The nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by Richard Baxter.
Baxter, Richard, 1615-1691.
1682
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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.
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eng
Soul -- History of doctrines -- 17th century.
Immortality.
Faith and reason.
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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
.