit openeth the wonders of eternity , the spirit giveth it the essences , for that is its food for its hunger . 270. it is a substance of wonders without number and end ; and is also of no beginning ; for the spirit in the desiring beginneth it from eternity , and continueth in eternity , it is a body of the number three , which is called god , and a body of angels , so that the spirit standeth or is in an image , else it would not be apprehended or known . 271. thus it knoweth it self in the image it self , and seeketh the best magia , and what it seeketh , that it findeth , and eateth it , and therewith or thereby giveth to the body of god , its will , so that there is an unity in the holy principle . 272. for in the will of the corporeal spirit rise up the wonders , those the spirit of eternity , viz. the holy spirit receiveth or apprehendeth , and so there is a ringing and song out of the eternal wonders , for the corporeal spirits will is therein . 273. and in these seven forms the joy of the deity , becometh multiplied and perfect , for it is a fulfilling of the eternal desiring , and is the eternal food . 274. but seeing all things or every substance originateth from the fire , we will clearly set before you the mysterum magnum , the great mystery , and plainly shew you paradise , if any will be blind , to him it is told and discovered ; let him go away with babel . 275. ye know that in fire 🜂 and water 🜄 , all life standeth or consisteth , and the substantiality is its body , and the body is or existeth out of the power or vertue of the spirit , for it is the spirits food , and the spirit is again the bodies food , and the highest & greatest nutriment is in it self ; for the outward would not hold or retain it , if the right or true life were not in it self . 276. therefore now the fire , is the first cause of the life , and the light thereof is the second cause , and the spirit the third cause , and yet is but one substance or thing , which closeth it self into a body , and manifesteth , and so with seeking findeth . 277. and every substance is or consisteth in two substances , viz. in an outward and inward , the one seeketh and findeth the other ; the outward is nature , the inward is spirit above nature , and yet there is no schism or rending asunder , but only in that which is included in a time , therein the time severeth the limit , so that the end findeth the beginning . 278. thus ye see also , how out of the light , the right or true substantiality , exists ; for it is a fulfilling or satiating of the will : the water existeth out of the meekness of the fight , for the desiring layeth hold of the meekness , and retaineth it , for it is a good relish ; thus is the meekness substantial , and a substance of the fire , a fulfilling of the desirous fierce wrath , an allaying of the fierce wrath , and a corporeity of the time ; for when the body falleth away , then is its spirit in the beginning , in that which hath given it forth , in that looking-glass it is . 279. so then seeing the source or fountain quality is twofold , therefore is the water also twofold , viz. an outward and an inward ; the one belongeth to the spirit , the other to the outward life ; the outward is accompted a death , the inward is its life , the outward standeth between the fierce wrath and paradise , in the in-sunk down death ; and the inward is the paradise it self , for the spirit sprouteth therein out of the eternity . 280. and you may see that this is true thus ; consider winter and summer , also cold and heat , and you will soon perceive it , if you be born or generated internally and not externally only , but with the first magick will or desire to find god , for that is done in the twinckling of an eye . 281. for the water in the deep , originateth from the fire , yet not from the fierce wrath , but from the light , for the light goeth forth from the fire , and hath its own seeking or longing , it seeketh to it self a looking-glass , that it may behold it self , and have it for a habitation , and draweth it in the desiring into it self , and dwelleth therein ; and that which is drawn in , is water , which apprehendeth the light , else the deep of the world would not apprehend the light , if the light did not dwell in the water : the water is the fulfilling or satiating of the light , in its desiring . 282. and the water seeketh again a looking-glass , and willeth to have a habitation , which is flesh , as ye see , that the water , receiveth the glimps or shadow of all substances or things in their body , so that the body it self is represented in the water , which is because the seeking of the fire hath taken hold of it . 283. further herein is seen the end of nature , for the eye findeth its life in the water , and thus it goeth back into the seventh form , and seeketh its body in the water , and there is further no desire more in the outward ; this body desireth no other body more in the outward , but it looketh back after its mother , of which ye have a right and true example in a looking glass , which is fire and water , and that receiveth the image very clearly . 184. and thus ye see , that the end goeth back again , and seeketh the beginning , and nothing further in the outward : for this world is at the limit , and is included in a time , and runneth on to the limit ; and then the end findeth the beginning , and this world standeth as a * model , or as a looking-glass , in the beginning . let this serve you to the finding of the mystery , and remit your self rightly into the beginning , that ye may be apprehended or known to be a wonder in god's love. 285. and thus ye are to know , that the the second form of the water , consisteth in the spirit , it is its fathers looking-glass , its makers , which dwelleth in the spirit , and is found only by its maker , it self findeth not it self ; for so long as a thing goeth forward externally , there is no finding in the inward internally , only the spirit which dwelleth in the inward , findeth it self in the outward . 286. but the outward life findeth not the inward , unless it have the inward spirit , then is the finding , and it is done according to the inward spirit , and then the outward life speaketh of the inward , and yet knoweth it not ; only the inward spirit filleth the outward , so that the outward is a mouth , and the inward hath and produceth the word , so that the inward kingdom , standeth manifest in the outward in the sound , and that now is a wonder . 287. the inward is a prophet , and the outward apprehendeth it not , but if it do come to apprehend it , then it hath god's substantiality in it , viz. god's flesh , christ 's flesh , the virgins flesh , and yet the prophet standeth or consisteth in the spirit , but that flesh conceiveth its power or vertue , and assureth the outward man , that he doth even that which his maker willeth ; as indeed this pen is in such a condition , and no otherwise . 288. thus we apprehend the ground of this world , that it is a * figure of the inward , according to both mothers , that is , according to both fires , viz. according to the fire of fierce wrath ; and according to the fire of the light ; as the model , viz. the looking-glass of the light of eternity , is the sun , and the looking-glass of the fierce wrath is the outward fire , and the substantiality of both is the water and the earth , the earth is the fierce wraths , substantiality , the water , the lights ; the air , the eternal spirits , which is called god the holy spirit . 289. yet ye are to know , that this world , is not the substance of the eternity , but a † figure , a looking-glass , therefore it is called a principle of or by it self , because it hath a peculiar life of its own , and yet standeth in the magick seeking of the inward . 290 the word fiat is the master of the outward , for it holdeth the outward in its conceived or framed looking-glass , it is not the looking-glass it self , but a similitude , in which its spirit discovereth it self in deeds of wonder , to behold the wonders of both fires , viz. of the wrath and of the love ; and thus continually bringeth the substance of all substances into the beginning : and therefore is this world turning as a * wheel or orb , for the end seeketh continually the beginning , and when it findeth the wonders , then the end giveth the wonders to the beginning ; and that is the cause of the creation of this world. 291. the life of all and every creature is a wonder before the beginning , for the abyss knew nothing of it , and the beginning of the eye findeth it all , and setteth or placeth the model in it self , so that it hath an eternal number , and recreateth it self in the number of the wonders . the eighth form of fire . 292. seeing thus there is one substance in two forms , one that taketh on an unsearchable beginning in it self , and holdeth it eternally , and another that is the eternal model , which compriseth , and with its body is included in a limit ; therefore we are to consider of the turba , which breaketh the included comprised life , again , and setteth the model of the comprised wonders in the beginning , and presenteth such things to the beginning as were not from eternity , but came to be in the comprised time. 293. beloved friend , to you and such as you are , who seek the beginning , is this thing shewn , for your mind is our mystery , seek it in u s , not in me , i , the outward man have it not , but the inward in the virgin , in which god dwelleth , that hath it ; and that calleth it self twofold . 294. my outward man is not worthy of the mystery , but god hath so ordained it , that he might manifest or reveal it to you by means , that you might know him by means , and not say , it is from my own wit and understanding . 295. and seeing you are a learned person , you should know , that god loveth also the silly and despised of this world , if he seek god , as indeed i have done , and that the right and true finding or invention , sticketh not in art , but in gods spirit and will. 296. for this hand is simple , and accompted foolish in the esteem of the world , as you know , and yet there lyeth such a hidden secret or arcanum therein , as is unsearchable to reason . 297. therefore have a care , pour oyl into the wounds that desire or require healing , and consider well what christ saith , * how hard it is for a man to enter into the kingdom of god , who is captivated with cares of the belly , in might or potency and honour . 298. you will not find this plant in the highness and exaltation of the world , for you cannot , you are a mystery to them : the spirit it self seeketh the beginning ; look to it , flatter none ; for the beginning is paradisical , that the impure come not into the pure , and at last the serpent beguile eve again . 299. let there be no fair gloss in you , but speak roundly or sincerely with your mouth , with yea and nay ; also fear not , for that which is eternal , remaineth standing , and it is only the filth and vanity , that causeth , that the turba together insinuateth it self as a breaker or corrupter ; have a care of that , for the old serpent is suttle , that ye may be pure in the beginning and in the end. 300. for , this work , suffereth not much glossing upon , it hath a clear ground , also it belongeth not to the turba , but in and to the beginning of the clarity , or bright transfiguration or glory : therefore take heed of those who are born , or become of a wolfish disposition , whose spirit is a suttle serpent ; this we speak out of good will towards you . 301. every thing that beginneth it self , is sought of the beginning , for the beginning seeketh through the deep , and willeth to find the ground : if now the beginning do find the ground , that there be a limit in a thing , then the beginning , slips into the limit , and leaveth or forsaketh the first , and seeketh further so long , till it findeth the abyss , and there it must stand in it self , and can go no further , for there is nothing more . 302. but if the first be forsaken of the beginning , then it is fallen home to the turba , which breaketh it , and maketh it again , what it was in the beginning . 303. and then if the thing be broken , then the turba standeth naked without a body , and it self also seeketh it self , and findeth it self , but without substance , and then it entereth into it self , and seeketh it self even in the abyss , and then the first eye becometh found , out of which it became generated . 304. but being it is bare and raw without substance , therefore it is put back or home to the fire , for it putteth it self therein , and is in the fire a desiring , viz. to seek its body again , and so the fire of the original becometh awakened . 305. and hereby apprehend we the last judgement in the fire , and the resurrection of the flesh , for the turba in the fire , is desirous of the body which it hath had , but was broken in the limit ; and its desiring , was the bodies life , viz. the soul. 306. therefore being the fires are two , the turba also must be apprehended in a twofold form or kind , viz. in a corruptible body , and in an incorruptible body , viz. one in the fierce wrathful fire , and one in the light-fire , wherein or whereby we understand god's body , and in the fierce wrathful fire , the earthly body , which the turba corrupteth or breaketh , for it findeth its limit . 307. therefore now the eternal fire in god's eye , is , to be understood , both the fierce wrathful ; and also the light-love-fire : and we give you to understand , that the spirit without a body , must remain in the fierce wrathful fire , for it hath lost its substantiality , the turba hath swallowed it up in the fire . 308. but the spirit with a body , which the turba is not able to devour , remaineth eternally in the substantiality in god's body , wherein his spirit standeth ; viz. the body in the love of god , which is the hidden man , in the old adamical , which there hath christ's flesh in the corruptible or fragile body . 309. thus we understand the soul to be an awakened life out of god's eye , its original is in the fire , and the fire is its life ; and so if it goeth not out from the fire with its will and imagination into the light , viz. through the fierce wrathful death into the second principle into the love-fire , then it remaineth in its own original fire , and hath nothing but the turba for a body , viz. the astringent fierce wrath , a desiring in the fire , a consuming and a hunger , and yet an eternal seeking , which is the eternal anguish . 310. but the soul which with its desirous will , entereth into it self , and in its reason , that is , in its desiring , sinketh down , and seeketh not it self , but god's love , is in its fire as it were dead , for its will which awakeneth the fire , is dead to the fire-life , and is gone out from it self , into the love-fire ; that soul is fallen home to the love-fire , and hath also the love-fires body , for it is entered thereunto , and is a great wonder in god's body , and it is no more it self , for it hath killed its will , and so its turba also is as it were dead , and the love-will filleth or satiateth the fire of the original , and therein it liveth eternally . 311. but those souls which have awakned the turba , they have lost the image : for the turba hath swallowed that into it self , and therefore those souls get or acquire in the anger and in hell , beastial images , according as the turba is in them , as lucifer got a serpents image , all according as the will or mind hath here been figured or framed , so it standeth then naked and apparent . 312. for , the fierce wrathful turba , seeketh continually the image , and findeth it not , therefore it figureth or frameth the image according to the will ; for the earthly desire sticketh in the will , and such an image standeth now in god's wonders , in the eye of the fierce wrathful principle . 313. and here we understand the eighth form to be the turba , which seeketh the image , and if it findeth the limit , it breaketh it , and goeth into it , and seeketh further into it self , and findeth at last the abomination of that , which the soul had done here in this life . 314. and then we understand here , the fire which at the end shall purge the floar , and the earnest severe judgement : and we understand how every fire , will receive its substance from the turba , and what that is . 315. where then the fire , will swallow up the earth , and draw the elements with the wonders in them into the beginning , where then the first will be again , and the elements in one ; and every thing will set forth its wonders there , every thing in its own fire , into which the will is entered . 316. let this be said to you ye children of men , it concerneth you , for no beast is come out of the eternal beginning , but out of the model of the eternal , and in its spirit reacheth not the eternal , as the soul of man doth . 317. also the corrupt or perished body , cannot possess the eternal , it is fallen home back to the turba , but the new man generated or born in god , will possess the eternal , for it is gone forth from the corruptible , and hath put on god in christ , which hath god's body in the old body . 318. the earthly source or fountain quality , the turba taketh that along with it , the outward body from the earth , remaineth with the earth , but the will taketh its substance doings or works along into it self , for they stand in the new body , and follow after it , therefore a man should consider what he doth in this life . the ninth form of fire . the great earnest severity . 319. thus we understand that all proceedeth out of the beginning , and so one goeth out of the other ; and we understand , how the fire is a cause of the life , and how the life divides it self into two parts , and yet breaketh not ; but only the outward life , which falleth home back to the turba , which breaketh or destroyeth it ; therefore we ought to consider , wherein it is that the eternal life consisteth , what its preservation is , that the body breaketh not ; for substantiality hath a beginning . 320. and yet we can say with good ground , that no end is therein ; for it must have a ground , else it belongeth to the turba , which findeth the limit : the eternal body must stand in no limit , but be free in the abyss in the eternal nothing ; else there would be another substance or thing again in that substance or thing , which would cut that assunder and make a limit . 321. it is said before , how all must go or pass quite through the fire , that will endure eternally , for that which remaineth in the fire , the turba taketh that : there is no spirit created in the fire , that it should remain in the fire . 322. only the turba hath captivated mary of them , but not from or by god's will or purpose ; for god's will is only love ; but the turba is his anger-will , which hath with its vehement hunger , brought a great kingdom of its manifestation or revelation into his wonders ; viz. the devils and wicked souls of men. 323. but being the eternal life standeth in meekness , and hath no death nor turba in it : therefore we must needs say , that the soul and spirit , stand not in the turba , especially the soule body , else the turba would break or destroy it . 324. to be understood as above mentioned , thus ; that the will in the anguish-source or quality , in the fire , understand the souls will , sinketh down into it self , viz. into death , and should not live in the fire , and then that very will falleth into another will , viz. into the beginning ; or to express it better , into the free eternity , into the eternal nothing ; where there is no source or quality or pain , nor nothing that can either give or receive it . 325. but now there is in the sunkdown will , no dying , for it is gone out from the fiery beginning in the eye , and so bringeth its life into another principle , and dwelleth in the liberty , and yet hath all forms of the essences out of the fire in it self , but unperceptibly , for it is gone quite out from the fire . 326. therefore its life of its essences are in the liberty , and is also desirous , and receiveth in the desiring into its essences , the power or vertue of the light , which shineth in the liberty , that is , power or vertue without turba : for that fire is only love ; which consumeth not ; but continually desireth , and satiateth , so that the will of the soul attracteth a body . 327. for the will is a spirit , and the soul is the great life of the spirit , which upholdeth or preserveth the spirit , & thus the soul becometh indued with power and vertue , and dwelleth in two principles , as god himself doth ; and according to the outward , in three principles ; and is the similitude of god. 328. the inward water in the spirit of the soul , is the water of the eternal life : concerning which , christ saith , * whosoever drinketh of the water that i give him , he will never thirst more ; this is that water . 329. the substantiality of the spirit , which becometh put on to the soul , is gods , christs body ; concerning which , he saith , † whosoever eateth my flesh and drinketh my blood , continueth in me , and i in him. 330. but the right true life in the light of the majesty in the ninth-number , is the virgin tincture ; it is a fire , and yet not a fire , it burneth , but consumeth not ; it is the love , the meekness , the humility , this is god's life , the holy souls life , an uncorruptible life ; and an unsearchable life , for it standeth in the abyss in it self , there is a center therein , which center is its first life , and yet it doth not comprehend it , as the fire doth not comprehend the light. 331. thus the ninth number is the life in the fire of god , and is called the life in the presence of the number three ; as an angel , which standeth before the cross to or for god's deeds of wonder , and to or for the manifestation of the heavenly honour and glory . the tenth number and form of fire . the gate into the holy ternary . 332. we know in reason , that where there is a root , therein also is a desirous will , as , viz. the noble tincture , which driveth upwards and forwards , and seeketh a similitude according to its form. 333. the tincture is a virgin , and is known or apprehended in god's wisdom in the wonders ; it is no genetrix , but an opener or manifester of the wonders which stand in the wisdom , it seeks no looking-glass , but meerly openeth or discovereth the essences , that so a total similitude may generate or produce it self out of the essences , it driveth the twig or branch out of the tree . 334. this we understand as to angels and souls , which are proceeded out of god's essences , out of the total tree , the angels out of two principles ; and the soul with the body of the outward life out of three principles : and therefore man is higher dignified than the angels , if he continue in god. 335. and in the tenth number upon the cross , are the angels and souls awakned , and become corporised in the heavenly substantiality , although the tenth number belongeth to the place , between the fift and the sixt ; but in a globe , to be understood so , that the heart is in the midst in the center , which is god's heart , that is , god's word , the power and vertue in or of the whole tree , as the kernel or pith in the wood , hath the essences , vertue or condition of the whole tree . 336. thus god is a spirit , and the word is his heart , which he speaketh forth out of all powers or vertues and wonders ; therefore isaiah calleth it , * wonder , council , power , prince of peace , viz. a pacifier of the anger , and an eternal power of wonders , a counsellour of the genetrix . 337. for the word upholdeth or preserveth the center of nature , & is a heart and lord of nature , it is the genetrix in god's eye , a giver of the power and vertue , and the strength of the omnipotence : it holdeth the fire-center captive with the love-fire , so that it must be dark in it self , and the word hath only the light-life . 338. we cannot apprehend the tenth-number any otherwise , then that it is a cross , and is the original of the substance of all substances ; which substance parteth it self into three beginnings , as above mentioned , whereof each hath its substance and are in one another , and have no more than one spirit . 339. and in the middle of the point is the center , which is the cause of the life , and in the center , is the light of the majesty ; out of which the life , as another principle , existeth , out of which the tree of the eternal life hath ever continually grown from eternity , and the twigs or branches grow out of the stock . 340. which are the spirits of angels , which indeed have not been corporeal from eternity , but the essences or qualities have been in the tree , and their * image hath been † discovered , & have appeared in the virgin of the wisdom from eternity : for they have been a * figure from eternity in the tincture , yet not corporeal , but essential , without corporisation . 341. and therefore this is the greatest wonder that the eternity hath wrought , that it hath created the eternal into a corporeal spirit , which no reason apprehendeth , nor no mind findeth , also it is not throughly searchable or fathomable to us . 342. for , no spirit can throughly search out or fathom it self , it seeth its own deep very well even into the abyss ; but its framer or moudler it comprehended not , it beholdeth him well , and searcheth into him , even into the abyss , but yet it knoweth not its making , all that is hidden to it , and nothing else . 343. for a child knoweth its father and mother well , but knoweth not how his father hath made or begotten it ; it is also as high in degree of nature as its father ; but it is hidden to it how it was in the seed ; and though it search that , yet it knoweth not the time and place , nor did not ; for it was in the seed , in the wonder ; and in the life a spirit in the wonders . 344. and here it is forbidden us to search further , and commanded us to rest from it and to be silent , for we are a creature , and should speak so far as the creature reacheth , both in the inward and outward , in body and soul , in god , angels , and men , and devils , also in beasts , fowls , worms , in leaves and grass , in heaven and hell , all this we can search , only our own making , not . 345. yet of that , we know the fiat , and know how we are made , yet we know not the first moving of god to the creation : the making of the soul , we know well , but how that which hath stood fixt in its substance from eternity , is become moveable , of that we know no ground , for it hath nothing , that hath stirred it up , and it hath an eternal will , which is without beginning and unchangeable . 346. but if we should say , the angels and souls , have been from eternity in the spirit ; the propagation of souls will not permit that , as it is before our eyes ; therefore this is god's mystery alone ; and the creature should continue under god in humility and obedience , and not elevate it self further ; for it is not altogether as god himself is . 347. god is a spirit from eternity , without ground and beginning ; but the souls and angels spirit , hath an original , and standeth in gods hand , the third number , hath the casting shovle , and purgeth its floar ; only patience and humility in obedience is requisite , else it availeth nothing to be or exist from god : the devil was also an angel , yet his highmindedness , throweth him notwithstanding into the darkness : let none climbe up above the cross , else he falleth into hell to the devil . 348. god will have children , and not lordly ones about him ; he is lord and none else , * of his fulness have we received , out of his essences are we born or generated , we are his right and true children , not step-children , of a strange looking-glass , also not only a similitude , but children ; yet the body is a similitude , and the spirit is a similitude according to god's spirit , but the right and true soul is a child born or generated out of god. 349. * god's spirit giveth witness to our spirits , that we are god's children , not in that kind as babel makes a rumbling noise , which so would fain be god upon earth . 350. no , but our selves are children begotten of god's seed , our heavenly body is out of or from god's body , which the holy soul carrieth about it , hidden to the devil and to the old adam . 351. therefore beloved brother in god 's body , know this clearly , and it is our answer , upon your first question ; whence the soul originateth : 352. viz. it originateth out of god , from eternity , without ground and number , and continueth or endureth in its eternity : but the beginning to the moving of the creature , which is done in god , that should not be mentioned . 353. only we give or offer you this , that the number three hath pleased delighted or longed to have children like it self , out of it self , and so hath revealed or manifested it self , in angels & in the soul of adam , and passed or transmigrated into an image , as a tree which bringeth forth fruit , and generateth a branch out of it self ; for that is the right manner of eternity , and no other . 354. it is not a strange or different thing , but one looking-glass out of the other , one substance out of the other , and all seek the beginning , and is all a wonder . 355. this is the entrance , and we should but in brief give you summary answers upon the questions , because you see in this description clearly all your questions , answered ; yet to pleasure and accommodate the simple , and such as have not our knowledge , we will go through with them particularly . the second question . what the soul is in the essence , substance , nature & property . 1. the souls essences are out of the center of nature , out of the fire , with all properties of nature ; all the three principles lye therein ; all whatsoever god hath , or can do , and whatsoever god is in his number three , that , the soul is in its essences , as a branch out of the power and vertue of the tree , its substance is heavenly created , out of the heavenly divine substantiality . 2. but its will is free , either to sink down in it self , and to accompt it self nothing , but to sprout as a branch out of the tree , and to eat of god's love , or to climbe up in its will into the fire , and be its own tree of it self , and of which soever it eateth , of that it gets substantiality ; viz. the body of the creature . 3. is nature is the center it self , with seven spirits to generate or propagate with ; it is a total substance out of all substances , and a similitude of the number three , if it be in god ; if not , it is the similitude of lucifer , and of all devils ; all furthermore according to their properties . 4. it s property , was in the first soul created according to both mothers , upon which followed the command , and the temptation , that it should not suffer it self to lust to eat of evil and good ; but of heavenly paradisical fruit only , & should with its will & property be directed and inclined to be in god. 5. but all properties lye in it ; it may awaken and let in what it will , and whatsoever then it awakeneth and letteth in , that is acceptable to god , if it stand converted with its will into humility , and into obedience into god's love ; then may it do what * wonders it will , it standeth or serveth all to gods honour and glory . the third question . how the soul is created to the image of god. 1. it is clearly shewn , that the number three , with all the three principles hath pleased or longed to have a total similitude in substance and property , according to the sustance of all substances . 2. and the pleasure or longing to have that , hath become awakened in gods heart , as a great wonder . 3. and that awakening was the harsh or astringent fiat , viz. the desirous attraction , which hath drawn out of all into one , and is become an image according to the similitude of god ; according to heaven and this world , and also according to the anger-world ; it hath created all ; viz. the total fiat , in verbo domini , in the word of the lord , out of god's , and out of the anger-kingdom . 4. and as there is nothing higher than the soul , so there is nothing that can break it , for all is under it and in it ; it is a child of the total substance of all substances : thus it was created . the fourth question . what the breathing in of the soul is , and when it is done . 1. every spirit without a body is raw or void , and knoweth not it self : therefore every spirit desireth a body , for its food and for its habitation . 2. now being god had before the soul created the third principle , as a looking-glass of the deity , therefore was the looking-glass clearly appendant to the eternal , for it was generated out of the eternal wonders , and so created : therefore also the third principle would not leave the soul free , being it also was created out of god's wonders , and stood in the beginning as a figure in god's wisdom ; and desired , seeing it was material , that it also might have a material similitude in or on the soul , & so stirred up in the souls creation , also its spirit , together in the fiat . 3. and there was the outward image according to the spirit of this world , laid hold on by the outward fiat , and became a body created out of the earths matrix , a mesch a mixture , a red earth , consisting of fire and water . 4 and the heavenly matrix longed also after the soul , and would that the soul should bear its image , and with the bodies creation laid hold of its own fiat , and did create before the earthly fiat created ; that was the first , for out of the center of the word , went the fiat forth with the word : thus was the third principle created in the second . 5. the virgin-wisdom , surrounded the souls spirit first with heavenly substantiality , with heavenly divine flesh , and the holy spirit gave the heavenly tincture , which made heavenly blood in the water ; as in our * third book is mentioned at large . 6. thus stood the inward man in heaven , and its essences were paradisical , its glance in the inward eye , was majesty , an incorruptible body , that could understand god's and the angels language ; the language of nature , as is to be seen in adam , that * he gave all creatures their names , every one according to its essence and property ; he stood thus in the outward image , and yet knew not the outward image by experience , as indeed the outward body hath no apprehension . 7. † in this twofold body , which was created on the sixt day on the sixt hour of the day , even * in the hour when christ was hanged on the cross , was the kingly or royal soul , after the finishing of the body , breathed in by the holy spirit , into the heart , into the holy man , into its principle ; like an awakening of the deity . 8. the third number , hath moved it self with the souls breathing in , for it was upon the center in the seed , as a sprout of the springing of the essences ; thus it was breathed in into the inward center , into the inward man , into the heavenly heart-blood , into the water of the eternal life , with all the two inner principles . 9. and the outward spirit , viz. the air , with the total outward principle , with stars and elements hung to the inward , and the outward spirit breatheth into him its life , together also with the soul , * through the nostrils into the heart , into the outward heart into the earthly flesh , which yet was not so earthly ; for it became corporeal out of the matrix out of the seeking out of which the earth came to be . 10. thus the holy spirit rode upon the souls chariot upon the inward majestick will , and moved upon the water ; for the water comprehended him not , therefore he moved upon it and in it , it is all one ; and the soul did burn or flame out of the heart-blood , as the light out of a candle , and went through all the three principles , as a king over his country or dominion . 11. it could potently rule over the outward principle , if it were with its will entered again into the heart of god , into the word of the lord. 12. also the source or quality of the fierce wrath did thus together press in with the breathing in ; viz. with the original of the soul. 13. and the soul could not otherwise continue to be god's image , unless it continue in humility and obedience , and incline or set its will into god's will ; wherein it was an angel and god's child , else there was great danger , for a creature to over-power two principles , viz. the angry , and the outward , which was generated out of the anger . 14. therefore its temptation , was not the mere biting of an apple , and hath endured for a few hours only , but forty dayes , so long as christ was tempted in the wilderness , and even by all the three principles , and israel in the wilderness , when moses was forty dayes upon the mount ; when they also stood not , but made a calf . the fifth question . how the soul is peculiarly formed and fashioned or framed . 1. vvhen a twig or branch groweth out of a tree , then its fashion or shape is from the tree , it is not the stock or the root , but yet its form is like the tree ; so also when a mother breedeth a child , it is an image of her . 2. and that cannot otherwise be , for there is nothing else that can make it otherwise , unless it be fallen back home to the turba , which often awaketh a monster , according to the spirit of this world , according to its beginning or inceptive maker , viz. the moon , where , the fiat , maketh a * moon-monster in the turba . 3. thus we are to apprehend and know in what form it is , viz. of a round globe , according to god's eye , through which the cross goeth or pierceth , and parteth it self into two * parts , viz. into two † eyes , which stand back to back , as we have made the figure above with a twofold † rain-bow , where the cross goeth or pierceth through both , and in the midst between the * bows , one arm or point of the cross reaching up aloft , which signifieth a sprout through the fire , through the anguish , viz. through death , and yet it is no death , but an exit out of it self , into another source or fountain quality , where it standeth thus before the two bows in the midst as a sprout out of the cross . 4. and the arm of the cross at the right hand , signifieth its spirit , which entereth into the light of the majesty ; and putteth on to the soul , viz. to the center , divine substantiality . 5. and the arm at the left of the cross , signifieth its original in the fire , and holdeth or containeth in it the first principle ; that it belongeth to the father , and standeth in the original eye , in the strong and stern power and might ; as a lord and potentate or ruler of nature . 6. and the under part or arm of the cross , signifieth the water , viz. the humility or the death , so to resemble it , that it should not rule in fire , nor kindle that , but sink down in it self and under it self , before god's majesty ; and accompt it self as dead in its will , that god might live in it , and the holy spirit conduct its regiment or government ; that it may not do what the will of the turba in the fire , willeth ; but what the will in the light willeth . 7. therefore should its will sink down under it self , into the meek humility before god ; and so it goeth out from the turba of the fire , for its will is not therein , and so also there can no imagination be acted out of which , that looking-glass , can be born or generated , so that it can behold and apprehend it self experimentally in the fire , that it is lordly , whence it becometh proud , arrogant or stubborn , and will rule it self in or according to its own might or power ; as lucifer did , and adam in paradise . 8. understand us aright , thus ; the soul in it self , is a globe , with a cross , with two eyes , one holy divine , and one hellish wrathful one in the cross ; this it should shut up , and rule hiddenly through the anguish , viz. through death in the second principle therewith in the love. 9. and if it conceiveth or apprehendeth the love , then is the fierce wrathful fire as it were dead , and imperceptible : but it is the joy-life of paradise , else in the meekness would be no life and government or dominion , if the fire did not give it self thereinto ; but it would remain the still eternity without substance , for all and every substance or thing existeth in the fire . 10. and thirdly , the soul is formed , according to the total body with all its members . 11. which understand , thus ; the soul is the stock , viz. the root , which appeareth like the center of the number three , as an eye a globe a cross ; and then its will , which originateth our of the eternal will , is a spirit , which the right or true soul hath in its power , and that spirit openeth the essences in the fire and water . 12. so that its whole form appeareth like a tree with many twigs & branches , and is distributed into all the branches of the tree . 13. which is thus to be understood , the spirit distributeth them into the whole body , understand in the tincture , into all the members , they are all its branches , it appeareth in its spirit no otherwise than as the whole man with all members . 14. and herein it is also the right true image of god : for the holy spirit dwelleth in the spirit , if it be true and faithful ; if not , the devil dwelleth therein ; to which soever it giveth up it self or inclineth it self , whether to covetousness and high-mindedness , or to love and humility , that 's own it is . 15. but if it persist in abomination and loseth † god , then it loseth the cross , and its eye is a hellish eye , whereby the turba introduceth the form shape and model of an abominable beast into the eye , into the will and spirit . 16. therefore did christ call the pharisees † serpents and generation of vipers , for so stood their figure before him , in their spirit , in respect of their pride state and covetous will , that they would be lords , and not servants of god in love and humility . 17. and thus also standeth the figure of antichrist in babel , as a dragon with seven heads , which are seven spirits , upon which its hypocritical spirit rideth in mans image , into the abysse , it will needs be an angel , and yet is a monster , in respect of a right true child of god ; it beareth the name indeed , but its heart is that beast in the revelation of john : it would have god and the devil too , and therefore is such a monster , as is like a man , and yet hideth the devil in and under it self . 18. o child of man , fly away , the door is open , the turba is come , which will destroy the image ; if you will not go away , you must along with it ; there is neither counsel nor remedy , but only to seek the right and true image in the love , or else there is nothing further to be expected but necessity and calamity and death , saith the spirit of wonder . 19. this now is our direct answer ; that the soul in the first principle according to the original , hath the form of an eye , and yet twofold like a heart , wherein the cross standeth . 20. and in the second principle it is a spirit , and a total intire image , such a one as the outward man is . 21. and in the third principle , it is a looking-glass of the whole world , all lyeth therein , whatsoever is in the potentiality of heaven & earth , even the properties of all creatures : for that looking-glass is as the firmament and the stars and constellations . 22. it is such a crown as that , and therein standeth the outward mans number , the end and termination of his life , withal prosperity and adversity , if the outward life be ruled by the spirit of this world. the sixth question . what the ability or potentiality of the soul is . 1. it is apprehensible to us ; that whatsoever cometh out of the unsearchable profundity , and is the ground of it self , that it is able to do all things ; for it is its own substance , and maketh it self . 2. and though indeed the soul be a twig or branch sprung out of this tree , yet it is now come into the being of a creature , and is its own ; it is now an image of the whole , and a child of the whole ; for when a child is generated or born , then is the mother and the child two , they are two persons ; but whilst it is yet in the seed in the mother , then the seed is the mothers , and the mother hath dominion over it ; for when the child is generated , then it hath its own life in it self , and hath the center of nature in its own form , it ruleth not only in it self , but also externally without it self , in whatsoever is seed . 4. understand us aright , thus ; god's spirit & the soul's spirit are two persons , each is free from the other , and yet they stand both in the first beginning , each hath its will. 5. but now it is right and just , that the child should be obedient to the father , upon forfeiture of the fathers inheritance ; the holy spirit was the souls work-master , and had created it , to that should the souls spirit be obedient , upon loss of the holy spirits inheritance , viz. of the deity . 6. and though much might be written , yet it is very dangerous , in respect of the false or wicked magia , for if the false or wicked spirit knew it , it would practise witchcraft therewith . 7. therefore we will so speak , that we may be well understood by the children , and reserve the full or plain speaking of it for the children , for it is not good to write that , seeing a man knoweth not who will be the reader . 8. but to the wicked and ungodly , we say , that they belong to the devil , and shall have no part in our writings , we shut them out with a thick wall or enclosure , and strong fortification or bullwark , that they may be blind , and not know our spirit ; for we would not set the serpent therein , our will and mind is gone out from them , therefore shall they not know us , though they carry us in their hands , there is a fast seal upon it . 9. christ saith , * if ye have faith as a grain of mustard seed , then ye might say to the mountains , be ye removed and cast into the sea ; that is not an empty void word , without truth and effect . the first power of the souls will. 10. the † will if it go strongly forward , is faith ; it frameth its own * form in the spirit ; it hath also the might or power , that it can form or frame another image in the spirit , out of the center of natue . 11. it can give to the body another form , according to the outward spirit , for the inward is lord of the outward , the outward must be obedient to it ; & it can set the outward in another image , but not permanent . 12. for adams , soul had let in the turba of this world , so that the turba if it seeth a strange child , is suddenly uppermost , and breaketh or destroyeth it ; only it continueth so long , as the inward spirit can tame and over-power the outward . 13. and this form kind or manner of power , is called , nigromancy , a transmutation or changing , where the inward doth over-power the outward ; for it is natural , as we consider , that when * we shall be changed , it is done by that very turba , which hath the first fiat . 14. for the body is sulphur , and sticketh in the tincture , and the spirit conducteth the tincture ; therefore now if the first willeth therein or conanteth thereto , viz. the soul , then can the spirit of the soul , make another form or manner of image in the sulphur ; but the devil mixeth himself readily therein , for it is the abysses wonder , wherein he is lord. the second power of the souls will. 15. also understand us , thus ; the earnest will , which otherwise is called faith , can with the spirit do great things : the will can set or put the spirit into another form or condition , which is thus : if the spirit were an angel , a similitude of god , yet the will can make of it a proud or † stubborn devil , and also of a devil an angel , if it sink down it self into death , into humility under the cross , and cast it self again into god's spirit , that he may lead it by his government , then it sinketh down into the still eternity , quite out from the source or quality of torment , into the still or quiet nothing , which yet is all , and then it standeth in the beginning where god created it , and the word fiat receiveth or embraceth it again , which containeth god's image . the third power of the soules will or spirit . 16. and then thirdly , the souls spirit , hath ability or power , to enter into another mans marrow and bones , viz. into the sulphur , and if he be false or wicked , to introduce the turba into him ; so far as any is not armed with god's spirit , but that he be found naked in the spirit of this world ; as is to be seen by the bewitching whores or sorcerers . the fourth power of the souls will. 17. fourthly , it hath power , if it be god's child , that it can lead the turba captive , and can pour it out upon the house of the wicked and ungodly ; o as elias did with the fire ; and h moses before pharoah ; for it can throw down mountains & break rocks . 18. this is understood , to be , so far as a place is capable of the turba , that it hath made the anger stirring , then it can be ; but if not , and that god's spirit be in a thing , then it cannot be ; for water will be poured into the fires turba , and it is as it were dead , and its ability or power lyeth in the dirt . 19. and therefore is the heaven the middle or medium , between god and hell , viz. between love and anger ; which o heaven is created out of the midst of the waters , so that the devil cannot rule with his turba , the water turneth his purpose into scorn and derision ; as therefore the false or wicked magia is drowned in the water with its inchantment & h delusion . the fifth power of the souls will or spirit . 20. fifthly , the soul hath might or ability , that , it may and can seek or search out all wonders or o works , which are in nature , viz. arts and sciences , languages , building , tilling or planting , and destroying ; it can subdue the starry heaven ; as h joshua commanded the sun that it stood still , and moses the sea , that it stood up , also he commanded the darkness , and it came ; also it can make or produce the earthly life ; o as moses the lice & frogs , also serpents and other wonders . 21. also it hath death in its power or might , that it can over-power that , if it ride upon the brides-chariot ; it can subdue and over-power the devil , if it be in god. 22. there is nothing which it cannot subdue : only understand it aright , the soul hath such might or ability from its original , and such a spirit it could have given forth out of it self , if it had not let in the earthly great turba , which now giveth the stop : unless it be so , that the holy spirit rideth upon its chariot ; as with moses , elias , and all the prophets , with christ and his disciples , also still continually , with the holy children of god : they have all this power or authority , they can awaken or raise the dead , heal the sick , and expel all diseases , it is natural , the spirit only ruleth therewith , over the turba . 24. but there is this on the other side to be considered , that the soul knoweth very well what covenant , compact or agreement it hath with the devil , and what propriety or part he hath in it ; it goeth not naked , unless it be so , that the spirit of god conduct it , so that it hath him for a shield or defence , so that the devils suttlety cannot press or slip into it . 25. it makes no wonder , unless god's spirit awaken or stir it up , it giveth god the honour and glory , and attributeth the might & power to him ; it doth as a humble child , and remaineth standing under the cross , and letteth the devil bluster over it , but it self sprouteth in humility and meekness through death into the eternal life , and bringeth forth much fruit in patience . 26. thus the devil can do nothing to that soul , it is as it were dead to him ; he may with his turba in the earthly life , with his helpers and instruments , wicked and ungodly men , make a stir and racket , but he hath only scorn and derision in the presence of god for it , for he is a proud arrogant spirit , and would fain be above god's wonders , but an humility can bind him , or subdue him . 27. in such a manner may every man escape the false and wicked magus , and also the nigromancer ; for no power takes hold on them where god dwelleth : as christ h in his death overcame the devil and death : so also we in christ ; for the word that became man dwelleth in us , and in that word , we can rule over the devil and hell , there is no hinderance . 28. thus we give you for an answer , upon this question , that the soul in its original is greatly powerful , it is able , and can do much , but only in that principle into which it looketh or standeth , is its power and might ; for the devil cannot rule over god : its might or power is not given to it , as a king giveth might , power , authority or favour to any , but it standeth in natures-right , therefore we are children of the omnipotency of god , and inherit his goods in the omnipotency . the seventh question . whether the soul be corporeal or not corporeal . 1. a thing which is from no beginning , hath also nothing , that can give it any thing ; and if it be something , it must seek the beginning in it self , for every spirit dwelleth in the deepest abysse of its substance , but if it must make the substance to it self , it can dwell in nothing that is strange to it , but in it self in its own substance . 2. when god created the soul , the holy spirit surrounded it with the tincture ; for it stood therein , as to one part in it self it was raw or red as the glowing of the fire is raw or red , and is surrounded with the tincture . 3. as you understand , that from the warmth the growing existeth , that is a driving of the tincture ; which driveth the twig or branch out from the root , viz. out of the same fire , be it cold or hot . 4. for the darkness hath a cold fire , so long till it reach the anguish , and then it kindleth it self in the hot , as is to be seen in an herb , if it come into another quality . 5. thus we give you to understand , that the tincture , is the right and true souls body : for the soul is fire , and the tincture goeth forth out of the fire , which the fire draweth again to it self , and meekneth or allayeth it self therewith , so that the fierce wrathful source or quality extinguisheth . 6. thus the tincture standeth in meekness , and it hath no substance or might or power in it self , but the water is its might or power , there cometh out of the meekness of the tincture , water to be . 7. for the fire is desirous , and where there is a desiring of the original , there is also a finding of the original , thus the fire findeth in the tincture , water , and turneth that into sulphur , according to power or vertue of all the seven spirits of nature , that is a water of life . 8. for the tincture driveth up in the water as a sprout , and the fire in the abyss causeth that . 9. thus is the water in the sulphur of the seven spirits changed into the mystery , and the great areanum or secret lyeth therein , whatsoever god and the eternity can do : thus the mystery containeth two forms , viz. fire & water , and * changeth it self according to both , viz. according to the fire , into red , and according to the tincture , into white ; so that a clear shining or glance existeth from the fire ; so that the life seeth or knoweth it self , out of which reason and thoughts exist , and the mind is in the wheel or orb of the anguish in the fire , out of which the essences exist . 10. and thus you see what the blood is , viz. a house of the soul , but the tincture is its body . 11. the right or true soul hath no palpable body which is called soul , but in the tincture groweth the body in the sulphur out of sulphur , that is , every spirit of the seven spirits of nature desireth substantiality , which is together sulphur . 12. for sul is power and vertue out of the light , and phur is power and vertue out of the four forms of natures original ; as in the h third book is mentioned at large . 13. thus the phur desireth flesh , that is a mixture out of fire and water , and is in the tincture conceived and generated or born . 14. and the tincture is the growing of the body ; and the fire is an original of the spirit through the tincture : for in the tincture the souls spirit taketh its original , which , viz. the right true image figureth according to god's image , that is , according to all the three principles : for in the fire the soul is no similitude of god , but in the spirit , it is the image of god. 15. for the first soul was together incorporated with the divine substantiality , so that it had god's body in the virgin of wisdom , in which the tincture standeth ; this is the angels image . 16. and i give you for answer ; that as to what concerns the soul merely and purely , by which we understand not the spirit ; it is a fire-globe with a fire-eye , and with a light-eye , which turn back to back , and one within another , as o the wheel in ezekiel , that can go on all sides ; though babel have made clean another understanding upon it , but a blind one without spirit . 17. but as to what concerns its tincture out of the light , which existeth out of the fire and light , it is a spirit , where the original of the soul and of the spirit , in eternity cannot separate assunder , o it is an eternal band ; and when the blood goeth away , and the body dyeth , then this band continueth in eternity . 18. the body , as to what concerns the soul purely , belongeth not to the substance of the soul , they are two substances , for the body is the souls looking-glass and dwelling house , also its proper portion , and it is also the cause that the meer pure soul altereth or changeth the spirit , viz. according to the pleasure or longing of the body , or of the spirit of this world. 19. by which then the image in the spirit becometh attered , all according to what is contained in the will , which the soul hath framed or contrived , or brought forth out of the center , also out of the fierce wrath into the light , viz. according to the imagination . 20. and we give you to understand , that the spirit can alter it self in this time of the body , which is done without its knowledge or apprehension through the imagination , viz. through the seeking lust or longing pleasure and delight , where the desiring figureth such a form in the souls will , as the lust or longing pleasure is , to evil , or good. 21. and we say , that the pure soul , is not corporeal , but there groweth a body in the tincture either heavenly or hellish , and yet it is no palpable body according to the outward , but a power-body , god's body , christ's heavenly body , heavenly flesh , which christ giveth us to eat in his h testament . 22. it is a body which the turba cannot touch , or apprehend , it is immortal , unfadable , comprised in nothing but only in the noble or pretious tincture , which is without substance ; and this body is to the outward flesh incomprehensible . 23. but the outward spirit , if the soul do not hinder it , but letteth it in , bringeth its imagination thereinto , and covereth , vaileth or obscureth it , so that another strange image cometh to be in the spirit , in the tincture , according to the contents or condition of the longing pleasure , or lust , viz. a covetous of a wolf , an envious of a dog , a proud of a horse , peacok or other beast or living creature ; also of toads , adders , vipers , serpents , & other worms or creeping things , which image , god's spirit , so long as it standeth or continueth so , doth not receive or accept . 24. and therefore christ saith , you must be born anew , of water and the spirit , if you would see the kingdom of god : and therefore god became man , and brought the divine image again into the souls tincture , being it was perished in adam , so that now we must be born anew in christ , if we will see god. 25. and this is done through the imagination or faith or believing , for believing is eating of god's body : and every body groweth by eating . 26. and the new-birth is not in such a manner as babel teacheth , her matters are only a looking-glass of the right and true way into god ; which looking-glass must be broken : for moses his cover or vail is done away , we should see further with clear paradisical eyes , understand thus much ye children of god. the eighth question . in what manner the soul cometh into man , or into the body . 1. this question i understand of the souls propagation ; for how it came into adam , moses telleth you , and it is mentioned above ; but because you ask concerning its propagation , how it cometh into a child in the mothers womb ; we must put on another habit or garment . 2. in our h third part , it is written very exactly and at large , with many circumstances , concerning its propagation , how adam was created in an image ; he was man and woman before his eve ; he had the fires and waters tincture , that is soul and spirit , and should have generated his like , an image of himself , out of himself , through his imagination and own love ; and this he could have done without disrupture . 3. for , as it is above mentioned , that the soul hath such might or ability , to change the body into another form ; so it hath also had ability , to generate a branch out of it self , according to its property , if adam had stood out the tryal or proba . 4. but being he imagined after , or desired the omnipotence , and let the spirit of this world into the soul into the tincture , and the serpent , and gazed on the earthly fruit , longing to eat of evil and good : then also his tincture conceived such an image , viz. a monster , which was half earthly , thereinto also instantly the turba insinuated it self , and sought the limit . 5. thus the noble or pretious image was found in the earthly , where then fragility , corruption and death began : and adam could not then generate , for his omnipotency was lost . 6. and would indeed for ever have been lost , if the heart of god had not suddenly with the word of promise , turned in it self into adams soul , which so preserved it , that so adams image must break ; and the soul with the heavenly body , sink down through death into the new-life , where its spirit became renewed again . 7. thus adam fell into inability into sleep , and the other or second creation began ; for , god took the waters tincture , as in a twig or branch out of adams soul , and a o rib out of adam , ; and the o half cross in adam , and framed a woman out of it . 8. as ye know that the woman hath the one half cross in her h head , and the man the other ; for in the head , in the brain dwelleth the souls spirit , out of which god hath taken a branch , viz. a child , out of adams souls spirit , and given it to the woman , that she should not generate or bring forth devils . 9. and the man hath the fires tincture , viz. the right true original of the life . 10. and therefore hath the woman gotten the matrix , viz. venus's tincture , and the man the fires-tincture , understand , the woman hath the lights-tincture , which can awaken no life , the life standeth in the fires-tincture . 11. but now being it could not be otherwise , they must propagate in a beastial manner , in two seeds ; the man soweth soul , and the woman spirit , and is , being it is sown in an earthly soyl or field , conceived or hatched , after the kind and man-of all beasts , 12. and yet nevertheless , all the three principles are in the seed , but the inward is not knowable or apprehensible to the outward ; for in the seed there is no living soul , but when the two tinctures come together , then it is wholly in substance , for the soul is in the seed , essential , and in the conception or hatching it becometh substantial . 13. for , so soon as the fire is struck up by vulcan , then is the soul in the substance wholly perfect , and presently the spirit goeth out of the soul in the tincture forth , and draweth the outward dominion , viz. the stars with or by the air. 14. and thus is an eternal child , and and hath also the frail or corruptible spirit with the turba hanging to it ; which adam through his imagination took in . 15. and there the turba instantly seeth the limit in the spirit of this world , and will enter into the limit , & then is the body old enough , as soon as the soul hath its life , to dye : also many a soul perisheth in the essence while it is a seed in the sulphur . 16. but you are to observe this , that the man hath the fires tincture , and the woman the lights tincture in the water , viz. venus's tincture , as is to be understood by both their vehement imagination one towards another ; for the seed in the essence seeketh vehemently the life : the masculine in the feminine in venus , and and the feminine in the fire , in the original of the life . as we have very clearly explained it in the o third part , to which we refer the reader . 17. and we give you for answer , that the soul cometh not at all or is breathed in from without into the body , but the three principles , have each of them its own workmaster , the one forgeth or striketh fire in the center , and maketh the center of nature , and the other , tincture and fire , and the third mysterium magnum , the great mystery , earthly . 18. and yet is nothing new , but the seed of man and of woman , is that very thing , and in the mixture it becometh conceived or hatched , there groweth only a twig or branch out of the tree . the ninth question , in what manner the soul uniteth it self with the body . 1. this is explained above , that all the three principles are in one another , and they generate a child like themselves , all stand one in another , till the turba breaketh the body , and then the soul standeth in the inward body , viz. in god's body ; or if it be false or wicked , it is in the turba , which giveth it a body according to the imagination , all according to the the here-acted or committed abominations . 2. the soul standeth in the blood of the heart , there it hath its seat and original , the outward water and blood mixeth it self , but it doth not wholly captivate the water of the blood , but with the imagination it is captivated . 3. indeed it naturally captivateth the inward water , but the light of the majesty , together with the lights-tincture , it captivateth not , but only through the imagination ; therefore a child is often more blessed than one that is old , who hath the devil for an inmate . 4. but there are not many born holy , but only out of or from good seed , where yet oftentimes according to some potent or mighty strong constellation , a fierce wrathful turba insinuateth it self ; as is to be seen , that often honest or godly parents , have evil children , but god knoweth who are his . 5. this a man may see by jacob and esau , who strove in the mothers womb , also by cain and abel , isaac and ishmael , and many others . the tenth question . whether the soul be ex traduce , by production , and humanely corporeally propagated , or every time newly created and breathed in , from god. 1. it is a high wonder to me , what kind of understanding & philosophy the world hath , that it cannot resolve this , though hereby i do not blame you , for i know that such questions pass among the learned , in the schools , where men continually dispute & contend ; and their arrogant blindness must needs be a wonder to me , that there is altogether no knowledge of god in * reason . 2. here behold your selves ye wise men , what ye are , or what ye understand , even nothing at all of the mystery ; how will you then be teachers ? a shepherds crook were better in your hands , then for you to put on the garment of christ . 3. o , ye shall give a severe accompt , for seducing the world & leading it astray , and yet ye boast , and set up your selves , as if ye were god , and ascribe to your selves divine power & authority ; see what you do , you shall see against whom you have kicked ; i fear that ye are for the most part of you in babel ; awake , it is day . 4. but to you my beloved friend , it is answered , that the soul is not every time newly created and breathed in , but is humanely propagated , as a branch groweth out of a tree ; or as i may better render it , as a man setteth grain or soweth corn , and so a spirit and body groweth or sprouteth out of it . 5. and this only is the difference , that the three principles are ever wrestling about man , each of them would fain have him , so that many times a wonderful turba , becometh introduced , while it is yet a seed . 6. but where the parents , have christ's flesh , god's substantiality in their souls , so that father and mother are so , there it cannot be ; for christ saith , h a good tree cannot bring forth bad fruit ; but the turba can with or by * reason , in this time get or enter thereinto . 7. so also o an evil tree cannot bring forth good fruit ; that is when the parents are both evil , and captivated by the devil , then an evil soul is sowen ; but the principles cannot yet judge it , nor the turba cannot , it is indeed an evil child ; but can , if it convert , through its imagination , enter in verbum domini , into the word of the lord. 8. but it is rare , and seldom done , that out of a black raven a white one comes to be ; yet where it is halfe in halfe , there it may more easily be done , yet it is possible it may well be done ; god casteth no soul away , unless it cast it self away , every soul is its own judgement . 9. observe this ye evil parents , ye gather or procure money for your children , gather or procure good souls for them , that is more necessary for them . the eleventh question . how and in what place the souls seat in man is . 1. a thing that is without ground , and yet seeketh and maketh a ground in it self , hath its original and seat in the first compaction or comprehension , where it compriseth it self in it self , there is the limit in the most innermost , and it goeth forth out of it self , and seeketh forward , where then it maketh one looking-glass after another , till it findeth the first again , viz. the unsearchable limit . 2. thus also is the soul , it is comprized by god in the heart , and the vvord which compriseth it , was in the heart , viz. in the center ; thus it continued in the figure and seat , as it was comprised by the fiat , and is so to this day . 3. it dwelleth in the three principles , but the heart is its original , in the heart therein , in the inward blood of the heart , it is the inward fire , and in the tincture is its spirit , which hath a glimps from the fire , for it is surrounded with the tincture , and burneth in the heart . 4. and the spirit moveth upon the heart in the pit or concavity of the heart , where the two principles sever themselves , and burneth in the tincture , as a brimstone-light , and distributeth it self further forth in the whole body into all the members : for the tincture goeth through all the members . 5. but the right and true fire-smith , in the center , sitteth on the heart , and carryeth his dominion with or by the spirit , into the head , and hath his carnal house , viz. the mind and thoughts , and the five prince-counsellors , viz. the five senses , which exist out of the five spirits of the original , as we have mentioned in the * third book , as also in the † second and in the o first . 6. the soul sitteth indeed in the inward principle , but it ruleth also in the outward , viz. in the constellation & the elements , and if it be not a mymmick ape , & suffereth it self to be captivated , then it is powerful enough over the outward , and the outward must suffer it self to be subdued , if the soul sinketh it self down into god , and cometh upon the chariot of the bride again into the outward , that it hath the holy spirit for an assistant . 7. then no hinderance from the devil availeth any thing , it destroyeth his nest , and driveth him out , he must stand in scorn and derision . 8. and this is our instruction and answer to this question ; that it is not so to be understood , that when a mans head is cut off , and the blood runneth out , and the outward life breaketh , that it hitteth and killeth the soul. 9. no , it loseth indeed one principle , but not the substance of that principle ; that followeth after the soul , in the tincture in the spirit , as a shadow , for the outward substance reacheth not the inward in the soul , but only through the imagination . 10. else there is nothing in this world that can touch or kill the soul , no fire nor sword , but only the imagination , that is its poyson ; for it is originally proceeded out of the imagination , and continueth eternally therein . the twelft question . how the souls enlightening is . 1. vve are to consider , that if the sun were taken away out of this world , then all things would be in darkness ; and then outward reason might say , we are in dark death , and in the fierce wrathfulness of the cold , and it were so indeed . 2. now behold , o beloved mind , consider when thy body perisheth , then thy spirit also loseth the sun ; and then how thou wilt be in the light , and by what means thou wilt see , i offer to you in simplicity for your mind to consider of . 3. a thing , that is in the eternal liberty , if it continually entereth into the eternal liberty , hath no darkness , for it dwelleth in nothing which affordeth that , it is free , as the eye of god , which seeth into it self by or through the substance . 4. when it imagineth in or according to the lust , pleasure or longing after any thing , then the will goeth into that thing , which the desirous pleasure or longing it self , maketh , that very thing receiveth or taketh in the will into it self and overshadoweth it , so that it dwelleth in the darkness , and can have no light , unless it go out again into the liberty . 5. thus we give you , earnestly to understand , that in all our matters and doings , we have no light , if we enter with the will into that which is done or acted , if we set our heart and will , * upon the work of our hands , viz. upon covetousness . then we are in our souls totally blind , and have no light in us , but only the outward light of the sun , which giveth light to the outward body ; if that breaketh or perisheth , then is the soul captivated with that thing . 6. understand here ; the souls spirit and will , for the stock or stem of the soul is a dark valley , it hath no light , and if perhaps it lift up & kindle it self , yet it is but a fierce wrathful fire-flash , and is like the devil , and cannot attain the divine light in it self . 7. the cause is , it hath introduced abomination into its will and spirit , which darkneth the spirit , and holdeth it captive with the turba , for god's light goeth not back again , but forward into the eternity . 8. and therefore is god's eye twofold or in two parts , and standeth back to back ; as is shewed above in the * figure ; one part goeth forward into the still eternity , into the eternal nothing , viz. into the liberty . 9. the other goeth back again into the desiring , and maketh darkness in the desiring , and therein the center of nature , and driveth on to the great anguish and sharpness . 10. where then the will sinketh down again out of the anguish , through the darkness into the still or quiet liberty , and so bringeth along with it , out of the anguish , the fierce wrath of the mobility , and the earnest severe sharpness . 11. in which sharpness , the liberty ( when the will bringeth the sharpness thereinto ) becometh a high triumphant majestick light , which is called god's light , which giveth light eternally , and can be barred in by nothing , for it giveth light in the eternal liberty , and desireth nothing more . 12. and now if thou earthly man shouldst think , that god would receive thy spirit into his majestick light , whilst thou introducest abominations , viz. covetousness , which hath pride and state , which is the fire-life of covetousness , into thy will ; then thou wouldst thereby darken god's majesty , and thy will and spirit , would stick still only in thy covetousness , and would burn with the fire-source or quality of the soul , in the glance of a looking-glass , viz. in pride or state , and couldst not reach or attain god's majesty . 13. and if thou didst sit in the cross of the holy number three , and wert surrounded with all the holy angels , yet thou didst but sit in the darkness , and thy spirit would give light only into the looking-glass of that substance or thing , which thou thy self hast introduced into the spirit . 14. therefore now if the soul with its spirit in its image , will behold god , and see into god's majesty and eternal light ; then must it in this world go two wayes ; and then it will retain the eternal body , viz. god's image , as also the outward life , together with the earthly body , and will introduce the wonders for which god hath created it in the outward life , which it shall awaken in the outward life , even all of them into the inward life , and eternally rejoyce it self therein , and have them as a looking-glass , and the right and true way is as followeth . the highly pretions gate of the morning redness or aurora . 15. behold thou beloved soul , if thou wilt have god's light , and see with god's eye , and wilt also have the light of this world , and nourish thy body , and seek the wonders of god , then do it as god himself doth it . 16. thou hast in thy soul two eyes , which are set back to back one of another , one seeth into the eternity , and the other back into nature , and goeth alwayes on forth , and seeketh in the desiring , and maketh one looking-glass after another , let it be so , it should be so , god would have it so . 17. but the other eye , turn not that back into the seeking , but with the right eye alwayes draw the left backwards to thee , and let the eye , together with the will of the wonders , not go from thee , from the eye which is in-turned into the liberty ; draw it s opened & made or acted * wonders to thee . 18. let that very eye , seek food for the earthly life , but let it not go into the food , viz. into covetousness , but draw it hard and close to the seeing eye , and let it not go . 19. but let the hands work and make or procure food , and let the eye draw the wonders to it , but not matter , else that which is drawn in will be darkness to thee . 20. let the devil behind thee roar before thy left eye , he cannot enter in , unless thou lettest thy eye take in matter . 21. thus wilt thou , when thy earthly body breaketh , see all the wonders in the left eye with the right , which thou hast made or acted and found here in this life-time : and so when the earthly body falleth away , then is also thy left eye free from the † nature of the fierce wrath . 22. and though it hath nature , for it is nature it self , which awakeneth and retaineth the wonders , yet it standeth then with the wonders in the eternal liberty , being it hath let in nothing of matter , therefore it is free . 23. and nature with the wonders , is a fire-sharpness , and layeth hold of the eternal liberty , and so maketh majesty in the liberty in the wonders , from which the right eye , which accounteth it self here in this life as dead , becometh enlightened , and rejoyceth it self eternally with the left eye in the majesty of the highly joyous kingdom , and eternally seeth god with both eyes . 24. this is one gate , whosoever rightly in the spirit apprehendeth & seeth this , he seeth all whatsoever god is , and can do : he seeth also therewith or thereby , through heaven , hell and earth , and through the substance of all substances ; and is the whole scripture , of whatsoever hath been written from the beginning of the world : but it is a pretious sight : the old man knoweth it not , he seeth it not , but the new man born or generated in god. 25. but being we are so hard to be understood by the purblind mind , therefore we will render it more simply : behold when thou wilt with thy soul , see god's light , and wilt that it be enlightened from god , then do it thus . 26. thou art in this world , and if thou hast a lawful honest calling or employment without falshood or wickedness , continue therein , work , labour trade and manage it as necessity requireth , seek * wonders both in the elements and in the earth , be it in what art , science or employment it will , it is all god's work ; seek in the earth silver & gold , make artificial works thereof , build , till & plant , it is all to god's h deeds of wonder . 27. but listen to this a. b. c. thou should not suffer thy spirit to enter thereinto , fil or satiate it self therewith , & make a mammon of it , and to set thy self therein as in a darkness ; else it is but god's fool therein , and the devils mymmick ape , and setteh its will therein . 28. and thy noble image becometh altered according to thy imagination in the spirit , according to thy will which is in covetousness ; thou losest god's image , for it is magical , it is as subtile as a spirit , and much subtiler , yea much subtiler and thinner than the soul it self . 29. it is as god is , who dwelleth in the eternal liberty unapprehended by any thing , for it is thinner or purer then any thing ; and so is also thy noble or pretious image , which yet standeth in heavenly flesh and blood , and is the substantiality out of or from god's body . 30. it is christ's flesh and blood , and thy soul dwelleth therein , it is the fire of the majesty therein . 31. and the holy spirit sitteth in the heart of the image , and goeth out of the image forth , with voices , languages , wonders , songs and sounds ; into this image thou bringest thy wonders , if thou art true and faithful ; and do it thus . 32. put thy left will into the work which thou dost ; and consider that thou art god's servant , in the vineyard of god , and labour faithfully , and put thy right will into god , into that which is eternal , and see that thou be at no time secure or careless , but consider that thou art only in thy day labour , and shouldst continually listen to have the voice of the lord , calling thee to come home ; give reason no place to say , this is my treasure , it is mine own , i have enough , or i will get or gather much , that i may come to honour in the world , and leave much to my children . 33. consider , that thy children , are god's children , and thou god's servant , that thy work is god's work ; and that thy money , goods , labour and blood standeth in god's hands . 34. he may do with them what he will , when he calleth thee to go home into thy own country , then he may take thy labour and give it to another . 35. and give thy heart no place to introduce into thee the will-spirit of high-mindedness , into the image . 36. sink down thy will-spirit alwayes into humility before god , and so thy image goeth alwayes in the humility with thy will into god's majesty , and thy image becometh continually enlightened with the high-triumphing light of god. 37. o how chearful is the soul , when its anguish source or quality of the fire , * tasteth gods light , how very friendly kind and courteous is it , how it boweth it self before god! thus standeth the soul and also the image in the spirit , all three one in another : for it is a substance according to the holy trinity . 38. thus my beloved brother , we give you in answer to this question , that the soul can no otherwise be enlightened than thus , this is its enlightening : it is in this world , and also in god ; it is here in this life , a servant to the wonders of god , those it should open with one eye , and bring them with the other into the beginning , before god , and put all its substance and doings into god's will , and by no means say of any thing in this world , this is mine , i am lord over it , for it lyeth , if it say so . 39. it is all god's , it self is servant , and should converse in love and humily towards god and its brother , for its brothers soul is a fellow-member of it self , its brothers joy in heaven with god , is also its joy , his wonders are its wonders , for in heaven * god is all in all , † he filleth all . 40. the holy spirit is the life in all , there is mere joy , no sorrow is there known , there all is god's , and all belongeth to the image of god , there all is common and universal , one rejoyceth at anothers vertue and power , charity or glory , brightness and beauty , there is no grutching or envy , all that remaineth in death and in hell. 41. therefore ye elect children of god regenerated in christ , take this into consideration , go out from covetousness and own self-will , ye have been a long time lead blindfold in bable , * go out from her ; ye are called with a strong loud voice , it will shortly awaken or raise the dead , let it prevail with you , that you may attain eternal joy in god. 42. the spirit signifieth clearly , that whatsoever will not grow forth together with the new sprout , that springeth forth in the mother , ● shall and must go into the lake of fire and brimstone , together with the dragons whore in babel . 43. it is a time of earnest severity , look not upon it with earthly eyes , it concerns thee nearly , thou wilt well see in thy death , what kind of judgement it is , in what time and under what turba thou hast lived ; this we speak most earnestly as we ought . the thirteenth question . how the souls feeding out of the word of god is . 1. vvhen the soul entereth into the majestick light as above mentioned , and receiveth the light of god , then is it altogether longing and h panting after it , and continually draweth into its desire , god's power and vertue , that is , god's body , into it self ; and the holy spirit is the power and vertue of god's spirit ; thus it acquireth god's body and spirit , and eateth at god's table ; all whatsoever the father hath is his sons , and whatsoever the son hath is his images . 2. it eateth gods flesh , christs , flesh and from that eating , god's body groweth in it , so that it also hath gods body , and is gods child , not only his similitude , but child , it is born in god out of god's essence , and liveth in god. 3. when it heareth in this world god's word taught or spoken from or by god's children , then it layeth hold of the same , and eateth it . 4. the outward man eateth earthly bread , and the soul eateth god's bread , concerning which christ said , h he would give us his body for food . 5. and his testaments are nothing else , we eate not spirit without body , for the soul is spirit beforehand , it would have a body , and thus it getteth body and spirit together . 6. let this be told thee , o babel , and consider how thou managest christ's testaments , what thou teachest ; when thou saist , christ's testaments are spirit , without body , thou denyest god , thou denyest god's substantiality , christ's heavenly body , which is greater than all , which is the fulness of all things ; but in its own principle . 7. thou earthly mouth shalt not chew it with thy teeth , the soul hath another mouth , and receiveth it under the outward element ; the outward receiveth the outward , and the inward receiveth the inward . 8. christs last supper with his disciples , was even so , the outward is a remembrance , the inward is the substance , for * the kingdom of god consisteth or standeth in power and vertue , it is magical , not as a thought , but essential , substantial . 9. the magia makes substance ; for in the eternal nothing , there is nothing , but the magia makes somewhat where nothing is . 10. there is not only and barely spirit in god , but nature , substance , flesh and blood , tincture , and all : this world externally is a similitude of the inward world. 11. we tell you , we speak what we see , feel , tast , and know , and it is not fictions and conceits , and that not for our own sake , but for yours , as one member is bound in duty to another , that our joy may be in you , and that we may partake with you as brethren in one substance . he that desireth to know more in this , let him read our h third part or book , where he shall find the circumstances concerning the souls eating , and of christs testaments . the fourteenth question . whether such new soul be without sin. 1. vve understand here the propagated soul in a child newly born ; my beloved friend , this is a very acute question , but to you my beloved friend , it shall be answered , that the time of the opening is born or generated , the day dawneth or breaketh , the night is passed away ; praise and * thanks be given to god for it , that hath generated us again to the light , to an uncorruptible or unfadable inheritance , and hath received us for his beloved children . 2. you my beloved friend know well the heavy fall of adam ; as we have exactly set it down in all our writings , viz. that the soul with its right eye , hath turned it self away from god into the spirit of this world , and is become disobedient to god , and hath destroyed its noble and pretious image , and hath introduced a monstrous image , and let in the spirit of this world , whereas it should with its will , have strongly ruled over it , and not at all , with the soul , have eaten evil and good. 3. but now it hath done against god's command , and put its imagination into the earthly spirit , where suddenly the turba captivated it , which hath introduced the earthly monster into the noble image : and thus the turba suddenly sought and found the limit , in which the image became broken ; and if the word had not instantly set it self in the middle , it had eternally remained broken . 4. and now also the turba is become seated in the earthly abyss , and hath captivated both body and soul , and bringeth the body continually to the limit , where then it breaketh it and casteth it away , and then the poor soul remaineth raw and naked without a body . 5. therefore it is necessary that it convert and turn with its right eye into the word again , and acquire again a body generated or born of god , else it is raw or naked , and hath the turba in it , which the fire awakeneth in its great anguish , for it is a vehement hunger , a seeker and a finder . 6. thus it is now very apprehensible to us , that we are tyed and bound to the spirit of this world with the soul , for the turba holdeth us captive in the fierce wrathful anger of god. 7. and though our soul do go forth , and become generated in god , yet it hath the turba belonging to the outward body , which consumeth it , for it searcheth through it even into the abyss , and there it findeth that it is only a looking-glass of the eternal : and then it goeth forth out of the looking-glass into the eternal , and lets the looking-glass lye in the nothing . 8. thus you know very well , that the soul with the body in the seed , is half earthly , for it is sulphur , that is phur and sul , one among another , and the turba is therein , which hath indeed might and power enough to break or destroy the seed . 9. how then can a pure clean soul be generated ? it cannot be ; it bringeth the turba along with it into the world , and is sinful in the mothers womb. 10. but know , that god is become man , or incarnate , and hath put the word fiat again into the seed , though now the turba be also in the earthly part , so that the seed is not altogether free . 11. yet it is in this manner with the soul , so far as the father and mother are honest and vertuous , and in god , that the soul is not left or forsaken of god , for it proceedeth out of the fathers and mothers soul ; and though a child die in the mothers womb , as it were without baptism , yet it is baptised with the fathers & mothers spirit , viz. with the holy spirit , which dwelleth in them , and the turba will be broken off in death , for the faiths part presseth into god. 12. but with wicked and ungodly parents it is in another manner ; the soul , if the child dyeth in the mothers womb , falleth home to the turba , and in eternity reacheth not to god ; also it knoweth nothing of him , but is a life according to the essence & property of the parents . 13. where yet it doth not reach to the kindling or burning , for the soul had not it self acted or committed sin , but is a fountain-quality-spirit , without self-desire and wonders , like the flame of brimstone , and like an ignis fatuus , which cannot reach to god , but remain so between heaven and hell , in the mystery , till the judgment of god , which will gather in its harvest , and give every thing its right and true place of repository . 14. though perhaps our learned masters in this may have another kind of philosophy ; but we enquire not after their art , we have eyes , they have arts , we speak what we see . 15. thus we give you to understand , that no soul is generated or born into this world , without sin , how honest vertuous and godly soever the parents are , for it is conceived and bred forth or hatched in earthly seed , and bringeth the turba of the body along with it , and that hath also surrounded the soul. 16. therefore in the old testament god made a covenant with the children in circumcision , and so * ordered in the covenant that they must shed their blood , and drown the turba of the the soul therewith . 17. and in the new testament there is the baptism , wherein the holy spirit with the water of life , washeth off the turba of the souls water , that it may come to god , and become god's child . 18. but if any will say , that every one that hath not baptism , as jews and turks and other people , with whom is not the knowledge thereof , who have not the candlestick among them , that they are all rejected of god , although they never so vehemently press with their teaching , life , and death into the love of god , that is a phancy and babel-like spoken without knowledge . 19. blessedness and salvation lyeth not alone in the outward word , but in the power and vertue : who will exclude those that enter into god ? 20. is it not babel who seduceth , and confoundeth the whole world ; so that they have devided people into opinions , and yet in their wills go but one way ? who is the cause of this , but the antichrist , when he drew the kingdom of god into his might , authority and power , and made fictions concerning the regeneration , of which when it comes to be day , the very children will be ashamed of them ? 21. a man may say with good ground , that antichrists doctrine , is a fighting with a shadow as in a looking-glass , and a falshood and wickedness of the serpent , which continually beguileth eve. 22. thus it is apprehensible to us , that no soul cometh into this world without sin , every one bringeth the turba along with it ; for if it were without sin , then it must dwell in a totally pure body , which hath no evil will or inclination at all , in which there is no earthly seeking or desire . 23. but thus indeed is every body and soul tyed and united together , till the turba findeth the limit of the body ; and then the turba seeketh the works or actions of the body ; as hath been mentioned above . the fifteenth question . how sin cometh into the soul , being it is god's work and creature . 1. it is in such a manner as is above mentioned ; the turba together with the earthly seeking , came along with it into this world : and so the soul becometh vehemently drawn by two parties ; first by the word of the lord , which is passed into the middle , which there of love is become man or incarnate , that draweth the soul continually into god's kingdom , and setteth the turba before the eys of the soul , so that the soul seeth in nature what is false or wicked and sin ; and if it suffereth it self to be drawn , then it becometh regenerated in the word , so that it is god's image . 2. and secondly , the turba also draweth the soul mightily with its bands , and bringeth the soul continually back into the earthly seeking or longing , especially in youth , when the earthly tree sticketh full of green sprouting driving essences and poyson , and then the turba thus flyeth strongly or mightily in , so that many a soul in eternity cannot become freed and loosed from it . 3. a thing which is from two beginnings , which stand in equal ballance or weight , doth by putting in more weight on the one part sink down , be it either by evil or good . 4. sin maketh not it self , but the will maketh it , it cometh from the imagination into the spirit , and then the spirit goeth into a thing , and becometh infected from the thing , and so the turba of that thing cometh into the spirit , and destroyeth first the image of god. 5. and then it goeth further , seeketh deeper , and so it findeth the abysse , viz. the soul ; and seeketh in the soul , and so it findeth the fierce wrathful fire , by which it mixeth it self with the thing introduced into the spirit : and so now sin is totally generated or born : and so now all is sin , which desireth to bring that which is outward into the will. 6. the will should simply or singly be inclined and exercised in love & meekness , as if it were a nothing , or dead ; it should only desire god's life , that god may work , act or create in it , and whatsoever it doth besides , its will should be inclined or intended so , as to do it for god. 7. but if it put its will into the thing or substance , then it bringeth that thing or substance into the spirit , which possesseth its heart , and so the turba becometh generated , and the soul captivated with that thing . 8. thus we give you for an answer , that no soul cometh pure and clean out of the mothers body or womb , be it begotten by holy or unholy parents . 9. for as the abysse and anger of god , as also the earthly world , do all cleave to and depend on god the father , and yet cannot apprehend or touch his heart and spirit ; so it is also with the child in the mother body or womb. 10. if it be begotten of godly pious parents , then each principle , standeth in its own part , by it self ; when the turba taketh the earthly body , then the heaven taketh the spirit , and so the majesty filleth the spirit , and so the soul is in god , and is free from pain . 11. but while the soul sticketh in the earthly life , it is not free , and it is because , the earthly spirit continually bringeth its abominations , with its imagination , into it , and the spirit must continually stand in strife against the earthly life . the sixteenth question . how the soul both in the adamical body , as also in the new-born or regenerate body is held or preserved in such union together . 1. vve have mentioned above , that there are three principles , which moreover are all three in the soul , and stand in one another as one thing : and we offer you this , that the strife in the soul , beginneth in the seeds while they yet lye shut up in both sexes in the man and in the wife , then clearly the turba stirreth it self , in that the essence of the seeds drive up to a false or wicked imagination , to a false or wicked desire . 2. and though indeed the spirit doth subdue the body , yet * it imagineth , and that the turba causeth in the seeds , and no man can well deny , but that to many that very imagination it self is offensive , and they wish it banished from them , where there is a right sincere spirit ; therefore ye are to apprehend that the souls spirit sticketh in a miserable pinch , and cannot be freed or loosed till the turba taketh the body . 3. there is no full union or agreement between the outward and the new-born or regenerate man : the outward would continually devour the regenerate , for they stand in one another , but yet each hath its own principle , so that the outward cannot over-power the inward , if the spirit do but continue in strife . 4. and they can thus well cleave one to another : for they all three stand or serve to god's wonders , if they stand in their right and due order or subordination , each standing or continuing in its own principle . 5. for the soul hath the fire-dominion , and is the cause of the life of all three [ principles ; ] and the spirit hath the lights dominion , in which the noble or pretious image standeth together with god's love ; and the outward spirit hath the earthly lifes dominion , which should seek and open the wonders , and the inward spirit should give it wisdom wit & understanding to do it ; and the soul should manifest or reveal to it the abyss , viz. the great secresy . 6. the soul is the jewel , and the souls spirit is the inventor or finder of the jewel ; the earthly spirit is the seeker , and the earthly body is the mystery wherein lyeth the arcanum of the great hidden secresy ; for the deity hath manifested or revealed it self , with or by the earthliness , as in a comprehensible substance ; therefore now three seekers belong to the soul. 7. and you should not look upon it so , as if we undervalued the outward life , for it is the most profitable for us of all , as to the great wonders of god ; there is nothing more profitable to the whole man , then that he stand still in his threefold dominion , and not go back with the outward into the inward , but go with the inward into the outward . 8. for the outward is a beast , and belongeth not to the inward , but its wonders which are generated forth out of the inward , and have opened or discovered themselves in a comprehensible substance , they belong with their figures , not with their substance to the inward , those should the inward spirit receive and take in , viz. god's deeds of wonder , for they will in eternity be its joy . 9. but we say , that the soul , can very well be retained or held in the new man , if its tincture spirit do but hinder the seeking and imagination ; and though the outward spirit be beastial , yet the inward understanding spirit can hold the outward and subdue it , for that is its lord , but he that letteth the beastial spirit be lord , he is a beast , and hath also a beastial image in the inward figure in the tincture . 10. and he that letteth the fire-spirit , viz. the turba , be lord , he is a substantial devil in the inward image ; and then it is necessary , for the outward spirit to pour water into the fire , that it may hold the stern spirit captive , whereas ( whiles it will not be god's image ) it is a beast according to the inward image . 11. and when we consider our selves in or as to the union , the outward spirit is very profitable to us : for many a soul would perish , when the beast-spirit acteth , which yet holdeth the fire captive , and setteth the earthly beastial labour and joy before the fire-spirit , wherein it can delight it self , till it can through the wonders somewhat discover its noble or pretious image in the imagination again , so that it seeketh it self again . 12. you my beloved children who are generated in god , to you it is said , that it is not done without cause , that god hath breathed the outward spirit into adam , viz. the outward life into his nostrils . 13. it was dangerous for this image , god knew how it went with lucifer , and what the great eternal magia can do ; adam also might have become a devil , but the outward looking-glass hindered that , for where water is it quencheth the fire . 14. and many a soul in its malice and wickedness would in a little while become a devil , if the outward life did not hinder it , so that the soul cannot quite and totally kindle and enflame it self . 15. how evil wicked and venomous is many a one , that he would murther and commit abominable evil and wickedness ; but that his fire hath water , else it would be done and committed : as is to be seen in the gall which is a fire poyson or venome , but is mixed with water , so that the pomp and fury of the fire is allayed . 16. thus it is also with the inward substance ; the spirit of this world hath insinuated it self in the abyss into the soul , and hath in its source or quality mortal water , wherewith it often moisteneth the soul , when it would spit fire . 17. also the outward spirit could not without the fire have a life , and though it hath fire in all creatures , yet the fire is onely the fierce wrath of the inward fire . 18. the inward fire , consumeth earth and stone , also body and blood , as also the noble and precious image , if it becometh kindled or inflamed in the will , and there the water is a medicine for it , which layeth the pomp or fury of going forth aloft over the meekness of god , as lucifer did . the seventeenth question . whence , and wherefore , there is contrariety of the flesh and the spirit . 1. you know beloved brother very well , that fire and water is at enmity , for the fire is life , and the water is its death , which you see very well ; when water is poured into the fire , then is the source or quality of the fire out , and the fire is in death ; 2. but in man it is not so totally in death , in respect of the light , which continually causeth the fire , yet there is an enmity , as between god and hell there is enmity , and yet hell or anger-fire is gods. 3. and god's majesty would not be if his anger were not , which sharpneth the divine obscure hiddenness of the eternity , by the fierce wrath of nature , so that it becometh turned into fire , out of which the high light in the free liberty becometh generated , which in the meek source or quality maketh majesty . 4. and yet the fire is the only cause , that in the light , in the meekness there is a springing ; for the light existeth from the glance of the fire , and hath in it the source or quality of the fire . 5. but as afore-mentioned , the will sinketh in the anguish into death , and sprouteth forth again into the liberty , and that is the light together with the fires source or quality , but it now containeth or holdeth another principle in it , for the anguish is become love. 6. and just such a manner and kind it hath in the body , for the flesh striveth against the spirit , the outward fleshes life is a looking-glass of the most inward fire-life , viz. of the souls life , therefore is the souls spirit-life , together with the light in the tincture the middlemost life , and yet becometh generated out of the soul. 7. but understand us according to its precious height ; the souls spirit wherein the divine image standeth , originateth in the fire , and is first the will to the fire ; but when the fierce wrath to the fire so sharpneth and kindleth or inflameth it self , then the will cometh into great anguish , like a dying , and sinketh down in it self , out of the fierce wrath , into the eternal liberty , and yet it is no dying , but thus the other or second world cometh to be out of the first . 8. for the will now sprouteth into the other world , as a sharpness out of the fire ; but without such quality flowing forth , in the eternal liberty , and is a moving , driving , and apprehending of the anguish nature ; it hath all essences , which are become generated in the first sharp fire-world in the anguish ; but they are as one that goeth out of the fire into the water , where the anguish of the fire remaineth in the water . 9. understand us thus ; concerning this life of the souls spirit-life ; the soul is the center of nature , the spirit is the precious noble image , which god created to his image , herein standeth the high-kingly and precious image of god , for god is also thus , and comprehended in the same lifes quality or source . 10. the spirit is not severed from the soul ; no ; as ye see that fire and shining is not severed , and yet also is not one and the same ; it hath a twofold source or quality , the fire , fierce wrathful ; and the light , meek and lovely ; and in the light is the life , and in the fire δ is the cause of the life . 11. thus you may very easily and without much seeking find the cause of the contrariety of the flesh and of the spirit , for the inward spirit hath god's body , out of or from the meek substantiality , and the outward spirit , hath the fierce wrathfull fires-looking-glasses body , viz. the souls looking-glasses body , which would continually awaken the fierce wrathfulness , viz. the great wonders which lie in the arcanum or secresie of the souls sternness , therefore the inward love-spirit , hindereth it , that it should not lift up it self and kindle or inflame the soul , else it would lose its love-habitation and image , and the souls fierce-wrath would destroy it . 12. the contrariety is thus ; the inward spirit would be lord , for it subdueth the outward ; and the outward would be lord , for it saith , i have the great wonders and the arcanum or secret , and thus glorieth about the mystery , and yet is but a looking-glass of the mystery . 13. it is not the substance of the mystery ; but a seeking or searching , like a palpable looking-glass , in which the mystery becometh seen , he will needs be a master , being he hath attained one principle , and is an own self-life ; but he is to be accounted a fool in respect of the mystery . 14. therefore loving brother , if you would seek the mystery , seek it not in the outward spirit , for so you will be deceived , and get but a glimps of the mystery : go in even to the cross , then seek gold , you will not be deceived , you must seek the pure child without blemish , in another world , in this world you find only the rusty or drossy child , which is altogether imperfect , and now take this right thus . 15. go from the cross back into the fourth form , there you have sun and moon one in another , bring it into anguish into death , and drive on the made or framed magick body so far , till it become again , what it was before the center in the will , and then it is magical and hungry after nature ; 16. it is a seeking in the eternal seeking , and would fain have a body , therefore give him for a body , sol , viz. the soul , and then it will suddenly make it a body according to the soul , for the will sprouteth in paradise with very fair heavenly fruit without spot or blemish . 17. there you have the fair noble and precious child , you covetous stiff-necked person , we must indeed tell you , seeing it is together born and generated with the time , and yet we will hereby only be understood by those that are ours . 18. for we mean not a looking-glass or heaven ; but gold ; wherewith you boast , that hath so long time been your idol : that is born or generated , and puts the eyes of the blind cow or beetle quite out at last , so that it seeth less than before ; but the children shall see , eat and be fat , that they may praise god. 19. we speak wonderfully here , yet onely that , which we should speak , which yet none wonder at , that he knoweth the mystery , who never learned it . doth not an herb grow without your counsel or advice , it enquireth not after art ; so also is the mystery grown without your art ; it hath its own school , like the apostles on the day of pentecost , who spake with many tongues and languages without the precognita or the fore-skill of art , and so is this simplicity . 20. and it is a forerunning message to thee babel of thy overthrow , that thou mayest know it , no fierce wrath or anger will avail ; the star is born or generated , which leadeth the wise-men out of the east , but seek them only where thou art , and find thy self , and cast the turba away from thee , and so thou wilt live with the children ; this we speak earnestly , there is no other counsel or remedy , thy anger is the fire , which will devour thy self . 21. or dost thou suppose that we are blind ? if we did not see we should be silent ; how would a lye be pleasing to god ? and so we should be found in the turba , which sifteth through the work and doings and substance of all men ; or do we this service for wages ? is it our living ? why do we not hold to ; depend on bread according to our outward reason ? 22. if it be our day labour , we should do as the father will have us , for † we shall give an account of it in the evening ; this we speak dearly and earnestly with deep seriousness . 23. thus we can certainly understand the contrariety of the spirit and of the flesh , and apprehend very well , how two spirits are in one another , one striving against the other ; for the one would have god , and the other would have bread , and both are profitable and good . 24. but let this be said to thee o child of man , lead thy life circumspectly , let thy souls spirit be lord , and then thou wilt * have fought a good fight here , for here it is a very short time. 25. we stand here in the field or soyl , and grow , let every one have a care what fruit he beareth ; at the end of harvest , every ones work will be put into its own barn. 26. it is better to labour a little while in irksomness and toyl , and expect the great reward , wages and refreshment , then to be here a little while a king , and afterwards to be a wolf , a lyon , a dog , a cat , a toad , a serpent and worm in † figure . 27. o child of man consider it , be warned , for we speak pretious things out of a wonderful eye , you will suddenly know it by experience ; there is yet but a little time , for , the beginning hath clearly found the end , and this is a † little rose out of the beginning , pray become seeing , put away covetousness from your eyes , else you will wail and lament , and none will have pitty on you ; † for that which any one soweth , that he will also reap , and then what will pomp and honour avail you , when it falleth away from you . 28. ye are here very potent , and afterwards very impotent : † ye are gods , and yet your selves run to the devil ; take pitty of your life , and of your fair heavenly image . 29. you are god's children , be not the devils ; let not the hypocrites with praise and flattery keep you back , they do it for their belly and honour sake , for moneys sake , they are the ministers or servants of the great babel ? 30. search thy self , ask thy conscience , whether it be in god , it will complain against thee and say , drive the flatterer and hypocrite away from thee , and seek the clear countenance of god , see not by a looking-glass . 31. god is for you , he is in you , worship him , come with the lost or prodigal son , to him , else none can take the turba from you when you give him good words ; you must only through death go into the other world , whereinto your hypocrisie and flattery cannot enter , else there is no forgiveness of sins ; and if you give all to the hypocrites or flatterers , yet you are at one time as well as the other , captivated in the turba . 32. it is not so , as if one stood by and did take away the turba from you , if you give him good words , no no , it is magical , † you must be born again , as christ saith , else you cannot attain god , do what you will , all hypocrisie or flattery is deceit . 33. if you would serve god , then you must do it in the new man , the earthly adam can do him no service , which is acceptable to him , sing , ring , call , crie , pray , and what he will , and whatsoever he doth , it is but fighting before a looking-glass , the will must be in it , the heart must give it self into it , else it is a conjecture and a fable or fiction of antichrist , which filleth the whole world . 34. the will is greater and mightier , then much crying , it can destroy the turba , and enter into the image , it hath might or power to be god's child , it can cast away mountains , and raise the dead , if it be born or generated in god , and that the holy spirit give it leave . 35. for it must converse in obedience and great humility , and only cast its will into god's will , that god in it , may be the will and deed , that is the way to blessednesse and happinesse , and to the kingdom of heaven , and no other ; let the pope or doctors , preach what they will to the contrary , all is lying and an hypocritical flattering , fighting before a looking-glass . the eighteenth question . how the soul departs from the body in the death of a man. 1. here we will invite the world for a guest , especially babel the whore , to try whether a child can be made out of her ; for death is a terrible guest , he throweth the proud rider with the horse to the ground . 2. my beloved friend , that is a very sharp question , and needeth the eyes of all the three principles , which can see very well , they must not die in death , if they will enter in and see this , it must be poyson to death , and a pestilence to hell , it must take death captive , if it will see , else it gets no understanding , unless it self come into death , then it will well feel what death is , it will well tast , what that is , when one principle breaketh , viz. one life . 3. you have perceived above , that all substances or things are magical , one being the looking-glass of the other , where in one looking-glass the desire of the first looking-glass , becometh opened and cometh into substance , and then as in all substances or things , the turba is , which breaketh or destroys all to the first substance , and that is alone and hath no breaker or destroyer . 4. for , there is nothing more , it cannot be broken or destroyed , it standeth in it self and out of it self , and goeth whither it will , and then it is every where in no place ; for it is in the abysse , where there is no place of rest , it must only rest in it self . 5. they seeing all substances or things , are come or proceeded out of one , therefore is the beginning also in the last substance or thing , for the last is again turned back into the first , and seeketh the first ; and findeth it in it self , and when it findeth the first , it letteth all the other go , and dwelleth in the limit , and there it can be without source quality or pain . 6. for , there is nothing that can give it source quality or pain , it is it self , the thing of the first substance ; and though it be another thing , yet it is but its twig , or branch , and hath its will , and none other , for there is nothing that can give it another will. 7. we give you to understand concerning dying , thus ; the beginning seeketh the limit , and when it findeth that , it casteth the seeking away , that is the earthly life , that will be cast away , it must break or destroy it self . 8. for , the beginning , viz. the soul , continueth in the limit , and lets the body depart , and there is no complaint about it ; also the soul desireth it no more , it must go into the limit , viz. into the wonders of that which hath been done or wrought . 9. the souls spirit hath no woe done to it , when the body departeth , but woe is done to the fire-life ; for the matter of the fire , which hath generated the fire , that breaketh away , but only in the substance . 10. the figure , remaineth standing in the will , for the will cannot break , and the soul must continue in the will , and taketh the figure for matter , and burneth in the will ; for the first glance of the fire , goeth not away , but its matter of the earthly life , viz. the phur , will be broken away from it . 11. thus the fire becometh impotent , and passeth into the darkness , unless it be so that the spirit have heavenly substantiality , viz. god's body , then the fire , viz. the right or true soul , received that same meek body for a sulphur , then the soul burneth in the love-fire , and is wholly gone away out of the first fire-life . 12. it is now in god's principle , the first fierce wrathful fire cannot touch it in eternity , for it hath gotten another source or quality , and is rightly and truly new born or regenerated , and knoweth no more of the first life , for it is swallowed up in the magia . 13. the turba remaineth in the earthly body , and becometh that again which it was before the body was , viz. a nothing , a magia , wherein all its doings matters or substances stand in figure , as in a looking-glass ; but not corporeally , but according to the manner of the eternity ; as we apprehend that all wonders , before this world stood in a mystery , as in the virgion of wisdom , but without substance . 14. thus now we apprehend also here , that , that very mystery , in its parting became so manifested , that it cannot in eternity be extinguished , but remaineth eternally standing in the distinction and in the separation , and is seen in the magia , in the separation or parting , after that manner as it hath here formed it self . 15. thus it is apprehensible to us , what the separation or parting is , viz. this ; the turba hath found the limit of the substance , for sickness to death is nothing else , but that the turba hath kindled it self , and will break or destroy the substance ; it is at the limit , and will cast away the introduced medium or middle . 16. and this is also the cause that the body dyeth , the turba passeth into it self into the fire , and so the outward life extinguisheth , for the lifes fire becometh withdrawn from it , and then it goeth into its aether , and is at its limit . 17. and so now if the souls fire hath not in its spirit , god's body , nor in its will , in its desire , then it is a dark fire , which burneth in anguish and in great horrour , for it hath only the first four forms of nature in the anguish . 18. and if the will hath nothing of the power or vertue of humility , then there is no sinking down or into it self , through death into life , but it is like an anxious furious wheel , that would fain alwayes go upwards , and yet it goeth downwards on the other side ; it is a kind of fire , and yet it hath no fire burning or flaming . 19. for the turba is the very stern or strong austereness or astringency and bitterness , where the bitterness alwayes seeketh the fire , and would strike it up , and the harsh astringency holdeth it captive , so that it is only a horrible anguish , and goeth alwayes in it self as a wheel , and imagineth ; yet it findeth nothing but it self , it draweth it self in it self , and impregnateth it self , it devoureth it self , and is its own substance . 20. it hath no other substance but this , viz. what the souls spirit hath made or acted in the outward life , as covetousnesse , or high-mindednesse , cursing , swearing , scorning , jeering , disgraceing or back-biting , slandering , envy , and hatred , fierce wrath , anger , falshood or wickedness , that is its food and the pastime of its exercise , for the turba taketh its substance matters or doings along with it in the will , * its works follow after it . 21. and though perhaps it hath done or acted somewhat that is good , yet that is done but in a glymps for a shew in appearance , out of a vain glorious or hypocritical mind ; and so it standeth afterwards in a continual climing up , it elevateth it self continually , it would alwayes be above the meekness , and yet apprehendeth or knoweth it not , nor seeth it , it is a continual elevation above god , and yet is but an eternal sinking down , it seeketh the ground or foundation , and there is none , and this is its life . 22. and if it hath in its life-time , laid hold of any thing that is pure of the love , as many that at last convert in the end , those sink down thus in themselves , through the anguish ; for the humble sparkle , goeth down through death into life , where indeed the souls source or quality and pain taketh its end ; but it self is a little branch or twig sprouting into god. 23. now what purifying-fire or purgatory , the soul hath , before it can enter into it self with the little sparkle , cannot sufficiently be written or expressed , and how it is then detained and plagued by the devil , which the too wise and politick world will not believe , it is so cunning , and yet so blind , it understandeth it not , and yet continually hangeth or dependeth upon the letter . oh that none might come into it , we would willingly be silent . 24. but we speak of no strange source , quality or pain , but only of that which is in the turba , also of no power of the devil over the poor soul , but only its terrour and horrible apprehension of what is represented before it , so that the souls imagination is sufficiently terrified therein . 25. it is not by far in such a manner with the soul , as babel teacheth , saying , the devil beats and torments the soul ; that is very blindly spoken ; the devil is not at odds with his children , they must all do his will ; the hellish anguish , and horrour is torment enough to them , every one in his own abominations ; every one hath his own hell , there is nothing else that layeth hold of it but its own venom or poyson . 26. the four forms of the original of nature , is the common or universal source quality or torment , which every one feeleth according to his turba , one different from another ; as a covetous one hath frost , an angry one fire , an envious one bitterness , a proud stately one , hath flying up and yet eternal sinking down , and falling into the abysse ; a blasphemer swalloweth up into himself the turba of his belched forth abominations : a false or wicked deceitful heart hath the fourth form , viz. the great anguish . 27. for , the turba standeth in the fire * circle or globe , viz. in the heart of the soul , and false or evil speaking , lying , and untruth or unfaithfulness are an horrour or abomination and gnawing , a cursing or anathema in it self , and so on . 28. a potentate , who hath oppressed the poor and miserable , and consumed his sweat or labour in pride , he rideth in the curse of the miserable in the full height of the fire , for the necessities and distresses of the miserable stick all in him . 29. he hath no rest ; his pride climbeth up continually , he doth in his condition there , as he did here , he seeketh continually , and yet wanteth all things ; that which he had too much of , that he hath now too little of ; he devoureth himself continually for substance to feed on , and yet hath none , for he is magical . 30. he hath lost his right true image , and hath as it were the image of a proud prancing horse , or of that which he hath here been conversant about , that which he taketh with him in his will , that is his image ; * where his heart is , there is his treasure also , and that in its eternity . but sir , smell and consider , what the last judgement bringeth with it , wherein all shall pass through the fire , when the floar shall be purged , * and every one go into his own place , at which the very devils do tremble . the nineteenth question . how the soul is mortal , or how it is immortal . 1. a thing which hath an eternal beginning , hath also an eternal end ; as the essence of the soul hath . 2. but as to what concerneth the image which god created , which hath a temporal beginning , that is generated out of the eternal , and will be set in the eternal substance without source quality or pain . 3. and where there is no source quality or pain , there is no death ; and though there be source quality or pain , as in heaven there is source quality or pain , yet it is in one will or in harmony , and that is grounded or founded in the eternity : there is nothing that findeth it , and so nothing can come into it . 4. and now where there is one will , as in god , who is all in all , there is nothing else that can find the wil , there is no turba there , for the will desireth nothing else , but only it self and its twigs or branches , which all stand in one tree in one essence ; the tree is its own beginning and its own end. 5. the soul is proceeded out of god's mouth , and goeth in the dying of the body , again into god 's mouth , it is in the word , the substance , and in the will , the deed. 6. who will now judge or condemn that thing which he hath in his own body ? as the souls is , which is in the body of god , it is hidden from all evil , in god ; who will find it ? none but gods spirit , and one soul another , and the communion and fellowship of angels . 7. but the wicked soul hath lost its image in the limit , for it is entered into the limit , and the limit is the end of the image ; the turba destroyeth the first image , and draweth the wills substance or actings to it for an image , and these are also immortal , for the eternal nature dyeth not , for it is from no beginning . 8. if the eternal nature in the anger-fire , should die , then also god 's majesty would extinguish , and of an eternal something , there would be an eternal nothing , and that cannot be ; that which is from eternity continueth eternally . 9. the false or wicked soul can awaken no other source or quality , but only that which hath stood from eternity in the anger-eye , viz. in the center of nature , 10. all hath been from eternity , but essentially in the essence , not in the substance of the essence ; not substantial spirits but figured spirits , without corporising , have been from eternity , as in a magia , where one hath swallowed up the other in the magia . 11. and out of both , the third is come to be , according to the form or manner of them both : there hath been a stirring up from eternity , and a figured substance , and the creation hath set all in * wonders , so that in the eternal magia now and in eternity all standeth in wonders . 12. if the wicked souls had introduced no substance in their will , then there had been no woe in them , there would have been no feeling or perception of pain but magia ; but the substance is an image , and is in the turba , and so there is a perceptible source quality or pain . 13. it is a dying and yet no dying , but a will of dying , viz. an anguish in that same substance or thing , which is introduced into the will. 14. and that causeth that all things pant after god , and yet cannot reach him , and that maketh anguish and sorrow for the introduced evil , * the soul continually thinking , if thou hadst not done this or that , thou mightest have attained the salvation of god , and so the evil substance matter or thing done or committed , maketh the eternal despair . 15. therefore we say , that no soul dyeth , be it in god , or in hell , and its substance or doings remain standing eternally to the glory of god's wonders . the twentieth question . how the soul comes or returns to god again . 1. this is clearly enough explained already , that it hath been spoken out from god's mouth , and by the holy spirit created into the image of god. 2. therefore if it continue so , then , when it passeth out of the earthly life , it is clearly in god's mouth ; for it is in god's body ; no source quality or pain toucheth it . the one and twentieth question . whither the soul goeth when it departeth from the body , be it saved or not saved . 1. he that understandeth rightly the three principles , hath here no further question : for the soul goeth not out at the mouth , for it went not in at the mouth ; but it passeth only out of the earthly life , the turba breaketh off the earthly life , and then the soul remaineth standing in its principle . 2. for , the body doth not lay hold of it , no wood nor stone layeth hold of it , it is thinner than the air , and if it hath god's body , then it goeth directly as a conquerer quite through the turba , viz. through the anger of god , and quite through death , and when it is through , then it is in god's body : 3. it continueth with its here-made-wonders and substance or matters and doings , it seeketh god's majesty and the angels face to face . 4. where it is , it is in the unsearchable world , where there is no end nor limit , whither can it then go away from thence ? * where the carcase is , thither the eagles gather together : it is in christs flesh and blood , with christ its lord. 5. and though it should go a thousand miles , yet it would be in that place where it was when it went forth , for in god there is no limit , near and afar off is all one , in him . 6. it is as swift as the thought of a man ; it is magical , it dwelleth in its * wonders , they are its † house or mansion or habitation . 7. the substantiality externally without it , is paradise , a springing or sprouting , blossoming and growing , of all bright fair heavenly fruits : as we have all sorts of fruits in this world , which we feed on in an earthly manner : so also there are all manner of fruits in paradise , which the soul may eat of , they are in colour and vertue and power as also in substance , not as a thought , though they are as thin and subtile or pure as a thought , yet substantial , comprehensible to the soul , palpable to be felt and handled , full of vertue and power , also jucy or full of the sap of the water of life , all from the heavenly substantiality . 8. the heavenly body of the soul , is from the pure element , out of which the four elements are generated , and that giveth or affordeth flesh , and the tincture , blood ; the heavenly man is or consisteth of flesh and blood , and the paradise is the power or virtue of the substantiality : it is heavenly earth , not comprehensible to our outward reason . 9. but we will now once more teach another a. b. c. all have not christ's flesh on them in this world hidden in the old adam , indeed of very many scarce one , onely the regenerate , who are gone forth from their own will into gods will , in whom the noble and precious * grain of mustard seed is sown , there a tree is sprung up and grown . 10. most souls go from the body without christ's body , but they hang by a threed , and are in their faith at last entered into the will , which souls are indeed in the spirit in the image , but not in the flesh . 11. they wait for the last judgement day , wherein the image , viz. the body will go forth out of the grave out of the first image , for god will awaken or raise it up through christ's voice , even that image which adam had in his innocency , which is sprouted or grown with or by christ's blood. 12. but the earthly body shall not touch it , that must also in the turba come before the judgement , but after the sentence of the judgement the turba swalloweth it up , and the wonders only remain standing . 13. understand us aright thus ; those souls which must thus wait for their bodies at the last judgement day , they continue with their bodies in the still rest without feeling any pain , till the last judgement day , but in another principle . 14. they have in the earth no darkness , also no majesty , but they are in the one onely still-liberty in rest , without pain , without touching of the body ; 15. but they see their * wonders , yet they perform nothing in them , for they wait upon god , and are in humility ; for they are sunk down through death and are in another world ; but there is yet a cliff or gulf , between them and the holy souls in christs flesh and blood , yet not a principle , for they are in one and the same principle . 16. but a spirit without a body , hath not that might or power , as that spirit which is in the body , therefore they are in the rest , they are under god's altar ; 17. when the last judgement day cometh , it will then go forth , and eat of god's bread , and put on god's body , as is mentioned in the revelation of john , where the souls * in white garments under the altar ; say , lord when avengest thou our blood ? and it is said to them , that they should rest a little while , till their brethren come to them , which shall be slain for the witness of jesus . 18. but the wicked souls have another place , viz. in the most innermost , which also is the most outermost , in the darkness : those souls dare go no whither , they remain directly with the body , in their substance or doings , but not in this world ; also they do not touch the earth . 19. they are indeed powerful over the earth , they can open it without substance or labour and feeling , but the outward principle they have not , they are not powerful enough over the outward spirit , and yet it can a long time play jugling tricks in the † sydereal spirit . 20. as many of them appear again in the starry spirit , and seek rest or abstinence , also cause much terrour and hurliburly in houses , all which they do through the starry spirit , till that be consumed , and then its pomp lyeth in the darknesse , and expecteth the last judgement . 21. our babel saith , it is the devil which goeth about so in the form or shape of the soul ; indeed there are right devils enough with a damned soul ; but it is not a very devil , such a one , as is in the abysse , and very readily plagueth the soul in the time of the body , in the abysse of the soul. 22. though indeed it is not difficult for him to put on a deceivers hypocritical garment , he can easily put on an outward garment , to seduce and to terrifie man. 23. but this we must complain against babel , that she is so altogether blind , and hath so little knowledge of god : she hath cast away the true magia and philosophy , and taken in the antichrist ; now she wanteth wit ingenuity or understanding ; she hath art , but only wit and understanding faileth her and breaketh , she hath broken the looking-glass , and seeth with spectacles . 24. what shall a man say ? the world is blindfold , men draw it into a snare , and lead it captive , and it seeth it not , and it were indeed free , if it did but see it , there is wicked knavish cunning in the string men bind it with : thou wilt soon become seeing , it is bright day , only * awake thou keeper of israel . 25. thus beloved friend , be informed of this , that there is great difference of place and condition among souls , all according to that into which a soul is entred . is it holy and born anew or regenerate ? then it hath a body , which waiteth only for the wonders of the body , at the last judgement day ; it hath comprised them clearly already in the will , but they shall stand before the judgement at the last day : all souls the good and the evil , every one shall receive its sentence and wages : 26. the holy shall be set in the sight of the wicked , that they may see and tast the causes of their source and torment . 27. if any shall conceit a several place or space , where they shall sit one among another , that is quite contrary to the magia ; every one is in its own land soyl or countrey , and not bound to the place of the body , but it may be where it will , and and then wherever it is , it is there either in god or in the darkness ; 28. god is every where , and the darkness is also every where ; the angels are also every whery ; every one in his own principle and in his own source or quality . 29. the conceits of outward reason , without apprehension and knowledge of the principles is a fighting with a shadow in a looking-glass ; if i did ask a thousand times , and should be alwayes answered something concerning god , if i were but still in flesh and blood ; i should look upon it as babel doth , which supposeth the soul goeth up into a heaven above the stars ; i know nothing yet of that heaven , and i can well forbear being there . 30. it is indeed above , and there are the angelical prince-thrones , but this * eye of this aether , is our principality and our kingdom . 31. indeed it is all one with them that are in the upper heaven and with them that are in ours , but our creation and substance or doings is in our aether ; a soul may well go thither if it desireth , it will be very lovingly received and entertained by gods angels . 32. for there is the same substance of god with them as with us , and this only is the difference , that they have angelical works among them wholly pure without spot or blemish , and we have the great wonders , therefore they delight also to be with us , and they are besides that , † our ministring servants during the life of the body , and resist the devil . 33. now being the angels are in this world in the holy principle , whither should the soul then first go ? perhaps into pride as lucifer did , might babel think ; o no , it remaineth in humility , and looketh upon gods † wonders ; as god's spirit goeth , so that goeth also . the two and twentieth question . what every soul departed doth , whether it rejoyceth or no , till the day of the last judgement . 1. this question compriseth or treateth of the richly joyful glorious gate to the apprehension of the * victorious garland of the soul. 2. when a beloved son travels abroad , for arts and sciences and honour into a strange countrey afar off , he often thinketh of home , and of the time of return to enjoy his parents and friends ; he rejoyceth at the thought of that day , and waiteth for it with inward joy and longing , and exerciseth himself in his † affairs , that he may get also art and ingenuity or understanding and experience , wherewith he may rejoyce his parents kindred and friends . 3. in like manner we offer to your mind , and give you this to consider of , that the soul without the body , hath great inward joy , and waiteth for the last judgement day , with great inward desire , when it shall get its bright fair holy body with the wonders again . 4. also its rest in its will , where then it seeth its works according to the kind and manner of the unsearchable magia , which it will first get in the figure at the last judgement day , with the new body out of the old. 5. and it is highly apprehensible and perceptible to us , but in the spirit according to its knowledge , that the blessed souls , rejoyce in their here-exercised-labour , and do exceedingly recreate themselves in their wonders which they see magically ; for those which have brought many to righteousness , those have their wages in the magia in the will , before their eyes . 6. those who have suffered much persecution for the truths sake , they see their bright triumphant garland , which they shall at the last judgement day , set upon the new body . 7. those that have done much good , shall have it shining in the will before their eyes . 8. and they that have been for christs doctrine and truths sake , despised persecuted and slain , their tryumphal victory is before their eyes , like one that hath overcome his enemy in fight , and represents the victory before his king and prince , which he hath in great honour and glory , where his king receives him with great joy , and keeps him by him as his faithful assistant . 9. now what joy is in these , we have no pen to write ; only we apprehend that those for the most part , in this world have put on god's body , and so are in greater perfection then the other ; they wait for the last judgement day , with great joy honour and glory , when their works in the heavenly figure shall pass before their eyes , and the wicked shall see † against whom they have kicked . 10. every such soul rejoyceth in great hope before the face of god , at that which shall befall it : for it apprehendeth its wages , but cannot receive that without the body , for it hath done its labour in the body , therefore it will get that again also which will follow after it in the new body . 11. for although the highly pretious holy souls have in this world put on christs body , so that they stand as an image of god in heaven , yet all their works have been made or wrought in the old body , which was god's looking-glass , and they shall in the resurrection be presented to them in the figure exactly heavenly in their body . 12. for the first image which adam was before the fall , is become regenerated in christ , and will be put on to the soul again with its wonders , and though it hath gods body aforehand , yet the wonders stand in the first image . 13. but the turba , with the outward kingdome of the outward source or quality , is gone , for it was a looking-glass , and is now become a wonder ; it liveth without spirit as a wonder , and will be put upon the soul in great clarity or brightness from the light of god : which the holy souls rejoyce at exceedingly , and wait for it with great longing . 14. and we present to your apprehension , that every blessed soul † trimmeth its lamp , that it may go to meet its bridegroom at the last judgement day , they renew their wills continually , and consider how they shall rejoyce in their new bodies in the wonders with all holy men and angels ; there is a continual rising up of joy in them , when they think of that which is to come , every one according to their vertue or capacity . 15. as their works have been different upon earth , so also is their hope ; for a day labourer who hath done much service , rejoyceth at his wages , so also here there is a friendly substance of solace among them and in them . 16. all scorn and blasphemy laid upon them , which they were not guilty of , is a great victorious honour and glory to them , that thus have suffered in innocency wrongfully , and put on patience in hope , and this they have moreover , that death cannot take from them nor add to them , the soul taketh along with it what it hath comprehended . 17. their often hearty prayers well wishing and well doing to their neighbour , is their food , which they eat , and rejoyce themselves , till their new body shall eat paradisical fruit. 18. but those which have put on god's body here , they eat without ceasing at gods table ; but the paradisical fruit belongeth to the body of the wonders , which shall arise out of the grave , which was created in paradise : for it was made out of the beginning , and bringeth the end with the wonders again into the beginning . 19. and wonder not , as if we speak , as likely we are understood in your eyes , concerning two bodies of the most holy saints , indeed there is not two of them , it is but one ; consider only how god's substantiality filleth all , and that is god's body , which is in this life , put on to the holy souls . 20. for they cast their will into god's vvill , and so they receive also god's body , which filleth all : their vvill dwelleth in god's body , and eateth in god's body , of god's vvord , of god's fruit , of god's power and vertue , and christ is in god , god is become christ : 21. thus they carry about them christs body in god , and yet nevertheless wait for their first adams holy body with the vvonders , which shall be put on them with paradisical source or quality . 22. for , god's purpose must stand , he created the first body in and for paradise , it should remain eternally therein ; it must go in thither again , and the soul upon the cross of the number three , into the mouth of god , from whence it came ; and and yet the whole person with body and soul remaineth one in another ; but god filleth all in all. 23. o , that we had a humane pen , and could according to our apprehension write it down in your souls-spirit : how would many convert out of sodom and gomorra , out of babel and the covetous proud valley of misery , which yet is but anguish and source quality or torment , full of fear pain and terrour . 24. thus we give you to apprehend , and give you highly to consider of , the lamentable and miserable state and condition of the damned souls ; what they have to expect , and but briefly , because the next question doth it at large . 25. their expectation is like a captive imprisoned malefactor that continually listeneth , when any thing stirreth , when the executioner should come and execute justice , & give him his reward ; so also they : 26. they have a false evil or wicked conscience , which gnaweth them , their sins present themselves continually before their eyes , their works they see also magically ; they see all the injuries and unrighteousness they have done , their vanity and voluptuous wantonness , their unmeasurable pride pomp state and surly highmindedness , they see their oppression of the needy and miserable , their scorning and domineering implacableness . 27. their false or wicked refuge confidence and relyances flyeth from them , their hypocrisie and slattery , was but a fighting with a shadow as in a looking-glass , it did not reach the * heart of god , these stand indeed before them in the magia , viz. in their will & mind visibly , but when they seek and search therein , then they stir up the turba of the fire , which will alwayes consume the looking-glass , and then there is fear and terror . 28. for , they see and know , that at the last judgement day , all shall be tryed by the eternal anger-fire of god , and they feel very well , that * their works will remain in the fire . 29. this doth astonish even the devils , when they consider their fall , which now standeth in , or lyable to , god's judgement , expecting what he will do , which the holy scriptures mention sufficiently to us , especially the judge christ himself . 30. and thus we give you to understand the total miserable estate and condition of the damned , so that when they should trim their lamps for the bridegroom , then they tremble , and their works wound them , which yet the turba continually sets before their eyes . 31. now those that are highly damned souls , are desperate , they renounce god , they curse and blaspheme him , and are his enemies to the utmost . 32. they hold their cause to be just , they resolutely set themselves against god , and think thus with themselves , is there fire with him , so are we fire ; is there source quality or torment with him , so will we climb up in the fire quality or torment above god and heaven ; what care we for humility , we will have the might power and strength of the fire , we will be above god , we will do wonders by our own power might and ability . 33. we have the root , god hath but the glance ; let us be lord paramount , god shall be our servant ; our mother is his life , we will at once destroy his strong city , and fortress . 34. they have the same thoughts that souldiers have , who storm walls forts and towers , and think the city is their own , though it cost them their lives . understand us thus , as there is a hell , so there is a heaven , and as there are inhabitants in the one , so there are inhabitants in the other , and that in god is a great wonder , all standeth or serveth to his glory . the three and twentieth question . whether the wicked souls without difference in so long a time before the day of judgement , find any mitigation or ease . 1. a thing that goeth into an eternal entrance , that is also at the eternal end ; who will or can give any thing into the hand of him that is a far off , and is not present , that so he might have the thing given him ; surely that onely is given to him , which is in that place where he is ; and a thing that goeth forth with its will out of its self , can receive nothing within it self , for it desireth nothing within it self . 2. thus is the wicked in this world inclined , he is gon forth with his will out from himself , into covetousness , into pomp pride and voluptuousness , into blasphemy , gluttony and drunkenness , whoredom and wantonness , his will is continually conversant in scorning and despising the miserable , in disgracing and contemning , plaguing and vexing the righteous , and to tread him under foot with power and authority . 3. the right and truth he hath mixed with lies and falsities , and continually * swallowed down unrighteousness as a cow doth water , his going forth hath been bitter anger , and that he hath esteemed to be his might and power , his will hath been willfulness , he hath done what he listed , he hath danced after the devils pipe , and hath only entered into covetousness , he hath accounted his money and goods for his only treasure , into which his will and mind hath continually entered . 4. he hath not entered into himself and sought the love , much less humility , the miserable and needy have been accounted his footstool , he hath oppressed them without measure , and hath counted that for art and wit , when he could circumvent the simple , and take away the fruit of his labour ; he hath supposed he hath used good policy in it , that he might gain somewhat to himself , that he might be able to do what he will , thus artificial is he and dextrous , and standeth in great vvisdom . 6. all this and much more he hath framed in his vvill and mind , and therewith hath he filled the image of his souls-spirit , and all standeth in its figure , and now when the body deceaseth , then hath the turba comprised all this in the spirit . 7. and if the spirit would now go into it self , then the turba goeth alone with it , and seeketh the ground , viz. the souls root , and so the fire doth but there become kindled . 8. and we give you to understand that the souls of the vvicked have no mitigation ; it is their best mitigation and joy , when they clime up in their will and mind with their here-acted works and matters , and they desire still continually to do those things , it grieves them if they have not sufficiently oppressed an honest or vertuous man. 9. their will and mind is just as it was here ; they are spirits of pride as the devil is , also of covetousness , and so they swallow down their abominations which they have here * acted : their joy is onely to think how they will despise and scorn god , and be their own lords and masters , that is their ease and refreshment , and no other . 10. for , where will they get any other ease ? they dare not for shame lift up their eyes to god , and they dare not fly to the holy people which they have here despised , they are ashamed of that , for their falshood and wickedness smiteth them on the face continually , and their malice and wickedness riseth up from eternity to eternity : if they think of the last judgement day , then fear and terrour ceaseth on them , they had rather let that thought alone and recreate themselves with high-mindedness . 11. and that is also a wonder , and the greatest wonder of all , how out of an angel such a furious devil is come to be . 12. thus is the might and power of the anger in god , become manifested ; for god hath manifested himself , according to both eyes , viz , . both in love and anger , and man standeth free , he may go into which of them he will , god casteth none into anger , the soul casteth it self thereinto . 13. but know this , that the anger hath set its jaws wide open , and draweth mightily , and would devour all , for it is the covetousness and pride , above humility : 14. and so the love and humility have also set open their jaws , and draw with all their power and vertue , and would draw all into love into heaven . 15. now into which soever the soul departeth there it is , and in that it groweth , be it either in love or anger , in that tree it standeth , and from thence is no deliverance in eternity ; here in this life the soul is and standeth in the † angle in the ballance or even weight , and can if it have been evil , become regenerate in the love ; but when the * angle or ballance breaketh , then it is past recovery , it is afterwards in its own countrey , in its own principle . 16. now who shall break or destroy that which is eternal , where no breaker or destroyer can be found ? for it is its own maker or framer ; whence will another turba come , when a thing is in the eternity , where there is no limit more ? 17. and that yet you may see that god willeth not the evil , he causeth his will to be made known ; * he sendeth you prophets and teachers , and giveth them his spirit , that they may warn you ; now if you will not convert , then you let the anger withhold you , which is also your wages & your kingdom . 18. it is grievous to you that you should be snatched from your own will , from your pleasure and voluptuousness , your pride your sumptuous delicate life ; go to , so will the hellish dregs hereafter relish pleasingly also . 19. we teach you the cross , and the devil teacheth you pleasure , now you may lay hold of which you will , and that you will have , whether it be love or anger . 20. we labor for you , and you despise us ; what should we do more for you ? are we not your very slave ? if you will not convert , away , and take that which is yours with you , and we will take that which is ours , and so we are eternally parted . 21. we will still work in our day-labour , and do what we are commanded to do * in the harvest , we shall come one before another , and there you will know us , and do that to your selves , which you had done unto us here , this we should not hide from you , but speak what we see . the four and twentieth question . whether mens wishes profit them any thing , or sensibly come where they are ; or not . 1. my beloved friend , look upon the † rich man , and poor lazarus , and so you shall find that there is a great cliff or gulf , between them and us : so that those that would with their prayers and will , go to them , cannot , neither can they come to us ; there is a principle between us . 2. the prayers and wishes of the righteous penetrate into heaven , and not into hell ; also the scripture saith , out of hell there is not redemption , they lie in hell as dead bones , they cry and none heareth them ; no prayer availeth them at all . 3. and though many pray for the damned souls , yet their prayer continueth in their own principle ; and goeth into heaven , not into hell : out of hell there is no recalling , saith the scripture . 4. ye know what christ said to his seventy disciples , † when ye enter into a house , salute that house : if the child of peace be in it , then will your wish and salutation rest upon him ; if not , then your wish returneth to you again : so it is also there . 5. no good wish goeth into hell ; but it is thus , if the wicked leave much falshood wickedness and deceit behind him , so that hell torment is wished to him in the grave , that goeth to the wicked soul , that is the wish that cometh where they are , that they must swallow up into themselves from their here-made , acted or committed , abominations , that is their food , which the living send after them . 6. but yet very wrongfully , and it doth not belong to god's children to do so , for they sow thereby into hell , into god's anger , they should have a care that they do not reap the same in the harvest which they have sown : assuredly if repentance and conversion be not exercised , it will be no otherwise . 7. further , we offer you this according to our apprehension in the spirit , not according to the outward man , in conceit and opinion , but according to our gift ; that it is with the soul , which thus hangeth by a threed , and yet at the last in the end entereth into sorrow , and so layeth hold on the kingdom of heaven by a threed , where doubting and believing is mixt , it is with such a soul in this manner , that a hearty prayer and wish , cometh to them , which with total earnestness presseth to the poor captive soul into its source quality or pain . 8. for that soul is not in hell , also not in heaven , but in the gate in the midst in the source or quality of the principle , where fire and light part , and is detained by its turba , which continually seeketh the fire , and then that comprehended little twig or branch , viz. the weak faith , sinketh down in it self , and presseth after god's † mercifulness , and giveth it self patiently into the death of the sinking down , out of the anguish , and that sinketh down out of the source quality or pain into the meekness of heaven : 9. and though many a soul be deteined a † competent time , yet can the anger not devour that little faith , but must at last , let it go . 10. but what that is , i leave to them to try , who wilfully and obstinately persevere or continue in sin , till their end , and will then first be blessed , then the † priest must make him blessed , he should consider it . 11. but this we say , that a mans hearty fiery or zealous prayer cometh to them , for a faithful earnest prayer hath might and power to break open the gates of the deep : it breaketh open a whole principle : and seeketh or searcheth , and if there be any thing therein that its will or mind is capable of , then it taketh hold of that , viz. the poor soul in its sin source quality or pain , layeth hold on its loving brothers divine earnest will ; so that it becometh strengthened , and can sink down out of the anguish in his brothers spirit and will , through death , and attain god's kingdom . 12. but into its glorification he cannot help it , for that shineth out of the souls own substance or doings and vvill : also the soul of a neighbour goeth no further with him , though that is not the soul ; but the souls spirit that doth this , then into death , where the anger severeth it self ; where it is freed from the fierce vvrath , and then the spirit passeth or entereth again into its soul : 13. here in popery much jugling hath been contrived , with † masses for souls , only for the sake of money ; but it hath been a gross deceit of the babylonish * priests , for earnestness is required to strive with and overcome the anger of god. 14. vve say assuredly , and readily acknowledge it , that the congregation of christ hath great power and authority , to ransome such a soul : if it be fervent , and do it with earnestnesse , as it was done in the first or primitive churches , when they had holy people & holy † priests , whose service and ministry was earnest : 15. they have indeed effected somewhat , but not in such a kind and way as the † pope boasteth , that he hath the key , he can let a soul out with his blessing when he will , if a man will give him money ; but that is a lye. 16. is he holy ? then he beareth the great mystery , and is christ's shepherd over his sheep , and then he shall with the congregation , in great earnestness , press into god in great humility , and come to the place of the poor soul , but not for money . 17. in money there is alwayes covetousness , and it never reacheth the earnest principle , the prayer of the covetous entereth into his chest , we say , that all whatever is done and administred in the churches of christ for money , belongeth to antichrist in babel , for they hang their hearts upon it ; it were better men did give them meat and drink , and other necessaries , and no money , and then they would not so set their hearts upon it . 18. vvhat can that spirit seek and find in the mystery , which is not it self in the mystery ? o , there is a great deceit herein , when it comes to be day , you will see that it is so ; you are still in darkness in the mystery , babel hath so blinded you . 19. and therefore it is , that you have looked upon art and favour , and not upon god's spirit ; are not exceeding errours † and strong delusions come upon you , that you believe lying spirits , who speak in hypocrisie and deceit , and ye depend hang and cleave to them , and commit hyprocrisie with errour , and exercise flattery with delusion ? see what the revelation of john , and daniel say to you ; it is day , the vvages will soon follow . 20. you have now teachers , which suppress and throw to the ground the first or primitive church with its spirit ; prove and try them and you will find , that for the most part they are vvolves and harlots , which first sprung up and were generated in the primitive churches , when men slept , and they will indeed devour the vvhore . 21. but prove and try them , they are vvolves , sent from the turba , they must do it , god suffers it to be done , and will have it done , that so he may with one besom sweep out the other ; but they are besoms , and will after the finishing of the vvonders of the anger , be given up to the turba together . 22. suffer this to be said to you by this spirit , it is your own prophet , it is generated out of your turba upon the crown , awake or else you must thus be devoured by one another . 23. for no stranger consumeth you , but your own turba , which is come to the limit ; boast not your selves of a golden time , it is a time of wonders . the five and twentieth question . what the hand of god , and the bosom of abraham are . 1. this is indeed sufficiently explained already ; for it is the all-substantial or all-being , every-where-presence of god ; but in its own principle ; as the rich man , who was in hell , could not prevail with abraham to send lazarus to him with a drop of cold water , to cool his tongue in the flames , abraham said there was a great cliff or gulf between them , that is a whole principle . 2. the bosom of abraham is thus to be understood ; abraham was the father of the faithful , and god gave him the promise , that in his seed all people of the earth should be blessed ; this was to be understood in the messiah christ , who would become man in the faithful ; and as in abraham's seed he became man , so he would also become man in the children of the faithful , and bless them . 3. and this is now the holy christian congregation generated in christ , that is the bosom of abraham , & we are in christ all one body , and to abraham was the promise given , he was the patriarch , or arch-father ; and we are all become generated in that promise , understand , in the new-birth in christ , and are in that bosom , which taketh us into it . 4. when we through earnest repentance , enter into abrahams promise , then we go into the bosom of abraham , viz. into our promise , and in the bosom of faith christ becometh generated or born in us , and that is the fulfilling . 5. thus we are in humility with lazarus in the bosom of abraham ; for christ is abraham , and to abraham was christ promised , now he hath him , and we with him , and thus we come into his bosom , and are his children in the promise , and christ is the fulfilling . 6. thus we sit in the fulfilling in the bosom of abraham , and are abraham's seed according to the spirit . here ye blind jews , open your eyes , what did abraham in the circumcision signifie ? nothing else , but that sin should in the blood and death of christ , who shed his blood for the children of the faith of abraham , be drowned , and in that blood as in a heavenly tincture become regenerate again . 7. abraham and his children drowned sin in their blood in the faith on christ , who in their blood was to become man , and now it is fulfilled , and therefore hath god set the seal of faith in the substance , and now we are and should be born a new or regenerate in the real blood of christ . 8. christs blood taketh away the turba from us , and we rise again in his blood , as a new man out of the old , and bear or carry christ's image , christ's flesh and blood in us in our image , if we are the children of abraham and not ishmaels . 9. for to isaac belong the goods of the image of the body of christ ; the circumcision is ishmaels , for he converseth about works , but the goods are isaac's , and ishmael shall at last dwell in isaac's tents ; but the kingdom belongeth to sem. 18. † not out of merit by works have we isaac's goods , but out of grace , out of gods love , we cannot attain it with the work , but in the faith , * in the will and deed , in the entering in . 11. but he that entereth into † a dominion , which is not his own by the right of nature , he entereth into it by the grace and favour of the giver or donor ; why is the servant in the house angry and discontented at it that the lord is so good and gracious , and giveth a stranger the dominion ? 12. we were strangers , and the work was in the family , but the lord hath given us the promise in paradise , he would bestow upon us again his kingdom out of grace ; he left cains offering , but to abel he gave the kingdom of grace , for abel sought it in the spirit , and cain in the work. 13. thus understand how god's kingdom is magical , for , the first will attaineth it , and the will in the substance or work not , for it remaineth in the substance or work ; but he that goeth free , findeth the eternity , and the kingdom of grace therein , and the promise with the substance or work together ; and then the work dwelleth in the will , and is the wills houshold servant ; 14. thus ye understand , if ye be seeing , the whole old testament , this is the only ground , but comprised briefly ; and if we come to write upon moses , you shall find it wholly : and thus we have shewen you the right and true ground of the bosom of abraham , and of the true christian religion . 15. whosoever teacheth otherwise is of babel , beware of him , he hath not christs spirit , but he is ishmael , and seeketh or gropeth in his own conceit . 16. o thou vvorthy and pretious christendom , be yet seeing , else it will no more shine so clearly to thee , go yet to lazarus into abrahams bosom . the six and twentieth question . whether the souls of the deceased , take care about men , their children friends and goods , and know see like or dislike their purposes and undertakings . 1. my beloved friend , this question is above all humane reason , and knowledge according to outward reason ; but being we are abrahams children , therefore we have abrahams spirit in christ ; and as abraham looked backward upon the promise in paradise , and forward upon the fulfilling of the promise , so that he saw in the whole body of christ , what was to be in the middle , † and saw christ afar off ; so also we . 2. and being you so vehemently long after the great mysteries , and desire them with earnest seeking , giving god the glory , and accounting your self in your high knowledge very unworthy of it , and so humbling your self before god , therefore god also giveth it you , though by so slight and mean an instrument , who accounts himself much more unworthy , yet doth not desire to resist his will , thus you are the finding in this hand , and the cause of attaining it . 3. for this hand , knew nothing of the mystery , it sought only abrahams faith , but abrahams understanding was also given to it , which you have caused by your seeking . 4. now see that you attain also abrahams spirit , which hath written in the knowledge and apprehension of this hand : we will set you it down in a brotherly manner , for we are not your lord in the mystery , but your servant . 5. apprehend us aright , we are lazarus , and you are in respect of us to be accounted abraham ; you have laboured much more then we , but we are fallen into your harvest , not of merit but of the grace of the giver , that no tongue might boast before god , and say , this hath my vnderstanding done . 6. you ask a high question , i understand it not ; for if i should apprehend it , then must i be in the departed soul , and must be in that souls spirit & apprehension . 7. nevertheless , being we are in christ one body , & have also christs spirit , therefore we see all in christ , out of one spirit and have its apprehension ; for he is in us become man , and all holy souls are our fellow members , all begotten from or out of one , and we have all , one will in christ , and the right and true bosom of abraham . 8. and so now we have gotten might and power to manifest or reveal unto you that hidden thing in christ ; for our soul seeth in their souls , not that they press and come to us , but we press and go to them , for they are in perfection , and we but in part. 9. and now we can answer you , not from reason of the outward world , but from or out of the image of christ , and out of his and our spirit . 10. you ask whether the souls departed take care about humane matters or doings , and see , like or dislike them ? now this is to be understood in three several wayes , as to three sorts of souls , as indeed there are three distinct kinds of them . 11. first . i. concerning the souls that have not yet attained heaven , which-stick in the source quality or pain in the principle in the birth , these have still humane matters with the works on them , and they search diligently after the cause of their detention . 12. and therefore many of them come again with the starry spirit , and walk about in houses and other places , and appear in humane shape and form , and desire this and that , and often take care about their wills and testaments , supposing thereby to get the blessing : of holy people for their rest and quiet . 13. and if their earthly business and employment stick in them and cleave to them still , then indeed they take care about their children and friends , and this continueth so long , till they sink down into their rest , so that their starry spirit be consumed , then all is gone as to all care and perplexity , and they have no more feeling knowledge thereof , but meerly that they see it in the wonders in : the magia . 14. but they touch not the turba , nor seek what is in this world , for they are once sunk down from the turba through death , they desire that no more , neither do they take any more care , for in care , the turba is stirring ; for the souls will , must enter with its spirit into earthly things , which it would fain forsake , for it hardly got rid away from them before , it would not cumber it self to let in the earthly spirit again . 15. this is an information concerning that one part or sort of souls : and we speak freely and certainly , that this part or sort , do no more , after they are come to grace , purposely , take care about humane earthly matters : but about heavenly matters , which come to them through mans spirit , they see them , and have their joy therein . 16. but there remains this still to be said ; that a living man hath such power and authority , that he can with his spirit reach into heaven to the souls departed , and stir them up , often in a question , or a hearty desire : but it must be earnest , there belongeth faith to the breaking open of a principle . 17. such a thing we see in samuel the prophet , whom the king of israel raised up , that he might manifest his will to him ; though some look upon it otherwise , of whom we say they are blind without apprehension or knowledge , and speak their school-conceits , and make meanings and opinions , about that they have no knowledge of in the spirit , and that is babel . 18. and secondly , ii. the second part or sort , which sink down in their dying without a body , they are with the first sort , which are now sunk down further then they were , all in one and the same place of the principle , these all take upon them no evil business or matter , wherein the turba sticketh : 19. but as concerning the living honest vertuous souls which send their works with their spirit and will to them , they rejoyce therein , and are so courteous and friendly and ready , that they appear to men magically in their sleep , and shew their good wayes , and often reveal arts and skill to them , which lie deep hidden in the secret or arcanum , viz. in the souls abysse . 20. for , while the earthly spirit draweth the mystery before the soul , and holdeth the soul captive in the mystery , the souls spirit cannot alwayes reach the deepest secret or arcannm of the soul : but after the departure of the body , the soul is free , and especially without a new body , that soul seeth it self , and also its wonders , it can indeed to one that is living , shew somewhat in the sleeping magia , if the man be honest or vertuous , and hath not awaked the turba : for dreams are all magical , and thus the soul without a body is in the magia of god. 21. thus know , as concerning wicked matters or doings , the soul which is departed from the body , entereth not into them , unless it be a damned soul , and that soul goeth magically into them , and hath its recreation therein , and teacheth many in dreams great master-pieces of wickedness , for it serveth the devil . 22. now , that which an evil man desireth , that the devil acted for him very readily ; for he can better do it by or through a humane soul , then by or of himself ; he is too rough , and terrifyeth the magia , which astonisheth the elementary spirit , and awaketh the body : and we acquaint you , that all is done magically in the will , without awakening or stirring up of the source quality or pain ; for , no soul awakeneth or stirreth up its essences to please man , unless a man awaken them and disquiet them himself . 24. also there are many pieces of wickednesse in nigromancy , which many times can torment the spirit of a man , but of no soul which carrieth about him christs substantiality , for that soul is free. 25. the third part or sort of souls departed , are those which are in the bosom of abraham , in christ with heavenly substantiality , those none can stir unless they will themselves , that they bear favour , to a soul , which is like it self , these take not upon them any earthly thing at all ; unless it serve to gods honour and glory , and then they are very diligent and restless to reveal somewhat in a magical manner . 26. but they let in no turba , neither do they pray for us , in the presence of god ; what cometh to them , that they have joy in † among the angels of god , for the angels rejoyce at a sinner that repenteth , much more the souls : 27. what should they pray for to god for us ? it lyeth not in their prayer , but in mans entring in to god , when he p●●teth his will into god , then god's spirit helpeth him unprayed to by them ; 28. * for his arms are stretched forth day and night to help man , what need then their praying ? it is the will of god , that man should come to him . 29. why then should a soul be so perverse , as to account god to be so severe a judge , that he will not recieve a converting sinner ? such a thing were not agreeable with the apprehension and knowledge of god : but if the blessed souls see that a soul with the spirit presseth to god , then they rejoyce that god's kingdom is increased . 30. the heavenly soul hath god's will , what god willeth , that it willeth also ; but it is gods spirit it self , that will help a converting sinner . 31. the souls see very well how god's spirit penetrateth into a soul , if the souls will do but give way and place ●o if , it needeth not the prayer of any angel , they all wish that god's kingdom may come into us , and god's will to be done , but in the dominion they give god the glory . 32. but that men in popery have prayed to the great saints departed , and that they have then appeared to men , and wrought wonders , all that we affirm , it is true , though perhaps now it be taught to the contrary , yet there is not any true apprehension among them ; it hath another a. b. c. which neither of the two parties understand . 33. one faithful soul layeth hold of the other , the livings faith hath laid hold of the deceased saints faith , and the faith hath wrought wonders . 34. yes it is so powerful that it can remove mountains , should then the pure faith of the saints be able to do nothing in the livings faith ? they could even dissolve the world , if god would give leave ; 35. as god hath given leave , that the heathen have been converted by such means , when they have seen such wonders done at the burial of the saints . 36. should a soul in heaven not be willing to afford its faith to serve the glory of god and his deeds of wonders ; the wonders are done in the holy spirit , who hath wrought the wonders through the faith of both the parties , and they are only the wonders of god and his children . 37. but that this way is so wholly thrown to the ground , and that now there is so learned a school , that it contemneth all gods wonders , that is babel and not spirit , it is envious pride , for a man to stand up and cry , come ye all to me , † here is christ , here is the gospel ; indeed there is pride , covetousnesse , seeking of honour and vain glory , own self will , an exalting of proud obstinate babel : 38. it is even the old antichrist , they are young branches sprung out of the old tree , they have awakened the turba with their strong fierce wrathful sap , which will root out the whole tree , for god hath said it , it is altogether evil and worm-eaten it must fall , 39. for it self is a young tree sprung out of the root , even out of the old root which will make known the old tree , what it hath been in its wonders . 40. but we would hereby despise none , but we speak thus of our wonders and say , that the servant shall enter into the house , and become free ; for the time is near , † that the servant should eat with the sonne , and be merry and rejoyce with him . 41. and thus we give you for an answer to this question summarily , that indeed the holy souls , know and like our holy works ; but they do not meddle about our false or wicked works , for they dwell in another principle : no evil work cometh thither , neither do they look upon it or regard it , what belongs to the devil they take no notice of , only of what belongeth to their principle . 42. their children parents friends are all alike to them with strangers , for in heaven we are all brethren , they have no greater care about their children and parents , then about others , unless they work and act in god , and then indeed their service of god is much more full of joy to them : but they enter not into their turba , 43. for after the last judgement day , the honest parents , will know nothing of their children that are in hell : and so it is sufficiently apprehensible to us , that they now take no care about their wicked matters or doings . the seven and twentieth question . whether the souls in death , know or understand this or that business and art , in which they were skilled when they were in the body . 1. this is as in the following question , all their substance or matters and doings , appear to them in their will or mind , in a magical kind or manner , they see it , but the figure or frame of them will first be given to them in the day of the restoration , that they may be able to look upon them aright , for they must first be tryed by the fire , and that which is false or wicked must remain with its turba in the fire , according to the purport of the word of christ . 2. but , if the question be concerning arts , whether they know them : surely they know all arts , though never so deeply founded , but they dare not awaken or stir them up , that they should appear in their spirit , for arts are generated in the center of nature , out of the essences wherein the wonders stand , which they have sought in this world , so much as hath been opened to them in the mystery . 3. a soul without gods body goeth not into the mystery for art , it standeth still and quiet in its rest , it feareth the turba , it giveth glory to god. 4. but the highly enlightned souls , which carry heavenly substantiality in their spirit , they have the skill and knowledge of heavenly matters , and of all whatsoever lyeth in the mystery , especially those which have been conversant in the mystery here , the other do not use to search into the mystery . 5. for every one continueth in his own calling and employment , which he hath here loved and delighted in , though indeed there be no such working or labour there , yet they have joy in it ; for in heaven there is a simple humble childrens life . 6. why should men there enquire after arts and sciences ? the whole mystery standeth open : god filleth all in all , there are meer wonders , they live all in wonders , and are all the art of god , they have all great skill and knowledge , but in a paradisical simple childrens life . the eight and twentieth question . whether they have any more skill or knowledge of divine angelical and earthly things , and also of devilish , and can have more certain experience and knowledge of them then they had in the body . 1. concerning divine and angelical skill and knowledge , they have certainly much more , for they are in the principle of god : and the son seeth very well what the father doth in his house , so also the soul seeth what is in heaven . 2. their skill and knowledge , is very various ; for the highest skill and knowledge is apprehended in the majesty , and there must most souls wait till the last judgement day , when they shall get their new bodies : 3. but the highly enlightned , how souls , that are in god's body and power , they have surpassing overflowing skill and knowledge of god , and of the angels , for they are in the wonders of god , till their own : wonders shall be presented also to them . 4. the souls without a body , are in heaven in god , as it were magically , they awaken or stir up no wonders , but are under gods altar ; and wait for the wonders at † the day of appearing . 5. they take no care about devilish things , for that belongeth to the angels to strive with the devil , and defend men , no soul imagineth into hell , it is enmity to them . the nine and twentieth question . what the souls rest , awakening and clarification are . 1. this is also clearly enough explained , its rest is without † substance in the stilness , where they are in god's hand , and no source or pain toucheth them , they have no feeling of any pain . but it is as one that lyeth in a sweet sleep , and resteth quietly . 2. their † clarification during this time , is when they think and consider of the joy to come , then the spirit entereth into the majesty of god , whence they have joy and clarity or glory , and so during all the time they † trim their lamps , that they may be ready in their new body to be received by their bridegroom . 3. there is a very sweet paradisical joy in them , but paradise is not stirring in them , with full perfection , for that belongeth to the new body out of the earth , the first body which god created , which christ hath redeemed by his death , that will bring the wonders , and enter again , into paradise , and be surrounded or cloathed with god's majesty , and then is † the tabernacle of god with men. the thirtieth question . what the difference of the livings and deads resurrection of the flesh , and of the soul is . 1. concerning this saith christ , there shall be great difference , wherefore we remit you to the scripture , for it shall all be according to the scripture . 2. but seeing this is unsearchable and unapprehensible to mans reason , therefore i know not how to answer you more then the scripture saith , but seeing you long and desire to know these things , therefore you are also in your seeking , the finding : and i am only the instrument . 3. and though it be given and opened to me , yet it is not from my own understanding and knowledge , but the knowledge standeth in the spirit of christ , according to which ; this hand calleth it self two-fold , and saith we , for it speaketh from two persons ; and two persons say not i but we , and speak of two ; as a lord that speaketh of his person and of his dominion . 4. and so gods children and servants , should not say , the knowledge is mine , the understanding is mine , but give the honour and glory to god , and in their opening or manifesting the * wonders of god , should speak of two , viz. of the giver and of the receiver . 5. neither should any understand our writing so , as if the hand did boast or glory of it self , according to the authority and worthiness of man , though indeed in christ we are worthy : but according to the outward man , we would have no boasting or praise and honour , for the praise is gods. 6. vve are children of the father , and should do that which he would have us do , and not † hide or bury in the earth , the talent which he hath given us , for the father will require it of us with increase , and if nothing be increased with it , then he taketh it again from him , to whom he had given it , and giveth it to him that hath gained much ; which would be a miserable taking away from me , to have god , and to know him , and lose that again , it were better to lose the world and the outward-life , then to lose god and the kingdom of heaven ; 7. it is not a thing to be dallied with , to be disobedient to god , see what befel corah dathan and abiram , about moses , the same will befal the disobedient and scorners : 8. indeed the scorner feeth not his punishment presently , but his turba taketh it in ; now hath he laughed any to scorn in derision , and would fain be freed or released from the turba thereof ? then he must in sorrow & lamentation grieve before god for it , or else he will bring his scorn along with him into the anger-fire , and that will eternally gnaw him , this we would have said for a warning . 9. for here we write of an : earnest or severe business , it is not to be slighted : be not led astray , † god will not suffer himself to be mocked or scorned , the fierce wrathful anger is in his might and power , he hath hell and heaven in his power . 10. the last judgment is an earnest or severe work , but being we are to set down the resurrection of the dead , therefore we must write the manner of it , how it shall be performed , in what power this world shall pass away , and the dead arise , it will be earnest or severe , let none slight it , we will speake of the ground of it . 11. and think not that it is a conceit , it becometh generated out of the turba upon your crown , the turba of your own spirit telleth you that , for the end hath found the beginning ; thus the whole substance matters or works of the world stand in the middle , in the light , and out of that goeth your prophet , viz. out of your wrought wonders or practised works . 12. for it is not the spirit of the turba that will govern , but the spirit of christ ; it hath overcome death , and taken the turba captive ; † he lead-leadeth captivity captive as a conquerour . 13. but the turba will execute the judgement or justice , for it is god's servant in the anger , not his lord , but servant ; therefore the thunder which will terrifie the earth , goeth out of the mouth of god , which will kindle or inslame the firmament and the elements . 14. the last judgement , belongeth to the judge christ , together with the holy spirit ; for here will the eternal spirits center stir it self , which also hath parted it self into three principles , viz. one in the anger-spirit , and one in the divine love-spirit , and one in the air-spirit of the outward world. 15. the last moving belongeth to him , he is in christ's mouth according to the deity , and according to the anger , in the hellish anguish source quality or torment , and according to the wonders , in the spirit of this world. 16. he was the work-master of all things or substances , and he it is also that will give to every work its eternal lodging , and † gathereth every thing into its barn. 17. for he hath many helpers , for the angels shall sever and seperate all things ; and then will the mouth of god the father with the word of the lord , through the mouth of christ speak the sentence , and then beginneth the burning world , and the entrance of every thing into its barn and reservatory . 18. for the reservatories will be manifold , not only two , viz. in two principles , yet in two principles , but in many distinctions all according to the several power and vertue . 19. for every work standeth in a magick principle as a several distinct wonder , both in the heaven and in the hell , every one according to its spirit ; and so will its form or condition be and appear , according as it is good or evil , and so will its power and vertue be , like the flowers or blossoms of the earth in their varieties , and so will man also have joy and glorification all according to his here-wrought acted substance or works . 20. but we understand substance or works of faith , the power and vertue in the love-substance or works , not of the outward works , for all shall be presented or set forth in the figure in the wonders , and that will be so with its beginning and circumstances . 21. when the last judgment day shall dawn , then all shall open it self once more , viz. the third time , the deity in all forms in love and anger ; then will all stand equally manifested at once , and visibly before all creatures ; and that is done thus . 22. the beginning of the creation , in the word fiat , hath included this world as a model in it self , and founded the limit , wherein now the wonders are become included , which should be manifested or opened in the middle and in the time , and come to substance or effect , which were seen from eternity in the wisdom of god's magia , and so those wonders are then all in the substance or work , and then the limit is at hand , and no time of seeking more ; for it is finished ; whatsoever god hath in his eternal councel , that he hath comprised and opened in a time. 23. and now is the end of time , and the beginning hath then found the end , and the end is then the beginning , & passeth again into that which it was from eternity . 24. but the middle in the time , with its opened wonders , remaineth eternally in the beginning and in the end , as an eternal middle with its wonders , viz. with angels and men in their substance or works , as also the figures of all creatures , as also all creatures , and all whatsoever hath become essential at any time , the earth with its mettals stones and all material substances things or works , as also trees herbs and grass , all of them stand in the figure in the middle and in the wonders , but without such essences and life [ as they have here . ] 25. for no beast cometh again , but its figure in the magia remaineth standing , for it is originated out of the eternal looking-glass , therefore also it must now when the outward earthly looking-glass breaketh , stand in the eternal as a wonder to gods honour and glory : 26. and these very substances belong all to paradise , for it will be the holy paradise , wherein the heavenly elements will bear substantial palpable fruits . 27. and as we here in this life , account the fruits of the earth , out of its essence , as dead things without understanding ; so will also the beastial and earthly images of this world appear as dead substances things or works , as also all other creatures substance or work , it shall stand as a shadow ; but the paradise hath and beareth fruit out of the eternal lifes power and vertue , viz. out of god's essences . 28. this all , which for the most part lyeth hidden to us , is included in the word fiat , in the beginning and end , and lyeth therein as a great vvonder . 29. and now will the spirit of the first creation , move all the three principles , and before that is done , the vvord of god compriseth it self with or by that spirit , like an elevation or manifestation of the deity . 30. for , the spirit stirreth up the turba of all things or substances in all the three principles , and then in one hour all will stand manifest , whatsoever is in heaven hell or this vvorld . 31. for the turba stirreth up all things substances or works of all creatures , and all will be visible , whatsoever is in heaven or hell , and every one will see the work of his heart good or evil. 32. and in this hour appeareth also the judge christ , upon the † bow of the number three , like a rain-bow ; for according to the principle of this vvorld it is a natural rain-bow , but according to the principle of god , it is the number three , the cross with a doubled rain-bow , one part whereof standeth turned into the inward principle , viz. into the abysse of the anger , there he sits upon god's anger , and that the devils and all wicked men shall see ; 33. for that bow is included in all the three principles , and this judge christ sitteth upon and in the omnipotence of the eternity , above all whatever is called substance or thing . 34. and there will rise up the lamentable horrour of all devils and wicked men , and they will tremble yell and cry , * and say to the wise virgins , give us some of your † oyl , comfort us a little , and teach us what we should do , give us some of your holiness , that we may stand before the angry countenance of god , for the eye of hell standeth wide open , whither shall we fly from this anger ? 35. and the wise virgins , viz. the children of god will say , * away to your sellers , and buy of them , we have oyl only enough for us , lest you and we both want ; away to your hypocrites flatterers and deceivers , who have tickled your ears with hypocrisie for your money , buy of them , we have need of ours : have we not been your fools ? now away with the glistering of your deceit and hypocrisie , we will not make our selves partakers with you , lest we suffer what will come upon you . 36. there will they stand in great horrour , yelling and crying to the judge christ , but his anger-eye with their turba gripes them in the heart , quite through spirit and flesh , through marrow and bones ; for the soul , is in the turba with the moving of god , clearly stirring in the fierce vvrath . 37. and then for very anguish they will fall to the earth , and one part of them will bite their blasphemous tongues ; the proud will say , * o ye mountains fall on us , and ye hills cover us , from this eye of the fierce wrath , they will creep into the holes , into the cliffs of stony rocks and mountains to shelter them ; they would fain put themselves to death , and yet there is no more death ; they use vveapons to put themselves out of the body , but there is no dying there , but only fierce vvrath and anger . 38. in this horrour will all buildings in the world fall down , for the earth will tremble , as shaken with thunder , and the horrour will be in all and every life , every one according to its source quality or pain ; a beast hath no such source or quality or pain , as the soul , only it is affraid of the turba . 39. and in this elevation and moving all the waters will flow up above all high mountains , that there will be no breaking upon the earth , it will be so high as if they were all consumed ; for they will all be comprised in the anger in the turba , so that in the elements there will be nothing but anguish . 40. all high rocks and mountains will crumble and fall down , the stars will fall to the earth with their strong or stern power or vertue , and all this will be done in several dayes , all accordingly as the world was created , so it shall also have an end : for the seeking of the earth in its anguish , will draw the stars to it , as they have alwayes done in this time , so that the earthly body hath drawn the seeking or influence of the stars to it . 41. for the stars are a magical seeking , which have awakened life , so that now the earth standeth awakened in the creat turba , and therefore it is so hungry and thirsty , that it will draw the stars to it , such an anguish will be upon the earth . 42. but the children of god will lift up their eyes with folded hands to christ , and rejoyce , that † the day of their deliverence is come , for the anguish toucheth them not . 43. and in those dayes ( which are hidden in god how many belong to it ; for * in six dayes the world with its hosts was created , this is hidden from us ) the water will find it self again , and fill all deeps , more then before . 44. for now death cometh with it , and in that hour all creatures except man shall the , and all the men that have crept into the clefts of the rocks and mountains , will come forth again , but with anguish of their consciences , though now the turba hath permitted that the horrour stand in death , for the falling of the water taketh hold of the turba . 45. and then will the voice of the holy number three according to all the three principles open it self , and through the mouth of the judge christ , say , arise ye dead and come to judgment . 46. this voice is the original eternal spirit , which holdeth or preserveth the life of all things , and hath alwayes ruled in all the three principles , for it is the spirit out of which all and every life is existed , and in which it standeth in eternity , which hath been the life & moving of all things , in which the beginning of every life hath stood , as also its end , and the eternity , for it is from eternity and the creator of all things . 47. it hath two eternal beginnings , viz. in the fire and in the light , and the third beginning hath been a looking-glass of the eternal , viz. the spirit of this world ; it hath been as a wonder in this world , and through it the wonders are become manifested or revealed , and that it is which possesseth the last judgment , its motion is the last . 48. for in the creation it moved the father , and in the incamation or becoming man ; it moved the son , and now the last moving and judgment is its own , it wil bring home every thing into its eternal place ; and this is done through the voice of the word out of the mouth of christ . 49. and the spirit goeth forth in god in two principles , viz. in the anger , viz. in the fire , it goeth forth as the earnest or severe fierce wrath of the fire-life ; and in the light of the love , it goeth forth as a flame of the divine majesty , and in the spirit of this world , as a wonder of life , as indeed all this is undeniable . 50. and if there were one that would seem to be so highly learned as to deny it , he is required to shew it in any thing ; we will not have any thing in this world excepted , but it shall give testimony to us , let him come when he will , he ought not to for bear and say , we are mad , such a short words answer are not enough , we will demonstrate it to him so , that he shall find himself , and see , who he is , and though the devil should burst for anger , yet we will set it before his eyes . 51. and being that spirit hath the vvord fiat , viz. god's vvord , with the center of nature , out of which it hath originated from eternity , and as the spirit of the center goeth forth in two wayes , viz. one in the fire , in the essences of the life 's original , in the ground of the souls original ; and then secondly in the light of the fire , viz. in the second source or quality , which sprouteth through death , and is called god's kingdom , where in the light it is the flame of love , and in the fire , the flame of anger ; 52. so it will also shake the gates of death , and awaken or raise the dead , and it hath the word fiat in it , and that fiat is in the soul and also in the body , and though it hath consumed the body long agoe , yet the turba with the wonders of the body are remaining in the fiat . 53. and now must the elements give the substance or works , which they have swallowed up , again to the fiat , for the word of the lord is therein , but in its own principle , every one of them must render or give up what it hath received , viz. the earth , the body , viz. the phur ; and the vvater also its essences ; the air the sound of the voice of vvords ; and the fire , the essences of the soul ; for it shall all be judged distinctly , and sentenced . 54. all words which the mouth hath spoken , which the air hath received into it self , and the words which it hath served to make , those the air shall set forth again , or represent again , for it is the looking-glass of the eternal spirit ; the spirit seeth all in the looking-glass . 55. and now will man in heart mind and thoughts be proved and judged ; for the turba standeth in all evil , malice , or wickedness , which is against the love , and there will not much excuse be made , for every one complaineth of , or accuseth himself , his turba accuseth him . 56. understand us thus , that spirit which is all in all , will awaken and raise every life that hath been immortal , and with or by the fiat , give it to the body , for the fiat draweth the body to the soul , with all its deeds and vvonders , with all whatsoever it hath been done , with words or works ; all whatsoever hath reached , the souls abysse , that must come forth . 57. for in the still or quiet eternity , there shall be no turba , more , and therefore shall all things or substances , be tryed by the fire , and the turba shall remain in the fire , with all whatsoever hath been evil and capable of the turba , unless in the time , it hath been washed in the water of life by the souls conversion , else it must remain in the fire : 58. now † many having sown in the fire , will suffer loss is christ telleth us , that the works of the wicked will remain in the fire , and he will suffer loss . 59. understand us aright thus ; the body which hath conversed here upon the earth , that evil perished body , which hath swallowed up that noble precious and fair of bright image of paradise , shall come , and present it self , with the precious image in it , and give an account of god's image . 60. now it is well with those , who have christ's spirit , they have their first image in the word fiat , and that they must give again to the soul , and that in the adamical body ; 61. but those which have not christ's spirit , they will stand indeed presented in the evil body , but their soul will have lost the right and true image , and will have an image in their souls-spirit ; what their daily lust or delight hath been , such will their image be . 62. and in this hour , will also the fierce wrathful fiat of the darkness , present the devils , which now also shall receive their wages and habitation , at which when they hear of it they tremble . 63. and thus will all the dead both evil and good arise , every one in his two-fold body , and will have the soul with the spirit in the body . 64. one will have the outward earthly life , and therein , a beastial image in the souls-spirit , and will have the fierce wrathful anger 's substantiality or works in the inward image . 65. and another will have , the outward body , and therein christ's image , and in the souls-spirit will god's love-spirit give light , on to these the word fiat draweth the right and true adamical pure image , again ; 66. for the pure image stood in god hidden in the word , which was incarnate or became man ; and now when the soul standeth at the limit , it getteth that again , with the fair virgin of the wisdom of god. 67. for the noble and precious image was destroyed in adam , when the woman was made out of him , so that he only retained the fires tincture , now each of them cometh whole home again ; 68. for the woman will in the fire of god receive the fires tincture , so that she will be as adam , neither woman nor man , but a virgin full of chastity and modesty , without feminine or masculine shape or members : 69. and here it will no more be , as we are , and say , thou art my husband , thou art my wife , but they are brethren : in the divine magical wonders , somewhat of it will be apprehended , but none will regard that , but there we are all only gods children , in a life and love sport of children . 70. all this will be done before the sentence , for the sentence will first be on the last day of the judgement , and the living will not then die , but be with the voice of god presented together before the judgment of god. 71. for the word fiat , will bring them all thither , and all will be presented in its order by the word fiat , viz. a king and emperour with his subjects over whom he hath ruled , a prince , nobleman , burgomaster and superiour magistrate , each in his own office and employment . 72. and here shall every one who have set themselves up for shepherds of christ without god's calling , stand with the flock of their sheep , and give an account of their doings and doctrine , whether they have been christ's shepherds , and have pastured the sheep ; or whether they have been their belly-shepherds ; here will the spirit make enquiry after their calling and office , whether they have from his election and power or vertue , entered into the office of a pastour or shepherd , or through mans favour , without god's spirit and election . 73. for the judge will say : * now give an account of your lives , of your words works , deeds and matters or substance ; then will the turba tell every man , what his substance or matters have been : for now will all within them and without them stand in the figure before them , that so there may be no denyal ; for the spirit tryeth with the turba , soul spirit and flesh , here all is manifest . 74. the kings and princes shall give an account of their subjects , how they have governed and protected them , what government they have exercised , why they have taken away the lives of many in tyranny , and shed innocent blood , why they have made war for their covetousness and pleasure sake : 75. in like manner other superiours , why they have intruded themselves , and have set themselves up for lords over the simple , oppressed and squeezed them and taken away their sweat and labour from them and consumed it in pride . 76. now will the root of every thing be enquired after whence it comes , and out of what it is grown , whether it bear god's ordinance , and whether it originateth in the heavenly fiat , or in the hellish out of the anger , there shall every one give an account of his state and condition , whether he have intruded out of coverousness and pride , and made himself a lord and master , or whether his government be ordained of god. 77. there see o ye worldly rulers , ye potentates , whether ye be god's ordinance ; whether ye sit in a right and true divine ordinance ; what you do with the miserable and needy ; now they stand before your eyes , and complain of you , that you have been the cause of their sins and of all their evil ; 78. for there one will cry and complain against the other , that he hath caused him to commit such and such abominations , and will curse him ; the inferiour the superiour , the superiour his superiour , the prince his false or wicked counsellours , the counsellours , the priests , who have not reproved their courses , but soothed and flattered them for advancement and honours sake . 79. oh how will you now subsist ye high schools and doctors , all you that have sitten in christ's sear , that you have so contended about christ's cup , about his honour glory & doctrine in your pride , and have irritated or stirred up and constrained the princes of your countreys , who are the ordinance of god , to wars and blood-shed , for your words sake , which you your selves have forged . 80. where is now christs spirit , in the love , which saith , * love one another , thereby men shall know that you are my disciples ? where is now your love ? see your bloody provocations wherewith you have involved them in war , and led the world astray from love and condescention ; 81. you have made rents and divisions , so that kings have divided , and been at enmity for your pride sake , in that you have drawn christ's word about by the hair , and not considered , whether you have christ's spirit and will or no ; there you above all others shall give a severe account , for you have known the lord's will and have not done it : you have run , and intruded your selves into christ's office , only for gain favour and honour sake : you have not regarded god's spirit , therefore the spirit calleth you babel , a confusion of all that live ; 82. you have set the whole world at odds , you should teach them love , and you have taught them strife and contention , so that one brother hateth and persecuteth the other for your contrivance sake ; how is the name of christ despised for your contentions sake ! whither will you go , and where will you abide when the whole world shall cry , wo , wo , on you ? 83. here the angels will be the dividers , these will seperate them into two heads , and set the honest and godly at the right , and the evil and wicked at the left , viz. at the anger-eye : for the right is here called the lights principle , and the left , the fires principle ; 84. and there will the judgment be set ; all the great shepherds which god hath sent for lights into the world , who have reproved and taught , viz. the patriarchs , concerning the promise of christ , together with the prophets and apostles , at the right hand of the judgement ; and moses and all teachers of the law , at the left hand of the judgement : 85. for moses and elias , have the fire-sword , together with all highly worthy teachers of the law , and require god's justice and righteousnesse ; and those at the right , god's mercy . 86. and in this hour is the last day of the judgement , when the judge will say , † come ye blessed of my father , inherit the kingdom prepared for you from the beginning ; for i have been hungry thirsty naked sick , and in misery , and you have served or ministred unto me . 87. and to the wicked crew , † away ye cursed ; i know you not ; into the eternal fire : for i have been hungry , thirsty , sick naked and in prison , and ye have not served or ministred unto me . 88. and then they will excuse themselves as to the judges person , lord we have not known thee : and he will say , what you have not done to my children in misery , you have not dono unto me . 89. and here will the spirit of god first move himself to justice in all the three principles , and awaken the center of nature ; that it may burn in the anger-fire ; for all will stand in the fire , both heaven earth and the firmament ; 90. and the turba will swallow up the earthly world into the fire , and set it in that condition again , as it was before the creation ; onely the wonders remain standing in both principles ; the third passeth away all to the wonders , which will be set in the beginning again . 91. and there will the earthly life with the earthly body fall away , and the fire will consume them . 92. and in the righteous , will the glorious bright paradisical body passe through the fire with its wonders or works , which will follow after it ; and that which is false or wicked will remain in the fire . 93. and they will be snatched through the fire in the twinckling of an eye , although the fire will not take hold of them ; as little as the fire can detain the light or the wind , so little also can it hold the light of the holy men or saints : for they can dwell in the fire without feeling any pain . 94. and then instantly with the kindling of the fire , is god's majesty prepared , and the paradisical life , into which they go as children , and live eternally with their father , in one love , in a simple loving childs life , and there is a communion of saints or holy ones . 95. no dayes and nights , for the sun passeth away , and the stars pass away , and their wonders only stand in the great magia to the honour and glory of god : thus they will sever themselves . 96. the wicked must also go into the fire , and their earthly life also fall away , and in their spirit will be seen their vizard-image : according to all manner of abominable beasts like the devils . 97. for they dwell in one and the same principle , and luoifer is their great-prince , whom they have here served and ministred unto : and it was so that they did hang to their flattering hypocrites for the sake of the joy of a fools paradise . 98. thus beloved friend ye have a short explanation and information concerning the last judgment day ; for all in this world will pass away : 99. the earth and all rocks and the elements , will melt away , and that only will remain which god would have , for the sake of which he created this world. 100. there hath before clearly both good and evil been seen in eternity , and hath in this world been only brought to substance , and that is a wonder , and it standeth afterwards so in eternity . the one and thirtieth question . what manner of new glorified bodies the souls will have . 1. this is also sufficiently declared already : for according , as any is indued with the power of love , righteousness and purity , he will accordingly have fair bright works of faith , and so he will shine and give light. 2. but this will be very different , the works of many will almost all remain in the fire , and themselves will scarce escape , and such a one is not so fair and bright as the holy are . 3. for , as the scripture saith , † they will excel one another as the stars of heaven , but there will be no disrespect for it , but one will rejoyce at the beautious brightness of another , for there is no other light but this , viz. that * god filleth all in all . 4. and thus every one will receive god's glance or lustre and majesty , according as his vertue or power will be capable of the light , for after this life there is no bettering , but every one remains as he entered in . 5. for here will the judge † christ , deliver up the kingdom to his father ; and then we shall need no teachers and conductors more , but he is our king and brother : there is no intercession , but we are with him as a child with the father , and what we do then is good , for there is no falshood or wickedness more . the two and thirtieth question . what other form , state and condition , joy , and glory , there will be , to souls , in that other life . 1. in this question paradise is to be considered by us : for this outward world with its fruits and colours hath been a figure type or resemblance of paradise , for paradise was in us , and the outward spirit robbed us of it , and drew us into it self ; when adam lusted after that , then his lust laid hold of him : 2. but now we shall be in paradise again , and eternally rejoyce therein , and enjoy the fair bright springing of all manner of flowers and variety of forms , as also of trees and herbs , and all sorts of fruits ; but not so earthly , thick or gross and palpable : 3. for our bodies shall not be so , how then shall the substance of paradise be so ? all is angelical : those fruits are all clearer and subtiler , then the outward elements now are : we shall have no intrails into which we shall need to stuff our stomacks as here in this sack of worms or carcass : but all is in power and vertue , we eat in the mouth , not into the belly , we shall not have need of teeth to chew with , all is vertue and power , and yet in a right and true natural form and shape with clear bright colours . 5. also † the kingdom of heaven consisteth not in eating and drinking , but in peace and joy in the holy spirit , with singing and sounding forth god's deeds of wonder , concerning the corporiety of paradise . 6. we lead there a childs life , and like them when they rejoyce and are chearly upon a mount ; for then there is no sorrow in our hearts , nor fear of any thing , but a sporting with the angels : 7. this world will be no more regarded , for all earthly knowledge and skill and thoughts remain in the turba of the earthly body in the fire . 8. we are concerned no more in knowing of our parents or children or friends which are in hell. 9. but we shall all know one another by name that are together , though yet the earthly name will remain in the turba ; but we shall have our first name , a name according to the language of angels , which here we do not understand fully ; in the language of nature we understand somewhat of it , but we have here no tongue to express it withall . 10. none saith to the other , thou art my husband , or thou art my vvife , thou art my sonne , daughter , man-servant or maid-servant , all are alike as to that , we are all children , not husband nor vvife , children nor man-servants , nor maid-servants , but all free , every one is all ; and yet there is but one sex , viz. heavenly virgins , full of modesty , chastity and purity . 11. we all are god's spouse and wife , he is our husband , he soweth his power and vertue into us , and we generate or bring forth to him , praise and honour : 12. there are also dancings round and singings , as children use to do , which take hands and sing , and dance a ring together . 13. all art will not be regarded : but know , that those who here have born the mystery , and have had it opened to them , they have great ingenuity or wisdom and understanding above others , and exceed others . 14. indeed not in contention & doctrine , but their wisdom beginneth all manner of exercise out of the mystery , so that the joy is stirred up ; for as children run together when one beginneth to sport , so also here . 15. and little children are our school-masters , before they meddle with evil , that the turba magra the great turba layeth hold of them , for they bring their sport with them out of their mothers womb , which is partly from paradise , else all is lost , till we attain that again . 16. a king avails no more there then a begger : if he hath ruled well , then his vertue followeth him ; and he will have clory of it in the majesty , for he attaineth a bright glorification , as a shepherd over his sheep . 17. but if he hath been evil , and yet at last become converted , and enter in as it were by a threed , then his kingly royal works remain in the fire , and here he will avil no more then a beggar ; who hath been honest , nor be so beautious neither . 18. in the works of every one , men will apprehend what every one hath been , when they shall open their packets and present them in the heavenly magia , as the children do in their sport. 19. yet know that it will not be a kingdom of sport , onely , for men will speak of god's wonders and wisdom , and of the great mysteries of the heavenly magia ; the † song of the driver will remain to the scorn and reproach of the devil , and to the praise and glory of god. 20. yet men will keep somewhat of hell , but see it no otherwise then in the magia in the mystery ; for the devils must dwell in the darkness , the fierce wrathful fire in them is their light , they have fire-eyes with which they see , else all fire is gone , for the majesty hath diffused it all , that it may burn in love. 21. although yet there is fire in the center , from whence the majesty originateth , but that will not be afforded the devils , they will be thrust out into the darkness , † where will be howln●g and gnashing of teeeth , where there is more frost then heat . the three and thirtieth question . what kind of matter our bodies shall have , in the other life . 1. my beloved friend this is a hard question ; which the outward man should do well to let alone and not meddle with it , for it is not worthy of it . 2. ye know very well , that god is become man , and hath taken upon him our flesh , blood and soul : but now saith christ ; * i am from above , none goeth to heaven but the son of man which is come from heaven , and who is in heaven : 3. understand ye that which he saith , that he was then in heaven , he spake not only of his deity , viz. of the word ; but of the sonne of man , of the word that became flesh , that is now to be considered by us : for in that flesh and blood we shall live eternally , and must have christs body if we will subsist in god. 4. yet we know of no other body that we shall have , but our own out of the old body , as the blade groweth out of the grain : and such a body also adam had in the creation ; but he became captivated by the kingdom of this world , so that he became earthly , and that was his fall , and that caused god that he divided adam and framed a woman out of him , as is written very largely in our * third book . 5. now we know very well that adam was a chast virgin before his eve was , before his sleep , and afterwards became a man , like a beast with deformity , which we at this day are ashamed of in the presence of god , that we have beastial members for propagation . 6. yet now adam had the virgin of the wisdom of god in him : but when he fell , then it remained standing in its principle and adam went out from it : 7. and know that christ is in that very virgin in the earthly mary incarnate or become man , for the word of the lord brought that with it in maries body or womb. 8. and understand us thus , that christ is become flesh in the water of the eternal life , † which the whole deity filleth ; and even in the essences of the earthly mary . 9. but mary was blessed with the heavenly-virgin , so that christ became man in a pure vessel , and so the outward man hung to him . 10. for it was for the sake of the soul which he assumed from mary , that he must take maries flesh , but in the blessing of the heavenly virgin. 11. the tincture of the blood in the heavenly virgin was heavenly , for an earthly had not been able to go through the anger of god and through death , also it had not had might or ability to have arisen out of the grave . 12. the word that became flesh had the water of eternal life , it was out of god's majesty , and yet also in maries blood , here we refer you further to our third book , viz. of the threefold life , there it is written of at large . 13. thus we intimate to you that we shall have a body in flesh and blood , a body as christ had : for christ is with his incarnation or becoming man also born in us men. 14. when we become new-born out of the spirit and water , then are we in christs spirit , new born out of christs flesh and blood. 15. we put on christ , christ is born in the converting sinner , and he in christ becometh god's child , and that very body shall we have in heaven ; 16. not gross beastial flesh , as we have in the old adam , but subtil flesh and blood , such flesh as can go through wood and stone , unhurt by the stone ; † as christ entred in to his disciples through the shut-door , that is a body , in which no turba or fragility is ; for hell cannot lay hold of it ; it is like and conformable to the eternity ; and yet is very true flesh and blood , that our heavenly * hands do handle feel and take hold of , a visible body as here in this world. 17. we offer to your consideration , how such a body , as we here carry about us , would be capable of god's majesty : it must needs therefore be such a body as is like the majesty , so that the majesty can give light and shine out of the body , out of the tincture and water of eternal life . 18. we shall here indeed be silent to reason , but to our brethren intelligible enough : it belongeth to the children , a wolf would have his mouth filled with a piece of flesh that he may devour into his guts , of such a one we speak not , but of such a one as christ hath given us in his * testament and left us at last , which is , † that he will remain with us eternally , we in him and he in us . 19. thus we say , that we shall have christ's and god's body , which filleth the heaven ; not that we shall stick in his creature , but be one with another as members brethren and children : it is all one life in us , not mortal , all out of the eternal ; nothing that beginneth but only the wonders : our substantiality is come to be out of the eternal ; we are as gods , god's right and true children out of his essences in body and soul. the four and thirtieth question . of the lamentable horrible miserable condition of the damned . 1. this is also sufficiently mentioned above : for god's anger is their habitation in the darkness ; their light shineth out of their fiery eyes , that glimmer out of the fire-flash , else they have no light ; for they dwell in the outermost , and fly out of highmindedness above the thrones as potent commanders , and yet one otherwise then the other , all according as his spirit is . 2. for a dog acts in a dogish manner , a wolf in a wolfish , also a horse , a fowl , todes , serpents , after their manner ; but they are all flying and swift as a thought . 3. they have yet their joy in their abominations and that is their best joy , that they reproach god , and say that they are fire-spirits , and god , a light-spirit . 4. their boast is alwayes of their strong fires might ; as a dragon that spitteth fire ; so also they , they seek perdition and find abomination : 5. also fruit groweth to them out of their principle , all according to the abominations of their will : 6. they have a sport , like that of fools , that spit fire out of rockets , jugling and fooling is their pastime , though indeed there is no time ; and also after the last judgment day no fear more of any other source or quality or torment then they have , but their whole life is a continual fear , a horrour and lamentation , every one hath his works in the figure , what he hath here done ; and then it awakeneth the turba and rideth in the fire . 7. the soul hath no feeling , for it is without the fire ; only the turba with the introduced abominations , plagueth it ; there is an eternal despair in them , and therefore they are also god's enemies . 8. whatsoever belongeth to blasphemy and cursing , that is their best power and vertue , they devour hellish brimstone and abominations : for their fruits are such manner of things , a kind of matter , that is outwardly fair , and inwardly meer fierce wrath , and as they have been such flattering hypocrites upon earth , therefore also their heaven giveth them such bread to eat . 9. they are at large , shut up in nothing , they may go as deep as they will , yet it is every where the abysse and the darkness , and yet they are but in their first place ; the deeper they desire to swing themselves , the deeper they fall , and yet are no where at an end , or at the ground or bottom . 10. their number is no humane number , their delight is a stink of fire and brimstone , because of their cursed blasphemy , that they were angels and now devils , when they consider themselves then first riseth up the gnawing worm that devoureth and tormenteth them : 11. what should a man write of their cursedness ? they are filthy evil beasts , all that they have practised upon the earth , that followeth after them , and that they would also do there ; they swallow down abomination and cursing without measure ; a man cannot apprehend their dominion better , then by the antichristian horse , and by cursing blaspheming men , which are mad with cursing , though it be but a looking-glass , in respect of the hellish abominations ; and we will not further mention them , for they are not worthy to be named . the five and thirtieth question . what the enochian life is , and how long it lasteth . 1. this is also above humane reason , and which no outward reason can comprehend : but seeing it is born or generated , therefore it shall stand open , for there stick such mysteries here , that the world cannot comprehend , and we shall not mention them at large , for it hath its limit , how far it shall go ; for in this [ time ] shall wonders be done upon earth , for which cause our speech is taken from us that we must be silent . 2. yet we shall shew what kind of life it is , or whither enoch is gone , as also elias and moses : it is no conjecture , we speak what here is given us , we shall further be silent , and not believe reason , it is a fool herein . 3. and we may well mention this , for the time is born , that enoch speaketh , and elias worketh wonders , which babel shall try by experience : for moses hath horns , and yet is a patient or meek lamb. 4. o how wouldest thou rejoyce , if thou wouldst go amongst moses flock : for he hath a good message or embassie , rejoyce ye heaven and be merry ye earth ; for enoch is in the field and keepeth his flock . 5. what will elias do ? he had a white garment on , and was with christ on the mount , and spake to him concerning the finishing the redemption of mankind , and spake to him also of the entrance into paradise , and of the final deliverance from the driver or persecutor . 6. he that is born blind seeth nothing : how can a lame man run to the limit for the prize , and a deaf man distinguish●●●… words and languages ? doth not the sun shin all the day , and yet the mole remaineth blind still ; will babel then come to see ? we say she is a scorner , and therefore also she must be blind though the sun shineth to her : 7. how can any see what is in two worlds , that dwelleth alwayes but in one ? or is it not art and wit , that hath understanding , that can search the deep gates ? but it flyeth aloft like a wind , that holdeth nothing , and yet maketh such a bluster ; so also babel . 8. when we will speak of the enochian life , we must consider the scripture , and see who enoch was , and what life he lead ; and then we may soon find , where he is , and what his going away and taking up is . 9. the scripture saith , his father was called jared : if you understand the language of nature , you had the whole ground ; 10. and enoch begat methusalah , who attained the highest age of any man ; and after he had begotten him , he continued in a godly or divine life , till the lord took him into his principle . 11. and we are not so to understand it , as if he were wholly perfect in the light of god's majesty , and should not appear at the judgment day : he is indeed in god without necessity and death , also in god's love , but in the birth of god's principle ; for he had also adam's flesh . 12. so you know very well , that the outward kingdom , with the earthly flesh , belongeth to the turba , though indeed , he had in the outward body , the body of god's wonders , as to which he was taken up into the mystery , so that the outward body , was as it were swallowed up of the mystery . 13. but now must the mystery give up again , all whatsoever it hath swallowed up , as ye know that at the end it shall present the outward body with all substances or works , before the judgment of god , so also is the turba still in the outward body with the wonders , which shall be manifested and tryed in the fire . 14. seeing then enoch is taken up , with body and soul , with both bodies , therefore his outward body is in the mystery , and the inward body is a heavenly mystery in the arcanum or hiddenness , and so he liveth in two mysteries , invisibly and incomprehensibly to the outward world : as we give you to understand , that paradise is still at hand and not vanished , but is as it were swallowed up by the curse of god , and lyeth yet as a mystery uncorrupted in the curse . 15. for we can with good ground of truth , say ; that paradise is still upon earth ; but we are not therein , yet enoch is therein ; but he hath still the body of the turba in the mystery , and in the heavenly mystery he hath god's body , a paradisical body , that is capable of paradise : thus he is a wonder , and is a prophet on the crown at the limit of the wonders . 16. for ye know , the scripture saith , that after he begat methuselah , the man of the highest age , that afterwards he continued in a divine life : and that is significant . 17. methuselah sheweth the end of the wonders of this world , and enoch in his divine life after the birth of methuselah , sheweth as to his three hundred years , the opening of the wonders , and the open ministry , viz. a preaching of righteousness , whereby every one hath his turba shewen him , and the end of the wonders of this world is shewed , viz. god's punishment and reward to the good. 18. and the time after enoch , wherein enoch lived till the number of the crown , when enoch with his preaching was taken up , sheweth that the enochian light , which appeared in his time , will pass again into the principle , and will seek the earthly body of enoch , and it will be found that the turba is still therein , so that there is no seeking more , for the turba is found at the limit , and worketh only to the fire and to the judgment . 19. thus the end of this world is as the dreggs of the cup , and worketh in the turba , to the blowing up of the fire , and to the judgment ; for the outward world is become generated out of the turba , and hath taken its beginning in the turba , and the turba is its proper own , thus the beginning seeketh the end again in the fierce wrath. 20. and as this world is become corporeal in the fierce wrath , so also will the beginning at the end , have the spirit again in the fierce wrath ; for the beginning and the end is all one ; therefore you see very well , that in the beginning the turba swallowed up adam , and brought him into anger and murthered abel . 21. therefore ye elect , desire none of you to live to the time of the end , after enochs taking up ; but consider , that when enoch preacheth , the sun shineth , then go out of babel it is a golden time ; but your turba causeth that enoch shall be taken up . 22. enoch is not flyen away out of this world , he is passed into the mystery in the vvonders ; for he is god's preacher , and after that the turba hath overcome the vvorld , then must he be silent , till the six seals have ended their vvonders , and the angels of the turba poured forth their viols , and then are the vvonders of the anger finished . 23. then cometh enoch again out of the mystery , and goeth into the mystery , and telleth what hath been done , and reproveth the world because of the turba , hecause they have let the abomination come into them , and have not withstood it . 24. and after the world becometh fat and wonton in the golden year , and seeketh sodom and gommorrah again , then will also their turba be fat and wanton , and seek the fierce vvrath and the limit , and the golden time cometh to an end , and will be swallowed up in the turba , and then methuselah , the oldest man dyeth , and suddenly cometh the sin deluge in the fire ; think of it , it is an earnest severe thing . 25. we say not , that you shall feel enoch with your hands , no! enoch preacheth not from the earthly lifes spirit , but from that which was a prophet which introduced the outward man into the principle : thus you shall not touch the outward enoch , but hear the prophet which speaketh out of enoch out of the mystery ; 26. babel holdeth it in derision , and despiseth enoch for a time , then enoch calleth noah , but they account him an old fool , for preaching of the downfal of babel . 27. and noah passeth into the other world through the water , and calleth to moses , with his wonders , and he cometh , for he hath god's wonders . 28. for , he is gone through death , and hath brought his body through death , where then the turba desired to consume it , and the devil contended about it , and would have the turba in moses , because he had been an angry man , and brought the turba on many . 29. but it was said to the devil , that the turba in the fire did not belong to him , for it served to the majesty of god , and hath the vvonders : to him belonged the turba in the darkness in the fierce wrath , and is without the city , it shall not dwell in the city in the principle , but without it ; 30. for , god hath not created him in and for the fire , he may continue in his own awakened fire-life , for he hath nothing to do with moses body ; for moses's vvonders in the anger belong not to his turba , he is an outcast a castaway . 31. and moses's body is gone through death , his unfadable body , which hath the vvonders , hath swallowed up the earthly in the turba , and yet not in a fadable manner consumed it ; but he is also in the mystery : and his turba which killed the first born in egypt , and drowned pharaoh in the water , and slew the worshippers of the calves , also swallowed up corah dathan and abiram with the earth ; that remained in death ; 32. when he dyed , then went his spirit and soul forth out of the turba , and he remained in the wonders in the mystery . 33. and now he is become a lamb , and bringeth his works into isaac's and sems goods , as a mystery of god in his deeds of vvonder ; but the house is isaac's , and they all dwell in sems tents , in his kingdom : consider that , ye jews and christians . 34. now seeing moses is gone from the contention of the turba and of the devil , with righteousness , into the mystery , and hath likewise his first body , yet unfadably on him , brought out from the turba , but yet it shall be tryed in the fire , at the end of the day , therefore his prophet is in the mystery : 35. and seeing he is become a lamb after the turba , therefore he hath sent his people many prophets , to preach of the mystery , as in the mystery there is not only the law and works , but also the lamb christ , into which he also entred and made his law to be of the houshould of the lamb , so that his wonders dwell in the lodging of the lamb. 36. this moses calleth to enoch , seeing he also is in the mystery , & hath the white garment on , which he gat from the lamb in the other vvorld ; to whose help moses cometh , with the lamb's deeds of wonder , seeing they call noah fool , who without wonders teacheth as an honest or vertuous man. 37. this will not babel endure , for so her pomp and loftiness will be taken away , she sets her self against moses and enoch , and persecuteth them , she would kill them ; but moses is dead already , and enoch is taken up , and none in the outward life is with them : they say , well , where is enoch and moses , let us see their wonders , and they are blind , and cannot see them : thus they rage against moses and enoch , and go forth to battel . 38. then moses calleth to elias , which went out of this world in the fire of god , in the abysse of the principle , with body and soul , he dwelleth in the principle with strong might , and when he cometh and seeth the cry that babel standeth in the fire , then he kindleth the turba , wherein the great fire burneth , which consumeth flesh and blood , also stones and the elements , and then shall babel drink her last draught . 39. and after that enoch hath peace a little time , and it is the golden year , till my beloved become fat and wanton , and stuffeth his turba well , so that it seeketh the limit , and then cometh the end of all time. 40. let it not be a wonder to you , we will stay in the mean while with noah , till moses and elias , come ; and then you will find it by experience , all you that are the children of god , 41. but to the wicked it remaineth hidden , till the turba devoureth them ; they look upon it , as the jews did upon christ , and the first world upon noah ; what should a scorner do with the mystery ? he seeketh only for plenty to eat and to drink , and looketh how he may satisfie his pomp , wherewith he might ride on in babel . 42. thus , my beloved friend , we have given you a short hint of the enochian life , also what his office and condition is , as also of moses and elias : you should further consider of them as a discerning man ; for we dare not speak otherwise of it ; also our understanding and will is turned into such a way of speech , and in this place at this time i am not allowed to write more fundamentally with a simple understanding , 43. if god permit , and that it be given to us , to write somewhat upon the * first and also the † second book of moses , more may be opened ; for the names that are set down of the fathers before the deluge or flood , belong all to the mystery , and there are great wonders therein ; when it will be day , then you shall by them apprehend the whole course of the world. the six and thirtieth question . what the soul of the messiah or christ is . 1. this we have explained in our third book , concerning the three-fold life of man , yet seeing every one that readeth this hath not that at hand , also because of the question , more must be answered , therefore it also shall be set down : for you ask in the following question , concerning christ's spirit , which was obedient , and which christ commended to his father . 2. here shall be given to the old sick adam , a good reviving cordial , a medicine for death , that he may be awakened : for his mother will bear or bring forth a young son , who shall live in her bosom , and shall rejoyce at it . 3. and now if we will consider of christ's soul , we must our selves seek it and find it , for christ's soul is a hamane soul , conceived in mary in the twofold virgin. 4. though we acknowledge the outward mortal life in mary for no pure virgin , for that which is mortal hath the anger , and the turba , which breaketh or corrupteth all purity , so that no pure virgin is born of eve , but all are her daughters . 5. and eve her self , was but half a virgin , for adam was the other half , according to the two tinctures , wherein man appeared in a total entire virgin and pure love , and god through him , as the original through the creature , which he made out of himself . 6. and thus also in one whole or entire person there is a pure love and chastity , for it seeketh no other mixture ; it is it self the mixture of both the tinctures , viz. of the souls tincture , and of the spirits tincture , and therein is power and ability , that it can generate a spirit out of the fires tincture , which is called soul and spirit ; 7. which adam squandred away , when he let the earthly life captivate him , and therefore he must be broken and a woman be made out of him , which must set her love delight longing and imagination into adams tincture , if she would be impregnate with a soul : 8. and none can say , that eve , before the touching of adam , was a pure chast virgin : for as soon as adam awaked out of sleep , he saw her standing by him , and imagined suddenly after or into her , and took her to him , and said , this is flesh of my flesh , and bone of my bone ; she shall be called a she-man or woman , because she is taken out of man. 9. and she eve also suddenly imagined into adam , and one kindled the other in the seeking . 10. and where is now the pure chastity and modesty ? it is not beastial , is not the outward image become a beast ? as is sufficiently to be seen in the will and substance or doings , that man doth as a beast , and more foolishly ; for he hath reason , and rideth on in reason so senslesly . 11. but that it might be remedied , and the image come into one again , therefore is the word , which spake the soul forth out of god's mouth , and by the holy spirit , breathed it into the image , become man , and is entred into the earthly image , viz. into the turba of destruction , 12. and you know very well , that the word hath the water of the eternal life , and the fire of the deity , and out of the fire , the tincture of the deity , and in the tincture , the spirit of god ; which goeth forth out of god's mouth , and in the going forth , is the glance of the majesty in the working of the spirit , manifested . 13. that very word , is in the virgin of the wisdom of god , and surrounded with the eternal wonders ; and that now out of the great love and humility towards our image , which was destroyed to us in adam , is entered into us again , and is in mary , understand in the earthly mary , but with the blessing , become man or incarnate . 14. the blessing is this , that to the soul of mary the heavenly virgin the wisdom of god was put on , which adam had lost , and therefore the angel called her , * the blessed a-among women . 15. no woman from adam to this day , had the heavenly virgin put on to her , but only this mary ; and therefore with the blessing she became chast and full of modesty , for the spirit goeth not into the earthly , it mixeth it self not with the looking-glass : for that cannot be , that the looking-glass , should be as the life it self . 16. thus understand us dearly according to its precious depth ; mans soul is out of god , and out of the eternal ; but mans body is a looking-glass of the eternal . thus hath god put on to the virgin mary , god's virgin ; but in the souls principle , not in the earthly flesh , as if she were deified ; no , she must die , as all mankind doth . 17. and in that very virgin hath gods word , out of god the fathers heart , assumed the seed of the woman , viz. the souls seed , and the first images seed , which now stood so long time in the mystery , broken : 18. and now god's life came thereinto , & made again a whole or entire image , for the water of the eternal life , out of god's heart mixed it self with the souls * spirit 's water , for the spirit existeth out of the water , and the soul is fire . 19. thus the word , took hold of the souls tincture , and the holy spirit of the spirits tincture , viz. of the waters tincture , and out of both became one soul , and yet the creature remained distinct from god's spirit : but god's spirit dwelleth therein , and so out of god's water and tincture , and out of the seed of mary , out of her tincture and water in the high blessing , came one flesh and blood ; so that a heavenly man equally at once in the earthly , became man , or was incarnate . 20. so that a man might say , this is the womans son , viz. maries right true bodily natural sonne with soul and body , with flesh and blood , and all whatsoever a man hath ; and also god's true sonne , which was generated out of god's eternal substance from eternity , before the foundation of the world was laid , which stood in the majesty of the holy number three , and also in the body of mary equally alike at once : 21. and the soul of christ belongeth half to the principle of this world , and half to the holy spirit : for the soul of christ made use of the outward spirits air of the stars or constellations , with the power and vertue of the elements , and also of the word of god , and of divine food : for such a man was adam in innocency . 22. thus hath god in christ regenerated us anew , and thus are we , born anew in christ , out of god's word and spirit , through the water of the eternal life , & thus are we gods children in christ ; and if we give our selves up into christ , out from our † reason , then we are indued with christs body , and our will and spirit liveth from or of christ in us and we in him . 23. thus you may understand what christ's temptation was , viz. that the new regenerate man , should now hold out or endure adams temptation , to try whether his soul could stand in god , and there he was tryed in the turba , to see whether he could rightly stand in the three principles , and rule over the outward : and therefore his food of the outward life was withdrawn from him , that the inward life might overpower the outward , and eat of the word of the lord , and hold the outward in its own power and full omnipotency , and also hold death captive , that it should not destroy the outward life , this must needs be a great combate . 24. and then the other two temptations were these , he was tryed whether man would live in full obedience to god , and let god work in him , or whether he would lift up himself again , and free himself from god as lucifer did : and therefore the devil must tempt him , seeing this man was to possess his kingly or royal throne . 25. therefore the devil complained , that he was not able to stand , the mother of the fierce wrathfulness drew him so hard ; therefore , it was now permitted to him , that he should tempt and try it in this man , and should set before him , that which was set before himself ; and if this man did overcome ; he should be the devils judge , who was found to be a lyar. 26. for he tempted him in the second and third assault fully to try , whether he would flie in his own self might , and he himself had done , and had awakened the anger , or whether he would put his trust alone in god , and live in god , with will and substance or deed , as a child in obedience to the father ; and this he tryed so long with him , as adam was in the temptation before his sleep . 27. thus must we also continually be tempted ; but in christ who hath overcome we can have the victory , for his soul is our soul , and his flesh our flesh , if we trust in him and give up our selves wholly to him , as christ gave himself up to his father . 28. and thus beloved friend ; you understand what christ's soul and body is , viz. our soul and body , if we cleave to god ; but if not , then we are rent off , and are according to the outward life , fallen home to the spirit of this world , viz. to the perished corrupt adam , and according to the soul , fallen home to the devil in the anger of god ; seek this more at large in our other writings , where you shall find the whole ground of heaven and of this world. the seven and thirtieth question . what the spirit of christ is , which was obedient , and which he commended into his fathers hands . 1. this is that great jewel , for which we highly rejoyce , that we know it , so that we know our selves what we are , and it is more dear and acceptable to us then the whole world ; for it is that pearl † for which one sold all his goods and bought that pearl , of which christ speaketh . 2. for it is more profitable to man then the whole world , it is more noble and precious then the sun , for the noble or precious stone of the wise men , the philosophers stone lyeth therein , it hath the mysterium magnum , the great mystery , heavenly and earthly ; and there is nothing like it in this world , but only the mean simplicity , which standeth still , and generateth or awakeneth no turba , this hath the jewel hidden in it ; as the gold lyeth in the stone . 3. and continueth unconsumed , if a robber with the earthly turba cometh not upon it , and destroyeth it , and yet attaineth it not , so is also the own self-reason in the mystery . 4. therefore we dare , and can with good ground say , that a simple layick , which in simplicity , without much skill and art cleaveth to god , hath the mysterium magnum better and surer , also undestroyed , then a high learned doctor , that flyeth aloft in his reason , and destroyeth the jewel and setteth it in babel ; this indeed will not relish well , but we are not much concerned in that , we should set forth the truth and baulk or shun none . 5. now when we speak of christ's spirit , then reason understandeth the soul , or indeed the outward life's spirit , which standeth in power and vertue and winking of the stars and elements ; but no , it is another thing , wherein the image of god standeth ; the outward spirit belongeth not to the deity , but to the wonders . 6. we have truly and clearly mentioned before , but since it is hinted expresly in the question , that christ commended it to his father in his dying , therefore we must speak thereof how it was . 7. you have sufficiently conceived before , in what manner the soul is the center of nature , the original of life , and the mobility ; as viz. a fire of god , which should be turned and inclined into gods eternal will , wherein it is originally generated out of the magick seeking , and out of the eternal nothing is become a great mystery , wherein all things lye ; the deity , with all the three principles , and all whatsoever is or is called being or substance or thing . 8. also it is explained , how out of the fire , the light is generated , and the spirit-air , and then how the fire draweth the spirit-air again into it self , and so continually bloweth up it self again , and so with the light and the air , and the source or quality of the fire , is the life of its own self . 9. we have also mentioned moreover unto you concerning the noble or precious tincture , which thus ariseth in the light , in which is the light 's meekness , which is generated out of the anguish , as a † mortification or killing , and sprouteth forth out of the mortification : as another life of another source or quality , where the fires-source or quality , is apprehended to be a tincture , like a driving forth of a spirit , and yet also is desirous , and so draweth the power and vertue of the light , into it self , and maketh it be a substance , viz. water , 10. wherein the two forms become apprehended , one according to the fire-source or quality , viz. red , and therein the power and vertue , viz. sulphur ; and the other as a thin meekness , and yet substantiality , viz. water , which the desirous tincture draweth and turneth into one in a thing , so that it becometh blood. 11. now in the blood is the original of the fire , viz. the warmth , that is a tincture , a life , and in the power and vertue of the tincture , goeth forth out of the thin water of life , the power and vertue out of the power and vertue , and the vertue and power receiveth that going forth or exit continually again , and that going forth is free from the fire ; and also from the power and vertue , for it is going forth and yet is generated out of the power and vertue : 12. and this is now the right and true spirit , that becometh generated out of the soul , wherein the image of god with the divine virgin of the wisdom of god , standeth : for in the spirit lyeth all wit or ingenuity , wisdom and understanding ; it hath the thoughts , and the noble or precious life , which uniteth it self with god , and is so subtile , that this spirit can and may enter into god. 13. and then if this spirit do give it self up into god ; and casteth away its souls fire-pomp and wit , then it attaineth god's image and god's body ; for it goeth with the will into god , and dwelleth with power and authority in god ; thus it hath god's substance on it or in it , and is without this world in the life of god. 14. but being this spirit out of the center of nature , first originateth out of the fire-life , though it is not the fire-life , but its spirit , and the fire-life with the original in the abysse standeth in the quality or source of the anger of god : therefore hath christ not commended this his spirit , to the fiery-life , but to his father , into his hands . 15. his hands are the love desiring , wherewith he reacheth after our spirit , when we enter into him , and commit or commend our selves to him : 16. for now when his body was to die on the cross , * and his soul was to go through hell , god's anger : then the devil waited and thought , we will surely keep him well enough in our turba in the fire , therefore christ commended his spirit into god 's love. 17. and thus came now the soul of christ with the spirit , into god's hands comprised in the anger-fire in death ; there death would have held him , but it was broken and made a scorn of : 18. for it slew the outward man , viz. the outward life , and took it away , and thought , now must the soul needs stay in the turba , but there was a stronger , in the soul , viz. god's word : that took death captive , and destroyed the anger , and quenched the fierce wrath with the love in the spirit of christ . 19. that was a poyson to hell , that the love of god came into it , and slew it in the soul , and was † to death a pestilence and a dying , a breaking and destroying : it must now suffer that an eternal life grow up in it . 20. thus the spirit of christ , took the devil captive , and brought him out of this souls-fire forth into the darkness , and thrust him into darkness , out from the souls fire , & out from gods fire , into the fierce wrathful harsh austereness and bitterness in the cold , there he may heat himself lest he freeze for cold. 21. consider the first four forms of nature , and then you may be informed what the devils dwelling house is ; for , before christ he held the soul captive in the turba with the fire : and though clearly he doth not hold the souls spirit , yet he had the root in the turba ; but there the forbearance was commanded him , and he was thrust out , and brought into the darkness , and his malice and wickedness was thus destroyed by christs going into hell , and christ became his judge . 22. thus ye have in brief , described , what christs and our spirit is , viz. not the outward life , but the spirit of the soul , not the soul it self , but its lifes-spirit . 23. as there is in god , the holy number three , a distinction , of three persons in one substance , and yet but one god , where the sonne hath the spirit , viz. the life , proceeding out of his heart and mouth ; and the heart is the flame of love , and the father , the source or quality of anger , and is meekned and allayed by his son in the love , so that all in god is one will and substance or deed. 24. so it is also in man , and no otherwise in one syllable : whatsoever god , in christ , is ; that are we also in christ , in god ; his true children , and therefore should we also commend our spirits into his hands , and so we may also enter through death into life , with christ in god. 25. be not led astray and deluded by the facetious pleasant specious shews , as men hither to have been in babel , where they have conceited this and that concerning the soul , and its spirit , one thus , another otherwise ; there is no ground but conceits and opinions . 26. the understanding is generated in god , not in the schools or universities , from art , though we despise not art , for if it be generated in god , it is a ten-fold mystery , for it attaineth alwayes the tenth number in wit or understanding , more then the layick , for it can of many numbers make one : 27. but it standeth not in own self ability , no ; the entrance upon the cross , must be in one as well as in the other , be he doctor or layick , in god's mysteries there are none doctors but only scholars : yet a learned scholar , can go far . 28. had this hand the high art , and also this high gift , you should well see it ; but god would have it as it is , it pleaseth him well , that he might * turn the wisdom of this world into foolishness , and he giveth his power to the weak , that every life , may bow before him and acknowledge him that he is lord , and doth whatsoever he will. the eight and thirtieth question . of those things which are to be done at the end of the world. 1. my beloved friend : here we ought not to answer your question , also it standeth not in our ability , neither ought any to ask , for it is the secret counsel of god ; and none should esteem himself as god , and know , all , before hand . 2. our knowledge , standeth in god's spirit and will , when that moveth , then go you on in the heavenly magia , and pass into the wonders of the earthly : now is the prophet born , for he standeth upon the crown and speaketh magically , concerning the beginning of the wonders and of its turba , and how it shall come to an end , and break again , and come into the first . 3. for all prophets speak out of the turba , they declare what is false or wicked , and shew that which is better , which goeth in god's will. 4. therefore do not burthen us with this question , for we should be captivated by the turba , you may understand it well enough in all the other questions , what is to be done , and it is explained enough . 5. we dare not answer concerning future things , otherwise then after a † magical manner , and the cause is this , the future vvonders are all seen in the turba , and if the spirit seeth them , then it speaketh clearly out , how the turba is loaded with evil or good : 6. but it seeth that all is mixed ; for god is become man , and setteth forth his mercy every where in the anger , and hindereth the perdition , and therefore must the prophet now speak magically , and not with † plain vvords ; for it cometh to pass many times , that a thing that is evil in the substance , yet there groweth suddenly a small twig or branch out of it , which breaketh the turba , and so there cometh a conversion into it . 7. therefore god causeth you to be admonished , that you should subdue and resist the heaven of the firmament , and then often , the evil , which the firmamental heaven sheddeth abroad , becometh turned into that which is better : 8. else , if all must needs come to pass , which the firmamental heaven hath , men would need no teaching , but it would all be a certain stedfast and eternal calender . 9. you know very well , what daniel ezekiel as also david mentioneth in his prophecies , especially the revelation of jesus christ , there ye have all lying in them , whatsoever is to be done , they have spoken magically of things to come . 10. but in our writings ye have them clearer , for the time is now nearer the end , and the beginning hath sound the end : therefore it appeareth clearer , what shall be done at the end. 11. and i would have you directed to the other questions , where you shall find enough concerning it , for the evil vvorld is not worthy of a round clear explanation ; for alwayes the great mystery is touched thereby , which belongeth only to the children of god : for god would not have men † cast pearls before swine , * but to give food to the children . 12. thus do you also , it lyeth not in this , that the mystery should stand under a worldly protection or patronage , that is a folly , and god would thereby be rejected , as if he were not able enough to protect it . 13. you ought not to seek the mystery among those in power , or rely upon them above others , for there cometh a turba suddenly , thereinto , viz. by a law : and then is god's spirit as it were bound or tyed up , and that thing becometh an antichrist . 14. look upon israel , when they rejected samuel and their judges , and supposed , when their teaching stood under a worldly arm and power , and that they had a king , then they would keep their law ; as it came to pass that their king introduced the turba thereinto ; and made calves for the service and vvorship of god , and compelled the congregation or people , to honour and vvorship those idols , this we say from a good meaning . 15. and we give you no answer to this question particularly by it self , you will find enough of it in the other questions , for we ought to do no otherwise . the nine and thirtieth question . what and where paradise is , with its inhabitants . 1. this hath been explained to you in the enochian life , that it is in this world , but in the mystery as it were swallowed up , whereas yet in it self it is not altered : it is only withdrawn from our eyes , from our source or quality ; else if our eyes were open we should see it . 2. nay god in his number three is with us , how then should paradise be lost ? indeed we have lost the quality or source and fruit of it , in the outward life ; as the devil lost god , when he with his own self will went forth as a proud arrogant spirit , and would be lord , so it hath gone with us ; 3. when adam would have eaten of the earthly fruit , evil and good , then he gat also an earthly life , evil and good , and became thrust out of the fair delightful garden of paradise , where heavenly fruit grew , into the outward life . 4. many have written wonderfully of paradise , but their blindness appears now in the day light , whom yet we shall not contemn , for they have been seekers , every age hath had its seekers ; who have sought the mystery ; but it hath been a long time very dark in babel . 5. now within two hundred years it hath begun to open it self again , wherein antichrists fall hath been discovered , where men have begun to storm babel on one side , but the strong fort in babel standeth firm still ; men have revealed or manifested the whore indeed , but her beast , is but the more grown . 6. therefore there is yet a wonderful time at hand , which shall change all ; many † high mountains and hills shall be made a plain field , and a fountain shall flow out of sion , wherein the miserable shall drink and be refreshed . 7. and they shall be led to pasture with a staff , and the shepherd will rejoyce with his sheep ; that god is so gracious . 8. for silver and gold is as common as in solomons time , and his wisdom ruleth over the face of the earth , this is a wonder . the fortieth question . whether paradise is alterable , and what shall be afterwards . 1. as little as god is alterable , so little also is paradise alterable ; for it is a part of the deity ; when the outward dominion shall pass away , then will in the place where this world now standeth , be meer paradise , for there will be an earth of heavenly substantiality , which we may be able to dwell in through and through . 2. at the last judgement day , we shall not fly away from the place of this world , but continue so in our native countrey , and go home into another world , into another principle of another source or quality . 3. for there will be no frost nor heat , also no night , and we shall be able to go through the heavenly earth , through and through , without dividing or disturbing any thing . 4. this earth will be † like a cristalline sea , wherein all the * wonders of the world will be seen , all very transparently , and god's glance lustre or brightness , will be the light therein ; and the holy jerusalem the great city of god , where men shall offer to god the calves of their lips , there will be paradise , * and the tabernacle of god with men : for it is written , behold i make all things new , a new heaven and a new earth , so that men shall not regard the old any more ; in that will the fair bright city of god , with the wonders and wisdom , stand ; and the temple of god , the new jerusalem , will stand upon the new earth , which is prepared and made ready out of god's power and wonders : 5. all whatsoever the prophets have written will there be fulfilled , for god's word and wonders , will spring and grow as grass upon the new earth ; 6. † there is no more death , also no fear , or sorrow or sadness , no sickness , no superiour lord but only christ , who will dwell with us ; and we shall be in one communion with the angels ; our fruits will spring and grow to us there according to our desire and wish . 7. there will be no old age there , but a man of a hundred years , will be as a child newly born , and live in meer delight of love , 8. all whatsoever is joy will be sought after , and which way soever one can procure joy to another , to that is his will enclined . 9. we shall lead a holy priestly life , and all speak of god's wisdom and eternal wonders ; for the divine magia hath wonders without number , the more is sought , the more is therein , and that is the multiplication and increase or procreation of the vvill of god ; 10. and to this end hath god manifested himself in images created , as in angels and men , that so he might have joy in himself , and rejoyce himself with his lifes-essences eternally . hallelujah . conclusion . 11. thus my beloved friend , is set down a round answer to your questions , according to our gifts , and we exhort you brotherly , not to despise us , in respect of our simple speech and incongruity . 12. for , we are not born of art but of simplicity , and speak great things with simple words ; take it as a bounty of god , you will find so much therein and more then in the high art of the best eloquence , unless they also be born or generated from this school , whom we will not undervalue but acknowledge them for our beloved brethren in christ , with whom we expect eternally to rejoyce in the heavenly school , of which we here have attained a little foretaste : 13. and here our knowledge is only in part ; but when we shall attain the whole perfection , then will we say what god is and can do . amen . anno , 1620. jacob behme . a short summary appendix concerning the soul and its image and of the turba which destroyeth the image . written in high-dutch , anno. 1620 , by jacob behme called teutonicus philosophus , printed in the year , 1665. of the soul , and of its image , and of the turba which destroyeth the image . a short summary appendix ; which in the other books is written of more at large and fundamentally . 1. the soul is an eye in the eternal abysse , a similitude of the eternity ; a total figure and image according to the first principle : and , is like , god the father , according to his person ; according to the eternal nature . 2. it s essence and substantiality ; as to what it is purely of it self , is first , the vvheel of nature , with the first four forms . 3. for the word of the lord , with the eternal fiat , comprised the soul in the eternal will of the father , in the center of the eternal nature , and opened it by the holy spirit , or blew it up as a fire , which hath lien in the eternity : wherein , from eternity stood all the forms of the 〈…〉 , and were only apprehend ed in the wisdom in the divine magia , as a figure or image without substance , from eternity . 4. yet that thing was not substantial but essential ; and was apprehended in the principle in the flash of lightning , where the fire originateth : but the shadow of it hath fashioned it self into a figured image in the desirous vvill of god ; and hath stood before the number three of god , in the magia in the vvisdom of god , as a similitude of the holy trinity ; in which as in a looking-glass god hath manifested or revealed himself . 5. the substance , and image of the soul , is to be considered in a fair flower that springeth out of the earth , and in the fire , and light : as men see that the earth is a center , and yet no life ; but it is essential : and out of it , groweth a fair flower , which is not like the earth ; also it hath not the smell and tast thereof : much less its figure ; and yet the earth is the mother of the flowers . 6. thus is the soul also discovered out of the center of nature , out of the eternal essence with the vvord fiat , in the vvill of god , and held or preserved in the fiat , so that is a fire-eye , and a 〈…〉 of the first principle ; discovered in a creaturely form and substance . 7. and our of this eye , is gone forth the glance of its fire ; as a lightout of the fire , and in that glance of its own fire , was the eternal image seen , which is in the vvisdom of god , and comprised by the vvill of the heart of god , in the second principle : understand ; by the vvord fiat , of the second principle , in the love and power or vertue of the holy trinity ; in which the holy spirit goeth forth . 8. thus is the soul become a total similitude and image of the holy trinity , where a man is to understand , the soul , to be the center of nature ; and its fire-life to be the first principle ; but the sprout , or the image of the soul , which is a similitude of god , groweth forth out of the soul ; as a flower out of the earth : and is † comprised by the holy spirit ; for it is his habitation . 9. if the soul , putteth forth its image , understand out of the fire source or quality , into the light of god , then it receiveth the light , as the moon doth the glance of the sun : and thus its image standeth in the majesty of god , and it self , viz. the soul , in the light of god ; and its fire-source , becometh changed into meekness , and desirous love ; wherein it is acknowledged for god's child . 10. but being the soul is essential , and its own substance a desiring , therefore it is apprehensible , that it standeth in two fiats , the one is its corporeal propriety , and the other is the second principle , out of the will of god , which standeth in the soul ; in which god desireth it for his image and similitude . 11. besides , god's desiring , is like a fiat in the center of the soul , and it continually frameth or inclineth the will of the soul , towards the heart of god : for the delight or longing of god willeth to have the soul ; on the contrary the center in the fires-might , willeth also to have it : 12. for the life of the soul originateth in the fire : therefore now there is strife about the image of the soul ; and that form or quality that overcometh , whether it be the fire , or the meekness of the love , according to that , is the soul qualified or conditioned ; and out of the soul , such an image appeareth , as the will of the soul is qualified . 13. and we are to know , that if the will of the soul altereth , then its form becometh altered also ; for if the quality or source of the soul be fiery , then also appeareth such a fiery image out of it . 14. but if the soul in the center , imagineth † into the stern harshness and bitterness , then its fair image becometh captivated , with the dark harshness ; and infected with the harsh fierce wrath . 15. and then is that fierce wrath become a turba , which possesseth the image , and destroyeth the similitude of god , for in god is love-light meekness ; and in this image , is darkness , harshness and bitterness ; and its essential quality , is fire , out of the fierce wrathful essences , and so this image , as long as it standeth in such a quality and form in the darkness , belongeth not unto god's kingdom . 16. further , in the fire , ye have a similitude of the soul ; the soul is an essential fire , and the flash of the fire , maketh in it , the life ; the soul resembleth a fire-globe or a fire-eye . 17. now , the burning fire , in the source or quality , signifieth the first principle and the life ; whereas yet the fire is not the life ; but the quality or pain-spirit , which existeth in the anguish of the fire ; & which goeth forth out of the fire ; like air , that is the right fountain quality or source-spirit of the fire-life ; which continually bloweth up the fire again so that it burneth . 18. now the fire giveth forth a shining and light , forth out of the quality or source , which dwelleth in the quality or source , and shineth forth from it : and yet the quality or source , comprehendeth not the light , that comprehendeth not the second principle ; wherein the deity dwelleth . 19. for men apprehend , that the power and vertue is in the light , and not in the fire ; the fire giveth only to the light essences , and the life or the light , giveth meekness , and the substantiality , viz. water . 20. now , we understand , that in the light , is an amiable life without source or pain : and yet there is a source or pain in it , but not perceptible : it is no other then a longing delight , or love-desire . 21. where we apprehend that source or quality to be a tincture , in which the growing and blossoming of flowers springeth up : and yet the fire is the cause of it : and the meekness is the cause of the substantiality ; for the love-desire in the light , draweth , and retaineth it , so that it is a substance , but the fires desire , consumeth the substantiality . 22. and we are to conceive of the soul thus : as to what concerns the soul solely and purely in the center , it is an essential fire in the eye of eternity ; and yet that eye is desirous , viz. a figure and image according to the wisdom of god. 23. and in its desiring , in its imagination standeth the image ; for the word fiat , hath laid hold of it , that it might be a similitude according to the eternal wisdom of god , in which he dwelleth , in which he may manifest himself with his spirit , and whatsoever hath been in his eternal wheel , orb , sphere or globe . 24. thus the majesty of god flameth in the image , in the essential fire , if the essential fire introduceth its desire into the majesty ; but if not , then is the image row and naked , without god ; and the tincture becometh false or evil . 25. for , the image standeth in the tincture , and originateth in the tincture , in the light , not in the fire source quality or pain : as god's heart or word taketh its original in the light of the majesty in the eternal fires-tincture of the father ; and so also doth the image of the soul. 26. the image , dwelleth in the fire of the soul ; as the light dwelleth in the fire ; but it hath another principle , as also the light is another source or quality then the fire . 27. thus the right and true image of god , dwelleth in the light of the fire of the soul ; which light , the fiery soul must frame in the love fountain in the majesty , through its imagination , and glving up . 28. and if the soul doth it not , but imagineth in it self , in its fierce wrathful form to the fire source quality or pain , and not in the love fountain in the light of god , then ariseth its own source or quality , of its harshness , sowerness , and bitterness ; and the image of god becometh a turba , which swalloweth up the image of god , in the fierce wrath . 29. and then the sower fiat in the fiery essence of the soul , figureth or frameth an image for the soul , according to its imagination in the will , so that whatsoever the essential fire of the soul desireth , that becometh imagined in the soul , viz. earthly figures : whereinto the will of the heart casteth it self , and such an image , the fiat of the soul maketh , understand , according to the ability or power of the third principle , according to the spirit of the stars and elements . 30. seeing the will of the soul casteth it self into the kingdom of this world , therefore now the outward kingdom hath power and ability to introduce its imagination into the inward principle : and if the inward fiat discovereth that , in the fire of the soul , then it becometh impregnated therewith , and retaineth the same . 31. and now the soul hath a beastial image , according to the third principle , and it cannot be broken in eternity : unless the soul with its will , goeth out again from the earthly lust longing or delight , and press into the love of god again , and then it getteth god's image again , which can only be done in this life , while the soul standeth , is in its own aother or soyl , in the growing of its blossom or flower , essentially ; and after this life , it cannot be . 32. thus , we give you to understand , what the soul , spirit , image , and turba , is : the soul dwelleth in it self , and is an essential fire : and its image standeth in it self in its imagination , in its light ; so far as it cleaveth to god ; if not , then it standeth in anxiety , in the fierce wrath of the darkness , and is a visards image , and an image of the devil . 33. it s turba , which , breaketh the divine image , is the essential fierce wrathfulness , and it is done through the imagination ; or false or wicked love and imagining : therefore it lyeth wholly in the imagination ; whatsoever a man letteth into his desire , in that standeth the image . 34. and it is highly necessary , for men continually to strive against the earthly reason in flesh and blood , and give up his spirit and will to the mercy and love of god , and continually cast himself into god's will , and not account earthly goods or pleasure its treasure , and so set its desire therein ; which destroyeth its noble or pretious image : for that is a turba of the image of god : and bringeth beastial properties into the image . 35. in sum , christ saith , † where your treasure is , there is your heart also : and according to that , * will god judge , the secrets of mankind , and seperate the clean from the unclean , and give that which is false or wicked to the turba of the fire to be devoured ; and that which is holy , which is entered into god , he will introduce into his kingdom ; amen . finis . notes, typically marginal, from the original text notes for div a28525-e1120 * * inward sabbath of rest and satisfaction in his soul. notes for div a28525-e4090 * * outward reason , or reason judging on things discerned no further than by the outward senses . † † dan. 2. 26. to the 30. * * gen. 41. 16. † † according to the reason of the outward-man . * * the aurora , 1. three principles , 2. † † threefold life , 3. notes for div a28525-e4650 * * three principles . † † threefold-life . † † or , abominable substance . * * the holy spirit . * * mark 10. 27. * * rom. 11. 36. † † 2 cor. 5. 18. h h act. 17. 28. * * different or distinct kinds or manners of subsistences . † † threefoldlife . * * wheel or orb , or sphear , or globe of looking-glass . † † or , express . * * or , transparent . † † or example or instance . * * or distinct manner of differences . * * or representation . † † or , a shadowing every where , to make the representation of figures , as blak shadowings or drawings on white , or shadowings of all colours , to represent things lively by , and this is done in the mind as to all representations . * * avge signifies an eye in the german tongue . * * rev. 1. 8. i am a and o , alpha and omega , the begining and the end. gott in the german tongue is god. † † wheel , sphere , or globe . * * or figure . * * or circumscription . † † or containeth . * * commonly called qualities . * * deut. 4. 24. and chap. 9. 3. heb. 12. 29. † † mat. 3. 12 : † † whose colour is yellow . * * three principles . † † threefold life . * * the tan or crosse . † † schwa'rigkeit , the hardness , heaviness , solidity , density , or ponderosity . * * jer. 23. 24. 1 kin. 8. 23 , 27. † † psal . 86. 8. * * outward reason . † † phil. 2. 13. † † mat. 7. 6. h h the reason or the earthly desire of the outward carnal man , of mortal corrupt flesh and blood . † † wesen , matter or work . † † immerseth . † † or , representation . * * deut. 4. 24. † † three-fold life . * * into good desires . * * or representation . † † threefold-life . * * or liquor ; that is oyl . aeiov ieova † gott , god. golt , gold , * * or halves of circles as joyned . * * or halves of circles as joyned . † † though here parted into two halfe globes . † † though here parted into two halfe globes . * * outward reason . † † or two halfe circles , as joyned . * * or two half circles , † † or two halves of one wheel , as joyned . * * circles . * * or two three-fold half circles , as joyned . † † or half circles , as joyned , and yet parted . † † or half circles , as joyned , and yet parted . † † or half circles , as joyned , and yet parted . * * or unsearchableness in the text. * * or half circle , as joyned , and yet parted . * * or half circle , as joyned , and yet parted . * * half eye in the half circle , thus , which turned , are a whole eye , & whole threefold circle thus , though half globes , and joyned , make a whole globe , yet each being every where together , they make each a whole globe of dark or light though both together , every where as one ; though also parted as to the eternal manifestation , virtually into half globes , though whole , or half circle . † † or half circle . † † or point or end of the arm of the cross . * * or end of the arm of the cross at the left hand . * * turn to be like the light. † † or end of the arm of the cross at the right-hand . * * beyond the end of the arm of the cross at the left * * god dwelleth through & through it , yet is besides it , every where in it . † † or half globe of nature , as parted and yet joyned . * * or fierce wrath. † † or arm of the cross at the left hand . * * or end of the arm of the cross , whose three upper arms signifie the trinity . * * or cunning suttlety . † † or within the place of the dark world , or dark half of the globe in the lower space of that from the middle down ward . * * or half globe . * * or half globe . † † or arm : * * his own causing of his own fall. † † or stroak or arm of the cross . o o geitz-fewer , covetousness-fire o o schwere ; or weighty . * * at the left hand or left half globe or eye or looking-glass , in the upper space or quarter of it above the left arm of the cross . † † stroaks or legs drawn with pricks . * * above the three half circles of the left half globe , eye or looking glass . † † or these two halves of the whole set back to back with the cross appearing in the midst . † † or threeness . † † or lyable to the apprehension of nature † † or two half cir les or globes joyned in one . † † dreyfaltigkeit . {inverted †} {inverted †} or half circle . * * or half circles . * * or half circles . * * half circle . * * half circle . † † the outward circle being accounted whole . * * endures everlasting burnings . isa . 33. 14. * * col. 2. 15. † † 1 cor. 15. 54. * * or halves of the whole circles . * * note . * * rom. 13. 14. gal. 3. 27. † † or half of the circle on the left side . † † or half of the circle on the left side . † † or half of the circle on the left side . * * or that half of the circle at the left . † † or the two halves at the right , of the two first circles . † † or third half at the right of the third circle , and so into the liberty . * * by this it appears the circles are whole though parted , and the words in the liberty go round at the ends of the halves of the circles , as if the circles were joyned , and yet are considered as invisibly in the liberty . † † the left or the right half of the one circle . † † or wonders , or works , or products . † † or half outward circle at the right . * * outward self reason , {inverted †} {inverted †} ✚ x. * * outward computation in the roman numbring with capital letters . 10. * * that is , two halves of one round globe , conceived thus virtually partible , and yet alwayes whole and entire . † † or any . * * true spiritual eyes . † † every word stands as it doth and every where also ; therefore it is impossible to express it with any words . o o or the very invention it self . h h all is but babel the knowledge of all mysteries ; rightly as the apostle mentions , without charity , which is the new birth , is but a tinckling cymbal ; or babel a mere babble , of parts , words , if not understood by them that speak them , in the true experimental sence of the spirit . o o pra●get boasts & makes a glorious shew in pomp and pageantry , as in theatrick sceens and masks . o o or representation . h h x. 10. * * or representation . * * or representation . † † shadow , representation , or resemblance . * * sphear or globe . * * mark 10. 24. * * john 4. 14. † † john 6. 56. isa . 9. 6. * * or representation . † † shone forth . * * or representation . * * joh. 1. 16. * * rom. 8. 16. notes for div a28525-e24270 * * all outward works are the wonders of god in this world. notes for div a28525-e24720 * * three-fold life . * * gen. 2. 19 , 20. † † note the hour when christ was hanged on the cross . * * mat. 27. 45. mark 15. 33. * * gen. 2. 7. notes for div a28525-e25450 * * or a menstruous monster . * * or halves : the halves set forward are two eys , † † † † as two halves of one whole circled rain-bow . * * or two rain-bows . † † or goodness . † † mat. 12. 34. notes for div a28525-e26580 * * mat. 17. 20. † † the strong desire is faith . * * or , representation . * * 1 cor. 15. 51. † † stoltyen , obstinate . o o 2. kings . 1. 10. 12. h h exod. 7. and 8. o o gen. 1. 6. h h blendung . o o inventions . h h josh . 10. 12 , 13. o o exod. 14. 21. 10. 22. 8. 6. 16. 7. 12 , &c. h h heb. 2. 14. notes for div a28525-e28170 * * wondelt . h h three-fold-life . o o a wheel within a wheel . ezek. 1. 16. o o note . h h the lord's supper . notes for div a28525-e29420 h h three fold life . o o gen. 2. 21. o o gen. 2. 21. h h or scull . o o three-fold life . notes for div a28525-e30400 * * reason of the outward man. h h mat. 7. 18. * * acting according to selfish reason of the outward old adam . o o mat. 7. 18. notes for div a28525-e30860 * * threefold life . † † three principles . o o aurora . notes for div a28525-e31370 * * or sacrifice to out own net. hab. 1. 16. * * * * or works . † † ephes . 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * curious works of artifice . h h god's works in nature . * * kostet . * * 1 cor. 12. 6. chap. 15. 28. col. 3. 11. † † ephes . 1 23. * * rev. 18. 4. ● ● rev. 19. 20. notes for div a28525-e33340 h h psal . 42. 1. h h john 6. 27. * * rom. 14. 17. h h three fold life . notes for div a28525-e33820 * * col. 1. 12. * * sich in bund gethan . notes for div a28525-e35320 * * note . notes for div a28525-e36030 mat. 20. 8. * * 2 tim. 4. 7. † † or shape . † † a rose bud . † † gal. 6. 7 , 8. † † john 10. 34 , 35. † † john 3. 3. notes for div a28525-e37450 * * as rev. 14. 13. * * the fire-circle or the globe , makes the heart or desire , whose center and circumference is all one every where . * * mat. 6. 21. * * mat. 3. 12. notes for div a28525-e38740 * * or works of wonder . * * note . notes for div a28525-e39360 * * mat. 24. 28. luke 17 37. * * or works and actual thoughts , words and deeds which it exercised in this life . † † therefore in our fathers house are many mansions or dwelling places or particular houses * * mat. 13. 31. ch. 17. 20. luke 17. 6. * * their thoughts words and deeds but act nothing with them . * * rev. 6. 9 , 10 , 11. † † astral starry or airy spirit . * * psal . 44. 23. 121. 4 , 5. * * eye or globe . † † heb. 1. 14. † † or works . notes for div a28525-e40640 * * or souldierly triumphant prize-garland . † † substance or matters business and employment . † † acts 9. 5. † † mat. 29. 6. 7. * * the heart of gods love shed abroad in their own hearts . * * 1 cor. 3. 15 : notes for div a28525-e41810 * * job 15. 16. * * in thought word or deed. † † * * * * mat. 21. 34 , 36. * * mat. 13. 30. notes for div a28525-e42670 † † luke 16. 20. to 24. † † mat. 10. 12. luk. 6. 49. † † barmherty igkeit . warm-heartednesse . † † tedious while . † † pfaff . † † seel-messen . souls-meals . * * pfaffen . † † priester . † † bapst . † † 2 thes . 2. 11 , 12. notes for div a28525-e43740 † † rom. 11. 6. * * phil. 2. 13. † † herrschafft . notes for div a28525-e44680 † † joh. 8. 56. † † luke 15. 7. * * rom. 10. 21. † † mat. 24. 23. mark 13. 21. luk. 17. 21 , 23. † † luk. 15. 22 , 23. notes for div a28525-e46840 † † 2 tim. 4. 1. tit. 2. 13. 1 pet. 1. 7. notes for div a28525-e47070 † † or works . † † or glorification . † † mat. 25. 6 , 7. † † note . rev. 21. 3. notes for div a28525-e47260 * * or declaring the works of god. † † mat. 25. 25 , 28. † † gal. 6. 7. † † eph. 4. 8. † † mat. 13. 30. † † * * mat. 25. 8. † † oyl of joy and gladness . heb. 1. 9. * * mat. 25. 9. * * luke 23. 30. isa 2. 19. hos . 10. 8. rev. 6. 19. 16. † † luk. 21. 28. rom. 8. 23. * * gen. 2. 1. exod. 20. 11. † † 1 cor. 3. 15. * * luk. 16. 2. mat. 12. 36. * * mat. 13. 34 , 35. † † mat. 25. 34 , 35 , 36. † † mat. 25. 41 , to 45. notes for div a28525-e51440 † † 1 cor. 15. 41. * * ephes . 1. 23. † † 1 cor. 15. 24. notes for div a28525-e51690 † † rom. 14. 17. † † rev. 15. 3. † † mat. 8. 12. notes for div a28525-e52470 * * john 3. 13. * * threefold life . † † col. 2. 9. † † john 20. 19 , 26. * * john 20. 27. 1 john 1. 1. * * his last supper . † † john 6. 58. 1 thes . 4. 17. john 15. 4. notes for div a28525-e53810 * * genests finnished . † † exod. none of it exstant . notes for div a28525-e56100 * * luk. 1. 42. * * geist-wasser . † † the outward reason of the old adam in corruptible flesh and blood. notes for div a28525-e57720 † † mat. 13. 46. † † therefore mortifie your members which are on the earth . col. 3. 5. note . * * how christ descended into hell. † † heb. 2. 14. * * 1 cor. 1. 20. notes for div a28525-e59000 † † or by way of similitude . † † runden worten . † † mat. 7. 6. * * mat. 15. 26. notes for div a28525-e59700 † † ezek. 38. 20. notes for div a28525-e60030 † † rev. 4. 6. * * or works that have been in the world. * * note . rev. 21. 1 , 2 , 3 , 5. † † rev. 21. 4. notes for div a28525-e60800 † † ergriffen compacted . † † or according to . † † mat. 6. 21. * * rom. 2. 16.