% "3-4- COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY \ ifcourfes TREATING i . of the true Way or Method of attaining to Divine Know- ledge. 2. of SuperJUtion. 3. of Atheifm. . 4. Of the Immortality of the Soul. Jix^Di^e Legal and the Evangelical RighteoufneJ? , the Old and the New Covenant. &c. 5. of the Exiftence and Nature of God. m 6. Oj Prophecy. 8. of the Shortnef and Vanity of a>Pharifaick Righteoufnefs. 9. Of the Excellency and Noble- nefs ofrlsrue Religion. 10 .of a Chriflians Conflicts with, andConquefis ever, Sa- tan, By J O H N S M I T H , late Fellow of Queens College in Qimbridge. As alfo a S E rmon preached by S imon Patrick (then Fellow of the fame College) at the Author's Funeral: with A brief Account of his L 1 f e and D eath. Hebrews 11. 4. V LONDON, Printed by ?. Flejher, for W.Mordcn Bookfeller in Cambridge Anno Domini u DC LX. ill / To the Reader. HE intendment of this Preface is not to court the Reader into an high efteem of either thefe Difcourfes or their Author^ ( the Difcourfes will beft fpeak what they are, and for the Author, his own Works will praife him 5 ) but only to give a clear and plain Ac- count of what concerns This Edition, and withall to obferve Something concerning the Difcourfes them- felves and the Author of them, not unneceflary per- haps for the Reader to be acquainted with. "j The Papers now publifhed I received from the Au- on# r iS ndiEI" thor's Executor, Mr. Samuel Cradock (then Fellow of BmmanuelCoWtgQyno^N Re&or of North- Cadbury in So- merfet-fhire,) who fe Beneficence tothepublick in im- parting thefe Treafures I thought worthy to be here in the firft place gratefully remembred. Having taken a more general view of thefe , and fome other,Papers(divers of which were loofe and Mat- tered 5 not being written by the Author in any Book, ) my Firft care was to colled: fuch as were Homogeneal and related to the fame Difcourfe •, as alfo to obferve where any new additional Matter was to be inferted $ (For the Author, whofe Mind was a rich & fruitful foil, a bountiful & ever-bubling Fountain, fometimes would fuperadde upon further thoughts fome other Con- fidcrations to what he had formerly delivered in pub- lick-,and this he would doe fometimes after he had gone. «[ 2 off iv To the Reader. off from that Argument, and though Matter of a dif- ferent nature had come between.) This employment I found at firft fufficiently perplex d and toilfome 5 but through more then once reading over the Manufcripts, I got through thofe difficulties, and difpatch'd that Firft trouble. And I am well affured that the fevered Parts , and alfo the additional Confiderations ; are brought to their due and proper places where the Au- thor himfelf would have difpofed them, ifhehadtran- fcribed his Papers. And now I found that I flood in need of more Hands and Eyes then mine own for the fair tranfcribing of the Papers (otherwife impoffible to be printed) as alfo for the examining of the material Quotations in this Vo- lume : and in this Labour I had the affiftance of fome Friends to whom the memory of the Author was very pretious. As for fome fhort Allufions and Expreffi- ons borrow'd out of ancient Authors, ferving rather for ornament then Support of the Matter in hand, there feem'd to be lefs need of being follicitous about all of them : But for the other Teftimonies, which are many and weighty, there were but Few (fome poffibly among ffrch a number of Quotations might efcape ) that were not examin'd} and I am fure that this labour was not unnecefTary and in vain, how wearifome foever it was, efpecially where the Authors, or the places in the Au- thors, were not mention d# And then for the fake of fuch Readers whofe Edu- cation had not acquainted them with fome of the Lan- guages wherein many of the Teftimonies were reprefen- ted, ( being otherwife men of good accomplifliments, and capable to receive the defigned benefit of thefe Papers ) it feemed expedient to render the Latine, but efpecially the Hebrew and Greek,. Quotations into En- glifli 5 Te the 'leader. glifli s ( except in fuch places where, the fubftance and main importance of the Quotations being infinu-ated in the neighbouring words,a Tranflation was lefs needful.) For the Author feldom tranflated the Hebrew, and more feldom the Greek, but into Latine 5 as confide- ring that he delivered thefe Difcourfes in the College- Chappel before an Auditory not needing any fuch Con- defcenfions as are requifite in the publishing of thefe Papers for the benefit of fome Readers. To difpatch this Firft part of the Preface which concerns the Preparations to this Edition, I (hall add only one thing more-, That whereas the Papers now publiihed .(-efpccially thofe that contain d the Six firft Difcourfes ) were written in the Author's own Copy without any Diftin&ion or Sections, (uno tenore & con- tinue ferie^ as the Jews obterve of the ancient writing of the Law, "ins piDSO h«1 rTWYI Sd, The whole Law was but as one Verfe •, ) it feem'd expedient for the Reader's accomodation to diftinguifh them into feveral Difcourfes or Treatifes ( the Title-page to each Dif- courfe giving a General account of the Matter contain d therein) and the Difcourfes themfelves into Chapters and Settions ( except the Difcourfes were fliort, as two or three of them are, which therefore have the Contents fet in the Beginning ) and before the Chapters to give a "Particular account of the Chief matters therein con- tained 5 that fo the Reader might have a clearer and fuller view (as of the ftrength and importance, fo alfo) of the Contexture of the whole, and the Coherence of the feveral Parts of the refpe&ive Difcourfes : which otherwife would not be fo eafily difcerned by every Reader, efpecially where there are fome Excursions and Digrefsions in any of the Treatifes, (things not unudal in the Writings or Difcourfes of other men, when the. % 3 Notion, vi To the Reader. Notion does ftrongly affed and poffefs their Minds5and their Phanfies are therefore more aftive and vigorous ) and fome fuch Digrefiions the Reader will meet with here more then once 5 though even therein he will fee that the Author did dill refpieere titulum^ and kept the main defigne alwaies in his Eye. Nor does the Author inthefe Digrefsions lead the Reader a little out of the way, only to fee a Reedjhaken with the rvind^ an ordi- nary trifle, fome flight and inconfiderable Objeft • but for better purpofes 3 that he might the better prefenc to the perfpicacious Reader fomething which is worthy his Obfervation : and therefore thefe ^&>c£a7<>tpi Ao- y>i being ufually of fuch importance, need not be fe- verely cenfiired by rigid Methodifts, if any fuch chance to read thefe Treatifes. This is a plain Account of fome Inftances of the care and labour preparatory to this Edition 5 of all which I of the Author, accounted the Author of thefe Difcourfes to be moft worthy : For I confidered him as a Friend, one whom I knew for many years, not only when he was Fellow of Queen's Col.but when a Student in Emman. Col.where his early Piety and the remembring his Creator in thofedaysofhis youth, as alfo his excellent improve- ments in thechoiceft parts of Learning,endear'd him to many, particularly to his careful Tutor, then Fellow of Emman.Col.afterwards Provoft of Kings College, Dr. Whichcote 5 to whom for his Directions and Encourage- ments of him in his Studies, his feafonable provifion for his fupport and maintenance when he was a young Scho- lars alfo upon other obliging Coniiderations,our Au- thor did ever exprefs a great and Angular regard. But befides I confidered him ( which was more ) as a true Servant and Friend of God: and to fuch a one, and what relates to fuch. I thought that I owed no lefs care and To the Reader. vii and diligence. The former Title \_a Servant of God] is very often in Scripture given to that incomparable per- fon Mofes: incomparable for his * Philofophical ac-*A"-7- i2- complements and knovvledg of Nature, as alfo for his Political Wifdom, and great abilities in the Condudl and managing of affairs -7 and in fpeaking excellent fenfe, ftrong and clear Reafonin any bufinefs and Cafe that was before him •, for he was mighty in words and in deeds ^ A&s 7. (and of both thefe kinds of Knowledge wherein Mofes excell'd,as alfo in the more recondite and myfterious knowledge of the Egyptians, there are fe- veral Inftances and Proofs in the Pentateuch written by him:) incomparable as well for the lovelinefs of his Difpofition and Temper , the inward ornament and beauty of a * meek and humble Spirit, as fortheex-*Numi:->' traordinary amiablenefs of his outward perfon ^ and in- comparable for his unexampled ^Self-denial in the midft *^cb, U. 14, of the greateft allurements and moft tempting advan-^ rages of this world. And from all thefegreat Accom- plishments and Perfections in Mofes , it appears how ex- cellently he was qualified and enabled to anfwer that Title [The Servant of God] more frequently given to him in Scripture then unto any other. The other Title [_a Friend of God] is given to Abra- ham^ the Father of the Faithful, an eminent Exemplar of Self-refignation and Obedience even in * Trials of*TRom-4. the greateft difficulty : and it is given to him thrice in jac^ "' Scripture, 2 Chixm.20. 7. Elay 41.8. James 2. 23. and plainly implied in Genef. 18. 17. Shall I hide from Abr a- w ham> &c. but exprefs'd in the Jerufalem Targum there, '§!??, and in * PhiU fad. t2

$> and fjiil <£voicU) from his very Soul, and with good will, (the *FPkf-6 -6'7, * chara&ers of a good Servant) and who was dearly affe&ed towards God, and treated by God as a Friend-, may appear from that Account of him reprefented in the Sermon at his Funeral. I might eafily fill much Paper, if I fhould particularly recount thofe many Ex- cellencies that fliined forth in him : But I would ftudy to be fliort. I might truly fay, That he was not only * Rem. 5. 7. * j\;,c ^Mw, more then a little, even wholly and altogether fuch ; a Chri- „ Rom. 2, 29. ftian * cp y.pv%cp, inwardly and in good earneft : Reli- gious he was, but without any Vainglorioufnefs and Oftentation-, To the ^eaier • ix Oftentation •, not fo much a talking or adifputing,asa living, a doing and an obeying Chriftian ; one inward- ly acquainted with the Simplicity and Power of Godli- nefs, but no admirer of the Fbarifaick forms and San- ctimonious fliews(though never fo goodly and fpecious) which cannot and do not affeCt the adult and ftrong Chriftians, though they may and doe thofe that are un- skillful and weak. For in this weak and low ftate of the divided Churches in Chriftendom weak and flight things (efpecially if they make a fair fhewin the flelh, as the Apoftle fpeaks, ) are moft efteemed $ whereas in the mean time the weightier matters of the Law, the moft concerning and Subftantial parts of Religion are paffed over & difregarded by them,as being grievous to them, & no way for their turns, no way for their corrupt inte- refts, flelhly eafe, and worldly advantages. But God's thoughts are not as their thoughts : The * Circumcifion * Rom- 2- 29- which is of the heart, and in the fpirit, is that whofe praife is of God, though not of men •, and* that which is highly *Luk. 16. i?, efteemed among ft men, is abomination in the fight of God. What I (hall further obferve concerning the Author.,, is only this, That he was Eminent as well in thofe Perfections which have moft of Divine worth and excellency in them, and rendred him a truly God-like man $ as in thofe other Perfections and Accomplishments of the Mind, which rendred him a very Rational and Learned man : and withall, in the midft of all thefe great Ac- complishments, as Eminent and Exemplary in unaffe- cted Humility and true Lowlinefs of Mind. And here- in he was like to Mofes that Servant and Friend o£ God^, who was moft meek and lowly in heart (as our Lord is alfo faid to be, Mat. 1 1. in this, as in all other refpeCts^ greater thenMofes who was vir mitifsimm)above all the x To the (ftjaJer. men which were upon the face of the Earthy Nunu It* And thus he excell'd others as much in Humility as he did in Knowledge in that thing which, though in alefTer degree in others, is apt to puff up and fwell them with Pride and Self-conceit. But Mofes was humble^ though he was a Perfon of brave parts, as $o- fephu* fpeaks of him, and having had the advantages of 'Ads i'u amoft * ingenuous Education was admirably accom- ' plifh'd in the choiceft parts of Knowledg, and * learned in all the wifdom of the Egyptians-, whereby fome of the Antients underftood the Myfterious Hieroglyphic!! learning,Natural Philofophy,Mufick,Phyfick,and Ma- thematicks. And for this laft (to omit the reft) how ex- cellent this Humble man, the Author, was therein, did appear to thofe that heard him read a Mathematick Le- dure in the Schools for fome years,& may appear here- after to the Reader, if thofe Le&ures can be recovered. To conclude, He was a plain- hearted both Friend and Chrijliany one in whofe Spirit and mouth there was no guile-, a profitable Companion 5 nothing of vanity and triflingnefs in him , as there was nothing of fowrnefs & StoicifmX can very well remember,when I have had pri- vate converfe with him, how pertinently and freely he would fpeak to any Matter propofed, how weighty,fub- ftantial and clearly expreffive of his Senfehis private Difcourfes would be,and both for Matter and Language much- what of the fame importance & value with fuch Exercifes as he ftudiedfor,and performed in publick. I have intimated fome things concerning the Author^ much more might be added: but it needs not, there being (as I before infinuated) already drawn a fair and lively Charafter of him by a worthy Friend of his in the Sermon preached at his Funeral •, for the publishing whereof and annexing it ( as now it is ) to thefe D//- courfes^ XI To the fyader. courfes y he was importun'd by Letters from feveral hands, and prevail'd with : wherein if fome part of the Ghara&er fhould feem to have in it any thing of Hy- perbolifm and Strangenefs, it muft feem fo to fuch on- ly who either were unacquainted with him & Strangers to his worth, or elfe find it an hard thing not to be En- vious^ and a difficulty to be Bumble. But thofe that- had a more inward converfe with him, knew him to be one of thole * of whom the world was not worthy , one * ^eb u of the * Excellent ones in the Earth •, a per fon truly Ex- emplary in the temper and conftitution of his Spirit,* lfa1, l6' and in the well-ordered courfe of his life •, a life unius quafi coloris^ fine a&ionum dijjenfione ( as I remember Seneca doth exprefs it fomewhere in his Epiftles ) all of one colour^ everywhere like it (elf: and Eminent in thofe things that are worthy of Praife and Imitation. And certainly a juft Reprefentation of thofe Excellen- cies that fhined in him ( as alfo a faithful Celebration of the like Accompliihments in others ) is a doing honour to God who is wonderful in his Saints, ( if I may with fome apply to this fenfe that in Pfal.68.0ai>ft£STi>- o Qe- os ov to?* ocrion cu/r£ ) and it may be alfo of great ufe to others, particularly for the awakening & obliging them to anearneft endeavouring after thofe heights and emi- nent degrees in Grace and Vertue and every worthy, Accomplifhment5which by fuchExamples they fee tobe. poflible & attainable through the affiftances which the Divine Goodnefs is ready to afford thofe Souls which fref toward the mark and reach forth to thofe things that, are before* The Lives and Examples of men.eminent- ly Holy and Ufefulin their generation^ fuch as were , TV.™ xaAwy \^y»v , are ever to be valued by us as great Bleflings and Favours from Heaven, and to be confide- xed as excellent Helps to the Advancement of Religion xii To the Reader, in the World: and therefore there being before us thefe (hkqvcc e/x^t^of, (as S.Bafil fpeaks in his firft Epift. and a little afterwards in the fame Ep. ) oLyxh^x we- ju^ja <£ gjxxept^j fach living Fixtures , moving and akive Statues^ fair Ideas and lively Patterns of what is mod praife- worthy, lovely and excellent 3 it (houldbe our ferious care that we be not,through an unworthy and lazy Self- neglect, Ingcntium Exemplorumparvi imita- toresj to ufe Salvians expreflion $ it (hould be our ho- ly ambition to tranfcribe their Vertuesand Excellen- cies, <£ TQ iK€iV00V CCJOlSoV QlK&QV TTQl&Szy fid fJLlfJWrtCiy^ to make their nobleft and beft Accomplifhments our own by a conftant endeavour after the greateft refemblance of them, and by being followers of them, as they were alfo ofchrifl^ who is the fair and bright Exemplar of all Purity and Holinefs , the higheft and moft abfolute Pattern of whatfoever is Lovely and Excellent and makes moft for the accomplifhing and perfe&ing of Hu- mane Nature. Of the me- Having obferved Some things concerning This Edition courfts. ancj ^ Aut}j0r 0f thefe Difcourfes , I proceed now ( which was the Laft thing intended in this Preface) to obferve fomething concerning the feveral Difcourfes and Treat ifes in this Volume. And indeed fome of thefe obfervations I ought not in juftice to the Author to pretermit : and all of them may be for the benefit of at leaft fome Readers. The Firft Difcomk Concerning the true Way or Me- thod of attaining to Divine Knowledge and an Encreafe therein^ was intended by the Author as a necefTary In- troduction to the enfuing Treatifes 5 and therefore is thefhortcr: yet it contains atpvpri^otJowwev oKlycA t>y- Ttcti (to ufe Plutarch's Expreflion) excellent Senfe and fo- lid Matter well beaten and compared and lying clofe together To the 'Trader. . x^ together in a little room, many very feafonable Obfer- vations for this Age, wherein there is fo much of fruit- lefs Notionality, fo little of the true Chriftian life and practice. Shorter yet are the Two next Tra&s of Super flition and Atheifm, which were alfo intended by the Author to prepare the way for fome of the following Difcour- fes upon which the Author purpofed to enlarge his Thoughts. Yet as for that Traft of Super fition^ fome things that are but briefly intimated by the Author therein, may receive a further Explication from his other Dif- cturfes, more efpecially from the Eighth, viz. of the Shortnefs and Vanity of a Pharifaick Right eoufnefs^ or Page 347, An Account of the falfe Grounds upon which men are aft vainly to conceit themfelves to be Religious. And in- deed what the Author writes concerning that more rep- ned^ that more clofe and fubtile Super fiition ( by which he underftands the formal and fpecious San&ity and vain Religion of Pharifaick Chriftians, who yet would feem to be very abhorrent from Superftition^and are apt to call every thing Babylonijb and Antichrifiian that is not of their way ) I fay what he writes concerning This in both thefe (or any other) Difcourfes, he would fre- quently fpeakof, and that with Authority and Power. For being poflefs'd of the inward life and power of true Holinefs, he had a very ftrong and clear fenfe of what he fpake, and therefore a great and juft indignati- on ( as againft open and grofs Irreligion, fo alfo) againfl: that vain-glorious , flight and empty Sanftity of the - fpiritual Pharifees, who would (as our Saviour fpeaks of the old Pharifees, Mark 7.) make void and very fairly dif annul the Commandments of God, the weightier things of Religion, the indifpenfable concernments of % % $ Chrifti- xiv To the Reader. Christianity % while in Stead of an inward living Righ- teoufnefs and entire Obedience they would fubStitute fome external Obfervances and a mere outward, livelefs and flight Righteoufnefs , and in the room of the New creature made after God fet up fome Creature of their own, made after their own image, a Self-framed Righ- teoufnefs : they being ftrid in fome things which have a jbew of Wifdom and San&ity, things lefs neceflary and more doubtful 3 and where the H. Scripture hath not placed the Kingdom of God , but in the mean time loofe and carelefs in their plain duty toward God and toward their Neighbour, in things holy and divine, un- questionably juft and good -, yet to make fome com- penfation for their being deficient in things ftri&ly and neceflarily required, andprimarily pleafing to God,and to excufe themfelves, they would exprefs a more then ordinary diligence and zeal in fome eafie and little things, as all the moft fpecious obfervances of Formal Christians are, and not worthy to be named with thofe great Inftances of the Power of Godlinef^ fuch as Hear- ty and Univerfal Obedience, Entire Self-reSignation, a being crucified to the world, plucking out of the right eye, and cutting off of the right hand , Mortification of the more dear and beloved Sins, and theclofer ten- dencies and inclinations to Sin and Vanity, and the like. This is a Short chara&er of the Pharifaick and con- ceited Righteoufnefs 5 and in our Author's plain difco- vering the chinnefs and Slightnefs thereof, and free re- proving of thefefalfe Religionifts, it appears that the fame Noblenefs of Mind and Spirit was in him which wasalfo inGhrift Jefus, who never exprefs'd himfelf Matth. 25. with fo much vehemency and fmartnefs, as when he was to reprove the Pharifees in his days, thofe Patterns of Formal Christians in all ages. For there is nothing more To the Reader. xv more grievous to the fincerely-religious Soul, then Af- fectation and Canting in Religion, empty (though fpe- cious) (hews of San&ity, great pretendings to Spiritu- ality and higher degrees of Grace, when to the free- fpirited and difcerning Chriftian it clearly appears that fuch Boafters are but low and weak things, * unskillful * Heb. ?.' and unexperienced in the word and way of Righteoufnefs, and manifeftly fliort of being plain Moral men 5 and that they are Senfual, having not the Spirit, nor bringing forth thofe lovely and well-relifti'd fruits of the Spirit, mentioned Gal. 5.22. but on the contrary the corrupt fruits of the Flejh grow out of their Hearts, and the works of the Flejh there mentioned are manifefted in them : So far are they from being crucified ( and not a- live ) t q the world and the world to them, fo far are they from having crucified the Flejh with the affeffions and lufls, that they do * it* 'On ws yis . (p&>p£v,vn\nd andearneftly affeft, favour and relifli, the om' ' / things of the Flefh , and of the Earth 5 afpiring as much after power and greatnefs, as felf-feeking and felf-pleafing , as great lovers of themfelves , loving the world and the things in the world, making haft to be rich , thirfting ftill after more of this world , purfuing worldly advantages and interefts , with as much craft and policy, as much follicitude and eager- nefs, with as unfatisfied defires, as thofe doe whom they call Worldly and Carnal. So of old the G no flicks call a all others but themfelves Carnal and Animal men$ they only were mvdjfj&luyty others were -\v%iyy\ andJAi^i v# (aslrenaus 1. 1 .tells us:) whereas in truth none were more Senfual, more unfpiritual, then they who by their un- evangelical lives were the great Jpots and blemijhes of the Chriftian profeflion. But to let thefe alone, and to return to the former, (with , :/ To the Reader. (with whom our Author had to doe in both thefe Trea- tifes, and in the 2, 3, and 4, chapters of his feventh Treatife) I fhall add this word of faithful Admonition-, Be not deceived, Cod is not mocked : God will not be put off with empty pretences and Pharifaick appear- ) ances ( how glorious and precious foever in the eyes of men.) God will not be flattered with goodly praifes, nor fatisfied with words and notions, when the Life and Pra&ice is a real contradi&ion to them. God will not be fatisfied with a fpecious Form of Godlinefs^ when % Tia. 3. men under this Form are Lovers of themfelves , cove- tous,proud, high-minded, fierce, lovers ofpleafuresmore then lovers of God, and are manifestly under the power of thefe and the like Spiritual ( if not alfo Flejhly ) wickednefles. For the Power of fin within can (it feems) eafily agree and confift with the Form of Godlinefs with- out : but two fuch contrary Powers as the Power of Godlinefs and the Power of Sin , two fuch contrary ,Kingdoms as the Kingdom of the Spirit and the King- dom of the Flejh, which is made up of many petty and *Titui3. $. leffer Principalities of * various Lufis and Pleafures, warring fometimes amongfl: themfelves , but alwaies confederate in warring againft the Soul-, thefe fo contra- ry Powers and Kingdoms cannot (land together nor be eftablifhed in one Soul. Be wife now therefore and be ye inftrufted O ye fan&imonious Pharifees, ye blind leaders of the blind, and know the things that belong unto your peace : for the day of the Lord will come that fliall burn as an oven, when all thofe fine coverings,, wherewith men thought to hide their ungodlike difpo- fitions , fhall be torn from them and caft into the Fire 5 and in this day fhall even thefe weak andbeggerlf Elements melt with a fervent heat, and for Hypocrites, all their paint fliall then drop off, and their deformity fhai To the leader. xvii {hall appear : in this day all affe&ed modes of Religion (hall be rendred defpicable, and all difguifes and artifi- cial dreffes (whereby falfe Chriftians thought to hide their crookednefles) (hall be pluck' d off, and all things (hall appear as they are. Verily there is a God that judgeth in the Earth: he will judge of men by other meafures and rules then they ufed here, whereby they deceived themfelves and others. God is for Reality and Truth : He defires Truth in the inward farts , his de- light is in fincere and fingle minds. It will then appear That he that walks uprightly walks furely, and That he that doth the will of God, abideth for ever •, Prov. io« i John 2. If what the Author,out of great Charity to the Souls of men, has obferved concerning thefe things were feri- oufly confidered and lai'd to heart , Chriftianity would then recover its reputation,and appear in its own primi- tive luftre and native lovelinefs, fuch as (hined forth in the lives of thofe Firft and Beft Chriftians, who were Chriftians in good earned, Ivepyai $ a'Aa^e/a, and were diftinguifhed from all other men in excelling and out- lining them in whatfoever things werem^, venerable, juJl,p»reJovely> and of good report. Then would the true Power of Godlinefs manifeft it felf 5 which fignifies infinitely More then a Power to difpute with heat and ve- hemency about fome Opinions, or to difcourfe volu- bly about fome matters in Religion, and in fuch Forms ' of words as are taking with the weak and unskillful : ^ More then a power to pray without a Form of words 5 ( for thefe and the like may be, and frequently are, done by the formal and unfpiritual Chriftian:) More then a Power to deny themfelves in ftme things that are eafie to part with, and do not much crofs their inclina- tions, their felf-will, their corrupt defigns and inte- ir ir ^ ™&s> XViii Tfl the Reader] refts^ nor prejudice their dear and more beloved Iufts and pleafures, their profitable and advantageous Sins r and More then a power to obferve fome leflerand eafier Commands, or to perform an outward obedience ari- fing out of flavifti Fear, void of inward Life and Love, aad a Complacency in the Law of God ( of which tem- per our Author difcourfesat large.) For concerning fuch cheap and little ftri&neffes as thefeitmay be en- quired, What doe you more then ethers ? Do not even Publicans and Pharifees the fame ? tz *^aojov ^roieiTs t what excellent and extraordinary thing doe you ? what hard ok difficult thing do you perform., fuch as may de- ferve to be thought a worthy Inftance and real Manife- ftation of the Power of Godlinefs f except fuch things are to be accounted hard or extraordinary , which are common to the real and to the formal Chriftian, and are performable by unregenerate and natural men, and are no peculiar Characters of Regeneration, No, thefe and the like performances by which fuch Religionifts would fet off themfelves, are but poor and inconfide- rable things, if compared with the mighty afts and no- ble atchievements of the more excellent (though left oftentatious) Chriftians, who through Faith in the Goodnefs and Power of God have been enabled to doe all things through Chrift^ knowing both how to abound^ and how to be abafed^ &c. Phil. 4. enabled to overcome the World without them, and the Love of the World within them $ enabled to overcome themfelves, (and for a man to rule his own Sprit is a greater inftance of power and valour then to take a City^ as Solomon judg- eth Prov. 16. ) enabled to refill the powers of dark- nefs , and to quit jiemfelves like men and good Soul- diersof JefusChrift, giving many fignal overthrows $0 thofe Lufts that war againft their Souls, and to the mightieft To the dealer I xix mightieft and ftrongeft of them, the Sons of Anak i and by engaging in the hardeft Services of this Spiritu- al warfare, wherein the Pharifaick boafters dare not fol- low them, they fhew that there is a Spirit of power in them, and that they can doe more then others. Thefe are fome of the Exploits of ftrong and healthful Chri- ftians •, and for the encouraging of them in thefe Gon- flitfs which fhallend inglorious Gonquefts and joyous Triumphs ^ the Author hath in the Tenth and laftDif- courfe fuggefted what is worthy our Consideration. But I muftnot forget that there remains fomething to be obferved concerning fome other Treatifes: aad having been fo large in the laft Obfervation (which was not unnecefTary,the world abounding, & ever having a- bounded, with fpiritual Pharifees ) I fliall be fhorter in the reft. And now to proceed to the next, which js of Atheifm; This Difcourfe (being but Preparatory to the enfuing Trads ) is fhort : yet I would mind the Reader, that what is more briefly handled here, may- be fupplied and further clear'd out of the Fifth Dif- courfe, viz. of the Exifienee and Nature of God^ of which ( if the former part feem more Speculative, Sub- tile and Metaphyfical, yet) the Latter and Greater part, containing kvttA.Deduttions and Inferences from the Confideration of the Divine Nature and Attributes^ is lefs obfcure, and more Practical, as it clearly dire&s . ustothebeft (though not much obferved) way ok glo- rifying God, and being made happy and blefled by a Participation and Refemblance of him •, & as it plainly direfts a man to fuch Apprehenfions of God as are apt and powerful to beget in him the Nobleft and deareft Love to God, the fweeteft Delight^ and the moft peace- ful Confidence in him. One thing more I would obferve to the Reader con- IFflT2 cerning XX To the Reader. cerning the Difcourfe of Atheifm , and the fame I would defire to be obferved alfo concerning the next, that large Treatife of the Immortality of the Soul, efpe- cially of the former part thereof 5 and it is fhortly this, That the Author in thefe Treatifes purfues his dif- courfe with a particular reflexion on the Dogmata and Notions of Epieurm and his followers, efpecially that great admirer of him, Lucretius, whofe Principles are here particularly examined and refuted. Thefe were the men whofe Opinions our Author had to combat with 5 He lived not to fee Atheifm fo clofely and craf- tily infinuated, nor lived he to fee Saddnceifm and Epi- curifm fo boldly owned and induftrioufly propagated, as they have been of late, by fome who being heartily defirous That there were no God, no Providence, no Reward nor Punifliment after this life, take upon them to deride the Notion of Spirit or Incorporeal Subftance, the Exigence of Separate Souls, and the Life to come: and by infufing into mens Minds Opinions contrary to thefe Fundamental Principles of Religion, they have done that which manifeftly tends to the * overthrow of * This was of all Religion, the definition of Morality and Vertuous a!?d tofted of living, the debauching of Mankind, the confuming and by Lucretiw eating out of any good Principle left in the Confcience ™°b' poem"" which doth teftifie for God and Goodnefs, and againft m IS ' Sin and Wickednefs, and to the defacing and expun- ging of the Law written in mens hearts 5 and fo the holy Apoftle judges of the Epicurean Notions and dif- courfes, (a tafte of which he gives in that paffage,iCor. 1 5 . Let us eat and drink, for to morrow we die> and then ther's an End of all, no other life or ftatej and he ex- preffeth his judgment concerning the evil anddange- roufnefs of thefe dodrines and their teachers, partly in aVerfe-outof Menander, To the Racier. XX i $3relpvQip ydn Xj>w& o/juA/ccj xclkou, Evil commu- nications corrupt good manners, and in what hefubjoins v. 34.befides many other paffages in this Chapter in oppofition to the do&rine of the Sadducees and Epicu- reans : and to the lame purpofe he fpeaks in 2 Tim. 2. 16, 17, 18. concerning thofe that denied the Dodhine of the Refurreffion or any Future State and the Life to come. The fum and fubftance of the Apoflles judg- ment concerning thefe Epicurean principles is plainly this, That thefe Principles properly and powerfully tend to the corrupting of mens Minds and Lives, to the advancement of Irreligion and Immorality in the world$ That they are no benigne Principles to Piety and a Good life. 5Tis true that fome of the more wary and confiderate modem Epicureans, may exprefs fome care to live inoffenfively, and to keep out of danger, and to maintain a reputation in the world as to their converfe with others, ( and herein they mind their worldly inte- refts and the advantages of this prefentlife, the only life which they have in their eye) they may alfo exprefs a care in avoiding what is prejudicial to health and a long life in this world: But all this is fhort of a true and noble Love of Goodnefs % and if in thefe men there be any appearance of what is Good and praife- worthy , they would have been really better, if they had been of other Principles , and had believed in their Hearts Thatthere is a Providence, a Future ftate, and Life to come, and had lived agreeably to the Truths of the Chriftian Philofophy, which do more ennoble and accomplifh and every way better a man , then the Principles of the Epicurean Se&. But to return, We have before obferved That our Author in thefe Two Treatifes purfued his defign in oppofition to the Mafter-Notions and chief Principles of Epicurus %%%3 and £XiI To the Reader] and Lucretius of old : I (hail only adde this, That if any of this Sedl in our daies has done more then revived and repeated thofe Principles, if any fuchhas fuperad- ded any thing of any feeming force and moment to the pretentions of the old Epicureans mention'd ip thefe Tra&s, the Reader may find it particularly fp^ken to and fully anfweredby One whom our Author highly efteem'd, Mv.Henry More, in his late Treatife of the Im- mortality of the Soul) and in another Difcourfe intituled An Antidote again fl Atheifm^ and in the Appendix there- unto annexed. I pafs on to the Difcourfe of Prophefie, which, as it coft the Author more pains (I believe) then any of the other, ( it containing many confiderable Enquiries in an Argument not commonly treated of, and more then vulgar Obfervations out of ancient Jewifli writers, ) fo did it ( together with the former part of the next Dif- courfe ) require more labour to prepare it for the Prefs and the benefit of the Reader then any of the other Tra<5ts,by reafon of the many Quotations,efpecially the Hebrew ones, to be examind : in the perufing of which there would fometimes occurr a dubious and dark Ex- preffion, and then I thought it fafeft to confer with our Hebrew ProfefTor, Dr. Cudrvorth, for whom the Au- thor had alwaies a great affedlion and refpeft. It's true, This Elaborate Treatife is of a more Spe- culative nature then any of the reft, yet is it alfo life- full , and contains fundry Obfervations not only of Light and Knowledg but alfo of life and Practice. For, befides that in this Treatife feveral Paifages of Scri- pture are illuftrated out of Jewifh Monuments, (which isnofmall inftancepf its Ufefulnefs^) there are Two Chapters ( to name no more) viz. 4, and 8. ( thelon- geft in this Treatife ) which more particularly relate to PrafficC) To the Reader] Xxiii Tratfice, and might be (if well confidered) available to the bettering of Tome mens manners. The matter of the Fourth Chapter treating of the Difference between the true Prophetical Spirit and Enthnfiaflical imfojiures is feafonably ufefull, and of no fmall importance. Not to mention any latter Experiments and Proofs how powerful fuch Enthufiaftical impoftutes have been to difquiet and endanger feveral parts of Chriftendom, ic appears by good Hiftory ( and the Event is yet appa- rent ) how ftrangely that Political Enthufiaft, Maho* met, has befool'd a very great part of the world by his pretenfions of being in-fpir'd and taught by the divine Spirit whifpering in his ear, by his Epileptical fits, pretended Vifions and Revelations. Thus Mahomet's Dove hath as wonderfully prevailed in the World as of old the Roman Eagles: although yet (which may abate our wondring at this fuccefs ) this impoftu* rous and pretendedly-infpired Dodtrine was not propa- gated and promoted with a Dove-like Spirit, but with force of Arms $ Mahnmetanifm cut out its way by the Sword, the word inftrumenc for propagating of Religi- gion •, to fay nothing of the advantages it had from its compliance with Flefh and blood and a Senfual life, and from the Ignorance, Rudenefs and Barbarifm of that people to whom that impure Prophet communicated his Alcoran^ a people capable of any do&rine how ab- furd and irrational foever. Whereas Chriftianity was at firft promoted and made its way in the world by me- thods more innocent and worthy of the Do&rine of the great God, and our Saviour Jefus Chrift that true and great Prophet, of whom the Voice from heaven wasy * Hear ye him: after whofe revelation of the * Matthew 17. Counfel and Will of God toman, there is not tobe Seea^°Aas? expe&ed any new (and by him unrevealed) Dofttine^*^^1^ as xxtv To the Reader. as pert dining to Life and Godlinefs and ncceffary to Salvation. Neither is the Eighth Chapter, treating of the Difpofitions preparatory to Prophefy, without its Ufefulnefs 5 there being an eafie appliablenefs of what is contain'd therein to fach as are pretenders to Prophe- fying, according to the more general importance of that Word 5 and it may be both a juft Reproof and a fober Advice to thofe who being full of themfelves, fwell'd with Self-conceit, and pufft up with an opinion of their own Knowledg and Abilities (which yet is but nil npi, Job 15. a windy and worn knowledge a knowledg falfely Jo called, 1 Tim. 6. ) and being wife and righteous in their own eyes, take upon them to be mod talkative & dogmatical, pert and magifterial, De firing to be Teach- 1 Tim. 1. ers y although they under fi and neither what they fay, nor whereof they affirm -, and therefore Modefty andSpa- ringnefs of fpeech and Swift nefs to hear would better become fuch then Empty Confidence and Talkative- nefs , and a powring out words without knowledge, h$**w jufyi vnlcLfjys, *2 $ suhcLyfjys • for indeed this is the true account of thefe men and their performances, the weaknefs and infignificancy of which (notwithftan- ding the ftrong voice and loud noife of the fpeakers ) areeafily difcernedby thofe who in under/landing are men, and have put-away childifh things. What I would further intimate concerning this Trea- tife of Prophefy, is briefly this, That though it be one of the largefi Treatifes in this Volume, yet there are fome parts and paflages in it which I think the Author would have more enlarged and fill'd up, had he not ha- ft en'd to that which according to the method defign'd . by him he calls The Third Great Principle of Religion* * Page 180, But of this I have given an account in an* Advertisement.^ at the end of this Treatife, as alfo of the adjoining next toita The To the Reader, xxv The Difcourfe of the Legal and the Evangelical Righ- teoufnefs,&cc.v?hich Difcourfe is as much Prafficahs the former was Speculative, ^or was the compofure of that Treatife more painfull to the Author, then the elabora- ting of this, at leaft the former half of this, wherein the Author has travers'd — loca nullius ante Tritafolo—thz more unknown Records and Monuments of Jewifh Au- thors , for the better ftating the Jewifh Notion of the Right eoufnefi of the Law $ the clearing of which in chap. 2, and 3. as alfo the fettling the Difference be- tween That Righteoufnefi which is of the Law, and That which is of Faith, between the old and the New Cove- nant , and the Account of the Nature of purification and Divine Acceptance, &c. are all of them of no fmall life and confequence,but together with the Appendix to this Trad (made up of certain brief but comprehen- five Obfervations) they offer to the Reader what is not unworthy of his ferious confederation. Of the Eighth Difcourfe, (hewing the Vanity of a, Pharifaick Right eoufnefs or Codlinefs faljly fo call a, I have fpoken before. The next Difcourfe, largely treating of the Excellency *nd Noble nefs of True Religion and Holinefs, fhews the Author's Mind to have been not (lightly tin&ur'd and wafh'd over with Religion, but rather to have been double-dyed, throughly imbued and coloured with that generofum honeftum, as the Satyrift not unfitly ftyles it, -incoftum generofo peffushonefto. But the Au- thor's Life and Aftions fpake no lefs ; and indeed there is no language fo fully expreffive of a man as the language of his Deeds. Thofe that were throughly acquainted with him, knew well That as there was in him ^ 3JP* (as'twasfaidof Solomon) a largenefs and 1 Kings 4:^0. vaftnefs of Heart and Understanding, fo there was alfo in xxv i To the ${eacler. *Pfcl. fi. 12. 'n ^m ™^ ^n *5 a free, ingenuous, noble Spirit, moft ' abhorrent of what was fordid and unworthy •, and this *wevfj{e/i iytp&pmUv (as the Lx^atranflate that Hebrew) is the genuine produft of Religion in that Soul where it is fuffer'd to rule> and (as S. $ames fpeaks of Patience) to have her f erf i [i work. The Style in this Traft may feem more rais'd and fublime then in the other, (which might be perhaps from the Nature and quality of the fubje<2 matter , apt to heighten expreflions •, ) but yet in this ( as in the other Tratts ) it is free from the Vanity of Affectation, which a Mind truly ennobled by -Religion cannot ftoop to 5 as counting it a Pe- dantick bufinefs , and a certain argument of a Poor- fiefs and Weaknefs of Spirit in the either Writer or Speaker. But if in this Tradt the Style feem more magnificent, yet in the Tenth and Laft Difcourfe (viz. of a chrifti- aris Conflicts and Conquefls ) it is moft familiar. The Matter of it is very Ufeful and Practical : for as it more folly and clearly acquaints a Chriftian with the more dangerous and unfeen Methods of Satan's a&ivity, ( concerning which the Notions and Conceptions of many men are difcovered here to be very fhort and im- perfe&-,) foitalfo acquaints him with fuch Principles as are available to beget in him the greateft Courage, Spirit and Refolution againft the day of battel, chafing away all lazy faintheartednefs and defpair of Vi&ory, This for the Matter, The Style is (as I faid) moft fami- liar. This Difcourfe was deliver'd inpublick at Hun- tingdon, where one of Jgueens College is every year on March -25. to preach a Sermon againft Witchcrafts Diabolical Contracts, &c. I fhall onely adde this. That when he preach' d in lefler Country- Auditories ( parti- cularly at Achnrch near Oundle in J^orthamft$njhire^ the place To the ^jitder. xxvii place of his Nativity) as it was his care to preach upon arguments of mod practical concernment, fo was it al- fo his Defire and Endeavour to accommodate his Ex- preflions to ordinary vulgar Capacities ; being fludi- ous to be underftood, and not to be ignorantly won- dred at by amuzing the People either with high unne- cessary Sacculations , or with hard Words and vain Oftentatibns of Scholaftick Learning ( the low deiign of fome that by fuch arts would gain a poor refpeft to themfelves, for fuch ( and no better ) is all thatftupid refpe&jvhich is not founded upon Knowledgand Judg- ment:) He was ftudious, I fay, there to (peak unto men ©iV^ojxW Edification, and duwfj&v xiyv what was Sig- nificant and eafie to be understood, as the * Apoftle *iCor. z*. doth phrafe it, and to exprefs his Mind in a way fuita- *' & 9i ble to the apprehenfions of Popular Auditories. And as for the Difcourfes now publiflied, they alfo were de- livered (being College- Exercifes) in a way not lefs fuit- able to that Auditory : and therefore it may not be thought ftrange, if fometimes they feem for Matter md Style more remote from vulgar capacities. Yet even in thefe Difcourfes what ismoft Practical, Is more eafily intelligible by every honeft-hearted Chriftian. And in- deed, that the whole might be made more familiar and eafie, and more accommodate to the ufeof any fuch, I thought it would be very expedient ( as to caft the Difcourfes into Chapters, fo) before every Chapter to propofe to the Readers view the full Scope, Senfe and Strength of the principal Matters contained therein: & I could willingly have fpared fuch a labour ( the grea- ter, when bufied about the Notions and Conceptions of another, and not our own,) if I had not conceived it to be greatly helpfull and beneficial to fome Readers : befides another advantage to them hereby, viz. That * 2. they xxviii To the Reader. they may the more eafily find out and fele&any fuch particular Matters in thefe Difcourfes, as they fhall think mod fit or defireablefor their perufal. Thus have I given the Reader fome account of what feem'd fit to be obfeiVd concerning thefe Ten Difcour- fes, which now prefent themfelves to his free and can- did Judgment. And now if in the reading of thefe Tra&s enrich'd with Arguments of great variety there fhould occur any Paffage wherein either He or I may iirixi^ it need not be a matter of wonder •, for what Book (befides that Book of Books, the Bible) has not fomething in it that fpeaks the Author Man 1 Tt would not have difpleafed our Author in his life-time to have been thought lefs then Infallible. He was not (p/AatTf©., he was no fond Self-admirer, nor was he defirous that others fhouldhave his peifon, his opinion and judg- ment, in admiration : he was far from the humour of Magifterial dilating to others, not ambitious to be caU Matthew fcfc U'i of men*, Rabbi, Rabbi, as were and are the old & the modern Pharifees •, nor of the number of thofe who are inwardly tranfported and tickled, when others applaud their judgment and receive their Didlates with the greateft veneration and refpeft -7 but very peevifh and fowre, difturb'd and out of order, when any (hall ex- prefs themfelves diflfatisfied and otherwife minded, or goe about modeftly to difcover their miftakes. No, he was truly (p/ActA*^* a lover of Truth, and of Peace and Charity. He loved an ingenuous and fober Free- dom of Spirit, the generbus Bercan-like temper and pradice (agreeable to the * Apoftle's prudent and i TheiX $. faithful advice ) of f roving all things, and holding faji that which is good. But to return. Its poflible that fome Paflages in thefe Trads which feem dubious, may,upon a patient confidering of them, if the Reader beunpre- judicU To the (Reader . xxix judic'd & one of a clear Mind & Heart, gain his affent $ and what upon the firft reading feems obfcure and lefs Grateful, may upon another view, and further thoughts, * clear up and be thought worthy of all acceptation. It is not with the fair Representations and Pictures of the Mind as with other Pidures^ thefeof the Mind {hew beft the nearer they are viewed, and the longer the In- tellectual Eye dwells upon them. There is only one thing more which I ought nor to forget to mind the Reader of, and it is fhortly this. That he would pleafeto remember that the now- pub- liihed Tra&s are Pojlhumous works • and then affording that charity, candour and fair refpeft which is common- ly allowed to fuch works of Worthy men, I nothing doubt but he will judge them too good to have been buried in obfeurity 5 although its likely, if the Author himfelf had revis'd them in his life-time with an intent to prefent them to publick view, they would have re- ceived from his happy hand fome further polifhing and enlargements. He could have eafily obliged the world with other Difcourfes of as valuable importance, if he had liv'd and been fo minded. But it pleas'd the only- wife God ( in whofe hand our breath is) to call for him. home to the Spirits of juft men made perfect, after he had lent him to this unworthy world for about Five and thirty years. A fhort life his was if wemeafureitby fo many years •, but it we confider the great Ends of Life and Being in the world, which he fulfill'd in his gene- ration, his great Accomplifhments qualifying him for eminent Service, and accompanied with as great a ReadinefTe to approve himfelf a good and faithful Servant to his gracious Lord and Mafter in heaven, his life was not to be accounted fhort, but long^ and we may jjiftly fay of.him what is faidbythe Author * 3 of ; Ver. 8,p. xxx To the Reader. of the Book of Wifdom concerning Enoch ^ that great Exemplar of holinefs and the(horteft-liv\l of the Pa- * Ch. 4. 1 ?. triarchs before the flood, ( for he lived but 365 years, as many years as there are daies in one year, ) * TeAcJw- Srzh ov ohlyoi \<7rhT\Z9/7. lin.a/f . for month to mouth, x.face to face, ] ■ xxxin The C 0 NTE NTS of the feveral Discourses in this Volume. - — ■ ~"~ : <$ pr> r r- . ■ Discourse! f \7II30I :IC: OfthetrueWAY or Method ■■■ »i.- of attaining to DIVINE KNOWLEDGE SE&. I. That Divine things are to be under flood rather by a Spi- ritual Senfatien then a Verbal Defcription^ or mere Specula- tion. Sin and wick* dne ft prejudicial to True Knowledge* That Purity of Heart and Lifet ai alfo an Ingenuous Freedome of judgment, are the befi Grounds and Preparations for the Enter* tainment of Truth. Page. I. Se&. II. An Objection againfi the Method of Knowing laid down in the former Se&ion, anfwered. That Men generally , not* withfianding their Apoftajie^ are furnifhed with the Radical Prin- ciples of True Knowledge, Men want not fo much Means of knowing what they ought to doey as wills to doe what they know* Practical Knowledge differs from all other Knowledge^ and ex- cells it. pag. 1 3. SeS*. III. Men ma) be cenjideredin a Fourfold capacity in order to the perception of Divine things. That the Befi and mofl excel- lent Knowledge of Divine things belongs only to the true and fober Chriftian; and that it is but in its infancy while he is in this Earth- ly Body, pag. 17. ** DIS- XXJUV The Contents. Discourse II. OF SUPERSTITION THE true Notion of Superftition wellexprefs'dby A{fifcu[A$- fl*, i.e. an over' timorous and dreadful! apprehenfion of the Deny, Afalfe Opinion of the 'Deity the true Caufe and Rife of Super- ftition. Superftition is mofi incident to fuch as Converfe not with the Goodnefs of God, or are confcious to themfelves of their own ten- Hkenefs to him. Right apprehenftons of God beget in man a Noblenefs and Free- dome of Soul. Superftition, though it lookj upon God as an angry Deity, yet it counts him eafily pleas'd with flattering Worfhip. Appnhenjions of a Deity and Guilt meeting together are apt to excite Fear. Hypocrites to /pare their Sins feek ostt waies to compound with God. Servile and Super ft itious Fear is encreafed by Ignorance of the certain Caufes of Terrible Ejfefts in Nature &c. as alfo by fright- ful Apparitions of Ghofts and Spectres, A further Confderation 0/ Superftition as a Cmpofition of Fear and Flattery, A fuller Definition of Superftition > according to the Senfe of the Ancients, Superftkion doth not alwaies appear in the fame Form> but paf- fes from one Form to another^ and fometimes fhrouds it [elf un~ der Forms feemingly Spiritual and mere refined, pag.ay. DISr The Contents. xxxv Discourse III. OF ATHEISM THat there is a near Affinity between Atheifm & Superftition. That Superftition doth not only prepare the way for Atheifm, but promotes and strengthens it* That Epicurifm is bm Atheifm under a maskj. A Confutation of Epicurus his Mafter-notion > together with feme other pretences ana Dogmata of his Sett* The true Knowledge of Nature is advantageous to Religion* That Supcrftition is more tolerable then Atheifm.; That Atheifm is both ignoble and uncomfortable,, What low and unworthy notions the Epicureans had concerning Mans Happinefs : and what trouble they wereput to How to dc- finei and where to place true Happinefs. A true belief of a Deity fupports the Soul with a prefent Tran- quillity and future Hopes. Were it not for a Deity y the World would be unhabitable* p.41 » Discourse IV. OF THE IMMORTALITY OF THE SOUL. CHap.I. The Firfi and main Principles of Religion j?\z. I, That God is. 2. That God is a rcwarder of them that feek him.- Wherein is included the Great Article of the Immortality of the Soul. Thefe two Principles acknowledged by religious andferious perfons in all Ages. 3. That God communicates himfelf to mankind by Chrift. The Dotlrineof the Immortality of the Soul difcourfed of in the firft place •, and why f pag. 59. 2 Chap. * * xxxvi The Contents. Chap. II. Some Conjiderations preparatory to the proof of the Souls Immortality. pag.63. Chap.III.7%* Firft Argument for the Immortality of the Soul. That the Soul of man is not Corporeal \ The grofs abfurdities up' on the Suppofition that the Soul is a Complex of fluid A tomes, or that it is made up by a fortuitous >Concourfe of A tomes , which is Epicurus £# Notion concerningl&ody. The Principles and Dog- ma* of the Epicurean Philofophy in eppo/ition to the Immaterial and Incorporeal! nature of the Soul, ajfertedby Lucretius, but dif- covered to be falfe and insufficient. That Motion cannot arife from Body or Matter. Nor can the power of Scnfation arife from Matter: Much lefs can Reafon. That all Humane know- ledge hath not its rife from Senfe. The proper funtlien of Senfe, and that it is never deceived. An Addition of Three Confederati- ons for the enforcing of this fir ft Argument^ and further clearing the Immateriality of the Soul. That there is in man a Faculty which I. controlls Senfe : and 2. collecls and unites all the Per- ceptions of our fever al Senfes. 3 , That Memory and Previfton are not explicable upon the fuppofition of Matter and Motion, pag.68. Chap. IV. The Second Argument for the Immortality of the Soul. Atlions either Automatical or Spontaneous. That Sponta- neous and Elicite Atlions evidence the diftintlion of the Soul from the Body. Lucretius his Evafion very flight and weak,. That the Liberty of the Will is inconfiftent with the Epicurean principles. That the ConftiU of Reafon again ft the Senfitive Appetite argues a Being in us fuperionr to Matter, pag.8 5. Chap. V.The Third Argument for the Immortality of the Soul. That Mathematical Notions argue the Soul to be of a true Spiri- tual and Immaterial Nature, pag • 9 3. Chap. VI. The Fourth Argument for the Immortality of the Soul. That thofe clear and ft able Ideas of Truth which are in Mans Mind evince an Immortal and Immaterial Subftance reft' ding in us, diftinll from the Body. The Soul more know able then the Body . Some phages out of Plorinus and Proclus for the fur- ther confirming of this Argument, pag, then upon any part of the Senft- ble World, pag 12$. Chap. II. How the Contemplation of our own Souls } and a right Reflexion upon the Operations thereof z may leadm into the know- ledge of 1. The Divine Unity and Omnifcience, 2. God's Omni' potencc, 3. 7 he Divine Love andGoodnefs^ 4. God's Eternity , 5. HU Omniprefence^6,The Divine Freedome and Liberty, p. 1 26. Chap. III. How the Confederation of thofe refllefs motions of our jVills after fome Supreme and Infinite Good3 leads us into the know- ledge of a Deity, pag* 135*. Chap. IV. Deductions and Inferences from the Consi- deration of the Divine Nature and Attributes \ 1. That all Divine produdions arc the free Effluxes of Omni- potent Love and Goodnefs. The true Notion of God's glory what tt it. Men very apt to miflake in thit point. God needs not the Hap' * * I pinefs. XXxviii The Contents 1 pinefs or Mifery of his Creatures to make himfelf glorious by. God does meft- gioririe himfelf by communicating himfelf: we moft glorifie God when rve moft partake of him, and refemble him moft. pag. i jo. Chap, V- A fecond Deduction. i. That all things ire fupportcd and govern'd by an Almighty Wifdomeand Goodncfs. An Anfwer to an Objeclion made again ft the Divine Providence from an unequal diftribution of things here below. Such quarrelling with Providence arifeth from a Ptdanti- call and CarnaU notion of "Good and Evil. pag. 144. Chap. VI. A third Deduction. 3. That all true Happincfsconiifts in a participation of God ari- fmg out of the afllmilation and conformity of our Souls to him ; and. That the moft reall Mifery arifeth out of the Apoftafie of Souls from God. No enjoyment of God without our being made like to him. The Hafpinefs and Mifery of Man de fin d and ft a- tedy with the Original and Foundation of both* pag. 1 47. Chap. VII. A fourth Deduction. 4. The fourth T)eduttion acquaints us with the true Notion of the Divine Juftice, That the proper f cope and defign of it, is tc pre ferve Right ecu fnefs) to promote & encourage true Goodnefs, That it does not primarily intend Punifhment, but only takes it up as a mean to prevent Tranjgrejfton, True juftice never fupplants any that it felfmay appear glorious in their ruines. How Divine Juftice is moft advanced, pag. 151. Chap. VIII. The fifth and laji Deduction. 5. That feeing there is fuch an Entercourfe and Society as it were between God and Men, therefore there is alfo fome Law be- tween them> which is the Bond of all Communion. The Primitive rules of God's Oeconcmy in this world^not the fole Refults of an Ab- folute Willy but the facred Decrees of Re af on and Goednefs. God could not defign to make us SinfuH or Mrferable. Of the Law of Nature embofom'd in Man's Soul, how it obliges man to love and obey God, and to exprefs a Godlike Ipirit and Itfe in this world. All Souls the Off -if ring of God; but Holy Souls maniftft themfelves to bey and are more peculiar ly, the Children of God. pag. 1 74, Chap. The Contents^ xxxix Chip. IX. Aa Appendix concerning the Reafon of Pofoivt Laws. p»g. i $ 8. Chap. X. The Conclusion of this Treatife concerning the Exi- flence and Nature of God, /hewing how our Knowledge of God comes to be fo imperfetl in this State, while we are here in this Terreftri* all Body. Two waies obferved by Plotinus, whereby ThU Body does prejudice the Soul in her Operations. That the better Philofophers and more contemplative Jews did not deny the Exigence of all kind of Body in the other ft ate. what meant by Zoroafter'.* Hjakw 4«- %$<• What kind of knowledge of God cannot be attain d to in this life. What meant by Flefh and Blood, I Cor. I j, pag. 1 62* Disc o u rse VT. OF PRO P HE SI E. CHap. I. That Prophefie is the way whereby ReveaJidTruth id dt/penfed and conveighed to us. Marts Mind capable ofcon- verfing and being acquainted at well with Revealed or Pofitive Truth, as with Nat ar all Truth. Truths of Natural infeription may be excited in us and cleared to as by means of Prophetic all In- fluence. That the Scripture frequently accommodates it felf to vulgar apprehenfion^ and jpeakj of things in the greateft way of condefcenfion. pag. idp. Chap. II. That the Prophetical Spirit did not alwaies mamfefh it felf with the fame clearnefs and evidence. The Gradual diffe- rence of Divine illumination between Mofes, the Prophets, and the Bagiographi. A general furvey of the Nature of Prophefie pro- perly fo called. Of the joint impreffions and operations of the Un- der ft anding andPhanfiein Prophefe, Of the four degrees of Pro- phefie. The difference between a Vifion and a Dream., pag. 176. Chap. III. How the Prophetical Dreams did differ from all other kinds of Dreams recorded in Scripture. This further iUu- ftrated out of fever al parages of Philo Judsus pertinent to this purpofe* pag. 2 83. Ch, IV# A large account of the Difference between the true Pro- phetical: xl " The Contents. phetical Spirit and Enthufiaflical impoftures* That the Pfeudo- Trophetical Spirit is feated only in the Imaginative Towers andFa- culties inferior to reafon* That Plato and other wife men had a ve- ry law opinion of this Spirit , and of the Gift if Divination, and of Confultingthe Oracles. That the True Prophetical Spirit feats it [elf as well in the Rational Powers as in the Scnfitive, and that it never alienates the Mindy but informs and enlightens it* This farther cleared by feveral Te ft monies from Gentile and Chrifli- an Writers of old. An Account of thofe Fears and Confiernatio- ons which often feiz,ed upon the Prophets. How the Prophets percei- ved when the Prophetical influx fiiz,ed upon them. The different Evidence & Energy oftheTrue&falfe Prophetical Spirit, p.t^o. Chap. V. An Enquiry concerning the Immediate Efficient that reprefented the Prophetical Vifions to the Phanfie of the Prophet. Thatthefe Reprefentations were made in the Prophet's Phanfie by fome Angel. This cleared by feveral p*ffages out of the Jewifh Monuments, and by Teflimonies of Scripture, pag. a i o. Chap. VI. The Second Enquiry <> What the meaning of thofe Actions is that are frequently attributed to the Prophets, whether they were Real, or only Imaginary and Scenical. what Actions of the Prophets were only Imaginary and performed upon the Stage of Phanfie. What we are to think^of feveral Actions audits geftac recorded of Hofea, Jeremie & Ezekiel ;« their Profhefies. p,220. Chap. VII. Of that Degree of Divine inspiration properly calPd Ruach hakkodefh, *'. e . The Holy Spirit. The Nature of it defcri- bed out of Jewifh Antiquities. Wherein this Spiritus San&us dif- fered from Prophefie ftritlly fo call'd, and from the Spirit of Hott- nefs in purified Souls, what Bookj of the Old Te (lament were afcri- bed by the Jews to Ruach hakkodefh. Of the Uiim and Thummim. pag. 22$>. Chap. VIII. Of the Difpojit'ws antecedent and preparatory to Prophefie. That the Qualifications which did fit a man for the Pro- phetical Spirit were fuch as thefe, viz. Inward Piety, True Wif- dome, a Pacate and Serene temper of Mind, and a due chearful- tiefs of Spirit; in oppofitionto Vitioufnefs, Mental crazednefs and inconfiftency, unfubdued Paffions, black Melancholy and dull Sadncfs. This i tin fl rated by feveral Inftances in Scripture. That Mufick was greatly advantageous to the Prophets and Holy men ofGody &c. What ts meant by Saul's Evil Spirit, pag. 240. Chap. The Contents. xli Chip. IX. Of the Sons or Difciples of the Prophets. An Account of fever al Schools of Prophetical Education, as at Naioth in Ra- ma, at Jerufalem, Jericho, Gilgal, dec. Several pa jf ages in the Hiftorical Bookj of Scripture pertinent to this Argument ex* plained, pag. 2? 2. Chap. X. O/Bath Kol, /. f. Filia Vocis : That it fucceededin the room of Prophefie : That it was by the Jews counted the Lowe ft degree of Revelation- what places in the New Teflament are to be underftoodof it. pag. 257. Chap.Xl. Of the Higheft Degree of Divine InJpiration,viz,. the Mofrical. Four Differences between the Divine %evelations made to Mofes, and to the reft of the Prophets. How the Doclrine of men Prophetically infpired is to approve it felf by Miracles, or by it's Reafonablenefs. The Sympathy and Agreeablenefs between an Ho- ly Mind and Divine Truth, pag. 26 1. Chap. XII. when the Prophetical Spirit ceafed in the Jewifh Church* The Cejfation of Prop he fie noted as a famous Epocha by the Jewt' The refloring of the Prophetical Spirit byChrift, Some pajfages to this purpofe in the New Teftameni explained, when the Prophetical Spirit ceafed in the Chriflian Church, That it did not continue long-> proved by feveral Teflimonies of the Antient Wri- ters, pag. 26 7. Chap. XIII. Seme %jtles and Obfervations concerning Prophe- tical Writ in general, pag. 272* Discourse VII. OF THE RlGHTEOUSNESS&egaI r , ^Evangelical. CHap. I. The Introduction, {hewing What it is to have aright Knowledge of Divine Truths and What it is that is either Available or Prejudicial to the true Chriflian Knowledge and Ltfe. pag, 285. *** Chap. Chap. II. An Enquiry into that Jewifh Notion of a Legal Right eoufnefs, which is off ]ofed by S% Paul. That their notion of it was fuchasthis,\\z. That the Law externally d'fpenfedto them ( though it were> as a Dead letter, merely without them ) and conjoined with the power of their own Free-will^ was fftfficient to procure them Acceptance with God, and to acquire Merit enough to purchafe Eternal Life, Perfection and Happinefs. That this their Notion hadthefe two Grounds ; Eirfij An Opinion of their own Self-fufficiencj^and that theirFree-wittwas fo abfolme andperfetJy as that thej needed not that Godfbould doe any thing for them But only fur nifh them with fome Laws to exerctfe this Innate power about. That they ajferted fuch a Freedom of mil as might be to them a Foundation of Merit, pa g, 288, Chap. III. The Second ground of the Jewijb Notion of a Legal Bighteoufnefs , viz. That the Law delivered to them on Mount Sinai was a fuffcient Diffenfation fromGod3 and all that need' edtobe done by him to bring them to Perfection and Happinefs 1 arid That the Scope of their. Law was nothing but to afford them fever al ways and means of Merit, The Opinion of the Jewifh Writers concerning Merit and the Reward due to the Works of the Law. Their diftinguijhing of men in order to Merit and Demerit into three forts, viz. Perfectly righteous, Perfectly wicked, and a middle fore betwixt thefe. The Mercenary and Low Spirit of the Jewifh Religion* An Account of what the Cabbaltfts held in this Point of Legal Righteoufnefs, pag. 297. Chap. IV. The Second Enquiry t Concerning the Evangelical Rig'meoufnefs or the Righteoufneis of Faith, and the true diffe- rence between the Law and the Gofpehthe Old and the New Cove- nant, as it is laid down by the Apoflle Paul, A more General An- fwer to this enquiry, together with a General obfervation of 4he Apoflle' s main End in eppofng Faith to the Works of the Law5 viz,. To beat down the Jewifh proud conceit of Merit. A more particular and DiftinU anjwer to the Enquiry , viz,. That the Law or Old Covenant is confidercd only as an External admini- ftration, a dead thing in ic felf> a Difpenfacion confiding in an Out- ward and Written Law of Precept? : but the Gofpel or New Covenant is an In:ernal things a Vital Form and Principle of Righte- The Contents. xlia Rlohteoufuefs in the Souls of men, an Inward raanifeftatiori of Divine Life, and a living Imprefllon upon the Minds and Spirits of Men. This proved from feveral Teftimonies of Scripture. pag. 30?. Chap. V. Tvpo Proportions for the better under ft anding of the Dtf#r/»* e>/Juftification and Divine Acceptance. 1. Prop. That the Divine judgment and eftimarion or every thing is according to the truth of the thing; and God's acceptance or difacceptance of things is fuitable to his judgment. On what account S. James does attribute a kjnd ofjuftification to Good workj. 2. Prop. God's justifying of Sinners in pardoning their Sins carries in it a necefTa- ry reference to the fandifying of their Natures. This abundantly proved from the Nature of the thing, pag. 3 2 J. Chap. VI. How the Gofpel-righteoufnefs is conveighed to us by Faith, made to appear from thefe two Confederations* 1, The Gofpel lays a ftrong foundation of a chearfull dependance upon the Grace and Love or God, and affiance in it. This confirmed by feveral Goftel-exprejfions containing plainly in them the moft ftrong Motives and Encouragements to all ingenuous addreffes to God9 to all chearfull dependence on him, and confident expectation of aS ajftftance from him, i, A true Evangelical Faith is no lazy or languid thing, but an ardent breathing and thirfting after Divine grace and riohteoufnefs : it looks beyond a mere pardon of fin, and mtinly purfues after an inward participation of the Divine nature. The mighty power of a living Faith in the Love and Goodnefs of God, difcourfed of throughout the whole Chapter, pag. 332. Chap. VII. An Appendix to the foregoing Difcourfe . How the whole buftnefs and Undertaking of drift is eminently available both to give full relief and cafe to our Minds and Hearts, and alfb to encourage us to Godlinefs or a God-like rightcoufi,efs, briefly reprefentedin fundry Particulars, pag, 343. ***z DIS« xliv The Contents." Discourse VIII. OF THE SHORTNESS OF A Pharifaick Righteoufnefs. CHap.I. A General account of men 's Mi flakes about Religi- on. Men are no where more lazy and Jlftggijb , and more apt to delude themfelves, then in matters of Religion. The Religion of mofi men is but an Image and Refemblance of their own Fanfies. The Method propounded for difcourfing upon thofe words in S.Mat- thew. I. Todifcover fome of the Miftakes and Falfc Notions about Religion. 2. To difcover the Reafon of thefe Miftakcs. A brief Explication of the Words, pag . 349 . Chap, II. An Account of mens Mi flakes about Religion in 4 ? articular s. 1 . A Partial obedience to fome Particular Precepts. The Falfe Spirit of Religion Jpends it felf in fome Particulars , is confined, is overfwayed by fome prevailing Luft. Men of this fpiritmaj by fome Boof^ skilly and a zeal about the Externals of Religion? loofe the fenfe of their own Guiltmefs? and of their defici- encies in the Ejfentials of Godlinefs? and fanfy themfe Ives nearly related to God. Where the true Spirit of Religion is it informs and atluatfS the whole man , it will not be confivfd^ but wiS be abfolute within us, and not fuffer any corrupt Inter eft to grow by it, p. 3 5 3. Chap. III. The Second Miftaty about Religion, viz. A meer compliance of the Outward man with the Law of God. True Religion feats it felf in the Centre of mens Souls , and fir ft brings the Inward man into Obedience to the Law of God: the Superfici- al! Religion intermeddles chiefly with the Circumference and Out fide of men ; or refts in an outward abftaining from fome Sins„ Of Speculative and the mofi clofe and Spiritual wickednefs within. How apt men are to fink^all %eligion into Opinions and External Forms, pag. 3 57. Chap. IV. The Third Miftake about Religion,v\z. A conftrai- sied and fore'd Obedience to God's Commandments. The Religi- on The Contents. xlv on of many ( fome of whom would feemmofl abhorrent from Super- ftitiou ) u nothing elfebut Superttition properly fo called. Falfe Religionifls, having no inward fen fe of the Divine Goodnefs, cannot truly love God : Jet their fowre and dreadfull apprehenfons of God compell them to ferve him. A jlavijh Jpirit in Religion may be very prodigal in fuch kind of ferving God as doth not pinch their Corruptions ; but in the great and weightier matters of Religion, in fuch things as prejudice their beloved Lufts, it is very needy and jparing* This fervile Spirit has low and mean thoughts ofGod> but an high opinion of its Outward fervices, as conceiting that by fuch cheap things God is gratified and becomes indebted to it. The different Ejf efts of Love and Slavish fear in the truly, and in the fal fly, Religious, pag. 361. Chap. V. The Fourth and la ft Miftake about Religion^ When a mere Mechanical and Artificial Religion is taken for that which is a true Imprefllon of Heaven upon the Souls of men, and which moves like a new Nature. How Religion is by fome made a piece of Art9 and how there may be fpecious andplaufible Imitations of the Internals of Religion as well as of the Externals. The Method and Power of F anfy in contriving fuch Artificial imitations. How apt men are in thefe to deceive both themfelves and others. The Dif- ference between thofe that are govern d in their Religion by Fanfyy and thofe that aft actuated by the Divine Spirit and in whom Reli- gion is a living Form. That True Religion is no Art) but a new Nature. Religion difcovers it felfbefl in a Serene and clear Tem- per of Mind, in deep Humility, Mecknefs, Self- denial, Univerfal love of God and all true Goodnefs, p. 3 66* **** DIS- xlvi The Contents. Discourse IX. OF THE EXCELLENCY and NOBLENESS OF RELIGION. /^Hap.I. i. The Noblenefs of Religion in regard ofitsOrigi- ^^ rial and Fountain : it comes from Heaven and moves towards Heaven again. God the Fir ft Excellency and Primitive Perfection* All Perfections and Excellencies in any kind are to be measured by their approch to, and Participation of, the Firfl *Perfehlion, Be- ligion the great eft Participation of God: none capable of this Divine Communication but the Higheft of created Beings : and confequently Religion is the greateft Excellency. A twofold Foun- tain in God whence Religion flows, viz. I. His Nature. 2. His Will. Of Truth Natural and Revealed. Of an Outward and In- ward Revelation of God's will. pag. 3 80, Chap. II. 2. The Noblenefs of Religion in reipe& of it's Na- ture, briefly difcovered in feme Particulars. How a man atluated by Religion 1. lives above the world $ 2. converfes with himfelf, and knows how to love, value and reverence himfelf in the beft fenfe ; 3. lives above him f elf, not being content U enjoy himfelfj except he may enjoy God toot and himfelf in God. Ho^ he de- ny es himfelffor God. To deny a mans felf, is not to deny Right Reafon, for that were to deny God, in fteadof denying himfelf for Godm Self 'love the only Principle that atts wicked men. The happy privileges of a Soul united to God. pag. 38$. Chap. III. 3. The Noblenefs of Religion in regard of its Pro- perties, &c of which this is one, 1. Religion enlarges all the Fa- culties of the Soul, and begets a true Ingenuity, Liberty and Am- plitude, the moft Free and Generous Spirit in the Minds of Good men. The nearer any Being comes to God, the more large and free; the further it fides from God, the more ftreightened. Sin is the The Contents ■ xlvii the Jinkjngofmdns Soul from God into fenfual Selfifhuefs, An account when the mo ft Generous freedom of the Soul is to be takjn in its \uft proportions. How Mechanical and Formal Chriftians make an Art of Religion, fet it fuch bounds as may not exceed the fcant Meafure of their Principles • and then fit their own N0- tions as fo many Examples to it. A Good man finds not his Religion without himy but as a living Principle within him, God's Immuta- ble and Eternal Goodnefi the Unchangeable Rule of his will. Pee- vifh, Self-willed and Imperious men fbtpe out fuch Notions of God as are agreeable to this Pattern ofthemfelves. The Truly Religious have better apprehenfions of God, pag. 3 pi 2. Chap. IV. The Second Property difcovering the Noblenefs of Religion^vvi. That it reftoresman to a juft power and dominion over hmfelf, enables him to overcome his Self-will and Paffions. Of Self- will, and the many Evils that flow from it. That Religi- on does nowhere difcover its power and prowefs fo much, as infub- duing this dangerous and potent Enemy, The Higheft and No- bleft Victories are thofe over our Self-will and Paflions. Of Self- denial) and the having power over our Wills ; the Happinefs and the Privileges of fuch a State, How that Magnanimity and Pu- iffance which Religion begets in Holy Souls differs from and ex- cells that Gallantry and Puijfance which the great Nimrods of this world boaft of. pag. 397. Chap. V. The Third Property or Effect difcovering the Nc* blenefsof Religion, viz. That itdirecls and enables a man to pre pound to himfelf the Beft End, viz* The Glory of God, and his own becoming like unto God. Low and Particular Ends and Interefts both debafe and flreighten a mans Spirit : The Hniver- faly Higheft and Lafl End both ennobles and enlarges it. A man is fuch a* the End is he aims at. The great power the End hath to mold and fafoon man into its li\enefs. Religion obliges a man ( not to feek^ himfelf \ nor to drive a trade for himfelf* but ) to feek^ the Glory of God, to live wholy to him ; and guides him fted<* dily and uniformly to the One Chief Good and. Lafl End. Men are prone to flatter themfelves with a pretended aiming at the Glory of God. A more full and diftinll: explication of what is meant by a. mans directing all his aUions fa the Glory of God, What it & truly xtviii The Contents ; truly And really to glorifieGod. God's facing hit Glory in rejbeEt of ut it the flowing forth of his Godnefs upon us : Our [teeing the Glory of God is our endeavouring to partake more of God , and to referable him ( as much as we can ) in true Holinefs and every Divine Vertue, That we are not nicely to diftinguijh be- tween the Glory of God and our own Salvation. That Salvation is nothing elfe for the main but a true Participation of the Divine Nature* To love God above our f elves ^ u not to love him above the Salvation of our Souls ; but above our particular Beings and above o%r ftnfull affections t (Tc. The Difference between Things that are Good relatively^ and thofe that are Good abfolutely and EjfentiaHy : That in our conformity tothefeGod U mofl glorified, and we are made mofl Happy . pag. 403 . Chap. VI. The Fourth Property or Effe& difcovering the Ex- cellency of Religion^y'iZ, That it begets the greatcft Serenity and Compofednefs of Mind, and brings the trueft Contentment, the pureft and moft fatisfying Joy and Pleafure to every holy Soul. God9 at being that Uniform chief Goody and the One la ft End, does at trail and fix the Soul, Wicked men diftr a tied through a Mul- tiplicity of Objetls and Ends. How the reftlefs Appetite of our Wills after fome Supreme Good leads to the knowledge (as of a Deity j fo ) of the Unity of a Deity. How the joys and Delights of Good men differ from and far ex cell thofe of the Wicked* The Conftancy and Tranquillity of the Spirits of Good men in reference to External troubles. All Perturbations of the Mind arife from an Inward rather then an Outward Caufe, The Stoickj Method for at taining ^tvl^Ia and true reft examined, and the Infuffcien- cy of it difcovered, A further llluftration of what has been [aid concerning the Peacefull and Happy State of Good men, from the contrary State of the Wicked. - pag, 41 2. Chap. VII. The Fifth Property or Effect difcovering the Ex- cellency of Religion, viz,. That it advanceth the Soul to an holy bolcinefs and humble familiarity with God, and to a comfortable confidence concerning theLove of God towards it,and its own Sal- vation. FearfalnefS) Confter nation of Mind and f right full pafti- ons are conftquent upon Sin and Guilt. Thefe together with the moft difmall deportments of Trembling and amazement are agreeable to The Contents^ %\ix, to the nature of the Devil-, who delights to be ferv'd in this man- ner by his worshippers. Love, Joy and Hope are tnofi agreeable to the nature of God, and mofi pleafing to him. The Right apprchen- ftons of God are fuch at are apt to beget Love to God, Delight and Confidence in him. -A true Chriftian is more for a folia and well- grounded Peace then for high raptures and feelings of joy. How a Chriftian jhould endeavour the Affurance of his Salvation. That he Jbould not importunately expetl sr defire fame extraordinary manifeftations of God to him> but rather look^ after the manifefta- tion of the life of God wit bin him, the foundation or beginning of Heaven and Salvation in his oven Soul. That Self-reftgnathn, and the fubduing of our own Wills 3 are greatly available to obtain Affurance. The vanity and abfurdity of that Opinion, viz. That in a perfect refignation of our Wills to God's will, a man fhouid be content with his own Damnation and to be the fubje& of Eternal wrath in Hell, if it fhould fo pleafe God. pag. 423 . Chap. VIII, The Sixth Property or Effect difcovering the Ex- ceSency of Religion, vi* . That it Spiritualizes Material things, and carries up the Souls of Good men from Sentible and Earthly things to things Intellectual and Divine. There are leffer and ful- ler reprefentations of God in the Creatures. To converfe with God in the Creation-) and to pafs out of the Senftble World into the In- ulleUual, is mo ft ejfetlually taught by Religion. Wicked men converfe not with God at fhining out in the Creatures • they con- verfe with them in a Senfual and Unjplritual manner. Religion does fpiritualize the Creation to Good men : it teaches them to took at any Perfections or Excellencies in themfelves and others, not fo much as Theirs or That others, but as fo many Beams flowing from One and the Same Fountain of Light ; to love them all in God, and God m aft ; the Univerfal Goodnefs in a Particular Being. A Good man enjoys and delights in whatfoever Good he fees other- where, as if it were his own : he does not fondly love and efteem either himfelf or others. The Divine temper and ftrain of the an* titnt Phllofophy. pag. 429. Chap. IX. The Seventh andlaft Property or Effect difcove- ring the Excellency of %jligien, viz. That it raifeth the Minds of Good men to a due obfervancc of and attendance upon Divine A Providence, 1 The Contents. Providence, and enables them to ferve the Will of God, and to acquiefce in it. For a man to ferve Providence and the tviH of God entirely^ to work, with God, and to bring himfelf and all hU attions into aCompliance with God's Will, his Ends and Deftgns, U an argnment of the true ft Noblenefs of Spirit ; it is the moft txceilent and divine life ; and it is moft for mans advantage. Hort the Confederation of Divine Providence is the way to inward quiet - nefs andeftablijhmentof Spirit, How wicked men carry them- selves unbecomingly through their impatience and fretfulnefs un- der the dijpofals of Providence. The beauty and harmony of the various Methods of Providence, pag. 435. Chap. X. 4. The Excellence of Religion in regard of its Pro- grefs, as it is perpetually carrying on the Soul towards Perfeclien. Every Nature hath its proper Centre which it haft ens to. Sin and fVickednefs is within the attractive powir of Hell^ and haft ens thi- ther: Grace and Holiness is within the Central force of Heaven* and moves thither. *Tis not the Speculation of Heaven as a thing to come that fatis fie s the defires of Religious Souls , but the reall PojfeJJlon of it even in this life. Men are apt to feek^after j4ffu- ranee of Heaven as a thing to come, rather then after Heaven it felf and the inward pojfejfton of it here. How the Ajfurance of Heaven rifes from the growth of Holinefs and the powerfull Pro- grefs of Religion in our Souls. That we are not haftily to believe that we are Ckrift'sy or that Chrift is in us. That the Works which Chrift does in holy Souls teftify of him> and beft evidence Chrift's fpiritual appearance in them. pag. 439. Chap. XL 5. The Excellency ©f Religion in regard of its Term and End, viz. Perfcd Blefiednefs. How unable we are in this ft ate to comprehend and defcribe the Full and Perfecl ft ate of Happinefs and Glory to some. The more Godlike a Chrtftian is, the better may he under]} and that State. Holinefs and Happinefs not two diftivtb things ■, h 'ut two fever al Notions of one and the fame thing. Hea- ven cannot fo well be defined by any thing without us9 as by fome- thingvi\ti\v\ns. The great nearnefs and affinity between S'mand Hell. The Conclufion of this Treat if e-i containing a ferious Exhor- tation to a diligent minding of %eligion, with a Difcovery of the Vanity of thofe Pretenfes which kjep men off from minding Religi- on* pag. 443. DIS- The Contents.' li Discourse X. OF A C HRISTIANS Conflicts with, & ConQjiests over, Satan. CHap. I. The Introduction, Summarilj treating of the per- petual Enmity between God 7 the Principle of Good , and the Principle of Evil, the Devil : a* alfo between Whatfoever is from God and that which is from the Devil, Thet tVicktdmen by deftrojing what there is from God within them, and deveft- ing themfelves of all that which hath any alliance to God or true, Geodnefsy and transforming themfelves into the Diabolical image t fit themfelves for correfponaence and converfe with the Devil. The Fears and Horrors which infefi both the Apoftate Spirits and Wicked men. The weaknefs of the Devil's kingdom ; Chrift** fuccefs again fl it. pag. 4 5 5 . Chap. II. The Firfi obfervable. That the Devil is continually bufie with \is.The Devil confiderd under a double notion. 1 . As an Apoftate Spirit which fell from God. The great danger of the 'Devils a[tivity , not only when he pre fwts him f elf in fome corpo- real fbape, but when he is unfeen and appears not. The weaknefs and folly of thofe who are afraid of him only when he appears em- body ed* That the Good Spirit of God is atlive for the Good of Souls. How regardlefs men are of the gentle motions of the Di- vine Spirit ; and how unwatch full and fecure under the Suggefti- ens of the Evil Spirit. How we may difcover the Devil in his Stratagems and under his fever al difgttifes and appearances* pag, 458. Ch»p. III. 1. Of tbt activity of the Devil conjidered as a Spirit A z of Hi The Contents; of Apoflafieandas a Degenerate nature in men. That the "Devil is not only the name of one Particular thing, but a Nature. The Difference between the Devil and Wicked men is rather the Diffe- rence ofa\Name then ef Natures. The Kingdom and Tyranny of the Devil and Hell is chiefly within, in the Qualities and Dtf- pofitions of mens Minds, Men are apt to quarrell with the Devil in the name and notion, and defe him with their Tongues , while thej entertain him in their Hearts, and comply with all that which the Devil is* The vanity of their pretended Love to God, and Ha- tred of the Devil. That there is nothing Better then God himfelf9 for which we /ho u Id love him ; and to love him for his own Beau- ty and Excellency is the be ft way of loving him. That there is nothing worfethen Sin it ft If, for which we fhouldhate it ; and to hate it for its own deformity is the trueft way of hating it. How Hell and Mifery arifes from within men. Why wicked men are fo infenfble of their Aiifery in this life. pag. 462, Chap. IV. The Second Obfervahle, viz,. The Warfare of a: Ch.riftian life. True Religion confifts not in a mere pafftve capacity and jluggifh kind of doing nothing, nor in a melancholy fitting ftiUor jlothfull waiting, &c. but it confifts in inward life and power , vigour and activity > A difcovery of the dulnefs ander- roneoptfnefs of that Hypothefis, viz. That Good men are wholy Pafftve and unable at any time to move without fome external im- petus, fome imprefjion and impulfe from without upon them: or, That all Motions in Religion are from an External Principle. Of the Quality and Nature of the true Spiritual Warfare, and of the Manner and Method of it. That it is tranfatled upon the in- ner Stage of mens Souls, and managed without Noife or pompom Obfervation ; and without any hindrance or prejudice to the m oft peacefully fedate and compofed temper of a religious Soul. ThU further illufirated from the confideration of the falfe and preten- ded Zeal for God and his Kingdome againft the pevil ; which though it be impetuous, and makes a great noife , and a fair fhew in the world, id jet both impotent and ineffeclual, pag, 460, Chap. V. The Third Obfervable, viz* The Certainty of Suo cefs and vi£tory to all thofc that refift the Devil. This grounded upon E. The Weaknefs of the Devil and Sin confideredinthew felves. The Contents. liii ftlves. 2. God9 j powerfull affifting all fahhfull Chriftlans in this warfare. The Devil ma) allure and tempt, but cannct prevaile, except men confent and yield to his fuggeftions. The Devil's ftrengthliesin mens treachery and falfenefs to theiro ton Souls \ Sin uftrongt becaufe men oppofe itweakjf. The Error of the Manichees about a Principium mali defended by men in their lives and prallices. Of God's readinefs to a/Jift Chriftians in their Spiritual Conflicts ; his Compajfionate regards and the more (pecial refyetts of his Providence towards them in fuch occafions9 The Conclujiony dlfcovering the Evil and Horridnefs of Magick^ Diabolical Contrails, &c# pag. 474. A3 A D I S C 0 V II S E Concerning The true Way or Method of attaining to DIVINE KNOWLEDGE Pfal. 3. 10. The Fear of the Lord is the Beginning of Wifdome : a good Under ft ending have all they that doe his Command- ments. John 7. 17. if any man will doe his Willy he Jfia/l know of the db- Strine, whether it be of God Clem. Alexandr. Strom. 3. il^Qfjyiv&eu T&fK'Jg/w, 7iyvoSffiV€%ty ©gtf 5 ' d^uujcclov ■ Tec ttis rnnXueiOA e?>.iy%$ aa(poos tvs lyvooyyraA v&s opig- 7\.ds. ^W fP{S xoif7ra)v ii friv^epv^ gxk twi t^J1 ap<3wv $ \ A PREFATORY DISCOURSE CONCERNING The true Way or Method of attaining to Divine Knowledge. Se&ionl. That Divine things are to be underflood ra- ther by a Spiritual $enfation then a Verbal Descripti- on, or meer Speculation, Sin and Wickednefi prejudi- cial to True Knowledge. That Purity of Heart and Life, as alfo anlpgenuous Freedome of judgment, an the befl Grounds and Preparations for the Entertain- ment of Truth. SeEgi £ -{v%w ccl^mii The Soul it felf hath its fenfe, as well as the Body: and therefore David^ when he would teach us how to know what the Divine Goodnefs is, calls not for Speculation but Senjation^ Tajl and fee how good the Lord is. That is not the beft & trueft knowledge of God which is wrought out by the labour and fweat of the Brain, but that which is kindled within us by an heavenly warmth in our Hearts. As in the natural Body it is the Heart that fends up good Blood and warm Spirits into the Head, whereby it is beft enabled to its feveral fun&ions 5 fo that which enables us to know and underftand aright in the things of God, muft be a living principle of Ho- linefs within us. When the Tree of Knowledge is not planted by the Tree of Life^ and fucks not up fap from B 2 thence. s a Tf>e true Way or Method thence, it maybe as well fruitful with evil as with good^ and bring forth hitter fruit as well zsfweet. If s we would indeed have our Knowledge thrive and flou- rifh5 we muft water the tender plants of it with Holi- ' nefs. When Zoroajlers Scholars asked him what they fhould doe to get winged Souls, fuch as might foar aloft in the bright beams of Divine Truth , he bids them bathe themfelves in the waters of Life ': they asking what they were -vhe tells them jbe four Cardinal Vertues, which are the four Rivers of Par adife. It is but a thin, aiery knowledge that is got by meer Spe- culation, which is ufher'd in by Syllogifms and De- monftrations •, but that which fprings forth from true Goodnefs> is SrgioifpQv v , companying too familiarly with Matter, and receiving and imbibing it into it felfc, changeth its fhape by this inceftuou* mixture. At beft, while any inward luft is harboured in the minds of men, it will fo weaken them, that they can never bring forth any ma- fculine or generous knowledge •, as ^lian obferves of the Stork, that if the Night-owle chanceth to fit upon her eggs , they become prefently as it were \swwfucc, and all incubation rendred impotent and ineffectual. Sin and luft are alway of an hungry nature, and fuck up all thofe vital affections of mens Souls which fhould feed and nourifh their Underftandings. What are all our moft fublime Speculations of the Deity, that are not impregnated with true Goodnefi,bwt infipid things that have no taft nor life in them,that do but fwell like empty froath in the fouls of men ? They doe not feed mens fouls, but onely puffe them up & fill them with Pride,- Arrogance and Contempt and Ty- rannie towards thofe that cannot well ken their fubtile Curiofities : as thofe Philofophers that Tully complains of in his times, qui dtfciflina fuam ofientatione fcientia, non legem vita, futabant , which made their know- ledge onely matter of oftentation, to venditate and fet offthemfelves, but never caring to fquare and govern their lives by it. Such as thefe doe but Spider-like take a great deal of pains to fpin a worthless web out of their own bowels, which will not keep them warm. Thefe indeed are thofe filly Souls that are ever learn- ing, but never come to the knowledge of the Truth. They may, with Pharaoh's lean kine, eat up anddevoureall Tongues and Sciences, and yet when they have done, ft ill 8 The true Way or Method ** #ill remain lean and ill- favoured as they were at firft- Jejune and barren Speculations may be hovering and fluttering up and down about Divinity, but they can- not fettle or fix themfelves upon it : they unfold the Plicatures cf Truth's garment, but they cannot behold the lovely face of it. There are hidden Myfteiiesin Divine Truth, wrapt up one within another, which cannot bedifcernd but onely by divine Epopti/ls. Wemuftnot think we have then attained to the right knowledge of Truth , when we have broke through the outward Shell of words Scphrafes that houfe it up •, or when by a Logical Analyfis we have found out the dependencies and coherencies of them one with another -7 or when, like ftout champions of it, having well guarded it with the invincible ftrength of our Demonftration, we dare ftand out in the face of the world, and challenge the field of all thofe that would pretend to be our Rivalls. We have many Grave and Reverend Idolaters that worfhip Truth onely in the Image of their own Wits 5 that could never adore it fo much as .they may feem to doe, were it any thing elfe but fuch a Form of Belief as their own wandring fpeculations had at laft met toge- ther in, were it not that they find their own image and fuperfcription upon it. There is a knowing of the truth as it is in fj^/W, as it is in a chrifl-like nature, as it is in that fweet, mild, humble, and loving Spirit of Jefus, which fpreads it- felf like a Morning-Sun upon the Soules of good men, full of light and life. It profits litle to know Chrift himfelf after the flefh •, but he gives his Spirit to good men, that fearcheth the deep things of God. There is an inward beauty, life and lovelinefs in Divine Truth, which cannot be known but onely then when it is di- gefted of attaining to Dbine knowledge. 9 gefted into life and pra&ice. The Greek Philofop'her could tell thofe high-foaring Gnopcks that thought themfelves no lefs then tfovts alttes, that could ( as he fpeaks in the Comedy ) depo€alhv t? ) yvcJpy (§) fUeThovlcx, 7p^ ? ct^o!©., full of the Body, while we fuffer thofe Notions and Common Principles of Religion to lie afleep within us 5 that ^ea-iv^yos £w*fus , the power of an Animal life, will be apt to in- corporate and mingle it felf with them $ and that Rea- fon that is within us, as Vlottnm hath well exprefs'd it, becomes more and more uufjL(pvt& kkkous ? &foyvQ- Imvclk fo'^cci^ it will be infefted with thofe evil Opini- ons that arife from our Corporeal life. The more deeply our Souls dive into our Bodies, the more will Reafon and Senfuality run one into another, and make up '5 1 6 I bt true Way or Method up a moft dilute , unfavourie , and muddie kinde of Knowledge. We muft therefore endeavour more and more to withdraw our felves from thefe Bodily things, to fet our Souls as free as may be from its miferable flavery to this bafe Hefti; we muft fliut the Eyes of Senfe, and open that brighter Eye of our Underftand- ings, that other Eye of the Soul, as the Philofopher calls our InteUe&ual Faculty, %v \^\ ft v£s9 %&vt£>, whereas before we convers'd with him onely t*i i yogp<£, fuch an Thtelletfual calm- nefiand ferenity as will prefent us with a blifsful^fteady, and invariable fight of him. Section III. AN D now if you pleafe, fetting afide the Epicu- rean herd of Brutifh men , who have drowned all their own fober Reafon in the deepeft Lethe of Senfuality, we (hall divide the reft of Men into thefe Four ranks, according to that Method which Simpli- city upon Epi5tetmhz.th already laid out to us, with a refpeft to a Fourfold kinde of Knowledge, which we have all this while glanced at. The Firft whereof is "AvSrepir©* mj^^m^u^v©^ t>t $>go-cj, or, if you will, 0^3^77-©- 0 mv'Kvs , that Complex and Multifarious man that is made up of Soul & Body, as it were by a juft equality and Arithmetical propor- tion of Parts and Powers in each of them. The know- ledge of thefe men I fhould call dfjuu^^pv &o%qlv in ?lu- tarch's phrafe; a Knowledge wherein Senfeahd Rea- fon are fo twifted up together, that it cannot eafily be unravel'd, and laid out into its firft principles. Their higheft Reafon is 6fjy£o%@« 9 a\&r\Q2ccu ^ *7roAitix.ou, apetal 5 that the do<5trine of Political and Moral vertues was fit to be de- livered to fuch as thefe $ and though they may not be fo well prepared for Divine Vertue ( which is of an higher Emanation ) yet they are not immature for Hu- mane. of attaining to Dt vine knowledge. % 9 mane, as having the Seeds of it already within them- felves,which being water'd by anfwerable pra&ice, may fprout up within them. The Third is "A-^^nr®. frfti iwitaSapfjfyJ©. , He 3, whofe Soule is already purgd by this lower fort of Vertue, and fo is continually flying off from the Body and Bodily paflion, and returning into himfelf. Such in S.Peter s language are thofe who have efcaped the pol- lutions which are in the world through luft. To thefe we may attribute a vodn 'Qnwtwi^ a lower degree of Sci- ence, their inward fenfe of Vertue and moral Goodnefs being far tranfcendent to all meet* Speculative opinions of it. But if this Knowledge fettle here, it maybe quickly apt to corrupt. Many of our moft refined Moralifts may be, in a worfe fenfe then Plotinus means, -Tr^g^n^jTfgs T^ jfltJTfitfV (pvcj , full with their own pre- gnancy 5 their Souls may too much heave and fwell with the fenfe of their own Vertue and Knowledge : there may be an ill Ferment of Self-love lying at the bottome, which may puffc it up the more with Pride, Arrogance, and Self-conceit. Thefe forces with which the Divine bounty fupplies us to keep a ftronger guard againft the evil Spirit, may be abus'd by our own rebel- lious Pride, enticing of them* from their allegiance to Heaven, to ftrengthen it felf in our Souls, and fortifie them againft Heaven : like that fupercilious Steick^ who when he thought his Minde well arm'd and ap- pointed with Wifdome and Vertue, cry'd out, Sapiens contendet cum ipfo Jove de felicitate \ They may make, an-aiery heaven of thefe, and -wall it about with their own Self-flattery, and then fit in it as Gods, as Cofroes the Perfian king was fometime laughed at for enihri- ning himfelf in a Temple of his own. And therefore if this Knowledge be not attended with Humility and a D 1 deep 2 o The true Way or Method deep fenfe of Se If -penury and Self-emptinefi ', we may eafily fall fhort'of that True Knowledge of God which we feem to afpire after. We may carry fuch an Image and Species of our Selves cenftantly before us , as will make us lofe the clear fight of the Divinity, and be too apt to reft in a meer Logical life (it's Simplicity his ex- preflion ) without any true participation of the Divine life^ if we doe not (as many doe, if not all, who rife no higher ) relapfe and Aide back by vain-glory, popula- rity, or fuch like vices, into fome mundane and exter- nall Vanity or other. 4- The fourth is vAv3r&)7r@>* c&upyliKQs , The true Me- taphyfical and Contemplative man, $$ r Iclvi£ 'hoy.y.bjj ^ww \k«rgpTfg^ft»K, oXtos zt) ]8sAg7ax *tfS x^«t7oW>j>5 who running and mooting up above his own Logical or Self-rational life, pierceth into the Highefilife : Such a one, who by Univerfal Love and Holy affection abftra- dting himfelf from himfelfe, endeavours the neareft Union with the Divine EfTence that rn^y be , vJv^v ydv- tfCfi ovvcL{oa^ as Plotinus fpeaks-, knitting his owne centre 8 if he have any, unto the centre of Divine Being. To fuch an one the Platonifts are wont to attribute &eicw 9Gr\^\jihuj a true Divine wifedome^ powerfully difplaying it felfo*> voepcZ&y in an Intellectual life , as they phrafe it. Such a Knowledge they fay is alwaies pregnant with Divine Vertue^ which arifeth out of an happy Unic>n of Souls with God, and is nothing elfe but a living Imi- tation of a Godlike prefe&ion drawn out by aftrong fervent love of it. This Divine Knowledge jcaAi £ t^^7roie7&cc. as Plotinus fpeaks, makes us amo- rous of Divine beauty, beautifull and lovely $ and this Divine Love and Purity reciprocally exalts Divine Knowledge • both of them growing up together like that5/E^ and 'Avli-^s that Paufanias fometimes fpeaks of. of. Though by the Platonifis leave fuch aLifezni Knowledge as this is , peculiarly belongs to the true and fober Chriftian who lives in Him who is Life it felf, and is enlightned by Him who is the Truth it felf, and is made partaker of the Divine Untfion, and knoweth all things^ as S. John fpeaks. This Life is nothing elfe but God's own breath within him, and an Infant-Chrifk ( iflmayufe the expreflion) formed in his Soul, who is in a fenfe am vyxajjucc $ fofys, the fhining forth of the Father s glory. But yet we muft not miftake , this Knowledge is but here in its Infancy 5 there is an high- er knowledge or an higher degree of this knowledge that doth not, that cannot, defcend upon us in thefe earthly habitations. We cannot here fee N^pBDfcO. HTKQ in Spculo lucido 3 here we can fee but in aglafy and that darkly too. Our own Imaginative Powers, which are perpetually attending the higheft afts of our Souls, will be breathing a groffe dew upon the pure Glaffe of our Underftandings, and fo fully and befmear it, that we cannot fee the Image of the Divinity fin- cerely in it. But yet this Knowledge being a true hea- venly fire kindled from God's own Altar,begetsan un- daunted Courage in the Souls of Good men , & ena- bles them to caft a holy Scorn upon the poor petty traih of this Life in comparifon with Divine things, and to pitty thofe poor brutifh Epicureans that have nothing but the meer husks of flefhly pleafure to feed themfelves with. This Sight of God makes pious Souls breath after that bleffed time when Mortality fliall be fwallowed up of Life, when they fhall no more behold the Divinity through thofe dark Mediums that eclipfe the bleffed Sight of it. D 3 A SHORT DISCOURSE OF SUPERSTITION Clem, Alexandr. in Admon. ad Gra*c. ^ 'Axf oodles ci fj{g. xj . SwrnihiaLi ccfpgpvtov Trv^ps ifo dvoiywn O GfJyiQV&poi O OfJQlOV, La&sntius de Vero cultu. Hie vera* eft cultus, in quo mens colentis feipfam Deo immACulatam viitimamfijlit* Ibid. Nihil Santtd &fwgularis i/la Majeftas aliud ab homint defiderat, quam folam innocent tarn : quam fiquis ob- tulerit Deo, fatis piey fatts religiose litavit. V The Contents of theenfuing Difcourfe. 25 The true Notion of Superftition well exprefd by Afa- fctijuyvioc , i. e. an over-timorous and dreadful appre- henfion of the Deity. A falfe Opinion of the Deity the true Cauje and Rife of Superftition. Superftition is mofi incident tofuch as Converfe not with the Goodnef of God , or are confeious to themfelves of their own unlikenef to him. Right apprehenfions of God beget in man a Noblenef and Freedome of Soul. Superftition, though it looks upon God as an angry Deity, yet it counts him eafily pleas d with flattering Worfhip. Apprehenfions of a Deity and Guilt meeting together are apt to excite Fear. Hypocrites to (pare their Sins fee k out waies to compound with God. Servile and Super flitious Fear is encreafe d by Ignorance of the certain Caufes of Terrible Effects in Nature 5&c. as alfo by frightful Apparitions ofGhofls and Spectres. A further Consideration of 'Sup erftition as a Compofition of Fear and Flattery. A fuller Definition of^y^zi&tiiQ^according to the Senft efthe Ancients. Superftition doth not alwaies appear in the fame Form, but pajjes from one Form to another, and fometimes Jhrouds it felf under Forms feemingly Spiritual and more refined. Of Superstition. *S|Aving now done with what we propounded as a Preface to our following Difcourfes > we fhould now come to treat oi the main Heads and Principles of Religion. But before we doe that, per- haps it may not be amifs to inquire into fome of thofe E Anti- 2 g Of Super flition. Anti-Deities that are fet upagainftit, the chief where- of are Atheism and Superstition; which in- deed may feeme to comprehend in them all kind of Apoftafy and Prevarication from Religion. Welhall not be over-curious to pry into fuch foule and rotten carkaflfes as thefe are too narrowly, or to make any fubtile Anatomy of them 5 but rather enquire a litle into the Original and Immediate Caufes of them 5 be- caufe it may be they may be nearer of kin then we ordi- narily are aware of, while we fee their Complexions to be fo vaftly different the one from the other. And firft of all for Superstition (to lay afide our Vulgar notion of it which much miftakes it ) it is the fame with that Temper of Mind which the Greeks call Aetcifctifjigvia, ( for fo Tully frequently tranflates that word , though not fo fitly and emphatically as he hath done fome others :) It imports an overt imorous and dreadfull apprehenfion of the Deity 5 and therefore with Hefychius A€i(ri£oufJi$vioL, and (poSoS-eict are all one, and ^o-i^, £7) q hwmfv* ^ /3Act£gp;, a flrong pafionate Opinion^and fiuch a Suppofition as is productive of a fear debafwg and terrifying a man with the repre 'fen- tat ion of the Gods as grievous and hurt full to Mankind. Such men as thefe converfe not with the Goodnef 'of God , and therefore they are apt to attribute their im- potent paffions and peeviflmefs of Spirit to him. Or it may be becaufe fome fecret advertifements of their Consciences tell them how unlike they themfelves are to God, and how they have provoked him $ they are apt to be as much difpleafed with him as too troublefome to them, as they think he is difpleafed with them. They are apt to count this Divine Supremacy as but a piece of Tyranny that by its Soveraign Will makes too great encroachments upon their Liberties , and that which will eat up all their Right and Property 5 and therefore are flavifhly afraid of him , r % fhccvolf,- *Xptjj 009 TugftvviS'cL cpoSifMvoi oKvSrgpnrlw ^ cc^a^t/Tmo^ fearing Heaven s Monarchy as a fever e and churlijh Ty- ranny from which they cannot abfolve themfelves , as the fame Author fpeaks : and therefore he thus difclofeth the private whifperings of their minds, c&fQ(p as Plutarch hath well obfeiVd 5 our thoughts of a Deity (hould breed inus hopes of Vertue, and not gender to a fpirit of bondage. But that we may pafs on. Becaufe this unnatural! refemblance of God as an angry Deity in impure minds, fhould it blaze too furioufly , like the Bafilisk would kill with its looks $ therefore thefe Painters ufe their beft arts a little to fweeten it, and render it lefs unplea- fing. And thofe that fancy God to be moft hafty and apt to be difpleafed, yet are ready alfo to imagine him fo impotently mutable , that his favour may be won again with their uncouth devotions , that he will be taken with their formall praifes , and being thirfty after glory and praife & folemn addrefTes, may, by their pompous furnifhing out all thefe for him, be won to a good liking of them : and thus they reprefent him to * as Lucian in themfelves * 00s j^Aaxot/ojufyjo*' , Yi^e^raj , y djavctKfSv til ? eakTwo ^W^W- And therefore Superftition will alwaies a- truly j though bound in thefe things whereby this Deity of their own, it may be too made after the fimilitude of men,may be moft gratified, pro ane y. flaviflily crouching to it. We will take a view of it in the O f Super pit mi. 29 the words of Plutarch^ though what refers to the $ewsy if it refpe&s more their Rites then their Manners , may feem to contain too hafly a cenfureofthem. Superfti- tion brings in iwXoio^s ^ xocgrj^(x, appropriate to them, as fuppofing they ought to be worfhipt cum facro horrore. And hence it is that we hear of thofe inhumane and Diabolicall facrifices called dvSr&TrvSvcriou, frequent among the old Heathens ( as among many others Por- phyry in his De abfiinentia hath abundantly related) and of thofe dead mens bones which our Ecclefiaftick Writers tell us were found in their Temples at the de- molishing of them. Sometimes it would exprefs itfelf in a prodigall way of facrificing, for which Ammianus Marce/lwusUn heathen Writer, but yet one who feems to have been well pleafed with the fimplicity and inte- grity of Chriftian Religion ) taxeth Julian the Empe- rour for Superftition. J>ulianus^ Superftitiofus magis quam legitimus facrorum obfervator, innumeras fitne par- (imoniapecudes mactans-, ut aflimaretur-, fi revertiflet de ParthiSy bovcs jam defuturos : like that Marcus C/tfiar> of whom he relates this common proverb, ot X£ {49%dw~ T»s Tuest-vvM. The fenfe whereof is this,7^£ Pious man is God's friend^ the Superflittous is a flatterer of God : and indeed mo (I happy and blejl is the condition of the Pious Man, God's friend $ bat right miserable & fad is the ft ate of the Super ftitious, The Piom man^ emboldnedby a good Confcience and encouraged by the fenfe of his integrity^ comes to God without fear and dread : but the Superfli- tious being funk and deprefl through the fenfe of his own wickednefs^ comes not without much fear ■, being void of all hope and confidence^ and dreading the Gods as fo many Tyrants, Thus Plato alfo fets forth this Superfiitious temper, though he mentions it not under that name, but we may know it by a property he gives of it, viz .to collogue with Heaven^ Lib ,10. de Legibus •, where he di- ftinguifheth of Three kinds of Tempers in reference to the Deity, which he there calls ^a^w, which are, Tot all Atheifm^ which he faies never abides with any man till his Old age 5 and Partial Atheifm^ which is a Negation of Providence 5 and a Third , which is a perfwafion concerning the Gods qti 6uythat Repentance^ Supplications and Prayers^ &c. ought to draw us nearer to Gody not God nearer to us ^ as in afhip^ by faftning a Cable to a firm Rock*, we intend not to draw the Rock to the Ship^ but the Ship to the Rock. Which laftpaflage of his is therefore the more worthy to be taken notice of, as holding out fo large an Extent that this Irreligious temper is of, and of how fubtila Nature. This fond and grofs dealing with the Dei- ty was that which made the fcoffing Lucian fo much fport, who in his Treatife Be facrijicits tells a number of ftories how the Demons loved to be feafted, and where and how they were entertained , with fuch devotions which are rather ufed Magically as Charms and Spells for fuch as ufe them, to defend themfelves againft thofe Evils which their own Fears are apt perpetually to mu- tter up, and to endeavour by bribery to purchafe Hea- ven's favour and indulgence, as Juvenal (^tdksoi the Satyr. 0 Superfluous *ALgyptian^ Illius lacryma mentitaque munera pr&flant Ut vent am culpa non abnuat, an fere magno Scilicet & tenui popano corrupt us Osiris, F £ Though j 6 Of Super ftitiori. Though all this while I would not be understood to condemn too feverely all fervile fear of God, if it tend to make men avoid true wickednefs, but that which fettles upon thefe lees of Formality. To conclude, Were I to define Superftition more generally according to the ancient fcnfeofit, I would call it Such an apprehcnfion of God in the thoughts of men, as renders him grievous and hurdenfome to them , and fo deflroys all free and cheerfull converfe with him •, beget- ting in the fie ad thereof a fore' d and jejune devotion^ void , of inward Life and Love. It is that which difcovers it ielf Pedantically in the worihip of the Deity, in any thing that makes up but onely the Body or outward Fe- fture of Religion •, though there it may make a mighty blufter : and becaufe it comprehends not the true Di- vine good that arifeth tothe Souls of men from an in- ternall frame of Religion, it is therefore apt to think that all it's in ftp nd devotions are as fo many Prefents of- fered to the Deity and gratifications of him. How poa,ipr\V, a- eb-eve&zps %}xv % t§ S^o^ct^v is%/ $rec*>v 0 /Zihelcn. If thefe Melancholick Opinions and difquieting Fears of the Deity mould not the Minds of men into Devotion, as finding them too churlifh and untameable to receive any fuch impreffions ; they are then apt to exafperate men againft it, and ftir them up to contend with that Being which they cannot bear, and to deftroy that which would deprive them of their own Liberty. Thefe unreafonable fears of a Deity will alwaies be moving into Flattery or Wrath. Atheifm could never have fo eafily crept into the world, had not Super fition made way and open d a Back-door for it •, it could not fo ea- fily have banifh'd the Belief of a Deity , had not that firft accufed and condemn'd it as deftru&ive to the Peace of Mankind ^ and therefore it hath alwaies jufti- fied and defended it felf by Superflition .* as Plutarch hath well expreft it , (ft 3 ^eia-t^ccifj^via, tS aS-eawn % OfJtheifm. 4 3 Z^^Superflition afforded the principle of Generation to Atheifm^ and afterwards furniflfd it with an Apology^ which though it be neither true nor love ly^ yet wants it not djpecious pretence. And therefore Simplicity (as we heard before) calls the Notion oiSuperfiition ocSretavs Ao'^pr, as having an ill favour of Atheifm in it, feeing (as he gives an account of it ) it difrobes the Deity of true Majefty and Perfection, and reprefents it as weak and infirme, cloth'd with fuch fond, feeble and impotent paifions as men themfelves are. And Dionyfius Longi- nus, that noble Rhetorician, fears not to challenge Homer as Atheiflicall for his unfavoury language of the Gods, which indeed was only the Brat of his Super fii- tion. If the Super flitious man thinks that God is alto- gether like himfelf ( which indeed is a character mod proper to fuch ) the Atheifl will foon fay in his heart, There is no God % and will judge it not without fome appearance of Reafon to be better there were none 5 as Plutarch hath difcours'd it , g^cL^ivov LZ refyaicws vxsivQis Kj '^yw^zx.ti tu7tcc^7tocv yowm hvoiocv e%ty 6£&>p, juf/i^n v&)7rzov oTp&TloijfyitoV cLifJ&oi , xj nAeiotccrlw Svaiccv iq Upttpjtetv T&vrlw vofjl'CpvrrvLs • Were it not better for the Gaules and Scythians, not to have had any Notion fanfy orHifiory of the Gods , then to think them fuch as de- lighted in the Blood of men offered up in facrifces upon their Altars^ as reckoning this the moft perfect kind of Sacrifice andconfummate Devotion ? For thus his words aretobetranflated in reference to thofe ancient Gauls and Scythians^ whom almoft all Hiftories teftifie to have been otVs^'Tro.St/iBw * which horrid and monftrous Superftition was anciently very frequent among the G 2 Heathen, A c OfJibclfrfh Heathen , and was fliarply taxed by Empedocles of old, This mzdeLucretius cry out with fo much indignation, when he took notice of Agamemnon s Diabolicall de- votion in facrificing his Daughter Iphigenia to make expiation at his Trojan Expedition, Tantum ReRigio po- tuit fuadere malorum. And indeed what fober man could brook fuch an efteem of himfeif as this blinde Super flition ( which overfpread the Heathen world and (I doubt) is not fufficiently rooted out of the Chriftian) faftned upon God himfeif < which made Plutarch fo much in defiance of it cry out, as willing almofl: to be an Atheift as to entertain the Vulgar Superftition, As for me ( faith he ) / had rather men fhould fay that there is no fuch man nor ever was as Plutarch, then to fay that he is or was cLv^zcpir©* d€iS m»(asoneofthat Se&doth phrafeit Lib. i.deNat.. Deor.) and fo he ftates this Maxim of the Religion that then was moft in ufe, Superflittone qui ejl imbutusr quietus effe nunquam poteft. ' By the way, it may be worth our obferving, how this tnonftrpus progeny of men, when they would feem to acknowledge a Deity, could not forget their own beloved Image which was always before their eyes 5 and therefore they would have it as carelefs of any thing but its own pleafureand idle life as they themfelves were. So eafy is it for all Se&s fome way or other to Aide into a compliance with the Anthropomorphita^ and to bring down the Deity to a conformity to their own Image. But we (hall rather chufe a litle to examine Lucretius in this point, who hath in the name of all his Seft largely told us the Rife and originall of this Defign, After aftiort Ceremony to his following Difcourfe of ( G 3 Nature 1 46 OfJtbeifm, Nature, he thus begins his Prologue m commendation of Epicurus his exploit, as he fancies it. Humana ante oculos fcede cum vitajaceret. In terris opprejfa.gravifub Relligione, £u& caput e cceli regionibus ofiendebat Uorribili afpeciufemper mortalibm injlans -y Frimum Graim homo mortales tender e contra Eft oculos aufus*primufque obfifiere contra : Quern necfama Deum, nee Fulmina, nee minitanti Murmur e comprefiit Caelum . And a little after in a forry Ovation, proudly cries out, Quare Relligio pedibusfubjetfa vicifim obteritur •, nos ex^quat vifforia ccelo. But to proceed 5 Our Author obferving the timorous minds of men to have been ftruck with this dreadful Superstition from the obfervation of fome ftupendiou-s „ Effects and Events ( as he pleafeth rather to call them ) in Nature 5 he therefore, following herein the fteps of his great Matter Epicurus , undertakes fo tofolve all thofe knots which Superflition was tied up into, by unfolding the Secrets of Nature, as that men might find themfelves loofned from thofe favi Domini and crude- les Tyranni, as he calls the vulgar Creeds of the Deity. And fo begins with a iimple Confutation of the Opi- nion of the Creation, which he fuppofed to contein a fure and fenfible Demonftration of a Deity, and to have fprung up from an admiring ignorance of Natural produdions. Lib, 1. ' Qj*ippe it6 Eormido mortales continet omnes, Quid mult a in terris fieri coeloque tuentur, Quorum operum Caufas nulla ratione viderc Poffunt, ac fieri Divino numine rentur. And towards the end of this firft Book, Primum GfAthtifm. 47 Primhm quod magnis doceo de rebus , & arftu Relligionum animos nodis exfolvere pergo. But herein all the Epicureans (who are not the true, but fofter- fathers of that Natural Philofophy they brag of, and which indeed Democritus was the firft Author of) doe miferably blunder themfelves. For though a'lawful acquaintance with all the Events zxi<& Phenomena that fliew themfelves upon this mundane ftage would contri- bute much to free mens Minds from theflavery of dull Superfiition : yet would it alfo breed a fober & amiable Belief of the Deity, as it did in all the Pythagoreans^ Pla- tonics and other Sefts of Philofophers, if we may be- lieve themfelves.-, and an ingenuous knowledge hereof would be as fertile with Religion , as the ignorance thereof in ajfr ighted and bafe Minds is with Super flit ion. For which purpofe I (hall need onely to touch upon Epicurus his matter- notion by which he undertakes to falve all difficulties that might hold our thoughts in fufpence about a cf«p^j, or a Creator, which is that Plenum ( which is all one with Corpus ) and Inane^ that this Body ( which in his Philofophy is nothing elfe but an Infinity of Tnfenfible Atomes moving to and frv in an Empty Space ) is, together with that Space in which it is, fufficient to beget all thofe Phenomena which we fee in Nature. Which however it might be true, Motion being once granted, yet herein Tully hath well fcotcht the wheel of this over-hafty Philofophy, Lib. itde Fi* nibus^ Cum in Rerum natura duo fint qutrenda , unumy qu£ Materia fit ex qua qu&que res efficiatur ♦, alterum^ qua Vis fit qua quidque effciat: de Materia differuerunt Epicurei -7 Vim & caufiam efftciendt reliquerunt . Which is as much as if fome conceited piece of Sophiftry fhould go about to prove that an Automaton had no dependen- cy upon the skill of an Artificer, by defcanting upon the OfJtbetfm. the feveral parts of it, without taking notice in the mean-while of fome external Weight or Spring that moves it: or, to ufe his own Similitude, as if one that undertakes to Analyfe any Learned Book, fliould tell us how fo many Letters meeting together* in feveral Combinations, fliould beget all that fenfe that is con- teined therein , without minding that Wit that call them all into their feveral Ranks. And this made A- riftotle, otherwifenot over-zealous of Religion, foberly to acknowledge fome Firjl mover ^ g m fjnjpvj)^ God himfelf as the Architect and mover of this Divine Artifice 5 but without forae Infinite power, impojffible. And we fliould* further inquire,How thefe moveable & vamblmgAtomes come to place themfelvesfo orderly in theUniverfe, and obferve that abfolute Harmony & Decorum in all their Motions, as if they kept time with the Mufical laws of fome Almighty Mind that com- pos'd all their lefTons & meafured out their Dances up and down in theUniverfe 5 and alfo how it comes to pafs, if they be only mov'd by Chance & Accident^ that fuch Regular mutations and generations fliould be be- gotten by a fortuitous concur fe of Atomes^ as fometimes they fpeak of, they having no centre to feat themfelves a5out in an infinite Vacuity, as Tu/Jy argues $ and howT thefe Bodies that are once mov'd by fogie impnlfe from their former ftation, return again, or at leaft come to ftay themfelves , and doe not rather move perpe- tually OfJtheifm. ^9 tually the fame way the Firft impulfe and dire&ion carried them 5 or why they doe not there reft where their Motion firft began to ceafe , if they were in- terrupted by any thing without them : or again, if the proper motion of thefe Atomes be alwaies toward fome Centre, as Epicurus (omztimes is pleafed to ftate the bufinefs, Lineis Reffis, as he faith, then how comes there , as Tu/iy replies 5 to be any Generation i or if there be a Mot us declinationis joyn'dwith this Motion of Gravity ( which was one of Epicurus his wuejicu &q%

  • -, * Lib. *oV ecc&ep Queens Kyfjduj^ cMpoup&v r f^criibLiijyvicu/' & j i£tu ol- «/£ £ j*„ &^p fwioflov, fjw awuiKy^^v , fjw\$ i v%!w r t& azofj&l©* Wovaut KocmyucrjCool&iy^ as Plutarch hath not more wittily then judicioufly replied upon him. What is all that Happinef that arifeth from thefe bodily pleafures to any one that hath any high or noble fenfe writhin him t This grofs, muddy, and ftupid Opi- nion is nothing elfe but a Dehoneflamentum humani generis, that cafts as great a fcorn and reproach upon the nature of mankind as may be, and finks it into the deepeft AByfle of Bafenefs. And certainly were the Highejl happinef of mankind fuch a thing as might be felt by a corporeal touch, were it of fo ignoble a birth as to fpring out of this earth, and to grow up out of this mire and clay •, we might well fit down, and be- wail our unhappy fates, that we (hould rather be born Men OfJtbeifinl 5 5 Men then Brute beafts , which enjoy more of this worlds happinefs then we can doe, without any fin or guilt. How little of Pleafure thefe fhort lives taft here, which onely lafts fo long as the Indigency of nature is in fupplying, and after that, onely okicItk (c ovctp cvv* fyxii dflywgfhadow, or flitting dreame of that pleafure ( which is choak'd as foon as craving Nature is fatis- fied ) remains in the Fancy, oTov -CzsrUvKe/LUH& rfS T&f KovjAto neva r&voov fi Kivop ttofovQicui) it is not worth the while to live in a world empy of God and Provide nee ,is the fenfe of all thofe that know what a Deity means. Indeed it were the grea- teft unhappinefs that might be, to have been born in- to fuch a world, where we ihould be perpetually tofTed up and down by a rude and blind Fortune, and be per- petually liable to all thofe abufes which the favage Lulls and Paffions of the world would put upon us. It is not pofllble for any thing well to bear up the fpirit of that man that (hall calmly meditate with him- felf the true ftateand condition of this world, fhould that Mind and Wifedome be taken away from it which governs every part of it, and overrules all thofe difor- ders that at any time begin to break forth in it. Were there not an omnifcient skill to temper, and fitly to rank up in their due places all thofe quarrelfome and extravagant fpirits that are in the world, it would foon prove an unhabitable place, and fink under the heavy weight of it's own confufion •, which was wittily figni- fied in that Fable of Phaeton^ who being admitted to drive the chariot of the Sun but for one day, by his rude and unskilful guidance of it made it fall down, and burn the world. Remove God and Providence out of the world, and then we have nothing to depend upon but Chance and Fortune , the Humours and Pajsions of men -0 and he that could then live in it, had need be as blind blind as thefe Lords would be, that he might not fee his own mifery alwaies flaring upon him 5 and had need be more fenflefs and ftupid, that he might nor be affe&ed with it. Pfal. 10,4. The wicked through the fride of his countenance will not feek after God- : God is not in all his thoughts, Ecclus 23.4. . 0 Lord) Father and God of my life, give me not a frond * ^^T/fl look 5 hut turn arv ay from thy fervants a * Giant-like j^^fa. minde* • Comfltit, A A Difcourfc demonftrating TH E IMMORTALITY OF THE SOUL- Phocylides. "Xdofj^ y> ck yaws e^ojufyj 5 (& mvles es khthu Epicharmus apud Clem. Alex. Strom. 4. Plotin, Ennead. 4. 1. 4. c. 45- O ctyctSvs & Sb7 ' oLmiffi 3 Xj ytV(tiOK<\ /&f>tv a^nevajf 5 fc avctyw* Hierod, in Pythag, aur. carm. I A DISCOURSE OV THE Immortality of the Soul. 59 Chap. I. The Firfi and main Principles of Religion, viz. I . That God is, 2. That God is a rewarder of them that feek him : Wherein is included the Great Article of the Immortality of the Soul. Thefe two Principles ac- knowledged by religious and feriout perfons in all Ages. 3. That God communicates himfelf to mankind by Chrift, The Doctrine of the Immortality of the Soul difcourfedofin the frf place, and why ? Aving finiih'd our two fliort Difcourfes concerning thofe two Anti-Deities^ viz. Super flition and Atheifm •, we (hall now proceed to difcourfe more largely con- cerning the maine »Heads and Principles of Religion. And here we are to take Notice of thofe two Cardi- nal points which the Author of the Epiftle to the He- brews makes the neceflary Foundations of all Religion, viz. That God is , and That He is a rewarder of them that feek him. To which we fhould adde5 The Immor- tality of the Reafonable Soul^hnt that that may feem in- cluded in the former : and indeed we can neither be- lieve any Invisible reward of which he there fpeaks, I 2 without 6o Of tm hnmortaltty without a Prolepfis of the Soul's Immortality ; neither can we entertain a ferious belief of that, but the notions of 'Poena and Premium will naturally follow from it • we never meet with any who were perfwaded of the for- mer, that ever doubted of the latter : and therefore the former two have been ufually taken alone for the Firft principles of Religion , and have been moft infifted upon by the Platonifis $ and accordingly a novel Pla- tonift writing a Summary of Plato s Divinity, intitles his book, De Deo ejr Immortalitate Anim*. An4 alfo the Stoical Philofophy requires a belief of thefe as the Cap. ?8. Prolepfes of all Religion, of the one whereof* Epictetus himfelf affures us, i«h on 2> ju^oJiaw, &c. Know that the main Foundation of Piety is this, to have opSzls %kro- 7v\\&$ right opinions and apprehenfions of God, viz. That he is, and that he governs all things jcAjws $ fixaulw. And the other is fufficiently infinuated in that Cardi- nal diftindtion of their tco ty tfjlv, and to! jm \

    , and is more fully exprefs'd by Simplicity. For however the Stoicks may feem to lay fome ground of fufpicion,as if they were dubious in this point, yet I think that which Tully and others deliver concerning their opinion herein, may fully anfwer all fcruples, viz. That as they made certain Ficijsitudes of Conflagrations and Inunda- tions whereby the World fhould perifh in certain periods of time-, fo they thought the Souls of men fhould alfo be fubjeft to thefe periodical revolutions $ and therefore though they were of themfelves immor- tal, fliould in thefe changes fall under the power of the com m on fate* And indeed we fcarce ever finde that any were deem d Religious, that did not own thefe two Funda- mentals. For the Sadducees, the Jewifli Writers are wont commonly to reckon them among the Epicure- ans^ of the Soul. 6 1 ans, becaufe though they held a God, yet they denied the Immortality of mens Souls, which the New Tefta- ment feems to include, if not efpecially to aime at, in imputing to them a deniall of the Refurre<5tion . which is therefore more fully explained in the AEis, * where it *cj,ap 2 , ^ is added that they held there was neither Angel nor Spirit. And thefe two Principles are chiefly aimed at in thofe two Infcriptions upon the Temple at Delphosy the one, E I, referring to God, by which Title thofe that came in to worfliip were fuppofed to invoke him, acknowledging his Immutable and Eternal nature •, the other, r.Nfl0I SEAT TON, as the admoni- tion of the Deity again to all his worfhippers, to take notice of the dignity and Immortality of their own Souls, as Plutarch and Tally, as alfo Clemens Alexandr. expound them. But if we will have the Fundamental Articles of Chriftian Religion, we muft adde to the former, The Communication of God to Mankind through chrijt 5 which laft the Scripture treats of at large, fo far as concerns our practice, with that plainnefs and fimplici- ty , that I cannot but think, that whofoever {hall in- genuoufly and with humility of Spirit addrefling him- felf to God, converfe therewith, will fee the bright beams of Divinity fhining forth in it, and it may be find the Text it felf much plainer then all thofe Glof- fes that have been put upon it $ though it may be it is not fo clear in matters of Speculation, as fome Magifte- rial'men are apt to think it is. Now for thefe three Articles of Faith and Pratiice^ I think if we duly confider the Scriptures, or the Rea- fon of the thing it felf, wefhalleafily find all Practical Religion to be referr'd to them , and built upon them : The Nature of God and of our own Immortal Souls both I 3 fhew 6 2 Of the Immortality fliew us what our Religion fliould be, and alfo the Ne- cefltty of it ; and the Do&rine of Free grace in Chrifl^ the fweet and comfortable means of attaining to that perfe&ion and BlefTednefs which the other Belief tea- ches us to aime at. In purfuing of thefe we fhall fir ft begin with The Im- mortality of the Soul^ which if it be once cleared, we can j neither leave any room for Atheifm ( which thofe I doubt are not ordinarily very free from that havegrofs material notions of their own Souls ) nor be wholly ! ignorant what God is : for indeed the chief natural way j whereby we can climbe up to the underftandingofthe I Deity is by a Contemplation of our own Souls. We cannot think of him but according to the meafure and model of our own Intelleft , or frame any other Idea of him then what the impreflions of our own Souls will permit us: and therefore the beft Philofophers have alwaies taught us to inquire for God within our felves •, Reafon in m^ as Tully tells us, being farticipata fimili- tudo rationis interna t and accordingly fome good Ex- pofitours have interpreted that place in S. ^ohns Go- {pel chap. i. He is that true light which enlightens every man that comet h into the world 5 which if I were to glofs upon in the language of the Platonifts, I fhould doe it thus , AgV©* "Q-l (poos -\v%&)v , the Eternal Word is the light of Souls, which the Vulgar Latine referr'd to in Pfal. 4. 7. Signatum ejlfufra nos lumen vultm tui^ Bomine^ as A- quints obferves. But we fliall not fearch into the full nature of the Soul , but rather make our inquiry into the Immortality of it, and endeavour to demonftrate that; Chap. of the SouU 6 j Chap. II. Some C on f derations preparatory to the proof of the Soul's Immortality. BUT before we fail more clofely upon this, vi\. the demonftrating the Soul's Immortality, we (hall pre- mife three things, i. That the Immortality of the Soul doth not ahfolutelj need any Demonflration to clear it by, hut might he a(f ti- med rather as a Principle or Poftulatum , feeing the no- tion of it is apt naturally to infmuate it felfinto the belief of the moft vulgar fort of men. Mens underftandings commonly lead them as readily to believe that their Souls are Immortal, as that they have any Exiftence at all. And though they be not all fo wife and Logical, as to diftinguifh aright between their Souls and their Bodies, or tell what kind of thing that is that they com- monly call their Soul • yet they are ftrongly inclined to believe that fome part of them (hall furvive another, and that that Soul, which it may be they conceive by a grofs Phantafm, fhall live, when the other more vifible part of them fhall moulder into duft. And therefore all Nations have confented in this belief, which hath almoft been as vulgarly received as the belief of a Dei- ty 5 as a diligent converfe with Hiftory will aflure us,it having been never fo much questioned by the Idiotical fort of men , as by fome unskilful Philofophers, who have had Wit & Fancy enough to raife doubts, like E-^_ vil Spirits, but not Judgement enough to fend them' down again. This Confenfus Gentium Tully thinks enough to con- clude a Law and Maxim of Nature by, which though I Of the Immortality I fliould not univerfally grant, feeing fometimes Errour and Superftition may ftrongly plead this Argument 5 yet I think for thofe things that are the matter of our firft belief, that Notion may not be refufed. For we cannot eafily conceive how any Prime notion that hath no dependency on any other antecedent to it , (hould be generally entertained 5 did not the common di&ate of Nature or Reafon afting alike in all men move them to confpire together in the embracing of it , though they knew not one anothers minds. And this it may be might firft perfwade Averroes to think of a Common IntclleB^ becaufe of the uniform judgments of men in fome things. But indeed in thofe Notions which we may call notiones orta^ there a communis notitia is not fo free from all fufpicion •, which may be cleared by ta- king an Inftance from our prefent Argument. The notion of the Immortality of the Soul is fuch an one as is generally owned by all thofe that yet are not able to colled it by a long Series and concatenation of fenfible obfervations, and by a Logical dependence of one thing upon another deduce it from fenfible Experiments 5 a thing that it may be was fcarce ever done by th^ wifeft Philofophers, but is rather believed with a kind of re- pugnancy to Senfe, which (hews all things to be mor- tal, and which would have been too apt to have deluded the ruder fort of men, did not a more powerful impref- iion upon their own Souls forcibly urge them to believe their own Immortality. Though indeed if the common notions of men were well examined , it may be fome common notion adherent to this of the Immortality may be as generally received,which yet in it felf is falfej and that by reafon of a common prejudice which the earthly and Senfual part of man will equally pofTefTe all men with, untill they come to be well acquainted with their of the SouL 6z their own Souls ♦, as namely a notion of the Souls Md- teriality^ and it may be it's Traduction too, which feems to be as generally received by the vulgar fort as the for- mer. Butthereafon of that is evident, for the Souls . of men exercifing themfelves firft of all vuvnai 'u^^clti- xyi, as the Greek Philofopher expreffeth, meerly by a Vrogrefiivc kind of mot ion ^ fpending themfelves about Bodily and Material a<5h, and converting onely with Senfible things-, they are apt to acquire fuch deep ftamps of Material phantafms to themfelves, that they cannot imagine their own Being to be any other then Material & DivifMe , though of a fine ^Ethereal na- ture : which kind of conceit, though it be inconfiftent with an Immortal and Incorruptible nature, yet hath had too much prevalencie in Philofophers themfelves, their Minds not being fufficiently abftra&ed while they have contemplated the higheft Being of all. And fome think Ariftotle himfelf cannot be excufed in this point, who feems to have thought God himfelf to be nothing elfebut fjuiyx^ooov^s he ftyles him. But fuch Common Notions as thefe are, arifing from the deceptions and hallucinations ofSenfe, ought not to prejudice thofe which not Senfe, but fome Higher power begets in all men. And fo we have done with that. The fecond thing I fhould premife (hould be in place ofaPoftulatum to our following Demonftrations. or rather a Caution about them, which is, That^ to aright conceiving the force of any fuch Arguments as may prove the Souls Immortality^ there mufl be an antecedent Con- verfe with our oivn Souls Jt is no hard matter to convince any one by clear and evident principles, fetch' d from his own fenfe of himfelf, who hath ever well meditated the Powers and operations of his own Soul, that it is Immaterial and Immortal. K But 66 Of the Immortality But thofe very Arguments that to fuch will be Demonftrative, to others will, lofe fomething of the ftrength of ProbabilityrFor indeed it is not pomble for us well to know what our Souls are , but onely by their micros xuvJiiKcu, their Circular and Reflex motions^ and Gonverfe with themfelves, which onely can fteal from them their own fecrets. All thofe Difcourfes which have been written of the Soul's Heraldry, will not bla- zon it fo well to us as it felf will doe. When we turn our own eyes in upon it, it will foon tell us it's own royal pedigree and noble extraction, by thofe facred Hieroglyphicks which it bears upon it felf. We (hall endeavour to interpret and unfold fome of them in our following Difcourfe. .3. There, is one thing more to be confidered, which may ferve as a common Bafts or Principle to our following Arguments •, and it is this Hypothe- fis, That no Subfiantial and Jndivifible thing ever fe- rijhetk And this Epicurus and all of his Secft muft needs grant, as indeed they doe, and much more then it is lawful to plead for 5 and therefore they make this one of the firft Principles of their Atheiflical Philofo- phy, Ex nihilo fieri nil^ & in nihilum nil poffe reverti. But we (hall here be content with that fober Thefts of Plato in his Timtus , who attributes the Perpetuation of all Subftances to the Benignity and Liberality of the Creatour, whom he therefore brings in thus fpeaking to the Angels , thofe vioi o^ol, as he calls them, vjjjzls gvk \$k ct^k/'votloi eh& aAJlo/, &c. You are not of your fe Ives immortal^ nor indiffoluble •, hut would relapfe and fide hack from that Being which I have given you, jhould I withdraw the influence of my own power from you : but yet you fh all hold your Immortality by a Patent of meer grace from my felf \ But to return, Plato held that the whole of the Soul. 6y whole world, howfoever it might meet with many Pe- riodicall mutations , (hould remain Eternally •, which I think our Chriftian Divinity doth no where deny: and fo Plotinut frames this general Axiom, MvintS oV7©- ^75 AftTo/, that no Subjlance jhali ever perifh. And indeed if we collate all our own Obfervations & Expe- rience with fuch as the Hiftory of former times hath delivered to us, we (hall not find that ever any fub- ftance was quite loft $ but though this Prote /*r-like Matter may perpetually change its fhape, yet it will conftantly appear under one Form or another, what art foever we ufe to deftroy it : as it feems to have been fet forth in that old Gryphe or Riddle of the Peripatetick School, ft/Elia L&lia Crijpis^ nee mas > nee fcemina^ nee androgyna , nee cafla , nee meretrtx , nee pudica 5 fed omnia^&cc. as Fortuniu* Licetus hath expounded it. Therfore it was never doubted whether ever any piece of Sub fiance was loft, till of latter times fome hot-brai- ned Peripateticks^ who could not bring their fiery and fubtile fancies to any cool judgement, began rafhly to determine that all Material Forms ( as they are pleas'd to call them ) were loft. For having once jumbled and crouded in a new kind of Being, never anciently heard of, between the parts of a Contradidion, that is Matter and Spirit^ which they call Material Forms , becaufe they could not well tell whence thefe new upftarts fliould arife , nor how to difpofeof them when Mat- , ter began to fhift herfelf into fome new garb , they condemn'd them to utter deftrudtion • and yet left they fhouldfeem too rudely to controul all Senfe and R eafon, they found out this common tale which figni- fies nothing, that thefe Sub(tantial Forms were educed ex potentia Materia , whenever Matter began to ap- peare in any new difguife, and afterwards again retur- K 2 ned 6:8 Of the Immortality aeri in gremium Materia ^ & fo they thought them not quite loft. But this Curiofity confifting onely of words fortuitoufly packt up together, being too fubtile for any fober judgment to lay hold upon, and which they themfelves could never yet tell how to define s we (hall as carelefly lay it afide, as they boldly obtrude it upon us, and take the common diftin&ion of all Subflan- tiall Being for granted, viz. That it is either Bodyy and fo Divifible, and of three Dimenfions $ or elfe it is fomething which is not properly a Body or Matter , & fo hath no fuch Dimenfions as that the Parts there- of fhould be crouding for place, and juftling one with another , not being all able to couch together or run one into another : and this is nothing elfe but what is commonly called Sprit. Though yet we will not be too Critical in depriving every thing which is not grof- ly corporeal of all kind oiExtenfton. Chap, lit. The Fir (I Argument for the Immortality of the Soul. That the Soul of man is not Corporeal. The gr -of ab Sur- dities upon the Suppo-fition that the Soul is a Complex of fluid Atomes^ or that it is made up by a fortuitous Concourfe of At.omes : which is Epicurus his Notion concerning Body- The Principles and Dogmata of the Epicurean Philofophy in opposition to the Immate- rial! and Incorporeal nature of the Soui< afferted' by Lucretius-, but difcoverd tobe falfe and infufficient. That Motion camnot arife from Body or Matter, Nor can the power of Senfation arife from Matter : Much lef. cm Reafon, That all Humane knowledge hath not of the vSW. 6p not its rife from Senfe. The proper function of Senfe, and that it is never deceived. An Addition of Three Confiderationsfor the enforcing of this firjl Argument, and further clearing the Immateriality of the Soul. That there is in man a Faculty which i.cont rolls Senfe: and 2. collects and unites all the Perceptions of our fe- veral Senfes. 3. That Memory and Previfion are not explicable upon the fuppofition of Matter and Motion. \ )\ TE (hall therefore now endeavour to prove That ^ * the Soul of man is fomething really diflincl from his Body, of an Indivisible nature,and fo cannot be divided into fuch Parts as fhould flit one from another -, and confequently is apt of it's own Nature to remain to Eternity, and fo will doe, except the Decrees of Heaven fhould abandon it from Bein^. And firft, we fhall prove it ababfurdo, arid here doe as the Mathematicians ufe to doe in fuch kind ofDe- monftrations : we will fuppofe that if the Reafonable Soul be not of fuch an Immaterial Nature, then it muft be a Body, and fo fuppofe it to be made up as all Bodies are: where becaufe the Opinions of Philofophers dif- fer, we (hall only take one, viz. that o£ Epicurus, which fuppofeth it to be made up by a fortuitous Concourfe of Atomes 5 and in that demonftrate againft all the reft : (for indeed herein a /wt/V#/rfrDemonftration is an Uni- versal, as it is in all Mathematical Demonftracions of this kind.) For if all that which is the Bafis of our Rea- fons and Llnderftandin^s. which we here call the Sub- fiance of the Soul, be nothing elfebut a meer Body, and therefore be infinitely dtvifible,asall Bodies are*, it will be all one in effeft whatfoever notion we have of the generation or production thereof We may give it, if we pleafe, finer words, and ufe more demure & fmooth' K 3 language yo Of tm lmmortaltty language about it then Epicurus did, as fome that, left they fhould fpeak too rudely and ruftically of it by calling it Matter^ will name it Efflorescent to, Materia 5 and yet left that lhould not be enough, adde Ariftotles Quinteffence to it too : they will be 10 trim and court- ly in defining of it, that they will not call it by the name oiAer^ Ignis^ or Flamma, as fome of the ancient vulgar Philofophers did, but Flosflamm* : and yet the Epicurean Poet could ufe as much Chymiftry in exal- ting his fanfy as thefe fubtile Doctors doe 5 and when he would drefs out the Notion of it more gaudily, he 'Lhcm' w,3* refembles it to * Flos Bacc(?i\ and Spiritus unguenti fuavis. But when we have taken away this difguife of wanton Wit, we (hall find nothing better then meer Body, which will be recoiling back perpetually into it's own inert and fluggifh PamVenefs : though we may think we have quicken d it never fo much by this fub- tile artifice of Words andPhrafes, a man's new-born Soul will for all this be but little better then his Body $ and, as that is, be but a r afar a corporis alieni, made up of fome fmall and thin (havings pared off from the Bo- dies of the Parents by a continuall motion ofthefeve- ral parts of it 5 and muft afterwards receive its aug- mentation from that food and nouriftiment which is taken in, as the Body doth. So that the very Grafs we walk over in the fields, the Duft and Mire in the ftreets that we tread upon, may, according to the true \ meaning of this dull Philofophy, after, many refinings, ^ macerations and maturations, which Nature performs by the help of Motion,fpring up into fo many Rational Souls, and prove as wife as any Epicurean, and dif- courfe as fubtily of what it once was, when it lay droo- ping in a fenflefs PafTivenefs. This conceit is fo grofs, that one would think it wanted nothing but that witty Sar- of the Soul. 7 1 Sarcafmthat Plutarch caft upon Nicocles the Epicurean, to confute it, »j//-wwp ai^a; I^gp ov cLvfyioQuJ'nbs^ oicnf But becaufe the heavy minds of men are fo frequently finking into this earthly fancy, we (hall further fearch into the entrails of this Philofophy 5 and fee how like that is to a Rational Soul, which it pretends to declare the production of. Lucretius firft of all taking notice of the mighty fwiftnefs and celerity of the Soulin all its operations, left his Matter (hould be too foon tired and not able to keep pace with it, he firft cafts the Atomes prepared for this purpofe into fuch perfect Spherical & fmall figures as might be moft capable of thefe fwift lmpreflions 5 for fo he, lib. 3 . At^ quod mobile t ant op ere ?/?, confiare rotundls Perquam feminibu* debet ', perqudmque minutis^ Momine uti parvo pofint impulfa moveri. But here before wegoeany further, we might inquire what it fhould be that fhould move thefe /W// and in- ferable Globes of Matter. For Bpcurus his two Prin- ciples, which he cals Plenum and Inane-, will here by no means ferve our turn to find out Motion by. For though our communes mtiti& allure us that whereever there is a Multiplicity of parts, ( as thefe is in every Quantita- tive Being) there maybe a Variety of application in thofe parts one to another, and fo a Mobility 5 yet Mo- tion it felf will not fo eafily arife out of a Plenum^ though we allow it an empty Space and room enough to play up and down in. For we may conceive zBody. which is his Plenum , onely as trine dimenfum , being longum, latum ejr jtrofundum, without attributing any motion at all to it : and Ariflotle in his Be Ccelo doubts not herein to fpeak plainly , on ok t? uzom&bs wlwiois gw e^Velou, that Motion cnnnot arife from a Bvdy, For in- deed yz Ujtbe immortality deed this Power of motion muft needs argue fome Effi- cient caufe^ as fully hath well obferved, if we fuppofe any Refl antecedent •, or if any Body be once moving, it muft alfo find fome potent Efficient to ftay it & fettle it in Refl, as Simplicity hath fomewhere in his Com- ment upon Epiffetus wifely determind. So that if we will fuppofe either Motion or Reft to be conteind origi- ' nally in the nature of any Body -7 we muft of neceffity conclude fome potent Efficient to produce the contra- ry, or elfe attribute this Power to Bodies themfelves ^ which will at laft grow unbounded and infinite, and in- deed altogether inconfiftent with the nature of a Body. But yet though we fhould grant all this which Lucre- tius contends for, how (hall we force up thefe f articles of Matter into any true and real Perceptions^ and make them perceive their own or others motions, which he calls Mot us fenfiferi ? For he having firft laid down his Principles of all Being., as he fuppofeth, ( neither is he willing to leave his Deities themfelves out of the number) heonely requires thefe Poflulata to unfold Ub. i. the nature of all by, * Concur (us, mot us, or do, pofttura, figure. But how any fiich thing as fenfation^ or much leffe Reafon, fhould fpring out of this barren foil, how well tiird foever, no compofed mind can imagine. For indeed that infinite variety which is in the Magnitude of parts, their Pofitions, Figures and Motions, may eafi- ly, and indeed muft needs5produce an infinite variety of Ph which we (hall in lucroponere againft another time. But furely had not the Epicureans abandoned all Lo- gick together with fome other Sciences (as Tully and Laerttm tell us they did ) they would here have found themfelves too much preft with this Argument, (which yet fome will think to be but levis armature in refped of fome other) and have found it as little (hort of a De- monftration to prove the Soules Immortality as the Pla~ tonitls themfelves did : But herein how they dealt, *Plotinu5 hath well obferved of them all who denied * Em 4e L 7e Lives and Souls to be immortal, which he afferts, and make them nothing but Bodies, that when they were pinch'd with the ftrength of any Argument fetch d fro theptW fcpwe/®* of the Soul,- it was ufuallamongft them to call this Body mveSf^ vms ep&v, or Ventm certo quodam modofe habtns ♦, to which he well replies, m g <7n)XvSrpv?h.Y\w cujIoTs m&s I^or, eis o KGLTtbtytDyuoiv acvoLyKa,- Whereby this 91W ^e^e*©* feems to be nothing meant but that fame thing which Lucretius called vim mobilem^ and he would not allow it to beany thing elfe but a Body^ though what kind oiBody he could not tell : yet by it heunderftands not meerly anAdiive power of motion, but a more fubtile Energie, whereby the force and nature of any motion is perceived and infinuated by its own ftrength in the bodies moved 5 as ifthefeforry Bodies by their impetuous juftling together could awa- ken one another out of their drowfieLethargie, and L 2 make j 6 Of the Immortality make each other hear their mutaall impetuous knocks: which is as abfurd as to think a Mufical inftrument fliould hear its own founds, and take pleafurein thofe harmonious aires that are plai'd upon it. For that which we call Senfation, is not the Motion or Imprefflon which one Body makes upon another, but a Recogni- tion of that Motion , and therefore to attribute that to a Body, is to make a Body privy to its own ads and pailions, to ad upon itfelf, and to have a true and pro- * m his Tratt, per felf- feeling virtue •, which * Porphyrie hath ele- QWtum&t gant]y expreffed, Sow 2> t^vov cu&ctvwnti , hwev y\ pi yvygn apfjyvtcL %&*6*» vr, zccv\t\> arts yop&'cLs tuvqctyi wp- fJgvjxtvoA ' ,rn q ev r %op£cus dpfjyviaj ctygo £/ ozo[j& , In the fenfations of living creatures the Soul moves , as if unbodied Harmony her felf fhould play upon an Inftru- ment ^ and fmartly touch the well-tuned firings : hut the Body is like that Harmony which dwells infeparably in the firings themfelves which have no perception of it. Thus we fhould now leave this Topick of our De- monftration, onely we. fhall adde this as an Appendix to it 5 which will further manifeft the Souls Incorporeal and Immaterial nature, that is, That there is a Higher Principle of knowledge in man then meer Senfe, nei- ther is that the fole Original of all that Science that breaks forth in the minds of men •, which yet Lucretius maintains , as being afraid left he fliould be awaken' d outofthispleafant dreame of his, fhould any Higher power roufe his fleepy Soul: and therefore he thus Lib. 4. layes down the opinion of his Sed, Invenies primis ab fenfibus effe ere at am Not it i am veri^ neque fenfus poffe refelli :. Nam maj ore fide debet reperirier illud^ Spontefua verts quod pofiit vincere falfa. But yet this goodly Champion doth but lay fiege to his of. the Soul. 77 his own Reafon, and endeavour to ftorm the main fort thereof, which but juft before he defended againft the Scepticks who maintained that opinion , That nothing could be known $ to which he having replied by that vulgar Argument, That if nothing can be known, then neither doe we know this That we know nothing •, he purfues them more clofely with another, That neither could the) know what it is to know^ or what it is to he igno- rant^ £)u&ram^qHom in rebus veri nil viderit ante ^ Unde fciat, quid fit fcire^ ey nefcire vicifim : Notitiam veri qua res falsique crearit. But yet if our Senfes were the onely fudges of things, this Reflex knowledge whereby we know what it is to know, would be as impofllble as he makes it for Senfe to have Innate idea's of its own , antecedent to thofe ftamps which the Radiations of external Obje&s im- print upon it. For this knowledge muft be antecedent to all that judgment which we pafs upon any Senfatum^ feeing except we firft know what it is to know, we could not judge or determine aright upon the approach of any of thefe Idol a to our Senfes. But our Author may perhaps yet feem to make a more full confeflion for us in thefe two points. Firft,That no fenfe can judge another's objects, nor convince it of any miftake, Non po(Junt alios alii convincere fenfttsy Nee porrb poterunt ipfi reprehendere fefe. If therefore there be any fuch thing within us as eon- trolls our Senfes^ as all know there is 5 then muft that be of an Higher nature then our Senfes are. Butfecondly, he grants further, That all our Senfa- tion is nothing elfe but Perception^nd therefore where- foever there is any hallucination, that muft arife from L 3 feme- %5 uj we lmmmauty - foffltthing el ft within usbefides the power of fenfe, U*. quoniampars horum maxima f adit Propter opinatus animi^ quos addimm ipfi, Pro vifis tit fwt) qn&nonfuntfenfibtt vifa. In which words he hath very happily lighted upon the . proper fun&ion ofSenfe, and the true reafon of all 'thofe miftakes which we call the Deceptions ofSenfe , which indeed are not truely fo, feeing they arife onely from a Higher Faculty, and confift not in Senfation it felf, but in thofe deduftions and Corollaries that our Judgments draw from it. We (hall here therefore grant that which the Epicu- rean philofophy, and the Peripatetick too, though not without much caution, pleads for univerfally, That our Senfes are never deceived, whether they befani or Ujiy found or diftempered, or whatfoever proportion or dt« ftance the objetl or medium bears to it : for if we well fcan this bufinefs, we fhall find that nothing of $ttdg- ment belongs to Senfe, it confiding onely cv alSrnr^^ca II m$i , in Perception * neither can it make any juft ob- fervation of thofe Objefts that are without, but onely difcerns its own paflions, and is nothing elfe but yvvo-is (oluIgov d'7m,yy4?Kv(n W^/t^c- , <& i con- clude, That errour is neither in Senfe nor Phanfy, l£evyi \zra'f%$ yim xjhoy®*, it is in no Facultie but onely that in which is Reafon. Though it be as true on the other fide, that Epicurus & all his Se& were deceived, while they judged the Sun and Moon and all the Starrs to be no bigger then that Pi&ure and Image which they found of them in their own Eyes ^ for which filly conceit though they had been for many Ages fuffi- ciently laugh'd at by wife men, yet could not Lucretius tell how to enlarge his own fancy, but believes the ido- lum in his own Vifive organ to be adequate to the Sun it felf,in defpight of all Mathematicall demonftration 5 as indeed he muft needs, if there were no Higher pria- ciple of knowledge then Senfe is, which is the moft in- difciplinable thing that may be,and can never be taught that Truth which Reafon and Understanding might at- tempt to force into it. ou&yhtis kcLv fjuuyLWMs uniy Ttf hoyv hiyvfoi on yfi'^w © 5?A<©« *? yik, &C. Though Re a- fon inculcates this notion ten thoufand times over^ That the Sun is bigger then the Barth , yet wi/l not the Bye be taught to fee it any bigger then afoot breadth : and there- fore he rightly calls it, as all the Platonical and Stoical philofophie doth, clhoyv etos3 That in which all thofe/w drawn from feve- ral points in the Circumference, and which comprehends them all, muft needs be one. For fhould that be gV AeV^ o^ Vn&v^ That muft he one that judgeth things to be diverfe $ and that muft judge too cv cL%(ap!&o xepvcfi, fetting all before it at once. Befides we could not conceive how fuch an immenfe variety of impreflions could be made upon any piece of Matter, which fhould not obliterate and deface one another. And therefore Plotinus hath well difputed againft them who make all SenfationT^cTw^ <& cvorpep- yc{i ca> \v)Qf which brings me to the Third. 3. Thirdly, That Knowledge which the Soul retains in it felf of things paft, and in fome fort Previfion of things to come^ whereby many grow fo fagacious in fore-fee- ing future Events, that they know how to deliberate and difpofe of prefent affairs, fo as to be ready furni- fhed and prepared for fuch Emergencies as they fee in a train and Series of Caufes which fometimes work but contingently : I cannot think Epicurus himfelf could in his cool thoughts be fo unreafonable as to perfwade himfelf, that all the (huffling & cutting oiAtomes could produce fuch a Divine piece of Wifdome as this is. 'What of the Soul. g What Matter can thus bind up Paft, Prefent and Future time together < which while the Soul of man doth, it feems to imitate (as far as its own finite nature will permit it to ftrive after an imitation of) God's eternity: and grafping and gathering together a long Series of duration into it felf, makes an eflay to free it felf from the rigid laws of it, and to purchafe to it felf the free- dome of a true Eternity. And as by its xfoviy$\ m^o- o£oi (as the Platonifts are wont to fpeak) its Chronical and fuccefiive operations, it unravels and unfolds the contexture of its own indefinite intellectual powers by degrees •, fo by this Memory and Previfion it recolle&s and twifts them up all together again into it felf. And though it feems to be continually Aiding from it felf in thofe feVeral viciffitudes and changes which it runs through in the conftant variety of its own Effluxes and Emanations 5 yet is it alwaies returning back again to as firft Original by a fwift remembrance of all thofe motions and multiplicity of operations which have be- got in it the firft fenfe of this conftant flux. As if we fhould fee a Sun-beam perpetually flowing forth from the bright body of the Sun , and yet ever returning back to it again •, it never lofeth any part of its Being, becaufe it never forgets what it felf was : and though it may number out never fo vaft a length of its durati- on, yet it never comes nearer to its old age, but carneth a lively fenfe of its youth and infancy, which it can at pleafure lay a faft hold on, along with it. But if our Souls were nothing elfe but a Complex of fluid Atomes, how ftiould we be continually roving and Aiding from our felves, and foon forget what we once were f The new Matter that would come in to fill up that Vacuity which the old had made by its departure, would never know what the old were, nor what that M 2 fhould 8 4 Of the Immortality fliould be that would^ fucceed that : Acartp |eV« uid, obfecro^terrane tibi aut hoc nebulofo ejr ca- liginofo cceno aut fata aut concreta videtur tanta vis me- mories, I Such a jewel as this is too precious to be found in a dunghill : meer Matter could never thus ftretch forth its feeble force, & fpread it felf over all its own former praeexiftencies. We may as well fuppofe this dull and heavy Earth we tread upon to know how long it hath dwelt in this part of the Univerfe that now it doth, and what variety of Creatures have in all paft Ages fprung forth from it, and all thofe occurrences -& events which have all this time happened upon it. of the Soul. 85 Ch ap, IV, j The fecond Argument for the Immortality of the Soul. Actions cither Automatical or Spontaneous. That Spontaneous and Elicite Actions evidence the Diflin- ffion of the Soul from the Body. Lucretius his Eva- fton very flight and weak. That the Liberty of the Will is inconfijlent with the Epicurean principles. That the Conflict of Reafon again fi the Senfitive Ap- petite argws a Being in utfuperiour to Matter* WE have done with that which we intended for the Firft part of our Difcourfe of the Soul's Immortality : we have hitherto look'd at it rather in Concreto then in Abftratlo^ rather as a Thing complica- ted with and united to the Body $ and therefore con- fidered it in thofe Operations, which as they are not proper to theEody^ fo neither are they altogether in- dependent upon it , but are rather of a mixt nature. We (hall now take notice of it in thofe Properties, in the exercife whereof it hath lefs commerce with the Body^ and more plainly declares its own high defcent to us, That it is able to fubfift and aft without the aid and affiftance of this Matter which it informes. And here we {hall take that courfe that Ariftotle did in his Books de Anima, and firft of all inquire. Whether it hath X&iqv t\ ^fome kind of Att ion fo proper and pecu- liar to itfelf, as not to depend upon the Body. And this foon offers it felf in the firft place to us in thofe Elicite motions of it , as the Moralifts are wont to name them^ which though they may end in thofe they call Im~ M 3 perate £e/4/ yet have their fir ft Emanation from no- thinD e e but the Soul it felf. For this purpofe we fhall take notice of Two forts of Actions which are (jbvious to the experience of every one that obferves himfelf , according to a double Source & emanation of them, which a late Philofopher hath very happily fuggefted to us. The firft are thofe Atfions which arife up within us without any Animad- verfion •, the other are thofe that are consequent to it. i . For we find frequently fuch Motions within our felves which firft /W,before we take notice of them,and which by their own tarbulency and impetuoufnefs force us to an Advertency : as thofe Fiery fpirits and that inflamed Blood which fometimes fly up into the head $ or thofe grofs and Earthly Fumes that difturb our brains 5 the ftirring of many other Humours which beget within us Grief, Melancholy, Anger,or Mirth, or other Paflions 5 which have their rife from fuch Caufes as we were not aware of , nor gave no confent to create this trouble to us. Befides all thofe Pafions and Perceptions which are begotten within us by fome externall motions which derive themfelves through our Senfes , and fiercely knocking at the door of our Minds and Under- ftandings force them fometimes from their deepeft de- bates & mufings of fome other thing, to open to them and give them an audience. Now as to fuch Motions as thefe are, it being necef- fary fortheprefervatioh of our Bodies that our Souls fhould be acquainted with them , a mans Body was fo contrived and his Soul fo united to it , that they might have a fpeedy accefs to the Soul. Indeed fome ancient Philofophers thought that the Soul defcending more deeply into the Body, as they exprefle it, firft begot thefe corporeal motions unbeknown to it felf by reafon of of the Soul. 87 of its more deep immerfion, which afterwards by their impetuoufnefs excited its advertency. But whatfoever truth there is in that Affertion 3 we clearly find from the relation of our own Souls themfelves. that our Soul difowns them, and acknowledged no fuch Motions to have been fo bufy by her commiflion •, neither knows what they are , from whence they arife, or whither they tend, untill (he hath duly examined them. But thefe Corporeal motions as they feem to arife from no- thing elfe but meerly from the Machina of the Body it felf -, fo they could not at all be fenfated but by the Soul. Neither indeed are all our own Corporeal Anions perceived by us, but only thofe that may ferve to main- tain a good correfpondence & intelligence between the Soul and Body 5 and fo foment & cherifli that Sympa- thy between them which is necefl'ary for the fubfiftence and well-being of the whole man in this mundane ftate. And therefore there is very little of that which is com- monly done in our Body, which our Souls are infor- med at all of. The con (I ant Circulation of Blood through all our Veins and Arteries 5 the common motions of our Animal fair its in our Nerves $ the maceration of Food within our Stomachs, and the diflribution of Chyle and nourifliment to every part that wants the relief of it 5 the conftant flux and reflux of more fedate Humours within us $ the difitpations of our corporeal Matter by infenflble Tranjpiration, and the accejfes of new in the room of it ^ all this we are little acquainted with by any vital energie which arifeth from the union of Soul and Body : and therefore when we would acquaint our felves with the Anatomy and vital fun&ions of our own Bodies, we are fain to ufe the fame courfe and method that we would to find out the fame things in any other kind g g uj we immortality kind of Animal, as if our Souls had as little to doe with any of thefe in our own Bodies, as they have in the Bodies of any other Brute creature. ** But on the other fide , we know as well, that many things that are done by us, are done at the di&ate and by the commiffion of our own Wills $ and therefore all fuch Aftions as thefe are, we know, without any great ftore of Difcourfive inquiry, to attribute to their own proper caufes, as feeing the efflux and propagati- on of them. We doe not by a naked fpeculation know our Bodies firft to have need of nouriftiment, and then by the Edidfc of our Wills injoyn our Spirits and Hu- mours to put themfelves into an hungry and craving pofture within us by corroding the Tunicles of the Stomach -7 but we firft find our own Souls follicited by thefe motions, which yet we are able to gainfay,and to deny thofe petitions which they offer up to us. We know we commonly meditate and difcourfe of fuch Arguments as we our felves pleafe : we mould defigns, and draw up a plot of means anfwerable thereto , ac- cording as the free vote of our own Souls determines 5 and ufe our own Bodies many times, notwithftanding all the relu&ancies of their nature, onely as our Inftru- ments to ferve the will and pleafure of our Souls. All which as they evidently manifeft a true Diftinttion be- tween the Soul and the Body, fo they doe as evidently prove the Supremacy and dominion which the Soul hath over the Body. ^Our Moralifts frequently difpute what kind of government that is whereby the Soul, or rather Will, rules over the Sensitive Appetite, which they ordinarily refolve to be Imperium politicum^ --though I fhould rather fay, that all good men have rather a true defyotical power over their S en fitive fa- culties, and over the whole Body, though they ufe it onely of the Soul. gp onely according to the laws of Reafon and Difcretion. And therefore the Plntonifts and Stoicks thought the Soul of man to be abfolutely freed from all the power of Aftral Necefiity, and uncontroulable imprelfions ari- fing from the fubordination and mutual Sympatlne and Dependance of all mundane caufes, which is their proper notion of Fate. Neither ever durft that bold Ajlrologie which prefumes to tell the Fortunes of all corporeal Eflences, attempt to enter into the fecrets of man's Soul, or predid the deftinies thereof. And indeed whatever the deftinies thereof may be that are contained in the vaft volume of an Infinite and Al- mighty Mind , yet we evidently find a $ iieces of Matter one againft another , each dri- ving for fuperiority and preeminence^ I fhould not think it worth the while to teach fuch an one any higher learning, as looking upon him to be indued with no higher a Soul then that which moves in Beafts or Plants.. Ch ap. of the Soul, / p j Chap. V. T/tf third Argument for the Immortality of the Soul, That Mathematical Notions argue the Soul to he of a true Spiritual and Immaterial Nature, E fliall now confider the Soul awhile in a fur- ther degree of Abflrattion, and look at it in thofe Actions which defend not at all upon the Bodyy wherein it doth r eaulv ouuvo-ity aaarolQsSt^ 5 as the Greeks (peak, and converfeth onely with its own Be- ing. Which we (hall firft confider in thofe hiyi \\g.-- $yif4&lii{S)i or Mathe?natical notions which it conteins in itfelf, and fends forth from within it felf •, which as they are in themfelves Indivisible > and of fuch a perfect nature as cannot be received or immerfed into Matter y fo they argue that Subject in which they are feated to be of a true Spiritual and Immaterial nature. Such as a pure Point y Linea d^dlk 5 Latitude abftr acted from all Profundity , the Perfection of Figures 5 ^Equality , Proportion, Symmetry and Afymmetry of Magnitudes, the Rife and propagation of Dimenfions, Infinite divifi- bility, and many fuch like things $ which every inge- nuous Son of that Art cannot but acknowledge to be the true charafters of fome Immaterial Being , feeing they were never buried in Matter^ nor extracted out of it: and yet thefe are tranfeendently more certain and infallible Principles of Demonftration theiv any Sen- fible thing can be. There is no Geometrician but will acknowledge Angular feet ions , or the cutting cf an Arch into any number of parts required, tobemoft N 3 exa& 9^ Of the Immortality exaft without any diminution of the whole % but yet no Mechanical art can poffibly fo perform either, but that the place of fe&ion will detract fomething from the whole. If any one fhould endeavour to double a Cube^ as the Delian Oracle once commanded the A- thenians, requiring them to duplicate the dimensions of A folios Altar, by any Mechanicall fubtilty^ he would find it as impoflible as they did, and be as much laugh'd at for his pains as fomeof their Mechanicks were. If therefore no Matter be capable of any Geo- metrical effe&ions , and the Apdictical precepts of Geometry be altogether unimitable in the pureft Mat- ter that Phanfie can imagine-, then muft they needs depend upon fomething infinitly more pure then Mat- ter^ which hath all that Stability and Certainty within it felf which it gives to thofe infallible Demonftra- tions. We need not here difpute with Emfedocles^ Tail? ft y> ycucw Q7nt)<7iu.\j8y) , ii£oL7i d\! u^wp, &C We know earth by earthy fire by fire^ and water by water , that is, by the Archetypal ideas of all things in our own Souls $ though it may be it were no hard matter to prove that, as in this cafe S. Aufiin did, when in his Book de ^uant. anima^ he would prove the Immorta- lity of the Soul from thefe notions of Quantity, which come not by any poffible Senfe or Experience which we can make of bodily Being, and therefore concludes they muft needs be immediately ingraven upon an Im- material Soul, For though we could fuppofe our Sen- ses to be the School-Dames that firft taught us the Alphabet of this learning -y yet nothing elfe out a true Mental Effence could be capable of it, or fo much im- prove it as to unbody it all, and ftrip it naked of any Senfible garment , and then onely, when it hath done • it. of the Soul. or It, embrace it as its own, and commence a true and per- fe but alwaies ftands ftill in its Vertical , and fills the whole Horizon of the Soul with a mild and gentle light. There are fuch calm and ferene Ideas of Truth, that fhine onely inpacate Souls , and cannot be difcer- ned by any troubled or fluid Fancy, that necefTarily prove a fj&vi/jyv xj <& x) 0*0.111005 envoys, from fome immoveable and unchange- able Caufe which is alvoaies the fame. For thefe Opera- tions about Truth we now fpeak of, are not xCPViKCJ^ Gplpyciojj any chronical Energies^ as he further expref- fes it, but the true badges of an Eternal nature, and fpeak a TauTD*™* and <&o-is ( as Plato is wont to phrafe it) in man's Soul. Such are the Archetypall Ideas of tfujlice, Wifdome9 Goodnefi, Truth , Eternity^ Omnipo- tency, and all thofe either Morally Phyficall^ or Metaphy- fical notions, which are either the F irft Principles of Science, or the Ultimate complement and final perfe- ction of it. Thefe we alwaies find to be the fame , and O knrnv cS Of the Immortality know that no Bxorcifms of Material mutations have any power over them : though we our felves are but of yefterday, and mutable every moment, yet thefe are Eternall, and depend not upon any mundane vicifli- tudes ^ neither could we ever gather them from our obfervation of any Material thing where they were ne- ver fown. - If we refled but upon our own Souls, how mani- feftly doe the Specks of Reafon, Freedome, Perception, and the like, offer themfelves to us, whereby we may know a thoufand times more di(lin5tly what our Souls x are then what our Bodies are i For the former we know by an immediate converfe with our felves, and a di- ftinft fenfe of their Operations •, whereas all our know- ledge of the Body is little better then meerly Hiftori- call , which we gather up by fcraps and piecemeals from more doubtfull and uncertain experiments which we make of them: but the notions which we have of a Mindyi. e. fomething within us that thinks , appre- hends, reafons, and dtfcourfes, are fo clear and diftind: from all thofe notions which we can faften upon a Body, that we can eafily conceive that if all Body- Being in the world were deftroyed , yet we might then as well fub- fift as now we doe. For whenfoever we take notice of thofe Immediate motions of our own Minds whereby they make themfelves known to us, we find no fuch thing in them as Extension or Divisibility, which are contained in every Corporeal eftence : and having no fuch thing difcovered to us from our neareft familia- rity with our own Souls , we could never fo eafily know whether they had any fuch things as Bodies joyned to them or not, did not thofe extrinfecal im- preffions that their turbulent motions make upon them admonifti them thereof. But of the Soul. Qg But as the more we refle& upon our own Minds, we find all Intelligible things more clear , ( as when we look up to the Heavens, we fee all things more bright and radiant, then when we look down upon this dark Earth when the Sun-beams are drawn away from it:) fo when we fee all Intelligible Being concentring toge- ther in a greater onenejs, and all kind of Multiplicity running more and more into the ftri&eft Unity , till at laft we find all Variety and Divifion fuck'd up into a perfed Simplicity, where all happily confpire together in the moft undivided peace and friendship •, we then eafily perceive that the reafon of all Diverfity and Di- ftindtion is (that I may ufe Plotinu* his words not much differently from his meaning) p.es fyjvriJh $ dyivwp;, a* if it were generated &yet not generated ~] to be underflood ; %£?*(&> afj& £ odcov ^Jt t -^v^Um, the Soul partaking of Time in its broken and particular conceptions and apprehenfions, and of Eternity in its comprehenfive and ftable contemplations. I need not fay that when the Soul is once got up to the top of this bright Olympus, it will then no more doubt of its own Immortality, or fear any Difipation, or doubt O 2 whether 100 Of the Immortality whether any drowfie Sleep (hall hereafter feize upon it : . no, it will then feel it felf grafping faft and fafely its own Immortality, and view it felf in the Horizon of Eternity. In fuch fober kind oiEcflafies did Plotinus find his own Soul feparated from his Body, as if it had divorc'd it for a time from it felf: 7roM<»^s ey\^\J^j@4 ex efj&vfov ok TV owftg]©*, (& ^uojufyj©- rffi fL atAoov g£&>, IfJLCLVTV Q eitfw, &xvh&sqv 7\hiy^v og^w^M©*, &C. / be- ing often awakened into a fen fe of my felf \ and l being fe- que fired from my body-, and betaking my felf from all things elfe into my felf-y what admirable beauty did I then behold, &c. as he himfelf tells us. En. 4. /. 8. c. 1. Thus is that Intelligence begotten which Proclus /.2. in Plat. Tim. calls a Correction of Science : his notion is worth our taking notice of, and gives us in a manner a brief recapitulation of our former difcourfe, fhewing how the higher we afcend in the contemplation of the Soul, the higher ftill we rife above this low fphear of Senfe and Matter. His words are thefe, Aui>J a £W/>w oU ft ou -^v%oui$ ctyeAeyxlos V^tv , iXiy^elouj s xo'^/o/, ois w\ t§ ^2, (as Ar- rianus fometimes fpeaks)as the Sons of God who is the Father of Souls, Souls that are able to live any where in this fpacious Univerfe, and better out of this dark and lonefome Cell of Bodily matter, which is alwaies checking and clogging them in their noble motions, then in it : as knowing that when they leave this Body, they fhall then be received into everlafting habitations, and converfe freely and familiarly with that Source of Life and Spirit which they converfed with in this life in a poor difturbed and ftreightned manner. It is in- deed nothing elfe that makes men queftion the Immor- tality of their Souls, fo much as their own bafe and earthly loves •, which firfl makes them rvifh their Souls were not immortal, and then to think they are not : which flotinus hath well obferved, and accordingly hath foberly purfued this argument. I cannot omit a large recital of his Difcourfe, which tends fo much to difparage that flat and cull Philofo* phy which thefe later Ages have brought forth t, as alfo thofe heavy- fpirited Chriftians that find fo little divine life and adivity in their own Souls, as to ima- gine them to fall into fuch a dead fleep as foon as they leave IOJ io4 Of the Immortality leave this earthly tabernacle, that they cannot be a- wakened again, till that laft Trumpet and the voice of" an Archangel (hall roufe them up. Our Authors dif- courfe is this, Enn* 4. lib.y. c.io. having firft premifed this Principle, That every Divine thing is immortally Aa'£fiof4 o/jyicriQV by its kindred and confanguinity therewith. Whoever therefore amongfl us is fuch a one , differs but little in his Soul from Angelic a II e (fences ; and that little is the frefent inhabitation in the Body, in which he is inferiour to them. And if every man were of this raifcd temper, or any confiderable number had but fuch holy Souls, there would be no fuch Infidels as would in any fort disbelieve the Soul's Immortality, But now the vulgar fort of men beholding the Souls $f the generality fo mutilated and de- form d with Vice and Wickednef, they cannot think of the Soul as of any Divine and Immortall Being ; though *v>de<>'} of the $oulm 1 0 r indeed they ou%ht to judge of things as they are in their own naked ejfences, and not with reflect to that which extraeffentia/ly adheres to them 5 which is the great pre- judice of knowledge. Contemplate therefore the Soul of man, denuding it of all that which it (elf is not , or let him that does this view his own Soul 5 then he will be- lieve it to he Immortally when he full behold it &v izJVo>?- /0# which he gives of the £##/, wherein he feemsto make it nothing elfe for the Genu* of it , but an Ente- lechta or Informative thing* which fpends all its virtue upon that Matter which it informs, and cannot ad any other way then meerly by information 5 being indeed nothing elfe but fome Material^©*, like an impref- fion in wax which cannot fubfift without it, or elfe the refult of it : whence it is that he calls onely either Ma- terial Forms ', or the Fun&ions and Operations of thofe Forms, by this name. But indeed he intended not this for a general Definition of the Soul of man, and there- fore after he had lai'd down this particular Definition of the Soul, lib.z.cap.i. he tells us exprefly. That that which we call the Rational Soul is %&)£*$■?? or fep arable from the Body^ $fy! 3 /m^evos 'it) anf4$(G^wTiA£%<\cu>, be- caufe it is not the Entelech of any Body. Which he laies down the demonftration of in feveral places of all thofe Three books, by enquiring flfeii i , as being begotten by the Soul upon the Body ) he con- cludes that all this favours of nothing elfe but a Mate- terial nature, infey arable from the Body. But then fin- ding ads of Mind and Underftanding, which cannot be propagated from Matter^ or causally depend upon the P 2 * Bo^h I07 1 o 3 Of the Immortality Body, he refolves the Principles from whence they flow to be Immortal t which he thus fets down lib.2. caP.2. *£%< 5 tS vi cp$ v*h (p^fris^ which is commonly thus expounded, Intelleffus fatiens eft cor- ruptibilis, of the Soul. 109 ynfttbilU. But all this difficulty will ioon be cleared, if once it may app.ear how ridiculous their conceit is, that from that Chapter fetch that idle diftin&ion of Intelleffw Agens ejr Pattens \ meaning by the Agens > that which prepares phantafmes, and exalts them into the nature of intelligible (pecies, and then propounds them to the Patiens to judge thereof: whereas indeed he means nothing elfe by his vS? 7ra*$>nrao$, but onely the Under ftanding/>/w^#f/4> and by his vvs nvwmoh the fame in aEtu or inhabitu , as the Schoolmen are wont to phrafe it ^ and accordingly thus laies down his meaning and method of this notion. In the prece- ding Chapter of that Book, he difputes againft Plato's Connate (pedes, as being afraid, left if the Soul fhould be prejudiced by any home-born notions, it would not be indifferent to the entertaining of any other Truth. Where, by the way, we may obferve how unreafonable his Argument is : for if the Soul hath no fuch ftock of principles to trade with, nor any proper notions of its own that might be a k^lIyi^lqh of all Opinions, it would be fo indifferent to any, that the fouleft Err our might be as eafily entertained by it as the faireft Truth 3 nei- ther could it ever know whatguelt it receives, whe- ther Truth, or "Falfhood. But yet our Author found himfelf able to fwallow down this abfurdity, though when he had done he could not well digeft it. For he could not but take notice of that which was obvious for any one to reply, That *ms yi$ £Ji voifos^ and fo refle&ing upon it felf, may find matter within to work upon-, and fo laies down this fcruple in a way not much different from his Matters, <£ avion j voUlos £Jz, uenrep voL voylol, &c. but the Soul it felf is alfo intelli- gible^ as well as all other intelligible natures are 5 and in thofe Beings which are purely abfracJed from Mattery P 3 that f j 0 Of the Immortality that which under flands is the fame with that which is un- der food. Thus he. But not being Mafter of this no- tion, he finds it a little too unruly for him, and falls to enquire why the Soul fhould not then alwaiesbe/# a£tu 5 quitting himfelf of the whole difficulty at once by telling us, that our fouls are here clogg'd with a Hyle or Matter that cleaves to them, and fo all the matter of their knowledge is contained in fenfible ob- je ft vAy eKcc(?Cfi yiv^ , &c. that is , Seeing that in every nature there is Something which as a Fir ft fubjeff u all things potentially^ and fome Attive principle which pro- duceth all things ■> as Art doth in Matter ^ it is necejjary that the Soul alfo partake of thefe differences. And this he illuftrates by Light & Colours 5 refembling the Paf- five power of the Intellect to Colours^ the Aftive or Energetical to Light 1 and therefore he faies, it is yu- g/gos, x) dfuyfii^ xj climdns^ fep arable^ unmixt > and im* pafible $ and fo at laft concludes, %&>£*«* els H £?t fjyvov t«3-' 0^ &Ji , in the ftate of Separation this Intellect is alrvaies that which it is ( that is, it is alwaies Aftive and Energetical, as he had told us before,™ io-la w hipyi*,, the effence of it being activity) $ thto ju&vov d^oivailov <£ ai'JW, i i/AtYi)J{9vAuo\8p 5 om t»*tu pi aVctoS^ 5 and this onely is immortal and eternal , but we doe not remember becaufe it is impafiible. In which laft words he feems to difprove Plato's Reminifcentia , becaufe the Soul in a ftate of Separation being alwaies in ad , the Pafiive power of it, which then fir ft begins to appear when it is embodied, could notreprefent or contain any fuch Traditional III tiz Of the Immortality Traditionall jpecies as the Energetical! faculty a&ed upon before-, feeing there was then no Phanfie to retain them in, as Simplicity expounds k, £ii *v Ty Qiovl@* AoV»5 becaufe in all remembrance we muft reflect upon our Phanfie. And this our Author feems to glance at, it being indeed never out of 'his eye, in thefe words we have endeavoured to give an account Of, 0 Q TTCXsdw'mLQS J'Ss (piSoplDS, Xj OivAl TWTvi'STV VG&^ But the Pafiive intellect is corruptible , and without this we can understand nothing in this Ufe. And thus our fore- • named Commentator doubts not to gloffe on them. Chap, IX. A main Difficulty concerning the Immortality of the Soul Cviz. The ftrong Sympathy of the Soul with the Body 2 anfwered. An Anfwer to another Enquiry^ viz. tinder what account Imprefiions derivdfrom the Body do fall in Morality. \/\yrE have now done with the Confirmation of V V this point, which is the main Bafts of all Re- ligion, and (hall not at prefent trouble our felves with thofe difficulties that may feem to incumber it 5 which indeed are onely fuch as beg for a Solution, but doe not, if they be impartially confidered, proudly conteft with it : and fuch of them which depend upon any hy- pothecs which we may apprehend to be lai'd down in Scripture , I cannot think them to be of any fuch mo- ment, but that any one who deals freely andingena- oufly with this piece of God's truth, may from thence find of the Soul. j f , find a far better ^»/d of anfwering, then he can of mo- ving of any fcruples againft the Souls Immortality,, which that moft ftrongly every where fuppofes,& does not fo pofitively & pwiws lay down, as prefijme that we have an antecedent knowledge of it, & therefore prin- cipally teaches us the right Way & Method of provi- ding in this life for our happy fubfiftence in that eter nal eftate. And as for what pretends to Reafon or Ex- perience^ I think it may not be amifs briefly to fearch into one main difficulty concerning the Soul's Immor- tality : and that is, That ftrange kind of dependency which it feems to have on the Body, whereby it feems cdnftantlyto comply and fympathize therewith, and to affiime to it felf the frailties and infirmities thereof, to laugh and languifh as it were together with that : and fo when the Body is compos'd to reft, our Soul feems to deep together with it •, and as the Spring of bodily Motion feated in our Brains is more clear or muddy, fo the conceptions of our Minds are moredi- ftinfl: or difturbed. To anfwer this difficulty, it might be enough per- haps to fay. That the Sympathy of things is no fuffici- ent Argument to prove the identity of their effences by, as I think all will grant •, yet we fhall endeavour more fully to folve it. And for that purpofe we muft take notice, that though our Souls be of an Incorporeal nature, as we have already demonftrated, yet they are united to our Bodies, not as Afiifting forms or Intelligences^ as fome have thought, but in fome more immediate way$ though we cannot tell what that is, it being the great arcanum in Man's nature, that which troubled Vlotinus fo much, when he had contemplated the Immortality of it, that, as he fpeaks of himfelf, Enn.^ lib.S.c.i. en Q^ ?*0yt(7VUQV Hi Of the Immortality T«T3 'kczi Sjf l'ta* 7rep asra ev czofJLctli. But indeed to make fuch a Complex thing as Man is, it was ncceflary that the Soul fhould be fo united to the Bodyjs tofhareinitspaffions and infirmities fo far as they are void of finfulnefs. And as the Body alone could not perform any a<5t of Senfation or Reafon, and fo it felf become a 'Qwov mXiliKQv , fo neither would the Soul be capable of providing for the neceflities of the Body^ without fome way whereby a feeling and fenfe of them might be conveyed to it -7 neither could it take fufficient care of this corporeal life, as nothing pertai- ning to it, were it not follicited to a natural compun&i- on and companion by the indigencies of our Bodies. It cannot be a meer Mental Speculation that would be fo fenfibly affe&ed with hunger or cold or other griefs that our Bodies neceilarily partake of, to move our Souls to take care for their relief: and were there not fuch a commerce between our Souls and Bodies , as that our Souls alfo might be made acquainted by a pleafurable and delightful fenfe of thofe things that mod gratifie our Bodies, and tend moft to the fupport of their Crafts and temperament $ the Soul would be apt wholly to negled the Body, and commit it wholly to all changes and cafualties. Neither would it be any thing more to us then the body of a Plant or Star, which we contemplate fometimes with as much con- tentment as we do our own bodies, having as much of the Theory of the one as of the other. And the rela- tion that our Souls bear to fuch peculiar bodies as they inhabite, is one and the fame in point of notion and fpeculation with that which they have to any other body: and therefore that which determines the Soul to vftbe Soul* 1 1 - to this Body more then that,muft be fome fubtile vin- culum that knits and. unites it to it in a more Phyfical way, which therefore Broclus fbmetimes calls mb^a- iw.Qvo^fjiCL $ -\vy$s, & fyi? it ual kind of vehicle , where- by corporeal impreflions are transferr'd to the Mind, and the didates and decrees of that are carried back again into the Body to aft and move it. Ueraclitm wittily glancing at thefe mutual afpe&s and entercour- fes. Calls them * dfjyiGoLs avxyxoucu cn.'ffi Ivccvliow, the * Plain. Erin* Refponfals or Antiphons wherein each of them cat- 4.'.8.c.i. cheth at the others part & keeps time with it 5 and fo he tells us that there is o£os avco y j^to, a way that leads upwards and downwards between the Soul and Body, whereby their affairs are made known to one another. For as the Soul could not have a fufficient relation of the ftate and condition of our Bodies, except it recei- ved foipe impreflions from them •, fo neither could our Souls make ufe of our Bodies, or derive their own vir- tue into them as they doe, without fome intermediate motions. For as fome motions may feem to have their beginning in our Bodies, or in fome external mover, which are not known by our Souls till their advertency be awakened by the impetuoufnefs of them : fo fome other motions are derived by our own Wills into our Bodies, but yet in fuch a way as they cannot be into any other body 5 for we cannot by the meer Magical virtue of our Wills move any thing elfe without our felves, nor follow any fuch virtue by a concurrent fenfe of thofe mutations that are made by it, as we doe in our own Bodies. And as this Conjugal affeftion and fympathy be- tween Soul and Body are thus neceflary to the Being of Mankind-, fo we may further take notice of fome peculiar part within us where all this firft begins : which CL2 a *** Uf the Immortality a late fagacious Philofopher hath happily obferved to be in that part of the Brain from whence all thofe Nerves that conduft the Animal fpirits up and down the Body take their firft Original 5 feeing we find all Motions that firft arife in our Bodies, to dired: their courfe ftraight up to that, as continually refpe&ing it, and there onely to be fenfated, and all the imperate motions of our Wills iffuing forth from the fame con- fiftory. Therefore the Animal fpirits,by reafon of their conftant mobility and fwift motion, afcending to the place of our Nerves origination, move the Soul, which there fits enthron'd, in fome myfterious way •, and de- fending at the beck of our Wills from thence, move all the Mufcles and joyntS in fuch fort as they are gui- ded and directed by the Soul. And if we obferve the fubtile Mechanicks of our own Bodies, wemayeafily conceive how the leaft motion in thefe Animal Spi- rits will , by their relaxing or diftending the Nerves, Membranes and Mufcles, according to their different quantity or the celerity and quality of their motions, beget all kind of motions likewife in the Organical part of our Bodies. And therefore that our Souls may the better inform our Bodies, they muft perceive all their varieties •, and becaufe they have fuch an im- mediate proximity to thefe Spirits, therefore alio all the Motions of our Souls in the higheft way of Reafon and Underftanding are apt to ftir thefe quick and nimble fpirits alwaies attending upon them , or elfe fix them too much. And thus we may eafily fee that fliould our Souls be alwaies a&ing and working within us, our Bodies could never take that reft and repofe which is- requisite for the conservation of Nature. As we may eafily perceive in all our ftudies and meditati- ons that are moft ferious, our Spirits^ are the more fix'd. oftbeSonL \\y nVd, attending the beck of our Minds. And except this knot whereby our Souls are wedded to our Bodies were unloofed that our Souls were loofe from them, they could not ad, but prefently fome Motion or other would be impreft upon our Bodies: as every Motion in our Bodies that is extraordinary, when our Nerves are diftended with the Animal fpirits, by a continual communication of it felf in thefe Nerves like fomany intended Chords to their original , moves our Souls 3 and fo though we alwaies perceive that one of them is primarily affeded, yet we alfo find the other pre- fently by confent to be affe&ed too. And becaufe the Soul hath all Corporeal paffions and impreflions thus conveyed to it, without which it could not exprefte a due benevolence to that Body which peculiarly belongs to it • therefore as the Mo- tions of thefe Animal Spirits are more or lefs either diforderly and confus'd, or gentle and compos'd , fo thofe Souls efpecially who have not by the exercifeof true Vertue got the dominion over them, are alfo more or lefs affe&ed proportionably in their operations. And therefore indeed to queftion whether the Soul, that is of an Immortal nature , fhould entertain thefe corporeal paffions , is to doubt whether God could make a Man or not, and to queftion that which we find by experience in our felves \ for we find both that it doth thus, and yet that the Original of thefe is fome- times from Bodies, and fometimes again by the force of our Wills they areimprefs'd upon our Bodies. Here by the way we may confider in a moral way what to judge of thofe Imprefiions that are derived from our Bodies to our Souls, which the Stacks call stAoyt 'm.V not becaufe they are repugnant to Reafon, or are aberrations from it 5 but becaufe they derive not 0^3 their their original from Reafon, but from the Body,which is aXoyv which is but S aV ^zptmvov or Humanity. And, if I miftake not, our Divinity is wont fome- times to acknowledge fome fuch thing in our Saviour himfelf, who was in all things made like to us, our fin- fulnefs excepted. He was a man offorrows and acquain- ted with griefs, as the Prophet Efay fpeaks of him : and when he was in bodily agonies and horrours, the powerfull afTaults thereof upon his Soul moved him to petition his Father, that if it were pojTible, that bitter Cup might paj? from him •, and the fenfe of death fo much affli&ed him, that it bred in him the fad griefs which S. Peter exprefTeth by uShvoa tS Szzvcctv Ad. 2. the pangs or throes of death, and that fear that extorted a defire to be freed from it, as it is infinuated by that in Heb. 5. 7. Ztf was delivered from what he feared ^ for fo the words, being nothing elfe but an Hebraifm, are to berendred, vcsLKUcfreU ^m $ vuhaGelcu. And we are wont to call this the language and dittate of Nature which lawfully endeavours to preferve it felf , though prefently an higher principle muft bring all thefe under a fubje&ion to God, and a free fubmiflion to his good pleafure : as it was with our Saviour, who moderated all thefe paflions by a ready refignment of himfelf and his own Will up to the Will of God • and though his Humanity crav'd for eafe and relaxation, yet that Di- vine Nature that was within him would not have it with any repugnancy to the fupreme Will of God. DISCOURSE Concerning THE EXISTENCE JN.D NATURE OF GOD- M. T. Cicero 1. 1. De Legibus. JEx tot generibm nullum eft animal prater hominem quod habeat notitiam aliquam Dei t ipfifque in hominibus nulla gens eft neqne tarn immanfueta^ neque tamfera^ qua non^ etiamfi ignoret qualem habere Deum deceat^ tamen habendum fciat. R OF J*? OF THE EXISTENCE AND NATUREofGOD! Chap, L That the Befi way to know God is by an Attentive reflexi- on upon our own Souls. God more dearly and lively pittur dupon the Souls of Men ^ then upon any part of the Senfible World. ,E (hall now come to the other Cardinal Prin- ciple of all Religion, & treat fomething con- cerning God, Where we (hall not fo much demonftrate That he is, as What he is. Both which we may beft learn from a Reflexion upon our own Souls 5 as Plotinus hath well taught us, &s Itzutov &hq*pt(pa)v 5 eis dp%lu) '6hq*pl to fee an houres length before them, or to look higher then thefe mate- rial! Heavens-, which though they could be ftretch'd forth to infinity, yet would the fpace be too narrow for an enlightned raind, that will not be confined within thecompafs of corporeal dimenfions. Thefe black Opinions of Death and the Non-entity of Souls (darker then Hell it felf) fhrink up the free-born Spirir which is within us, which would otherwife be dilating and fpreadmg it felf boundlefl'y beyond all Finite Being: and . and Tfyture of God. 125 and when thefe forry pinching mifts are once blowa away, it finds this narrow fphear of Being to give way before it* and having once feen beyond Time and Mat- ter, it finds then no more ends nor bounds to ftop its fwift and reftlefs motion. It may then fly upwards from one heaven to another, till it be beyond all orbe of Fi- nite Being, fwallowed up iff the boundlefs Abyfs of Divinity,wge$t'rw ^ wna*, beyond all that which darker thoughts are wont to reprefent under the Idea of Effence. This' is that Sretov (wqt^ which the Areopa^ gite fpeaks of, which the higher our Minds foare into, the more incomprehenfible they find it. Thofe difmall apprehenfions which pinion the Souls of men to mor- tality, churlifhly check and ftarve that noble life there- of, which would alwaies be nfing upwards,and fpread it felfinafree heaven: and when once the Soul hath fhaken off thefe, when it is once able to look through a grave, and fee beyond death, it finds a vaft Immenfity of Being opening it felf more and more before it, and the ineffable light and beauty thereof (hining more and moreintoit} when it can reft and bear up it felf upon an Immaterial centre of Immortality within, it will then find it felf able to bear it felf away by a felf-reflexion into the contemplation of an Eternall Deity. For though God hath copied forth his own Perfe- ftions in this confpicable & fenfible World, according as it is capable of entertaining them-, yet the moft clear and diftinft copy of himfelf could be imparted to none elfe but to intelligible and inconfpicable natures : and though the whole fabrick of this vifible Univerfe be whifpering out the notions of a Deity, and alway in- culcates this leffonto the'contemplatorsof it, as ejM mmniwji OfSros, as Plotinus expreffeth it •, yet we cannot underftand it without; fome interpreter -within-. The R 3, Heavens :126 OftbeEoctflence Heavens indeed declare the glory of God, and the Firma- ment fiews his handy-work,zxid the 3 ywsbv tS? 3^ that which may be known of God, even his eternal power and Godhead, as S. Paul tells us, is to be feen in thefe ex- ternal! appearances : yet it muft be fomething within that muft inftruft us in all thefe Myfteries, and we fhall then beft underftand them, when we compare that co- pie which we find of them within our felves, with that which we fee without us. The Schoolmen have well compared Senfible and Intelligible Beings in reference to the Deity, when they tell us that the one doe onely reprefent Vefligia Dei , the other Faciem Dei. We fhall therefore here enquire what that Knowledge of a Deity is which a due converfe with our own naked Understandings will lead us into. Chap. II. i. Bow the Contemplation of our own Souls, and a right Re- flexion upon the Operations thereof may lead us into the knowledge of i , The Divine Unity and Omnifci- ence, 2. God's Omnipotence, 3. The Divine Love andGoodnef, 4. Goas Eternity, 5. His Omnipre- fence, 6. The Divine Freedome and Liberty* IT being our defign to difcourfe more particularly of that knowledge of the Deity that we may learn immediately from our felves, we (hall obferve, Firft, There is nothing whereby our own Souls are better known to us then by the Properties and Opera- tions of Reafon: but when we refled upon our own Idea of Pure and Perfect Reafon, we know that our own Souls and tytureofGod, l2y Souls are not it, but onely partake of it % and that it is of fuch a Nature that we cannot denominate any other thing of the fame rank with our felves by •, and yet we know certainly that it is, as finding from an inward fenfe of it within our felves that both we and other things elfe befide our felves partake of it, and that we have it *J! \ufo&jLv and not jca/r' Wibp* neither doe we or any Finite thing contain the fource of it within our felves : and becaufe we have a diftindl Notion of the mofi Perfect Mind and Under (landings we own our defi- ciency therein. And as that Idea of Underjlanding which we have within us points not out to us This or That Particular , but fomething which is neither This nor That, but Totall^Underftanding $ fo neither will any elevation of it ferve every way to fit and an- fwer that Idea. And therefore when we find that we cannot attain to Science but by a Difcurjive dedu&ioti of one thing from another, that our knowledge is con- fined, and is not fully adequate and commenfurate to the largeft Spheare of Being , it not running quite through it nor filling the whole area of it •, or that our knowledge is Chronical and fuccefive^ and cannot grafp all things at once,but works by intervals, and runs out into Bivifion and Multiplicity ♦, we know all this is from want of Reafon and Underftanding , and that a Pure and Simple Mind and Intellect is free from all thefe reftraints andimperfe&ions , and therefore can be no lefs then Infinite. As this Idea which we have of it in our own Souls will not fuffer us to reft in any conce- ption thereof which reprefents it lefs then Infinite : fo neither will it fuffer us to conceive of it any otherwife then as One Simple Being : and could we multiply Un- derftandings into never fo vaft a number , yet fhould we be again colle&ing and knitting them up together in 128 Of the Ewflenee ki fome Univerfal one. So that if we rightly refled upon our own Minds and the Method of their Energies we (hall find them to be fo framed, as not to admit of any other then one Infinite fource of all that Reafon and Underflanding which themfelves partake of, in which they live, move and have their Being. And therefore in the old Metaphyfical Theology, an Origi- nail and Uncreated Movoa or Unity is made the Foun- tain of all Particularities and Numbers which have their Exiftence from the Efflux of its Almighty power* %• And that is the next thing which our own Under- ftandingswill inftru&usin concerning God , viz. His Eternal! Power, For as we find a Will and Power with- in our felves to execute theRefults of our own Reafon and judgment ^ fo far as we are not hindred by fome * more potent Caufe : fo indeed we know it muft be a mighty inward ilrength and force that muft enable our t Underftandings to their proper fun&ions , and that Life, Energy and A&ivity can never be feparated from a Power of Under {landing. The more unbodied any thing is, the more unbounded alfo is it in its Effective power : Body and Matter being the moft fluggifii, inert and unwieldy thing that may be, having no power from it felf nor over it felf : and therefore the Pureft Mind muft alfo needs be the moft Almighty Life and Spirit 5 and as it comprehends all things and funis them up to- gether in its Infinite knowledge, fo it muft alfo com- prehend them all in its own life and power, Befides, when we review our own Immortal Souls and their dependency upon fome Almighty Mind, we know that we neither did nor could produce our felves ^ and with- all know that all that Power which lies within the com- pafs of our felves, will ferve for no other purpofe then to apply feverall pr^exiftent things one to another, from and tfytun of God. , 2~ from whence all Generations and Mutations arife, which are nothing elfe but the Events of different applicati- ons and complications of Bodies that were exiftent be- fore : and therefore that which produced that Subftan- tiall Life and Mind by which we know our felves, mud: be fomething much more Mighty then we are, and can be no lefs indeed then omnipotent ■, and muft alfo be the Firft architect and PyfMvpys of all other Beings, and the perpetuall Supporter of them. We may alfo know from the fame Principles, That 3, an Almighty Love, every way commenfurate to that mod Perfed: Being, eternally refts in it, which is as ftrong as that is Infinite, and as full of Life and Vigour as that is of Perfe&ion. And becaufe it finds no Beau- ty nor Lovelinefs but onely in that and the iflues there- of, therefore it never does nor can faften upon any thing elfe. And therefore the Divinity alwaies en- joies it felf and its own Infinite perfe&ions, feeing it is % thatEternall and ftable Sun ofgoodnefs that neither rifcs nor fets, is neither eclipfed nor can receive any encreafe of light and beauty. Hence the Divine Love is never attended with thofe turbulent paflions, per- turbations, or wreftlings within it felf, oiFear, Defire, Griefs Anger, or any fuch like, whereby our Love is wont to explicate and unfold its affe&ion towards its Objeft. But as the Divine Love is perpetually moft infinitely ardent and potent, fo it is alwaies calm and /^//^unchangeable, having no fuch ebbings and flow- ings, no fuch diverfity of ftations and retrogradations as that Love hath in us which arifeth from theweak- nefs of our Underftandings,that doe not prefent things to us alwaies in the fame Orient luftre and beauty : neither we nor any other mundane thing ( all which are in a perpetual flux) are alwaies the fame. Befides, S though ,j2o OftheExipence though our Love may fometimes tranfport us and vio- lently rend us from our felves and from all Self-enjoy- ment, yet the more forcible it is, by fo much the more it will be apt to torment us, while it cannot centre it felf in that which itfo ftrongly endeavours to attrad to it ♦, and when it pofTefTeth moft, yet is it alwaies hungry and craving, as ?lotinm hath well exprefs'd it, muvTuie '7rhY\f*^) £ crou ^ fcatter'd up and down the world, moving to and fro therein, to feek it. Our Souls by a Naturall Science as it were feeling their own Original!, are perpetually travailing with new defigns and connivances whereby they may purchafe the fcope of their high ambitions. Happinef is that Pearl of price which all adventure for, though few find it. It is not Gold or Silver that the Earthlings of this world feek after, but iovazfatisfying good which they think is there treafur'd up. Neither is it a little empty breath that Ambition and Popula- rity foars after, but fome kind of Happinef that it thinks to catch and fuck in with it. And thus indeed when men moft of M fie from Gody they ftill feek after him. Wicked men purfue indeed after a Deity in their worldly lufts •, wherein yet they moft blafpheme-, for God is not a meer empty Name or Title, but that Self-fufficient good which brings along that Reft and Peace with it which they fo much feek after , though they doe moft prodigioufly conjoyn it with fomething which it is not, nor can it be , and in a true and reall ftrain of blafphemy, attribute all that which God is to fomething elfe which is moft unlike him5 and, as S. Paul fpeaks of thofe infatuated Gen- Rom. i. tiles, turn the glory of the uncorruptible God into the image of corruptible man^ of birds and four-footed beafls and creeping things. God is not better defin'd to us by our Under (lan- dings then by our Wills and Affections : He is not onely the Eternal Reafon^ that Almighty Mind and Wifdomc which our Under -ft andings'convevfe with •, but he is alfo that unftained Beauty and Supreme Good which our Wills are perpetually catching after : and wherefoever we find true Beauty^ Love andGoodnefi, we may fay, Here or there is God. And as we cannot underftan J any thing T of k 5 Of the Exigence $£ an Intelligible nature, but by fome primitive Idea: we have of God, whereby we are able to guefs at the elevation of its Being and the pitch of its Perfe&ion ^ fc neither doe our Wills embrace any thing without {o\wt latent fen fe of Him, whereby they can taft and difcern how near any thing comes' to that Self-fuffi- cient good they feek after: and indeed without fuch an internal fen-fating Faculty as this is we fhould never know when our Souls are in conjun&ion with the Dei- ty, or be able to relifh the ineffable fweetnefs of true Happinefs. Though here below we know but little what this is, becaufe we are little acquainted with frui- tion and enjoyment •, we know well what belongs to longings and languifliment , but we. know not fowell what belongs to plenty and fulnefs-, we are well ac- quainted with the griefs and fickneffes of this in-bred love, but we know not what.its health.and complacen- cies are, To conclude this particular, /xe^oXa^^ wwj*/s * 4<^%Ji, the Soul hath ftrong and weighty motions, and nothing elfe can bear it up but fomething permanent and immutable. Nothing can beget a conftant fere- nity and compofednefs within, but fomething Supreme to its own Effbnce-, as if having once departed from the primitive Fountain of its life, it were deprived of it felf , perpetually contefting within it felf and divi- ded againft it felf: and all this evidently proves to our inward fenfe and feeling,That there is fome Higher Good then our felves, fomething, that is much more amiable and defirable,.and therefore muft be loved and preferred before our felves, as Tlotinus hath excel- lently obferv'd., *PfS oflwv ex-ccgnv efitfjfyjQv t£ ciyaSrv ., j8aAe7cu okgwo fj^T^ov^'o ^iv !?)5 &c Every thing that de fires the enjoyment of the Firfi good^ would rather be That and TS[4twe of God. g ^ That then what it is, becaufe indeed the nature of that k much more desirable then its own. And therefore the Flatonifls, when they contemplate the Deity under thefe three notions of S gV, 3 lv and \ TE have feen how we may rife up to the.under- y V ftanding of the Deity by the contemplation of our own Souls : and now it may feem worthy of the beft attention of our Minds to confider fome Dedutti- ens and Inferences which naturally flow from the true knowledge of the Divine Nature and Attributes. And the Firft is this. That all Divine productions or operations that terminate in fomething without Hirn^ are nothing elfe but the free Effluxes of his own Omnipotent Love and Goodneft, which alwaies moves along with them, and never willingly departs from them. When God made the world, it was not out of a piece of Self- Inter eft ^ as if he had had any defign to advance himfelf, or to enlarge his own ftock of glory and happinefs $ for what Beauty or Perfection can be in this whole Crea- tion which was not before contained in himfelf as the free Fountain of all < or what could he fee out of him- • felf Confederation of the Divine Ifyture and Attributes. \ai felf that could adde any thing to his Own ftature, which he found not already in himfelf? He made not the World j£p vciA heuev, \vcl Tif^i 'O^ys /SaIthJ vw wV ,'&c. How can he look without himfelf y bring he is a fur e Mind alwaies -encompaf? dwith its own glorious bright nef ? But the goad pie afar e of his Will be- ing f lid with bounty , and the power of a mo fl gracious Deity proceeding from it^ liberally dijpenfedthemfelvesy and di (tribute d thofe gifts of grace that might make all created Being the more to refemble that Archetypall idea cfthemfelves. Accordingly Timaus Locrus reprefents the Creatour of the World in the fame ftrain that Mo- fes did 5 ms dytiCpfy)©* % vutp&LvSsU , delighted as it were in himfelf to fee that all things that he had trade were good, and fome things exceeding good. God himfelf being infinitely full,and having enough and to -fpare, is alwaies overflowings and Goodnef and Love ifTue forth from hitn byway of redundancy. When he made the World, becaufe there was nothing better then himfelf, he {hadowed forth himfelf therein, and, as far as might be, was pleafed to reprefent himfelf and manifeft his own eternall glory and perfe&ion in it. When he is faid to feek his own glory, it is indeed no- thing elfe but to ray and beam forth, as it were, his own luftre •, as R.Zpehuda in his Book Cofri hath glanc'd at it, inaai iay Ssk Swi ti^x -to* y^j "rcon Gloria h&c feint ilia eft lucis divine, cedens in ut Hit at em pofuli ejus in terra ejus, God does then moft glorifie and exalt himfelf in the moft triumphant way that may be ad extra or out of himfelf, if I may fo phrafe it, when he moft of all com- municates himfelf, and when he ere&s fuch Monu- ments of his own Majefty wherein his own Love and Goodnef may live and reign. And we then moft of all glorifie him, when we par- take moft of him, when our ferious endeavours of a trueaflimilation to him and conformity to his Image declare & Myideratton of the Divine l^ature and Attributes. 1-45 declare that we think nothing Better then He is , and are therefore mod: ambitious of being one with him by an Univerfall Refignation of our felves unto him. This is his Glory in its loweft Humiliation, while it beams forth out of himfelf 3 and our Happinefs in its Exaltation, which Heaven never feparates nor divides though Earth doth. His Honour is His Love and Goodnefs inparaphrafe, fpreading it felf over all thofe that can or doe receive it 5 and this he loves and che- rifhes wherefoever he finds it, as fomething of himfelf therein. Thus I (hould leave this particular, but that being gone fo far in it, it may be worth the while to take no- tice of Three things wherein God moft of all glories and takes the greateft complacency, in reference to Creatures, as they are laid down by Proclus L^in Tim. 1. TLvtppcuveTOJi f£, Tvecfivttx k^ t hS^ov IcLvhd vovmv , oi^yj £cwi *?$ \z*r)£e%Q- tjfyjwv r g£&>' ^foioS^ wjt6 *?ffl ctyx&wv %opnyioM^ in the apt nef and capacity ofthoft things which he hath made to receive a further influence of good ready to fir earn forth from himfelf into them. 3. The 1 aft is, ct> tm $; ccvLtyoiv avjJLyJi'rficL , y cocsivei av^mvoia (£ crvfAtyaviaL^ in the fweet fymmetry of his own forms with this capacity^ and as it were the harmonious conffiration and fymphony %fthem, w hen his own light p leaf ant ly plates upon thofe well-tuned inflruments which he hath fitted to run the defcants •>j a A jjnuwwwm ana injtrenms pvm ivv defcants of his own Goodnef upon. And therefore it becomes us whom he hath endued with vitall power of a&ion, and in fome fenfe a Self-moving lifey to ftir up his good gifts within our felves 5 and, if we would have him take pleafure in us, to prepare our own Souls more and more to receive of his Liberality, iVa ^ dpyy &s yi/u&s i\ t5 SreZ Hui^ that that ftock which he is pleafed to impart to us may not lie dead within us. And this is the Application which he makes of this Particular. Chap, V. jffecond DeduBion. %. That all things are fupported and govern d by an Almighty Wifdome and Goodnefs. An Anfwer to an objection made againft the Divine Providence from an unequall diflribution of things here below. Such quarrelling with Providence arifeth from a Pd- danticall and Car nail notion of Good and Evil. IN the next place we may by way of further DeduSti- v S Sr&ov nhsm clvoLTtfoc ^y>!Tec/5(as the fame Philofopher expreffeth it) left ftragling & fal- ling off from the Deity, they fhould become altogether diforderly, relapfing and Aiding back into their firfl* Chaos. As in all Motion there muft be fome Firfi Mo- ver Confideration of the Divine filature and d Unhides. i;3 ytveletf , that all things are here done in this World by the appointment of the Beft Mind. And now if any fhould quarrel with the unequall dif- tribution of things here, as if rather fome blind For- tune had beftow'd her bleflings carelefly till (he had no more left, and thereby made io many ftarvelings, ra- ther then fome All-knowing Mind that deals forth its bounty in due proportions 3 1 fhouldfend them to Plu- tarch and Plotinus to have their Reafons fully fatisfied in this point, ( for we here deal with the Principles of Naturall light ) all thefe debates arifing from nothing but Pedantic all and Carnall notions of Good and Evil: as if it were fo gallant a thing to be dealing with Crowns and Scepters, to be bravely arrayed, and wal- low in that which is call'd the Wealth of this World. God indeed never took any fuch notice of Good men * Tionn. Enn. as t0 make them all Rulers, as the * laft of thofe fore- l' .' c' ' cited Authors tells us 3 neither was it wrorth the while, dvSrgf)*mvr\s dfjL&vco} tstw awrHov upy/ovlaA £T), neither is it fit for good men that partake of an higher life then the moftPrwcely is^to trouble themfelves about lording & ru- ling over other men, as if fuch a fplendid kind of nothing as this is were of fo much worth. It may be generally much better for us , wThile we are fo apt to magnifie & fJcourt any Mundane beauty and glory, as we are, that Providence fhould diforder and deface thefe things, that we might all be weaned from the love of them, then that their lovely looks fhould fo bewitch and enchant our Confederation of the Divine filature and Attributes. 147 our Souls as to draw them off from Better things. And I dare fay that a fober mind that (hall contemplate the ftate and temper of mens minds, and the confufed frame of this outward world, will rather admire at the Infinite Wifdome of a gracious Providence in permit- ting and ordering that Ataxy which is in it, then he would were it to be beheld in a more comely frame and order. Chap. VI. A third- Deduction. 3. That all true Happinefs confifts in a participation of Godarifing out of the aflimilation and conformi- ty of our Souls to him 3 and. That the moft reall Mifery arifeth out of the Apoftafie of Souls from God, 2$o enjoyment of God without r#r firing made like to Him. The Happinef and Mifery of Man defind and ftate W, with the Originalland Foundation of both. \ t\ TE proceed now m another Deduction or Infe- * * rence, viz. That all True HaPpinef conftfts in a -participation of God arifwg out of the af imitation and conformity of our Souls to him ♦, and the mojl reall Mifery arifeth out of the Apoftafie of Souls from God. And fo we are led to fpeak 01 the Rewards and Punifhments of the Life to come, Premium and Poena , tinjn "OU/, as the Jewifli Writers are wont to exprefs them : and it will not be any hard labour from what hath been faid to find out the Originall and Nature of both of them 5 and though perhaps we cannot dive into the bottome V 2 of ! 4.8 Dcdu Ellens and Inferences ficm the of them, yet we may go about them, and tell how in a general way |o define and diftinguifh them. Happinef is nothing elfe, as we ufually defcribe it to our felves, but the Enjoyment of fome Chief good : and therefore the Deity is fo boundlefly Happy, be- caufe it is every way one with its own Immenfe per- fection ^ and every thing fo much the more feelingly lives upon Happinef, by how much the more it comes to partake of God and to be made like to him : And there- fore the Platonifis well defin'd it to confift in idea Boni. And as it is impoffible to enjoy Happinefi without a fruition of God $ fo it is impoflible to enjoy him with- out an af 'imitation and conformity of our Natures to him in a way of true goodnefs and Godlike perfection. It is a common Maxim of Socrates, fm x,u- fiice takes not up Pimijhment^ but onely for a fecurity of performance of Righteous-Laws, viz, either for the amendment of the perfon tranfgreffing, or a due ex- ample to others to keep them off from tranfgreffion. For I would here fuppofe a Good and Righteous man, who in fomedefolate place of the World fhould have rhe command of a 1 00 more,and himfelf be Supreme & under no command. He prefcribes Laws to this com- pany, makes it death for any one to take away ano- ' ther's life. But now one proves a Murtherer, kills one of his fellows 5 afterwards repents heartily,, and is like to prove ufefull among the reft of his fellows: they all are fo heartily affedled one to another, that there is no danger,upon fparing thisPenitent's life,that any one of them fhould be encouraged to commit the like evil. The Cafe being thus ftated, it will not feem difficult to conclude that the tfuftice of this Righteous and Good Commander would (pare this poor Penitent : for his zfuftice would have preferved that life which is loft, and feeing there is nothing further that it can obtain in taking away this, it will fave this which may be faved 5 for it affefts not any blood 5 and when it deftroies, it is out of neceflity, to take away a deftru&ive perfon, and to give example, which in the Cafe ftated falls not out. , Again, Confederation of the Divine l^atnre and Attributes^. 152 Again, tfnflice is the tfuflict ofGoodnefi, and fo can- not delight to punifh 5 it aimes at nothing more then the maintaining and promoting the Laws ofGoodnef^ and hath alwaies (ome good end before it, and therefore would never punilh except fome further good were io view. True Juftice never fupplants any that it felf might appear more glorious in their ruines $ for this would be to make juftice love fomething better then Rigbte- oufneft^ and to advance and magnifie it felf in fomething wnich is not it felf, but rather an aberration from it - felf: and therefore Godhimfelffo earneftly contends with the Jews about the Equity of his own waies, with frequent affeverations that his Juftice is thirfty after no mans blood, but rather that Sinners would repent3 turn from their evil waies, and live. And then Juftice is moft advanced, when the contents of it are fulfill* d ; and though it does not, and will not, acquit the guilty without Repentance, yet the defign of it is to encou- rage Innocency and promote true Goodnefs, X Ckaf. 154 Dedutikns and Inferences from the Chap. VIII. The Fifth and lafl Dedafilion. 5. That feeing there is fuch an Entercourfe and Society as it were between God and Men, therefore there is alfo fome Law between them, which is the Bond of all Communion. The Primitive rules of God's oeco- nomy in this world, not the fole Refults of an Abfolute Will , but the f acred Decrees of Re af on and Goodnef% God could not design to make us Sinfull or Miferable. of the Law of Nature embofomdin Mans Soul, how it obliges man to love and obey God, and to exttrefi a Godlike Jpirit and life in this world. All Souls the °jf~fPrit*8 of God t, but Holy Smls manifeft themfelves to be j and are more peculiarly, the Children of God. T^HE former Deduction leads me to another a-kin -** to it, which (hall be my laft, and it is that which fully intimates in his Be legibns , viz. That feeing there is fuch an Entercourfe and Society as it were between God and Men, therefore there is alfo fome Law between themr which is the Bond of all Communion. God himfelf, from whom all Law takes its rife and emanation, is not Ex- Ux and without all Law, nor, in a fober fenfe, above it. Neither are the Primitive rules of his Oeconomy in this world the fole Refults of an Abfolute will, but the Sacred Decrees of Reafon and Goodnef. I cannot think God to be fo unbounded in his Legijlative power, that he can make any thing Law, both for his own Difpen- fittio&s and our obfervance, that we may fometime imagine, Confederation of the Divine 2s(ature and AttribtHts. 155 imagine. We cannot fay indeed that God was ab- fohitely determind from fome Law within himfelfto make us •, but I think we may fafely fay, when he had once determin'd to make us, he could neither make us finfttll, feeing he had no Idea nor fhadow of Evil with- in himfelf, nor lap us thofe dreadfull fates within our Natures, or fet them over us, that might arcana in/pi- ratione (as fome are pleas'd to phrafe it) fecretly work ourruine, and filently carry us on, making ufeofour own naturall infirmity, to eternall mifery. Neither could he defign to make his creatures miferable, that fo he might {hew himfelf *puft. Thefe are rather the by-waies of Cruell and Ambitious men, that feek their own advantage in the mifchiefs of other men, and con- trive their own Rife by their Ruines : this is not Di- vine tfuftice^ but the Cruelty of degenerated men. But as the Divinity could propound nothing to it felf in the making of the World but the Communica- tion of its own Love and Gooinefi ; fo it can never fwervefrom the fame Scope and End in the difpenfa- tionof itfelf toit0 Neither did God fo boundlefly enlarge the appetite of Souls after fome All-fufficient^ Good, that fo they might be the more unfpeakably tortur'd in the miffing of it 5 but that they might more certainly return to the Originall of their Beings, And fuch bufie-working Effences as the Souls of men are, could neither be made as dull and fenflefs of true Happinefs as Stocks and Stones are, neither could they contain the whole fumme and perfc&ion of it within themfelves : therefore they muft alfo be inform'd with fuch Principles as might conduct them back again to Him from whom they firft came. God does not make Creatures for the meer (port of his Almighty arm, to raife and ruine and tofs up and down at meer pleafure. X2 No, ! ?& Dduciions mid Inferences from the No, that cv^o/uct or good pleafure of that Will that made them is the fame ftiil, it changes not , though we may change, and make our felves uncapable of par- taking the blifsfull fruits and effects of it. And fo we come to confider that Law embofom'd in the Souls of men which ties them again to their Creatour, and this is called "The Law $f ^ Nature •, which indeed is nothing elfe but a Paraphrafe or Comment upon the Nature of God as it copies forth it felf in the SoiilofMan. Becaufe God is the Firfi Mind and the Firfi Good, propagating an Jw^^'^ot himfelfin fuch Immortall Natures as the Souls of Men are, therefore ought the Soul to renounce all mortall and mundane things, and preferve its Affe&ions chaft and pure for God himfetf; to love him with a moft Univerfall and Unbounded Love ^ to truft in him and reverence him t, to converfe with him in a free & chearful manner, as One in whom we live and move and have our Beings^ being perpe- tually encompaffed by him, and never moving out of him $ to refign all our Wares and Wills up to him with an equall and indifferent mind, as knowing that he guides and governs all things in the Bed way ^ to fink our felves as low in Humility, as we are in Self-no- ihmgnefi, \ And becaufe all thofe fcatter'd Rates of Beauty and Lovelinefs which we behold fpread up and down all the World over, are onely the Emanations of that in- exhaufted Light which is above •, therefore fhould we love them all in that , and climb up alwaies by thofe Sun-beams unto the Eternall Father of Lights : we fhould look upon him and take from him the pattern of our lives, and alwaies eying of him fhould *yL\u£\a, &b7ql tocTcwV^ d &C (as Eierechs fpeaks) polifli and jfliape ConfiJeMtwn of the Divine T^ature and Attributes. 1 57 foape our Souls into the cleared refemblance of him •, an J in all our behaviour in this World ( that Great Temple of his) deport ourfelves decently and reve- rently, with that humility, meeknefs and modefty that becomes his houfe. We fhould endeavour more and more to be perfeft, as he is -, in all our dealing with men, doing good, fhewing mercy and compaflion, ad- vancing juftice and righteoufnefs , being alwaies full of charity and good works 5 and look upon our felves as having nothing to doe here but to difplay & blazon the glory of our heavenly Father, and frame our hearts and lives according to that Pattern which we behold in the Mount of a holy Contemplation of him. Thus we fhould endeavour to preferve that Heavenly fire of the Divine Love and Goodnefs (which iffuing forth from God centres it felf within us, and is the Protopla- ftick virtue of our Beings ) alwaies alive and burning in the Temple of our Souls, and to facrifice our felves back again to him. And when we fulfill this Royall Law arifing out of the heart ot Eternity, then ftull we here appear to htjhe children of God^ when he thus lives in us, as our Saviour fpeaks Matt h. 5. And fo we fhall clofe up this Particular with that High privilege which Immortall Souls are inverted with : they are all the off- faring ofGod^ for fo S.Paul allows the Heathen Poet to call them : they are all royally defcended, and have no Father but God himfelf, being originally for- med into his image and likenefs 5 and when they ex- prefs the purity and holinefs of the Divine Life in be- ing perfect as God is perfeft, then they mamfeftthem- felves to be his Children^ Matth. 5. And in Matth. 7. Chrift encourageth men to feek and pray for the Spi- rit, ( which is the beft gift that God fan give to men ) becaufe he is their Heavenly Father,much more boun- X 3 tlfuil i c 8 DeduElions and Inferences from the &c. tifitll and tender to all helplefs Souls that feek to him, then any earthly parent, whofc Nature! is degenerated from that primitive goodnefs, can be to his children. But thofe Apoftate Spirits that know not to return to the Original! of their Beings , but implant themfelves into fome other ftock, and feek to. incorporate and u- nite themfelves to another line by fin and wickednefs, cut themfelves off from this divine priviledge, and lofe their own birth- right -7 they doe fj4*m,Saiv{v «* *Mo yi- v©< ( if I may borrow that phrafe ) and lapfe into ano- ther nature. All this was well exprefs'd by Vroclus. Seoov mutes^ All Souls are the Children of Cod , but all of them know not their God; hut fuch as know him and live like ti him, are called the Children of God, lib.4, in Ti mum. Chap, IX. ^Appendix concerning the Reafon ef Vofitive Laws. "OUT here \ as an Appendix to the two former De- -*-' dudtions, it may be of good ufe to enquire into the Reafon of fuch Laws as we call Pofitive 5 which God hath in all times, as is commonly fuppos'd , enjoyn'd obedience to 5 which are not the Eternall dictates and Decretals of the Divine Nature communicating it felf to Immortall Spirits, but rather deduce their Originall from the free will and pleafure of God. To folve this Difficulty, that of S.Paul may feem a * Gal. 1 fie Medium, who tells us, * The Law wo* added hecaufe of Concerning the reafon oftyofithe Laws . l * g §f tranfgrefion ; though 1 doubt not but he means thereby the Morall Law as well as any other. The true intent and fcope of thefe Pop we laws, (and it may be of fuch an externall promulgation of the Morall) feems to be nothing elfe but this, to fecure the Eternall Law of Righteoufnefs from tranfgreflion. As the Jews fay of their decretafapientum, that they were min1? TU , an hedge to the Law $ fo we may fay of thefe Divine Decretals, they were but cautionary and preventive of difobedience to that Higher Law : and therefore Saint Paul tells us why the Morall Law was made fuch a Po- litical bufinefs by an external promulgation,&c.iTim. i # 9. not fo much becaufe of righteous men , in whom the Law of Nature lives, who perform the ml tS vqjjl* without any outward Law, but it was given for the lawlej? and d?fobedient,&c. And therefore I doubt not but we may fafely conclude, that God gave not thofe Pofitive Laws meetly fro imferio, if I may ufe that ex- preffion-, it was not meerly to manifeft his Abfolute Dominion & Soveraignty, as fome think, but for the good of thofe that were enjoyned to obey 3 and this belief Mofes endeavours almoft throughout the whole Book of Deuteronomy to ftrengthen the Ifraelites in : and therefore God was fo ready upon all occafions to difpenfe with thefe Laws, and requires the Jews to omit the obfervance of them , when they might feem to juftle with any other Law of Morall duty or Humane xeceflity, as may be obferv'd in many Inftances in Scri- pture. But for a more diftind unfolding of this point , we may take notice of this difference in the notion of Good 2nd Evil, as we are to converfe with them. Some things arefo absolutely, and fomethings are fo onely re- latively ,. That which is abfolntely good, is every way Super tour !<£o Of things abjolutely good, and Sufcriour to us^ and we ought alwaies to be commanded by it) becaufe we are made under it : But that which is relatively rood to m^ may fometime be commanded by us. Eternal! Truth and Righteoufnefs are in them- felves perfectly & absolutely good \ and the more Viz con- form our felves to them, the better We are. But thofc ' things that are onely good relatively and in order to us, we may fay of them, that they are fo much the better, by how much the more they are conform *d to u$]L mean, by how much the more they are accommodated and fitted to our eftate and condition, and may be fit means to help and promote us in our purfuit of fome Higher good: and fuch indeed is the matter of all Pofitive Laws, and the Symbolic all or Rituall part of Religion. And as we are made for the former, i/z-s.what is abfo- lutely good, to ferve that 5 fo are thefe latter made for us, as our Saviour hath taught us when he tells us that the Sabbath was made for man-, and not man for the Sabbath : and as fincere and reall Chriftians grow up towards true perfeftion, the lefle need have they of Pofitive precepts or Externall helps. Yet I doubt it is nothing elfe but a wanton fafus and proud temper of fpirit in our times that makes fo many talk of being above Ordinances , who, if their own arrogance and pre- fumption would give them leave to lay afide the flat- tering glafie of their own Self-love, would find them- felves to have moft need of them. What I have obferv'd concerning the Things abso- lutely good \ I conceive to be included in that w&jV) pis mention d Dan. 9. everlafling rtghtcouJnefly which the Prophet there faith fhould be brought in and advanced by Mefliab: this £ix,oueo-vuun aiwi©* is the Righteouf- nefs which is of an eternall and immutable natare, as being a conformity with Eteriaall and Unchangeable Truth, of The everlafting Righteoufnefi \ Dan. 9] \ 6 r Truth: For there is a Righteoufnefs which thus is not Eternally but Pofttive and at the pleafure of God that di&ates it: and fuch was the Righteoufnefivfhkh Chrift faid it became him to fulfil when he was baptiz'd •, there Matth. ?. was no neceffity that any fuch thing (hould become due. But the Foundation of this Everlafiing righteouf- nefi is fomething unalterable. To fpeak more parti- cularly, That the Higheft good fhould be loved in the Highefl degree 5 That dependant creatures, that borrow all they have from God, fhould never glory in themfelvesy or admire themf elves, but ever admire and adore that un- bounded Goodnefi which is the Source of their Beings and all the Good they partake of *$ That we fhould alwaies doe that which is jujl and right, according to the meafure we would others fhould doe with us : thefe, and fome other things which a re&ified Reafon will eafily fupply, are immutably true and righteous - fo that it never was nor can be true , that they are unneceflary. And whofo hath his Heart molded into a delight in fuch a Righte- oufnefs and the pradlife thereof, hath this Eternallrigh- teoufnef brought into his Soul, which Righteoufnefs is alfo true and really not like that imaginary Ext email righteoufnefs of the Law which the Pharifees boafted in. Ch A P. iG* Hoty our knowledge of God comes to he Chap, X. The Conclufion of this Treatife concerning the Exifteme and Nature of God , jhewing how our Knowledge of God comes to he fo imperfect in this State, while we art here in this Terr e fir tall Body, Two waies obfervd by PldtmuSyWhtreby This Body does prejudice the Soul w her operations. That the Better Philofophers and more Contemplative J>ewes did not deny the Exiflence of all kind of Body in the other /late, What meant by Zo roafter 's eifuhov *\>vy$s. What kind of knowledge of Cod cannot be attain d to in this life.. What meant by Flefh and Blood , i Cor. 15, "COR the concluding of this Difcourfe, as a Mantijfa '*• to what hath been faid, we fhall a little confider how inconfiftent a thing a P erf eft knowledge of God is with this Mundane and Corporeall ftate which we are in here, while we are in the Body, we are abfent from the Lord, as S. Paul fpeaks, and that ( I think ) without a myfterie: Such Bodies as ours are being fitted for an Animal ftate, and pieces of this whole Machina of Sen<- fible Matter, are perpetually drawing down our Souls, when they would raife up themfelves by Contempla- tion of the Deity • and the caring more or lefs for the things of this Body, fo exercifes the Soul in this ftate, that it cannot attend upon God a'ofeiazraW without diftraffion. In the antient Metaphyficks fuch a Body as this is we carry about us, is call' d civ^v, auriAcuov, &ce the dark Den and Sepulchre in which Souls are impri- fon'd and entoitib'd, with many other expreflions of the fo imperfefl in this flat*] 1 63 t^e like importance-, and Proclas tells us that the Com- moration of the Soul in fuch a Body as this, is, accor- ding to the common vote of Antiquity, nothing elfe but Ktfi<; ov tt&cT/w A*$w?, a dwelling ox. pitching its Tabernacle in the Valley of oblivion and Death* But * Plotinus, in his *5%i *? &s * Ea*\4' * ' feems not to be eafily fatisfied with Allegoricall de- fcriptions, and therefore fearching more ftri&ly into this bufinefs, tells hts own and their meaning in plainer terms, that This Body is an occafion of Evil to the Sottl two waies ^ 1. on t& i^Tro^iov *b(p& ti&s voiais yivef), as it hinders its Mental! operations, prefenting its Idola Jpecus continually to it: 2. om&ovoSr (£%hSvfMc£p<& XvTriw HinaglaJ?^ which is continually fullied and darkened, while we look into it, by the breathing of our Animal fanfies, paffions and imaginations upon it 5 and o» alvlypcZfi darkly ' but we (hall fee then <&£pcru)<7rov *5r£os /s>pdLuk. 20. nor are given in marriage, nor can they die any more,but are icttyyt^oi, or, as it is in S. Matthew and Mark , co» ayyihoi t§ /SrS , as the Angels of God 5 and fo the Jewifli writers are wont to ufe the fime phrafe to ex- prefs the ftate of Glory by, viz,, that then good'metr ftiallbe.mttfn OH^TM ficut Angelimimflerii. Y 3 OF OF PROPHESIED A DISCOURSE Treating of The Nature of Prophefie. The Different degrees of the Propheticall Spirit. The Difference of Propheticall Dreams from all other Dreams recorded in Scripture. The Difference of the True Propheticall Spirit from Enthufiafticall Impofture. What the meaning of thofe Aftions is that are fre- quently in Scripture attributed to the Prophets , whether they were R eall or onely Imaginary* The Schools of the Prophets, The Sons, or Difciples of the Prophets. The Difpofitions antecedent and preparatory to Pro- phefie, The Periods of Time when the Propheticall Spirit ceafed in the Jewifli and Chriftian Churches. Rules for the better underftanding of Propheticall Writ. 2 Pet. i . 2 1 . For Prophefie came not in old time by the willofman^ but holy men of God (pake being moved by the Holy Ghofl. PhllO J Ud. I^fl T-> TIS O T f>CLy]L{cl which inJeed is the onely way whereby This kind of Truth cm bedifpenfed to us. For though our own Keafon and / Z Unier-'^ 17® Of Qrophfu. Underfianding carry all Natural Truth neceflary for Practice in any fort , engraven upon themfelves , and folded up in their own Eflences more immediatly, as being the fir ft participations of the Divine Minde con- fidered in its own Eternal nature : yet Fojitive Truth can only be made known to us by a free influx of the Divine Mind upon our Minds and Under (landings. And as it arifeth out of nothing elfe but the free plea- fure of the Divinity, fo without any natural determi- nation it freely (bines upon the Souls of men where 2nd when it Ktleth, hiding its light from them ordif- playing it forth upon them, as it pleafeth. Yet the fouls of men areas capable of converting With it, thotrgh it doe not naturally arife out of the fe- cundity of their own Underftandings > as they are withany Senfibleand External Obje&s. And as our Senfations carry the notions of Material things to our Under {landings which before were unacquainted with them •, fo there is fome Analogical way whereby the knowledge of Divine Truth may alfo be revealed to us. For fo we may call as well that Hiftorical Truth , of Corporeal and Material things, which we are infor- f iiied of by our Senfes, Truth of Revelation, as that Di- vine Truth which we now fpeak of: and therefore we may have as certain and infallible a way of being ac- quainted with the one, as with the other. And God having fo contrived the nature of our Souls, that we may converfe one with another, and inform one ano- ther of things we knew not before, would not make us fo deaf to his Divine voice that breaks the rocks, /' aad rends the mountains afunder $ He would not make usfo undifciplinable in Divine things,, as that we fljould not be capable of receiving any Imprefli- ©as from himfelf of thofe things which we were before unac* Of Tropbefie. *7* unacquainted with. And thu way of communicating Truth to the Souls of men is originally nothing elfe but Prophetical or Enthufiaftical-, andfowe may take notice of the General nature of Prophcfic. Though I would not all this while be miftaken , as if I thought no Natural Truth might be by the means of Prophetical influence awakened within us, and clea- red up to us, or that we could not lumine prophetia behold the Truths of Naturall inferiftton % for indeed one main end and fcopeof the Prophetical Spirit feems tobe the qxickning up of our Minds to a more lively converfe with thofe Eternal Truths of Reafon, which commonly lie buried in fo much flefhly obfeurity with- in us, that we difcern them not. And therefore the Scripture treats not only of thofe Pieces of Truth which are the Refults of God's free Counfells, but alfo ot thofe which are mofta-kinand allied to our own Underftandings, and that in the greateft way of Con- defcention that may be, fpeaking to the weakeft fort of men in the molt vulgar fort of dialed : which it may not be amifs to take a little notice of. Divine Truth hath its Humiliation and Exinanition, as well as its Exaltation. Divine Truth becomes ma- ny times in Scripture incarnate, debafing it felf to af- fume our rude conceptions, that fo it might converfe more freely with us, and infufeitsown Divinity into us. God having been pleafed herein to manifeft him- felf not more jealous of his own Glory, then he is ( as I may fay ) zealous of our good. Nos non hahemm au- res^ ficut Dem habet linguam. If he (hould fpeak in the language of Eternity who could underftand him, or/ interpret his meaning i or if he fliould have declared his Truth to us only in away of the pureft ahftr action that Humane Souls are capable of, how (hould then Z 2 the the more rude and illiterate fort of men have beena- ble to apprehend it < Truth is content, when it comes into the world, to wear our mantles, to learn our lan- guage, to conform it felf as it were to our drefs and fafhions : it affefts not that State or Fajlus which the difdainfull Rhetorician fets out his ftyle withall, Non Tarentinis /tut Skulls htc ficribimas ^ but it fpeaks with the moft Idiot led fort of men in the moft Idiotic d way, and becomes all things to all men, as every fonne of Truth fhould doe, for their good. Which was well obferved in that old Cabbaliftical Axiome among the Jewes, Lumen fupernum nunquam defcendit fine indu- mento. And therefore (it may be) the belt way to un- derftand the true fenfe and meaning of the Scripture is not rigidly to examine it upon Philofophical Inter- rogatories, or to bring it under the fcrutiny of School- Definitions and Diftin&ions. It fpeaks not to usfo much in the tongue of the learned Sophies oi the world, as in the plaineft and moft vulgar dialed that may be, Which the Jews conftantly obferved and took notice of, and therefore it was one common Rule among them for a true underftanding of the Scripture, mm mini C31N \32 piyVs- Lex loquitur lingua filiorum hominum. Which Maimonides expounds thus, in More Nevoch. Par. i. C. 26. Quicquid homines ab initio cogitatio- nis fua intelligentia & imagination fua pofjunt ajfequi0 id in Scriptura attrihuitur Creatori. And therefore we find almoft all Corporeal properties attributed to God in Scripture, quianjulgm hominum ab initio cogitationis Emit at em non apprehendunt^ nifi in rebus corporeis, as the fame Author obferves. But fuch ot them as found Imperfection in vulgar eares^s Eating and Drinking^ the like, thefe (faith he) the Scripture no where attri- butes to him.- The reafon of this plain and Idiotical ftyle Of ' (Propbefie. 1^2 ftyle of Scripture it may be worth our farther taking notice of, as it is laid down by the forenamed Author C. 33. Hac caufaeft propter quam Lex loquitur lingua, filiorum hominum^ &c. For this reason the Law Jpeaks according to the language ofthe.fonsofmen, because it is the mofi commodious and eafte way of initiating and teaching Children^ Women^ and the Common people ^ who have not ability to apprehend things, according to the very nature and effence of them. And in C. 34. Et ft per Ex- empla& Similitudines non dednceremur Sec. And if we were not led to the knowledge of things by Examples and Similitudes , hut were put to learn and undcrfland all things in their Formal notions and Efjential definitions ^ and were to believe nothing but upon preceding Demon- /{rations -7 then we may well think that {feeing this can'- not be done but after long preparations ) the greater part ef men would be at the conclufion of their daies^ before they could know whether there be a Godorno^ &c. Hence is that Axiomefo frequent among the Jewifh Dolors, Magna efl virtus vcl fortitudo Prophet arum^ qui afimi- lant formam cumformante eam^ i. e. Great is the pow- er of the Prophets^ who while they looked down upon thefe Senfible and Confpicable things, were able to furniih out the notion of Intelligible and Inconfpica- ble Beings thereby to the rude Senfes of Illiterate people. The Scripture was not writ only for Sagacious and Abftra&ed minds, or Philosophical heads y for then how few are there that fhould have been taught the true Knowledge of God thereby < Vidi filios canaculi^ ejr erant pauci, was an antient Jewifli proverb. We are not alwiies rigidly to adhere to the very Letter of the Text. There is a mV^ and a "^PD : in the Scripture, as the Jewifh- interpreters obferve. We muft not think Z 3 that: ',74 Of Trophe/tel that it ahvaies gives us Formal Definitions of things J for it fpeaks commonly according to Vulgar apprehen- Pfal. 1 9. fion : as when it tells of the Ends of the heaven^ which Mat. 24. now almott every Idiot knows hath no ends at all. So when it tells us Gen. 2. 7. that Gfa4 breathed into man the breath of life , «*/ man became a living foul; the expreflion is very Idiotical as may be, and feems to comply with that vulgar conceit, that the Soul of Man is nothing elfe but a kind of Vital breath or Aire : and yet the Immortality thereof is evidently infinuated in letting forth a double Original oi the two parts of Man , his Body and his Soul-, the one of which is brought in as arifing up out of the Duji of the earth, the other as proceeding from the Breath of God him- felf. So we find very Vulgar expreffions concerning God himfelf, befides thofe which attribute Senfation and Motion to him, as when he is fet forth as riding upon- the wings of the Wind? riding upon th* Clouds^ fitting in Heaven^ and the like, which feem to determine his in- different Omniprefence to fome peculiar place : where- as indeed fuch paffages as thefe are can be fetch'd from nothing elfe but thofe crafs apprehenfions which the generalitie of men have of God, as being moft there, from whence theobje&s of dread and admiration moft of all fmite and infinuate themfelves into their Senfes, as they doe from the Airey Clonds^ Winds or Heaven^ So the ftate of Hell and Miferie is fet forth by fuch de- nominations as were moft apt to ftrikea terror into the minds of men , and accordingly it is called Cce- tus Gigantim , the place where all thofe old Giants , whom divine vengeance purfued in the general Deluge, were affembled together, as it is well obferved by a Diawib^firft *ate Author of our own upon Pnverbs 21, 16. The part. man Of Vrcpkefie. 175 man that wandreth out of the way ofunderftanding, in ea- rn Gtgantum commorah tar. And accordingly we find the ftate and condition of thefe expreflfed $ob 26. 5. Gi- gantes gemunt fub acquis, & cjui habitant cum iis. Nudu<$ eft infernus coram Mo, & nullum eft oferimentum perdi- tioni, as the Vulgar Latin renders it, The Giants groan under the waters, and they that dwell with them. Hell is naked before him, ( that is, God,) and deftruciion hath no covering. In like manner our Saviour fets forth Hell as a great valley of fire likethat of Hinnom, which was prepared with a great deal of skill , to torture and torment the Devils in. Again we find Heaven fet forth fometimes as a place of continual banquet- ing , where, according to the Jewifhcuftomes, they fhould lye down inoneanothers bofomes at a perpetu- all Feaft : Sometimes as a laradife furnifhed with all kinds of delight and pleafure. Again, when the Scri- pture would infinuate God's ferioufnefs and realities any thing, it brings him in as ordering it a great while agoe before the Foundation of the world was laid, as if he more regarded that then the building of the world.. I might inftance in many more things of this nature,, wherein the Philofophical or Phyfical nature and Literal veritie of things cannot fo reasonably be fuppofed to be fet forth to us, as the Moral and Theological.. But I fhall leave this Argument, and now come more preafe- ly to confider of the nature of Frophejie , by which God flows in upon the Minds of men extrinfecally to their own proper operations, andconveighs truth im- mediately from himfelf into thera. Cha pu *76 Vf Tropbejie, Chap. II. That the Prophetical Spirit did net alwaies manifeft it felfwith the fame clearnejj'e and evidence. The Gra- dual difference of Divine illumination between Mo- fes, the Prophets, and the Hagiographi. A general furvey of the Nature of Prophefie properly fo called. Of the joint imprefiions and operations of the Under- flanding and Phanfie in Prop he fie . of the four degrees of Prophefie, The difference between a ViCion and a Dream, T>U T before we doe this, we ftiall briefly premife *~*fomething in general concerning that Gradual varie- ty whereby thefe Divine Enthufiafms were difcover'd to the Prophets of old. The Prophetical Spirit did not alwaies manifeft it felf eodemvigore luminis^ with the fame clearnefs and evidence, in the fame exaltation of its light : But fometimes that light was more ftrong and vivid^ fometimes more wan and abfcure $ which feems to be infinuated in that paflage, Hek 1. 1. God who in timepafl /pake unto the Fathers by the Prophets ttvXv- jjjte£<, & <7n>hvlej'7m;. So we find an evident difference of Prophetical illumination aflerted in Scripture between Mofes and the reft of the Prophets ^Deut.34. 10 .And there arofe not a Prophet fince in ifrael like unto Mofes^ whom the Lord knew face to face: which words have a manifeft reference to that whkh God himfelf in a more publick and open way declared concerning Mofes^ upon occafion of fome arrogant fpeeches of Aaron and Miriam^ who would equalize their own Degree of Prophefie to that' of Of Tropkefie: 1 77 of Mofes, Numb.12. 5, 6, 7, 8. And the Lordcame down in the pillar of the cloudy and flood in the door of the Tabernacle y and called Aaron and Miriam \ and they both came forth : And he faid, Hear my words $ if there he a Prophet among you, I the Lord will make my f elf known unto him in a Vifion, and will jpeak unto him in a Dream: My fervant Mvfes is not fo, who is faith full in all mine houfe • with him will I ' /peak mouth to mouth, even appa- rently and not in dark fpeeches, and the fimilitude of the Lord fhall he behold. Wherefore then were ye not a- fraid to (peak againfl my fervant Mofes ? In which words that degree or Divine illumination whereby God made himfelf' known to Mofes feems to be fet forth as fomething tranfcendent to the Prophetical illuminati- on: and fo the phrafe of the New Teftament is wont ' to diflinguifh between Mofes an i the Prophets, as if in- deed Mofes had been greater then any Prophet. But be- fides this Gradual difference between Mofes and the Pro- phets, there is another difference very famous amond the Jewfh Writers between the Prophets and the Hagi* ographi, which Hagiographi were fuppos'd by them to be much inferior to the Prophets. But what this diffe- rence between them was, we fhall endeavour to fliew more fully hereafter. Having briefly premifed this, and glanced at a Threefold Injpiration relating to Mofes 5 the Prophets , and the Hagiographi-jNz fhall firft of all enquire into the Nature oi that which is peculiarly amongft the Jews called Prophetical. And this is thus defined to us by Maimonides in Par. 2. c. 36. of his More Nevocbim, Ve- ritas & quidditas Prophetic nihil aliud efl qnam Influ- cntia a Deo Optimo Maximo, mediante inttll'tiu Agente^ fuper facultatem Rationalem primb, deinde fuper facul- tatem Imaginatricem influens. i. e. The true tffence of A a Prop he fie i?7^ j4- General* furVey-^ _ Prophefie is nothing elfe but an Influence from the Beitie upon the Rational firjl 5 and afterwards the Imagina- tive Faculties by the mediation of the Affive intellect. ^ Which Definition belongs indeed to Trophefle as it is Technically fo called, and diftinguifhed by Maimoni- des both from that degree of Divine illumination which was above it5 which the Matters conftantly attribute to Mofes , and from that other degree inferior to it, which they call Wl)\)r\ nil, Spiritus Sancfus^ that Ho- ly Spirit that moved in the Souls of the Hagiographi. But Rabbi Jpofeph Albo in Maam 3. c. 8. Be funda* mentis fidei^ hath given us a more large defcription, fo as to take in alfo the gradus Mofaicus, ]/2W PS'U Nttn 'pi ai*a -wk ^2ir\ ran ^y fnn* anvna, i. e. Pro- phefie is an influence from God upon the Rational facul- ties either by the Mediation of the Fan fie or otherwife: and this influence 5 whether by the mini fry of an Angel or etherwife, makes a man to know fuch things as by his Na- tural abilities he, could not attain to the knowledg of Though here our Author feems too much to have ftreightned the latitude of Prophetical influence, where- by (as we intimated before) not only thofe pieces of Divine truth may be communicated to the Souls of men which are not contained within their own Ideas*, but alfo thofe may be excited which have a neceflarie connexion with and dependence upon Reafon. But the main thing that we (hall obferve in this defcri- ption iSjthat Facultie or Power of the Soul upon which thefe Extraordinarie imprefiions of Divine light or in- fluence are made •, which in all proper Frophefle is both the Rational and Imaginative power. For in this Cafe they fuppofed the Imaginative power to be (ct forth as a Stage upon which certain Vifa and Simulacra were reprefented to their Under {landings 5 juft indeed as, tfeey of the nature of Trophefie^ \jg they are to us in our common Dreams $ only that the Underftandings of the Prophets were alwaies kept a- wakeand ftrongly a&ed by God in the midft of thefe apparitions, to fee the intelligible Myfteries in them, and fo in thefe Types and Shadows , which were Sym- bols of fomefpiritual things, to behold the Antitypes themfclves : which is the meaning of that old Maxime of the Jews which we formerly cited out of Maimoni- des^ Magna, ejl virtus feu fortitude Profhetarum qui afti- milant formam cumformante earn. But in cafe the Ima- ginative facultie be not thus fet forth as the Scene of all Prophetical illumination, but that the Impreflions of things nakedly without any SchemesoxPittures be made immediately upon the Underftanding it felf, then is it reckoned to be the gradus Mofaicm , wherein God fpeaks as it were face to face -7 of which more hereafter. Accordingly R. Albo, in the Book before cited and 10^ Chapter, hath diftinguiftied Prophejie into thefe four degrees. The firft and lowed of all is,when the Ima- ginattveipowev is moft predominant,fo that the impref- lions made upon it are too bufie, & the Scene becomes too turbulent for the Rational facultie to difcern the true Myftical and Anagogical fenfe of them clearly 5 and in this cafe the Enthufiafms fpend themfelves ex- treamly in Parables , Similitudes and Allegories, in a dark and obfeure manner, as is very manifeft in Zacha- rj^ and many of Ezechiel his Prophefies, as alfo thofe oi Daniel : where though we have fii ft the outward frame of things Dramatically fet forth fo potently in the Prophet's phanfie, as that his Mind was not at the fame time capable of the myftical meaning, yet that was afterward made known to him, but yet with much obfeuritie ftill attending ic. This declining Jlate of P^opbefie the Jews fuppofe \ A a 2 t" 1 8o rour degrees of Tropbefie. then principally to have been, and this Divine illumi- nation to have been thenfecting in the Horizon of the Jewiih Church, when they were carried captive into Babylon- All which we may take a little more fully from our Author himfeif in bus 3. Book an I 17. Chap- ter, 131 rU^m pin Nn^ ^0,i. e. Every Prophet that is of a (Irong, fagaciom and piercing Understanding will apprehend the thing nakedly without any Similitude > whence it comes to pafi that all his fayings prove di ft i net and clear, and free from all obfcuritie 5 having a literal truth in them : But a Prophet of an inferior rank or de- gree, his words are obfeure, enwrspp d in Riddles and Pa- rabies, and therefore have net a Literal but Allegorical truth contained in them. Thus he.. And fo afterwards, according to the general opinion of the Jewiih Ma- ilers, he tells us that after the Captivity,in the twilight of Prophefie, E\ekiel began to fpeak altogether in Riddles and Parables -7 and fo he himfeif complains to * Chap.2049. God, * Ah Lord God) they fay of me, Doth he not J}eak Parables i The fecond degree which our forementioned Au- thor makes of Prophefie is , when the ftrength of the Imaginative and Rational powers equally ballance one another. The third is, when the Rational power is moft pre- dominant 5 in which cafe ( as we heard before ) the Minde of the Prophet is able to ftrip thofe things that are reprefented to it in the glafs of Phanfie of all their materiality and fenfible nature, and apprehend them more diftin&ly in their own naked EfTence. The laft and Higheft is the gradus Mofaicusjn which all Imagination ceafeth, & the Reprefentation of Truth defcends not fo low as the Imaginative part, but is made in the higheft ftage of Reafon and Underftanding. But (Revelations by Dreams and Vifiom. \ g f But we (hall hereafter {peak more fully concerning the feveral degrees of Prophetical Infpiration, and dif- couife more particularly of the Ruach hakkodefh^ the highefl degree of Prophefie or gradus Mofatcus y and Bath col or the lorveft degree of Prophefie, Seeing then that generally all Prophefie or Prophetical Enthufiafm lies in the joint- lmpreffions and operations of both thefeforementioned faculties, the Jews were wont to underftand that place Numb, 12.6, &c. as ge- nerally decyphering that State or Degree oi Prophe- fie by which God would difcover himfelfe to all thofeProphets that ever fliould arife up amongft them, or ever had been, except Mofes and the Mefiiah. And there are only thefe* Two waies declared whereby God * jn iflh dux- would reveal himfelf to every other Prophet, either bm-pArtibm, in a Vifion or a Bream \ both which are perpetually ^[Zmhen- attended with thofe Vifia and Simulacra fenfibilia as tur emr.es Pro- muft needs be imprefled upon Common fenfe or Fan- P^tf* &'****• fie, whereby the Prophets teemed to have all their Sen- More Ncv.p.2. fes waking and exercifin'g their feveral fun&ions , c- 36- though indeed all was but Scenic all ok Dramatical, Ac- cording to this Twofold way of Divine infpiration, the "Prophet tfocl foretells the Nature of that Prophe- *ch tical Spirit that fliould be powred out in the latter times*, and in Jeremy i^. 14. we have the falfe pro- phets brought in as endeavouring apifhly to imitate the true Prophets of God, in fortifying their Fanfies by the power of Divination , that they might talk of Dreams and Vifiions when they came among the people. Now for the Difference of thefe two, a Dream and a Vifion^t feems rather to lie in Circumftantials then in any thing Effential^& therefore M aim. part. 2 More Ne v. cap. 45. tells us that in a Dream a voice was frequent- ly heard, which was not ufual in a Vifion. But the re- A a 3 presentation f i S z 1 be difference between prefentation of Divine things by fome Senfible images or fome Narrative voice muft needs be in both of them* But yet the Jews are wont to make a Vifion fuperiour to z Dream, as reprefenting things moretothe life, - which indeed feizeth upon the Prophet white he isa- wake, but it nofooner furprifeth him but that all his external fenfes are bound 5 and fo it often declines into a true Dream, as Maimon. in the place forenam'd proves by the example of Abraham, Gen. iyei2. where the Vifion in which God had appeared to him ( as it is rela- t ed ver. i .) paffed into a Sleep, And when the Sun was going down, a deep fleeptfell upon Abraham, and loe an horror of great darknefe fell upon him. Which words feem to be nothing elfebut adefcriptionof that paffage which he had by Sleep out of his Vifion into a Dream. Now thefe Bcflatical impreflions whereby the Ima- gination and Mind of the Prophet was thus ravifh'd fromitfelf, and was made fubjeftwholy to fome A- gent in telleil informing it and fhining upon it, I fup- pofe S.Paul had refped: to i Cor. 13. Now we fee JV iaD7rifn cv cdviyjm&li, by aglaf, in riddles or p arables 5 for fo he feems to compare the Higheft illuminations which we have here, with that conftant Irradiation of the Divinity upon the Souls of men in the life to come : and this glaffing of Divine things by Hiero- glyphicks and Emblems in the Fanfie which he fpeaks of, was the proper way of Prophetical infpiration. For the further clearing of which I {hall take notice of one paffage more out of a Jewifh writer , that is , R.£^4/,concerning this prefent argument, vhich Ifind Com. in Num. 12.6. tfJKJJfOaW nsm " Wtirh nn fV\ Voluit Deus afimilare Prophetiam reliquorum Pro- phet arum homini freculum infticienti, prout inruunt Rabbini nojlri illo axiomate proverbiali, Nemo hffyiciat f]> ecu turn a Vifion and a t)ream. i $h ffeculum Sabbato : i/ludjpeculum eft vitreum, in quo rc- fleflitur homini fuaipfius forma & imago per \A7E have now taken a General furvey of the Nd- ■ v v ture of Prophe fie, which is alwaies attended (as we have (hewed) with a Vifion or a Bream, though in- deed there is no Bream properly without a Vifion. And here before we pafs from hence, it will be neceffarie to take notice of a main Diftindion the Hebrew Dodlors arewont to make of Breams , left we miftake all thofe Breams wch we meet with in Scripture, & take them all for; iU 4 The difference of Prophetical T>reums for Prophetical^ whereas many of them were not fuch. For though indeed they were all SiQirty.irla fent by God, yet many were tent as Monitions and InJlruc7ions7 and had not the true force and vigor of Propheti- cal Dreams in them 5 and fo they are wont commonly to diftinguilh between pT£ oiVn and vxn3nar?n. There are [omnia vera , and [omnia Prophetic a: an I thefe Maimonides in More i\fei/.Par.2.Cap.4i.hath thus generally charaderized, Quando dicitur, Deus venit ad N. infomnio no&is, id Prophetia minime nuncupari fotefl) neque vir talis ^ Pfopheta, ejrc. When it is [aid in Holy writ) That God came to fuch a man in a Dream of the night, that cannot be called a Prophtfie, nor fuch a man a Prophet 5 for the meaning is no more then this^ That fome Admonition or Inftruftion was given by God to fuch a man , and that it wM in a Dream. Of this fort He and the reft of the Hebrew Writers hold thofe Dreams to be which were fent to Pharaoh , Nebuchad- n€%$ar^ Abimelech and Laban •, upon which two laft our Author obferves the great Caution oi onkelosthz Profelyte(who was inftru&ed in the Jewifh learning by R, Elea&armd R.^cftud, the moft famous Doctors of that age) that in his Preface to thofe Dreams of Laban and Abimelech he flies, Et venit verbum a Domino ? but doth not fay ( as when the Dreams were Prophetical ) Et revelavit fe D$minus. B?jfides, a main reafon tot* which they deny thofe Dreams to be Propheticalis^ for that they that were made partakers of tiiem were un- fan&ified men $ whereas it is a tradition .amon jft them, that the Spirit of Prophefie was not communicated to ' any but good men. M,\* But indeed the main difference between thefe two forts of Dreams feemsto confift in this, That fuch as were not Prophetical were much weaker in their Energy upon from aU other Dreams recorded in Scripture] \\t upon the Imagination then the Other were, in fo much that they wanted the ftrength and force of a Divine evidence, fo as to give a plenary affurance to the Mind of him who wasth^ fubjedlof them, of their Divine original-, as we fee in thofe Dreams of Solomon, i Kings 3. v.5«, 15. and ch. 9. 2. where it is faid of him, when he awaked he faid, Behold it was a Bream *, as if he had net been effe&ually confirmed from the Energy of the Dream it felf that it was a true Prophetical influx. But there is yet another difference they are wont to make between them, which is, That thefe [omnia vera, or vuS-evi^ ordinarily contained in them aiC?£3 D%121> fomething that was dpyv or void of reality: as in that Dream of ^ofeph concerning the Sun, the Moon, and the eleven Stars bowing down to him 5 whereas his Mo- ther, which fhould there have been fignified by the Moon^ was dead and buried before, and fo uncapable of performing that refped to him which the other at lafl did. Upon occafion of which Dream the Gemarrft. Do- ctors in Berachoth c. p. have framed this Axiom, a^3 ^3 ahrii -upsm pa p pHjtfft -aV t#e& r*w n>l702 ami, As there is no corn without ftr aw, fo nei- ther is there any meer Dream without fomething that is dpy>v, void of reality, & i n fig n if! cant. Accordingly Rab. Albo'm Maam. \* c. 9. hath framed this diftin&ion be- tween them, rhj nsnjm jphss bnnn Hfra trh^ T« T\QfeO pT\X p$J> There is no meer Dream without fome- thing in it that is aLpy>v , but Prophefie is a thing wholy and mo [I exactly true. The general difference between Prophetical Dreams and thofe that are meerly Nouthetical or Monitor ie,zni all elfe which we find recorded in Scripture, Philofud.in his Trad *&l ™ SvoTreflvs 7t) oV«py*,and elfewhere, hath at large laid down. The proper character of thofe that B b were ifld The difference of frophetkalDretints vteveProphetical he clearly infinuates to be thuEcftaticd rapture whereby in all Prophetical Dreams fome more potent caufe, a&ingupon the Mind and Imagination of the Prophets , fnatch'd them from themfelves, and fo left more potent and evident imprefGons upon them. I {hall the more largely fet down his Notion,becaufe it tends to the clearing of this bufinefs in hand, and is, I think, much obfcured, if not totally corrupted by his tranflator Gdenius. His defign is indeed to fhew that Mofes taught thefe feveral waies whereby Dreams are conveyed from Heaven, that fohis fublime and recon- dite do&rine might be the better hid up therein •, and therefore failing between Cabbalifmemi Platonifme he gropes after an Allegorical and Myftical meaning in them all* His firft fort of Divine Dreams he thus de- fines, id ft T^Toy, bit dp%ovl@« *j vsn?- The fir ft kind was when God himfelf did begin the mo* tion in the Phanfie, andfecretly whifperedfuch things as are unknown indeed to us ^ but perfectly known to him- felf. And of this fort he makes zpofeph's dreams, the fenfe whereof was unknown to ^ofeph himfelf at firft, and then runs out into an Allegorical expofition of si«e* 'W? . them in the Book intituled $ofefh. The fecond kind is this, TSk i/Mfe^s fittvoias t>t ^ mX&fyw^ &c. When our Rational facultie being moved together with the Soul of the World, and filled with a di- vtnely-injpired fury, doth predict thofe things that are to come* In which words by his 4U/E? s lfjilwvcrevy an rf6 ©g« ^faojxoTs Q,7©« * itis 3 *J! i» fomniis Prophet icis^ uti loqtti amant Magiftri.) Secundi verb generis f omnia nee plane dilucide nee val- de obfeure indigitavit • qualia erant Somnia de Scala cvlepi^&cc. Now thefe Dreams of^ofeph though they contained matter of a like nature to Prophetical infpira- B b 2 tion. i 8 & The difference of Prophetical Breams tion, yet were they indeed not fuch5 and therefore are accounted of by all the Jewifti writers onlyas Somnia 'vera * and fo our Author endeavours to prove very fitly to our purpofe, though indeed upon a miffake walSuvV yet which he took out of the Verfion of the * Seventy, was he trained Gen. 37».7« "Q/Miv, (pnozp, ifJ$s £tO]Ji&i\v ^^J.y[\g\aL • ox) up amongft the ^ jl £$>»; a^AStf©. g opfoiatoZf®. x) dfjuub&s OreikS;,ana not t , ~ , . »/ o. c ^^ ? / well acquainted '^G3vAecfJL[6.xvavl(^* , v wzLytoos %j TflActvyjo; o££W©« GjVol- hith inerHe" &c« ^fofephfaid, £* Me-thought n?v(ZcW7l& " Xj C4>£rVCTtO0CVL , ^VUUcL^&l 7T£p- ym$iKyj to) fxi^ovJcc Stem ii^et, i. e. The third kind is y when in Jleep the Soul being moved of it felf, and agi- tating it felf, is in a kind of rapturous ragey and in a divine fury doth foretell future things by a prophetick facultie% And then, which is more to our purpofe, he thus fets forth the nature of thofe fanfies which dif* cover from all other Dreams recorded in Sc, ipture. i 89 cover themfelves in thefe kind of Dreams. A? Jj kJ) TO Tg/lD*' &£<&.$ CWnZbaiO] /^Mo^ ¥ 7T&\i&)V (JWlSJufyjO^ i>is ojKJepxprfjKAis 'ffoqrfjw^ i.e. T^ and moft manfully delivered a whole Nation from bondage , viz. after it was fatdto him Exodt ]• 1 2. 1 will be with thee. And though there be different Degrees of thefe in men^ yet none can he altogether without that Fortitude and Magnanimi- tie. So it was f aid to Jeremy Chap. 17. 18. Be not difmaied at their faces, &c. Behold I have made thee this day a defended City-, andfo to E\ek, Ch.2 . 6.Be not afraid of them nor their words : and generally in all the Prophets we jhallfind a great Fortitude and Magnanimi- ty of Spirit. But by the excellency of the gift of Divi- ning they could on a fudden and in a moment foretell fu- ture things •, in whrch Facultie notwithjlanding there was great diver fitie. Thus he. It will not be therefore any great Digreflion here, awhile to examine the Nature of this Faffe light which, pretends to Prophefie-, but is not $ as being feated only in the Imaginative power, from whence the firft occa- - fioa i^2 The difference of the true fyrophtical Spirit fionof this delufion arifeth, feeing that Power is alfo the Seat of all Prophetical vifion,^ Tbnfe ptrrpofe it will not be amifs topremife that Threefold degree of Cognitive influence pointed out by Maimonides , part. 2. cap. 37. More Nev. Thefirft is wholly Intelle- ctual , defcending only into the Rational facultie , by which that is extreamly fortified and ftrengthened in the diftinft apprehenfion of Metaphyficall Truths , from whence, as he tells us5 arifech the Sed of Philofo- phers, and Contemplative perfons. The fecond is joint- ly Into the Rational and Imaginative izcuhk together, and from thence fprings the Sedl of Prophets. The third into the Imaginative only, from whence proceeds the Se& of Polititians, Lawyers and Law-givers (whofe Conceptions only run in a lecular channel,) as alfo the Seft of Diviners , Inch ant er s , Dreamers and Sooth- fay ers. We fliall coppy out of him a Chara&er of fome of this Third fort, the rather becaufe it fo graphically delineates to us many Enthufiaftical Impojlors of our Age. His words arethefe, Hie verbmonendm es, ex tertio genere e(fe quofdam, quibus Phantaftd, S omnia & Ecflafes, quales in Prophetic Vifione ejfe folent, it a mi- rabiles obveniunt , ut plane fibi perfuadeant fe Prophe- tas ejfe, &c. i. e. But here I muft advert 2 fe thee , that there are fome of this Third fort who hive fome- times fuch flrange Phanjies9 Dreams and Ecjlafies, that they take themfelves for Prophets y and much marvel that they have fuch Phanfies and Imaginations • concei- ting at loft that all Sciences and Faculties are without any pains or fludy infufed into them. And hence it is that they fall into great confufions in many Theoretical matters of no fmall moment, and do fornix true notions with fuch as are meerly feeming and imaginary, as if Heaven from all Enthufiaftical impofiurel Heaven and Earth were jumbled together. All which proceeds from the too-great force of the Imaginative fa- culty and the imbecillitj of the Rational, whence it is that nothing in it can pjfi forth into ati. Thus he. This delufion then in his fenfe of thofe 'Evepyifjfyot which pretend to Revelations, arifeth from hence, that all this forrain force that is upon them ferves only to vi- gorate & impregnate their Phanfies and Imaginations, but does not inform their Reafons,nor elevate them to a true underftanding of things in their coherence and contexture 5 and therefore they can fo eafily imbrace things abfurd to all true and fober Reafon : Whereas the Prophetical Spirit a&ing principally upon the Reafon and Underftanding of the Prophets, guided them con- fidently and intelligibly into the underftanding of things. But this Pfeudo-prophetical Spirit being not a- ble to rife up above this low and dark Region of Senfe or Matter, or to foar aloft into a cl^ar Heaven of Vi- fion, endeavoured alway as much as might be to ftrengthen it felf in the Imaginative part : and there- fore the Wizzards and falfe prophets of old and later times have been wont alway to heighten their Phan- fies and Imaginations by all means poflible •, which R. Alho infinuates Maam.s.cap. 10. nWJKPl V? UH 'Ui pin moiQn arott; ^Q. There are fome men whofe Imaginative faculty is fir ong > either by Nature, or by fome Artifice which they ufe to fortifie this Imaginative facultie with 5 and for fuch purpofe are the artifices which Witches and fuch as have familiar Spirits do ufe, by the help whereof the fimilitudes of things are more eafily excited in the Imagination. Accordingly Wierus Lib. 3. Cap. 17. de Pr&fligiis Damonum (who was a man ( as fome think ) too well acquainted with thefe myfteries , though he himfelf feems to defie them ) C c fpeaks *9i *•# *^)e ^fftrmee 9M7C tm Tr^hetkalfpirit fpeaksto the fame purpofe concerning Witches, how that, fo they may have more pregnant Phanfies, they anoint themfelves, and diet themfelveswith fomefuch food as they underftand from the Devil is very fit for that purpofe. And for further proof hereof he there quotes Baptifla Porta, Lib. 2. and Cardan de SubtiL Cap. 18. But weftiall notover-curioufly any further pry into thefe Arts* This kind of Divination refting meerly in the Ima- ginative faculty feemed. fo exaftly to imitate the Pro* phetical Energy in this part of it, that indeed it hath been by weaker minds miftaken for it , though the Wi- fer fort of the Heathens have happily found out the lamenejs and delufivenefiot it. We have it excellently fet forth by Plato in his Tim&us , where fpeaking of God's liberality in conftituting of Man, hethusfpeaks of this Divination^ $ to (pctJXoi/ tipffi) '"«- a'AwS-e^ nm p&QV ok fJ&fliKlw QL(ppoQujuy <">€<)<; cLvfr&) *%? npofn- *r»r yeV©- 2ftj r ovtdiois fj&in&cus xgjuots &ny.a,&i?oivcxi yojw.©-j hfj&pl&s eTTvvofigifysji we^ &C. that is, where- fore it is a law that Prophets jhould be fet as it were fudges over thefe Enthufia(lick Divinations y which Prophets fome ignorant ly and falfly call Diviners. For indeed thefe Prophets in his fenfe to whom he gives the preeminence, are none elfe but Wife and fr u dent meny who by reafon of the fagacitie of their Underftandings were able to judge of thofe things wjiich were uttered by this dull Spirit of Divination^ which refided only in Faculties inferior to Reafon. So in his charmides% Ei jj Cihoio ^*, <&rlx/j fj{g.v1ix,luj *??) avyxjwprwvfrtv S^r- wplw tv pMov/©- foFe&st/, &C. i. e. But, if you tvill^ we will grant the Gift of Divination to he a knowledge of what is to come : hut withall that it is fit that Wifdome andSobrietie Jhould be Judge and Interpreter. But fur- ther,that his age was acquainted with no other Divina- tions then that which arifeth from a troubled Phanfie, and is conceived in a dark Melancholy imagination, he confirms to us in his Phadrus , where he rightly gives us the true Etymon of this /<^7/K*i, that it was called fo £ot5 rns iJLOLviat) from rage and fur ie^ and therefore faies it was antiently called j*a www. However he grants that it happened to many tthiajylpa by Divine allotment $ yet it was moft vulgarly incident to Sick and Melan- choly men, who oftentimes by the power thereof were able to prefage by what Medicines their own diftem- pers might bebeft cured, as if it were nothing elfe but a difcerning of that Cympathizing & fymbolizing com- plexion of their own Bodies with fome other Bodies without them. Andelfewhere he tells us that thefe f^ vfgis never, or verie rarely, underftood the meaning aad aature of their own Fifa. Cc 2 And i o<5 The difference of the true Prophetical fpirh And therefore indeed the FUtonifis generally feem'd to rejedt or very much to flight all this kind of Re- velation, and to acknowledge nothing tranfcendent to the naked Reafon and Underftandingof Man. So Maxima Tyrius in Diflert. 3. Qzv$ fj&fl&oy $ oLv^r^- i&j It's a bold ajjertion, yet I fh all not doubt to fay ,f bat God's Oracles and Mens Under ft andings are of a near al- liance. And fo according to Porphyrias, -lib. 2. §. 52. *s%* ^75%5?>5 a Good man is A/cs^g^Ay oa^jis, one that needs not fobthfaying ,. being familiarly and inti- mately acquainted with God himfelf. Likewife the Stoicks will fcarce allow their Wife maa at any time to confult an Oracle, as we may learn from Arrian, 1.2, c.7# and Epittetus, c.39. and Simplicity his Comment thereupon : where that great Philofopher making a fcrupulous fearch what thofe things were which it might be fit to confult the Oracle about, at laft brings them into fo narrow a compafs,that aWife man fhould never find occafion to honour the Oracle with his prefence. A famous inftance whereof we have in Lucan lib. 9. where Catoheing advifed to confult Ju- piter Hammon his Oracle after Pompefs death, anfwers, Eftne Dei fedes nifiTerra cjr Pontm & Aer Bt Coelum ejr Virtus? Super os quid qu&rimus ultra? zfupiter eft quodcunque - lh n&W "1QW NOTip , When Jeremy faw thofe falfe prophets eating and drinking and faring deli- ciouflie, he cried out and f aid ^ My heart is broken with- in me becaufe of the Prophets •, For while I behold their works , my heart is rent afunder with the extremi- ty of my Sorrow, and becaufe of the Prophetical influx refiding upon me, my bones are all rotten, and I am like a drunken man that neither fees nor hears. And all this hath befell me becaufe of the Lord, that is, becaufe of the divine influx that fei^jd upon me, and becaufe of the words or his HolinefTe , which have D d wrought 201 202 *&"* "W*w<* oftfa irm T> opf*tiral [ph it wrought fuch a conturbation within me, that all my fenfes are frupifijd thereby. . And thus I tuppofe is alfo that paflagc m E\echiel 3. 14. to be expounded, where the Prophet delciibes the Energie and dominion which tie Prophetical fpirit had over him, when in a Pro- phetical Vifion he was carried by way of Imagination a tedious journey to thofe of the Captivitie that dwelt by the river Chcbar. The Spirit of the Lord lifted me up^ and took me away, and I went in bittemef, -and m the heat (or hot chafing and anger) of my Jpirit 5 but the hand of the Lord was flrong upon me. So Habak. 3.^. O Lord^ I have heard thy Jpeech, and was affraid ; that is, the Prophetical voice heard by him, andreprefen- ted in his Imagination, was fo ftrong that it ftruck a Panick fear (as Maim&n. exprefleth it) into him. And it may be the fame thing is meant Efay 21.3. where the Prophet defcribes that inward conturbation and con- firmation that his Vifion of Babylon s mine was ac- companied withall. Therefore are my loins fltd with fain^ fangs have taken hold upon me as the pangs of a woman that travaileth : I was bowed down at the hearing of it , / was difmaied at the feeing of it. Though I know there may be another meaning of that place not improper, viz, that the Prophet perfonates Babylon in the horrour of that anguifh that ftiould come upon them, whereby hefets it forth the more to the Life, as Jonathan the Targumift and others would have it 5 though yet I cannot think this the moil congruous meaning. But I have now done with this Particular , and I hope by this time havegain'd a fair advantage of fol- ving one Diificultie, which though it be not fo much obierv'd by our own as it is by the Jewifh writers, yet k is worth our fcanning, viz. How the Prophets per- ceived fiom all Entbufiapical impoflure. ceived when the Prophetical infpiration firft feized upon them. Tor (as we have before (hewed) there may be fuch Breams and I [ions which are meerly dclufive, and fuch as the faBTe prophets were often partakers of ^ and befides the true Prophets might have often fuch Dreams as were meerly vera /omnia. True dreams, but not Prophetical. tor the full Solution of this knot we have before fhew^d how this Pfcudo-prophettcal Spirit only flutters below upon the more terrene parts of mans Soul, his PafiionszxA Phanfie. The Prince of darknefs comes not within the Sphere of Light and Reafon to order affairs there, but that is left to the fole Oeconomy and Sovereignty of the Father or Lights, There is a clear and bright heaven in mans Soul , in which Lucifer himfelf cannot fubfift , but is tumbled down from thence as often as he affayes to climbe up into it. But to come more prelTely to the bufinefs-, The He« brew Matters here tell us that in the beginning of Pro- phetical infpiration the Prophets ufe to have fome Ap- parition or Image of &Man or Angel prefenting itfelf to their Imagination. Sometimes it began with a Voice, and that either flrong and vehement , or elfe foft and familiar. And fo God is faid firft of all to appear to Samuel , i Sarni^, 7. who is faid not jet to have known the Lord^ that is,' as Maimon, in Part. 2. c. 44. of his More Nevochim expounds it, I^noravit adhuc tunc tern- ports Deum hoc modo cum Prophet is loqui folere, & quod hoc myflerium nondufuit ei revelatum.ln the fame man- ner R. AlboyMaam.^. cap. n. For otherwife we muft not think that Samuel was then ignorant of the true God, but that he knew not the manner of that Voice by which the Prophetical fpirit was wont to awaken the attention of the Prophets. D d 2 And 20} 204 The difference of the true Prophetical fphk And that this was the antient opinion of the Jews JR. Solomon tells us out of the Maffecheth Tamid, where the Do&ors thus glofs upon this place, JT!rn: ™ P?3 cna rwuj ^P rw T5Q rw ts6 p-.yy ut.hr yetie knew not the Lord, that is, ^£ £# f w not the manner of the Prophetical voice. This is that [oft and gentle voice whereby the Senfe of the Prophet is fomecimes at- tempted, but fometimes this Voice is more vehement. It will not be amifs to, hear Maimonides his words, Part. 2. c. 44. of his More Nev. Nonnunquam fit ut Verbum illud quod Prophet a audit in Vifione Prophet 7 I looked, and behold a door was opened in hea- ven : and the fir ft voice which I heard was as it were the D d 3 found: 20 6 TIm difference of the true Trophetml fjnrit found of a Trumpet, talking with me, which [aid, Come up hithery&c. And when anew Aft of opening the Seals begins, chap. 6. i. he is excited by another voice founding like Thunder, And I farv when the Lamb opened one of the Seals, and I heard as it were the noife of thunder, one of the four Beafls faying, Come and fee. And chap. 8, ver. 5. voices and thunders and lightnings and an earthquake are the Procemium totheVifion of the Seven Angels with feven trumpets. Laftly, to name no more, fometimes it is brought in founding like the roaring of a Lion. So when he was to receive the little Book of Frophefie chap. io# 3. An Angel cryed with a loud voice, as when a Lion roareth t, and when he had cry- ed, feven thunders uttered their voices. Hence it is that we find the Prophets ordinarily prefacing to their Vifions in this manner, The hand of the Lord was upon me ; that is indeed fome potent force rouzing them up to a lively fenfe of the Divine majefty, or fome hea- venly Embaffador fpeaking with them. And that the fenfe hereof might be the more Energetic il,fometimes in a Prophetical Vifion they are commanded to eat thofe Prophetick rolls given them, which are defcri- bed with the greateft contrarietie of taft that maybe, fweet as hony in their mouths, and in their bellies as bitter asgall, Rev. 10. 9. Ezek. 2. 8. Thus we have feen in part how thofe Impreflions, by which the Prophets were made partakers of Divine infpiration, carried a ftrong evidence of their Original along with them, whereby they might be able to di- ftinguifh them both from any hallucination, as alfo from their ownTrue dreams, which might be ^oW^Ta fent by God, but not Propheticall : which yet f think is more univerfally unfolded $eremie 23. where the difference between true Divine infpiration and fuchfalfe Dreams and from all Enthufuflical mpoflure* 207 andVifions asforreames a lying Spirit breathed into the falfe prophets is on fet purpofe defcribed to us from their different Evidence and Energy. The Pfeu- do-prophetical {pint being but * chaff, as vain as vanity * Ver. 28. it felf, fubjeft to every wind: the matter it felt indeed which was fuggefted in fuch tending to nourifh immo- rality and prophanenefs 5 and befides for the manner of injpiration, it was more dilute and languid. Whereas true Prof he fie entred upon the Mind a* a * fire, and like * Ver. 2£, a hammer that hreaketh the rock in pieces : and there- fore the true Prophets might know themfelves to have received command from heaven, when the falfe might, if they would have laid afide their own fond felf-con- ceit, have known as eafilie that God fent them not. For fo I think thofe words are fpoken by way of con- vi<5lion5 and to provoke a felf-condemnation, verfe 32. Behold I am againji thofe that prophefie falfe dreams, faith the Lord, and doe ted them, and caufe my people to erre by their lies and by their light ne^ yet I fent them net, neither commanded them. And this might be evi- dent to them from the feeble nature of thofe Infpirati- ons which they boafted of, as it is infinuated verfe 28, 29. The prophet that hath a dream, &c. And thus Abar- banel expounds this place, whofe fenfe I (hall a little the more purfue, becaufe he from hence undertakes to folve the difficultie of, that Queftion which we are now upon, and thus fpeaks of it as a Queftion of verie great moment, "idi 7\xsiyr\ \r:yn npnajj rhxv na*o i. e. Certainly it is one of the profoundefc queftions that are made concerning Prophe fie, and I have enquired af- ter the opinion of thervife men of our Nation about it. What anfwer they gave to this Queftion which heanx- ioufly enquired after, it feems he tells us not, but his own anfwer which he adheres to he founds upon thofe words: 2 o 8 Tlie difference of the true prophetical fpirit words, vcrfe 28. ^"^ R$r*^ What is the ehaffe ft the wheat ? And upon this occafion he faies that old Rule of the Jews was framed which we formerly fpoke of, As there is no Wheat without ehaffe, fo neither is there any Dream without fomething that is agyiv, void of reality and infignificant. Maimonides here in a ge- neral way refolves the bufinefs, t^ru1? ynn rwnan riKDJ *onU/> i. e. All Prophefie makes it felf known to the Prophet that it is Prophefie indeed. Which general fo- lution Abarbanel having a little examined, thus colleds the fenfe of it, n^nn pa («P wm Nnil Stt wxinn pun *B3 Han *&&$ -Pirn nu/s1? "xnjrt '13\ VttnSm JiiylQn "Qni, i. e. A Prophet when he is a- Jleepmay dijlinguijh between a Prophetical Dream and that which is not fuchy by the vigour and livelinef of the perception whereby he apprehends the thing propoun- ded, orelfe by the imbeciUitie and weaknef thereof And therefore Maimon. hath f aid well, All Prophefie makes it felf known to the Prophet that it is Prophefie in- deed, that is y it makes it felf known to the Prophet by the firength and vigour of the perception, fo that his Mind is freed from all fcruple whatfoever about it. And this he concludes to be the true meaning of jper.iy. io0 Is not my word like a fire , faith the Lord , and like a hammer that breaketh the rock in pieces ? which he thus gloffes upon, ru^sm win pnm rfwosri nnn p Ol *sT:un 3*73 m^ysn, Such a thing is the Prophetical Spirit, by reafon of the firength of its imprefiion and the forciblenef of jts operation upon the heart of the Pro- phet • it is even like a thing that burns and tears him : and this happens to him either amidfl the Dream it felf, or afterwards when he is fully awaken and roufedout of that Prophetical dream. But thofe Dreams which are not Pro- phetical, although they be True^ are weak and languid things, \ from all Enthufiaflical impoflurel things^ eafily blafledasit were with the Eafi wind: And as he further goes on byway of allufion, like thofe Dreams that the Prophet Efay fpeaks of, when a hun- grie man dreams he eats , hut when he awakes , be- hold he is (till hungrie «7 and as when a thirftie man dreams he drinks, but when he is awake he is flitl thirftie. And thus alfo the Chaldee Paraphraft Jeremy 23. 29 'ui 2 -™ Nnu-N-j pspgm ig*r?4 •ptffri, Nonnc omn{a verba me a font fort i a ficut ignis , &c. But we have yet another evident demonftration of this Notion which may not be omitted, which is $er. 20. 9. Then I /aid, I will not make mention of him, nor (peak any more in his Name : But his word was in mine heart as a burning fire Jhut up within my bones , and I was wearie with forbear- ing, and I could not ftay. And verfe 1 1. The Lord is with me as a mightie terrible one. With reference to which Paragraph, R. Solomon thus gloffethon the for- merly-quoted Chap. 23. 29. *SD n*ou/D rtKDJ *ai ioxw pyj rnjn who u nsa avt rfttiti snjn nptn ^y '« ti now mjn wm 0V3 v-tfcw The word $f Prof he fie when it enters into the Mouth of the Prophet in its firength, it comes upon him like a fire thatburneth, according to what is [aid £in Jer. 20. 9.] And it was in my heart as a burning fire 5 [and in Ezek.3. 14.] And the hand of the Lord was ftrong upon me. I have now done with the main charafferiflical Na- ture of Prop he fie, and given thofe Tg*/w&e* of it which rhoft properly belong to True Prophefie -7 though yet the other Two degrees of Divine influx (of which hereafter) may alfo have their (hare in them. Ee C^h a p. 209 210 Ibat frophefie v>eremie faid, They were Haggai, Zacharie^iMalachie. They excelled Daniel, and he alfo excelled them. Herein they excelled him, becaufe they were Prophets , and he none 5 and in this he excelled themy that he beheld a Vifion, and they none. Thus thofe Matters $ who indeed denie Daniel to be a Prophet, and accordingly his Book was by them reckoned among the Hagiographa, yet they here give no reafon at all for it. But whereas Nachman. faies that the Virions of Angels which Daniel converfed with were Real, and not Imaginarie or Pro- pheticalyit is a manifeft Elufion,and contrarie to the ex- prefs words of the Text, which relates thefe Appa- ritions to have been in his (leep, Chap. 10. vertep. And when I heard the voice of his words, then was I in a deep jleep upon my face, and my face towards the ground. And Chap. 8. 18. Now as he was freaking with me, *Verfei5» I was in a deep fleep. This Jleep was upon the * Exit of his Vifion: For fo (as we have (hewech before ) there was a frequent /jitldGoccns from a Vifion whictrbe- gun upon the Prophets while they were awake into a Prophetical Dream. So Chap. 7. verfe 1. In the fir ft year of Belfhazzar King of Babylon, Daniel had a Dream, and Vifions of his head upon his bed 5 and in this Dream andnight-Vifion3 as in the other before mentioned, a Man or Angel comes in to expound the matter, verfe 15,16. I Daniel was grieved in my Spirit in the midfl of my body , and the Vifions of my head troubled me. I proved by tbeJewijJ? monuments. 2 ( 5 I came near to one of them that flood by, and asked him the truth of all this :fo he told me, and made me know the interpretation of the things. But that the Talmudifls do maintain True Prophefie to have been communicated by Angels, we (hall further confirm from one place which is in GemaraReracoth cap, 9. where the Do&ors are brought in comparing Two places of Scripture, which feem contradictory. One of them is Numb. 12, 6Jn a Bream will I (peak unto him ; the other is Zech. 10. 2. They have toldfalfe dreams : which they folve thus. R. Rami f aid, It is writ- ten, tot town ma1?™ nroi n nans a^ra, Iwillfpeak to him in a dream, and again, They have told falfe dreams. Now there is no difficult ie at all in this : For the firflfort of Dreams came * by the hand of an "]** ?& W *7j; Angel^ and the other * by a-n evil Genius. And this -uu h,c7 Opinion is generally followed by the reft of the Jewifh writers, Commentators and others, who thus com- pound the difference between thofe two famous adver- saries Nachman. and Mairyon. by granting a twofold appearance ot Angels, the one. Real, and the other Ima- narie. And fo they fay this Real vifton of Angels is- a Degree inferior to the Prophetical - vilion of them. As we are told by R. fehudah in the Book Cofri^ where having difputed, Maam.?, . what hallowed minds, they ought to have who maintain commerce with the Ddtie, he thus goes on,. 'im riH-Dro ptrp as, jf$ man be very pious, and be in thofe places where the Di- vine influence ufesto manifeft it felf , the Angels will accom^anie him with their Real pre fence-, and he fhaH fee them face to face •, yet in an infenour way to that Vifton- of Angels which accompanies the Prophetical degree. Under the Second temple, according as men mere more en- dowed with wtfdom, they beheld Apparitions and heard* the 2 1 6 Teftimonies of Scripture, proving the Bath Col, which is a degree of Sanffitie, but yet in- ferior to the Prophetical. To conclude, R. Bechai makes it an Article of faith to believe the Exiftenceof An- gels for this reafon , that Angels were the furnifhers of the Prophetical fcene, and therefore todeniethem was to denie all Prophefie •, fo he in Parajha Terumah "01 fittjW&ttrfl an cWKVa r-W 'sh, becaufe (faith he) the Divine influx comes by the miniflrie of Angels y who order :and diftofe the word in the mouth of the Prophet according to the mind of God : And if it were not fo , there would be no Prophefie t, and if no Prophefie, no Law. So $of. Albo, we may remember, denn'd Prophefie by the immediate orderers of it, the Angels. But it is beft to confult the Scripture it felf in this bu- finefs, which declares all that way by which it defen- ded from God to the fons of men.The firft place which Maimon. in More Nev. Part. 2. cap. 42. brings for confirmation of this opinion is that of Genefis 18. v. J. with the expofition of R. Chija, which he leaves as a great fecret. But that which is more for his and our purpofe, is Gen. 32.24. where J>acob wre filed all night with the Arfgel • for fo that man was, as Hofea cells us- and verfe 1. The Angels of God met $acob< Neither doth this Interpretation of that Lutta between the Angelmd J>acob to have been only in a Prophetical Vifion, at all prejudice the Hiftorical truth of that Event of it, which was Jacobs halting upon his thigh : For that is no very unufual thing at other times to have fome Real paffions in our bodies reprefented to us in our dreams then when they firft begin. Another place is Jof. 5. 13. ffofhua lifted up his eyes and looked, and behold a man flood over againfl him. Again, Judges 5.23. Deborah attributes the command fhe had to curli that Trophefie wds communicated by Jngcls. z 1 7 curfe Mervz, to an Angel. Curfeje Meroz^faidthe An- gel of the Lord : which words Kimchi would have to beunderftoodina/tor*//**/*, mm nrvn HKUJ O HI m0» rUTOJTI 'B Sjn, /w Deborah was a Prophe- tefi, and fo (pake according to Prophetical inspiration % and fo Rabbi Levi Bin Gerfom alfo expounds it : On- kelos and Rafi ,with lefs reafon I think,make this Angel to be none elfe but Baruch. Though I am not ignorant that fometimes the Prophets themfelves are called An- gels of God, and thence Malachie the laft of them had his Name •, yet we have no fuch teftimonie concerning Baruch, that ever he was any Prophet, but only a Judge or Commander of the militarie forces. In the firft Book of Kings chap. 19. ver. 11, 12. we have a large defcription oi this Imaginarie appearance of An- gels in the feveral modes of it ^ Behold the Lordpajfed by, and a great and ftrong wind rent the Mountains , and brake in pieces the Rocks before the Lord-^but the Lord was not in the wind : and after the wind an earthquake, and after the earthquake afire, &c. All which Appearances Jonathan the Targumift expounds by ^M^P. nnm^\ tf,e voice 0f jnge[s praifmg God in a gentle kind of Harmonie. For though it be there faid that the Lord was in the [oft voice , yet that Paraphraft feems to underftand it only of his Embaffador : which in fome other places of Scripture is very manifeft •, as in 2 Kings dn^p. 1. ver. 3,15, 16. where verfe 3. we find the Angel delivered to Elijah the Meffage to Aha\iah King of Ifrael, who fent to Baal-\ebub the God of Ekron to enquire about hisdifeafe 5 But the Angel of the Lord [aid to Elijah the Tifhbite , Arife , goe up to F t meet 1 8 ' Teftimoniis of Scripture] proVmg meet the mejfengers of the King of Samaria, and fay un- to them. Is it not becanfe there is not a God in ifraelj thatyegoe to enquire of Baal-^ebub. And verfe the 1 6, we hive alhhis meffage attributed to God himfelf by the Prophet , as if hehad received thediftate immediately from God himfelf ? And in Daniel, the Apocalypfe, and Zacharie, we find all things perpetually reprefented and interpreted by Angels. And Abarbanel upon Za- charie z. tells us that feveral Prophets had feveral An- gels that delivered the heavenly Embaffie to them, for that every Prophet was not fo well fitted to converfe with any kind of Angel : ^np1? pio NOi Hd jv "01 ysttfn, Every Prophet was not in a fit capacity of re- ceiving Prophetical influence from any Angel indiffe- rent lie ; but according to the dijpojition of the Receiver the degree and quality of the Angel was accommodate dm But I (hall not further purfue this Argument, In the general, that the Prophetical fcene was perpetually orde- red by fome Angel y I think it is evident from what hath been already faid, which I might further confirm from ' Ezekiel, all whofe Prophefies about the Temple are exprefly attributed to a man as the A )t} twt^J' vGnxpwoov awns xj om&oov dyyt^wv, Yotl fee how the Scripture reprefents fuch Dreams as fent of God, not only thofe that proceed from the fir ft Caufe [God5] but fuch alfoascome by his Miniflers, the An* gels. But S. Jerome hath given us a more full and am- ple Teftimonie in this matcer, in his Comment on Gal. $♦ i p. The Law was ordained by Angels in the hand of a Mediator. His words are thefe ^ Quod autem ait, Lex ordinata per Angelos, hoc vult intelligi, quod in cmni VeteriTefamento, ubi Angelus primum vifus re- fertur, ejr poflea quafi Bern loquens inducitur , Angelas qnidem vere ex miniflris pluribus quicumque fit vifus , fed in ilio Mediator QChriftus]] loquatur qui die at , Ego fum Deus Abraham, Bern ifaac, ejr Deus Jacob. Nee mirum fi Deus loquatur in Angelis^ cum etiam per An- gelos qui in horninibus funt loquatur Deus in Prophet is ^ dicente Zacharia, Et ait Angelas qui loquebatur in me^ ac deinceps infer ente, H*c dicit Dominus Omnipotens. We might further add to all this thofe Vifions which we meet with in the New Teftament, which, as a thing vulgarlie known, were attributed to Angels. So Ads 27. 23, There food by me the Angel of God this nighty that is, in a Prophetical dream. And Ads 12. when the Angel of God did reallie appear to Peter^ and bring Jiim out of prifon , he could fcarce be perfwaded of a long time but that all this was a Vifion, this indeed being the common manner of all Prophetical Vifion. And Ads 23. when the Pharifees would defcribe S. Paul 2,% a Prophet that had received fome Vifion or Revelation from heaven, they phrafe it by the Jpeak- ing of an An&elox Spirit unto him, ver. 9. We find no evil in this man ; but if an Angel or Spirit hath fteken to him, let us not fight againfi God. Ff 2 C H A P, 119 no Of fome aEiions attributed to Prophets, Chap, VI* The Second Enquiry , What the meaning of thofe Ani- ons is that are frequently attributed to the Pro- phets, whether they were Real, or only Imaginary and Scenical. What Actions of the Prophets were only Jmaginarie and performed upon the Stage of Fhanfie. what we are to think of fever 'at Actions and res gefta? recorded tf/Hofea, Jeremie and Ezekiel in ^ their Prophecies t HPHus we have done with our firft Enquiry concer- •*- ning the Contriver and Order er of the Prophetical Stage : That which was aded upon it, no doubt, every one will grant to have been a Majking or hnaginarie bufinefs. But there are many times in the midft of Prophetical Narrations fome things related to be done by the Prophets themfelves upon the command of the Prophetick Voice, which have been generally concei- ved to have been aded really, the grofleft of all not ex- cepted, zsHofea his taking a harlot for his Wife and begetting Children, &c. Which conceit Mr. Calvin hath in part happily undermined. But we (hall not here doubt to conclude both of That and all other adi- ons of the Prophets which they were enjoined upon the Stage of Prop he fie, that they were only Scenical & Ima- ginarie •, except indeed they were fuch as of their own Nature muft have an Hiflorical meaning, in which an Jmaginarie performance would not ferve the turn. For this purpofe it may be worth oar while to take no- ace of what MAimonides hath well determined in this Cafe* whether they wire ^al, or Imaginary. 2 2 1 Cafe, More Nev. Parr. 2. cap. 46. Scias ergoy qucmad- modum infomnio accidit, &c. iOwa? therefore^ that as it is in a Dream , a man thinks that he hath been in this or that Countrie, that he has married a Wife there, and con- tinued there for fome certain time, that by this Wife he has had a Son of fuch a n^me, of fuch a difpofiticn, and the like 5 Know (faith he) that even )uft fo it is with the Prophetical Parables as to what the Prophets fee or doe in a Prophetical Vifton. For whatfoever thofe ? arables in- form us concerning any Action the Prophet doth, or con- cerning the fp ace of time between one Action and ano- ther', or going from one place to another ; all this is in a Prophetical Vifion : neither are thefe Actions real to fenfe, although fome particularities may beprecifely recko- ned up in the writings of the Prophets. For becaufe it was weH known that it was all done in a Prophetical Vifi- on ; it was not neceffarie in the rehear fing of every parti- cular it it to reiterate that it was in a Prophetical Vifi- on; as it was alfo needle f to inculcate that it was in a Dream. But now the Vulgar fort of men think that all fuch Act ions, J> our nies, Qneftions and Anfwers were re- ally and [enfibly performed , and not in a Prophetical Vi- llon. And therefore I have an intention to make plain this buftnef, and jha II bring fuch things as no man Jk a If' he able to doubt of •, adding thereunto fome Examples, by which you -may be able to judge of the reji which I fall not for the prefent mention. Thus we fee how Maimon.. rejetf s it as a vulgar error to conceive that thofe Acli* ons which are commonlie attributed to the Prophets in the current of their Prophefie , their travailing from place to place, their propounding qusftions and receiving anfwers , &c. were real things to fenfe ^ whereas they were only Imaginarie, reprefented meer- ly to the Phanfie, 1? f 3 "But %%% Of fome a Siions attributed to Twphets] But for a more diftind underftanding of this bufinefs, we muft remember what hath been oftea fuggefted,7^-# the Prophetical fcene or Stage upon which all apparitions were made to the Prophet, was his Imagination $ and that there all thofe things which God would have revealed unto him were aded over Symbolic alliens in aMafquejn which divers perfons are brought in,amongft which the Prophet himfelf bears a part r And therefore he, ac- cording to the exigencie of this Dramatical apparatus^ muft, as the other Adors, perform his part, fometimes by fpeaking and reciting things done,propounding que- stions, fometimes by ading that part which in the Dra- ma he was appointed to ad by fome others 5 and fo not only by Speaking, but by Gefturesand Adions come in in his due place among the reft ; as it is in our or dinarie Dreams, to ufe Maimonides his expreflion of it. And therefore it is no wonder to hear of thofe things done which indeed have no Hiftorical or Real veritie -7 the fcope of all being to reprefent fomething ftrongly to the Prophets Underftanding, and fufficient- ly to inform it in the Subftanceof thofe things which he was to inftrud that People in to whom he was fent. And fo fometimes we have only the Intelligible mat- ter of Prophefies delivered to us nakedly without the Imaginarie Ceremonies or Solemnities. And as this Notion of thofe Adions of the Prophet that are inter- weav'd with their Prophefies is moft genuine and a- greeableto the general nature of Prophefie^ fowe (hall further clear and confirm it in fome Particulars. We fhall begin with that of Hofea his marrying of Corner a common harlot, and taking to himfelf chil- dren of whoredomes., which he is faid to doe a firft and fecond time. Chap. 1. and Chap. 3. Which kind of Adion however it might be void of true Vice , yet it would whether they were tf{eal, or Imaginary. zz z would not have been void of all offence, for a Profhet to have thus unequally yoaked himfelf (to ufe S. Paul's expreffion) with any fuch Infamous perfons, though by way of lawful wedlock, if it had been done really. I know that this way of interpreting both This and o- ther Prophetical adions difpleafeth Abarbanel, who thinks the Literal fenfe & Hiflorical verity of all ought to be entertained, except it be pw7 Uncles Son, from the Mode of expreflion which is there ob- fervable. But other-times we meet with things graphically defcribed with all the Circumftantial pomp of the bufinefs, when yet it could be nothing elfe but ^ Dra- matical thing 5 as Chap. 35. where the Prophet goes and finds out the chief of the Rechabites particularly defcribed, and brings them into fuch a particular cham- ber as is there fet forth by all it's bounds, and there fets pots and cups full of wine before them, and bids them drink wine. Juft in the fame mode with this we have another ftory told. Chap, 25. 15, and 17, &c. of his taking a wine-cup from God, and his carrying it up and down to all nations far and near, Jerusalem and the Cities of J>udah, and the Kings and Princes thereof % to Pharaoh King of Egypt* and his Servants, Princes, People 5 to all the Arabians, and Kings of the Land of Ufa to the Kings of the Land of the Philiflines, Edom, Moab, Arnmon 5 the Kings of Tyre and Sidon and of the Ifles beyond the Sea, Dedan, Tema,Buz ^' tht Kings of Zimri, of the Medes and Perfians, and all the Kings of the North: and all thefe hefaid he made to drink of this Cup, And in this fafhion Chap. 27. he is fent up & down with Yokes, to put upon the necks of feveral Kings : all which can have no other fenfe then that which is meerly Imaginarie, though we be not told that all this was a&ed only in a Vifion, for the na- ture of the thing would not permit any real perfor- mance thereof, Thelikewemuft fay of EzekieTs resgeftt, his eat- ing a roll given him of God, Chap. 3, And Chap.4. it's efpecially remarkable how ceremonioufly all things are related concerning his taking a Tile, and pourtray- ing whether thiy were ^eal3 or Imaginary. 221 ing the City of ^erufalem upon it, his laying fiege to it^ all which I fuppofe will be evident to have been meerly Dramatical, if we carefully examine all things in it, notwithftanding that God tells him he flnuld ,n all this be a Signe to the people. Which is not fo to be underfteod, as if they were to obferve in fuchreal a- dions in a fenfible way what their own Fates fhould be : for he is here commanded to lie continually before a Tile 390 days, which is full 13 Months, upon his left fide, and after that 40 more upon his rights and to bake his bread that he fliould eat all this while with dung, &c. So Chap. 5. he is commanded to take a Barbers rafour, and to (have his head and beard, then to weigh his hair in a pair of Scales, and divideitintothree parts-, and after the days of his Siege fhould be fulfilled, fpo- ken of before, then to burn a third part of it in the midft of the City, and to fmite about the other third with a knife, and to fcatter the other third to the wind. All which as it is moft unlikely in it felf ever to have been really done , fo was it againft the Law of the Priefts to (have the corners of their heads and the cor- ners of their beards, as Maimonides obferves. But that E\ekiel himfelf was a Prieft , is manifeft from Chap. 1 . ver. 3. Upon thefe paffages of Ezekiel Mai- monides hath thus foberly given his judgment, More Nev. Part. 2. c. 46. Abfit ut Deus Prophctas fuos ftul- tis vel ebriis fimiles reddat, eofque flu It or urn aut furi- eforum affiones facere jubeat : pneterquam quod prob, the works of Solomonznd others are com^ prifed. This we find very appofitely thus defined by Maimonides, More Nev.Vavt, 2. c. 45. Cum homo infe fentit rem vel facultatemquampiam exoriri, & fuper fe quiefcere>qu£ eum impellit adloquendum,8tc,When a man perceives forne Power to arife within him, and rejl upon him*, which urgeth him to (peak, fo that he difcourfe con- cerning the Sciences or Arts , and utter Pfalms or Hymns, or profitable and whole fome Rules of good living, cr matters Political and Civil, or fuch as are ®ivim%. Gg 3 and. 2 4° Of Hut degree of Divine Jnfyiratlon And that whilfl he is Making, and hath the ordinarie vi- gour and ufe of his Senfes •, this is fuch a one of whom its (aid, that He fpeaks by the Holy Spirit. In this Definition we may feem to have the (train of the Book of Pfalms, Proverbs and Ecclefiafles fully decy- phered to us. In like manner we find this Degree of Inspiration defcribed by R. Albo, Maam. 3. c. 10. after he had fet down the other Degrees fuperiour to it^rinf1 ijno nsa edthh n nyw ishw nnx nyw mo wvh 'Dl nana nmn "QT\ i\fan> ^ explain to you what is that other Boore of Divine influx ; through which mm can en- ter by his own natural abilitie ; it is when a man utters words ofwifdome, or Song, or Divine praife, in pure and elegant language, he fides his wont : fo that every one that knows him admires him for this excellent knowledge and composure of words ; but yet he himfelf knows not from whence this facultie came to him, but is as a child that learns a tongue, fy knows not from whence he had this facultie. Now the excellence of this Degree of Divine infyiration is well known to all, for it is the fame with that which is calf d The Holy Spirit. Or, ifyoupleafe, we fhall render thefe Definitions of our former Jewifh Do&ors in the words of Proclm, who hath very hap- pily fet forth the nature of this piece of Divine infpi- ration, according to their mind, in thefe words, lib. f. in flat, Tim. O jj %ct,gp,Y.1rtp cvSrvQictguys, 2^,A>> This degree or Enthufia- fiical character, fhining fo bright with the Intellectual influences, is pure and venerable, receiving it's perfection from the Father of the Gods, being diflind from hu- mane called Ruach hakkodefh, u e. the Holy Sph it. 2 2 1 mane conceptions, and far transcending them , alwaies conjoined with delightfulnej? and amazement , full of beaut ie and comelwefl, concife, yet wit hall exceeding ac- curate. This kind therefore of Divine infpiration was al- waies more facate mdferene then the other oiProphefe^ neither did it fo much fatigate and aft upon the Ima- gination. For though thefe Hagiografhi or Holy wri- ters ordinarily exprefTed themfelves in Farahles and Similitudes, which is the proper work of Phanfie •, yet. they feem only to have made ufe of fuch a drefs of language to fet off their own fenfe of Divine things, which in it felf was more naked and fimple, the more advantagioufly, as we fee commonly in all other kind of Writings. And feeing there wasno labour of the Imagination in this way of Revelation, therefore it was not communicated to them by any Dreams or Vifionsr but while they were waking, and their Senfes ipre in their full vigour, their Minds calme •, it breathing upon them s* ov yzhrivy, as Flotinns defcribes his pious En- Enn.^.l.^.iir,. thllfiafh cAp'7nx^a; 7j cv^vQialvaA y\av^ri cv efyfJLtexctlci&x,- For indeed this Enthufiaftical Spirit feated it felf prin- cipally in the Higher and Purer faculties of the Sou], which were wWgp dflccvyeux,'&gps iwybj), that I may allude to the antient opinion of Emfcdocles, who held there were two'Suns, the one Archetypal, which was alwaies in the inconfpicable Hemifphear of the World, but the beams thereof (hining upon this World's Sun. were reflected to us, and fo further enlightned us. Now this kind of Infpiration as it alwaies a&ed pi- ous Souls into ftrains of Devotion , or moved them ftrongly to diftate matters of true piety and goodnefs, did manifeft it felf to be of a Divine oature : aixl as « it % 5 2 Of that degree of Divine hfpiration it came in abruptly upon the Minds of thofe holy men without courting their private thoughts, but tranfpor- ted thera from that Temper of Mind they were in be- fore, fo that they perceived themfelves captivated by the power of fome Higher light then that which their own underftanding commonly poured out upon them, they might know it to be more immediately from God. For indeed that feems to be the main thing wherein this Holy Spirit differed from that conftant Spirit and frame of Holinefs and Goodnefs dwelling in hallowed minds, that it was too quick, potent and tranfporting a thing, and was a kind of vital Form to that Light of divine Reafon which they were 'perpetually pof- fefs'd of/ And therefore fometimes it runs out into a Fore fight or Prediction of things to come, though it may be thofe Previfions were lefs underftood by the Prophet hlmfelf •, as (if it were needfull) we might in- ftanc^Jn fome of David's prophefies, which feem to have been revealed to him not fo much for himfelf ( as tte Apoitle fpeaks ) as for us. But it did not al- waies fpend it felf in Strains of Devotion or Dictates of Vertue^Wifdommi Prudence •, and therefore (if I may take leave here to exprefs my conje&ure ) I (hould think the antient Jews called this Degree Spiritus San- &HS) not becaufeit flows from the Third Perfon in the Trinity ( which I doubt they thought not of in this bufinefs ) but becaufe of the near affinitie and alliance it hath with that Spirit of Holinefi and true Goodnefs that alwaies lodgeth in the breafts of Good men. And this feems to be infinuated in an old proverbial fpeech of the Jewifh Matters, quoted by Maimonides in the fore-quoted place, Majefias Divina habitat fuper o- ■ fephum ab ipfius juventute ufque ad diem obitns ejus , atque direxit eum in omnem fapientiam, &c The Holy Spirit re fled upon tfofcph from his youth till the dxy of his death, and guided him into all wifdome, Sec. Though it may be all that might be but an Hagiographical Spi- rit: For indeed the Jews are wont, as we (hew'd be- fore, to diftinguifli J^/^'s dreams from Prophetical. But this Spiritus Santius in the fame chap, (to put all out of doubt)is attributed to Efaiah and E\ekiel, which were known Prophets : and chap. 33. R, Phineas ait, Poflquam omnes illi interfecii fuerant, viginti annis in Babel requievit Spiritus SanElus fuper E&ekielem, & eduxit eum ex convalie Dora, ejr oflendit ei multa off a, &c. And among thofe five things that the Jews alwaies fuppofed the Second Temple to be inferior to the Firft in, one was the want of the WTip^ nn Spiritus San- elm, or Spirit of Prophefie. But we are here to confider this Spiritus SanStus more ftri&ly, and as we have formerly defin'd it out of Jewifh antiquity. And here we (hall firft (hew what Books of the Old Teftament were afcribed to this Degree by the Jews. The Old Teftament was by the Jews divided int6 a^roi CD^UJ PITH, the Law, the Prophets, and the dy.oy^L^oL. And this divifion is infinuatedin Luke 24.44. And^fefus faid unto them, Thefe are the words which I (pake unto you while I was yet with you, that all things mujl be fulfilled which were written concerning me in the Law of Mofes, and in the Prophet s, and in the Pfalws : where by the Pfalms may feem to be meant the Hagiographa ; for the Writers of H h theft ^e 2 2 4 Of that degree of D'mm hfptration thefe Hagiographa might be termed Pfalmodijts for fome Reafons which we fhall touch upon hereafter in this Difcourfe. But to return 5 the Old Teftament being antiently divided into thefe parts, it may not be amifs toconfider the Order of thefe parts as it is laid' down by the Talmudical Dotfors in Gemara Bava Ba- thra, c. 1. towards the end, ps^W Hw pno jm un 'Ol Our Doff or s have delivered unto us this Order of the Prophets, fojhua, -fudges, Samuel, Kings , Jeremiah, E\ekiel, ifaiah and the Twelve Prophets , the Firjl of which is Hofea, for fo they underftand thofe words in Hof. x.2. ^n? n!n: *91 nl7-n^> Deus inprimis locutus eft per Hof earn* The fame Gemarifts go on to lay down the Order of the iytiy&Lfu, thus •, Ruth, the Book of Pfalmsy rfoh, Proverbs, Ecclefiafles, Canticles, Lamen- tations, Daniel, Efther, Ezra, the Chronicles: And thefe the Jews did afcribe to the Ruach hakkodejh. But why Daniel fhould be reckoned amongft the crairD, ^nd not amongft QPHtM the Prophets, I can fee no rea- fon, feeing the ftrain of it wholy argues the nature of a Prophetical degree fpending it felf in Dreams and Vi- ftons, though thofe were joined with more obfeurity (it being then the Crepufculum of the Prophetical day, which had long been upon the Horizon of the Jewifli Church) then in the other Prophets. And therefore whatever the latter Jews here urge, for thus ranking up Daniel's books with the other crairo, yet feeing they give us no Traditional reafon which their Ance- ftors had for fb doing, I (hould rather think it to have been firft of all fome fortuitous thing which gave an occafion to this after-miftake, as I think it is. But to pafs on, befides thofe Books mentioned, there were fome things elfe among the Jews ufually attribu- ted to this Sflritns Sanftus : And fo Maimonides in the fore- called Ruach hakkodefh, i. e. the Holy Spirit. 225 fore-mentioned place tells us that Bldad & Medad, and all the High Priefts who asked counfel by Urimarmi Thummim, fpake/w Spiritum Sanctum^ fo that it was a Character Enthufiaftical whereby they gave judicial anfwers, by looking upon the Stones of the High Priefts breaft-plate, to thofe that came to enquire of God by them. And fo R, Bechai in Parafli myn fpeaks of one of the Degrees of the Holf Spirit which was fuperior to BathKol ( i. Filia Vocis ) and inferior to Prophefie. nbyn1? ttnipn nn nu-na1? jma rvn nxu:n jo r^aVi Sip nn |0. It will not be amifs by a fliort digreflion to Ihew what this Urim and Thum- mim was : And we may take it out of our former Au- thor R.Bechai, who for the fubftance agrees with the generalitie andbeftof the Jewifli writers herein. It was, as he there tells us, done in this manner. The High Prieft flood before the Ark, and he that came to enquire of the Urim and Thnmmim ftood behind him, enquiring with a fubmiffe voice , as if he had been at his private prayers, Shall idoefo^ or fo f Then the High Prieft looked upon the Letters which were en- graven upon the Stones of the Breaft-plate, and by the concurrence of an Enthufiaftical Spirit of Divina- tion of his own ( if I may add thus much upon the for- mer reafons to that whicn he there fpeaks ) with fome modes whereby thofe letters appeared, he fhaped out his anfwer. But for thofe that were allowed to en- quire at this Oracle, they were none elfe but either the King or the whole Congregation, as we are told in MaJfecSotah^iin IK TQ2 J«*pK r^sittf \*X, None may enquire of it but the congregation of the people , or the King 5 by which it feems it was a Political oracle. But to return to our Argument in hand, viz. What pieces of Divine wrritt are afcribed to the unipn nn . H h 2 or *$ Cfiht degree cf Divine bfpiration or Spiritus Sanctus $ we muft further know that the Jews were wont to reckon all thofe Pfalms or Songs which we any where meet with in the Old Teftament among the n^ro. For though they were penned by the Prophets, yet becaufe they were not the proper refults of a Vifum Propheticum, therefore they were not true Prof he fie : For they have a common Tradition, that the Prophets did not alwaies prophefie eodem gra~ du, but fometime in a higher, fometime in a lower de- gree, as among others we are fully taught by Abarbinel in Ef. 4. upon occafiorr of that Song of Efay, ny >or mi^?y nJIIQ rP^a "^HS, The fame Prophet prophe- fies fometime in the form of the fupreme Prophetical Degree^ and fometime in a lower Degree JW~ixpr\ m~D is "aha or by the Holy Spirit only. And thus having made his way, he tells us that common notion they had a- mongft them, that all Songs were dictated by this Spi- ritus Sanftus, *o\ QOT^n nra >*?iftrw rrvfc hiv Every Song that is found in the Writings of the Pro- phets, it was fuck a thing as was ordered or dictated by the Pen- men t hem f elves together with the fuperintenden- cyof the Holy Spirit : forafmuch as they received them not in that higher way which is called Prophefie^ as all Vifions were received^ for all Vifions were perfect Prophe- fie* But the Author goes on further to declare his, and indeed the common opinion, concerning any fuch Song^ that it was not the proper work of Gpdhimfelf, but the work of the Prophet's own Spirit, Vysa nrs pbi mnis -nion Son ^ysa as *3 'n. Yet we muft fuppofe the Prophet's Spirit enabled by the conjuncti- on of divine help with it , as he puts in the caution, pprfTK -Njtt nn i^S niTU/, the Spirit of God and his divine afiifiance did flill cleave unto the Prophet^ and mas prefent with him. For, as he tells us, the Prophets, being called Ruach hakkodefii^ u e. the Holy Spirit. 237 being fo much accuftomed to divine Vifions as they - were, might be able fometime per vigiliam,mthout any Prophetical Vifion , to fpeak excellently by the Holy Ghoft, ^WOn Pjfrsni Ry^dn ^sva, with very elegant language^ and admirable fimilitudes. And this he there proves from hence, that thefe Songs are commonly at- tributed to the Prophet himfelf , and not to God, there being fo much of the work of the Prophet's own Spi- rit in them, lDV1? ^ cn^s Ten ptreri r-»Drv p1? 'ui tvdm2 *w th edvi n^vi ~\o*> snah o Tarv Wherefore the^ Scripture commonly attributes thefe Songs to the Prophets themfelves, and not unto God •, and accor- dingly fteaks-of the Song at the Red fea , * Then Mo- * Exod. fi- fes and the people of Ifrael fang this Song, that is, Mo* fes and the children of ifrael did compofe and order it. So in the Song at Beer-Elim* , Then fang ifrael this "Num.11.17, Song. . So in Mofes his Song in the later end of Deute^- ronomy, which was to to be preferved as a Memorial, the Conclusion runs, * Set your hearts upon all thofe *Deut.3i. 46, words , G^ °?? T.V? >?*? W$% which I tefifie to you . this day. So all thofe Pfalms which arefuppofed to have been compofed by David, are perpetually afcri- bed unto him, and the reft of them that were compofed by others are in like manner afcribed unto them-,where- as the Prophetick ftrain is very different, alvvaies inti- tling God to it, and fo is brought in with fuch kind of Prologues {The word of the Lord~\ or {The hand of the Lord~\ or the like. But enough of that: yet feeing we are fallen now upon the Original Author of thefe Divine Songs and Hymns, it will not be amifs to take a little notice of the frequency of this Degree ofProphefie, which is by Songs and Hymns compofed by an Enthufiaftical Spirit, a- mong the Jews. We find many of thefe Prophets be* H h 3 fides %2% Oftfat degree $f Divine Infyiration fides David , who were Authors of fundry Pfalms bound up together with his •, for we muft not think all are his : as after the 72 Pfalm we have eleven together which are afcribed to jfaph , the 88 to Hon An , the 89 to Ethan, forae to feduthun, and very many are incerti Author is , as it feewis, being anonymous. Thus Kimchi in his Preface to the Pfalms, and the reft of the Hebrew Scholiafts, fuppofe divers Authors to have come in for their particular Songs in that Book. And thefe divine Enthufiafts were commonly wont to compofe their Songs and Hymns at the. founding of fome one Mufical infirument or other , as we find it of- ten fuggefted in the Pfalms. So Plutarch, lib. iSr* t« fjuii %paveiqjLi1f, defcribes the Dilate of the Oracle antiently, cJs 6v \kk^^ ^ oy^ca , ^ ifKd- Qn&li Kj fjuflccfopaus ivongsmv , ^ /utgT «/jA3, how that it was uttered in verfe, in pomp of words, Similitudes and Metaphors, at the found of a Pipe, Thus we have Afaph, Heman and tfeduthun fet forth in this Prophetical preparation, 1 Chron. 25. i# Moreover David and the Captain of the hoafl feparated to the fervice of the Sons of Afaph, and of Heman, and of $eduthun> who fhould prophefie with harps, &c. Thus R. Sal, expounds the place, uZTNiuno vn iV?n mitt *f32 cnua vntto 131 yUT^iO NlOJn> When they play d upon their Mufical inftruments they prophefied, after the manner of Blijha, who faid, Bring me a Minftrel, 2 Kings ?. And in the fore-mentioned place ver. 3. upon thofe words [who prophefied with a harp 2 he thus glofleth, pjJUO vnttfD As they founded upon the harp the Pfalms of praife and the Hallelujahs, ^feduthun their Father prophefied. And this fenfe of this place I think is much more genuine then that which a late Author of our own would fatten upen called Ruach hakkodefh, i. e. the Holy Spirit. 229 upon it, viz. that this Prophefying was nothing but finging of Pfalms. For it is manifeft that thcfe Pro- phets were not meer Singers^ but Compofers^ and fuch as were truly called Prophets or Enthufiafts : So ver. 5. Hcman is exprefly called the Kings Seer; the like in 2 Chron.zp, 30.8c ch.35. i5.o(jfaph, Heman & J>edti- thun^ l)?7? n?1n, upon which our former Commenta- tor gloffeth thus, mm rm nn*o -ins ^—o^unufyuif- ue eornm erat Propheta, 'Tis true, the Poets are ancient- y called Vatcs^ but that is no good argument why a Sin- ger (hould be called a Prophet : for it is to be confidered that a Poet was a Compojer^ and upon that account by the Ancients called Fates or a Prophet^ and that becaufe they generally thought all true Poets were tran-ftorted. So Plato in his Ph&drus makes Three kinds of Fury, viz. Enthuftaflieytl, Amatorious, and Poetical But of this matter we (hall fpeak more under the next head, which we are in a manner unawares fallen upon, which is to enquire in general into the qualification of all kind of Prophets. 1 C H AP, 2 4° Of ^?e Dfofai0™ antecedent and preparatory Chap. VIII. of the Dijpofitions antecedent and preparatory to Prophe- fie. That the Qualifications which did fit a man for the Prophetical Spirit were fuch asthefe^ viz. Inward Piety, True Wifdome, a Pacate and Serene temper of Mind, and a due cheerfulnefs of Spirit 5 in oppo- fitionto\ii\ovSntk^ Mental crazednefs andinconfi- ftency, unfubdued PaiTions, black Melancholy and dull Sadnefs. This illuflrated by fever al In/lances in Scripture. That Mufick was greatly advantageous to the Prophets and Holy men of God, &c. What is meant by Sauls Evil Spirit, o ,UR next bufinefs is to difcourfeof thofefeveral Qualifications that were to render a man fit for the Spirit of Prophefie : for we muft not think that any man might fuddenly be made** Prophet : This gift was not fo fortuitously difpenfed as to be communicated without any difcrimination of perfons. And this in- deed all forts of men have generally concluded upon •, and therefore the old Heathens themfelves , that only fought after a Spirit of Divination^ were wont in a folemn manner to prepare and fit themfelves for re- ceiving the influx thereof, as R. Alho hath truly obfer- ved, Maam.-}. c. 8. ri3i nmxowij; jwnpn mown vn The ancient Gentiles made themfelves Images^ and offered prayers and frankincenfe to the Stars 5 that by this means they might draw down a fpiritual influence from fome cer- tain Stars upon their Image, For this influence flides down from the body of the Star upon the man himfelf who is alfo to the receiving of the Prophetical Spirit. 241 alfo corporeal, and by this means he foretells what fhall come to pa]?. And thus, as he further obferves, the Ne- cromancers themfelves were wont to ufe many folemn Rites and Ceremonies to call forth the Souls of any dead men into themfelves, whereby they might be a- ble to prefage future things. But to come more clofe- ly to our prefent Argument. The Qualifications which the Jewifh Doctors fup- pofe necefj'arily antecedent to render any one habilem ad prophetandumzre true Probity and Piety • and this was the conftant fenfe and opinion of all of them univer- fally , not excluding the vulgar themfelves. Thus Abarbanel in pr&fat. in 12 Proph. nvY? ^IQ nvron umpn , Pietas inducit Spiritum Sanctum, The like we find in Maimonid. More Nev. par. 2. cap. 32 , who yet thinks this was not enough • and therefore he reckons up this as a vulgar error , which yet he faies fome of their Do<5tors were carried away withall, guod Dew aliquem eligat & mittat > nulla habit a ratione an fit fa- piens, &c. That God may chufe of men whom he pleafeth, and fend him, it matters not whether he be wife and lear- ned, or unlearned and unskilfully old or young ; only that this' is required, that he be a vertuous, go$d and hone ft man : For hitherto there was never any that could fay that God did caufe the divine Majefiie to dwell in a vtti- ousperfon, unle'f he hadfrft reformed himfe If But Maimonid. himfelf rather preferrs the opinion of the wife Sages and Philofophers of the Heathen then of thefe vulgar Matters, which required alfo fome Perfeftion in the nature of him that fliould be fet a- part for Prophefie, augmented with ftudy and induftry -y Whence it cannot be that a manjhould %oe to bed no Pro* phet^ and rife the next day a Prophet (as he there fpeaks) quemadmodum homo qui inopinaCo aliquidinvenit. And li a zAi Of the 'Difpofitiom antecedent and preparatory a little after he adds, Fatuos & hujus terra filios quod at- tinet^ non magis, nojlro judicio ^prophet are poffunt^ quam jiftnus aut Rana. ■% Thefe Perfections then which Maimonides requires as Preparatorie Difpofitions to render a man a Prophet^ are of Three forts, viz. i.Acquifite or Rational ^ 2. Na- tural or Animal $ laftly, Moral. / nd according to the difference of thefe he diftinguiiheth the Degrees of Pro- phefte^ c. 36. Has aut em Tres perfect iones &c. As t a thefe Three Perfections which we have here compri^d^ viz. the Perfection of the Rational facultie acquired by ftudy^ the Perfection of the Imaginative facultie by birth , and the Perfection of Manners or vertuous Qualities by puri- fying and freeing the Heart and affections from alh fen- fual pie afures, from all pride ^ and from all foolijh and peflilent defire of glory 3 As to thefe^ I fay. It's evident that they are differently^ and not in the fame degree par- ticipated by men : And according to fuch different me a- fures of participation the degrees of the Prophets are alfo to be diflinguijhed. Thus Maimonides^ who indeed in all this did but aim at this Technical notion of his, That all Prophefie is the proper rejult of thefe Perfections, as a Form ari- fingout of them all as out of its elements compoun- ded together. For it is plain that he thought there was a kind of Prognoflick virtue in Souls themfelves, which was in this manner to be excited •, which was the opinion of fome Philofophers, among which Plutarch laies down hisfenfe in this manner, according to the ♦Lib. <£vity minc}s 0f maoy Others $ * fH >|>u£w tLlu fj&vfutlw gvk 'On- feMAof«mr ££Taj f^tuv i*&Sm tS G»'/l<*7©. (Scrip vtyvs> 5&V cbuffc % CtuJ%vQivy The Soul doth not then fir ft of all Attain a Prophetical energie when it leaves the Body as a cloudy to the receiving of the (Prophetical Spirit. 24 > cloud •, but it now hath it already •, only fhe is blind of this Eye, becaufe of her concretion with this mortal body. This Philofopher's opinion Maimomdts was more then prone to, however he would diflemble it, and there- fore he fpeaks of an impotency to Prophefie, fuppo- fing all thofe Three qualifications named before, as of the fufpenfion of the ad of fome natural Faculties So Chap. 32. Meojudicio res hie fe habet ficut in Mi- raculis, &c. (i.) In my judgment (faith he)the matter here is ]ufl fo as it is in Miracles^ and bears proportion with them. For natural Reafon requires, that he who by his nature is apt to prophefie, and is diligently taught and in- ftruBed^ and of fit age, that fuch a one jhould prophefie -7 but he that notwithflanding cannot doe fo, is like to one that cannot move his hand, as Jeroboam , or one that cannot fee, as thofe that could not fee the Tents of the King of Syria (as it is in the Story of Elifha.) And again Chap. 36. he further beats upon this String, Sivir quid am it a comparatus fuerit, nullum dubium eft, ft fa- cult as ejus Imaginatrix(qua in fummo gradu perfecJa eft, & Influentiam ab Intellectu fecundum perfeliionem fu- am fpeculativam accipit ) labor aver it & in operatione fuerit, ilium nonnifires divinas & admirandas appre- henfurum, nihil prater Deum & ejus Angelos vifurum, nullius denique rei fcientiam habiturum & curaturum, nift earum qua vera funt & qua ad communem hominum fpeffant utilitatem. This Opinion of Maimonides I find not any where entertained, but only by the Author of the Book Cozri. That which feems to have led him in- to this conceit was his miftaken fenfe ( it may be ) of fomePaflages intheftory of the Kings that (peak of the Schools of the Prophets , and the like , of which more hereafter. But I know no Reafon fufficient to infer any fuch Ii 2 thing 244 ®f *';e Difp^/tffo«5 antecedent and preparatory thing as the Prophetical Spirit from the higheft im- provement of Natural or Moral endowments. And I cannot but wonder how Maimonides could reconcile all this with the right Notion of Prophefie^ which muft of neceflity include a Divine inspiration^ and therefore may freely be beftowed by God where and upon whom he pleafeth. Though indeed common Reafon will teach us, that it is not likely that God would extraor- dinarily infpire any men, and fend them thus fpecially authorized by himfelf to declare his mind authentical- ly to them, and diftate what his Truth was, who were themfelves vitious and of unhallowed lives-, and Co indeed the Apoftle Peter 2 Epift. Chap. 1. tells us plainly, They were holy men of God who (pake as they were moved by the Holy Ghofl. Neither is it probable that thofe who were any way of erased Minds ^ or who were inwardly of inconfiftent temptrsbyxQiton of any perturbation , could be very fit for thefe Serene impref ftons. A troubled Phanfie could no more receive thefe Ideas of Divine Truth to be impreft upon it, and clearly refted them to the Underftanding, then a crack'd glafs or troubled water can refleft fincerely any • image to be made upon them. And therefore the He- brew Docftors univerfally agree in this Rule, That the Spifit of Prophefie never refls upon any but a Holy and Wife man^ one whofe pafions are allay d. So the Talmud Maffec. Sanhedrin, as it is quoted by R. Albo, Maam. 3. c 10. Tttfjn "VD.u czsnD ^y Nibs ,rv\w rwim j* mD'sp ^JDV ( i. ) The Spirit of prophefie never re fides hut upon a Man of Wijd&me and Fortitude^ as alfo upon 4 rich and great man. The two laft qualifications in this rule Maimonides in his Fundament a legis hath left out, and indeed it is full enough without them. But thofe other two qua- lifications, to the rea iving of the Prophetical Spirit. 245 iihcations viwifdomc and Fortitude are conftantly lay'd down by them in this argument. And fowe find it afcribed to the Author of this Canon, who is faid to be II. J-ochanan, c, 4, Gem. Nedar. \l< Jjrrp ,m\ 1Q« Ol WJW mwa K^'pn^ (i.)R. $ochananfaies, God doth not make his She china to re fide upon any but a rich and humble man, a man of fortitude, all which we learn from the example of Mofes our Mafler. Where by For- titude they mean nothing elfe but that Power whereby a good man fubdues his Animal part • for fo I fuppoiel may fafely tranflate that folution of theirs which I have fometime met with, and I think in Pirke Avoth, \3 inn ~W ynon mm, who is the man of fortitude f It is he that fubdues his figment urn malum, by which they meant nothing elfe but the Senfual or Animal pin: of which more in another Diicourfe. And thus they give us another Rule as it were paraphraftical upon the for- mer, which I find Gem.Schab. c. 2. where glancing at that contempt which the Wife man in Ecclefiaftes caft upon Mirth and Laughter, they diftinguifh of a two- fold Mirth, the one Divine, the other Mundane, and then fum up many of thefe Mundane and Terrene af- fe&ions which this Holy Spirit will not refide with, rv^xy "pn.Q s^ rvasi; -pna sn£? mix; rwyu ^7 "Qi pYVD: TtnQ t^hyi The Divine pre fence or Spiritus San&us doth not refide where there is grief and duli fad- nef ', laughter and light nef of behaviour ■, impertinent talk or idle difcourfe ; but with due and innocuous chear- fulnef it loves to refide, according to that which is written concerning Elijha, Bang me now a Minftrel: and it came to pals when the Minftrel played, the hand of the Lord was upon him, 2 Kings 3, Where wefee that>tem- per of Mind principally required by them is a free Ghearfulnef, in oppofition to all Griefs, Anger, .or any I i 3 other 246 Of the D'ijpGJitms antecedent and preparatory other fad and Melancholy paftions. So GemrPefac, c. 6. np^noa ihodh 'in mn cdh oyo t<^w nix ^3 trA*# ^ # /'# pafiion , /y />eduthun compofed their rapt and Divine Poems at the found of the Quire-Mufick of the Temple. Another famous place we find for this purpofe 1 Sam. io# which place (as well as the former) hath been (I think) much miftaken and mifinterpreted by fome of Singing ; whereas certainly it cannot be meant of any thing lefs then Divine Poetrie, and a Compofure of Hymns ex- cited by a Divine Energy inwardly moving the Mind, In that place Samuel having anointed Saul King of Ifrael, to affure him that it was fo ordained of God3 he tells him of fome Events that fhould occur to him a little after his departure from him $ whereof this is one, that meeting with fome Prophets , he himfelf ihould find the Impulfes of a Prophetical Spirit alio moving in him, ver. 5. Thefe Prophets are thus deicri- bed, After that) thou ft alt come to the hill of God, &r. and it fhall come to p aft when thou art come thitherto the City, that thou Jhalt meet a company of Prophets coming down from the high place, with a Pfaltery, andaTabret, K k ' and 250 Of the Difpofitions antecedent and preparatory and a Pipey and an Harp before them % and they fhatl pro- phefie. And the Spirit of the Lord jhallcome upon thee^ And thou [halt prophefie with them^ and fhalt he turned into another man. Where this Mufick which they were accompanied with, was to vigorate &ni compofe their Minds, as Kimchi comments upon the place, cdtjb1?! **4*7« mittf r\yx wnpn r^ ^ ^j^ ^ni *pm ^2} '*3l1 mnQt^ ^V\0, And before themwas a Pfalterie (or Lute) and a Tabret^ and a Pipe^ and an Harp : for af much as the holy Spirit dive lis no where but with alacritie and chearfulnef : And they prop he fed, that is^ as tfonatbjhe Targumi ft expounds it, they praijedGod : As if he had faid, Their Prophefies were Songs and Praifes to God, ut- tered by the Holy Ghoft. Thus he. Now as this Divine Spirit thus a&ed free andchear- ful Sou/s, fo the E vil Spirit a&uated fad, Melancholy Minds , as we heard before, and as we may fee in the Example of Saul. And indeed that Evil Spirit which is faid to have poffeiTed him, feems to be nothing elfe originally but Anguifh and grief of Mind , however wrought upon by fome tempting infinuations of a a Evil Spirit. And this fometime inftigated him to prophefie after the fafhion of fuch Melancholy furie, I Sam.iS. 10. And it came topafi on the morrow, that the Evil Spirit from God came upon Saul, and he prophefied in the midfl of the houfe •, wnich Jonathan renders by fcs*rV2 in ^DHiys, infanivit in medio domns , or , as Kimchi expounds the Paraphralt y nn H2io rrn r"W#? locutus efi verba (lultiti*. Soalfo E. Solom. upon the place expounds it to the fame purpofc.. So that according to the ftrainof all the Jewirti Scholiafts, by this Evil Spirit of Saul nothing elfe is here meant but a Melancholy kind of madnef, which .made him prophefie or fpeak diftra&edly and incon- fiftently. to the receiving of the Trophit'tc A Spirit. fiftently. To thefe we may adde R* L. B. Gcrfem^ rmn Ksr^tao o-m n^n ^ru nma n\i jnn nil > i/ our Maflers fay That there was a School for the Prophets near the City of Ramah , to which the Pro- phets congregated: And to the like purpofe R. Solomon. And it's farther infinuaced that Samuel was the Preft- dent of this School or Co/ledge • as difciplining thofe . young Scholars, and training them up to thofe prepara- tory qualifications which might more difpofe them for Prophefte; and alfo prophefying to them in (acred Hymns p or otherwife, whereby their Spirits might receive fome Tin&ureof alike kind. For fo we find it verfe 20. And when they faw the company of the Prophets prophe- fying, and Samuel /landing as appointed over than , the Spirit of God wo* upon the Mejf'engers of Saul, and they alfo prophe 'feed. Where the Chafdee Paraphraft trans- lates riWH or prophefying,by ?\n™9 praifmg GWivith facred Hymns and Hallelujahs, according tothecom- mon ftrain of the Prophetical degree which was called Spirit m SanBits. And fo R. Kimchi and R, Levi B. <7. here afcribe it W\pr\ ff$ to the Holy Spirit, Among thefe Prophets it's faid Samuel food as appointed over them , that iSj V™T®. 1*9 E*p, He pod as a Teacher or Mafler over them, as the Chaldee Paraphraft reads it. But R. Levi B. G. drains a little higher, and per- haps too high, jifrty lty yp'b rvnnp p$j8& m derived forth from himfelf of his own Prophetical Spi~ rit , by way of Emanation, upon them. Though this kind of language be very fuitable to the Notions of thofe Mailers who will needs perfwacle us thatalmoft all the. Prophets proph.efied by virtue 6r(ome iuflu— K k 3 ence 5 54 Of the Schools of the Pttpbets. cnce raying forth from the Spirit of fome other Pro- phet into them : And Mofes himfelf they make the Common conduit through whom all Prophetical influ- ence was conveighed to the reft of the Prophets. A conceit,! think, a little too nice and fubtile to be under- ftood. But to return, Upon this Ground we have fugge- fted , thefe Difciples of the Prophets are called \yy CD'tOn, Sons of the Prophets : and thefe are they which are meant i Sam. 10. 5. (the place we named be- fore) in thofe words, D'^^ '51? a Company of the Pro- phets^ that is, as the Targum renders it, ^H99 n^P Ccetus Scribarum, a Company of Scribes^ ( for fo thefe young Scholars were anciently called-,) or if you pleafe rather in Kiwchi's language, DH^n Vn N*^2D nyv iTohn ivi iV*o ansno uop: czram ^ToVn 9 'Oi CD,l7HJl EfcritoCL A company of Scribes^ that is , Scholars : For the Scholars of the Wife men were called Scribes : For they were the Scholars of the greater Pro- phets^ and thefe Scholars were called the Sons of the Pro- phets. Now the greater Prophets which lived in that time from Eli to David were Samuel, Gad, Nathan, Afaph, Heman^WJeduthun. And thus we muft underftand the meaning of that Queftion ver . 1 2 . Who is their Father f which gave oc- casion to that Proverbial fpeech afterwards ufed com- monly amongft the Jews [ Is Saul alfo amongjl the Pro- phets? 2 ufed of one that was fuddenly railed up to fome dignitieor perfe&ion which by his education he was not fitted for. And therefore the Chaldee Para- phraft minding the Scope of the place renders >o dhUn wfa x tije>ir j;ather^ by V^l JO who is their Ma- fter ? which Kimchi approves, and accordingly ex- pounds that Proverb in this manner, ^EW D"lK rvrwz rnViy Of the Sons of the T^phts. o'win ^ djh now rjyi nhjim rfoy., Wk* «*j 0Atf iiw mounted frem a low flat e to any dignity, they ufed to fay, Is Saul alio among the Prophets i But R.Solom. would rather keep the Literal fenfe of thofe words. Who is their Father ? and therefore fuppofeth fome- thing more then we here contend for, viz. That Pro- phetic was a kind of Hereditary thing. For fo he ipeaks , Dont wonder for that he is called the Father of them, KV1 n»VV HK53J O, that is, For Prof he fie is an hereditary thing. Bat I think we may content out felves with what our former Authors have told us, to which we may adde the teftimony of R, Levi B. Gerfom, who tells us that thefe Prophets here fpo- ken of were the Scholars of Samuel who trained them up to a degree of Prophetical perfection, and fo is called their Father, ^ eioini HfcttQttJ anx "fQbu; ^chwr\ybecaufe that Samuel instructed them, and trai- ned them up by bis difcipline to a degree of Prophetical perfection. Of thefe Difciples we find very frequent mention in Scripture 3 So 2 Kings 4. we read of the Sons or Difciples of the Prophets in CilgaL And chap. 6. £///Zu is there brought in as their Mailer, at whofe command they were, and therefore they ask leave to enlarge their dwellings. And Elijha himfelf was trained up by Eli- jab, as his Difciple • and therefore in 2 Kings 3. it was thought a reafon good enough to prove that he was a Prophet, for that he had been Elijah's Difciple, and powred water upon his hands, as all tiie Jewiih Scho- liafts obferve. And 2 Kings 9 . i.Elijlia fends one of thefe his miniflring Difciples to anoint J>ehu to be King of Ifraeh And 1 Kings 20. 3 5. The young Pro- pbet there fentto reprove Ahab for fparing Ben-hadad King of Syriais called by the chaldee Paraphraft **V.i in *55 % $6 Of the Schools of the frophets. H*2) *#?n *>±) in, 0ne $fty Sens, the Difciples of the Prophets. And hence it was that Amos mgeth the ex- traordinarinefs of his commifhon from God, Ch.7. 14. / was no Prophet ^nor wa4 I a Prophets Son. p*Q «Tn frst^ mrra^n n*3Q man:!1?. He was not prepardfor Pro- phefie^ or trained up fo its to he fitted for a Prophetical function by his dtfciplefnip^ as Abarbanel glofleth upon the place. And therefore Divine infpiracion found him out of the ordinary road of Prophets, among his Heards of cattel, and in an extraordinary way moved him to goe to Bethel^ there to declare God's judg- ments againft King and people, even in the King's Chappel. To conclude, In the New Teftament, when J>ohn Baptift and our Saviour called Difciples to at- tend upon them and to learn divine Oracles from them, it feems to have been no new thing, but that which was the common cuftome of the old Prophets. Now of thefe Prophets there were feveral Schools or Colledges^ as the Jews obferve, in feveral Cities, ac- cording as occafion was to employ them. So we read of a Colledgc in ferufalem 2 Kings 2 2. 14. where Huldah the Prophetefs lived, which is called n^'f P in the Original, and by the chaldee Paraphrafl: tranflated fcsUS1?^ T\^T>omtls DoStrind 5 by Kimchi WHO rV2> a School. So 2 Kings ch. 2, & 4. we meet with divers places kt down as thofe where the refidence of thofe young Prophets was, as Bethel and Jericho and Gilgal, &c So Kimhi obfevves upon the place *jil vr\\D noi :Oj rmnx n$n vn p rvTni "nra.?. ZD'frimiAsthe Sons of the Prophets were in Bethel and fericho, fo were there alfo of them in feveral other places. And the main reafon why they were thus dijperfedin^many of the Cities of ifrael was this , that they might reprove the jfraclites that were there : and their Prophtfie was wholly according to to the receiving of the Prophetical Spirit. 257 to the exigencie of thofe times •, and therefore it was that their Prophefie was not committed to writing. From hence fome of the Jewifli writers tell us of a certain AacTy^ of Prophefie, one continually like an Even- inggftar (hining upon the confpicable Hemifphere, when another was fet. Kimchi tells us of this Myftical glafs upon thofe words 1 Sam. 3. 3. Ere the Lamp of God went out , now nc» msujn nj Sy q iqh unia wow ro"pn \rpw >thw iy wou/n ^11 wawrt pnn nn« -pii Sty wou/ nma ins -|m hw, r£# *$*- ken Myfiically concerning the light of Prophefie^ accor- ding to that faying amongfl our Doffors {_ the Sun rifeth and the Sun fetteth,]f/^#, Ere God makes the Sun of one righteous man to fet , he makes the Sun of another righteous man to rife. Chap. X. of Bath Kol, u e. Filia Vocis : That it fucceeded in the room of Prophefie : That it was by the $ews count- ed the Lowefl degree of Revelation* What places in the New Tejlament are to he underjlood of it, \ /\7E fliould come now briefly to fpeak oft he Plight * * efl degree of Divine Inspiration or Prophefie taken in a general fenfe, which was the Mofaical. But before we doe that, it may not be amifs to take notice of the Lowefl degree of Revelation among the Jews, which was inferiour to all that which they call by the name of Prophefie • and This was their bip H2> Bath Kol 9 Filia vocis , which was nothing elfe but fome Voice Which was heard as defcending from Heaven , L 1 direfting z 5 8 Of that Degree of dire&ing them in any affair as occafion ferved : which kind of Revelation might be made to one (as Maimon. par. 2. c. 42. More Nevoch. tells us ) thativas no way prepared for Prophefie. Of this Filia Vocis we have mention made in one of the Ancienteft monuments of Jewiflr learning, which is Pirke R. Eliezer c. 44. and otherwhere very frequent- ly among the Jewifti writers, as that which way a fre- quent thing after the ceafing of Prophefie among the * Aichsoi.iib. Jews v of which more afterward, ffofephus* tells a 1$. c. 18. fl.ory 0f jiircmus the High-Prieft, how he heard this Voice from Heaven , which told him of the vi&ory which his Sons had got at Cyzicum againft Antiochus the fame day the battel was fought •, and this (he faies) while he was offering up incenfe in the Temple, iW t^tidv ixmS i& Sreiov &$Aoyv$ SXrS?, lie was made par- taker of a vocal converfe with God, that is by a H3 Sip. This R, ifaac Angarenfis L. Cofri ftrongly urgeth a- gainft the Karr&i or Scripturarii^ ( a fort of Jews that rejeft all Talmudical Traditions) that the grand Do- dors of the Jews received fuch Traditions from the Lxxii Senators, who were guided either by a Sip PQ, or fomething anfwerable to it, in the truth of things, after all Prophefie was ceafed, Madm.3. $.41, ^2p ioipM..nowp na w rrtiraj cano np^nnj >*hw mt nVttV Sip TOO , (i.<) 7#*r* # ^ Tradition that the men of the great Sanhedrim were bound to be skilfd in the knowledge of all Sciences, and therefore it is much more neceffary that Prophefie fioutd not be taken from them , or that which jlwuld fupplit its room , viz. the Daughter of. Voice^ andthelike. Thus he, according to the Genius of Talmudical learning, is pleafed to ex- pound fiftrehtion called Bath Kol t z^ pound the place Efay 2. where it is faid, that a law pall got forth out of Sion , of the Confiftorial De- crees of the Judges, Rulers and Priefts of the Jews, and the great Senate of Lxxii Elders, whom he would needs perfwade us to be guided infallibly by this PQ ^p,or in fome other way ^n1?^ "ttjn by fomc divine vir- tue, power or afliftance alwaies communicated to them, as fuppofed at leaft that fuch an Herokal Spirit as that Spirit of Fortitude which belonged to the fudg- es and Kings of Ifrael, and is called the Spirit of Gody (as Maimonides in More Nev. tells us) had perpetually cleaved to them. But we fhall here leave our Author to his Judaical fuperftition, and take notice of Two or Three places in the New Teftament which feem to be underftood perfe&ly of this FilU vocis^ which the conftant Tradi- tion of the Jews allures us to have fucceeded in the room of Prophefie. The firftis J>ohnn. where this Heavenly voice was conveighed to our Saviour as if it had been the noife of Thunder, but was not well un- derftood by all thofe that flood by , who therefore thought that either it thundred, or that it was a migh- ty voice of fome Angel that fpake to him: ver. 28, 29, Then came there a voice from Heaven^ faying^ I have both glorified my name ^ and wiE glorifie it again* The people therefore that flood by and heard tt , faid it thun- dered : others faid that an Angel fpake to him. So Matt. 3. 17. after our Saviours Bapttfme^ upon his coming out of the water, the Evangelift tells us that the Hea- vens were opencd^andthat the Spirit of God descended up- on him in the fhape of a Doveyandlo,a voice from heaven, faying , This is my beloved Son in whom I am well pleafed. Andlaft of all we meet with this kind of Voice upon our Saviour's Transfiguration, M'atth. 17. 5, 6. which LI 2 is 260 0/ that Degree of ^jVelation calld Bath Kol. is there fo defcribed as coming out of a Cloud, as if it had been loud like the noife of Thundei^Beholda bright cloud overjhadowed them^ and beheld a Voice out of the cloudjvhich faidjthis is my beloved Son in whom lam well . f leafed ; which Voice it is faid the three Difciples that were then with him in the Mount heard, as we are told in the following verfe? andalfo 2 Pet. 1. 17, 18. From whence we are fully informed, that it was this Filia Vocis we fpeak of which came for the Apofties fakes that were with him, as aTefiimonie of that glorie and honour with which God magnified his Son •, which Apo- fties were not yet raifed up to the Degree of Prophefie, but only made partakers of a Voice inferior to it. The words arethefe, He received from God the Father ho- nour and glory , when there came fuch a voice to him from the excellent Glory , This is my beloved Son in whom I am well f leafed. Andthis voice which came from Hea- ven we heard when we were with him in the holy mount. Now that this was that very Vip m we fpeak of, which was inferior to Prophefie , we may fufficiently learn from the next verfe, We have alfo a more fure word of Prophefie : For indeed true Prophefie was counted much more Authentical then this H^p ru, as being a Divine Infpiration into the Mind of the Prophet -5 which this was not, but only a Voice that moved their Exteriour Senfes 5 and by the mediation thereof informed their Miads. And thus we have done with this Argument^ H a *♦ Of the hlghejl Degree of Divine hfyiration. i6 1 Chap, XI. Of the Higheft Degree of Divine In/piration^viz. the Mofaicah Four Differences between the Divine Re- velations made to Mofes 5 and to the reft of the Pro- phets. How the DoCtrine of men Prophetically inci- ted is to approve it felf by Miracles^ or by it's Reafo- nablenef. The Sympathy and Agreeablenefi between tin Holy Mind and Divine Truth* WE now come briefly to enquire into the Higheji degree of Divine Infpiration, which was the Mofaical, that by which the Law was given -, and this we may beftdoeby fearching out the Chara&eriftical differences of Mofes's Inspiration from that which was Technically called Prophefie. And thefe we fhall take out of Maimon. his De Fund. Ltgis^ c.j. where they are fully defcribed according to the general ftrain of all the Rabbinical Do&rine delivered upon this Argu- ment. The fir ft is, That Mofes was made partaker of thefe i. Divine Revelations per vigiliam^ whereas God mani- fefted himfelf to all the other Prophets in a Dream or. Vifion when their Senfes were opjpl , W unsin mo Hdw O803n Ho nata nsoi^ ntyo nana V2 ny wni n*o aw rwoi pwnon i« n^ru Q^bjn- "Iftiyw What is the difference between the Prophefie of Mo- fes and the Prophefie of alt other Prophets f Alt other Prophets did prophefie in a Dream or Vifion : but Mofes> our Mafter when he was waking and ftanding, according to. what is written ( Nam, 7. 89, ) And when Mofes J- J 3. was, 26 z Four differences between the Divine Revelations was gone into the Tabernacle of the Congregation to fpeak with him, (i.e.God) then he heard the voice of one fpeaking unto him. By which place in Numb, it ap- pearshe had free recourfe to this Heavenly Oracle at anytime. And therefore the Talmudifts have a Rule, .-rtrhi hkuj n^j/a-vVs n*o ^ rt'y y*yi nwo That Mojes had never any Prophefie in the night-time, (i.) in a Dream ok Vifion of the nighty as the other Prophets had. 2. The fecond difference is, That Mofes prophefied - without the mediation of any Angelical power, by an influence derived immediately from God -, whereas in all other Prophefies (as we havefhevved heretofore) fome Angel ftill appeared to the Prophet, nwajn Vu "S3\ 1*3*70 ^T ^y, All, Prophets did prophefie by the help orminifiery of an Angel , and therefore they did fee that which they faw in parables or under fome dark reprefenta- tion 3 but Mofes prophefied without the mini fiery of an Angel, This he proves from Numbers 12. 8. where God faies of Mofes , 1 will /peak with him mouth to mouth • and fo Exod. 33. 11. The Lord Jpake unto Mo- fes face to face. But we muft not here fo much adhere to that Expo- fition which Maimonides and the reft of his Country- men give us of this place, as to forget what we are told Inthe New Teftament concerning the Minifterie of Angels which God ufed in giving the Law it felf : Andfo S.Stephen difcourfeth of it, Ads 7. 53. and S. Paul to the Galatians ch. 3. tells us, the Law was given by the dijpofition of Angels in the hands of a Medi- atorial is, Mofes f\\z Mediator then between God and the people. And therefore Ifhould rather think the meaning of thofe words [_Face to face~] to import the clearnef and evidence of the Intelle&ual light wherein God made to Mofes, and the reft of the Prophets. 26 > God appeared to Mofes, which was greater then any of the Prophets were made partakers of.. And therefore the old tradition goes of them, that they favv Nn^pSDS iTVNQ r\y#VJ in Speculo non lucido, whereas Mofes faw in Speculo lucido, i JV ouviyfj^mtp, as Philo tells us ( to- gether with Maimonides ) in his Book, Quit Rerum divin. hares fit, that is, without any impreflions or Images of things in his Imagination in an Hierogly- phical way 5 as was wont to be in all Breams and Vifions-, but by chara&erizing all immediately upon his Under- ftanding : though otherwife much of the Law was in- deed almoft little more for the main fcope and aim of it but an Emblem or Allegory. But there may be yet a farther meaning of thofc words [Face toface,~]z\\d that is the friendly and amica- ble way whereby all divine Revelations were made to Mofes ^ for fo it is added in theText , As a man jpeak- eth unto his friend. And this is the third difference whkhMaimonideszC- ? figns5viz. oujnonoi D^rojn owr owajn Hd, At the other Prophets were afraid and troubled and fainted $ but Mofes was not fo : for the Scripture faith,. God fpake to him as a man fpeaks to his friend $ that is to fay9 As a man is not afraid to hear the words of his friend, fo was Mofes able to under (land the words of Prop he fie without any difiurbance and aft ornament of Mind, The fourth andlaft difference is the Libertie of Mo- -a.. fes's Spirit to prophefie at all times, as we heard before . out of Ntmb.7.89. He might have recourfe at any time tothe facred Oracle (in the Tabernacle) which fpake from between the Gherubins-: and fo Maimoni- des lays down this difference, DWaJHQ J^ DW3Jn Vd IXTW my bm , None of the Prophets did prophefie at what time they would, fave Mofes, who was clothed with the r 2 64 ^our differences between tlx Divine Revelations the Holy Spirit when he would, and the Spirit of Pro- phefie did abide upon him : neither had he need to predif- pofe his Mind or prepare himfelffor it, for he was alwaies dijpofed and in readinefi as a minijlring Angel • and therefore could he prophefie at what time he would ', actor - ding to that which is fpoken in Numb. 9. 8. Tarry you here a little, and I will hear what the Lord will com- mand concerning you. Thus Maimonides^ who, I think, here fomewhat hyperbolizeth, and fcarce fpeaks confi- ftently with the reft of the Hebrew Matters. For we may remember what we heard before concerning the Talmudical Tradition, that Mofes% mind was indif- pofed for Prophefie whenhe wastranfported with in- dignation againft the Spies •, though I think it is moft probable that he had a greater libertie of prophefying then any other of the Prophets had. Now this clear diftinft kind of Infpiration made im- mediately upon an Intellectual facultic in a familiar, way, which we fee was the gradus Mofaicus, was moft fit and proper for Laws to be adminiftred in: which was excellently took notice of by Plutauh in that Difcourfe of his, t^c T? jjm %pa>v e widest vu^ v^w Fu<5icu>, where he tells us the Poetrie that was ufually interlaced with Riddles and Parables was taken away in his time, and a more familiar way of Prophefie brought in-, though he by a Gentile fuperftition applies that to his Pythia -? $joi^ &c. God hath now taken awtyfrom his Oracles Po- etrie^and the varietie of diaUM^and circumlocution ^ and obficuritie •, and hath fo ordered them to [peak to thofe that confab themy as the Laws doe to the Cities under their [ubjeciion^ and Kings to their people^ and M after s to their Scholars^ in the mojl intelligible and per fwa five language* made to, Moles, and the rejt of the Trophets. language. But by Plutarch's leave this chara and fo need no further Miracle toconfirtn us in it. And indeed that God-like glory and ma j .ft/ which appears in the naked fimplicitie of true Goodner;, will by its own Connatenefs and Sympathy with all living Truth friendly entertain and embrace it. Chap. XII. When the Prophetical Spirit eeafed in the tfewijh Church. The Cejjation of Prophefie noted as a famous Epocha by the J>ews. The restoring of the Prophetical Spirit by chrifi. Some paffages to this purpofe in the New Teftament explained. When the Prophetical Spirit eeafed in the Chriftian Church. Th*t it did not con* tinue long, proved by fever al Teflimonies of the An- tient Writers. ""PHus we have now done with ali thofe forts of Pro- ■*• phefie which we find any mention of: And as a Co- ronis to this Difcourfe we (hall farther enquire a little what Period of time it was in which this Prophetical Spi- rit eeafed both in the tfewtft) a>d Chrtftian Church. In which bufinefs becaufethe Scripture it felf is in a man- ner filent, we muft appeal to fuch Hiftories as are like to be moft Authentical in this bufinefs. And fir ft for the Period of time when it eeafed in the *fewi/h, I find our Chriftian writers differing, tfuftin Martyr would needs perfwade us that it was not till the *s£ra Chrifiiana. This he inculcates often in his Dia- logue with Trypho the Jew, OJ^gTroTs &t> tlS yivei vyffi f**JC6*> * ?t©< 'ivQts Xgescs *) yiytve x) em.-S?r , There M m 2 never g8 The Ceflation of the Prophetical Spirit never ceafed in your Nation either Prophet or Prince, till Zfefus Chrifl was both horn and had fuffered. And fo he often there tells us that -fohn the Baptifi was the laft Prophet of the Jewifh Church-, which conceit he feems to have made fo much of, as thinking to bring in our Saviour lumine Prophetico^ with the greater Evi- dence of Divine authorise, as the promifed Mepiah into the world. But Clemens Alexandrinus hath much trulier, with the confent of all Jewifh Antiquity, refol- ved us, that all Prophefie determin'd in Malachy^ in his Strom, lib. i. where he numbers up all the Prophets of the Jews, Thirty five in all, and Malachyas the laft. Though indeed the Talmudifls reckon up Fifty five Prophets and Prophetefies together, Gem. Mafl. Megil. n^32 y3tr/i craraj ruow tta^mH jjan uru the Rabbins fay that there were 48 Prophets and 7 Prophe- tess that did prophefie to the Iraelites : Which after they had reckoned almoft up, they tell us that Malachy was the laft of them, and that he was contemporary with Mordecdi, Daniel \Haggai^ Zacharie^ andfomeo- thers ( whofe Prophefies are not extant ) whom for their number fake they there reckon up, who all pro- phefied in thefecond year of Darius. But commonly they make only thefe Three, Haggai^ Zacharie and Malachy^ to be the laft of the Prophets^ and fo call them CWnns p-waj > fo Maffec. Sot ah ch. laft , where the Mifnicat Do6tors tell us, that from the time in which all the firft Prophets expired, thellrim and Thummim ceafed 5 and the Gemarifts fay that they arecall'd QUWfcO SZTfcrnJ, the Firft Prophets^ WS^l \r\yv ounnsn ^a^oi mm una , in opposition to Haggai^ Zacharie and Malachy^ which are the Laft. And fo Maimon. and Bartenor. tell us that the Prophet apri- &tii were fo called y becaufe they prophefied in the times in the Jewifl? Chwch. 269 times yWTr\ rvi of the firft Temple, and the Ptfteri- ores, becaufe they prophefied in the time of the fecond Temple : and when thefe later Prophets died , then all Prophefie expired, and thtre was left, as they fay, only a Bath Kol to fucceed fome time in the room of it. So we are told Gem. Sanhedrim c. 1. k- 13. pin 1JP • Hip ron vu/onwo vn ^'yw Ss^uro w^pn nn Our Rabbins fay, that from that time the later Prophets died, the Holy Spirit was taken away from ifrael •> never- thelefi they enjoyed the Filia vocis : and this is repeated Maflec.tfomac.i. Now all that time which the Spirit of Prophefie lafted among the Jews under the fecond Temple, their Chronologie makes to be but Forty years. So the Author of the Book Cofri, Maam.3. §.3$>.ruu; o-yzriK1? nnp w fvm n&oin n-ponn,(i.) The continuance of Prophefie under the time of the fecond Temple was almofi forty years. And this R. ^fehuda his Scholiaft confirms out of an Hiftorico-Cabbahftical Treatife of R. Abraham Ben Dior, and a little after he ' tells us , that after forty years their Sapientes were cal- led Senators, n?H3p3 CTM-nn pan r\:w Q^nx 1HK P^run nWD WJK, after forty years were pafd, all the Wife- men were called The Men of the great Synagogue, And therefore the Author of that Book ufeth this *s£ra of the Ceffation of Prophefie •, and fo this is commonly noted as a famous Epocha among aLl their Chronologers, as the Book ^uchafin, the Seder olam Zuta, as R. David Gant^ hath fumm'dthem all up in his chronological Hiftory put forth lately by Vorfiius* The like may be obferved from 1 Maccah.$.%j, and chap. 4.46. and chap. 14.41. This Ceffation of Prophefie determined as it were all that old Difpenfation wherein God hath manifefted Mm 3 hirafelf .** 10 The Cefiatim of Trcphefie himfelf to the jews under the Law, that fo that grow- ing old and t: us wearing away, they might expert that new Difpenfation of the Mefliah which had been pro- mifed folong before, and which fhould again reftore this Piopheucal Spirit more abundantly. And fo this Interflitium of Piophefie is infinuated by Joel 2. in thofe wrords concerning the later times • In thofe days Jhallyour Sons and Daughters Prophefie,&cc. And fo S.Pe- ter Ads 2. makes ufe of the place to take off that ad- miration which the Jews were poffefs'd withall to fee fo plentiful an effufion of the Prophetical Spirit again : And therefore this Spirit of Prophefie is called the Te- flimonie of J>efus in the Apocalypfe, ch, 19. According to this notion wemuft underftand that paffage in $ohn 7.39, The Holy Ghojl was not yet given, becaufe tfefus was not yet glorified. To which that in Epbefi 4. Be afcended up on high, and gave gifts unto men, plainly anfwers : As likewife the Anfwer which the Chriftians at Ephefus made to Paul, Afts ip. when he asked them whether they had received the Holy ghoft , That they knew not whether there was a Holy ghofi (that is) whether there were any Extraordinary Spirit, or Spirit of Prophefie reftored again to the Church or not, as hath been well obferved of late by fome learned men. But enough of this. We come now briefly to difpatch the fecond Enqui- ry, viz. What time the Spirit of Prophefie^ which was again reftored by our Saviour, ceafcd in the Chriftian Church. It may bethought that S. $ohn was the laft of Chriftian Prophets, for that the Apocalypfe is the lateft dated of any Book which is received into the Canon of the New Tefhment. But I know no place of Scripture that intimates any fuch thing , as if the Spirit of Prophefie was fo foon to expire. And indeed if we in the Chriftkn Church. '2,7 1 we may believe the Primitive Fathers, it did not •, though it overliv'd S. Johns time but a little. * Eufcbi- *lVii[: McC- us tells us or one Quaaratus ov cc/u^ tous wihm'srv Svyx- Igpci "Pepcprilixcfj X^^-Cf^1 ^■o7/0$ *%& 2^.«2*>g^ct/, who to- get her with the daughters of Philip had the gift of Prophe- fie. So the report n^.This Jguadratus^s he tells us,lived in Trajan s time, which was but at the beginning of the ' fecond Century. And a little after, fpeaking of good men in that age, he adds,TS «&/« mv&Jfj&l©* ?'?*n ^ «#" •3^LP ^rkeic^ouj rnx,^i.S'c^oi S^ujuclfjcas Ivipyav^ Many flrange and admirable virtues of the Divine Spirit as yet (hew- ed forth themfelves by them. And the fame Author lib. 4. ?. 1 8. tells us out of zfuftin Martyr^ who lived in the middle of the fecond Century, and then writ his Apologie for the Chiiftians, That the Gift of Prophefie was ftill to be feenin the Church, led^i 0 $ wso't:/^- :JiKyi?LV)Q!cus*. Yet not long afterward there is little or ,. no remembrance of the Prophetical fpirit remaining Mm^lnmd. in the Church. Hence the Montanifts are by fome ofrum rrypbofa the Fathers proved to be no better then DiiTemblers- 'u'x°> 7ra^h when they pretended to the Gift of Prophefie ,for that it "f? ^ ^*Xf/ was then ceafed in the Church. And (o Bufebius tells ^ '^,*w77~ us lib. 5. $. 3. and withall that Mont anus and his Com- f^l[ plices only took advantage of that Virtue of working wonders which yet appeared ( as was reported, though doubtfully) in fome places, to make a femblance of the Spirit of Prophefie 5 T«Tr p c&jwcpl \^o?.&vqv xj 'AAx,<- T^e/ t# 7rgp)-\iv nnx^j/L 4roA)i&s cft{jp £fc(pdf,v; ctckAncricus ow Bf.zfjfyjcLi , 'jpgi* qojviofi \zr&ng3@* 'im rVDQ NtUO .Tn^D JSnx Wt&i The Prophets did not prophefte in the fame manner as Mofes did : For he prop he fied from God immediately ^ from whom he recei- ved not only the Prophefte^ but alfo the very Words and Phrafes ; and accordingly as he heard them^ fo he wrote them in the Book of the Law , in the very fame words which he heard from God : but as for the reft of the Pro- phets^ they beheld in their Virions the things themf elves which God made known to them^ and both declared and expreffedthem in their own Phrafeologie. Thus we fee he afcribes the Phrafe and Style every where to the Prophet himfelf, exceptonly intheZ^jr, which he fuppofeth to have been dictated totidem ver- bis 9 which is probable enough, if he means the Law ftriftly fo taken, viz. for the Decalogue, as it is moffc likely he doth. And again a little after, E^M'Jpil 1*0 .•Did D,lm xwm *jhban pw*a nrwix^n oosyai The things themfelves they faw in Prophefte^ but they t hem fe Ives did explain and interpret them in that Dia- lect which was mojl familiar to them- And this, as he there tells, was the reafon why the fame kind of Phra- feologie occurred not among the Prophets, according to the fenfe of the Talmudifts Maxime we mentioned. The like the Jewifli Scholiafts obferve upon thofe N n 2 falfe ■c 275 zn g Some %tdes and ObfirVuttons falfe Prophets who did all two ore bid^^afcend up to Ramoth-Gilead and profper, '^31 ins ]'o;D {** , M- jw idemque loquendi modus nunquam reperitur in duo- bus Prophetis : And therefore they made it an argu- ment that thefe were falfe Prophets, becaufe they did idem Canticum canere , for they all faid, Goc up and / frojfer. And thus the Heathenifh Philofopher Plu- tarch, in his i^b* tS fjcm^cLv i^ff^y. vuZ rlw TlucSicw, thought likewife concerning his Oracle, telling us, That all Bnthufiafme is a mixture of two Motions, the ene is imprefd upon the Soul which is Gods Organ , the other arifeth from it , and therefore he faies, O ^V\l7{()iC4'3riiQlOtO]JLQS) fit CST€f 0 IpfiJTlXQS, %fr\lQLl TT, XRSJO- fvwv , All Prophetical Bnthufiafme , like as alfo that which is Amatorious, doth make ufe of the fubjecf facul- ties and moves every Recipient according to it s dtftofiti- on and nature. And thence he thus excufeth the rough and unpolifh'd language in which the Oracles were fometimedeliver'd, moft fitly to our purpofe defcri* bing Prophetical Inspiration, Oo yLp 9Qi Qtvyylifv;, i~ «Tg o fSoyy®*, G&h a Ag^z?5 g&& to fMT£pv, '$Mec> iris yuuucu- ItfS " OKftV©- Q fJ\9V@* THUS (pCwlcLOlOA T? T^/fc^ /7TVLei 7rgps to ji/^Mov. o y) cvSruQictvjjLOS toivtiv fcfr, For neither the voice, nor found, nor phrafe, nor metre is from God, but from Pythia her fclf, God on- ly fuppeditates the phantafms , and kindles a light in the Soul to fignifie future things: For all Bnthufiafme is after this manner. Hence was that old faying ofHera- clitus, 'QvAvochanan inMa(fecmBerdC.c.i.\tS22r\2 JP<7 CdVo uD^nJH Hd .•run j^V py fcsan n1?^ "-on rvwan rwb k^k ~~— ' All the Prophets prophefied to the dates of the Mefii- ah-j bat as for the world to come> Eye hath not feen it. So they conft ant ly expound that paflage in Efay 64. 4. Since the beginning of the world Men have not heard^ nor perceived by the Eare^ neither hath the Eye feen., O God> befid.es thee 5 what he hath prepared for htm that waiteth for him. And according to this Aphorifme our Saviour feems to fpeak, when he faies. All the Pro- phets md the Law prophefied until tfohn^ Mat, 11. 13. fa* 'Iwoiwtt, i. e. They prophefied to or for that Difpen- fation which was to begin with J>ohn^ who lived in the time of the twilight as it were between the Law and the 280 dn Jdverttfement. theGofpel. They prophefied of thofe things which fliould be accomplished within the period of Gofpel- Difpenfation which was ulher'd in by fahn. As for the ftate of BlefTednefs in Heaven, itisw*- jor Mente huma.nay much more is it major Phantafia. But of this in part heretofore. An Jdverttfement. THE Reader may remember That our Au- thor in the beginning of his Treatife of the Immortality of the Soul^ propounded thefe Three great Principles of Religion to be difcourfed of • i. The Irmmrtahtieof the Soul, z.The Exiftence arid ISfature of God, $.The Communication of God to Mankind through thrift. And having Ipoken largely to the Two former Principles of Natu- ral Theology, he thought it fit (as a Preparati- on to the Third, which imports the Revelation of theGofpel) tolpeak fbmething concerning Trcphefie, the way whereby Revealed Truth is difpenfed to us. Of this he intended to treat but a lath ( they are his words in the beginning of the Treatife of Prophefe ) and then pafs on to the Third and Lafl: part, viz. Thofe (principle* of Jl^Vealed Truth which tend mofl of all to advance and cherijh true and real Piety. But in his difcourfing of Tropbejie fo many confiderable Enquiries of- fered Jn Jdveyttfement. 28i fered themfelves to his thoughts, that by that time he had finifhed this Difcourfe ( deiigned at firft only as a Preface) his Office of being Dean and Catechift in the Coliedge did ex- pire. Thus far had the Author proceeded in that year of his Office: and it was not long after that Bodily diftempers and weaknefles be- gan more violently to ieizeupon him, which the Summer following put a Period to his life here • ( a life Co every way beneficial to thole who had the happinefs to converle with him.) Sic multis ilk bonis flebitis occidit. Thus he who de- figned to (peak of God's Communication of Him- J elf to Mankind through thrifts was taken up by God into a more inward and immediate partici- pation of Himfelf in Eleffednefs. Had he liv'd and had health to havefinifli'd the remaining; part of his defigned Method, the Reader may eafily conceive what a Valuable piece that Di£ courfe would have been. Yet that he may not altogether want the Authors labours upon fuch an Argument, I thought good in the next place to adjoine a Difcourfe of the like importance and nature, (delivered heretofore by the Author in lome Chappel-Exercifes) from which I fliall not detain the Reader by any more of Preface. Oo A DISCOURSE Treating Legal Righteoufnefs, o^Evangelical Righteoufneis, Or The Righteoufneis of Faith ; CLaw and the Gospel, The Difference between the< ^Old and NewCovenantj Justification and Divine Acceptance 5 The Conveighance ot the Evangelical Righteoufneis to us by F a i t h # Except your Righteoufnef exceed the Righteoufnefiofthe Scribes and Pharifees, ye jhalt in no cafe enter into the Kingdome of heaven. Matth. 5. 20. Having a form ofGodlinefi, but denying the Power there* of. 2 Tim. 3. 5. For the Law made nothing perfetf, but the bringing in of a better hope did% Heb. 7. I p. B.Macdriut inHomil. 1 5. ax, os y&ctpcts ^gvov tw!. 2£c/l fJ6hap@* yt- y&LfAfjfyjcu ^yi^pCpop&Sxfy %Mct ^ &s $ ^rKaiytoA % ita,p- &IOA Yi %o£ J Difcourfe Of Legal Righteoufhefs, and of TheRighteoufnefs of Faith, Sc. 285 Rom. 9.31^32. But ifrael which followed after the Law of righteouf- nefi , hath not attained to the Law of right eoufnefi : Wherefore ? Becaufe they fought it not by Faith^ but as it were by the works of the Law. C H A P. I. The IntroduEiion^ewing What it is to have a right Know- ledge of Divine Truth^ and What it is that is either Availeable or Prejudicial to the true Chriflian Know- ledge and Life. HPHE Doftrine of Chriflian Religion propounded •*- to us by our Saviour and his Apoftles, is fet forth with fo much fimplicity, and yet with fo much repug- nancy to that degenerate C^/^ and Spirit that rules in the hearts and lives of Men, that we may truly fay of it, it is both the Eafieft and the Hardeft thing : it is a Revelation wrapt up in a Complication of myfteries > like that Book of the Apocalypfe, which both unfolds aad hides thofe great Arcane that it treats of 3 or as Oo 3 Tla-ta 2$ g What is either available or prejudicial Plato fometimes chofe fo to explain the fecrets of his Metaphyfical or Theological Philofophy, oiVs £ dvay/vs yJ) yi/$y that he that read might not be able to under- ftand ,-except he were a Son of Wifdome, and had been traind up in the knowledge of it. The Principles - of True Religion are all in themfelves plain and eafie, deliver'd in the mod familiar way, fo that he that runs may read them 5 they are all fo clear and perfpicuous, that they need no Key of Analytical demonftration to unlock them : the Scripture being written doBis pari- ter & indoffiis^ and yet it is Wifdome in a my fiery which the Princes of this world underfland not • a fealed Book which the greateft Sophies may be moft unacquainted with: it is like that Pillar of Fire mdof a Cloud that parted between the Ifraelites and the Egyptians, giving a clear and comfortable light to all thofe that are under the manudu&ion and guidance thereof, but being full of darknefs and obfcurity to thofe that rebell againft it. Divine Truth is not to be difcerned fo much in a mans Brain^ as in his Heart. Divine wifdome is a Tree of life to them that find her, and it is only Life that can feelingly converfe with Life. All the thin Speculati- ons and fubtileft Difcourfes of Philofophy cannot fo well unfold or define any Senfible Objeft, nor tell any one fo well what it is, as his own naked Senfe will doe. There is a Divine and Spiritual fenfe which only is able to converfe internally WLth the life and foul of Divine Truth, as mixing and uniting it felf with it $ while vulgar Minds behold only the body and out-fide of it. Though in it felf it be moft intelligible, and fuchthat mans Mind may moft eafily apprehend s yet there is a mHQiD-n ri2^p ( as the Hebrew writers call that *\v $nn) incru ft amentum immunditiei upon all corrupt Minds, which hinders the lively tafteand relifhof it. This to the Kjiowledge of Divine Truth. 28 7 This is that thick and palpable Darknefs which cannot comprehend that divine Light that fhines in the Minds and Underftandings of all men, but makes them to de- ny that very Truth which they feem to entertain. The World through wifdome (as the Apoftle fpeaks) knew not God. Thofe great Difputers of this world were too full of nice and empty Speculations to know him who is only to be difcerned by a pacate, humble and f elf -de- nying ?nind: their Curiofity ferved rather to dazzle their Eyes then to enlighten them •, while they rather proudly braved themfelves in their knowledge of the Deity , then humbly fubje&ed their own Souls to a complyance with it -, making the Divinity nothing elfe but as it were a flattering Glafs that might reflect and fet off to them the beauty of their own Wit and Parts the better : and while they feemed to converfe with God himfelf, they rather amoroufly courted their ownlmaseinhim, and fell into love with their own Shape. Therefore the beft acquaintance with Religi- on is rSrocT/^jcT®, yi/oZois, a knowledge taught by God? it is a Light that defcends from Heaven which is only able to guide and conduct the fouls of men to Heaven from whence it comes. The Jewifh Doctors ufe to put it among the fundamental Articles of their Religi- on, That their Law was from heaven^ D^tf/n}Q iTWW I am fure we may much rather reckon it amongft the Principles of our Chriftian Religion in an higher way> That it is an Influx from God upon the Minds of good men. And this is the great defigne and plot of the Gofpel, to open and unfold to us the true way of re- courfe to God*, a Contrivance for the uniting the Souls of men to him, and the deriving a participation of God to men, to bring in Everlafiing righteoufnej? y and to eftablifh the true Tabernacle of God in the Spirits 8g The Jetpijh potion Spirits of men, which was done in a Typical and Em- blematical way under the Law, And herein confifts the main preeminence which the Go(pel hath above the Law, in that it fo clearly unfolds the Way and Me- thod of Uniting humane nature to Divinity $ which the Apoftle feems mainly to aim at in thefe words, But Jfrael which followed after the Law of righteoufnef, &c. Ch a p. II. An Enquiry into that tfewijh Notion of a Legal Right e- oufnefi ', which is off o fed by S. Paul. That their noti- on of it was fuch as this, viz. That the Law externally di (pen fed to them ( though it were, as a Dead letter, merely without them ) and conjoined with the power of their own Free-will > was fufficient to procure them Acceptance with God, and to acquire Merit enough to purchase Eternal Life, Perfection and Happinefi. That this their Notion had thefe two Grounds 5 Fir ft, An Opinion of their own Self-fufficiency, and that their Free- will was fo abfolute and perfect , as that they needed not that God fhould doe any thing for them but only furnifh them with fome Law to exercife this Innate power about. That they ajjerted fuch a Freedom of Will as might be to them a Foundati&n of Merit, *CO R the unfolding whereof , we fhall endeavour it ■*• to fearch out, Firft, What the feivijh Notion of a Legal righteoufnef was, which the Apofile here condemns, 3. Secondly, what that Evangelical right eoufnefl , or Righteoufnef of Faith, is, which he endeavours to eftablijh in the room of it. For of a Legal %igbteQufnefim FortheFirft, That which the Apoftle here blames the Jews for, feems to be indeed nothing elfebut an £- pitome or Compendium of all that which he otherwhere difputes againft them for : which is not merely and barely concerning the Formal notion of zpu(Hficationy as fome may think, viz. Whether the Formal notion of it refpe&s only Faith, or Works in the Perfon jufti- fied, ( though there may be a refpeCt to that alfo ) it is not merely a fubtile School-controverfie which he feems to handle •, but it is of a greater latitude ; It is indeed concerning the whole Way of Life and Hap- pinefs, and the proper fcope of restoring Mankind to Perfection and Union with the Deity, which the Jews expected by virtue of that Syfteme and PandeCt of Laws which were delivered upon Mount Sinai^ aug- mented and enlarged by the Gemara of their own Tra- ditions. Which that we may the better understand, perhaps it may not be amifs a little to traverfe the Writings of their moft approved ancient Authors, that fo finding out their confhnt received opinions concerning their Law and the Works thereof^ we may the better and more fully underfland what S. Paul and the other Apoftles aim at in their difputes againft them. The Jewifh notion generally of the Law is this 5 . " That in that Model of life contained in that Body of " Laws,diftingui(hed ordinarily into Moral, Judicial & " Ceremonial, was comprifed the whole Method of ic raifing Man to his perfection •, and that they having &V *1D1 TVWOn ^3 fcO1? Tny1? PTfP, That this could not he then: But it JhouU Jo come to paf in the time to come, in the daies of the Mefiiah, when the Lawjhouldbc written in their hearts, as it is faid, Jer. 3 1. 1 will write it in their hearts. By this we may fee how neceffarie it was Tor the Jews, that they might be confident to their grand Principle of obtaining Life and Perfection by this dead letter and a thing merely without themfelves, ( as not being radicated in the vital powers of their own Souls) to eftablifh fuch a power of Free-will as might be able uncontrollably to entertain it 5 and fo readily by its own Strength perform all the di&ates of it. And that Maimonides was not the firft of the Jewifh writers who expound that paflage Gen. 3 . [Behold, man is become like one of us, to know good and evW] of Free- will, may appear from the feveralChaldee Paraph rafts upon it, which feem very much to intimate that Senfe. Which by the way, ( though I cannot allow all that which the Jews deduce from it ) I think is not without fomethingof Truth, viz. That that Liberty which is founded in Reafon, and which Mankind only in this lower world hath above other Creatures, may be there alfo meant. But whatever it is, I am fure the Jewifh Commentators upon that place generally follow the rigid fenfe of Maimonides. To this purpofe R. Becbai, a man of no fmall lear- ning both in the Talmudick and Cabaliftical do&rineof the Jews, tells us5That upon Adams firft tranfgreflion, that grand Liberty of Indifference equally to Good or Evil of a Legal (Rjghteoufmfi. Evil began firft to difcovcr it felf •, whereas before that he was ,l73ttJ 1*73 all Intellect and wholy Spiritual, (as that ^common Cabaliftical Notion was) being from within only determined to that which was Good. But I (hall at large relate his words, becaufe of their pertinency and ufefulnefs in the Matter now in hand, rrn anxn 'oi > D^V^n {Q ^S. And thus the fame Nachmamdes expounds that folemn At- teftation, Deut. 30. 19. wherein Heaven and Earth are called to witnefs That that day Life and Death were fet before them-, as if God himfelf had now eftablifhed fuch a Monarchical power in man which Heaven and Earth fhould be in league withall and faithfull to. Hereupon R. Saadia Gaon (fo call'd by way of Emi- nency) doubts not to tell us that thecommon fenfe of all the Jewifli Dodors was, That this Liberty to good or evilwzs fuch an Ab folate kind of authority eftablifh- ed in a mans foul, that it was in a fort Independent upon God himfelf -7 this being, as he faith (in the book call'd Sepher emunah ) the meaning of that old and vulgar Maxime amongft the Jews, fometimes mentioned in the Talmud, D^Qiyn jmama tfin crau/n n-a Hn »S Omnia funt in manu Cceii (i. Dei) except 0 tim&re Dei, lam not ignorant there is another Axiome of: the Jews as common, which may fcem partly to crofs this and what hitherto hath been fpoken3 viz. yVGfy X2 i1? }*nft\a ^OUrs Nil PH pp*DQ j the meaning of which is this, That afiflence is perpetually afforded ta all endeavours both of Sanctity and Impiety. But Mai- monides hath fomewhere told us ( and, as I remember , in his Sepher Hamedang) how they mince the matter, and mean nothing elfe by it but this, That when men endeavour after the performance of the Law, God in a way 2cj6 The Jewifl) potion way of providence furnifheth them with External mat- ter and means, giving them peace and riches and other outward accommodations, whereby they might have advantage and opportunity to perform all that good which their own Free-will determines them to : where- as Wicked men find the like help of External matter and means for promoting and accompliftung their wick- ed and ungodly defignes. - Thus we fee how the Jews, that they might lay a Foundation of Merit , and build up the ftately and magnificent fabrick of their Happinefs upon the fandy Foundation of a dead Letter without them, endeavour to ftrengthen it by as weak a Rampart of their own Self-fuficiency and the Power of their own Free-will able ( as they vainly imagined ) to perform all Righte- oufnefs, as being adequate and commenfurate to the whole Law of God in its moft Extenfive and Compre- henfive fenfe and meaning $ rather looking upon the Fall of man as the Rife of that Giant-like Free- will whereby they were enabled to bear up themfelves a- gainft Heaven it felf, as being a great Acceffory to their happinefs (rather then prejudicial to it ) through theaccefs of that multitude of divine Laws which were given to them -, as we (hall fee afterwards. And fo they reckoned upon a moreTriumphant and Illuftrious kind of Happinefs vi&orioufly to be atchieved by the Merit of their own works , then that Beggerly kind of Hap- pinefs (as they feem to look upon it) which cometh like an Alms from Divine bounty. Accordingly they af- firm That Happinefs u7,'0jn "p~l Hy by way of Reward is fan greater and much mere magnificent then that which is IDnn *|~n ^y by way of Mercy. C H A P, of a Legal fyghteoufnefi 2 9 7 Ch ap. III. The Second ground of the ffewifl) Notion of a Legal Right e on [nefi, viz. That the Law deliver d to them on Mount Sinai was a fuficient Di (pen fat ion from God) and all that needed to he done by him to bring them to Perfection and Happinef : and That the Scope of their Law was nothing but to afford them feveral ways and means of Merit. The Opinion of the zfeivtjl) Wri- ters concerning Merit and the Reward due to the Works of the Law. Their dijlinguijl)ing of men in order to Merit and Demerit into three forts, viz. Perfectly righteous, Perfectly wicked, and a Middle fort be- twixt thefe. The Mercenary and Low Spirit of the Zfewijh Religion. An account of what the Cabbalifls held in. this Point of Legal Right eou[nef?. HPH E Second Ground of that Jewifli Notion of a ** Legal Righteoufnef is this, " That the Law deli- cc vered to them upon Mount Sinai was a fufficient cc Difpenfation from God, and all that needed to be u done by him for the advancing of them to a State of " Perfe&ion and Bleffednefs s and That the proper. cc Scope and Hnd of their Law was nothing but to af- ' c ford them feveral waies and means of Merit. Winch, is expreily delivered in the * Mijhnahjr\vyh rv2'"pr\ nm * ULMucoth , "Di *— >*Citfr ns*. The meaning whereof is this, That rcdulr* therefore the precepts of the Law were fo many in number , that fo they might fingle out where they pleafed, and in exercifing themfelves therein procure N Eternal life •, as obadias de Bartenora expounds it, That Q q whofoever 2 eg TIm JewijJ? 7s(otion tvhofotver fhall perform any one of the 613 Precepts of the Law ( for fo many they make in number ) without any worldly refietfs, for love of the Precept^ na r~01 ru*1 S*OH oViy "Th> behold, this man fhall merit thereby everlafting life. For indeed they fuppofed a Reward due to the performance of every Precept^ which Re- ward they fuppofed to be encreafed according to the fecret eftimation which God himfelf hath of anyiV*- cept^ as we find fuggefted in the Mifhnah, in the Book Pirke avothy in the words of the famous R. tfehnda^ "nn 'iji miorDD rh? mspa THt, J* carefull to obferve the leffer Precept a* well as the greater^ becaufe thou knowejl not the Reward that fhall be given to the obfervation of the Precepts. Here we muft take notice that this was a great de- bate among the Jews, which Precepts they were that had the greateft Reward due to the performance of them j in which controverfie Maimonides in his Com- ment upon this -place thus refolves us , That the mea- fure of the Reward that was annex'd to the Negative Precepts might be colle&ed from the meafure of the Punifhments that were confequent upon the breach of them. But this knot could not be fo well folved in re- ference to the Affirmative Precepts, becaufe the Punifh- ments annex'd to the breach of them were more rarely defined in the Law : accordingly heexprefleth himfelf to this fenfe. As for the Affirmative Precepts TOy ni*Q> it is not exprefi'd what Reward is due to every one of them 5 and aB for this end^ that we may not know which Precept is mofl necejfary to be obferved, and which Pre- cept is of tej? necefftty and importance. And a little af- ter he tells us that for this reafon their Wife men faid3 f-V^Qn ]0 -MDS rTOO:i pvyn, g»i operam dat pra- sept^ Uber eft aprtceptos which he expounds to this fenfe^ of a Legal <%ighteoufnefl. 299 fenfe, That whofoever (hall exercife hitufelf about any one Precept, ought without haefitation or difpute to continue in the performance of it , as being in the mean while freed from minding any other. For if God had declared which Precepts himfelf had moft valued and fettled the greateft revenue of happinefs upon , then other Precepts would have been lefs minded •, and any one that fhould have bufied himfelf in a Precept of a lower nature, would prefently have left that, when opportunity (hould have been offered of performing a higher. And hence we have alfo another Talmudical Ganon for the performing p( Precepts, of the fame na- ture with the former quoted by our forefaid Author, n^QH Sy ptijra \*h It is not law full to skip over Precepts, that is, as he expounds it, when a man is &- bout U observe one Precept , he may not skip over and re* linquijh that, that fo he might apply himfelf to the obfer- vation of another* And thus, as the performance of any Precept hath a certain Reward annex'd to it •, fo the Meafure of the Reward they fuppofe to be.encreafecfac- cording to the Number of thofe Precepts which they obferve, as it is defined by i?. Tarphon in the forefaid Mifbnah^c. 2. -ow ip parra nmn rmn moh dk 'Oi rmn, if thou haft been much in the fludy of the Law, thoujhalt be rewarded much : For faith full is thy Lord(jr Mafler, who will render to thee a Reward proporti- onable to thy Work. And a little before we have the fame thing in the words of another of their Matters, rtShB D"n ;— U^Q mm> gut multiplicat legem, multiplicat vitam. And left they fhould not yet be liberal enough of God's coft, they are alfo pleafed to diftribute Re- wards to any Ifraelite that (hall abftain from the breach of a Precept •, for fo we find it in the Mifhnah 1. Kiddu- fhin, Whofoever heps himfelf from the breach of a Pre- Q^ q 2 cept , 0 The Jwifh taction ceft , rrm rwijn *ow h cwffij, yw/ ta*7W ^ Reward as if he had kept the Precept, But this which hath been faid concerning the perfor- mance cf any one Precept, muft be underftood with this Caution, That the performance of fuch a Precept be a continued thing , fo as that it may compound and colled the performance oi many good works into it felf-, otherwife the fingle performance of any one Precept is only available, according to the fenfe of the Talmudical Matters, to caft the fcale, when a mans Good works and Evil works equally balance one ano- ther, as Maimonides telletl^usin his Comment upon theforenamed Mijhnah 1. Kidd.caip. i. Seft. io, where the words of the Jewifti Doftors are thefe, rrmyn hi 'tjj'l rnnK n^D, He that objerves any one Precept , it jhall be well with him^ and his days [hall be prolonged, and he Jhall poffej? the Earth : But he that observes not any enc Precept, it jhall not be well with him, nor jhall his days be prolonged, nor jhall he inherit the Earth. Which words are thus expounded by Maimonides, He that ob- ferves any one°Precept,&cc.that is, Jo as that by the additi- on of this work to his other good works, his good works over- weigh his evil works, and his merits preponderate his de- merits. For the better underftanding whereof we muft know, That the Jewifh Do&ors are wont to diftin- guifli of Three forts of Men, which are thus ranked by them, O^QJ CD'pnS men perfectly righteous, OW1 OHIO} men perfectly wicked , and a^JU> a middle fort of men betwixt them. Thofe they are wont to call perfectly righteous, who had no tranfgreffion or demerits that might be counted fit to be put into the balance againft their Merits • and thofe they call'd [imply wTpHS righteous , whofe Merits outweighed their L demerits i of \a Legal T\iglteoufiefi. ^0l demerits: Whereas on the other fide the perfectly wick- ed in their fenfe were fuch as had no Merits at all •, and thole [imply ZD -yvyi wicked, vvhofe demerits made the weightiest fcale : And the Middle fort were fuch as their good deeds and evil deeds equally balanced one ano- ther. Of this Firft fort of Men, viz. the perfectly righ- teom^ they fuppofed there might be many-, mdfuch the Phar/fees ieem to have been in their own efteem, in our Saviours time. And according to this Notion our Saviour may feem to have fhaped his anfwer to that Toung man in the Gofpel, who asked him, what jhall I doe to inherit eternal life ? To which our Saviour an- fwers, Keep the Commandements : which our Saviour propounds to him in fo great a latitude, as thereby to I take him off from his felf-conceit, and that he might I be convinced upon reflexion on himfelf, that he had fallen fhort of Eternal life, in failing of a due perform- ance of the Divine law. But he infilling upon his own Merit fn this refped, enquires of our Saviour whether there be yet any thing wanting to make him a pHS l^ftl one perfectly righteous.To this our Saviour replies, * if thou wilt be perfetf, go and fell that thou haft , &c„ * Matr. 19. The meaning of which Reply may,as I conceive,be this, to convince him of his imperfed Obedience to, and compliance with, the law of God, from his over-eager love of this world. Butfecondly, for the Medii^ or thofe that were in the middle rank of men, the Jewifh Doctors had divers Rules, as, 1. In cafe a mans Evil works and Good were equal, the addition of one ei- ther wav might determine them to Eternal life or mife- ry. 2. That in cafe a mans Evil works fliould prepon- . derate and weigh down his Good, yet he may caft the fcale by Repentance^ if he will 5 or in the other world by chaftifements and pimifhments he may make expi- Qjl 3 atioa / Vo2, The Jew ft) potion atipn For them. Thefe & the like ways they have found out, left any of their fraternity (hould mifcarry. To all which we muft take in this Caution which they are pleafed to deliver to us, viz. That Mens Warks have their different weight ; forae Good works being fo weighty that they may weigh in the balance againft many Evil works, and vice versa. All which we (hall find largely fet down by R. Al- bo, 1. de fundament is fidei, and partly by R.Saadia : but efpecially by Maimonides in his Treatife of Repentance, chap. 3. who alfo tells us of other Expedients provi- ded by their Law for the fecuring of Merit and Happi- nefs, which I (hall not here mention. And indeed in fine they have found out fo many artifices to entail a Legal right eoujnef and Eternal happinef upon all the Ifraelites, that (if it be pofiible ) none might be left out of Heaven: as may partly appear by that Quefti- on captioufly propofed to our Saviour, Mafter, are there few that jhall be faved f whereby they expe&ed to enfnare him, they themfelves holding a General Salvation of all the Jews by virtue of the Law, how- ever their wickednefs might abound. Which we find exprefly fet down by Maimonides in the fore-named place, idi aono Dirnuw rrpmn S» All wick- ed ones whofe Evil deeds exceed their Good deeds , jhall be judged according to the Meafure of their Evil deeds fo exceeding 5 and afterwards they jhall have a portion ir$ the world to come 5 van tiryh ph>n on1? w Vaiur Vm for that all ijraelites have a portion in the World to come, W3TO/ ^ ^y *)*** and this nowithfianding their Sins.' Now that Maxime of theirs, All ijraelites have a por- tion in the world to come, is taken out of the MijhnahL Sanhedr. c. it. where it is put down as the moft Au- thentick opinion of the Jewifli Dodtors* only fome Few there of a Legal G^ighteoufmfi. there are there recited who are excepted from this hap- pinefs ^ otherwife their greateft Malefactors are not excepted from it : for fo obadias de Bartenora unfold- eth their meaning, 'Oi I'M nrvo XXytXXD ihx VTBK, even fuch as are judged by the great Synedrinm wor- thy of death for their wickednejje, thefe have a portion K3H D7t$Q in the world to come. I know here that the Notion of The World to come is differently repre- fented by Nachmanides and Maimonides, and their fol- lowers. Bur whether Maimonides his fe<5t or the other prevail in this point, it is not much material as to our prefent bufinefs ,feeing both fides conclude that this Se- culumfuturum, or World to come> points out fuch a ftate of happinefs, as fhould not revolve or Aide backagaia into Mifery. And by the way we mayobferve what zLean and Spiritlefi Religion this of the J>ew$ was, and how it was nothing elfe but a Soulelefs and Livelefsform of External performances, which did little or nothing at all reach the Inward man, being nothing but a mere Bodily kind of drudgery and fervility : ana therefore our Saviour when he modells out Religion to them Matth. 5 . he points them out to Something fuller of in- ward life and fpirit, and fuch a one as might make them Perfect, as their Father in heaven is Ferfeff*. Such dull heavy- fpirited Principles as this Talmudical do&rine. we have quoted affordeth us , is very like began to pofTefs the Chair in Antigonushls time, who therefore put in this Caution againft part of it, That God was not tobefervedfo much upon the account of Merit and for hope of Wages, as out of Love j though his Difciples Sadoc and Baithm, the founders of the fe<5t of the Sadducees , {training that fober Principle too far , might more ftrengthen that Mercenary belief a-. mongft jo 4 The jftwifl? tytion mongft the other Dolors which they had before en- tertained. But before I leave this Argument, it may not be amifs to examine alfo what the Cabbalifiical Jewes thought concerning this matter in hand s which in fummeis this, That the Law delivered upon Mount Si- nai was a Device God had to knit and unite the fews and the Shechinah or Divrae prefence together. Therefore they are pleafed to ftile it in the Book Zohar ( which is one of the ancienteft monuments we have of the Jew- ifh learning) ^m TOJ the Treafures of life. And as if the living God could be upited to the Souls of men by fuch a dead letter as this was , ( as it is filled by the Apoftle, 2 Cor. 3.) they are pleafed to make this Ex- ternal adminift. vuion the great Vinculum Dei & homi- ■nis. And to this pupofe R. Simeonbentfochai (the Compiler of the fore quoted Book, which is a myfti- cal Comment upon the Pentateuch ) difcourfeth upon thofe words Deut. 30.20. Be is thy life, and the length of thy days, upon which he grounds this Obfervation, rni^n ay x^'w xr^no >& i&nyyypi The shechi- nah or Divine Prefence is no where eftablijhed but by the Mediation of the Law ; and a little after he thus magni- fies the ftudy of the Law , NtfVniK Sm^l jsq Sd *D>, Whofoever doth exercife himfelf in the Law, doth merit the poffejjion of the upper inheritance which is in the holy kingdome above 3 and doth alfo merit the poffef- fion of an inheritance here below in this World. Where by the way we may take notice that the ancient Jews looked upon the Inheritances of the land of Canaan as being Typical and fignificative of an higher inheritance in the kingdome of heaven; both which they fuppo- fed to be the due rewards of mens works : and there- fore they talk fo much in the fame place of Guardian ~ ; Angels ochai , at the end of Parajhah R r $etbro7 -2o6 ¥l)e JcwifJ? T^tt$n $ethrey which (though it be more Myftical then the reft, yet) maybe well worth our obferving, as more fully hinting the Perfection of the Law, & fetting that forth as an abfolute and complete Medium of rendring a man Perfect*, upon which R.^ef.Albo in his third Book de fundament is hath fpent two or threeChapters, Thus therefore, as if the Law was the great Magazine and Store-houfe of Perfection , our forefaid Author there telleth us , That when the Jfraelites food upon Mount Sinai, they faw God XVV2 XVy, eye to eye y or face to face, and under flood all Secrets of the Law, and all the arcana fuperna & inferna, &c. and then he adds, • That the fame day in which the ifraelites food upon Mount Sinai, JliTJQ fr^anii n^ys, alluncleannefpaffed away from them, and all their Bodies did fhtne in bright- nef like to the Angels of heaven when they put on their bright \\rining Robes to fit them [elves for the Embajjy tip on which they are fent by Godtheir Lord. And a little alter, thus-, And when their uncle annef paffed away from them, the bodies of the ifraelites became pining arid clear without any defilement $ and their Bodies didfhine KliTO 3><$rp"n as the brightnef of the Firmament. And then thus concludeth all , When the ifraelites received the Law upon Mount Sinai, fc^oby JZ3lMns the world was then perfumd with amofi aromatic k fmell, and Heaven and Earth were eftablijhed, and the Holy Blefjed One was known above and below , and he afc ended in his glory a- bove all things. By all which Myftical and Allegorical Expreflions our Author feems to aim at this main Scope, vi\. To fet forth the Law as that which of it felf was fufficienr, without any other Difpenfction from God , for the perfecting of tbofe to whom it was difpenfed •, and to make them Co-mprehenfours of all Righteoufnefs here and of a Legal %jghteouf?ufi . i0-i and Glory hereafter : Which they are wont to fet' forth in that tranfcendent ftate of Perfection which the lira? elites were in at the receiving of the Zdw-, whence it hath been an ancient Maxime amongft them, In St at tone montis Sinai Ifraelit* erant ficut Angels minifterii. And thus we have endeavoured to make good that which wefirft propounded, namely, to flievv That the grand Opinion of the Jews concerning the way to Life and Happinefs was this, vi\. That the Law of God externally dijpenfed, and only furmjhed out to them in Tables of Stone and a Parchment- roll, conjoined with the power of their own Free-will, was fufficient both to procure them acceptance with God, and to acquire Merit enough to carry them with jp re ad fails into the Harbour of Eternal reft and bleffednef. So that by this time we may fee that thofe Dis- putes which S.Paul and other Apoftles maintain againft the Jews touching the Law and Faith ^ were not merely about that one Queftion, Whether tfufrification formally and prectfely rejects Faith alone $ but were of a much greater latitude. : R r ^ Chu< 2o8 ^ E5ijfeHnce between the Legal Ch ap« IV. • The Second Enquiry , Concerning the Evangelical Righ- teoufnefs or the Righteoufnefs of Faith , and the true difference between the Law and the Gofpel, t he- Old and the New Covenant, as it is hid down by the Apoflle Paul. A more General Anfwer to this enqui- ry ^ together with a General observation of the Apoflle $ main End in oppofwg Faith to the Works of the ■ Law, viz. To beat down the Jewiih proud conceit of Merit. A more particular and Diftinff anfwer to the Enquiry 9vi\. That the Law or Old Covenant is confidered only as an External adminiftration , a dead thing in it felf, a Difpenfation confifting in an Outward and Written Law of Precepts : But the Gofpel or Ne\y Covenant is an Internal thing, a Vi- tal Form and Principle of Righteoufnefs in the Souls of men , an Inward manifeftation of Divine life, and a living Impreffion upon the Minds and Spirits of Men. This proved from fever al Tefiimonies of Scripture. HAving done with the Fir ft Enquiry, we now come to the Second, which was this , What the Evan- gelical Right eoufnejs or the Right eoufnef of Faith is which the Apoflle fets up again ft that of the Law, and in what Notion the Law is confidered by the Apoflle r Which in fumme was this, viz. That the Law was the Miniftery of death, and in it felf an External and Live- /(/T thing, neither could it procure or beget that Divine life and fpiritual Form of Godlinefs in the Souls of mezi; and the Evangelical (Q^bteoufnefi. *0q men, which God expeftsfrom all the heirs of Glory, nor that Glory which is only confequent upon a true Divinelife. Whereas on the other fide the Gojpel is fet forth as a mighty Efflux and Emanation of life and ftirit freely iffuing forth from an Omnipotent iburce of Grace and Love, as that true God-like vital influ- ence whereby the Divinity derives it felf into the Souls of men , enlivening and transforming them into its own likenefs, and ftrongly imprinting upon them a Copy of its own Beauty and Goodnefs: Like the Spermatical virtue of the Heavens, which fpreads it felf freely upon this Lower world, and fubtily infinuating it felf into this benummed feeble earthly Matter, -be- gets life and motion in it- Briefly, It is that whereby God comes to dwelt in us^ and we in him. But that we may the more diftinftly unfold the Dif- ference between That Right eonfnef which is of the Law> & That which is of Faith, & fo the better (hew how the Apoftle undermines that fabrick of Happinefs which the Jews had built up for themfelves • we (hall obferve Firft in general. That the main thing which the Apo- i. ftle endeavours to beat down was , that proud and ar- rogant conceit which they had of Merit, and to advance againft it the notion of the Divine grace and bounty as the only Fountain of all Righteoufnefs and Happinefs, For indeed that which all thofe Jewiih notions, which we have before taken notice of, aim principally at, w^s. the advancing of the weakened Powers of Nature in- to fuch an height of Perfection as might render them capable of Meriting at Gods hands : and that Perfection which they fpeak fo much of (as is clear from what ' hath been (aid ) was nothing elfe but a mere fublima- tion of their own Natural Powers and Principles, per- formed by the ftrength of their own Fancies.. And Rr y therefore 2 io TItf differerce beWem the Ltgal therefore thefe Contratfors with Heaven were fo plea- fed to look upon Eternal life as a fair Purchafe which they might make for themfelves at their own charge $ as if the fpring and rife of all were in themfelves: their eyes were fo much dazled with thofe foolifti fires of Merit and Reward kindled in their own Fancies, that they could not fee that light of Divine grace and boun- ty which flione about them. And this Fajfus and fwelling pride of theirs ( if I miftakenot) is that which S.Paul principally endea- vours to chaftife in advancing Faith fo much as he doth in oppofition to the works of the Law. For which pur- pofe he fpends the Fir ft and SecoW Chapters of this Epiftle to the Romans in drawing up a charge of fuch a nature both againft Gentiles and Jews, but principal- ly againft the Jews, who were the grand Juftitiaries, that might make them bethink themfelves of implo- ring Mercy, and of laying afide all plea of Law and Juftice •, and fo chap. 3.27. he (huts up all with a fe- vere check to fuch prefumptuous arrogance, ttS h » x*,u%nois$ Where then is boafting ? This feems then to be the main End which S. Paul every where aims at in oppofing Faith to the works of the Law^ namely to e- ftablifh the Foundation of Righteoufnefs and Happi- nefs upon the Free mercy and grace of God : the glo- rifying and magnifying of which in the real raanifefta- tionsof it he holds forth upon all occafions, as the de- figne & plot of the Gofpel-adminiftration •, feeing it is impoffible for men by any Works which they can per- form to fatisfie God's Juftice for thofe Sins which they have committed againft him, or truly to comply with his Divine will, without his Divine affiftance. So that the Method of reconciling men to God, and reducing of ftraying Souls back again to him, was to be attri? buted ^ and the Evangelical ^tgbteoufnrft . ? 1 1 buted wholy to another Original then that which the Jews imagined. Bat Secondly, That RighteoufneJ? of Faith which the 2. Apoftle fets up againft the Law, and compares with Jt5 is indeed in its own nature a Vital and Spiritual admwi- y/>4f/0#3whereinGod converfethwith Man: whereas the Law was merely an External ox Dead thing in it felf,not able to beget any true Divine life in the Souls of Men. All that Legal R ig ht eo h fnefi 'which the Jews boafted fo much of, was but from the Earth, earthly-, confiding merely in External performances^ fo falling extremely faonoiiixzt Internal (jr Cod-like frame of Spirit which is neceflary for a true conjunction ani union of the Souls of Men with God, and making of them capable oftrueBleffednefs. But that we may the more diftin&ly handle this Ar- gument, we (hall endeavour to unfold the true Diffe- rence between the Law and the Gofpel, as it feems evi- dently to be laid down everywhere by S. Paul in his Epiftles: and the Difference between them is clearly this, viz. That the Law was merely an External thing, confiding in fuch Precepts which had only an Outward adminiftration •, but the Go (pel is an Internal thing, a Vital Form and Principle feating it felf in the Minds and Spirits of Men. And this is the moft proper and formal Difference between the Law and Gofyel, that the one is confidered only as an External adminiftration, and the other as an Internal. And, therefore the Apo- ftle 2 Coi'. 3. 6, 7. calls the Law fuzyjvlcw y&Lfjjj.a}©*, and SzlvcItv, the miniflration of the lettet -and of death, it being in it felf but a dead letter •, as all that which is without a mans Soul muft needs, be.. But on the other fide he calls the Go (pel ( becaufe of the Intrinfecal and Vital adminiftration thereof in living impreflions upon the 3^2 The difference hftoeen thc~Souls of men ) S&w^w « ^ouuaiQtttfg^ fA* Miniftration of right eouftne ft , By which he cannot mean the Hiftory of theGofpel, or thofe Credenda propoun- ded to us to believe * for this would make the Gofpcl itfelf as much an External thing as theZ,4n>was, and according to the External adminiftration as much a kil- ling ox dead letter as the Law was : and fo we fee that the preaching of Chrift crucified was to the *fem a Stumbling-block, and to the Greeks Foolijhneft, But in- deed he means a Vital efflux from God upon the Souls of men, whereby they are made partakers of Life and Strength from him : and therefore (ver. 7.) he thus Ex- egetically expounds his own meaning of that (hort de- fcription of the Law, namely, that it was ^v^rletiS Sdlvqltv cv y&&W'ctClV) ct'jilv'Trwijfyjyi ovhifhti • which, I think, may be fitly thus tranflated, it was a dead ( or liveleft ) adminiftration ( for fo fometimes by an He- braifme the Genitive cafe in regimine is put for the Ad- je&ive ) or elfe an adminiftration of death exhibited in letters, and engraven in tables of Stone : and therefore he tells us ( ver. 6. ) what the Effett of it was in thofe words, To y&LfjLfAa, aVoaTtaVei, The letter kitleth, as in- deed all External precepts which have not a proper vi- tal indication in the Souls of men5whereby they are able to fecure them from the tranfgreffion of them, muft needs doe. Now to this dead or killing letter he oppo- fes (ver. 8.) a quickning Sprit, or the 2/^^vU t£ FvAj- fi$tf©*, the mini ftr at ion of the. Sprit, which afterwards (v,9.)he expounds by %l&it$viccnr\$ {ew Covenant. \ x * not able to keep offtrangrefiions, or hinder the violati- on of itfelf, no more then an Infcription upon fome Pillar, or Monument is able to infpire life into thofe that read it and converfe with it : the old Law or Co- venant being in this refpett no other then all other Ci- vil Conftitutions are, which receive their efficacy mere- ly from the willing compliance of mens Minds with them,fo that they rauft be enlivened by theSubjeft that receivs them, being dead things in themfel ves. But the Evangelical or New Law is fuch a thing as is an Efflux of life and power from God himfelf the Original thereof, & produced life wherefoever it comes. And to this double Difpenfation,viz. of Law and Gojpel, doth S.Paul clear- ly refer 2 Cor. 3. 3. Ton are the Epiflle ofchrift, mini- ftredby us, written not with ink, but with the Spirit of the living God, not in tables of Stone - which laft words are a plain Glofs upon that mundane kind of adminiftring the Law in a mere External way, to which he oppofeth the Gojpel. And this Argument he further purfues in the 7 and 8 chapters of the Epiftle to the Romans, in which laft chap. v. 2. he ftiles the Go/pel vo^v ¥ £fj&1(§* *$s £&>& the Law of the jpirit of life, which was able to de- ftroy the power of Sin, and to introduce fuch a Spiri- tual and heavenly frame of Soul into men, as whereby they might be enabled to exprefs a chearfull compliance with the Law of God, and demonftrate a true heaven- ly converfation and God-like life in this world. We read in lamblichus and others, of the many pre- paratory Experiments ufed by Pythagoras to try his Scholars whether they were fit to receive the more fublime and (acred pieces of his Philofophy ^ and that he was wont to communicate thefe only to Souls in a due degree purified and prepared for fuch do&rine, mJ? 4y/$* fU/viC^ 9 ***fepi**' arid wfhat did all this S s 2 fignifie • ' The Difference between fignifie but only this, that he might by all thefe Me- thods work and mold the Minds of his Hearers into fuchafit Temper, as that he might the better ftamp the Seal of his more Divine Do&rineupon them, and that his Difcourfes to them d!>H$l©« the law of the (pint, and which he there- fore calls JixctioQuuulw missus the right eoufnefl of faith, \ becaufe it is received from God in a way of believing. For I cannot eafily think that he fhould mean nothing elfe in this place but merely the Righteoufnefs of Jufhfication, as fome would perfwade us 3 but rather that the Old and the l{ew Covenant. <> x n that his Senfe is much more comprehenfive, fo as to include the ftate of Gofpel-difpenfation , which in- cludes not only Pardon of fins, but an Inward (pirit of Love, Tower , and of a found Mind , as he expreffethit 2 Tim. i. 7. nd this he thus oppofeth to theZijp, v Rom. 10. 6,&c. But the Right eoufnef of Faith fpeak- eth on this wift •, Say not in thy heart, Whojhall afc end in- to heaven? &c.or,Who fhalld9fcend into the deep ? But what faith it ? Tht \\\rd is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we f reach. In which words Cun&us in his D* Repub.Hebr. would have us to understand fome Cabbala or Tradition amongft the Jews for this meaning of that place, Deut. 30. 12. from which thefe words are borrowed, which as they there ftand , feem not to carry that Evangelical fenfe which here S. Paul expounds them into 5 though yet Cun&u* hath not given us any reafon for this opi- nion of his. But indeed the Jewifti writers general- ly, who were acquainted with the principles of the Cabbala, commenting upon that place do wholly refer it to the Times of the Mefiah, making it parallel with that place of Jeremy which defines the New Covenant to be a writing of the Law of God in mens hearts. And thus that Life and Salvation that refults from the Righteoufnef of Faith is all, as Faith it felf is, deriving from God gratuitously difpenfing himfelf to the Minds of men : Whereas if Life could havebeen by the Law, its Original and Principal muft- have been refolved into men themfelves who muft have a&ed that dead matter without them, and have produced that Virtue and En- ergy in it, by their exercifing themfelves therein, which of it felf it had not ^ as the Obfervance of any Law ena- bles thatLaw it felf to difpenfe thatReward which is due to theobfervajiceof it: and therefore the Righteouf S s 3 mf . , ! g The difference between nefi of the Law was fo defin'd, that he that didthofe things fhould live in them.Pitid thus the NewTeftamenc everywhere feems toprefent to us this twofold Dif- penfation or Oeconomy, the one confiding in an Exter- nal and written law of Precepts, the other in Inward life and power. Which S. Auflin hath well purfaed in his Book de Liter a fy Spiritu, from whom Aquinas ( who endeavours to tread in his foot- fteps) feems to have ta- ken firft of all an occafion of moving that Queftion, titrum Lex nova fit lex fcripta , vel lex indita ; and thus refolves it, That the2^»> Law or Gofpel is not properly lex fcripta, as the Old was, but Lex indita: and that the Old Law is forts fcripta,thc other int us fcri- pta, written in the tables of the Heart. Now from all this we may eafily apprehend how much the Righteoufnef of the Gofpel tranfcends that of the Law, in that it hath indeed a true command over the inward man which it ads and informs-, whereas the Law by all its menaces and punishments could ovkycom- pell men to an External obfervance of it in the outward man$ as the Schoolmen have well obferved. Lex ve- ins ligat manum, Lex nova ligat animum* And herein S. Paul every where magnifies this Dif- penfation of the free mercy & grace of God,as being the only foveraign remedy againft all the inward radicated maladies of fin and corruption, as that Panacea or Bal- famum vita which is the univerfal reftaurati ve of decay- ed & impotentNature.So he tell? us Rom. 6 Sinjha/lnot have dominion,becaufe we are not under the law, but under grace. And this is chat which made him fo much ex- tol his acquaintance with Chrift in the Difpenfacion of grace, and to defpife all things as lofs, Philip. 3. where among his other Jewifh privileges having reck- oned up his blamelefnefs in all points touching the Law. the Old and the l$jw Qftenantl 319 Law, he undervalues them all, and counts all but lofs 2{& rri \xnf%%w $ y/oiemws, for the excellency of the knowledg of Chrift $efus. In which place the Apoftle doth not mean to difparage a real inward righteoufnefs and the ftridt obfervance of the Law 5 but his meaning is to (hew how poor and worthlefs a thing all Outward obfervances of the Law are in comparifon of a true In- ternal conformity to Chrift in the renovation of the Mind and Soul according to his Image and likenefs * as is manifeft from v. 9, 10. &c. in which he thus delivers his own meaning of that knowledge of chrifi which he fo much extoll'd, very emphatically , That I may be found in him, not having mine own right eoufnefs which is of the Law , but that which is through the faith of Chrift^ the righteoufnefs which is of God by faith. Where by the way we may further take notice what this JV koliqQwuy) r* 20 The difference between kers thereof *? and fo it could be no new thing to thetn^ To all which I might reply. That this Difpenfation of grace was then a more Myftical thing, and not fo manifefted to the world as it hath been fince our Sa- viours coming. Secondly, This difpenfation of Free grace was not that which properly belonged to the Na- tion bf the Jews, but only a Type and (hadow of it. Vpv the fuller underftanding of which and all that hatl) been fpoken, we muft know, That before our Saviour's coming the great Myfteries of Religion be- ing wrapt up in Hieroglyphicks and Symbolical rites, ( the unfolding of all which was referved for him who is the great Interpreter of Heaven and Mailer of Truth ) God was pleafed to draw forth a Scheme or Copy of all that divine Oeconomyand Method of his commerce with mankind, and to make a draught of the whole artifice thereof in External matter : and therefore he fingled QUt a Company and Society ot men of the fame common Extra&ion , marked out from all other forts of men by a chara&er of Genea- logical San&ity (for fo Circumcision was) colle&ed and united together by a common band of Brother- hood \ and this he fet up as an Emblem of a divine and holy feed or fociety of men which are all by way of Spiritual generation defcended from himfelf. And hence it is that the Jews (the whole Jewifli nation uni- verfallyconfidered) who were but a mere Representa- tive of this Spiritual fraternity & congregation, are cal- led the Holy feed ox the Holy -people. Then afterwards a- mongft thefe he ere&s a Government & Politie, & rules over them in the way & manner of a Political prince, as hath been long fince well obferved by ^ofephus, who therefore properly calls the Jewifh government $*©- x^tl/cw, a Theocracy, or the Government of God himfelf. And the Old and the is[ew Qrixnant. r i \ And thus in a Scheme or Figure he fhadows forth that Spiritual kingdome and government which he would eftablifti amongft that Divine fociety of men, in reference to which we have fo much mention made of the Kingdome of heaven in the Gofpel, which is not • generally and folely meant of the State of glory,- much lefs of any outward Church-rites, but mainly of th idea and Exemplar of which the Jewifh Theocracy was an imitation. Laftly, as a Political Prince God draws forth a Body of laws as the Political Conftitutions and Rules of this Government which he had kt up5 chu- fing Mount Sinai for the Theatre whereon he would promulge thofe Laws by which all his Subjeds {hould be governed. And fo I doubt not but that Preface by which the Law is ufher'd in, Exod, 20. which fpeaks oi God's mercy indelivering them from the Egyptian thraldome, may very well be allegorized and myitical- ly expounded. And all this was to fignifie and fet forth that Law which was to goe forth from mount Sion> the promulgation whereof was to be in a Vital and Spiri- tual way among the Subjeds of this Spiritual King- dom. To all which we may add thofe Temporal inhe- ritances which he diftributed to the Jewiili families, in imitation of that Eternal bleffednefs and thofe Im- mortal inheritances which he (hares out amongft his Spiritual Sons and Subje&s in Heaven. And this I the rather add, becaufe here the jews are much perplex d about untying this knot , namely, what the Reafon {hould be that, their Law fpeaks fo fparinglj of any Eter- nal reward, but runs out generally in promifes of Mun- dane and Earthly blefiings in the land of Canaan, But by this we may fee the true Reafon of that which the Apoftle fpeaks concerning them, 2 Cor. 3. 14. Until this day to eoTfo vjjhv y^.sc the fame vail in the reading of Tt the 3 2 2 The Difference between the Old Teftament ^v\ \m cLvcLKeLhvjUofJLi vov remaineth untaken away. That Vail which was on Mofes his face was an Emblem of all this great Myftery : and this Vail was upon the face of the Jews in their reading the Old Teftament $ they dwelling fo much in a carnal converfe with thefe Sacramental Symbols which were offered to them in the reading of the Law, that they could not fee through them into the thing fignified thereby, and fo embraced Shadows in (lead of Subftance, and made account to build up Happinefs and Heaven upon that Earthly Law to which properly the Land of Canaan was annex'd : whereas indeed this Law fhould have been their School-mafter to have led them to Chrift whofe Law it prefigured 5 which that it might doe the more effe&ually, God had annexed to the breach of any one part of itfuch fever e Cur fes, that they might from thence perceive how much need they had of feme fur- ther Difpenfation. And therefore this ftate of theirs is fet forth by a State of bondage or mvi\jn& <£«A«cw# For all External precepts carry perpetually an afpeft of au~ fterity and rigour to thofe Minds that are not informed by the internal fweetnefs of them. And this is it only which makes the Gofpel or the New Law to be a Free^ Noble and Generous thing , becaufe it is feated in the Souls of men: and therefore Aquinas out of Auftin hath well obferved another difference between the Law and G off el, Brevis differentia inter Legem ejr Evangeli- sm eft Timor cjr Amor. This I the rather obferve., be- caufe the true meaning of that Spirit of Bondage which the Apofrle fpeaks of is frequently miftaken.We might further (if need were) for a confirmation of this which we have fpoken concerning the Typicalneft of the wThole Jewifh Oeconomy appeal to the third and fourth chapters of the Epiftle to. the Galatians^ which cannot well. the OU and the J^ew Covenant. well be underftood without this Notion , where we have the Jewifli Church, as a Type of the true Evange- lical Church, brought in as a Child in it's Minority in fervitude under Tutors and Governours, (hut up un- der the Law till the time of that Emphatical revelati- on of the great Myfterie of God fhould come, till the Day fhould break, and all the fhadows of the Night flee away. That I may return from this Digreflion to the Ar- gument we before purfued, this briefly maybe added, That under the Old Covenant and in the time of the Law there were amongft the Jews fome that were E- vangeli\ed^ that were rey non nomine Chriftiani 5 as under the Gofpel there are many that do ffudaize, are of as Legal and Servile Spirits as the Jews, children of the Bond-woman^ refting in mere External obfervances of Religion, in an outward feeming Purity, in a Form of Godlinefs, as did the Scribes and Pharifees of old. From what hath hitherto been difcourfed , I hope the Difference between both Covenants clearly ap- pears, and that the Gojpelwzs not brought in only to hold forth a new Platform and Model of Religion 5 it was not brought in only to refine fome Notions of Truth, that might formerly feem difcoloured and dif- figured by a multitude of Legal rites and ceremonies ; it was not to caft our Opinions concerning the Way of Life and Happinefs only into a New mould and fhape in a Pedagogical kind of way: it is not fo much 4 Syflem and Body of faving Divinity, but the Spirit and ^vital Influx of it fpreading it felf over all the Powers of mens Souls, and quickening them into a Divine life : it is not fo properly a Do<5trine that is wrapt up in ink and paper, as it is Vitalis Scientia^ a living imprefli- on made upon the Soul and Spirit. We may in a true T t 2 fenfe 3*3 224 The difference betftem fenfe be as Legal as ever the Jews were, if we converfe with the Gofpel as a thing cnly without w $ and be as far fhort of the Right eoufnef of God as they were, if we make theRighteoufnefs which is of Chrift by Faith to ftrve us only as an Outward Covering, and endeavour not after an Internal transformation of our Minds and Souls into it. The Gofpel does not fo much confift in ' Verbis as in Virtute : Neither doth Evangelical difpen- fotion therefore pleafe God fo much more then the Legal did , becaufe, as a finer contrivance of his In- finite underftanding, it more clearly difcovers the Way of Salvation to the Minds ot men- but chiefly be- caufe it is a more Powerful Efflux of his Divine good- . nefs upon them, as being the true Seed of a happy Im- mortality continually thriving and growing on to per- fection. I (hall adde further, The Go/pel does not therefore hold forth fuch a tranfeendent priviledge and advantage above what the Law did, only becaufe it ac- quaints us that Chrift our true High prieft is afcended up into the Holy of holies, and there in ftead of the bloud of Balls and Goats hath fprinkled the Ark and Mercy-feat above with his own bloud : but alfo be- caufe it conveys that blond of fprinkling into our defiled Confciences, to purge them from dead works. Farr be it from me to difparage in the leaft the Merit of Chrift's bloud , his becoming obedient unto death , whereby we are juftified. But I doubt fometimes fome U of our Dogmata and Notions about Juftification may puff us up in far higher and goodlier conceits of our felves then God hath of us-,and that we profanely make the unfpotted righteoufnefs of Chrift to ferve only as a Covering to wrap up our foul deformities and filthy vices in •, and when we have done, think our felvs in is good credit aad repute with God as we are with our felves. the Old an J the TS^ew Covenant. ? 2 < felves, and that we are become Heavens darlings as much as we are our own. I doubt not but the Merit and Obedience of our Saviour gain us favour with God, and potently move down the benign influences of Heaven upon us: But yet I think v/e may fome- times be too lavifh and wanton in our imaginations, in fondly conceiting a greater change in the Efteem which God hath of us then becomes us5& too little reckon up- on the Real andVital Emanations of his favour upon us* Therefore for the further clearing of what hath been already faid5 and laying a ground upon which the next part of our Difcourfe ( viz. Concerning the Con- veiance of this GodJike righteeufnef to m by Faith ) is to proceed , We (hall here fpeak fomething more to the bufinefs of Justification and Divine Acceptance,, which we fliall difpatch in two Particulars. Chap. V. Two Proportions for the better understanding of the DocJrine of Juftification and Divine Acceptance. i. Prop, That the Divine judgment and eftimationof every thing is according to the truth of the thing ^ and God's acceptance or difacceptance of things is fuitable to his judgment. On what account S. James does attribute a kind of juftification to Good works, 2. Prop-. Gods juftitying of Sinners in pardoning their Sins carries in it a necefTary reference to the fanttifying of their Natures. This abundantly pro- ved from the Nature of the thing. QUR firft Propofition is this. The Divine judg-i ^^ ment and estimation of every thing is according to Tt3 the. 326 Of J unification, the truth of the thing-,andGods acceptance or dij "acceptance of things is fait able and proportionable to his judgment. Thus S. Peter plainly tells us Aft.io. God is no resetter ofperfonst, But every one that rvorketh righteoufnef is ac* ceptedofhim. And God himfelf pofed Gain (who had entertained thofe unworthy and ungrounded fufpitions of his partialiry ) with that Queftion , if thou doefl well^ fhalt thou not be accepted ? Wherefoever God finds any (lamps and impreflions of Goodnefs, he likes and approves them,knowing them well to be what they in- deed are, nothing elfe but his own Image and Superfcri- ption. Whereever he fees his own I mage fhining in the Souls of men, and a conformity of life to that Eternal Idea of Goodnefs which is himfelf , he loves it and takes a complacency in it, as that which is from him- felf, and is a true Imitation of himfelf. And as his own unbounded Being & Goodnefs is the Primary and Ori- ginal objeft of his Immenfe and Almighty Love: fo alio every thing that partakes of him, partakes pro- portionably of his Love •, all Imitations of him and Participations of his Love and Goodnefs are perpetu- ally adequate and commenfurate the one to the other. By fo much the more acceptable any one is to God, by how much the more he comes to refemble God. It was a common Notion in the old Pythagorean and Platonick Theology, Tor A 2 7 Chriftian divinity, that that Divine light and good- nefs which flows forth from God, the Original of all, upon the Souls of men, never goes folitary and defti- tute of Love, Complacency and Acceptation^ which is al- * waies lodg'd together with it in the Divine Eflence. And as the Divine Complacency thus dearly and tender- ly entertains all thofe which beare a fimilitude of true Goodnefs upon them •, fo it alwaies abandons from its embraces all Evil, which never doth nor can mix it (elf with it: The Holy Spirit can never fuffer any unhal- lowed or defiled thing to enter into it or to unite it felf with it. Therefore in a fober fenfe I hope I may truly fay, There is no perfeft or through-reconciliation wrought between God and the Souls of men, while any. defiled and impure thing dwells within the Soul,, which cannot truly dofe with God, nor God with that. The Divine Love according to thofe degrees by which it works upon the Souls of men in transforming them into its own likenefs,by the fame it renders them more acceptable to it felf, minglejh it felf with anduniteth it felf to them : as the Spirit of any thing mixeth it felf more or lefs with any Matter it afts upon, according as it works it felf into it, and fo makes a way and paf- fage open for it felf. Upon this account Ifuppofe it may be that S. fames* attributes a kind of purification to Good works y which nnqueftionably are things that God approves and ac- cepts^ and all thofe in whom he finds them, as feeing there a true conformity to his own Goodnef? and Holinef. Whereas on the other fide he difparageth that barren^ fluggifb and drowfte Beliefs that a lazy Lethargy in Re- ligion began in his times to hngg fo dearly, in reference to acceptation with God,. Ifuppofe I may fairly thus glofs at his whole D-ifcourfe upon this Argument 2i% Of JuftificMion, God refpe