Monsieur Pascall's thoughts, meditations, and prayers, touching matters moral and divine as they were found in his papers after his death : together with a discourse upon Monsieur Pascall's, Thoughts ... as also another discourse on the proofs of the truth of the books of Moses : and a treatise, wherein is made appear that there are demonstrations of a different nature but as certain as those of geometry, and that such may be given of the Christian religion / done into English by Jos. Walker.

Monſieur PASCALL'S THOUGHTS, Meditations, and Prayers, Touching Matters MORAL and DIVINE, As they were found in his Papers after his Death.

Together with a DISCOURSE upon Monſieur Paſcall's THOUGHTS, Wherein is ſhewn what was his Deſign.

As alſo another DISCOURSE On the PROOFS of the Truth of the Books of Moſes.

And a TREATISE, Wherein is made appear that there are DEMONSTRATIONS of a different Nature, but as certain as thoſe of Geometry, and that ſuch may be given of the Chriſtian Religion.

Done into Engliſh by Joſ. Walker.

Licenſed by R. M.

LONDON, Printed for Jacob Tonſon at the Judge's Head in Chancery-lane near Fleet-ſtreet. 1688.

TO THE HONOURABLE Robt. Boyle, ESQUIRE, A Member of the Royal Society. Honoured Sir,

IT being my Fortune to Live ſome Years in a Port, where your Immortal Brother (for ſo his Deeds has made him) the Earl of Orrery came to take Shipping for Ireland, his Lordſhip was pleas'd to ſhew me a ſmall Treatiſe writ (I think) by the Baron De Iſola, intimating it was worth Tranſlating into Engliſh; I on my part yielded a ready compliance, and his Lordſhip was pleas'd to ſay it was done to his ſatisfaction. The Approbation of ſo great a Judge, incouraged me to ſet on farther Attempts of that kind, ſo that hearing by a Judicious Perſon, that Monſieur Paſcall's Works would be well accepted, I got one of the Books, and have uſed my Endeavours about it, and obſerving a Parity there is (in ſome things) betwixt your Honour and our Author, I thought I could not commit the ſo much Admir'd and Eſteem'd Monſieur Paſcall and his Precious Remains, into ſafer and better Hands than the Famous Maſter Boyle's, nor recommend him to Travel the Kings Dominions, under a better or ſafer Conduct, than that of your Honours Favourable Approbation and Acceptance. If the Tranſlation has not the Advantages of Art and Elegancy it requir'd and deſerves, I cannot help it, the Will muſt paſs for the Deed; much Silver cannot be expected out of a Lead Mine; I have kept to the Authors Senſe as near as I could; and have given way, that any one elſe might have perform'd it better if they pleas'd.

Monſieur Paſcall was Nobly Deſcended, and a great lover of Vertue and Learning from his Infancy, Every body knows, Sir, you Eminently enjoy theſe Advantages.

He was call'd a Chriſtian Philoſopher, and Mathematician; who knows not but your Honour deſerves theſe Epithets, by the many Learned and Profound Treatiſes you have Compos'd. He made all his Works, and Actions of his Life, tend to the Temporal and Eternal good of Men: You have Employ'd your whole Life and Eſtate in Laborious Studying the abſtruſeſt Receſſes of Nature, for the Glory of God, of Religion, and the good of Manking. as appears by your Excellent Treatiſe of the Stile of the Holy Scritures, &c.

Monſieur Paſcall was Eminently Charitable, Pious, and Exemplary in his Morals, hating and reproving Vice in himſelf and others, wherein he ſurpaſt moſt of the Clergy: Theſe things, Sir, cannot be deny'd you to ſuch a Degree; that for diſapproving Vice, you acquir'd the Title of Lay-Biſhop; for thoſe truly deſerve double Honour who throughly Reform themſelves, and do ſincerely reprove Sin and Vice impartially in all ſorts of Perſons whatſoever. The Prophets, Chriſt, the Apoſtles, and all Good Men have done ſo. Thoſe who are indifferent in this regard, and that manage themſelves and Intereſts with a kind of human Policy, thinking thereby to ſcape in a whole Skin; let ſuch tremble, for a Monſieur Paſcall and a Maſter Boyle will Riſe up in Judgment and condemn them; ſuch doings will not turn to Account in the End, as appears by our next Neighbours ſad Experience.

I obſerve, and could Inſtance other particular Strains in Monſieur Paſcall's and your Honours Works, and Life, which the World would be Proud to know; but I hold my Hand, and referr ſo weighty a Work to be perform'd by your Panegyriſts.

It is very ſeldom ſuch Vertues as were in him, are found in thoſe of the Communion wherein he Liv'd: But when I conſider and compare his Writings and Life, with a Lord Treaſurer Mancheſter, a Maſter Herbert, and many other Worthies that have liv'd and ſhin'd in the Engliſh Climate, I will not preſume, but ſhall leave it to the Learned World to judge the apparent differences may be diſcern'd.

It is true Monſieur Paſcall is Dead, but his great Purity of Life and Zeal, according to what he could diſcern through the Miſts of Superſtition, and part of his Remains in this Treatiſe: and you Illuſtrious, Sir, in the Numerous Iſſue you have enrich'd the World with: I ſay the Pious and Learned Maſter Boyle, and Monſieur Paſcall, in their Excellent Works, do yet, and Will for ever Live and Shine, and ſpeak aloud in the Temple of Fame, and will be rever'd in the Memory of Good Men, and thereby have acquir'd a Name better than of Sons and Daughters.

I know it is a common Practice to Expoſe Pieces as the Real Product of a Couper, a Carrachio, a Vandike, &c. and to impoſe on Men Spurious Brats for Legitimate Children, becauſe they may have ſome Features of their Parents.

I dare not aſſure the World that the Account here given us of Monſieur Paſcall's Life and Works, are a Lively and Perfect Repreſentation of him; on the contrary, having ſeriouſly conſider'd the Solidity and Deſign of his Book, in moſt parts of it, I am rather apt to believe, there are many Strokes and Alterations made by other Hands, through that which ſome call pia fraus, that were never intended by him, had he liv'd to have ſeen his own Works finiſh'd.

It is Recorded of Epaminondas, that he earneſtly deſir'd he might obtain one of the Prizes at the Olympick Games, that his Mother might partake with him the Pleaſure of his Happineſs. What an exceeding great Contentment muſt it needs be to your Illuſtrious Relations, to ſee you for ſo many years ſucceſſively enjoy, in the ſight of all Europe, greater Honours than that ſo Paſſionately deſir'd by that Famous Graecian.

You were not Content to ſearch into the Secrets and Nature of all things, in the Elements over and under us, but you at length lanched out into the Boundleſs Ocean, not precipitately, as it is ſaid the Prince of the Ancient Philoſophers did; but by your Rare and Indefatigable Studies: You, I may ſay, Inverted the Order; for the Prophet made the Waters Potable by caſting Salt into them; whereas you make Salt Waters Sweet and Wholſom by taking the Fire and Salt out of them.

What Cauſe has all Europe to thank Heaven for the Bleſſing they do or may (if they be not wanting to themſelves) receive by your Contriving and perfecting thoſe Engines and Materials for making Salt 〈◊〉 water Freſh? A Secret no leſs Profitable than Pleaſant, Almighty God was pleas'd you ſhould diſcover, and in this laſt Age of the World communicate to Men, to refreſh and Cheriſh them in their Sea Voyages, with what Quantity of Wholſom Water they pleas'd every Day; whereas formerly, they were oft times forc'd to ſpread their Tarry Sails, and with avidity catch the Drops of Rain any kind Cloud did ſpare them; or were forc'd to drink putrid Waters, that caus'd the Miſcarriage of many Rich Ships, and the Death and loſs of many brave Seamen.

Some boaſt of their Atchievements in Wars by Land, others of their Succeſſes by Sea, it is only the Vertuous Man that feels true Content and Pleaſure in controlling his own unruly Paſſions, by bringing them in Subjection to the Rules of Right Reaſon, and of the Will of God.

It is ſaid of Alexander the Great, that he wept when he heard there was no more Worlds to conquer: Time has now diſprov'd that great Philoſopher Hipocrates and Phyſicians Maxim, Ars longa, vita brevis. What part of the World, which of the Elements has not your Stupendious Wit penetrated, and ſtill are ready with a more than Herculean Force, to Attempt and ſurmount thoſe things, that to others ſeem impoſſible to be effected.

But Words are too weak to diſplay the leaſt of your Merits, your own Works will better tranſmit your Memory to Poſterity; therefore knowing too much Commendation, though never ſo well deſerv'd, is a burden to Modeſt Ears, I ſhall reſtrain my Pen from ſo Pleaſant a Theme, and ſubſcribe my ſelf,

Honoured Sir, Your Faithful Servant ever to be Comanded, JOS. WALKER.

THE PREFACE. Done from the French. Wherein is ſhew'd in what manner theſe Thoughts were Written and Collected; what deferr'd the Publiſhing of them; what the Authors Deſign was in this Work, and how it was that he ſpent the laſt Years of his Life.

MOnſieur Paſcall did not long perſiſt in Reading the Mathematicks, Phyſick, and other Prophane Studies, although he therein (for the time) made as great Progreſs as any that handled thoſe Matters. About the Thirtieth year of his Age he apply'd himſelf to weighter and more ſerious things, and to addict himſelf wholly (as much as his Health would permit) to the Study of the Holy Scriptures, the Fathers, and Chriſtian Morality.

And though he no leſs excell'd in theſe Sciences, than he did in others, as has appear'd by Treatiſes made by him, which are eſteem'd perfect enough in their Kind, yet it may be truly ſaid, that if God had given him ſpace to have labour'd ſome longer time, on that he had a Deſign to do concerning Religion, and about which he intended to ſpend the reſidue of his Life, this Work had very far ſurpaſſed all the reſt of his Writings; becauſe that his Knowledge and Light on this Subject, was infinitely greater than that he had of other things.

I ſuppoſe there is no body but will eaſily believe ſo, by ſeeing the little now expos'd to view, how imperfect ſoever it ſeems to be; eſpecially knowing the manner he did it in, and the whole Hiſtory, of the Collecting and diſpoſing of it.

Monſieur Paſcall contriv'd the deſign of this Work ſeveral years before his Death; yet it is not to be thought ſtrange that it was ſo long before he committed it to Writing, for he was wont to Ruminate a good while of things, and to digeſt them in his Mind, before he made any ſhew of them, fully to conſider and weigh which part to ſet foremoſt, and which ſhould follow, and the beſt way of Marſhalling them, that ſo they may produce the Effect he deſir'd. And being endow'd with an Excellent, and as may be ſaid, a Prodigious Memory; he often ſaid, he never forgot any thing he had once imprinted in his Mind; ſo that when he once apply'd himſelf to a Subject, he never fear'd that the Thoughts he conceiv'd ſhould paſs out of his Memory, therefore he often deferr'd Writing them, either for want of leiſure, or that his Health would not ſuffer him to apply himſelf cloſely and effectually to it, being almoſt always very languiſhing and ſickly.

This was the Reaſon that at his Death, the greateſt part of what he had already conceiv'd touching his Deſign was loſt; for he had not ſcarce noted any of the principal Reaſons that he intended to uſe, as grounds whereon to raiſe his Building, and the Order he intended to obſerve, which doubtleſs was very conſiderable. All this was ſo deeply rooted in his Mind, and Memory, that having neglected to write it when it may be he was able; it happen'd, that he could not at all do it, when probably he would have done it: However about Ten o • Twelve years ago, there fell out an occaſion wherein he was oblig'd, not to write what was in his Mind touching this Subject, but to declare ſomething concerning it by Word of Mouth; he did it in Preſence, and at the requeſt of ſeveral very conſiderable Perſons of his Acquaintance. In few Words, he diſcover'd to them the whole deſign of his Work; he repreſented to them the Subject and Matter of it; he related to them ſuccinctly the Reaſons and Grounds of it, and he explain'd to them, the Order and Method of things he intended to Treat of. Theſe Perſons being as capable as may be, to judge of things of this Nature, freely confeſſed, that they never heard any thing finer, weightier, nor more Pathetical and Convincing; that they were charm'd at it, and that what they ſaw of this Project and Deſign, in a Diſcourſe of Two or Three hours long, made Extempore, without any notice or time of Preparation, made them conjecture, what it might be one day, if it ever came to be executed, and brought to Perfection by a Perſon whoſe Capacity and Parts they had ſuch Knowledge of; for he was wont ſo to reviſe his Works, that he ſcarce ever was ſatisfy'd with his firſt Thoughts, how good ſoever they appear'd to others, and has ſometimes done a thing Eight or Ten times over, which others would have judg'd to have been extraordinary well at firſt.

Having repreſented to them what were the Evidences that make the greateſt impreſſion on the Minds of Men, and the fitteſt to perſwade them, he undertook to ſhew that Chriſtian Religion had as many Marks of Certainty and Evidence, as thoſe things which are believed moſt undoubtedly in the World.

To this effect, he firſt of all begins with a Deſcription of Man, wherein he omits nothing that might make him known both Internally and Externally, even to the moſt ſecret Thoughts of his Heart. Then he imagins a Man, that having always liv'd in a general ignorance and indifference of all things, and eſpecially of himſelf; at length comes to conſider his own Portraicture, and to Examin what he is; he is ſurpris'd therein to ſee ſeveral things that he never dreamt of, and he cannot without Wonder and Admiration, believe what Monſieur Paſcall mentions of his Greatneſs, and of his Miſery, of his Privileges, and of his Infirmities, of the little Knowledge and Light he has left, and of the great Ignorance wherewith he is encompaſs'd: And to conclude, of the many ſtrange Contrarieties that are in his Nature; he cannot after all this remain in a State of Indifferency, if he has the leaſt Spark of Reaſon, and how ſtupid ſoever he has been, coming to know himſelf, he ought to conſider whence he came, and what ſhall become of him.

Monſieur Paſcall having reduc'd him to this Condition of deſiring to be inform'd of ſo weighty a Doubt, in the firſt place, he directs him to Philoſophers, and having there diſcover'd to him all that the greateſt Philoſophers of all manner of Sects have ſaid of the State of Man, he ſhews ſo many Defects, ſo many Weakneſſes, Contradictions, and Abſurdities in what they have alledg'd, that it is no hard matter for Men to judge, that they cannot there find any ſafety.

Then he makes him reflect on the whole Univerſe, and on all Ages, and ſhews the many Religions that is Profeſs'd, but at the ſame time he ſhews him by undeniable Arguments, that all thoſe Religions are compos'd but of Vanity and Folly, of Errours and Extravagancies, and that he cannot yet therein find any thing may ſatisfie him.

At length he makes him look on the Jews, and in them he ſhews ſuch extraordinary Circumſtances, that they eaſily Attract his Attention; having ſhew'd what this People had that was Peculiar, he particularly inſiſts in mentioning an only Book whereby they are Govern'd, and which contains, both their Hiſtory, their Law, and Religion. One no ſooner opens this Book, but that one finds the World is the Work of God, and that it is the ſame God who did make Man after his own Image, and that he inveſted him with all Benefits of Body and Mind, ſuitable to that State. Although there has been nothing yet that convinc'd him of this Truth, yet it is very grateful to him, and Reaſon alone ſuffices to ſhew that he finds more likelihood that God made Man, and all things in the World, than in all that Men have fanſy'd by their own Imaginations. What moſt puzzles him is, That by the Deſcription made of Man, he is very uncapable of Poſſeſſing the Privileges that belonged to him when he firſt came out of the Hands of his Creator; but he does not long continue in this Doubt, for perſiſting to Read this ſame Book, he therein finds, that Man being Created by God in the State of Innocence, and enjoying all manner of Perfection, the firſt thing he did, was to Rebel againſt his Maker, and to employ all the Benefits he received to diſpleaſe him.

Monſieur Paſcall makes him underſtand, this was the greateſt Crime that could be, in all its Circumſtances; it was puniſh'd not only in the Firſt Man, who thereby falling from his firſt State, was plung'd in Miſery, in Weakneſs, Errour, and Ignorance; but alſo all his Poſterity are thereby Polluted and Corrupted to all enſuing Generations.

Then he ſhews him ſeveral places in this Book, wherein he has diſcover'd this Truth; he lets him ſee that there is ſcarce any more mention made of Man, but in reference to this State of Weakneſs and Corruption, that it is often repeated, that all Fleſh is Polluted, that Men have given up themſelves to their Luſts, and that they are prone to Evil from their Birth. He ſhews alſo that this firſt Fall is the Spring, not only of what is moſt incomprehenſible in the Nature of Man, but alſo of a great many Effects that are without him, and whereof the Cauſe is unknown to him. To conclude, he repreſents Man in ſuch Lively Colours, in this Book, that he does not appear to differ from the firſt Original that he found out.

'Tis not enough to have ſhewn to this Man his State of Miſery, Monſieur Paſcall ſhews him farther, That in this ſame Book, he ſhall find matter of Comfort; and in Effect, he ſhews him that 'tis ſaid, that the Remedy is in the Hands of God, that it is to him we muſt have Recourſe to have the Helps we ſtand in need of, that he will be intreated of us, and that he will ſend a Saviour to Men, that will pay a Ranſom for them, and that will reſtore them to Life and Happineſs.

Having explain'd unto him a great many particular Remarks touching this Book, and People, he farther makes him conſider, that it is that alone that makes due mention of the Soveraign Being, and that gives a Right Notion of a True Religion; he repreſents the moſt ſenſible Marks, which he referrs to thoſe contain'd in this Book, and he inclines him particularly to conſider, that it makes the Eſſence of true Worſhip conſiſt in Loving and Adoring God, which is a peculiar Character, and that does viſibly diſtinguiſh it from all other Religions, whoſe falſeneſs appears, by want of this Eſſential Mark.

Though Monſieur Paſcall had led this Man on ſo far, whom he intended inſenſibly to convince, having not yet ſaid any thing to him that might confirm him in the Truths that he diſcover'd to him, nevertheleſs he put him in a State of receiving them with ſatisfaction, provided he may be aſſur'd that he ought ſo to do, and wiſhed with all his Heart that they may be certain, and well grounded, ſeeing he therein found ſuch great Benefit for his Repoſe, and for ſatisfying his Doubts. This is the State every Reaſonable Man ſhould be in, if he duely conſider'd the Conſequences of the things Monſieur Paſcall Treated of; and it might juſtly be hoped, that then he would ſoon ſubmit to the Proofs that he after alledged, to confirm the certainty of the weighty Truths which he aſſerted, and which make up the ground of the Chriſtian Religion, which he deſign'd to teach.

To ſpeak ſomething briefly to thoſe Proofs, having ſhew'd in General, that the Truths in Agitation, were contain'd in a Book, the certainty whereof no Man of Senſe ever queſtion'd, he inſiſted particularly on the Books of Moſes, wherein theſe Truths are more eſpecially to be found, and he ſhew'd by a great many undeniable Circumſtances, that it was alike impoſſible, that Moſes ſhould have Recorded Untruths, or that the People to whom he committed them, ſhould ſuffer themſelves to be Cheated, had Moſes a deſign to do ſo.

He ſpake alſo of all the Miracles that are mention'd in this Book, and being of great concern to the Religion therein contain'd, he made appear it was impoſſible but they muſt needs be true, not only by the Authority of the Book wherein they are contain'd, but alſo by the Circumſtances wherewith they are attended, and which render them Infallible.

He ſhew'd alſo, how all Moſes's Law was Figurative, that all which hapned to the Jews, was only the Figure of the Truths accompliſh'd at the coming of the Meſſias; and that the Veil that cover'd theſe Figures being taken off, it was eaſie to ſee their accompliſhment, and full Conſummation in regard of thoſe that believed in Jeſus Chriſt.

Monſieur Paſcall afterwards undertook to prove the Truth of Religion by Prophecies, and he inlarged very much on this Subject more than on any other; having taken much pains therein; and having particular Abilities to this purpoſe, he explain'd them in a very full and clear manner; he ſhewed the Senſe and Meaning of them with wonderful Skill, and ſet them in their full Beauty and Luſtre.

To conclude, Having run over the Books of the Old Teſtament, and laid down ſeveral Convincing Obſervations to ſerve as Proofs, and a Ground for Religion; he alſo undertook to ſpeak of the New Teſtament, and alſo to draw Proofs of it from the New Teſtament it ſelf.

He began by Jeſus Chriſt, and though he had already undeniably prov'd it by Prophecies, and by the Types of the Law, wherein the perfect Accompliſhment was found in him; he produced alſo ſeveral other Proofs drawn from his very Perſon, from his Miracles, his Doctrine, and all the Circumſtances of his Life.

Then he Inſiſted on the Apoſtles, and to ſhew the Truth of the Faith they every where Preached, having ſhewn they could not be charg'd of Impoſture, but in ſuppoſing that they were Cheats, or that they were cozen'd themſelves; he manifeſtly ſhew'd, that both theſe Surmiſes were alike impoſſible.

To conclude, He omitted nothing of what might contribute to the Truth of the Hiſtory of the Goſpel, making fine Obſervations on the Goſpel it ſelf, on the Stile of the Evangeliſts, and on their Perſons, particularly on the Apoſtles, and on their Writings; on their many Miracles, on the Saints and Martyrs; and in a Word, on all the Degrees whereby Chriſtian Religion came to be Eſtabliſh'd in the World. And though in one Diſcourſe he had not time at large to Treat of ſo Ample a Subject as he intended to do in his Work, yet he ſaid enough to ſhew that all this could not be the Work of Men, and that it was God only that could conduct the Succeſs of ſo many different Effects that do all concenter equally and invincibly, to prove the Religion he himſelf came to Eſtabliſh amongſt Men.

Theſe in Subſtance are the principal things he intended to Treat of in this Diſcourſe, which he propos'd to thoſe that heard him, only as 〈◊〉 Epitome of the Body of the Work he deſigned, and it is by means of one of thoſe then preſent, that what I have Recited came to be underſtood.

In the Fragments now publiſhed, ſome part of Monſieur Paſcall's great Deſign may be ſeen; and theſe very things therein to be ſeen, are ſo imperfect, ſo ſuccinct, and ſo ill diſpos'd, that they can give but a very imperfect view of the Manner how he intended to handle them.

Moreover it muſt not be thought ſtrange, if in the little that is publiſh'd, the Order and Method he intended is not kept in publiſhing them; having ſcarce any one thing that depended upon another, it was not neceſſary to be ty'd up to that Rule, and it was thought ſufficient to diſpoſe them in the way and manner as might be judg'd moſt proper and convenient for what was found of his: And it is hoped, that there are but few Perſons, that having reflected on Monſieur Paſcall's Deſign, but will of themſelves ſupply this want of Method; and that ſeriouſly conſidering the divers Subjects contain'd in theſe Fragments, will eaſily judge whereunto they referr, according to the Idea of him who wrote them.

If this Diſcourſe had been preſerv'd at large, and in the manner it was pronounc'd, one might have ſome cauſe of being Comforted for the Defect of this Work; and it may be ſaid, that one had at leaſt a little imperfect Pattern of it. But God was not pleas'd that he ſhould leave us either the one or the other: For a little while after he fell ſick of a lingering Diſeaſe, which continu'd the laſt Four Years of his Life; which though it appear'd not outwardly to be much, nor oblig'd him to keep his Bed, or Chamber, yet it was very troubleſom, and hinder'd him from doing almoſt any thing; ſo that the chief Care and Buſineſs of thoſe that attended him, was to hinder him from Writing, and even from ſpeaking of any thing that ſavour'd of any difficulty, and to Entertain him only of things indifferent, and that might leaſt diſturb him. Nevertheleſs it was during theſe Four years of Sickneſs and Pain, that he fram'd and wrote all that he left and meditated of this Work, and which is now publiſh'd in this Treatiſe; for though he deferr'd ſetting in good earneſt about this Work till he recover'd his Health, and to have Writ and reduc'd in Order, the things he had before digeſted and diſpoſed in his Mind, nevertheleſs when there came any new Thoughts, any Notions, new Idea's, or even any Turn or Expreſſion that he ſaw might ſerve his Deſign, being not then in a Condition to apply himſelf as diligently about it, as he did in his Health, nor imprint them ſo firmly in his Mind and Memory, as he was wont, he thought better to Note them down, than to forget them; and to that End, he took the firſt piece of Paper he could find, whereon he would write down his Thoughts in few Words; and many times only at halves, for he did it only for himſelf; therefore he thought it ſufficient only to do it very briefly, not to weary himſelf, and only to Note down what was ſufficient to make him remember what was in his Mind.

It was in this manner he Wrote moſt of the Fragments contain'd in this Collection, ſo that it is nothing to be wonder'd at, if ſome are to be found which ſeem to be imperfect, too ſhort, and too intricate, and wherein alſo may be found Terms and Expreſſions, not ſo Proper and Elegant, as might be. Nevertheleſs it ſome times hapned, that having his Pen in his Hand, he could not forbear being led by his Fancy, but that he advanc'd his Thoughts, and extended them farther, although it was never with the ſtrength and induſtry of Mind, as he might have done in his perfect Health; therefore it is, that ſome will be ſeen to be more Copious and better Writ than others, and ſome Chapters more Uniform and Perfect than others.

This is the manner in which theſe Thoughts were Written; and I believe there is no body but will eaſily judge by theſe ſlight beginnings, and Eſſays of a Sick Perſon, which he wrote only for his private uſe, and but to bring to Mind ſome Thoughts he fear'd to forget, which he never review'd nor alter'd, what the intire Work would have been if Monſieur Paſcall had recover'd his perfect Health, and put the laſt hand to it; he who knew ſo well to diſpoſe things in ſo clear a Luſtre, and good Order, that gave ſo Noble, Fine, and Elevated a Grace to all that he ſaid, and intended to have taken more Pains and Care about this Treatiſe than on all thoſe that he had ever Writ before, and alſo would employ all the Skill and Induſtry of Mind, and Talents God had beſtow'd on him, the which he often ſaid, would require Ten years time to compleat and finiſh.

It being known that Monſieur Paſcall intended to Write concerning Religion, there was very great care taken to preſerve all his Papers on this Subject. After his Death they were found all together ty'd up in Bundles, without any Order or Method, becauſe, as I before mention'd, they were only the firſt Expreſſions of his Thoughts, which he wrote down on little bits of Paper, as they came in his Mind; and that alſo was ſo imperfect, and ill written, that it prov'd the hardeſt matter in the World to unriddle them.

The firſt thing that was done, was to cauſe them to be Copy'd out fair, juſt as they were, and in the ſame confus'd manner as they were found; being ſeen in this Condition, and eaſier to be Read and Examin'd than before; at the firſt view they appear'd ſo confus'd, ſo abrupt, and the moſt of them ſo intricate, that it was reſolv'd a good while not to Publiſh them at all, although there were ſeveral Perſons of great Quality, that often and earneſtly deſir'd to ſee them Printed, for it was judg'd, that Mens Minds and Expectations touching this Work (the noiſe whereof had formerly been ſpread abroad) could not be ſatisfi'd in the Condition they were in.

But at length there was a Neceſſity to comply with the Importunity and great deſire every body ſhew'd, in having the Papers Printed; and it was the readilier granted, hoping thoſe that ſhould Read them would be ſo Candid, to make a diſtinction betwixt the firſt Draught or Eſſay, and a Peice compleatly finiſh'd, and to judge of the Peice by the Pattern, how imperfect ſoever it were. And ſo it was reſolv'd to make them Publick; but there being divers ways of Effecting it, there was a good time ſpent in adviſing which to take.

The firſt that was thought of was doubtleſs the eaſieſt, and that was, to have them Printed along in order in the ſame manner as they were found; but it was ſoon diſcern'd, that to do ſo was to loſe all the Benefit that was expected by them; becauſe the perfecteſt, the cleareſt, the moſt compact and intireſt Thoughts, being mingl'd, and as it were quite hid and cover'd up in heaps of other imperfect, obſcure, and (to any but him that writ them) unintelligible Thoughts, there was too much cauſe to fear, that the one would make the others to be ſlighted, and that the Book, ſwell'd (to little or no purpoſe) with imperfect Notions, would appear to be but a heap of Confuſion and Nonſenſe, and good for nothing.

There was another Expedient found of Publiſhing theſe Papers; which was, firſt to review them, to clear thoſe Thoughts that were obſcure, to compleat thoſe that were imperfect, and by having regard to Monſieur Paſcall's Deſign in theſe Fragments, in ſome ſort, to finiſh the Work he deſign'd. This doubtleſs had been the beſt way, but it was a very difficult Matter to effect: There was a long time ſpent in deliberating about it, and ſome Progreſs was made in it, but afterwards it was thought fit to lay this Courſe aſide, as well as the former, it being conſider'd, that it was almoſt impoſſible, rightly to judge the Thoughts and Deſign of an Author, and eſpecially of one Deceas'd; and that this would not have been to have Publiſh'd Monſieur Paſcall's Works, but others quite different from his.

So that to avoid the Inconveniencies that might ariſe by either of theſe Methods, in Publiſhing his Writings, a Medium was choſen, which is that obſerv'd in this Collection. There has been choſen out of the many Thoughts he left, thoſe which appear the cleareſt and moſt perfect, and they are Publiſh'd juſt as they were found, without changing or adding ought unto them, only that as they were without any Order, and confuſedly ſcatter'd here and there, they are reduc'd into ſome kind of Order, and thoſe which Treated of the ſame Subject are reduc'd under the ſame Title, thoſe which appear'd either too obſcure or imperfect, are omitted.

Not but that many of them alſo were very weighty, and might have been of great uſe to thoſe that would have rightly underſtood them, but being loath to ſpend the time, and labour of clearing and perfecting them, they were not judg'd uſeful, in the State they were in. And that one may have an Inſtance of it, I will here Relate one Paſſage, whereby one may judge of the reſt that are omitted. See here the Thought, and the manner it was found amongſt his Fragments, A Tradſeman that ſpeaks of Riches, a Lawyer that ſpeaks of War, of Majeſty, &c. But the Rich ſpeak of Riches, Kings ſpeak coldly of great Donatives they made, and God ſpeaks of God.

There is a very deep Notion in this Thought, but it will be underſtood but by very few, becauſe it is but imperfectly explain'd, and very briefly and obſcurely ſet down, ſo that had not one often heard him by Word of Mouth, deliver the ſame thing, it would have been very hard to have known its meaning in ſo intricate Terms; this is near hand the Scope of it.

He had made ſeveral particular Remarks on the Stile of the Holy Scriptures, and eſpecially on the New Teſtament, and he therein diſcover'd Excellencies that it may be none had done before him: Amongſt other things, the clearneſs the ſimplicity, and as it may be ſaid, the freeneſs that Jeſus Chriſt uſes in ſpeaking of the higheſt and weightieſt things; as for Example, of the Kingdom of God, the Happineſs the Saints ſhall poſſeſs in Heaven, the Torments of Hell, without enlarging thereon, as many of the Fathers did, and moſt others that have Writ on theſe Subjects; and he ſaid, that the cauſe thereof was, that theſe things which indeed are very weighty and ſublime, as to us, are not ſo in regard of Jeſus Chriſt, and therefore it is not to be wonder'd at, that he ſpeaks ſo Familiarly of them, and without any Admiration; as is ſeen, for Inſtance, That a General of an Army ſpeaks coldly of beſieging a ſtrong Place, or of winning a great Battel; and a King ſpeaks indifferently of Fifteen or Twenty Millions, whereas a Tradſeman, or a private Perſon, would be much concern'd and mov'd at ſuch things.

This is the meaning of the Thought, hid and contain'd in thoſe few Words, which make up this Fragment; and this Conſideration, together with ſeveral others of the ſame Nature, were ſufficient to convince any Reaſonable Perſon that acted Sincerely, of being an Evidence of the Divinity of Jeſus Chriſt.

This only Example may ſuffice to ſhew what were the other Fragments that were omitted, as alſo the little heed, or rather negligence (as one may ſay) wherewith they were almoſt all Written; which may fully evince what I ſaid, That Monſieur Paſcall writ them only for his own Memory, never intending they ſhould appear in this Condition, and therefore it is hoped, that the Defects therein found, will the eaſier be excus'd.

If in this Collection there be ſome Thoughts found that are obſcure, nevertheleſs I ſuppoſe that by making a little ſerious Reflection thereon, they may be found intelligible, and are not of the leaſt Moment; and it was thought better to Publiſh them as they are, than by a great many Words, to go about to explain them, which would only have render'd them ſquallid, and would have depriv'd them of their greateſt Ornament, which is to ſay much in a few Words.

An Inſtance may be ſeen hereof in one of the Fragments of the Chapter of the Proofs of Jeſus Chriſt by Prophecies, pag. 85. conceiv'd in theſe Words, The Prophets ſpake of particular things, and of the Meſſias, to the end, that the Prophecies of the Meſſias ſhould not be without Proofs, and that particular Prophecies ſhould not be without Fruit. In this Fragment he ſhews the Reaſon wherefore the Prophets that only look at the Meſſias, and that ſhould chiefly have Propheſy'd of him, and of his Reign; nevertheleſs often foretold particular things, which ſeem'd but little to concern their Deſign. He ſays, it was to the end, that theſe particular Events being Daily accompliſh'd in the ſight of all Men, juſt as they were foretold, they were undoubtedly own'd for true Prophets; and by that means, the certainty of what they Propheſy'd of the Meſſias, was not in the leaſt to be queſtion'd: So that by this means, the Prophecies of the Meſſias did in ſome ſort inferr their Certainty and Authority from theſe particular Prophecies which were verifyed and accompliſhed, and theſe particular Prophecies thus ſerving to prove and Authorize thoſe of the Meſſias, they were not unfruitful and uſeleſs; this is the Senſe of this Fragment being explain'd.

It appears alſo neceſſary, to undeceive ſome Perſons, that happily may expect herein to find Proofs and Geometrical Demonſtrations of the Exiſtence of God, of the Immortality of the Soul, and ſeveral other Articles of the Chriſtian Faith, this was not Monſieur Paſcall's Ai •• ▪ He deſign'd not to diſcover theſe Truths of Chriſtian Religion by ſuch kind of Demonſtrations, grounded on evident Principles, able to convince the moſt obdurate Perſons; nor by Metaphyſical Diſputations, which for the moſt part rather divert than perſwade the Mind: Nor by common places, drawn from the divers Effects of Nature; but by Moral Proofs, which more touch the Heart than the Underſtanding; that is, he endeavour'd more to affect the Heart, than to convince or perſwade the Judgment; knowing very well, that Paſſions and Evil habits, which corrupt the Heart and the Will, are the greateſt hindrances that obſtruct our Faith; and that if thoſe Lets can be remov'd, it would be no hard matter to convey into the Underſtanding, thoſe Reaſons which may effectually convince it.

One ſhall be eaſily convinc'd of the Truth hereof in Reading this Treatiſe. But Monſieur Paſcall has explain'd himſelf in one of his Fragments found amongſt his Papers, not Inſerted in this Collection: Thus he ſpeaks in this Fragment; I will not here undertake to prove by Natural Reaſons, the Exiſtence of God, or the Trinity, or the Immortality of the Soul, nor other things of this Nature; not only becauſe I ſhould not think my ſelf able to find in Nature ſufficient to convince obſtinate Atheiſts; but alſo becauſe this Knowledge without Jeſus Chriſt, is uſeleſs and barren. Though a Man ſhould be perſwaded that the proportion of Numbers are Truths Immaterial, Eternal, and depending of a former Truth wherein they ſubſiſt, and which is called God, yet I ſhould not think ſuch a one much advanc'd in his Salvation.

It may be ſome will think ſtrange to find ſuch a great Variety of Thoughts in this Collection, ſome of which ſeem ſo little to relate to the Subject Monſieur. Paſcall undertook to Write of; to this may be reply'd, that his Deſign was far greater than many do imagin, and that he did not juſt Limit himſelf within the Bounds of Confuting the Arguments of Atheiſts, and of ſuch as deny ſome Articles of the Chriſtian Religion. The great Love and ſingular Eſteem he had for Religion, ſo wrought with him, that he could not only admit that it ſhould be wholly deſtroy'd, but alſo endeavour'd it ſhould not be injur'd nor corrupted in any part of it; ſo that he bid open defiance to all thoſe that oppos'd, either the Truth or Holineſs of it; that is, as well Atheiſts and Infidels as Hereticks, who refuſe to ſubmit the falſe Lights of their Reaſon unto Faith, and that do refuſe to believe the Truths which it teacheth us; alſo he doth the like to Chriſtians and Catholicks, who being within the Pale of the Church, do not however Live according to the Purity of the Goſpel Precepts, which is the Rule and Pattern by which we ought to direct and govern all our Actions.

This was his main Deſign, and it was vaſt and large enough to comprehend moſt of the things contain'd in this Collection: Nevertheleſs ſome few may be found that have but little relation thereunto, and which indeed were not intended for it; as for Example, moſt of thoſe that are in the Chapter of Divers Thoughts, which indeed were found amongſt Monſieur Paſcall's Papers, and were thought fit to be added to the others, for this Book is not Publiſh'd barely as a Work made againſt Atheiſts, or touching Religion, but as a Collection of Thoughts touching Religion and ſome other things.

There remains no more to end this Preface, but to ſay ſomething of the Author, having ſpoke of his Work; I not only think this to be neceſſary, but alſo believe that what I intend to ſay, will be uſeful, to ſhew how it was Monſieur Paſcall came to have ſo high an Eſteem and Love for Religion, as to undertake the Deſign of this Work.

It has already been ſhewn briefly, in the Preface of the Treatiſes of the Weight of Liquors, and of the Weight of Air, how it was that he paſſed his Youth, and the great Progreſs he made in a ſhort time, in all human and prophane Sciences that he ſet about, and eſpecially in Geometry, and the Mathematicks; the ſtrange and ſurpriſing way that he learn'd them at Eleven or Twelve years old; the little Works he ſometimes perform'd, which always ſurpaſs'd the ſtrength of a Perſon of his Age; the Wonderful and Prodigious Effect of his Underſtanding and Wit, which appear'd in his Machine of Arithmetick, invented by him when he was but Nineteen years of Age: And to conclude, the Learn'd Experiments of Vacuity, which he perform'd in Preſence of ſeveral Perſons of Learning and Quality of the City of Roüan, where he Reſided, whilſt his Father, Monſieur Le Preſident Paſcall, was Employ'd there, in the Kings Buſineſs as Intendent of Juſtice; ſo that I'll omit relating any of that in this place, and ſhall only repeat in few Words, how he ſlighted all theſe Honours, and how it was that he paſſed the latter Years of his Life, wherein he ſhew'd no leſs the Greatneſs and Solidity of his Vertue and Piety, than before he had ſhewn the Vaſtneſs and Admirable depth of his Wiſdom.

In his Youth, by Gods particular Care and Goodneſs, he had been preſerv'd from all thoſe Vices whereunto moſt young People are Subject, and what is not very uſual to ſo great a Wit as his, he was never inclin'd to Novelty in what related to Religion, having ever bounded his Curioſity to things Natural: And he was often heard ſay, that he added this Obligation to all the others he owed his Father, who being himſelf very Pious and Religious, he infus'd the ſame Thoughts into him from his Infancy, laying him down this Maxim, That whatever is the Object of Faith, cannot be of Reaſon, and much leſs can be Subject to Reaſon.

Theſe Inſtructions being often inculcated by a Father whom he mightily eſteem'd, and in whom he ſaw there was much Knowledge, accompany'd with a powerful way of Expreſſion, did ſo work on his Mind, that what ever Diſcourſe he heard made by Debauch'd Libertines, he never was much concern'd at it; and though he was very young, he look'd upon them as Perſons holding this wrong Principle, That human Reaſon is above all things, and as ſuch, who could not diſtinguiſh Nature from Faith.

But to conclude, having thus paſſed his Youth, in Employments and Divertiſements that ſeem'd harmleſs enough in the ſight of Men, God ſo wrought on him, that he made him clearly perceive, that Chriſtian Religion obliges us to Live wholly to him, and to make him our chief End and Object. And this Truth appear'd ſo evident to him, ſo profitable, and ſo neceſſary, that it made him reſolve to ſound a Retreat, and by little and little withdraw himſelf from all Worldly concerns, that he may thereunto the better and more effectually apply himſelf.

This Deſign of ſequeſtring himſelf, that he might lead a more Chriſtian and Auſtere Life, enter'd into his Mind, in his younger Years, and even then, it inclin'd him to leave off his Study of Prophane Sciences, that he might the better apply himſelf to thoſe things that concerned his own Salvation, and alſo that of other Men. But frequent Sickneſſes (whereto he was ſubject) hindered for a time the executing his Deſigns, until he came to be about Thirty years Old.

It was about this time he began to ſet about it in good earneſt, and the better to effect it, and at once to ſhake of all Impediments, he remov'd his Habitation, and afterwards went into the Country, where he remain'd ſome time, being come back, he ſo well ſhew'd he intended to quit the World, that at laſt the World forſook him. In his retirement, he fix'd the manner of his Living on two chief Maxims, which was, to renounce all Pleaſure and Superfluity; theſe things he had ever in view, and he indeavour'd to perſevere and perfect himſelf therein daily more and more.

It was his continual Practice of theſe two Maxims, which made him ſhew ſo much Patience in all his Sickneſs and Sufferings, by which he was ſcarce ever free from Pain all the Courſe of his Life; it made him Exerciſe very ſtrict and ſevere Mortifications on himſelf, ſo that he refus'd not only to deny his Senſes what might be pleaſing to them, but alſo would without difficulty or regret, and with Pleaſure, take thoſe things that were irkſom to them, whether it was Food or Phyſick; this inclin'd him alſo daily to deny himſelf every thing that he ſuppos'd was not abſolutely neceſſary, as well in Apparel as Diet, as alſo in Furniture, and in all other things whatſoever, and this inſpir'd him with ſuch a great Love of Poverty, that it was always in his Thoughts; and when he intended to undertake any thing, he would preſently conſider if it might be conſiſtent with a State of Poverty, ſo that he had ſuch a Tenderneſs and Compaſſion for the Poor, that he never refuſed an Alms to any Poor body, and many times he gave very conſiderably, even out of that which he wanted for his own ſupport; this made him that he could not indure to ſtudy his own Conveniencies, and that he often condemn'd this over great Curioſity, and deſire of excelling in all things, as of being ſerv'd by the beſt Workmen, in having always apparel of the beſt, and moſt Faſhionably made, and a thouſand other ſuch things as are done without difficulty, it being thought there is no hurt in it; but he did not think ſo; and to conclude, it made him perform ſeveral other Remarkable Chriſtian Exerciſes, which I will not here relate to avoid Prolixity, it being not my deſign to write a Life, but to give ſome Ideas of Monſieur Paſcall's Piety and Vertue, to thoſe that did not know him; for, as for thoſe that did, and were acquainted with him the laſt Years of his Life, I do not pretend to inform ſuch, and make no queſtion but they know very well that I paſs over in ſilence many other things that might be here inſerted.

Approbation of the Biſhop of Amiens.

WE have Read the Poſthumus Book of Monſieur Paſcall, which required the Authors care in finiſhing it; although it contains but Fragments, and ſeeds of Diſcourſe, yet therein may be perceiv'd great Curioſities, and Beams of Sublime Light. The force and loftineſs of the Thoughts, do ſometimes amaze the Mind, but the more they are weigh'd, the plainer they are ſeen to be drawn from the Philoſophy and Theology of the Fathers. A Work ſo imperfect, fills us with Admiration and Grief, that there is no other Hand that can finiſh theſe firſt Eſſays, but that which knew how to ingrave ſo lively and great an Idea, nor that can Comfort us for the Loſs we ſuffer by his Death. The World is oblig'd to the Perſons that have preſerv'd ſuch Precious Remains, although they are not fil'd and poliſh'd; ſuch as they are, we make no doubt but they will be very uſeful to thoſe that love the Truth, and their own Salvation.

Given at Paris, where we chanc'd to be about the Affairs of our Church, the 1ſt. of November, 1669. Francis of Amiens.

Approbation of the Biſhop of Cominges.

THeſe Thoughts of Monſieur Paſcall ſhew the Beauty of his Wit, the Solidity of his Piety, and his Profound Learning; they give ſo Excellent an Idea of Religion, that, without any great difficulty, one ſubmits to what is more abſtruſe in them: They ſo fully teach the chief Points of Morality, that they preſently diſcover the Spring and Progreſs of our Diſorders, and the Means of avoiding them; and they ſo ſavour of all other Sciences, that it may eaſily be perceiv'd, Monſieur Paſcall was not ignorant of any Human Learning. Although theſe Thoughts are only the firſt Lines of Reaſonings he mus'd upon, yet nevertheleſs they contain a great depth of Knowledge. They are but Seeds, yet they produce Fruit as ſoon as they are ſown. One Naturally finiſhes what this Learn'd Man intended to ſay, and the Readers themſelves become Authors in an Inſtant, by making but a little ſerious Reflection. Nothing therefore is fitter profitably and pleaſantly to entertain the Mind, than the Reading of theſe Eſſays, how imperfect ſoever they at firſt ſeem to be; and according to my Judgment, the perfecteſt Productions that has for this long time appear'd, do not better deſerve to be Printed than this imperfect Book doth.

At Paris September 4th. 1669. Gilbert Biſhop of Cominges.

Approbation of Monſieur Camus, Dr. in Divinity of the Faculty of Paris, Counſellor and Almoner in Ordinary to the King, and Biſhop of Grenoble.

• T hapned to me in Examining this Work in the State it is in, as it will almoſt to all thoſe that will Read 〈◊〉 ; which is more than ever to lament the Loſs of the • uthor, who only was able to finiſh what he ſo happily •• d begun. To conclude, if this Book; imperfect as it is, •• th nevertheleſs mightily work upon Reaſonable Per •• s, and diſcover the Truth of Chriſtian Religion to • oſe that Sincerely ſeek after it; What would it not •• ve done if the Author had liv'd to have perfected it? • nd if theſe rough Diamonds do here and there caſt •• th ſuch ſhining Light, what Mind would they not •• ve dazl'd if this Skilful Artiſt had liv'd to have •• liſh'd and finiſh'd them? Moreover had he liv'd, his •• cond Thoughts had doubtleſs been more Methodical • an the Firſt, which are made Publick in this Trea •• e, but they could not have been Wiſer; they might •• ve been better poliſh'd, and cemented, but they could •• t have been more Solid and Reſplendent. It is the Te •• imony we give of this Work, and that we find no •• ing in it contrary to the Doctrine and Belief of the • hurch.

At Paris 21ſt. September, 1669. Biſh. Le Camus, Dr. of the Faculty of Divinity of Paris, Counſellor and Almoner to the King.

ADVERTISEMENT.

THe Thoughts contain'd in this Book, having b • Writ and Compos'd by Monſieur Paſcall in 〈◊〉 manner as hath been related in the Preface, that to ſay, juſt as they came in his Mind, and with any continuance; it cannot be expected much Order to be found in the Chapters of this Collection, wh • is compos'd for the moſt part of many Thoughts, •• ſtinct the one from the other, and that are •• ranged under the ſame Title, but becauſe they ſee to Treat near hand of the ſame Subject. And tho • it be eaſie enough in Reading each Chapter, to ju •• if it be a continuation of what preceeded, or 〈◊〉 contains a New Thought; nevertheleſs it was judg • the better to diſtinguiſh them, to make ſome part ••• lar Mark. So that where at the beginning of • Article, this Mark (*) is ſeen, it imports, this •• ticle contains new Matter that relates not to 〈◊〉 went before, but is diſtinct of it ſelf; and by 〈◊〉 ſame Rule, it will be found, that the Articles 〈◊〉 have not this Mark, make but one Diſcourſe, 〈◊〉 were found in this Order, in Monſieur Paſcall's O •• ginals; yet in ſome places the Articles being 〈◊〉 Two or Three of them, are included in one Paragraph.

It hath alſo been thought convenient at the End •• theſe Thoughts, to inſert ſome Prayers, Compos'd •• Monſieur Paſcall during a great Sickneſs he had in 〈◊〉 younger years; they have been Printed formerly twi •• or thrice on imperfect Copies, it being done witho •• the knowledge of thoſe that give this Impreſſion to th • Publick.

THE LIFE OF MONSIEUR PASCALL, Writ by Madam PERIER his Siſter.

MY Brother was born at Clermont the 19th. of June 1623. My Father's Name was Stephen Paſcall, Preſident of the Court of Aids; and my Mother was Antoinete Begon. My Brother was no ſooner of Age to be diſcourſed with, but he gave pregnant Marks of an extraordinary Wit, by the ingenious Replies he made to thoſe that ſpake to him, but much more by Queſtions he propoſed on the Nature of ſundry things, to the admiration of thoſe that heard him; this hopeful Beginning was not without good ground, for as he grew in Years and Stature, ſo he increaſed in Wiſdom, and far ſurpaſſed what could be expected from one of his Age.

My Mother departed this Life in the Year 1626. at which time my Brother was but Three years old: My Father being left as 'twere alone, apply'd himſelf more cloſely in looking after his Family; and having no other Son but this, the quality of an only Son, and the ſigns of a towardly Wit, which he obſerv'd in this Child, made him ſo much delight in him, that he could not reſolve to commit him to be educated by any body elſe; and even then reſolv'd to inſtruct him himſelf; which he did. My Brother never was bred up at any College, nor had any other Maſter or Tutor but my Father.

In the Year 1631. my Father retired to Paris, and took us all along with him, and there made his Reſidence: My Brother being about Eight years of Age, found much benefit by this remove, upon account of my Fathers deſign of educating him; for 'tis certain he could not have been ſo careful of him in the Country, where the diſcharge of his Employment, and the continual reſort of Company that abounded at his Houſe, might have hinder'd him; but at Paris he was free and at full liberty; he made it his ſole buſineſs, and had all Books and helps, that the care of ſo wiſe and affectionate a Father could procure.

His chief Maxim in the courſe of his Education, was, always to keep my Brother above his Work, and 'twas for this Reaſon he would not begin to teach him Latin till he was Twelve years old, that ſo he might learn it with the greater eaſe and delight.

During this interval he left him not Idle, but entertain'd him with all things whereof he found him capable: He ſhew'd him in general what Languages were; he ſhew'd him how they were reduced into Grammar by certain Rules; that thoſe Rules had Exceptions which were to be obſerv'd, and that thereby the means was found out of making all Languages communicable from one Country to another.

This general Idea of things opened his Underſtanding, and made him comprehend the Reaſon of Grammar Rules; ſo that when he came to learn them, he new the meaning of them, and apply'd himſelf preiſely to thoſe things only which were moſt neceſſary to be learned.

After theſe general Notions, my Father inſtructed him in other things; he often diſcourſed him of the extraordinary effects of Nature, as of Gun powder, &c. which are ſurprizing when one conſiders them. My Brother was much pleas'd with this kind of Diſcourſe, but he was very curious to know the Reaſon of all things, and as they are not always well known, when my Father did not anſwer him, or that he gave him thoſe Anſwers that are commonly alledg'd (which are for the moſt part but meer evaſions) he was not ſatisfied therewith, for he had ever an admirable clearneſs of Judgment to diſcern things; and it may be truly ſaid, That at all times and in all things, Truth was the ſole Object of his deſire, and nothing could ſatisfie him but the knowledge of it; ſo that from his Childhood, he could not ſubmit to any thing but to what appeared to him plainly and evidently; ſo that when Reaſons were offer'd him that were not ſolid, he ſought out others himſelf, and when he fixed on any thing, he would not forſake it till he found ſome others that he liked better: One time amongſt others, one chancing at Dinner to ſtrike a China Diſh with his Knife, he obſerv'd it made a great ſound, but as ſoon as one put their hand on the Diſh the ſound ceas'd: He deſired at that time to know the Reaſon of it; and this experiment inclin'd him to make ſeveral others, upon the nature and cauſes of Sounds: He therein obſerv'd ſo many things, that he compos'd a Treatiſe of Sounds at the age of 12. Years, which was eſteem'd very Ingenious.

His Inclination and Love to Geometry began to appear when he was but 12. Years old, by ſo ſtrange a manner, that I think it deſerves to be here particularly inſerted. My Father was a Man very skilful in the Mathematicks, and by that means was familiar with ſeveral Gentlemen learned in thoſe Sciences, who frequently reſorted to his Houſe; but having thoughts of inſtructing my Brother in the Languages, and knowing the Mathematicks-to be a Study that fills and pleaſes the Mind, he was not willing my Brother ſhould come to have any knowledge of it, fearing leaſt that might divert him from learning Latin and other Languages, wherein he intended to make him perfect: for this cauſe he kept all Books that treated of it out of his ſight, and forbore ſpeaking or diſcourſing of it in his preſence; but all this precaution hinder'd not this Childs Curioſity from being ſtir'd up, ſo that he often begg'd his Father to teach him the Mathematicks; but he deferr'd it, promiſing that he would do that afterwards, if he minded his Book well; he promis'd him that as ſoon as he was perfect in Latin and Greek, he would teach him the Mathematicks. My Brother ſeeing this averſeneſs, asked my Father one day, What this Science was and whereof it Treated? my Father told him in general, that 'twas to make true Figures, and to find the proportions which they contain'd, and at the ſame time commanded him to ſpeak no more of it, and not trouble himſelf about it: But his Genius could not be confin'd within thoſe limits, for having got this only Notion, that the Mathematicks gave Rules of infallibly finding out juſt Figures, he ſet himſelf a-ruminating thereon at his ſpare hours, and being alone in a Hall where he was wont to play; he took a Piece of Ch • r-c • al and drew Figures upon the Ground, endeavouring to find means to make Figures; for inſtance, a Circle perfectly round; a Triangle, whoſe ſides and Angles ſhould be equal, and other things to the ſame effect; all this he found out of himſelf, afterwards he found out the proportion of Figures betwixt themſelves. But my Fathers care was ſo great in concealing theſe things from him, that he did not ſo much as know their names, ſo that he was forced to make definitions to himſelf; he called a Circle a Round, a Line a Bar, and ſo of the reſt; after theſe definitions, he made Axioms, and at length he made perfect Demonſtrations; and as one proceeds from ſtep to ſtep in theſe things, he advanc'd his Inquiries ſo far, till he came to the 32d. Propoſition in the Firſt Book of Euclid: As he was one day very buſie at his work in the Hall, my Father chanced to go in, and there ſtay'd a good while before my Brother knew he was there; it is hard to judge which was moſt ſurpriz'd, the Son in ſeeing his Father by reaſon of the ſtrict injunction laid upon him not to think of thoſe things, or the Father in ſeeing his Son exercis'd in ſuch excellent Speculations. But my Father was moſt of all ſurpriz'd, when asking him what he was doing, he told him, He was ſeeking ſuch a thing, which was exactly what's treated of in the 32d. Propoſition of Euclid's Elements; my Father ask'd him wherefore he ſought after that? he anſwer'd 'twas becauſe he had found ſuch and ſuch things, and thereupon asking him the ſame queſtion, he told him of other Demonſtrations he had made, and ſo retrograding and explaining himſelf by the Terms of Round and Bar, he came to his Axioms, and Definitions.

My Father was ſo amaz'd at the greatneſs and ſtrength of his Wit, that without ſaying a word to him he left him, and went to Mouſieur Le Pailleur's Houſe, who was his intimate Friend, and alſo a very Learned Gentleman; when he came in he remain'd as 'twere ſpeechleſs, and like one in an Extaſie: Monſieur Le Pailleur ſeeing my Father in this Condition, and alſo that he ſhed ſome Tears, was very much ſurpriz'd, and deſir'd that he would no longer conceal from him the cauſe of his trouble: My Father told him he did not weep for ſorrow but for joy; you know the care I have taken to keep my Son from the knowledge of Geometry, fearing leaſt it ſhould divert him from his other Studies, nevertheleſs ſee what he has done; whereupon he related to him what he had ſeen, whereby it may be ſaid, that he in a manner invented the Mathematicks. Monſieur Le Pailleur was no leſs amaz'd than my Father had been, and told him that he thought 'twas pity to captivate ſuch a Genius any longer from the knowledge of this Art, and that 'twas fit to let him have the Books and helps that treated of it, without any farther delay.

My Father being alſo of his Friends mind, let him have Euclid's Elements to read at his leiſure Hours; as ſoon as he ſee it he read and underſtood them without any help or explanation, and whilſt he read them he compoſed and proceeded ſo far, that he was conſtantly preſent at the weekly Conferences of the moſt Learned Men of Paris, that aſſembled at the Academy, to ſhew the Works they made themſelves, or to examine thoſe made by others: My Brother maintain'd his Station amongſt them, as well for being examin'd, as for producing oftner than any one elſe, ſome new things of his own. There was alſo examin'd in that Aſſembly Propoſitions ſent out of Germany, Italy, and other foreign Parts, wherein his Judgment was as often taken as any bodies elſe; for he was of ſo penetrating a Wit, that he often diſcern'd faults that others did not; nevertheleſs he ſpent at this ſtudy of Geometry only his vacant Hours, for he learn'd Latin by Rules my Father made a-purpoſe for him. But finding in this Art the Truth he ſo earneſtly ſought after, he was ſo well pleaſed with it, that he placed his whole delight therein, ſo that for the little time he ſpent at it he advanc'd ſo far, that at 16. years of Age he wrote a Treatiſe of Coniques, which was eſteemed ſuch a rare production, that the like had not been ſeen ſince the Days of Archimedes. The Learned were of Opinion it ſhould preſently be printed, ſaying that though 'twas a Work that would ever be highly valu'd in the World, nevertheleſs if it were printed and publiſhed at the time when the Author was but 16. years Old, this cicumſtance would add much to the beauty and pleaſure of it. But my Brother not being deſirous of Worldly applauſe, this Work was never printed.

During all this time he continued learning Greek and Latin, and beſides this, before and after Meals, my Father diſcourſed him ſometimes of Logick, ſometimes of Phyſick and other Parts of Philoſophy, and this is all that he was taught, having never had any other Tutor, nor having been ſent to any College: One may imagine what pleaſure my Father took in the progreſs my Brother made in the Sciences, but he was not aware that the great and conſtant Study of ſo tender an Age, might prove prejudicial to his health; and in truth it appear'd to diminiſh very much as ſoon as he was 18. years old. But as the pains he felt then were not yet grown very ſtrong, they hinder'd him not from proceeding in his uſual Exerciſes, ſo that 'twas at that time, and in his 19th. year, that he invented that Syſtem of Arithmitick, whereby one not only caſt up all ſorts of Accounts, without Pen, Ink, or Counters; but 'tis done alſo without knowledge of any Rules of Arithmitick, and infallibly certain.

This Work was lookt upon as a new thing in Nature, to have reduced a Science that conſiſts wholly in the Underſtanding, into a Syſtem, and to have found out the means of making all the Operations of it with an abſolute certainty, without the help of Reaſoning: This work weakned him very much, not for the invention or labour, which he ſoon found out, but for making the Workmen underſtand all things relating to it; ſo that he was two years in putting it in the condition 'tis in at preſent.

So that this wearineſs, and the inconſtancy of his health ſome years paſt, caſt him into inconveniences that never left him, ſo that he ſometimes told us, that ever ſince he was 18. years old he never was one day without pain; however theſe Pains not being always alike grievous, as ſoon as he felt any mitigation, his Mind was carry'd to the ſearch of ſome new Matter.

It was at that time and in his 23. year, that having ſeen Toricelli's Experiment, he afterwards invented and performed the other Experiences, that are called the Experiments. That of Vacuity, that proved ſo clearly, that all the Effects that till then were attributed to the horrour of Vacuity, are cauſed by the heavineſs of the Air; this work was the laſt that he imployed his Thoughts about in human Sciences; and though he invented the Roulette afterwards, that does not hinder the Truth of what I ſay; for he diſcover'd it unawares, and in ſuch a way as ſhews clearly that he ſtudy'd not much after it, as I ſhall ſhew in its place.

Preſently after this Experiment, being not yet 24. years of Age, the Providence of God having given an occaſion that obliged him to read Works of Piety; God was pleaſed ſo to enlighten him by this means, that he perceived plainly that Chriſtian Religion obliged us to live only to God, and that he ſhould be our chief Object; and this Truth appeared ſo evident, ſo neceſſary and ſo profitable to him, that it put an end to all his human Studies, and from thenceforth he laid aſide all other Sciences, to apply himſelf ſolely to that one thing, which Jeſus Chriſt calls neceſſary.

He had been to that time, by the ſpecial Providence of God, preſerv'd from the Vices of Youth, and which is moſt of all to be admir'd, that notwithſtanding his great Wit and the Reputation he had gain'd, yet he never was given to any Extravagancy about matters that concern'd Religion, having ſtill confin'd his Curioſity about things Natural; he told me ſeveral times that he was obliged to my Father for this as well as for other things, who being very Religiouſly diſpoſed himſelf, had infus'd it into him from his Infancy, giving him theſe Maxims, That whatever is the Object of Faith cannot be of Reaſon, and much leſs can it be ſubject to Reaſon. Theſe Maxims being often reiterated to him by a Father for whom he had ſo high an eſteem, and in whom he found much Learning, as alſo a clear and ſtrong way of Reaſoning, all which made ſuch a deep impreſſion on his Mind, that whatever Diſcourſe he heard, made by prophane Perſons, he was no way moved by it; and though he was very young, he looked upon them as Perſons that held this wrong Principle, That human Reaſon is above all things, and that they knew not the Nature of Faith; and ſo this Soul, ſo Great, ſo Vaſt, and ſo fullof Curioſity, that ſought with ſo much exactneſs the Cauſes and Reaſon of all things, did at the ſame time ſubmit unto all things in Religion, like a little Child, and this humility reigned in him to his Death; ſo that ſince the time that he reſolved not to follow any other Study, but that of Religion, he never medled about the intricate queſtions of Divinity, but apply'd his whole mind to know and practiſe the perfection of Chriſtian Morality, whereunto he devoted all the Talents God had beſtowed upon him, doing nothing the whole remainder of his Life, but to meditate on the Law of God both day and night. And though he had not made it his buſineſs particularly to ſtudy School Divinity, yet was he not ignorant of the Deciſions of the Church, againſt the Hereſies that were invented by the ſubtlety of Mens Wits; and it was againſt ſuch, that he had no little antipathy; and God was pleas'd about that time to give him an occaſion to ſhew the Zeal he had for Religion.

He was at Roüen where my Father was imploy'd about the Kings Affairs, at which time there chanc'd to be a Man that taught a new Philoſophy, which drew many to hear him out of Curioſity: My Brother being importun'd to go hear him by two young Gentlemen of his Acquaintance, went along with them; but they were much ſurpriz'd in the Diſcourſe they had with this Doctor; for in relating to them the Pinciples of his Philoſophy, he drew Conſequences on matters of Faith, that were contrary to the Doctrines of the Church. He proved by his Arguments that the Body of Jeſus Chriſt was not made of the Blood of the Virgin Mary, but of ſome other matter made on purpoſe; and ſundry other things to the ſame effect: They would have oppos'd him, but he continu'd obſtinate in his Opinion: So that having amongſt themſelves conſider'd the danger there was, that ſuch a Man ſhould be ſuffered to infuſe his Erroneous Principles into his Pupils, they reſolved firſt to give him warning, and if he continu'd obſtinate, then to make it known to his Superiors. It happened even ſo, for he ſlighted their advice ſo, that they thought it their Duty to make the buſineſs known to Monſieur Du Bellay, who then managed the Epiſcopal Affairs in the Dioceſs of Roüen, by Commiſſion of the Archbiſhop. Monſieur Du Bellay cited this Man before him, and being examin'd, he was deluded by an Equivocal Confeſſion of Faith which he deliver'd under his hand, and beſides, was not much concern'd at an information of this importance given againſt him by three young Men.

Nevertheleſs when they ſaw this Confeſſion of Faith, they diſcover'd the defect of it, which obliged them to go to Gaillion to ſpeak with the Archbiſhop of Roüen, who having examin'd Matters, found the buſineſs of ſuch importance, that he ſent a Commiſſion to his Council, and gave expreſs order to Monſieur Du Bellay to make this Man to diſown all the Points that he was accuſed of, and not to hearken to any thing he ſhould ſay, till 'twas communicated to thoſe that had informed againſt him; things were tranſacted accordingly, and he appeared in the Archbiſhop's Court, and retracted all his former Opinions, and it might be believed 'twas ſincerely, for he never ſhew'd any grudge againſt thoſe that proſecuted him, which ſhews that 'tis like he was deceived himſelf by the falſe concluſions he drew from his falſe Principles; and he was well aſſured that they had no Intent of hurting him, nor other aim, but to undeceive him by himſelf, and hinder him from ſeducing young Scholars that had not been capable of diſtinguiſhing Truth from Error in thoſe ſubtil queſtions: So this Affair ended without Noiſe, and my Brother continuing more and more the means to pleaſe God, this Love of a Chriſtian Life increaſed ſo much from the 24th. year of his Age, that it was conſpicuous throughout the whole Family. My Father himſelf not being aſhamed to ſubmit to his Sons instructions, and from thenceforward imbraced a more exact manner of Life, by the continual Exerciſe of Vertue until his Death, which was very exemplary, and as became a good Chriſtian. My Siſter alſo who was endued with extraordinary Gifts of the Mind, and that from her Infancy, had acquired 〈1 page duplicate〉〈1 page duplicate〉 a Reputation that but very few attain unto, was ſo wrought on by my Brothers Diſcourſes, that ſhe reſolved to part with all Worldly advantages ſhe ſo much loved, to conſecrate her ſelf wholly to Gods Service, which ſhe performed accordingly, entring into a Nunnery, where ſhe ſo well improv'd the Talents God beſtow'd on her, that ſhe was eſteemed capable At Port Royal Des Champ. of the moſt difficult Imployments, which ſhe diſcharged with all Fidelity, and departed this Life the 4th. of October 1661. Aged 36. Years.

In the mean while my Brother, whom God made the Inſtrument of all this good, was agitated by continual Sickneſſes which ſtill increas'd upon him: But now knowing no other Science but that of Holyneſs, he found a great deal of difference betwixt this and thoſe that had formerly taken up his Thoughts; for whereas his ſickneſſes put a ſtop to the progreſs of the others, this on the contrary made him the better in the ſame indiſpoſitions, by the admirable Patience with which he bore all things; and to ſhew it I will only relate one inſtance.

Amongſt other inconveniencies, he had that, that he could not ſwallow any liquid thing, unleſs 'twere warm, and not then neither but drop by drop; and having beſides a violent Head-ach, and an exceſſive heat in the Bowels, and other Diſtempers, the Phyſicians order'd he ſhould be purged every other day for three Months together; ſo that he muſt take all this Phyſick warmed and drop by drop, which was no ſmall torture, and grieved them that were about him, yet he never ſeem'd to repine at it.

The continuance of this means with other helps, procur'd him ſome eaſe, but did not fully recover him, ſo that the Phyſicians were of Opinion that perfectly to recover his health, it was convenient he ſhould lay apart all manner of Study, and that he ſhould ſeek occaſions of recreating himſelf as much as he could. My Brother was very loath to follow this advice, becauſe he thought there might be danger in it; but at laſt he comply'd with it, thinking he was bound to do what he could for the recovery of his health, and he judged innocent Recreations could do him no harm; and ſo he ſet out into the World: and though by God's Mercy he ever ſhun'd all Vice, nevertheleſs God having appointed him to a higher Degree of perfection, he would not ſuffer him to remain in that courſe of Life, and he made my Siſter the Inſtrument for this purpoſe, as he had formerly uſed my Brother as a means to call my Siſter from the Pleaſures ſhe lived in in the World.

She was at this time a Nun, and lived ſo exemplary a Life, that ſhe was much eſteemed by the whole Houſe; being in this Condition, ſhe was concern'd to ſee him, to whom, under God, ſhe was bound for the happineſs ſhe enjoy'd, not to enjoy the like Graces; and my Brother often viſiting her, ſhe often ſpake to him, and at length did it ſo effectually and obligingly, that ſhe perſwaded him to what he had before perſwaded her, wholly to forſake the World; ſo that he reſolved with himſelf to forſake all Worldly Pleaſures and Enjoyments, and to omit all Superfluities of Life, even to the indangering his Health, thinking his Salvation was to be preferr'd before all things: He was then about 30. years of Age, and always ſickly, and 'twas about that time he took up the courſe of Life that he continu'd till his Death.

The better to accompliſh his Deſign and to break off all his former Cuſtoms, he remov'd his Lodging, and went to reſide ſome time in the Country, from whence being return'd, he ſo plainly ſhew'd that he would quit the World, that at laſt the World left him, and be ſetled the manner of his living in this retirement, upon thoſe chief Maxims, of denying himſelf all Pleaſures and Superfluities, and 'twas in the Exerciſe thereof, that he ſpent all the reſt of his Days. The better to attain his deſire, from thenceforwards he deny'd himſelf the Attendance of his Servants as much as he could poſſible; he made his Bed himſelf, he went to take his Dinner at the Kitchin, and carry'd it to his Chamber, and ſo return'd with it back again: To conclude, he made no uſe of his Servants but to dreſs his Meat, to go of Errands, and ſuch other things as he could not well do himſelf; he ſpent his whole time in Praying and Reading the Holy Scriptures, and therein took unſpeakable Pleaſure: he ſaid, the Holy Scripture was not a knowledge of the Brain, but a knowledge of the Heart, that was not to be attained but by thoſe that were ſincere, and that it was obſcurity to all others. It was with this Frame of Mind that he read it, diſclaiming all the perfection of his own Wit, and made ſo great progreſs therein, that he had it all by heart, ſo that no body could impoſe on him therein, for when any would ſay 'tis ſo, or ſo, he would anſwer poſitively, That is of the Scripture, or not, and would preſently turn to the place. He alſo read all the Commentaries with great exactneſs, for the reſpect to the Religion wherein he had been Educated from his Youth, was now changed into an ardent Love for all the Truths of Faith, whether it be for thoſe that regard humility of Mind, or thoſe that regard our Converſation in the World, whereunto all Religion does tend; and this Love inclin'd him inceſſantly to remove all that ſhould oppoſe theſe Truths.

He was endu'd with a Natural Eloquence, which gave him a wonderful facility in ſaying what he pleas'd, but thereunto he added Rules not before thought of, and the which he imployed to ſo great advantage, that he was Maſter of his Style, ſo that he not only ſaid what he would, but he ſaid it in the manner that he pleas'd, and his Diſcourſe wrought the Effect he deſir'd: And this way of writing, naturally clear, and ſtrong, was ſo proper and peculiar to him, that as ſoon as his Letters did but appear at the Provincials, they were known to be his, what care ſoever he took to conceal them. It was about this time God was pleas'd to heal my Daughter of a Running Fiſtula. It had made ſo great progreſs in three years time and a half, that the Filth Iſſued out not only by the Eyes, but alſo the Noſe, and Mouth: And this Fiſtula was of ſo malignant a Quality, that the ableſt Chirurgeons of Paris judg'd it incurable: Nevertheleſs ſhe was cured of it in a moment, by touching a holy Thorn: and this Miracle was ſo certain, that it was This Thorn is at Port Royal in Suburbs St. James's at Paris. owned by every body, being atteſted by the ableſt Phyſicians and Chirurgeons of France, and authoriz'd by the Solemn Judgment of the Church.

My Brother was ſenſibly touched with this Favour, which he lookt upon as done to himſelf, becauſe 'twas done to a Perſon, that beſides the nearneſs of Relation, was alſo his Spiritual Daughter in Baptiſm; and his Joy was the greater, to ſee God manifeſted himſelf ſo ſuddenly, in a time when Religion ſeem'd to be wholly extinct in the Hearts of moſt Men; his Joy was ſo great that he was tranſported with it, ſo that having his Mind taken up with this Bleſſing, God inſpired him with ſeveral fine Notions touching Miracles, See Monſieur Paſcall's Thoughts. which giving him farther Lights in matters of Religion, increaſed the Love and Reſpect he always had for it.

It was on this occaſion that he ſhew'd the extream deſire he had to undertake to refute the chief and greateſt Arguments of Atheiſts; he had conſidered them with great diligence, and employ'd his Wits to find out the means of refuting them. He employ'd himſelf wholly about this Buſineſs; he ſpent the laſt Year of his Life wholly in gathering ſundry Thoughts on this Subject, but God that had put this as well as all other Thoughts in his Mind, was not pleas'd to permit him to finiſh them, for Reaſons unknown to us.

Nevertheleſs the retirement from the World, which he ſo carefully practis'd, hinder'd not but that he often ſaw Perſons of great Quality and Parts, who having Thoughts of forſaking the World, deſired his advice and follow'd it exactly; others that were unſatisfy'd in their Minds touching Matters of Faith, knowing that he was of great Judgment, came to adviſe with him, and always return'd well ſatisfi'd, ſo that all theſe Perſons that live at preſent very comfortable Lives, do confeſs that 'twas by his Advice and Council under God, and the directions he gave them, that they owe all the Good and Happineſs they enjoy.

The Company wherein he was often ingaged, although 'twas all on Charitable Accounts, nevertheleſs gave him ſome apprehenſion leaſt there might be ſome danger in it; but as he could not in point of Conſcience refuſe the help People deſir'd of him, he found an expedient for it. At ſome certain times he would take an Iron girdle full of ſharp Iron Pricks, which he would wear next his bare Skin, and when any vain Thought came in his Mind, or that he took any delight where he was, or the like, he would ſtrike it with his Elbow to redouble the Pain, and ſo by this means would put himſelf in mind of his Duty. This Cuſtom appear'd ſo uſeful to him, that he continu'd it till his Death, and even in his latter Days, wherein he was in continual ſorrow. Becauſe he could neither Read nor Write, he was conſtrain'd to be as 'twere Idle, and only to walk about. He was under a great apprehenſion least this want of buſineſs ſhould hinder him from his Aym; we did not know theſe things till after his Death, and then by a Perſon of great Merit, that much confided in him, to whom he was obliged to relate them for Reaſons that concern'd himſelf.

This ſeverity he uſed upon himſelf was drawn from this great Maxim, of forſaking all Pleaſure, whereon he had regulated the whole remainder of his Life, from the beginning of his retirement; he failed not alſo to practice this other, of cutting off all ſuperfluity, for he had cut off with ſo much exactneſs all exceſs, that by little and little he reduc'd himſelf not to have any Hangings in his Room, thinking it was not neceſſary, and beſides was not oblig'd to it out of Decency, becauſe there came none there but his Servants, whom he conſtantly exhorted to Moderation; ſo that they were nothing ſurpriz'd at it, ſeeing their Maſter live after the manner he advis'd them to do.

This is the manner he ſpent Five years of his Life, from Thirty to Thirty five, labouring inceſſantly for God, for his Neighbour, and for himſelf, ſtriving to perfect himſelf more and more: and it may be ſaid, this was all the time he lived; for the laſt Four years of his Life was nothing but a continual languiſhing.

It could not be ſaid to be a ſickneſs that had newly ſeized him, but a redoubling of ſickneſſes he had been ſubject unto from his Childhood: But he was now ſeized with ſo great violence and pain, that he was forc'd to ſtoop to it; and during all this, he could not ſpend any time at the great work he had deſigned, touching Religion, nor aſſiſt thoſe Perſons that apply'd themſelves to him for advice, neither by word nor by writing; his pains were ſo violent, he could not ſatisfie them, though he was very willing to do it.

This renewing of his ſickneſs began by a violent pain of his Teeth that wholly deprived him of his ſleep: In his continual watching, one night unawars there came into his Thoughts ſomething about the Propoſition of the Roulette; this Thought was followed by another, that by another; to conclude, a multitude of Thoughts ſucceeded one another, that at length whether he would or no, he diſcover'd the demonſtration of all thoſe things whereat he himſelf was not a little ſurpriz'd. But having a good while before given over thinking of theſe Sciences, he did not ſo much as vouchſafe to note them down; nevertheleſs having ſpoke of it to a Perſon for whom he had a great kindneſs and honour, this Perſon being conſiderable as well for Birth as for his great Learning and Piety, having thereupon formed a deſign which tended only to the Glory of God, thought fit he might uſe them, which he did, and afterwards had them printed.

It was at that time he wrote it, but in great haſte, in Eight days, whilſt the Printers were at work, furniſhing two Preſſes at once, on two different Treatiſes, having no other Copy but what was made for the Impreſſion, which was not known till ſix Months after the thing was diſcover'd.

In the mean time his ſickneſſes continuing without intermiſſion, he was reduced, as I ſaid before, to that paſs that he could no longer help, nor ſcarce ſee any body; but if his Pains hinder'd him from ſerving Perſons publickly, or in private, they were not unprofitable to himſelf, and he bore them with ſo much patience and calmneſs, that 'tis to be hoped God was pleaſed thereby to make him ſuch as he would have him to be, to appear in his Preſence; for during this long ſickneſs, he never alter'd from the Rules he ſet himſelf, having always theſe two great Maxims in his Mind, of forſaking all Pleaſures and Superfluities; he practiſed this in the greateſt of his ſickneſs, keeping a continual watch over his Senſes, abſolutely denying all things that were pleaſing to them: and when neceſſity compelled him to do any thing that might give him any delight, he had a ſtrange way of turning his Mind, that ſo he might not take any Pleaſure therein; for inſtance, his continual weakneſs obliging him to a delicate Dyet, he took a great care not to find a ſavour in what he eat; and we obſerv'd, that what care ſoever we took to provide any choice Dyet, by reaſon of his ill Stomach, yet he was never heard to ſay, that or that is good; and when we ſerved him any thing that was new, according to the Seaſons, if one asked him after Dinner if he liked it, he would only ſay, you ſhould have told me of it before, and I aſſure you I took no heed of it: And when any would admire the goodneſs of this Meat, or that, in his preſence, he could not bear it, he eſteemed it to be Senſual, although 'twas only common things; for he ſaid 'twas a mark of ſatisfying the Pallate, which was not well.

To avoid falling into this danger, he would never ſuffer one to make him any Sauſe nor Ragous, not ſo much as an Orange or Verjuice for Sauſe, nor nothing to provoke Appetite, although he naturally loved all theſe things; and to keep himſelf within Limits and Rules, he took care from the time of his Retirement, of what ſhould ſuffice for his Stomach, after which he appointed how much he would eat, ſo that whatever Appetite he had, he would not exceed what he had limited; and what averſion ſoever he had, he would conſtrain himſelf to eat his allowance: And being asked the Reaſon wherefore he would ſo force himſelf, he would anſwer, it was the neceſſity of his Stomach that he was to ſatisfie, and not his Appetite.

The Mortification of his Senſes were not alone concern'd, in cutting off all that might be pleaſing to them, but alſo in not refuſing them any thing, for this Reaſon, that he might diſpleaſe them, either by his Food or Remedies: For four years together he took Jellies, without ſhewing any averſion; he took all things were preſcrib'd for his health without difficulty, how nauſeous ſoever they were; and when I admir'd how he could take ſo many things, he would laugh at me, and ſay, that he wonder'd why one ſhould not take them, when one took Phyſick willingly being told before 'twas bitter; that it was only ſurpriſe could produce this effect. It was in this manner that he continually ſought ways, and practis'd Mortification.

He ſo much loved poverty that it was always in his thoughts, ſo that when he was about to ingage in any thing, or that any one asked his advice, the firſt thing that came in his thoughts, was to ſee if it conſiſted with Poverty. One thing that he examined himſelf upon, was the fancy of deſiring to excel in all things, as of employing the beſt Work-men, and the like; he could not neither endure to ſeek after Worldly conveniencies, as in having all things by us, and a thouſand other things that are done without ſcruple, becauſe 'tis thought there is no harm in it; but he did not think ſo, and would tell us there is nothing more apt to extinguiſh the Spirit of Poverty, as this over-much ſeeking of our Conveniencies; and this Curioſity of having always of the beſt, and beſt made: and as for Work-men, he would often tell us we ſhould ſeek the pooreſt and honeſteſt Men, and not the chiefeſt, which is never neceſſary, and can never be uſeful. He would ſometimes ſay, If I had the Heart as poor as the Mind I ſhould be happy, for I am much perſwaded Poverty is a great means to advance our Salvation. This love he had for Poverty inclin'd him to love the Poor ſo tenderly, that he never refuſed to give Alms, although 'twas out of his neceſſity, not being very Rich, and being forced to ſpend beyond his Revenue by reaſon of his ſickneſs. But when one would repreſent to him when he gave ſome great Alms, he would be troubled, and would ſay, I have obſerv'd one thing, that how Poor ſoever one is, one leaves ſtill ſomething behind when they dye, and ſo he ſtopt the Mouth of thoſe that ſpake to him; and ſometimes he was ſo neceſſitated, as he took up Money on Intereſt, rather than trouble his Friends, by giving what he had to the Poor.

As ſoon as the Coach buſineſs was ſetled, he told me be would demand a thouſand Pound before hand for his part of the Farmers that were treating for it, if they were agreed with, they being his Acquaintance, to ſend to the Relief of the Poor at Blois; but as I told him the buſineſs was not ſufficiently ſetled for that, and that he muſt ſtay till another year, he preſently anſwer'd me, that he ſee no great danger in it; for that if they were loſers he would reſtore it to them out of his own Pocket, and that he did not intend to ſtay another year, for the neceſſity was too urgent to delay doing a good work; and the contract not being made with thoſe Perſons, he could not execute his reſolution, whereby he ſhew'd us the truth of what he ſo often ſaid, that he deſired not Riches but to ſupply the Poor with it, ſeeing that at the very time God gave him hopes of having ſome, he began aforehand to diſtribute it to the Poor, even before he was ſure of it.

His Charity to the Poor was ever very great, but 'twas ſo increas'd towards the latter part of his Life, that I could not pleaſe. him more than to diſcourſe to him of it. He exhorted me very much for the laſt Four years that he liv'd, to employ my ſelf in helping the Poor, and to incline my Children to do ſo too; and when I told him I fear'd that might hinder me from taking care of my Family, he told me this was only want of good will, and as there is ſundry degrees in this Virtue, one may ſo diſcharge it, as that it ſhould be no hindrance to our Domeſtick Affairs. He ſaid it was the general calling of Chriſtians, and that 'twas not needful to have any particular Mark to know if one was thereunto called, for that was undoubted, and that 'tis thereby Jeſus Chriſt will judg the World; and when one ſhall conſider that the only omiſſion of this Vertue is Damnation, this thought alone were ſufficient to make us ſtrip our ſelves of all, had we ever ſo little true Faith. He told us alſo that viſiting the Poor was very profitable, in that ſeeing continually the Miſeries they lye under, and that in the midſt of their ſickneſs they want neceſſaries; ſeeing all this, one muſt be very hard hearted not willingly to deprive our ſelves of needleſs Conveniencies, and ſuperfluous Apparel.

All theſe Diſcourſes excited and inclin'd us ſometimes to prepare to find means to provide in a general way for regulating things, but he approved not this, and ſaid, That we were not called to generals, but to particulars, and that he thought the way beſt pleaſing to God, was to ſerve the Poor poorly, that is, every one according to their Ability, without being puft up with thoſe high Notions, of the beſt, the ſearch whereof he condemned in all things: Not that he blamed the ſetling of publick Hoſpitals; on the contrary he approv'd it very well, as he ſhew'd plainly by his laſt Will; but he ſaid thoſe great Enterpriſes were reſ • rv'd to certain Perſons God had appointed for it, but that it was not the general Vocation of every body, as the dayly and particular helping the Poor is.

Theſe are part of the Inſtructions he gave us, to incline us to the practice of this Virtue, which had ſo great a place in his Heart; it is only a pattern, that ſhews us the greatneſs of his Charity. His Purity was nothing leſs; and he had ſo great a love for this Virtue, that he kept a continual watch, that it ſhould not be touch'd, neither in himſelf nor others: and it cannot be believed, how exact he was in this matter: I my ſelf was even afraid, for he found fault in ſomething I ſaid, the which I thought was very harmleſs, the defects whereof he afterward repreſented to me, which I could never have thought of, had it not been for him. If ſometimes I chanc'd to ſay, I ſee a handſom Woman, he would be diſpleas'd, and ſay, that I ſhould never uſe ſuch talk before Footmen, or young Folks; becauſe I did not know what thoughts I might cauſe to ariſe in them: Neither could he ſuffer the Careſſes I receiv'd from my Children, and he would tell me, I ſhould break them of it, and that it would do them a prejudice, and that one might expreſs kindneſs to them a thouſand other ways. Theſe are the Inſtructions he gave me in this matter, and this was his vigilance in preſerving Purity in himſelf and others.

There fell out an occaſion three Months before his Death, which did evidently ſhew it, and alſo teſtifies the greatneſs of his Charity: Returning from Service from St. Sulpitius Church, there came to him a young Girl about fifteen years of age, of good Features, asking him Alms; he was concern'd to ſee ſuch a Perſon expos'd to ſo evident danger: he ask'd her who ſhe was, and what made her go a begging; and underſtanding ſhe came out of the Country, that her Father was dead, and her Mother fallen ſick, and that very day carry'd to the Hoſpital, he thought God had directed her to him in her neceſſity; ſo that at that inſtant, he went with her to the Seminary, and committed her to the care of an honeſt Clergy-Man, and gave him Mony, and deſired him to ſee ſhe ſhould not want, and that he would procure her to ſome Service, that ſhe might be inſtructed, by reaſon of her Youth, and to take care ſhe might live in ſafety; and the better to aſſiſt him herein, to morrow he would ſend a woman that ſhould buy her Cloaths, and all things neceſſary to fit her to go ſerve ſome honeſt Miſtreſs. Accordingly, next day he ſent a Woman, that together with the Prieſt, having apparell'd her, plac'd her in a good Service. The Clergy-Man asked of the Woman, the name of him that did this good work; but ſhe anſwered, ſhe was bid not tell his name, but that from time to time ſhe would come ſee him, to ſee the Maid ſhould want for nothing; and he deſired ſhe would obtain leave of him to know his name, and promiſed he would not ſpeak of it during his life; but if pleas'd God he ſhould dye before him, he ſhould with delight publiſh this Action; he found it ſo charitable, that 'twas pitty it ſhould lye in oblivion. By this ſole action, this Prieſt, without knowing my Brother, judged how charitable he was, and alſo what a great lover of purity. He had a great tend • rneſs for us, but it did not reach to a concernedneſs, whereof he ſhewed a manifeſt demonſtration in the death of my Siſter, which happen'd ten Months before his. When he had notice of it, he ſaid only, God grant we may make ſo good an end; and ever after he kept himſelf in an admirable ſubmiſſion to the Decrees of Gods Providence, always thinking of the great Mercies God ſhewed my Siſter during her life, and of the circumſtances that attended her Death; which made him often ſay, bleſſed are thoſe that dye, provided they dye in the Lord. Seeing me in continual ſorrow, for this loſs, which was ſo ſenſible to me, he was troubled, and told me I did not do well, and that I ſhould not be ſo much troubled for the death of the Righteous; but that on the contrary I ſhould praiſe God, that he had ſo rewarded her, for the little Services ſhe had done him. In this manner it was that he ſhewed his indifferency for thoſe he moſt loved; for could he have heen concern'd for any thing, doubtleſs it would have been for the death of my Siſter; for there is no queſtion, but he lov'd her better than any one in the World. But he ſtay'd not there, for he not only placed no delight in others; but he would not that others ſhould love him. I don't mean thoſe criminal and groſs Delights, for that all the World ſees and condemns, but I ſpeak of the moſt innocent delight: and in this matter he kept a very ſtrict watch over himſelf, to give no cauſe for it, but on the contrary to hinder it; and I not perceiving this, was troubled at the checks he gave me ſometimes, and told my Siſter of it, complaining to her that my Brother did not love me, and that he ſeem'd unſatisfy'd, when I aſſiſted and helpt him the beſt I could in his greateſt weakneſs; my Siſter thereupon told me I was miſtaken, that ſhe knew the contrary, that he had as much love for me as I could wiſh or deſire. In this manner it was, my Siſter ſatisfy'd me, and 'twas not long before I ſee effects of it; for as ſoon as any occaſion offered, that I had need of my Brothers aſſiſtance, he preſently imbraced it with ſo much affection, that I had no cauſe to doubt of the greatneſs of his love to me and mine, ſo that I imputed to the pain of his ſickneſs, that coldneſs with which he receiv'd the diligence I uſed to divert him, and this riddle was not known to me till the very day he died; that a Perſon very conſiderable, for his Quality and Virtue, with whom my Brother held a very intimate and pious intercourſe, told me, that amongſt other things, he obſerv'd this maxim, that he never deſir'd any body ſhould love him with delight, that 'twas a faillure whereon we don't ſufficiently enough examine our ſelves, not being aware of the danger of it; not conſidering, that ſuffering and increaſing thoſe delights, one took up the heart which belonged to God only; that 'twas to rob God of the thing which he priſed more then all things elſe. We plainly diſcern'd this principle was deeply engraven in his heart: for to think of it the oftner, he wrot it on a piece of Paper, which lay by it ſelf, in theſe terms. It is unjuſt one ſhould ſettle their delight on any thing here below, although it be done with pleaſure, and willingly; I ſhould deceive thoſe in whom I ſhould create this deſire, for I am not the happyneſs of any body, and have nothing that might ſatisfie them; am not I ready to dye? and ſo the object of their delight ſhall ſoon periſh; as I ſhould be too blame, to make any believe a lye, though it were in my power, and that any ſhould do it with pleaſure, and would think to oblige me in it: So alſo I ſhould be too blame, if I ſhould make any to love me, and if I ſhould draw people to love or delight in me. I ought to tell thoſe that are ready to yield to believe a lye, that they ſhould not do it, whatever benefit ſhould accrue to me by it; and alſo that they ſhould place no delight in me, for they ought to ſpend their life and their care in ſeeking God and pleaſing him.

This was the manner that he inſtructed himſelf, and that he ſo ſtrictly obſerved, that I my ſelf knew not of it, but by chance; by this may partly be diſcovered the light which God gave him towards the perfecting of a Chriſtian Converſation.

He had ſo great a Zeal for the Glory of God, that he could not ſuffer it to be offended in any thing whatſoever; this made him ſo earneſt in the Kings Service, that in the troubles at Paris, he blamed every body, and called the reaſon that was given for that Rebellion, nothing elſe but meer pretences, and ſaid, that in a ſettled Common-wealth, as Venice is, 'twere a great Sin, to think of ſetting up a King, and to ſuppreſs the Liberty God had given the People; but in a State, where Monarchy is ſettled, the reſpect due to it, cannot be violated without being guilty of a kind of Sacrilege; ſeeing 'tis not only a reſemblance of the Power of God, but a Participation of that Power, to which one cannot reſiſt, without the breach of Gods Command; and that ſo one cannot too much exaggerate this Crime; beſides, that 'tis always attended with Civil Wars, which is the greateſt Sin one can commit againſt his Neighbour: and he obſerv'd this Maxim ſo punctually, that in thoſe times, he refuſed very great Offers, to comply with it. He would often ſay, he had as great averſion for that Sin, as for the Sin of Murder, or Robbing on the High-way, and that there was nothing more contrary to his Naturè, and to which he had leſs temptation.

Theſe were his Thoughts towards the King, and he was no Friend to thoſe, who were of any other mind; and what ſhewed that 'twas not out of humour or ſelf-will, was, that he had an admirable ſweetneſs of Temper, for all that offended him in his Perſon; ſo that he never made any difference betwixt them and others: and he ſo fully forgot thoſe that regarded himſelf only, that unleſs the particular circumſtances of things were repeated, he would not remember them. And as this was ſometimes wondred at, he ſaid, don't think it ſtrange, 'tis not of Virtue, 'tis by meer forgetfulneſs, I don't at all think of it: Nevertheleſs, 'tis moſt certain, it may hardly be ſeen, that the Offences that only regarded his Perſon, made no great impreſſion on him, ſeeing he ſo eaſily forgot them; for his Memory was ſo good, that he often ſaid, that he never forgot any thing, that he had a mind to remember. He uſed this mildneſs, in things moſt diſpleaſing to him, to his laſt end: For a little before his Death, being offended in a thing that was very ſenſible to him, by a Perſon he had done great Kindneſſes for, and having at that time received a kindneſs from this Perſon, he thankt him, with ſo many Complements and Civilities as could be; yet it could not be through forgetfulneſs, ſeeing 'twas at the ſame time; but it was indeed, becauſe he would not think of revenging Injuries done to his own Perſon.

Theſe particular Inclinations of his, that I have but ſlightly touched, you will ſee hereunder mentioned, in a Paper writ by his own Hand.

I love Poverty, becauſe Jeſus Chriſt lov'd it. I love Riches, becauſe thereby we have means to relieve thoſe that are in diſtreſs. I am Faithful and True to all the World. I do not do evil to thoſe that injure me, but I wiſh them to be in the condition I am in, wherein they may receive neither good nor evil from any Man. I endeavour to be always True, Sincere, and Faithful to all Men; and I have a tenderneſs for thoſe God has more nearly related unto me; and whether I am alone or in the ſight of Men, in all my Actions, I have God ever in my ſight, who ſhall judge me for them, and to whom I conſecrate them. Theſe are my Thoughts, and every day I bleſs my Redeemer who has put them in my mind; and that of a weak, miſerable Creature, full of Frailty, Haſte, Pride, and Ambition, has by his Grace, made me a Man, free from thoſe Evils, to whoſe Grace, I aſcribe it, there being in me, nothing but Miſery and Horror.

Thus it was he employ'd himſelf, that having always before his Eyes the way of God it ſo conducted him, that he never ſtray'd from it; the great light he had, together with his great Wiſdom did not hinder the ſight of that great Meekneſs which ſhined through the whole Courſe of his Life, and that made him exactly to obſerve all things that related to Religion. He very much loved the whole Divine Service, eſpecially the little hours, they being compos'd of the 118. Pſalm, wherein he found ſo many admirable things, that he was much delighted in repeating them; when he diſcourſed with his friends of the Excellency of this Pſalm, he was ſo tranſported that he ſeem'd to be above himſelf; and this Meditation made him ſo ſenſible of all things, whereby one endeavors to honour God, that he omitted no one thing. When Tickets were ſent him Monthly, as the Cuſtom is in many places, he repeated them with great reſpect, and every day he would repeat the Sentence; and the laſt Four years of his Life, not being able to do any thing elſe, his chief Diverſion was to go viſit the Churches where ſome Relicks were expos'd, or ſome other Solemnity; and to that end he had a ſpiritual Almanack which ſhew'd him where there were particular Devotions; and all this he perform'd with ſo great Piety and Simplicity, that the Spectators were ſupriz'd at it, which was the occaſion of an Expreſſion of a Perſon of great Wiſdom and Virtue, That the Grace of God appears in great Wits, by doing of little things, and in ordinary Perſons, by doing great things.

This great ſimplicity appear'd when one ſpeak to him of God, or of himſelf, ſo that the day before his Death, a Church Man very Eminent for Piety, being by his deſire come to viſit him, having been with him a whole hour, he came away ſo ſatisfy'd, that he ſaid to me, go, be comforted, if God takes him away you have cauſe to be thankful for the Mercy he does him; I ever admir'd the Graces that ſhin'd in your Brother, but I never obſerv'd greater Humility than I now ſee in him, it is incomparable in one of his Parts, I would with all my heart be in his Condition.

The Curate of St. Stephen, that viſited him in all his ſickneſs perceived the ſame, and would often ſay, he is a Child, he is humble, he is meek like a little Child. It was by reaſon of this meekneſs that one might freely tell him his Faults, and he would without oppoſition ſubmit to the adviſe was given him. The great ſagacity of his Wit ſometimes would make him ſo impatient, that one could ſcarce pleaſe him, but when one told him of it, or that he perceiv'd he had diſpleas'd any body in his Paſſion, he would preſently repair it by his mild and gentle Behaviour and great Goodneſs, ſo that he never loſt any bodies good will. I endeavour what I can to draw to an end, otherwiſe I could inlarge on theſe particulars; I have but juſt mention'd them, but not deſiring to be tedious, I'll draw to his laſt ſickneſs.

It begun by a ſtrange averſneſs he had to his Meat two Months before he dy'd; his Phyſician advis'd he ſhould eat no groſs Meat, and that he ſhould purge. Whilſt he was in this State, he did a remarkable piece of Charity, he took a poor Man and his Wife and Family into his Houſe, and let them have a Chamber and dwell gratis, he made no other uſe of them but that he would not be quite alone in his Houſe: It chanc'd that the old Mans Son fell ſick of the Small Pox, my Brother having need of my aſſiſtance, feared leſt I might ſcruple going to his Houſe upon account of the Small Pox, by reaſon of my Children; this made him think of removing this ſick Perſon, but fearing there might be danger in carrying him out of his Houſe in the Condition he was in, he choſe rather to go away himſelf, althougb he was very ill; ſaying, there's leſs danger for me in this removing, therefore it muſt be I that muſt depart the Houſe: Accordingly he left his Houſe the 29th. of June to come to my Houſe, and he never return'd any more to his own; for three days after he was taken with a violent Cholick, which permitted him not to take any Reſt, but having a great deal of Diſcretion and Courage, he bore thoſe Pains with an admirable Patience; yet he roſe up every day and took his Medicines himſelf, not ſuffering any body to aſſiſt him. The Phyſicians that tended him, though they ſaw his Pains wax great, yet finding no alteration in his Pulſe, nor Symptome of Feaver, ſaid there was no danger, uſing theſe very words, there is not ſo much as any ſhadow of danger; however, ſeeing the continuation of his Pains, and that the want of ſleep much weakned him; the Fourth day of his Chollick, and before his incubation, he ſent for the Curate, and made Confeſſion. This made ſuch a ſtir amongſt his Friends, that ſome of them, all in a fright, came to viſit him: the Phyſicians alſo were ſo ſurpriz'd, that they could not but ſhew it, ſaying, it was a ſign of ſome danger, which they did not expect. My Brother ſeeing the Noiſe occaſioned by it, was troubled, and ſaid to me, I would willingly have receiv'd the Sacrament, but ſeeing they are ſo ſtartled at my Confeſſing, I fear they would be more, therefore I think beſt to defer it, and the Curate was alſo of the ſame Opinion. Nevertheleſs his Pain continu'd, and as the Curate from time to time came to viſit him, he ſlipt none of thoſe occaſions of Confeſſing himſelf, but he ſaid nothing not to affright the Company; the Phyſicians ſaying there was no danger, and in truth he was a little better, and ſometimes walked in his Chamber; yet his Pains never quite left him, but ſometimes return'd, and he grew very lean, at which the Phyſicians were not however much diſcourag'd, but what ever they ſaid, he ſaid himſelf he was in danger, and fail'd not to confeſs every time the Curate came to viſit him: Alſo about this time he made his Will, wherein the Poor were not forgot, and he was troubled in not bequeathing them more, for he told me if Monſieur Perrier had been in Paris, and that he would have conſented, he would have given all his Eſtate to the Poor, for he had nothing elſe in his mind and thoughts but the Poor; and he asked me ſometimes, why he never had done any thing for the Poor, though he ever loved them ſo much. I told him it was becauſe he never had wealth enough to help them very much; he anſwer'd me, ſeeing I had not wealth to beſtow upon them, I ought to have beſtow'd my Time and Labour on them; it is wherein I have failed, and if the Phyſicians ſay true, and that God is pleas'd to recover me of this ſickneſs, I am reſolv'd to have no other Employment nor Buſineſs all the reſt of my Life but to ſerve the Poor: theſe are the thoughts God took him away in.

To this great Charity during his ſickneſs, he joyned an admirable Patience, whereby he much comforted all thoſe that attended him; and he ſaid to thoſe as ſeemed to be concern'd to ſee him in that weak Condition, that as for his part, he was nothing troubled at it, and that he was even afraid of recovering; and being asked the Reaſon, he ſaid, 'twas becauſe he knew the dangers of health, and the benefits of ſickneſs; he ſaid alſo in the height of his Pains, when we were grieved at it, be not griev'd for me, Sickneſs is the Natural State of Chriſtans, becauſe thereby one is as they ought always to be, ſuffering of Pain, and deprived of all Good Things, and of all the Pleaſures of the Senſes, free from thoſe Paſſions that trouble us all our Life, without Ambition, Covetouſneſs, and in a continual expectation of Death. Is it not ſo Chriſtians ſhould live? and is it not a great Happineſs to be found in the Condition one ought to be in, and to have nothing elſe to do but to ſubmit ones ſelf humbly and quietly to the Will of God? Therefore I deſire nothing elſe of God, but that he would enable me to do ſo: And in this manner it was he bore all his ſickneſs.

He very much deſired to receive the Communion, but his Phyſicians would not agree to it, ſaying, He could not take it faſting, unleſs 'twere in the night, which he thought not fit to do without neceſſity; and to receive it as a Viaticum there ought to be danger of Death, which not appearing in him, they could not adviſe him to it. This refuſal troubled him, but he was forc'd to ſubmit; in the mean time his Cholick continu'd, he was order'd to drink Waters, which indeed gave him ſome eaſe, but the 6th. day of his drinking them, which was the 14th. of Auguſt, he complain'd of a great Giddineſs and Head-ach; and though the Phyſicians did not think that ſtrange, and that they aſſur'd him 'twas but the Vapors of the Waters, he neglected not his Confeſſion, and earneſtly deſir'd that he might receive the Sacrament, and that in Gods name, they would find ſome expedient for the inconveniences they hitherto urged; and he preſſed it ſo much, that one there preſent taxed him of being too haſty, and that he ſhould ſubmit to the Judgment of his Friends, that he was ſomething better, and almoſt free of his Cholick, and that having only ſome Vapours of the Waters, it was not needful the Sacrament ſhould be brought him; that 'twas better to defer a while, and receive the Communion at Church; he reply'd they did not feel his Pain, and they would be all deceiv'd; my Head-ach has ſomething extraordinary in it; however, ſeeing ſo many oppoſed his deſire, he was ſilent; but ſaid, ſeeing they would not grant him that favour, he deſir'd to ſupply it by ſome good Work; and ſeeing he could not communicate in the Head, he deſir'd to do it in the Members, and to that end deſir'd to have brought to him into the Houſe ſome Poor ſick body, to whom the ſame Services might be rendered, as were to himſelf, that care ſhould be taken, and no difference made betwixt them, that he might have the comfort to know that there's a Poor body as well lookt to as he himſelf, being troubled to ſee that he enjoy'd ſo many things; for when he conſider'd that at the ſame time he enjoy'd ſuch abundance, there were many poor Folks ſicker than he, that wanted neceſſaries, it was ſuch a trouble to him as he could not ſuffer; therefore I deſire you would ſpeak to the Curate about this buſineſs, to get ſome Poor Body as ſoon as may be.

I preſently ſent away to the Curate, who return'd Anſwer that there was none yet in a Condition fit to be remov'd, but that as ſoon as my Brother was a little recover'd, he would give him ſome occaſion of Exerciſing his Charity, in taking the charge of ſome poor old Man, to keep him as long as he liv'd; for the Curate then made no queſtion of his Recovery.

Finding that he could not have a Poor Body in his Houſe with him, he begg'd of me the favour, that I would let him be carry'd to the incurables, for he had a great deſire to die amongſt the Poor: I told him the Phiyſicians did not think convenient he ſhould be remov'd in the Condition he was in; whereat he was much troubled. He made me promiſe h • m if he had any eaſe, that I ſhould oblige him herein.

In the mean while the great Pain of his Head increaſing, he bore it as he did all his other ſickneſs without any complaining, and once in the height of his Pain, the 7th. of Auguſt, he deſir'd he might have a Conſultation of Phyſicians, but preſently he bethought himſelf, and told me he fear'd there might be too much of inquiſitiveneſs in ſo doing: nevertheleſs I got it done, and the Phyſicians order'd he ſhould drink Whey, telling him always, they did not apprehend any danger, and that 'twas nothing but a Megrim with the Vapor of the Waters; however, notwithſtanding what they ſaid, he never believ'd them, and deſired me that he might have ſome Church-Man to paſs the Night with him; and I found him ſo Ill, that I privately gave order Candles and all things ſhould be laid in readineſs, that he ſhould receive the Sacrament next Morning.

This preparation was not in vain, but were made uſe of ſooner than we expected, for about Midnight he had ſuch a violent Convulſion Fit, that when it was over we thought he was dead, and with all our other Sorrows we had this, that we fear'd he was departed without receiving the Sacrament, having ſo many times and ſo earneſtly deſir'd it; but God being pleas'd to ſatisfie ſo holy and juſt a Deſire, did as 'twere miraculouſly ſuſpend this Convulſion, and recover'd him to his perfect Senſes▪ as well as in time of health; ſo that Mr. Curate entring into his Chamber with the Sacrament, cry'd out to him, ſee hear what you have ſo much deſir'd. Theſe words fully awakened him, and as the Curate drew near to give him the Sacrament, he rais'd himſelf, and ſate up to receive it with the greateſt reſpect; the Curate, according to the uſual manner, asking him ſeveral Queſtions on the chief Myſteries of Faith, he anſwered diſtinctly, Yes, Sir, I believe ſo with all my heart; after which he receiv'd the Holy Viaticum and extream Unction, with ſo much humility and tenderneſs, that he ſhed many Tears; he anſwered to every thing, thanked the Curate, and when he bleſſed him with the holy Chalice, he ſaid, Let God never forſake me, which were his laſt words: For having made ſome ſhort Prayer, his Convulſions return'd, and never left him till he was depriv'd of his Senſes, and ſo continu'd till his Death, which was 24. Hours after, the 19th. of Auguſt 1662. at One a Clock in the Morning. Aged 39. Years Two Months.

Nobiliſſimi Scutarii Blaſii Paſcalis Tumulus. D. O. M. Blaſius Paſcalis Scutarius Nobilis Hic jacet.

Pietas ſi non moritur aeternum vivet. Vir Conjugii Neſcius, Religione Sanctus, Virtute Clarus, Doctrina Celebris. Ingenio Acutus, Sanguine & Animo pariter Illuſtris, Doctus non Doctor, Aequitatis Amator, Veritatis Defenſor, Virginum Ultor, Chriſtianae Moralis Corruptorum accerimus Hoſtis. Hunc Rhetores amant Facundum, Hunc Scriptores norunt Elegantem, Hunc Mathematici ſtupent Profundum, Hunc Philoſophi quaerunt Sapientem, Hunc Doctores laudant Theologum, Hunc Pii venerantur Auſterum, Hunc Omnes mirantur, omnibus ignotum, Omnibus licit notum.

Quid plura, viator? quem perdidimus? PASCALEM. IS. LUDOU. erat MONTALTIUS Heu! Satis dixi, urgent Lacrymae. Sileo.

Et qui bene precaberis, bene tibi eveniat & vivo & mortuo.

Vixit An. 39. M. 2. Obiit an. rep. Sal. 1662. 14. Kal. Sept.

Poſuit A. P. D. C. Moerens, Aurelian. Canoniſta.

Cecidit Paſcalis. Heu! Heu! qualis Luctus?

Monſieur Paſcall is bury'd at Paris in St. Stephen's of the Mount, being the Pariſh wherein he liv'd, behind the great Altar, on the right Hand, near the Corner of the Pillar of the ſame Chapel: The Epitaph is on the Ground, but obliterated.

Monſieur PASCALL'S Thoughts and Reflections Upon Matters of RELIGION, And alſo upon ſeveral other Subjects.

§. I. Againſt Atheiſm.

LET thoſe that diſpute againſt Religion, at leaſt firſt learn what Religion is before they ſtrive againſt it. If Religion did boaſt to have a clear ſight of God, and to behold him openly without a Veil, then there might be ſome colour of diſputing againſt it, by ſaying, there is nothing to be ſeen in the World that ſhews it with any great evidence. But ſeeing that it declares on the contrary, that Men are in ignorance and eſtranged from God; that God has hid himſelf from their knowledg, and 'tis the Name he gives himſelf in the Scriptures, Deus abſconditus; and to conclude, that it equally endeavours to teach theſe two things; that God has in the Church given ſenſible marks to make himſelf be known to thoſe which ſincerely ſeek him, and nevertheleſs has ſo cover'd them, that they ſhall not be known but only to thoſe that ſeek him with all their heart; what advantage then can they expect, whilſt continuing in a State of indifferency wherein they profeſs to ſeek the Truth, they complain that nothing diſcovers it to them, ſeeing this obſcurity they are in, and which they impute to the Church, • ot fully prove one of the main Arguments ſhe holds, without prejudicing the other, and far from deſtroying, does confirm her Doctrine.

To ſay any thing to purpoſe againſt it, they ſhould declare that they have uſed their utmoſt endeavours in trying all ways, and even thoſe things the Church offers, as means of inſtruction, but yet can find no ſatisfaction; would they ſpeak in this manner, they would indeed diſpute againſt one of theſe pretenſions; but I hope to make appear that no reaſonable Perſon can ſay ſo, and I dare avouch, that none ever did. It may eaſily be judged how thoſe Perſons act that are of this mind: They think they have done enough for their information, when they have ſpent a few hours in reading the Scriptures, or that they have asked ſome queſtions of a Clergy Man concerning the true Religion; which being done, they boaſt that they have conſulted Men and Books, without any ſucceſs. But truly I cannot forbear ſaying what I have often ſaid, that this negligence is inſupportable: It is not the ſlight intereſt of ſome Stranger that is here in queſtion, it is our ſelves, and our All that is here concern'd.

The Immortality of the Soul is a thing that ſo much regards, and ſo deeply concerns us, that we might have quite loſt our Feeling not to be profoundly affected about it: All our Thoughts and Actions ſhould be ſo variouſly directed, according to the Eternal rewards that are to be, or not to be hoped for; that 'tis impoſſible to ſtir a right ſtep without directing it by this Compaſs, which muſt be our laſt Object.

Therefore our chiefeſt intereſt and duty is, to inform our ſelves on this Subject, whereupon depends our chiefeſt ſafety; and amongſt ſuch as are not ſatisfy'd, I make a great difference; of thoſe that uſe their beſt endeavour to be inſtructed, and thoſe that live careleſly and without thinking or troubling themſelves about it.

I cannot but much pity thoſe that ſincerely groan under this doubt, that look upon it as the greateſt evil, and that make it their greateſt ſtudy and buſineſs to uſe all means poſſible to get out of it. But for ſuch as ſpend their time without ever thinking of their latter end, and that becauſe they have not in themſelves knowledg ſufficient to convince them, neglect to ſeek any farther, and to examine if this Opinion be of thoſe which Men receive by meer credulity, or of thoſe, which though obſcure, yet have a good and ſolid Foundation; theſe I conſider quite different. This negligence in a buſineſs that concerns themſelves, their Eternity, their All, affects me more with indignation, than compaſſion; it aſtoniſhes and affrights me, it is monſtrous to me. I do not ſay this through the pious Zeal of a ſpiritual Devotion; on the contrary, I pretend that Self-Love, human Intereſt, the pureſt light of Reaſon, ſhould inſpire us with theſe Thoughts; to know this, we need only ſee what Perſons of the meaneſt Capacities underſtand. It needs no depth of knowledg, to underſtand, that in this Life, no true ſolid ſatisfaction is to be had, that our Pleaſures are but Vanity, that our Miſeries are Infinite, and that Death which threatens▪ us every moment, will in a few years, it may be in a few days, put us into an Eternal State of Happineſs or Miſery, or of Annihilation; betwixt us, Heaven, Hell, or Annihilation there is nothing but Life, which is the britleſt thing in the World; Heaven not being for thoſe which doubt the Immortality of their Soul; ſuch can only expect Hell, or to be reduc'd to nought.

There is nothing truer than this, nor nothing more terrible; let us carry it never ſo ſtout, this is the end that attends the braveſt life in the World.

It is in vain to go about to divert their thoughts from this Eternity that waits for them, as if they could deſtroy it in baniſhing it from their minds: • ſubſiſts in ſpight of them, it comes on, and Death that lets it in, will infallibly in a ſhort time reduce them to a neceſſity of being Eternally annihilated, or miſerable.

See here a doubt of terrible Conſequence, and it is certainly a very great Evil to be in this Doubt, and it is an indiſpenſible Duty to try if one be in it: He that doubts and ſeeketh no Remedy, is both unjuſt and miſerable; but if in this State, he is quiet and ſatisfy'd, let him boaſt of it; and to conclude, let him glory in it, and let it be of ſuch a State that he makes his Joy and Delight; I have not Words to deſcribe ſo extravagant a Creature.

How can it be poſſible to entertain ſuch thoughts? What Comfort can there be in expecting nothing but endleſs Miſeries? What cauſe of Joy can there be to ſee ones ſelf involv'd in utter Darkneſs? What Comfort can there be never to expect any deliverance? Repoſe in this ignorance is a thing ſo Monſtrous, that the ſtupidity and extravagance of it, muſt be ſhew'd to thoſe that paſs their time in it, in ſhewing what is tranſacted in themſelves, to awaken them by the ſight of their own Folly. For ſee here how thoſe Men reaſon, which chooſe to live in this ignorance of themſelves, and without ſeeking for inſtruction.

I know not who ſent me into the World, nor what the World is, nor what I am my ſelf; I am very ignorant of all things; I know not what my Body is, what my Senſe, nor what my Soul is; and this very part of my ſelf that thinks what I ſay, and that reflects upon it, and upon it ſelf, knows not it ſelf any better than all the reſt. I behold the vaſt diſtances of the Univerſe that contains me, and find my ſelf confin'd to a Corner of this vaſt Body, not knowing wherefore I am placed rather in this place than another; nor why the little time alotted me to live, is aſſign'd me at this Point rather than any other, of that Eternity that has gone before, or ſhall follow after me. I ſee nothing but Infinities on all ſides that ſwallow me up like an Atom, and like a Shadow that remains but a Moment and paſſeth away: All that I know is, that I ſhall ſhortly die; but what I know moſt of all is, that I do not know Death it ſelf, which I cannot avoid.

As I know not whence I came, ſo I know not whither I ſhall go, and I only know that departing out of this World, I ſhall fall Eternally either into the hands of an Angry God, or into nothing, not knowing which of theſe two Conditions I ſhall Eternally be reduc'd unto.

This is my State full o • Miſery, Weakneſs, and Obſcurity; from all which, ſhall I conclude, that I ought to paſs all the days of my Life without thinking of what ſhall befal me, and that I need only follow my Inclinations, without looking back or troubling my ſelf, in doing what may be to fall into Eternal Miſery? in caſe what is ſaid be true, probably I may find fome information of my doubts, but I'll not trouble my ſelf, nor take a ſtep to ſeek it; and deſpiſing thoſe that give themſelves this trouble, I'll go on without fear to try ſo great an Experiment, and ſlide along to Death, in the incertainty of the Eternity of my future Condition.

Undoubtedly it is an honour to Religion, to have ſuch unreaſonable Men for its Enemies, and their oppoſition is ſo inconſiderable, that it ſerves on the contrary; but to eſtabliſh the chief Truths which it, teacheth us; for the Chriſtian Faith tendeth principally to teach theſe two things, the Corruption of Nature, and Redemption by Jeſus Chriſt; now if they help not to ſhew the truth of Redemption by the Sanctity of their Lifes, they do nevertheleſs admirably ſhew the Corruption of Nature, by ſuch unreaſonable Opinions.

Nothing imports a Man ſo much as to know his own State; nothing is of greater concernment to him than Eternity, ſo that to ſee Men unconcern'd at the loſs of their being, and in the danger of an Eternity of Miſery, this is unnatural; they are quite otherwiſe in regard of all things elſe; they fear things of the leaſt Moment; they foreſee them, they are ſenſible of them, and the ſame Man that paſſes away Days and Nights in vexation and grief for the loſs of an Office, or for ſome ſuppoſed loſs of Honour, is the ſame that knows he ſhall loſe all by Death, and yet nevertheleſs lives unconcern'd without fear or any trouble. This ſtrange inſenſibleneſs for things of the higheſt concern, in a heart ſo ſenſible of the leaſt Trifles, is moſt Monſtrous, it is an Incomprehenſible Riddle, and Supernatural Stupidity.

A Man in a dark Dungeon, expecting every moment when Sentence of Death ſhall paſs upon him, having but one hours time to know if it be paſt, and alſo to try to have it revoked, would act contrary to Natural Senſe to paſs that hour away, not in informing himſelf if Sentence be paſt againſt him or not, but in Sports and Paſtimes. This is the very State wherein thoſe Perſons are; only with this difference, that the dangers they are liable to, are far more terrible than the bare loſs of Life and tranſient puniſhment this Priſoner might apprehend; nevertheleſs they run without fear, upon the Precipice, having willingly blinded their Eyes, that they ſhould not ſee their danger, and ſcoff at thoſe which warn them of it.

So that not only the Zeal of thoſe that ſeek God, doth evidently prove the truth of Religion, but alſo the blindneſs of thoſe which ſeek him not, and that live in this horrible negligence; there muſt needs be a ſtrange diſorder in the Nature of Man to live in this ſtate, much more to boaſt of it: For could they be fully aſſur'd that there was nothing to be fear'd after Death, but to be reduc'd to nothing, were not this a matter of ſadneſs and deſpair, rather than of boaſting? is it not therefore a very great folly, having no certainty to boaſt of, being in this doubt?

Nevertheleſs it is evident Man is ſo deprav'd, that there is in his heart a kind of delight in this Condition. This ſenſeleſs reſt, betwixt the fear of Hell and annihilation, is ſo pleaſing, that not only thoſe which are truly in this unhappy State, boaſt of it, but alſo thoſe which are not in it, think it brave to ſeem to be in it: For we ſee by experience that moſt of thoſe which pretend to this State, are of this latter ſort, that they are Perſons which diſguiſe themſelves, and are not ſuch as they ſeem to be; they are ſuch as have heard that the gentile way of Living, conſiſts in appearing ſtout; it is what they call caſting off the yoke, and muſt do it only in imitation of others.

But if they have ever ſo little common ſenſe it is no difficult matter to let them ſee how much they are miſtaken in ſeeking to get any credit by this way; I ſay it is not the way to acquire credit amongſt Perſons that have a right Opinion of things, and that know that the only way to ſucceed therein, is to appear honeſt, faithful, iudicious, and capable of being ſerviceable to friends; for Men Naturally love thoſe things which are uſeful to them; now what benefit can it be to hear a Man ſay he has thrown off the yoke, that there is no God that regards his Actions, that he is abſolute Maſter of himſelf, and does not expect to be accountable to any one elſe? Doth he thereby think Men • hould put the more confidence in him, and expect to receive Comfort, Council, or Help from him, in any buſineſs that may befal us? Doth • e think it can be any Comfort to us to ſay, that he thinks the Soul is but a little Wind, or • ir, and to ſpeak thus with confidence, and a • eeming ſatisfaction? Is this a matter of ſport? is it • ot rather a thing to be mentioned with ſadneſs, • s the ſadeſt thing in the World?

Would they ſeriouſly conſider it, they would • nd this is ſo ill a Courſe, ſo contrary to Reaſon, • o oppoſite to honeſty, and ſo very far diſtant from that Gentility they pretend to, that nothing in the World does more gain them the hared and diſpleaſure of Men, and makes them • e looked on as Perſons void of Wiſdom or Judg • ent; and, in effect, deſire ſuch to give an account of their Opinions, and the Reaſons where • ore they call Religion in queſtion, they expreſs • hemſelves ſo weakly and frivolouſly, that they • o but the more confirm others in the contrary • elief: what a Perſon ſaid to ſuch, is very pat • o the purpoſe: If, ſays he, you continue to diſ • ourſe after this manner, truly you will convert • e And he was in the right, for who would • ot be afraid to continue in thoſe Opinions, where he is accompany'd with ſuch wicked Perſons?

So that thoſe which only counterfeit theſe Opinions, are very unhappy in conſtraining their Temper to imitate the moſt impertinent Per • ons in the World. If they be really troubled • or not having more knowledg, then let them • ot diſſemble, it will be no ſhame to own it; • here is no ſhame, but in being ſhameleſs. Nothing does more diſcover a greater weakneſs of Mind, than not to know a Man's Miſery, without God; nothing more demonſtrates a meanneſs of Spirit, than not earneſtly to deſire the enjoyment of Eternal Promiſes; nothing is more ſtupid than to appear obſtinate againſt God: Leave then theſe extravagancies to thoſe that are ſo wretched as to be capable of them; if they will not be good Chriſtians, let them forbear being profligate, and at laſt own there are but two ſorts of Men which may be called reaſonable, either thoſe who ſerve God with all their Heart, becauſe they know him; or thoſe which ſeek after him with all their heart, becauſe they do not yet know him.

It is then for ſuch Perſons as ſeek ſincerely after God, and that confeſſing their Miſery, truly deſire to be freed from it, that it is juſt to contribute what help may be to aſiſt and direct the • to the light they ſeek for: But as for thoſe who live without knowing or ſeeking God, they judge themſelves ſo unworthy of their own caſe, tha • they are not worthy others ſhould be concerned for them; and one ought to have all the Charity of the Religion they deſpiſe, not to ſlight the • ſo far, as to abandon them to their Folly. Bu • becauſe this Religion obliges us to have a tenderneſs for them during Life, as being capable •• enjoying the Grace which may enlighten them and to believe they may in time be repleniſh' • with a greater Meaſure of Faith than we an • and that we alſo may fall into the ignoran • wherein they be, we muſt do for them as w • would deſire others ſhould do for us, were w • in their Condition, and ſtir them up to have pi • on themſelves, and at leaſt endeavour to atta •• ſome degree of light: Let them afford ſome of the Hours they waſte elſewhere, in reading this Work, happily they may find ſome profit by it, at leaſt they can be no great loſers: But as for ſuch as ſhall read it with true ſincerity, and a deſire of knowing the Truth, I doubt not but they will find ſatisfaction, and that they will be fully convinc'd of the Proofs of ſo Holy a Religion as is contained in it.

§. II. Marks of the True Religion.

1. THe Sign of true Religion is to oblige Men to love God. This is very juſt, nevertheleſs no other Religion but ours commands this. It ought alſo to know the frailty of Man, and the weakneſs he is in, of acquiring Virtue by his own ſtrength; it ſhould preſcribe the Remedies, whereof Prayer is the chief. Our Religion doth all this, no other Religion never ſought of God, to love and follow him.

2. * To manifeſt a Religion to be true, it muſt fully underſtand our Nature; for the true Nature of Man, his real Happineſs, true Virtue, and true Religion, are things whoſe knowledg are inſeparable. It ought to have a right underſtanding of the Happineſs and Miſery of Man, and the Reaſon of one and the other: What other beſides the Chriſtian Religion hath known all theſe things.

3. * Other Religions, as that of Pagans, is more Popular, for they conſiſt all in outward ſhew, but they are not approved by Wiſe Men: a Religion more Spiritual would be more ſuitable to Prudent Perſons, but then it would not be ſo fit for the common People. The Chriſtian Religion alone is proportion'd to all, regarding both the exterior and interior. It raiſes the People to Contemplate inwardly, and abaſeth the Proud in the exteriour, and is not perfect without the one and the other; for the People muſt underſtand the Spirit of the Letter, that the Learned ſhould ſubmit their Spirit to the Letter, in performing the exterior Part.

4. *We deſerve to be hated, Reaſon convinces us of this Truth. Now no other Religion but the Chriſtian Religion, doth teach to hate themſelves, no other Religion than ſhould be allowed by thoſe that know their own unworthineſs.

5. *No other Religion whatſoever beſides the Chriſtian Religion, has underſtood that Man is the moſt Excellent, and alſo the moſt Miſerable Creature: ſome that have underſtood the reality of his Excellence, have eſteemed as low and mean, the Opinions Men have naturally of themſelves; and others that have known how true this Miſery of Man is, have as much on the other hand, deſpis'd thoſe Opinions of Grandeur which are ſo natural to Man.

6. *No Religion but ours has taught that Man is born in Sin; no Sect of Philoſophers has taught it; none therefore ſaid true.

7. *God being inviſible, any Religion that teacheth not that God is inviſible, is not true, and that Religion that gives not the Reaſon of it, is not edifying; ours doth all this.

8. *That Religion that conſiſts in believing the fall of Man from a State of Glory and Communion with God, into a State of Sorrow, of Penitence, and Abſence from God; but that in the End, he ſhould be reſtor'd by a Meſſias to come, has always been in the World: All things are paſſed away, and that abides, for whom are all things; for God deſigning to make himſelf a Holy People, that he would ſeparate from all Nations, that he would ſave from their Enemies, that he would gather into a place of Reſt, promis'd to do it, and to come into the World to that effect; and foretold by his Prophets the time and manner of his coming: and in the mean time to confirm the hope of his Elect in all Ages, he gave them Types and Figures, and never left them without great aſſurances of his power and good will for their Salvation: for at the Creation of the World, Adam was the witneſs and depoſitory of the Promiſe of the Saviour that was to be born of the Seed of the Woman. And though Men were yet ſo near the Infancy of the World, that they could not forget their Creation and their Fall, and the Promiſe God made of ſending a Redeemer; nevertheleſs in thoſe firſt Ages of the World, ſuffering themſelves to be carry'd away by all ſorts of diſorders, yet there were ſome Holy Men, as Enoch, Lamech, and others, that patiently waited for the Meſſias promis'd from the Foundation of the World. Afterwards God ſent Noah that ſee the wickedneſs of Men in the higheſt pitch, and drowning all the reſt of the World, ſaved him by a Miracle; which ſufficiently ſhewed the Power he had to ſave the World, and his Good-will in doing it; and in cauſing that to be born of a Woman that he had promiſed. This Miracle was ſufficient to confirm the Faith of Men; and the Memory of it being ſtill freſh in their Minds, God renewed his Promiſe to Abraham, who was incompaſſed with Idolaters, and fully inſtructed him in the Myſtery of the Meſſias, which was for to come. In the Days of Iſaac and Jacob, Iniquity had ſpread it ſelf over the Face of the Earth, but theſe Holy Men lived by Faith; and Jacob at his Death, bleſſing his Children, cryed out with a Holy Extaſie, that interrupted his Diſcourſe, O my God I have waited for thy Salvation, Salutare tuum expectabo Domine.

The Egyptians were corrupted with Idolatry and Witchcraft, the People of God were alſo corrupted by their Examples; nevertheleſs Moſes and others ſee him, that the greateſt part perceived not, and ador'd him, looking to thoſe Eternal Recompenſes that he prepared for them.

The Greeks and Romans afterwards adored falſe Divinities; Poets invented ſeveral Religions; Philoſophers were divided into a Thouſand different Sects; in the mean while there was in Judea, Select Men that foretold the coming of the Meſſias, which was known only to them.

He appeared at laſt in the fulneſs of time, ſince which, though there has enſu'd ſo many Schiſms and Hereſies, ſuch overturnings of States and Kingdoms and great changes, this Church that Adores him that was ever ador'd, doth ſubſiſt without interruption: And that which is admirable, incomparable, and wholly Divine, is, that this Religion which has always been oppos'd, doth ſtill ſubſiſt: It hath many a time been almoſt quite extinguiſhed, and yet God has always been pleas'd to raiſe and recover it by the Wonders of his Goodneſs and Power; and what is alſo very obſervable, is, that it has never ſubmitted to yield or bow to the Will or Power of Tyrants.

9. * Kingdoms would fall to decay if the Laws did not give way to neceſſity: But Religion never us'd this courſe, nor ſubmitted to this Rule; yet ſuch accomodations muſt be, or do Miracles. It is not ſtrange to eſcape danger by complyance, yet this cannot properly be call'd preſervation, in the end they vaniſh quite away, there is none that have ſubſiſted 1500. years: But that this Religion ſhould alway ſubſiſt and continue unalterable, is altogether Divine.

10. * It would ſhew too much of obſcurity, ſhould not Truth have ſome viſible. Marks: It is a very admirable one, that it hath been always preſery'd in a Church and viſible Aſſembly of Believers. It would give too great a Luſtre, were all the Church of one Mind and Opinion; but to know the right, you need only ſeek that which has been always believed, for 'tis moſt certain, the Truth has been always believed, and that no falſe Error has been always believed.

11. * The Meſſias has been always believed; Adam's Tradition was freſh in Noah, and Moſes; the Prophets foretold it, and in fortelling other things, the ſucceſs whereof being from time to time accompliſh'd in the ſight of Men, proved the truth of their Miſſion, and by conſequence the truth of their Propheſies, touching the Meſſias. They all confeſſed the Law they had was but till the Meſſias ſhould appear, that till then it ſhould continue; but that of the Meſſias ſhould dure Eternally; that ſo their Law, or that of the Meſſias, whereof it was a Promiſe, ſhould always abide in the Earth: In effect, it hath ever ſubſiſted, and Jeſus Chriſt is come in all the Circumſtances that were Propheſied of him. He wrought Miracles, and the Apoſtles alſo, whereby the Gentiles were converted, whereby the Propheſies being verified, the Meſſias is unanſwerably proved.

12. * I ſee many different Religions, and by conſequence all of them falſe but one. Every one would be believ'd by their own Authority, and threaten thoſe that allow them not; for that Reaſon I do not approve of them: Every one may ſay ſo, every one may ſay I am a Prophet: But I ſee the Chriſtian Religion wherein I find Propheſies accompliſh'd, and a great number of Miracles ſo well aſſerted, that it cannot in reaſon be doubted; this is what I do not find in any other Religion whatſoever.

13. * The only Religion contrary to Nature, in the State 'tis at preſent in, that thwarteth our Senſual Pleaſures, and that at the firſt view appears contrary to our common Senſe, is that alone which has always been.

14. * The whole Courſe and Current of things ought to tend chiefly to the promotion and eſtabliſhment of Religion; Men ſhould have Opinions ſuitable to what it teacheth; and to conclude, it ought in ſuch a manner to be the Object and Center all things ſhould tend unto, that whoever knew the ground of it, ſhould be able to give an account of the Nature of Man in particular, and of the State of the whole World in general.

Upon this Account the Prophane take liberty to blaſpheme the Chriſtian Religion, becauſe they underſtand it not aright; they think it conſiſts only in Adoring one God, conſider'd as Great, Powerful, and Eternal; this is properly Deiſm, almoſt as different from Chriſtian Religion, as Atheiſm, which is quite contrary to it: And from hence they conclude this Religion is falſe; for if it were true, God would manifeſt himſelf to Men by ſuch Signs, that it were impoſſible but that every one muſt know him.

But let them conclude what they pleaſe againſt Deiſm, they can conclude nothing againſt Chriſtian Religion, which teaches, that ſince the Fall, God doth not manifeſt himſelf to Man with that clearneſs that he may do, were it conſiſtent with his Will, which is properly done in the Myſtery of the Redeemer, who uniting in himſelf the two Natures, Divine and Human, has deliver'd Man from the Corruption of Sin, and reconciled him to God in his Divine Perſon.

True Religion teaches Men theſe two truths, that there is a God they are capable of attaining unto, and that there is ſuch a Corruption in Nature, as render them unworthy ſo great a Happineſs; it concerns Men equally to underſtand both theſe things; and it as dangerous for Men to know God without being ſenſible of their own Miſery, as it is to ſee his Miſery, without knowing his recovery out of it by a Redeemer. One of theſe Knowledges alone occaſion'd the Pride of Philoſophers, who knew God, but not their own Miſery; and the deſpair of Atheiſts, who perceive their Miſery without any hopes of a Saviour.

So that as it is equally neceſſary for Men to underſtand theſe two Points, it is alſo juſt, God in his Mercy ſhould make them known to us; Chriſtian Religion doth it, it is therein it doth conſiſt.

Conſult the Oeconomy of all things in the World thereupon, and you will find all things tend to the eſtabliſhing theſe two Principles of Chriſtian Religion.

15. *If one does not know himſelf to be full of Pride, Ambition, Covetouſneſs, Weakneſs, Miſery, and Injuſtice, he muſt be very Blind: And if in knowing it, one deſires not to be deliver'd from this State, what can be thought of ſo unreaſonable a Man? Should not ſuch a Religion then be highly eſteem'd, as does ſo well underſtand the Infirmities of Man; and how earneſt ſhould our deſires be for the truth of a Religion wherein ſuch comfortable Remedies are to be found?

16. *It is impoſſible to conſider all the Proofs of Chriſtian Religion altogether, without being convinc'd of the force of it, the which no Reaſonable Man can contradict.

Conſider its firſt Eſtabliſhment; that a Religion ſo oppoſite to Nature ſhould ſettle it ſelf ſo eaſily without any force or violence, and yet ſo firmly, that no Torments could hinder Martyrs from profeſſing it, and that all this ſhould be effected not only without the aſſiſtance of any Prince, but alſo in deſpight of all the Kings of the Earth that reſiſted it.

Conſider the Holyneſs, the Greatneſs, and the Humility of a Chriſtian Soul. The Antient Philoſophers acquir'd a higher degree of Reputation than other Men, by their orderly manner of Living, and by certain Opinions, that had ſome conformity to thoſe of Chriſtianity; but they never looked upon that as Virtue, which Chriſtians call Humility; they would even have thought it inconſiſtent with the other Virtues they made profeſſion of: It was only the Chriſtian Religion that knew to unite things that till then appear'd ſo contrary; and that firſt taught Men that Humility is ſo far from being inconſiſtent with other Virtues, that without it all other Virtues are but Vices and Defects.

Conſider the infinite Wonders of the Holy Scriptures, which are Marvelous, the greatneſs and ſublimity more than Human, of things which it contains, the admirable ſimplicity of its Stile, having nothing forc'd nor affected, and that bears ſuch a Character of Truth, as cannot be diſown'd nor gainſaid.

Conſider the Perſon of Jeſus Chriſt in particular; whatever Opinion one has of him, it cannot be deny'd but he was endeu'd with great and wonderful Wiſdom, of which he gave ſufficient Teſtimonies in his Infancy, before the Doctors of the Law; nevertheleſs inſtead of improving thoſe Tallents by Studdy, and frequenting the Company of Learned Men, he ſpent Thirty years of his Life in a Handy-craft Trade, and a kind of retirement from the World; and during the Three years of his Miniſtry, he took into his Company, and choſe for his Apoſtles, ordinary Perſons, without Learning or Reputation, and incurr'd the hatred and diſpleaſure of thoſe that were eſteem'd the Wiſe and Learned Men of the time: a very ſtrange conduct for one that intended to Eſtabliſh a new Religion.

Take a ſerious view of the Apoſtles choſen by Jeſus Chriſt, thoſe Perſons who were ignorant and unlearn'd, of a ſudden were found ſufficiently able to put to ſilence the Wiſeſt Philoſophers, and Couragious enough to oppoſe the greateſt Kings or Tyrants, that reſiſted the Chriſtian Religion, which they taught and preached.

Then conſider the wonderful Succeſſion of Prophets, which follow'd one another for near Two Thouſand years, and that in different manners all foretold, even to the leaſt Circumſtances, the Life and Death of Jeſus Chriſt, his Reſurrection, the Miſſion of the Apoſtles, the Preaching of the Goſpel, the Converſion of the Gentiles, and ſeveral other things, touching the Eſtabliſhment of the Chriſtian Religion, and the aboliſhing of the Law.

Conſider the admirable accompliſhment of theſe Propheſies, ſo fully and perfectly in the Perſon of Jeſus Chriſt, that it is impoſſible but to know him therein, unleſs one will be wilfully ignorant.

Conſider the State of the Jewiſh Nation before and after the coming of Jeſus Chriſt, their flouriſhing State before his coming, and their miſerable and wretched State after they had rejected him; for to this day they continue without any Mark of Religion, having neither Temples nor Sacrifices, diſpers'd over the face of the Earth, and the ſcorn and refuſe of all Nations.

Conſider the Duration of Chriſtian Religion, having ſubſiſted ſince the beginning of the World, whether it be in the Saints under the Law, who lived in expectation of Chriſt Jeſus to come, or in thoſe that received and believed in him ſince his coming, there being no other Religion that hath been perpetual, which is the principle Mark of the true one.

To conclude, let the Holineſs of this Religion be conſider'd, its Doctrine, giving an account of all things, even of thoſe that are moſt diſcordant in Man, and all other particularities Supernatural and Divine, that ſhine in all its parts.

After all which how can it any way be doubted, that the Chriſtian Religion is the only true Religion, and whether there was ever any other that was like it.

§. III. The True Religion prov'd by the diſtances that are in Man, and by Original Sin.

1. THe greatneſs and Miſeries of Man are ſo viſible, that true Religion muſt needs teach us that there is in him ſome Principle of Greatneſs, and at the ſame time ſome great depth of Miſery. True Religion muſt of neceſſity have a diſtinct knowledg of our Nature, that is to ſay, it muſt underſtand what it hath of Greatneſs, and all it hath of Miſery, and the Cauſe both of the one and the other: It muſt alſo know how to ſatisfie us of the ſtrange diſtances that are therein to be ſeen; if there is but one ſole beginning of all things, and but one end of all, then True Religion muſt teach us to love and adore him only; but finding our ſelves unable to Worſhip what we do not know, and to love ſomething beſides our ſelves, true Religion, which inſtructs us in theſe Duties, doth alſo inform us of our unability, and alſo affords us neceſſary Remedies.

To make a Man happy, Religion muſt teach him there is but one God, that 'tis our Duty to love him, that 'tis our perfect Happineſs to be his, and our greateſt Miſery to be ſeparated from him; this Religion ſhould ſhew us, that we are ſo full of ignorance, that it hinders us from knowing and loving God, ſo that our Duty obliging us to love God, and our Corruptions hindering us, ſhews that we are full of unholineſs. It muſt make us ſenſible of the a verſion we have to God and to our own welfare: It muſt teach us the remedies, and the means to obtain thoſe Remedies. Let a Man examin all the Religions in the World in this regard, and ſee if there be any but the Chriſtian Religion that anſwers theſe particulars.

Is it what the Philoſophers taught, who propos'd the good inherent in us to be the chiefeſt good? Is this the chiefeſt good? Have they diſcover'd the Remedy for our Sorrows? to heal the preſumption of Man, is it to have equall'd him to God? and thoſe which have equall'd us with Beaſts, and that have given us the Enjoyments of the Earth for our Portion; Have they found a remedy for our Concupiſcences? Lift up your Eyes to God ſay ſome, behold him whom you reſemble, and that has made you to adore him; you may make your ſelves like him, Wiſdom will liken you to him, if you will follow it; others ſay, bow down your Eyes to the Ground miſerable Worms that you are, and behold the Beaſts, whoſe Companions you are

What then will become of Man? Shall he be equal to God or to Beaſts? What a vaſt diſtance is this? What will become of us? What Religion is it will teach us the cure of Pride and Concupiſcence? What Religion will teach us our Happineſs, our Duties, our Imperfections that hinder us from it, the remedies that may cure us, and the means to obtain thoſe remedies? Let us ſee what the Wiſdom of God ſays to us on all this, and ſpeaks to us in the Chriſtian Religion.

It is in vain O Man that thou ſeekeſt in thy ſelf the remedy of thy Miſeries; all your knowledg will only reach to know that Truth and ſolid Good is not to be had in thy ſelf: Philoſophers have indeed promis'd it, but they could not perform it; they did not know neither thy true Happineſs, nor thy true State; how was it poſſible they ſhould give a remedy of your Miſeries, ſeeing they never fully knew them; your greateſt evils are Pride, which eſtranges you from God, and Concupiſcence, which draws you after the World; and they have always cheriſh'd at leaſt one of theſe Evils. If they propoſe God to you for your Object, it was only to increaſe your Pride; they made you think that by Nature you reſembl'd him; and thoſe which have ſeen the Vanity of this pretenſion, have flung you into the other Precipice, in ſhewing you that your Nature was like that of Beaſts, and inclin'd you to ſeek your Happineſs in Senſualities, which is the Portion of brute Beaſts. Theſe are not the means to inform you of your Tranſgreſſions; expect not therefore neither Truth nor Conſolation from Men, I am he that form'd thee, and that alone can ſhew thee what thou art; but you are not now in the State I ſet you in; I made Man Holy, Innocent, perfect; I fill'd him with light, and underſtanding; I communicated my Glory and Majeſty to him: Man did then with his Eye behold the Glory of God; he was not in darkneſs that blinds him, nor in the Mortality and Miſeries that ſurround him; but he did not long enjoy that Glory, but fell into preſumption; he would needs become his own Center, and live without my ſupport; he withdrew himſelf from my Rule, and equalling himſelf to me, through a deſire of finding a Felicity in himſelf, I left him to himſelf, and cauſing all the Creatures I had put under his Feet, to revolt from him, I made them become his Enemies; ſo that now Man is become like to the Beaſts, and ſo far eſtrang'd from me, that there is ſcarſe any little light of his firſt Author to be found in him; his Faculties are ſo much confus'd, or ſo near extinguiſh'd; his Sences either independent of his Reaſon, or for the moſt part overcoming his Reaſon, leads him away to the love of Pleaſures; all Creatures either tempt or afflict him, and either ſway him by prevailing over him by their force, or charm him by their delights, which is the more imperious and dangerous ſlavery of the two.

2. *This is the State of Man at preſent; there is as yet remaining in him ſome little glimering light of the Happineſs of his firſt State, but he is overwhelm'd in the Miſeries of his ignorance, which is become his Second Nature.

3. *From theſe Principles which I briefly lay down, you may eaſily diſcern the cauſe of ſo many vaſt contrarieties, which have divided and aſtoniſh'd Men.

4. *Now take notice of the ſeveral deſires of Greatneſs and Glory, which the ſenſe of ſo many Miſeries cannot extinguiſh, and ſee if the cauſe of this be not a ſecond Nature.

5. *Know then O proud Man, what a Paradox thou art to thy ſelf; weak Reaſon humble thy ſelf; frail Nature be ſilent, know that Man doth infinitely ſurpaſs Man, and expect to underſtand thy true State from thy Maker, which thou art utterly ignorant of.

6. *For if Man had never been defil'd by Sin, he ſhould with ſafety have enjoy'd Truth and Happineſs; and had he been always corrupt, he would never have had any Idea of Truth nor of Bleſſedneſs. But wretched Creatures that we are, and the rather, as though there were no greatneſs in our Condition, we have a deſire after Happineſs, but cannot attain to it; we feel a Notion of Truth, and yet poſſeſs nothing but a Lye; unable quite to be ignorant, and cannot know certainly; ſo ſure it is we were in a State of Perfection, from whence we are miſerably fallen,

7. *What is it then that this weakneſs and avidity intimates to us, but that there was formerly in Man a real good, and there now remains only the Foot-ſteps of it, which he in vain ſtrives to fill up with what he ſees round about him, ſeeking in things abſent, the ſuccour he cannot find in thoſe preſent, and which neither the one nor the other is capable of affording him, becauſe this wide Gulf cannot be fill'd, but by an Object which is infinite and unmoveable.

8. *Nevertheleſs it is a thing very wonderful, that the Myſtery fartheſt off from our Knowledg, which is that of the Tranſmiſſion of Original Sin, is ſuch a thing, that without it we cannot have a right knowledg of our ſelves; for there is no doubt to be made, nothing does more ſtartle our Reaſon, than to ſay, the Sin of Adam doth make thoſe to be guilty, which ſeem to be uncapable of participating of it, by reaſon of their great diſtance from the Fountain; this infection ſeems not only to be impoſſible, but it alſo ſeems to us to be unjuſt. For what ſeems more contrary to the miſerable Rules of our Juſtice, than eternally to Damn an Infant, that hath not the power to will, for a Sin wherein it ſeems ſo little concern'd, that 'twas committed 6000 years before it had any Being; certainly nothing ſeems more difficult to us than this Doctrine: Nevertheleſs without this Myſtery, the moſt incomprehenſible of all others, we are incomprehenſible to our ſelves; the Myſtery of our Condition is complicated in this Abyſs; ſo that Man is more inconceivable without this Myſtery, than this Myſtery is unfathomable to Man.

9. *Original Sin is fooliſhneſs to Man, it is granted to be ſo; the want of Reaſon ſhould not be urged in this Doctrine, for it is not expected Reaſon ſhould attain to it. But this fooliſhneſs is wiſer than the Wiſdom of Men; Quod ſtultam eſt Dei, ſapientius eſt hominibus; for without this, 1 Cor. 1. 25. what would they ſay Man is, his whole State depends of this inviſible Point; and how ſhould he diſcover it by Reaſon, ſeeing it is a thing above his Reaſon; and that it is a thing ſo far from being contriv'd by his Reaſon, that his Reaſon is loſt when it is preſented to him.

10. *Theſe two Eſtates of Innocence and Corruption being laid down, it is impoſſible but we ſhould be convinc'd of them.

11. *Let us follow our own Senſe; let us obſerve our own ſelves, and try if we do not find the lively Characters of theſe two Natures.

12. *So many contradictions would they be found in a ſingle Subject.

13. *This duplicity of Man is ſo viſible, that ſome have thought we had two Souls, a ſingle Subject appearing to them uncapable of ſuch great and ſudden varieties, from a boundleſs Preſumption, unto an extraordinary lowneſs of Spirit.

14. *So that all theſe contrarieties, which ſeem moſt to alienate Men from the knowledg of Religion, are the very things ſhould moſt of all direct them to the knowledg of the Truth.

As for my particular, I freely confeſs that as ſoon as the Chriſtian Religion diſcovers this Principle, that the Nature of Man is Corrupt, and fallen from God; it preſently enables me to ſee clearly the Character of this Truth; for Nature is ſuch, that in all things it ſhews plainly the loſs of God, both in Man and without Man.

Without theſe Divine Lights what were Man able to do, unleſs he rais'd himſelf up in the little remainder of the Thoughts of their laſt Dignity, or caſt themſelves down in the ſenſe of their preſent Miſery; for not having a clear view of the Truth, they could never attain to perfect Virtue; ſome conſidering Nature as corrupted, others as irreparable, they could not have avoided Pride or Sloth, which are the Springs of all Vice; ſeeing they could not ſhun falling therein by weakneſs, or be freed by Pride; for did they know the Excellency of Man, they would be ignorant of his Corruption, whereby they would avoid Sloath, but would be plunged into Pride: And did they know the Infirmity of Nature, they would not know its Dignity, whereby though they avoided the Vanity of it, yet it was by running head-long into deſpair.

From hence proceeded the divers Sects of Stoicks, Epicureans, Dogmatiſts, and Accademiſts, &c. It is Chriſtian Religion only is capable of curing theſe two Evils; not in making them expel each other by Worldly Wiſdom, but in expelling both of them by the Simplicity of the Goſpel: For it teacheth the Juſt, whom it lifteth up to the participation of the Divinity it ſelf, that in this exalted State they yet have in them the Spring of all the Corruption, which, during the courſe of Life, renders them ſubject to Error, Miſery, Death, and Sin; and it informs the moſt guilty, that they are capable of the favour of their Redeemer, whereby it makes thoſe fear whom it juſtifies, and affords Comfort to thoſe it Condemns. It doth with ſo much evenneſs temper fear with hope, by this double capacity which is common to all, of Grace and Sin, that it humbleth infinitely more than Reaſon can do, but without caſting into deſpair; and elevateth infinitely more than the Pride of Nature, yet without puffing up; ſhewing plainly thereby, that being free from Error and Vice, it only appertains to her, both to correct and inſtruct Men.

15. *We cannot comprehend the glorious Eſtate of Adam, the Nature of Sin, nor the manner how it reacheth unto us; theſe things were tranſacted in a State of Nature diflerent from ours, and do ſurpaſs our preſent capacity; and indeed all thoſe things are unneceſſary for our Knowledg, to free us out of our Miſeries; all that behoves us to know, is, that by Adam we are miſerable, corrupt, eſtranged from God, but Redeemed by Jeſus Chriſt; and of this we have admirable Proofs upon Earth.

16. * Chriſtianity is ſurpriſing; It enjoyns Man to confeſs that he is vile and abominable; and at the ſame time it commands him to endeavour to be like God; without ſuch a Ballance, this elevation would render him extreamly Vain, or this lowneſs would render him horribly Contemptible.

17. * Miſery inclines us to deſpair, greatneſs doth inſpire preſumption.

18. * The Incarnation diſcovers to Man the height of his Miſery by the greatneſs of the Remedy that it wanted.

19. * There is not to be found in Chriſtian Religion that degree of Miſery which makes us incapable of Happineſs, nor a State of Holineſs that is exempt from Sin.

20. * There is no Doctrine more ſuitable to Man than this, it informing him of his double capacity, of receiving and loſing Grace, by reaſon of the double danger whereunto he is always expoſed, of Deſpair or of Pride.

21. * Philoſophers never preſcrib'd any means proportion'd to theſe two States; they inſpired only thoughts of Pride and Greatneſs, and this is not the true State of Man; they inſpir'd alſo Toughts of meanneſs, and that is not neither the State of Man; there muſt be thoughts of meanneſs; not of the abjectneſs of Nature, but of Repentance; not to reſt in it, but to proceed on to Greatneſs; there muſt be thoughts of greatneſs, but of that greatneſs which proceeds from Grace, not Merit, after having been humbled.

22. *No body is ſo happy as a true Chriſtian; nor ſo Virtuous, Reaſonable, and Aimable. With how little Pride doth a Chriſtian think he is united to God? how unconcernedly doth he compare himſelf to the Worms of the Earth.

23. *Who then can refuſe to believe theſe Heavenly Lights, and to Adore them? For is it not as clear as the Light, that we feel in our ſelves indelible Characters of Excellence? and is it not alſo as certain that we feel every Moment the Effects of our deplorable State? What then doth this chaos and horrible confuſion inform us, but the truth of this double State, with ſuch a loud Voice, that 'tis impoſſible to reſiſt.

§. IV. It is not incredible that God ſhould unite himſelf to us.

WHat moſt of all hinders Men from believing that they are capable of being united to God, is nothing elſe but the muſing upon their own wretchedneſs; if they think on it ſincerely, and extend it as far as I have done, that they confeſs this vileneſs to be indeed very great; and that we are of our ſelves uncapable of knowing, if his Mercy cannot make us worthy of him: For I would fain know how this Creature that confeſſes himſelf ſo Vile, comes to limit the Mercy of God, and to ſet it the bounds that his Fancy doth ſuggeſt. Man knows ſo little what God is, that he doth not know what he himſelf is, and being troubled at the ſight of his own State, how dares he ſay God cannot render him capable of communicating himſelf to him. I would ask him, if God requires ought elſe of him, but to know and love him; and wherefore he ſhould think God ſhould not make himſelf be known and loved of him, ſeeing he is naturally capable of Love and Knowledg; for there's no queſtion to be made, but that at leaſt he knows that he is, and that he loves ſomething: If he then ſees ſomething in the dark ſtate wherein he is, and finds ſomething on Earth that deſerves his Love: If God be pleas'd to infuſe into him ſome Beams of his Eſſence, wherefore ſhould it be thought ſtrange that he ſhould be made capable of knowing and loving him, as he ſhall be pleas'd to communicate himſelf to him? Theſe kinds of reaſoning therefore are very preſumptuous, though they ſeem to be grounded on a kind of Humility, yet it is not ſincere nor reaſonable, unleſs it makes us confeſs, that not knowing of our ſelves what we are, we cannot know it of any but God.

§. V. The ſubmiſſion and uſe of Reaſon.

1. THe fartheſt Reaſon can go, is to confeſs that there are infinite numbers of things that are above it; It is very weak if it proceeds not ſo far.

2. * One muſt know to doubt where there's cauſe to doubt, aſſure where there is cauſe, and ſubmit when one ought; who doth not theſe things don't underſtand the force of Reaſon: There are many that do not obſerve theſe three Principles; either they aſſure all, as demonſtrable, in not rightly knowing what demonſtration is; or in doubting of all, not knowing where to ſubmit; or in ſubmitting to all, not knowing where to judg.

3. * If all be ſubmitted to Reaſon, our Religion would have nothing myſterious and ſupernatural in it; if the Principles of Reaſon are violated, our Religion would be abſurd and Rediculous.

4. * Reaſon, ſaith St. Auſtin, would never ſubmit, if it did not judg that there are certain occaſions wherein it ought to ſubmit: It is therefore juſt it ſhould ſubmit, when it judges that it ought to ſubmit; and that it ſhould not ſubmit, when upon good grounds it ought not to ſubmit, but great care muſt be taken of not being deceiv'd.

5. * Piety is very different from Superſtition. To advance Piety to Superſtition you deſtroy it. Hereticks charge us with ſuperſtitious ſubmiſſion; it were to do what they charge us with, if we requir'd this ſubmiſſion in things indifferent.

There is nothing ſo conformable to Reaſon, as to lay aſide Reaſon in matters of Faith; and nothing more contrary to Reaſon, than the diſuſing of Reaſon, in things that do not concern Faith: Theſe are two extreams alike dangerous, to exclude Reaſon, and to admit nothing but Reaſon.

6. * Faith teaches things which Senſe doth not, but never nothing contrary to it; it is above, but not contrary to Reaſon.

§. VI. Faith without Reaſoning.

IF we ſee a Miracle, ſay ſome Men, we would be converted: They would not ſpeak in this manner, did they know what Converſion means: They think there is no more in it but to believe there is a God, and that to Worſhip him conſiſts only in certain Forms of Words, much like thoſe the Gentiles uſed to their Idols: True Converſion conſiſts in humbling our ſelves before that Soveraign Majeſty we have ſo often provok'd, and who might juſtly every Minute deſtroy us; to confeſs that we can do nothing without him, and that we have deſerv'd nothing but his diſpleaſure; it conſiſts in acknowledging that there is a great enmity betwixt God and us, and that without a Mediator we could have had no acceſs nor favour.

Do not think it ſtrange to ſee common People believe without Reaſoning; God works in them a love of Holineſs, and a hatred of themſelves; he inclines their heart to believe. One ſhall never believe with a true ſaving Faith, unleſs God inclines the Heart, and as ſoon as he inclines it, one ſhall believe. And it is what the Prophet David knew very well, when he Pſal. 118. 36. ſaid, Inclina cor meum, Deus in teſtimonia tua.

Thoſe that believe without having examin'd the Proofs of Religion, it is becauſe they have an inward Holy Diſpoſition, and that what 〈1 page duplicate〉〈1 page duplicate〉 they hear ſaid of our Religion, is wholly conformable to it. They feel that God has made them, they will love none but him, they will hate none but themſelves; they find their own weakneſs, and that they are unable to go to God, and that if God don't vouchſafe to come to them, they can have no Communion with him; and they find it is ſaid in our Religion, that we muſt love God and hate our ſelves; but being wholly depraved, and uncapable of coming to God, God became Man to unite himſelf to us. There needs nothing more to perſwade Men who have this Diſpoſition in their Heart, together with this knowledg of their incapacity and Duty.

Thoſe whom we ſee to be Chriſtians without the knowledg of Propheſies and Proofs, do nevertheleſs judg as well as thoſe that have this Knowledg; they judge by the heart, as the others do by the underſtanding: It is God himſelf that inclines them to believe, and therefore they are very effectually perſwaded.

I grant that one of theſe Chriſtians that believes without knowing the Proofs, may not, it may be, know ſo well how to convince an Infidel, who may ſay ſo much of himſelf. But thoſe that underſtand the Proofs of Religion, can eaſily prove that a believer is truly inſpired of God, although he cannot tell how to do it himſelf.

§. VII. That it is more advantageous to believe, than not believe what is taught by the Chriſtian Religion. Advertiſement.

MOſt of what is contained in this Chapter concerns only certain Perſons, who not being ſatisfy'd with the Proofs of Religion, and much leſs with the Reaſons of Atheiſts, remain in ſuſpenſe betwixt Faith and Infidelity; the Author pretends only to ſhew by their own Principles, and the light of Natural Reaſon, that they ſhould judg it is their Intreſt to believe, and that 'twere their wiſeſt courſe ſo to do, did this choice depend of their own Will. Whence it follows, that till they have found means to convince them of the Truth, they ſhould do what may moſt tend that way, and avoid all thoſe Courſes which hinder them from getting true Faith, which are principally Paſſions and vain Amuſements.

1. UNity joyn'd to Infinity adds nothing to it, no more than a Foot does to an infinite Meaſure; the Finite diſappears in preſence of the infinite, and becomes nothing; ſo doth our Wiſdom in the ſight of God, and our Righteouſneſs, before the Divine Holineſs.

There is not ſo great a diſproportion betwixt Unity and Infinity, as there is betwixt our Righteouſneſs and that of God.

2. * We know there is an Infinite Being, but are ignorant of his Nature; as for Example, we know it is falſe, that Numbers are Finite; then it is true there is an Infinity in Number, but we know not what it is: It is falſe that 'tis even, it is falſe that 'tis odd, for in adding the Unity it changes not Nature. So we may plainly ſee there is a God, and not know what he is, and you ought not conclude there is no God, becauſe we do not perfectly know his Nature.

To convince you of his exiſtence, I will not inſiſt upon the Faith by which we certainly know him, nor of all the other Proofs which we have, ſeeing you will not ſubmit to them. I will deal with you only by your own Principles, and I don't doubt by the uſual way that you diſcourſe daily of things of the leaſt Moment, you will ſee how you ſhould diſcourſe of this matter, and what ſide you ſhould take in diſcuſſing this important Point of the Exiſtence of God. You ſay we are incapable of knowing if there is a God; nevertheleſs it is certain there is a God, or there is not, there is no Medium: but which ſide ſhall we take, Reaſon you ſay can determine nothing in the caſe; there is an Infinite chaos that ſeparates us; at this infinite diſtance there will a chance happen, Croſs or Pile; what will you lay? by Reaſon you cannot aſſure one nor the other; by Reaſon you cannot deny neither of both: Do not then blame thoſe of falſhood that have made a choice, for you can't tell if they have done ill, or choſen wrong; no, you will ſay, but I blame them not for having made this choice, but for making any choice, and as well he that took Croſs as he that took Pile, have both done ill; the beſt way had been not to have lay'd at all.

Say you ſo, but there's a neceſſity we muſt lay, it is not at our liberty, you are imbarqu'd, and not to lay God is, is to lay he is not, which of the two will you bet: Let us conſider the loſs and gain; in betting to believe God is, if you win you win all; if you loſe you loſe nothing; lay then that he is, without heſitating. Well, I muſt lay, but it may be I riſque too much; let us ſee, ſeeing there is the like hazard in winning and loſing, had you but two Lives to win for one, you may well lay; and were there Ten to be gain'd, you would be very unwiſe not to venture your Life to win ten, at a Game where there is no more hazard of loſing than winning. But here there is an infinite number of Lives infinitly happy, to be won, with the like hazard of winning, as of loſing; and what you riſque is of ſo little value, and ſhort continuance, that 'tis a meer Folly to ſpare it, in this occaſion.

For it avails nothing to ſay it is uncertain if one ſhall win, and that 'tis ſure one does venture, and that the infinite diſtance which is betwixt the certainty of what one lays down, and the uncertainty of what one ſhall win, does equal the finite good which one lays down, to the infinite good which is uncertain. This is not true. All Gamſters do venture certain, in hopes to win, and yet he certainly riſques the finite, to gain uncertainly the infinite, without any contradiction of Reaſon. There is not an infinity of diſtance betwixt this certainty of what one lays down, and the uncertainty of winning, that is not true; there is indeed infinity betwixt the certainty of gaining, and the certainty of loſing. But the uncertainty of wining is proportion'd to the certainty of what one ventures, according to the proportion of the hazards of winning and loſing; and thence it is, that if there be as many hazards of one ſide as there is of the other, the Game is equal, and then the certainty of what one plays, is equal to the uncertainty of the Game, it is ſo far from being infinitly diſtant; and ſo our Propoſition is in full force, when the Finite only is hazarded, at a play where there is as much probability of winning as loſing, and the Infinity to be won: this is Demonſtration, and if Men are capable of admitting Truth, they ought to receive this.

I own I grant it; but is there not yet other means of ſeeing more clearly; yes, by the Scriptures, and by all the other Proofs of Chriſtian Religion, which are very many and clear.

Thoſe who expect to be ſav'd, you will ſay, are happy in ſuch a State; but then they are often terrify'd with the fear of being Damn'd.

But who is it has more cauſe to fear Hell, either him that thinks there is no Hell, and ſure to be damn'd if there be one, or him that is certainly perſwaded there is a Hell, and in hope to be preſerved from it if there be one.

Whoever had but eight Days to live, and would think the beſt way was to believe it fell out ſo by hazard, muſt needs have loſt his Senſes; now were we not ſway'd by our Paſſions, eight Days and a hundred Years would be but the ſame thing.

What danger can it be to you to reſolve on this Courſe, it will make you Faithful, Honeſt, Humble, Thankful, Sincere, and Charitable. Its true you will not live in filthy Pleaſures, in Vanity, and Fleſhly delights. But ſhall I gain nothing elſe? I tell you even in this Life you will be a Gainer, and as you proceed in this way, you will find ſo much certainty of profit, and ſo much of emptineſs in what you riſque, that at laſt you will find you have betted for a thing certain and infinite, and that you have given nothing for obtaining it.

But you ſay, you are ſo made, that you cannot believe: Learn at leaſt your own inabillity to believe, ſeeing your Reaſon tells you you ſhould, and yet have not power to do it; ſtrive therefore to overcome your ſelf, not by deſiring more Proofs on Gods part, but by diminiſhing your own Paſſions. You would walk in Faith, and do not know the way; you would be heal'd of your infidellity, and ſeek not the Remedies: inform your ſelf of thoſe that have been in your State, and that now are free from Doubts; they know the way you would willingly go in, and are cured of the Evil you would be freed from; follow the Courſe they took, follow their outward Examples; if you cannot as yet enjoy their inward Diſpoſitions, lay aſide thoſe delays wherewith you have been hinder'd.

I ſhould ſoon have quitted theſe Pleaſures, you will ſay, if I had but Faith; and I tell you, you would ſoon have Faith, if you would forſake theſe Pleaſures. Now 'tis your part to begin. If it were in my power I would give you Faith, but I cannot, and by conſequence am not able to prove the truth of what you ſay; but you may eaſily quit theſe Pleaſures, and try if what I ſay be true.

3. * Let us not be ignorant of our ſelves, we are Fleſh as well as Spirit, and thence it is, that the inſtrument which perſwadeth, is not the only Demoſtration. How few things be there that is demonſtrated? Proofs do only convince the Underſtanding; Cuſtom gives us the ſtrongeſt Evidence; it inclines the Senſes, which inſenſibly draws the underſtanding after it unawares. Who ever demonſtrated, that to morrow it would be Day, and that we ſhall Dye, and yet what is there more univerſally believ'd; therefore it is Cuſtom perſwades us hereunto; it is that makes ſo many Turks and Pagans, it is Cuſtom makes ſo many ſundry Trades, Soldiers, &c. Its true one muſt not begin by it to ſeek for Truth, but when once the Underſtanding has diſcover'd Truth, recourſe muſt be had to her to be fortifi'd in that belief, which otherwiſe we ſhould be often ready to forget; for it would be too tedious always to have Proofs in readineſs. We muſt acquire an eaſie Belief, which is a kind of Habit, that without violence, Art, or Argument, may make us believe things, and incline our Faculties to this belief, ſo that our Minds may naturally fall into it. It is not ſufficient to believe by force of conviction, if the Senſes incline us to believe the contrary. We muſt make our two parts march together, the Underſtanding by the Reaſon, through which it has been once already ſufficiently convinc'd; and the Senſes, by Cuſtom, in not ſuffering them to incline any other way.

§ VIII. The Portraiture of a Man tired in ſeeking God by Reaſoning, and that begins to Read the Scriptures.

1. IN ſeeing the Blindneſs and Miſery of Man, and thoſe ſtrange contradictions which are diſcover'd in his Nature, and ſeeing the whole Univerſe dumb, and Man left in darkneſs, abandon'd to himſelf, and as it were loſt in a corner of the World, not knowing who put him there, what his buſineſs is, nor what will become of him when he dies; I am amaz'd, like a Man that ſhould be carry'd a ſleep into a deſolate Iſland, and that awaking knows not where he is, nor any means of getting out; hereupon I admire that moſt don't deſpair in ſuch a miſerable State. I ſee others by me of the ſame Nature, I ask them if they are better inform'd than I, they ſay no.

Whereupon thoſe miſerable ſtraglers, lookking about them, and ſeeing ſome pleaſant Objects, preſently were wholly taken up with them; as for my particular, I could not be ſatisfi'd ſo, nor could take any Pleaſure in the Society of Perſons like my ſelf, that were miſerable as I was, and indigent like my ſelf; I ſee they cannot give me comfort in my Death, I will die alone; now were I alone I would not build Houſes, I would not concern my ſelf in troubleſom buſineſſes, I would not ſeek the eſteem of any body, I would only endeavour to diſcover Truth.

So that conſidering how great likelihood there is of ſomething elſe beſides what I ſee, I inquir'd if this God every body ſpeaks of, hath not given ſome Marks of himſelf; I look every where, and ſee nothing but obſcurity: Nature preſents nothing to me but what admits of doubt and inquietude: if I ſee nothing therein that ſhew'd a Divinity, I would conclude not to believe at all: If I every where ſee the marks of a Creator, I would reſt at quiet in believing: but ſeeing too much to deny, and too little to be aſſur'd, I am in a State to be pitti'd, and have wiſh'd a hunder'd times, that if there be a God that ſupports Nature, it would have ſhewn him plainly; and that if the Marks that be given are fallacious, that they had been wholly omitted, that it would have ſaid all or nothing, to the end I might have known what ſide to have taken; whereas in the State I am in, not knowing what I am, nor what I ſhould do, I neither know my Condition nor my Duty. My heart is wholly bent to know where the chiefeſt good is, to follow it, I ſhould think nothing too dear to obtain it.

I ſee a great many Religions in all parts of the World, and at all times, but neither do their Morals pleaſe me, nor their Proofs convince 1 Cor. 1. 25. me; ſo that I ſhould as well have refus'd the Religion of Mahomet, as that of China, and the Romans and Egyptians; for this only Reaſon, that the one having no more Marks of Truth than the other, nor nothing that determines, Reaſon cannot incline to one of them, any more than the other.

But whilſt I conſider this inconſtancy and ſtrange variety of Manners and Religions in the divers Ages, I find in a little part of the World a peculiar People, ſeparate from all the Nations of the Earth, whoſe Hiſtories are much antienter by ſeveral Ages, than any others whatſoever. I find this People great and numerous, they Adore one God, and are govern'd by a Law which they ſay they receiv'd from his Hand; they affirm they are the only People in the World to whom God has revealed his Myſteries, that all Men are Corrupt and under Gods Wrath; that they are abandon'd to their Luſts and to their own Will, and that from thence proceeds the ſtrange Errors and continual Changes which happen amongſt them, both in Cuſtoms and Religion, whereas they continue unmovable in their Courſe. But God will not always leave the other Nations in darkneſs, there will a Redeemer come for all; that they are in the World to declare this, that they are made on purpoſe to be the Hero's of this great deſign, and to invite all Nations to joyn with them in expecting this Redeemer.

I am ſurpriz'd at the finding this People, and they deſerve to be ſeriouſly conſider'd, for the many ſingular and admirable things that do there appear. It is a People all compos'd of Brethren; and whereas all others are made up of the Maſs of a number of Families, this, although ſo very numerous, all proceeded from one Man, and ſo being one Fleſh, and Members one of another, they make up one united ſtrength of one ſole Family. This is ſingular.

This is the antienteſt People that is in the knowledg of Man, which induces me to recommend unto it a particular Veneration, eſpectally in the ſearch which we are making; for if God has at all times reveal'd himſelf to Men, it is to this People recourſe muſt be had for information. This People is not only conſiderable for Antiquity, but is alſo ſingular for their Duration, having always ſubſiſted from their firſt Original till now; whereas the Grecians, La • edaemonians, Athenians, Romans, &c. and the others that came ſo long after them, are extinct, and theſe ſtill remain, notwithſtanding the attempts of ſo many great Kings that have a hundred times eſſay'd to deſtroy them, as Hiſtorians inform us, and as is eaſie to be judg'd by the Natural courſe of things, and through length of time wherein they have ſtill ſubſiſted; and continuing from the firſt to the laſt times, their Hiſtory by its continuance, contains in it the ſubſtance of all our Hiſtories.

The Law whereby this People is govern'd is both the antienteſt and moſt perfect Law in the World; it is the only Law that was always obſerv'd without interruption in any State, as is mention'd by Philo the Jew in ſundry places, and admirably well by Joſephus againſt Appion▪ where he ſhews, that 'tis ſo antient, that the very name of a Law was not known by the moſt antient, till above a thouſand years after this was promulgated; inſomuch as Homer, that ſpake of ſo many People, never us'd it. And the purity of this Law may be eaſily ſeen only by Reading it, where it doth appear, that all things are diſpos'd with ſo much Wiſdom, Equity, and Judgment, that the Antienteſt Greek and Roman Legiſlators, having ſome knowledge of it, have form'd their principal Laws by it; which appears by that they call their Laws the Twelve Tables, and by the other Proofs mention'd by Joſephus.

But this Law is at the ſame time the ſtricteſt • nd moſt rigorous Law in the World, obliging this People to keep them within bounds, in obſerving a thouſand particular laborious Duties, under pain of Death; ſo that it is as wonderful that it ſhould always be kept for ſo many Ages, by ſo headſtrong and impatient a People as this, whereas all other Nations chang'd their Laws from time to time, although more eaſie to be kept.

2. * This People is yet more admirable in their Sincerity. They keep with great reſpect and fidelity the Book wherein Moſes declares they have ever been ungrateful to God, and ſaith, that they will be ſo alſo after his Death; but he calls Heaven and Earth to witneſs againſt them, that he hath warn'd them of it; that, to conclude, God growing diſpleas'd at them, would diſperſe them over the Face of the Earth, that as they provok'd him by Worſhipping thoſe which were not Gods, he would provoke them by calling a Nation that was not his People; nevertheleſs, this Book that renders them ſo perverſe, they keep it as ſafe as their Life. It is a ſincerity that cannot be equall'd in the World, nor has not its Root in Nature.

3. * Moreover, I do not find any cauſe at all to queſtion the truth of this Book which contains all theſe things; for there is a great difference betwixt a Book made by a ſingle Perſon, and that he diſperſes amongſt the People, and a Book that is made by a whole People.

4. * This is a Book made by Authors that were contemporaries; any Hiſtory that is not Contemporary is Suſpitious, as the Books of the Sybills, Triſmegiſtus, and many others that have been cry'd up in the World, and have been found falſe afterwards. But 'tis not ſo with Contemporary Authors.

§. IX. Of the Injuſtice and Corruption of Man.

1. MAn is viſibly made for thinking, it is his greateſt Merit and Dignity; his whole Duty is to think as he ought; the true method of thinking is to begin by ones ſelf, by ones Author, and by ones latter End. Nevertheleſs what is it is thought of in the World? Seldom of theſe things; but of taking ones Pleaſure, of growing Rich, of getting Reputation, of becoming a King, without thinking what 'tis to be a King, or to be a Man.

2. * The thought of Man is a thing admirable by Nature: It muſt needs have very great faults to be undervalu'd; yet it has ſuch, that nothing is more ridiculous: How great is it by its Nature? how deſpicable through its Defects?

3. * If there be a God, he it is that ought to be lov'd, and not the Creatures. The Reaſoning of the Wicked in the Book of Wiſdom, is only grounded upon this, That they perſwade themſelves there is no God; this being granted, ſay they, let us enjoy the Creatures. But had they known there is a God, they would have concluded the quite contrary: And it is the concluſion of the Wiſe, There is a God; let us not therefore enjoy the Creatures. Then all that invites us to cleave to the Creature is Evil, becauſe it hinders us either from ſerving God if we do know him, or to ſeek him if we do not • now him. Now we are full of Concupiſcence, • hen we are full of Evil, therefore we ſhould • bhor our ſelves, and every thing that faſtens to • ught elſe but God only.

4. * When we would think of God, how ma • y things do we find that would hinder us, and • hat tempt us to think of ſomething elſe? All • his is Evil, and even born with us.

5. * It is not true that we are worthy others • hould love us, it is not juſt we ſhould deſire it; were we born reaſonable, and with any degree of Knowledg of our ſelves and others, we ſhould not have this Inclination: yet 'tis born with us; then are we born unjuſt. Every one ſeeks-himſelf: this is againſt all order; we ſhould be for the general: to be for ones ſelf, is the beginning of all diſorder in War, Peace, and Oeconomy, &c.

6. * If the Members of Societies Natural and Civil, tend to the good of the Body, the Societies themſelves ſhould tend to a more general Body.

7. * Whoever hates not in himſelf, this Self-love, and this inſtinct of preferring himſelf above every thing, is very blind, ſeeing there is nothing more oppoſite to Juſtice and Truth; for it is falſe that we deſerve it, and it is unjuſt and impoſſible to attain to it, ſeeing all deſire the ſame thing. It is therefore an evident injuſtice that we are born in, which we muſt free our ſelves from, and yet we cannot diveſt.

8. * Nevertheleſs no other Religion but the Chriſtian, ever obſerv'd this was a Sin, nor that we were born in it, nor that we were bound to reſiſt it, nor ever thought of pr • ſcribing any Remedies.

9. * There is an inteſtine War in Man, betwixt Reaſon and the Paſſions; he might enjoy ſome reſt, had he Reaſon and not Paſſions, o • had he Paſſions and not Reaſon; but having both the one and the other, he cannot be without Wars, not being able to have Peace with the one, without having variance with the other; ſo that he is always divided and contrary to himſelf.

If it be an Ignorance which is unnatural, to live without ſearching what one is; it is yet a far more terrible one, to live ill in believing God: All Men almoſt are in one or the other of theſe two Miſtakes.

§. X. Jews.

1. GOD intending to ſhew that he could form a People Holy with an inward Holineſs, and fill them with an Eternal Glory, did accompliſh in the things of Nature, what he was to have done in thoſe of Grace, to the end it might be ſeen, that he could do things inviſible, ſeeing he did thoſe that were viſible.

He ſav'd his People from the Deluge in the Perſon of Noah, he brought them out of the Loyns of Abraham, he redeem'd them from their Enemies, and brought them into a Land of Reſt.

The deſign of God was not to ſave from the Deluge, and cauſe a great People to proceed from Abraham, only to bring them into a Land of Plenty; but as Nature is a Symbol of Grace, ſo theſe viſible Miracles are Images of inviſible ones that he deſign'd to do.

2. * Another Reaſon why he made the Jewiſh Nation, was, that intending to wean his People from Carnal and Periſhable things, he would ſhew by ſo many Miracles that 'twas not for want of Power.

3. * This People was plung'd in theſe Earthly Thoughts, that God lov'd their Fa • her Abraham, his Body, and what ſhould proceed from him, and that for that cauſe he multiply'd them, and ſeparated them from all other Nations, not ſuffering them to make Alliance with them; that he brought them out of the Land of Aegypt with thoſe mighty Signs he wrought for them; that he fed them with Manna in the Wilderneſs; that he led them into a flouriſhing and plentiful Land; that he gave them Kings and a Magnificent Temple, therein to offer Sacrifices, to be cleanſed by ſhedding their Blood, and that he might at laſt ſend them the Meſſias to make them Maſters of all the World.

4. * The Jews were accuſtom'd to ſee great and wonderful Miracles; and looking upon the great wonder of dividing the Red-Sea, and the Promis'd Land, but as an Epitome of the great things to be perform'd by the Meſſias, they expected he would do far greater Wonders, and that all Moſes had done was only a Pattern.

5. * Having therefore perſiſted in theſe Carnal Errors, Jeſus Chriſt came in the fulneſs of time, but not in the outward Splendor as was expected, and therefore they did not believe it was him. After his Death St. Paul came, teaching Men all theſe things were but Figures, that the Kingdom of God was not in the Fleſh, but in the Spirit; that the Babylonians were not Mens Enemies, but their Paſſions; that God dwelt not in Temples built with hands, but in an humble and contrite Heart; that the Circumciſing the Body was nothing, but that of the Heart.

6. * God not being willing to diſcover theſe things to this unworthy People, and being pleas'd nevertheleſs to foretel them, that they might be believ'd, plainly foretold the time, and ſometimes ſpake of them plainly, but for the moſt part in Types, to the end that thoſe who liked things Myſtical, ſhould be ſatisfi'd; and thoſe who liked things prefigur'd, might ſee them therein. Upon this account it was, that when the Meſſias appear'd, the People were divided; thoſe that were ſpiritual believed in him, thoſe that were Carnal rejected him, and remain'd to be his Witneſſes.

7. * The Carnal Jews underſtood not the greatneſs nor the humiliation of the Meſſias foretold in their Propheſies: They did not know him in his Greatneſs, as when 'tis ſaid, The Meſſias ſhall be Davids Lord, although he be his Son; that he was before Abraham, and had ſeen him, they did not think him ſo great as he was from all Eternity, neither did they know him in his humiliation, and in his Death. The Meſſias, ſay they, abides Eternally, and this Man ſays he ſhall dye; they did not believe in him Mortal nor Eternal, they only ſought in him a Worldly greatneſs.

8. * They ſo much loved the things figuring, and ſo intirely expected them, that when the Subſtance came in the time and manner foretold, they were wholly ignorant of him.

9. * Thoſe that have pain to believe, ſeeking a Cauſe wherefore the Jews believed not. If it were ſo evident, ſay ſome, why did they not believe? But 'tis their refuſal is the very ground of our Faith: We ſhould not be near ſo forward to believe, had they believ'd; we ſhould then have had a far greater pretext not to believe, and to doubt. It is admirable to ſee the Jews to be ſuch great lovers of Predictions, and yet Enemies to the accompliſhment thereof, and that this averſion it ſelf was foretold.

10. * To give credit to the Meſſias, it was requiſite that there ſhould be preceding Propheſies, that they ſhould be made by Perſons unſuſpected, and of great dilligence and fidelity, and of extraordinary Zeal, known to all the World.

To bring all this to paſs, God choſe this Carnal People, to whoſe keeping he commited the Propheſies which foretold the Meſſias, as the Redeemer and diſpenſer of Carnal things, which they ſo much doted upon; ſo that they had an extraordinary Zeal for theſe Prophets, and publiſhed to all the World the Books wherein the Meſſias was promis'd, aſſuring all Nations that he was to come, and in the very manner foretold in their Books, which they expos'd freely to every Bodies ſight. But be • ng deceiv'd by the Meſſias his coming in a mean and poor Condition, they became his greateſt Enemies, ſo that it is come to paſs, that the People that were the moſt unlikely of any in the World to favour us, do appear for us, and by the Zeal they have for their Law and Prophets, do bear and keep with the greateſt exactneſs imaginable, our Evidences, and their own Condemnation.

11. * Thoſe who rejected and crucified Jeſus Chriſt, and to whom he was a ſcandal, are the very Perſons that preſerve the Books that Witneſs of him, and that mention, that he ſhall be an offence and ſcandal; therefore in denying him, they plainly ſhew it was him; and he was equally prov'd to be the Meſſias, not only by the righteous Jews that believed in him, but alſo by the wicked Jews who rejected him, both being foretold by the Prophets.

12. * Therefore it is the Propheſies were hid, thoſe that were Spiritual, which this People hated, under the Temporal, which they loved, had the Spiritual Senſe been diſcover'd, then they would not have liked it, and not being able to ſupport it, they would not have been ſo Zealous in preſerving their Books and Ceremonies: And if they had loved theſe Spiritual promiſes, and that they had preſerv'd them uncorrupt till the coming of the Meſſias, th •• Teſtimony had not been ſo ſtrong becauſe of their favouring them: therefore it was convenient the Spiritual Senſe ſhould be hid. But on the other hand, had the Spiritual Senſe been ſo hid that it had not been diſcern'd, it would not have ſerv'd to prove the Meſſias. What then was done? This Myſtery was hid in a number of paſſages under Temporal things, and yet was plainly ſhew'd in ſome; beſides, the Time and State of the World were foretold, as clea • as the Sun at Noon day, and this Spiritual Senſe is ſo plainly manifeſted in ſome places, that not to know and diſcern it, requires as much blindneſs as the Fleſh impoſes on the Spirit, when 'tis ſubject to it. See here the way of Gods governing things.

This Spiritual Senſe is vail'd with another Senſe in a great many places, and ſhew'd plainly in ſome, but very ſeldom indeed; yet in ſuch a way, that in thoſe places where 'tis hid, it may be underſtood both ways; whereas in the places where it is manifeſted, it can be taken but in one ſenſe, and can only agree to the Spiritual.

So that this could not lead into Error, and there could none but ſo Carnal a People as they were, be therein miſtaken.

For when good things were promis'd abundantly, what hinder'd them from underſtanding true Spiritual Riches, but only their Covetouſneſs, that underſtood it of Worldly Riches? But thoſe whoſe hope and truſt was in God, referr'd theſe things to God only; for there are two things that divide the Will of Men, Covetouſneſs and Charity; not but that Deſire may ſubſiſt with Faith, and Charity with the things of the World: But Deſire enjoys God and uſeth the World, whereas on the contrary, Charity uſeth the World and enjoys God. Now it is the end that denominates things; all that hinders us to attain to it, is called Enemy; ſo that the Creatures, though good, are Enemies of the Juſt, when they divert them from God; and God himſelf is looked upon as an Enemy, by thoſe whoſe Luſts he interrupts.

So that the word Enemy relating to the latter end, the Juſt underſtood it of their Paſſions, and Carnal Men underſtood by it the Babylonians; ſo that theſe Terms were only obſcure to the unjuſt, and 'tis what is ſaid by Iſaiah, Signa legem in Diſcipulis meis, and that Jeſus Chriſt ſhall 8. 16. 8. 14. be a ſtone of ſtumbling, but bleſſed are thoſe that Mat. 11. 6. ſhall not be offended in him. The Prophet Hoſea alſo ſaith plainly, Where is the wiſe, and he ſhall hear my words; for the ways of God are ſtraight, the juſt 14. 10. ſhall walk in them, but the wicked ſhall fall.

Nevertheleſs, this Teſtament made after this manner, light to ſome, and dark to others, did clearly ſhew, in thoſe whom it darkned, the truth which was to be known by others; for the outward viſible things they received of God, were ſo great and Divine, that it was evident enough he had the power to give them the inviſible things, and alſo the Meſſias.

13. * The time of the firſt coming of the Meſſias is foretold, that of his ſecond coming is not foretold; becauſe his firſt coming was to be privately, whereas his ſecond is to be more publick, and ſo manifeſt, that even his Enemies ſhall know it. But as he was to come obſcurely, and to be known only by ſuch as ſearch'd the Scriptures, God ſo diſpos'd things, that all contributed to make him known; the Jews proved him in receiving him, for they were the keepers of the Propheſies; and they proved him alſo in not receiving him, becauſe therein they accompliſhed the Propheſies.

14. * The Jews had Miracles, Propheſies that they ſee accompliſh'd, and the Doctrine of their Law was to Love and Worſhip one God, it was alſo perpetual; it had therefore the Marks of the true Religion, and ſo it was. But you muſt diſtinguiſh betwixt the Doctrine of the Jews, and the Doctrine of the Law of the Jews. Now the Doctrine of the Jews was not true, though it had Miracles, Propheſies, and Perpetuity, becauſe it wanted this other Point, of not Adoring and Loving but God only.

The Jewiſh Religion ſhould be conſider'd differently, in the Tradition of their Saints, and the Tradition of the People. The Moral and Felicity of it areridiculous in the Tradition of the People, but they are incomparable in their Saints, the Foundation is admirable; It is the antienteſt and moſt authentick Book in the World: And whereas Mahomet, to make his Religion ſubſiſt, forbid its being Read; Moſes, to Eſtabliſh his, commanded that all the World ſhould Read his.

15. * The Jewiſh Religion is wholly Divine in its Authority, in its Duration, in its Perpetuity, in its Moral, in its Conduct, Doctrine, and Effects, &c.

It was form'd on the pattern and likeneſs of the Meſſias; and the truth of the Meſſias was acknowledg'd by the Jewiſh Religion, which was the Type of it.

The truth was only in Type amongſt the Jews; in Heaven it is openly ſeen; in the Church it is vail'd and known by relation to the Figure; the Figure was taken from the Truth, and the Truth was known by the Figure.

16. * Whoſoever judges of the Jews Religion by the exteriour, cannot rightly underſtand it. It is viſible in the Holy Records, and in the Tradition of the Prophets, who have ſufficiently ſhew'd that they did not underſtand the Law by the Letter; ſo our Religion is Divine in the Goſpel and Apoſtles, but in thoſe that corrupt it, it is quite disfigur'd.

17. * There were two ſorts of Jews: one ſo • t had only vain Pagan Affections, the others had Chriſtian Deſires.

18. * The Meſſias, according to the Carnal Jews, ſhould be a great Temporal Prince; according to Carnal Chriſtians, he came to exempt us from loving God, and to give us Sacraments that operate without us; neither of theſe is the Chriſtian nor Jews Religion.

19. The true Jews and Chriſtians believ'd a Meſſias that enjoyn'd them to love God, and by this Love to triumph over their Enemies.

20. * The Vail which is over the Scriptures to the Jews, is alſo to bad Chriſtians, and to all ſuch as abhor not themſelves; but how eaſily do we underſtand them, and know Jeſus Chriſt, when we truly cenſure and abhor our ſelves?

21. * The Carnal Jews keep the midle betwixt Chriſtians and Pagans; the Pagans know not God, and love only Worldly things; the Jews know the true God, and love the World only; Chriſtians know the true God, and do not love the World. Jews and Pagans love the ſame Riches. Jews and Chriſtians know the ſame God.

22. * It is viſibly a People made expreſly to be Wineſſes to the Meſſias; they keep the Records and love them, but don't underſtand them: and all this is foretold; for it is ſaid, Gods Law is given into their Cuſtody, but like a Book ſeal'd.

23. * Whilſt the Prophets were in being to defend the Law, the People were negligent; but • ince there have been no Prophets, Zeal has ſucceeded, which is an admirable Providence.

§. XI. Moſes.

1. THe Creation of the World beginning to be far off, God provided a Contempo • ary Hiſtorian, and appointed a whole Nation • o keep this Book; to the end this Hiſtory might be the moſt Authentick Hiſtory in the World, and that all Men ſhould be inform'd of a thing ſo neceſſary to be known, and which can be known by no other means.

2. * Moſes was very Wiſe and Learned, that's certain; had he then had a deſign to impoſe on the World, he would have done it in ſuch a manner, as that he might not have been accus'd of deceit: He has done the quite contrary, for had he told Lyes, there had not been a Jew but would have diſcover'd his Impoſture.

Wherefore, for Example, did he make the Lives of the firſt Men ſo long, and ſo few Generations? He might have hid himſelf in a multitude of Generations, but he could not in ſo few; for 'tis not the number of Years, but the multitude of Generations which render things obſcure.

Truth doth not vary but by the change of Men. Nevertheleſs he places two things, the moſt memorable that ever hapned, viz. the Creation, and the Deluge, ſo near one another, that they almoſt touch, by the fewneſs of Generations he places betwixt them; ſo that when he wrote theſe things, the remembrance of them was freſh in the Mind of all the Jews.

3. * Shem who ſaw Lamech, who ſaw Adam, did at leaſt ſee Abraham, and Abraham ſaw Jacob, who ſaw thoſe that ſaw Moſes; therefore the Deluge and the Creation are true. This concludes amongſt certain Perſons who know it very well.

4. * The length of the Patriarchs Lives, inſtead of loſing paſt Hiſtories, was a means, on the contrary, of preſerving them; for one great cauſe wherefore we are not very well inform'd of our Anceſtors Lifes, is becauſe we never liv'd long with them, and that they commonly dy'd before we attain'd to Years of Diſcretion. But when Men liv'd ſo long, Children grew up and liv'd a long time with their Fathers, and ſo diſcourſed a long time with them. Now what could they Entertain them of, but the Lives of their Anceſtors, ſeeing all Hiſtory was reduc'd to that, and that they had not Arts and Sciences, which take up a Conſiderable part of the Diſcourſe of our Life? Therefore it is ſeen, that in thoſe firſt Ages, Men were very exact in preſerving Genealogies.

§. XII. Types, Figures.

1. THere are ſome Figures clear and demonſtrative, there are others that appear more obſcure, and that are not convincing, but only to thoſe that are perſwaded by other ways; ſuch Types are like thoſe which ſome ground upon the Propheſies in the Revelations, which they explain as they liſt themſelves; but the difference betwixt them is, that they have no undoubted ones to uphold them; ſo that there is nothing ſo unjuſt, as when they pretend theirs are as well grounded as ſome of ours; for they have not any ſo demonſtrative as we have. The thing is not therefore alike; theſe things ought not to be equall'd and confounded together, becauſe they ſeem to be like each other on one ſide, being ſo quite different on the other.

2. * One of the chief Reaſons wherefore the Prophets vail'd the Spiritual things they promis'd under the Figure of Temporal things, was, becauſe they had to do with a Carnal People, whom they were to make Depoſitory of the Spiritual Teſtament.

3. * Jeſus Chriſt figur'd by Joſeph, the beloved of his Father, ſent to ſee his Brethren; is the Innocent, ſold by his Brethren for twenty Pence, and by that means become their Lord, their Saviour, the Saviour of ſtrangers, and even the Saviour of the World; which had not been, had they not deſign'd his Ruin, unleſs they had rejected and ſold him.

4. * In the Perſon, Joſeph was Innocent betwixt two Criminals; Jeſus on the Croſs betwixt two Thieves: Joſeph foretold deliverance to one, and Death to the other on the ſame appearances; Jeſus Chriſt ſaves one, and abandons the other, after the ſame Crimes; Joſeph only foretels, Jeſus Chriſt acts; Joſeph deſires him that he ſaves, to remember him when he is reſtor'd; and him that Jeſus Chriſt ſaves, deſires that he will remember him when he comes into his Kingdom.

5. * Grace is the Type of Glory, it is not the ultimate end. It was figur'd by the Law, and it ſelf is the Type of Glory; yet ſo as it is in the mean time the means to attain unto it.

6. * The Synagogue periſhed not becauſe it was a Type of the Church, but becauſe it was but a Figure, it is falln into ſervitude: the Figure ſubſiſted till the Truth appeared, that the Church might be always viſible, either in the Shadow that promis'd it, or in the eſſect.

§. XIII. That the Law was Figurative.

1. TO prove both Teſtaments at once it is only needful to ſee if the Propheſies of the one, are accompliſh'd in the other.

2. * To examin Propheſies, they muſt be well underſtood; for if one thinks they have but one meaning, than it will be certain the Meſſias is not come; but if they have a double Senſe, it is certain he is come in Jeſus Chriſt.

The main query then is to know, if they have two meanings; if they are Figures or Realities, that is to ſay, if any thing elſe is to be ſought beſides what they ſhew at firſt, or if the firſt Senſe they offer, be only to be taken.

If the Law and Sacrifices are the verity, then they muſt be acceptable and not diſpleaſing to God; if they are Figures they muſt pleaſe and diſpleaſe.

Now in all the Scriptures they pleaſe and diſpleaſe; then they are Figures.

3. * To ſee clearly that the Old Teſtament is Figurative, and that by Temporal things, the Prophets meant other Riches. It need only be obſerv'd: Firſt, That if that it were too mean for God to call Men only to the Enjoyment of Temporal Felicities. Secondly, That the expreſſions of the Prophets very clearly mention Temporal Bleſſings, and yet they ſay their Diſcourſe is Myſtical, that their Senſe is not what they openly expreſs, that it will not be fully underſtood till the laſt Times; therefore they deſign'd to ſpeak of other Sacrifices, of another deliverer, &c.

To conclude, it muſt be obſerv'd, that their Diſcourſes are contrary, and deſtroy each other: if it be ſuppos'd that they did not underſtand by the Words Law and Sacrifice, ſomething elſe beſides the Law of Moſes, and its Sacrifices, there would be manifeſt and groſs contradictions in their Books, and ſometimes in the ſame Chapter; whence it follows, that they muſt have meant ſomething elſe.

4. * It is ſaid, the Law ſhall be changed, that the Sacrifices ſhall be changed; that they ſhall be without Kings, Prieſts, and Sacrifices; that there ſhall be a New Covenant; that the Law ſhall be renew'd; that the Precepts they have received are not good; that their Sacrifices are abominable; that God hath not required them.

It is ſaid alſo, the Law ſhall abide Eternally, that the Covenant ſhall be Eternal, that the Sacrifice ſhall be Eternal, that the Scepter ſhall not depart from them, ſeeing it was not to depart till the Eternal King ſhould come. Do all theſe Paſſages mark that they are Reality? no. Do they mark that they are Figure? no: but that it is Reality or Figure; but the former excluding the Reality, ſhew that it is but Figure.

Theſe Paſſages altogether cannot be ſpoken of the Reality, all may be ſpoke of the Figure, therefore they are not ſpoke of the Reality, but of the Figure.

5. * To know if the Law and Sacrifices are Reality or Figure, heed muſt be taken, if the Prophets ſpeaking of theſe things, ſo fixed their Sight and Thoughts, that they looked no farther than the firſt Covenant, or if they deſign'd ſomething elſe, whereof they were but the Shadows; for in a Picture is ſeen the thing repreſented. To this purpoſe 'tis needful only to examin what they ſaid.

When they ſaid that it ſhall be Eternal, do they mean to ſpeak of the Covenant of which they ſay it ſhall be changed? and in like manner of the Sacrifices, &c.

6. * The Prophets have ſaid plainly, that Iſrael ſhall always be loved of God, and that the Law ſhould be Eternal; and they have ſaid their Words were vailed, and their Senſe ſhould not be underſtood.

7. * The Cypher has a double Senſe, when one finds an important Letter wherein the Senſe is clear, and yet where it is ſaid the Senſe is vail'd and obſcure, that 'tis ſo hid, that this Letter may be ſeen and not ſeen, and be underſtood and not underſtood, what can one think, but that 'tis a Cypher of a double Signification; and by how much the more that we diſcover a manifeſt contrariety in the literal Senſe, ſo much the greater obligation ſhould we have for thoſe that explain the Cypher to us, and make us underſtand the hidden Senſe, eſpecially when the Principles they move upon are clear and natural. It is what Jeſus Chriſt did, and the Apoſtles, they opened the Seal, they took away the Vail, and manifeſted the Subſtance. To this purpoſe they taught us that the Enemies of Man were his Luſts; that the Redeemer ſhould be ſpiritual; that he ſhould come after two manners, the one in Humility to abaſe the Proud; the other in Glory to exalt the Humble; that Jeſus Chriſt ſhould be God and Man; that the Law was Figurative.

8. * Jeſus Chriſt made it his buſineſs to teach Men that they ſhould love one another, that they were Slaves, Blind, Sick, Unhappy, and Sinners; that he muſt deliver them, enlighten, bleſs and heal them; that this was to be effected by hating themſelves, and following him by Poverty and the Death of the Croſs.

9. * The Letter Kills, all was ſhewn in Figures; it was requiſite Chriſt ſhould dye. God humbled, that there ſhould be Circumciſion of Heart, true Faſt, true Sacrifice, true Temple, double Law, two Tables of the Law, two Temples, double Captivity; this is the Cypher given to us.

Laſt of all, he ſhewed us all theſe things were but Figures, and what it is to be truly free, a true Iſraelite, true Circonciſion, true bread of Heaven, &c.

10. * In thoſe Promiſes every one finds what he has in his Heart, Spiritual things, or things Temporal, God or the Creatures; but with this difference, that thoſe who therein ſeek the Creatures, do indeed find them, but with many contradictions, with commands not to love them, with order to Adore God only, and to love none but him; whereas thoſe who ſeek God find him, without any contradiction, and with command to love him only.

11. * The Spring of the Contrarieties of the Scriptures, is God humbled to the Death of the Croſs, the Meſſias by Death triumphing over Death, two Natures in Jeſus Chriſt, two comings, two States of Nature in Man.

12. * As one cannot well make the Character of a Perſon but in reconciling all the contrarieties, and that 'tis not enough to follow the conſequence of agreeing qualities, without reconciling thoſe that are contrary: So to underſtand the Senſe of an Author, all the contrary paſſages muſt be reconciled.

So to underſtand the Scriptures, one muſt have a Senſe wherein all the contrary paſſages agree: 'tis not ſufficient to have one that agrees to ſeveral agreeing paſſages, but one muſt have one that muſt reconcile even the paſſages that are contrary.

Every Author has a Senſe to which all contrary paſſages agree, or he has none at all. This cannot be ſaid of the Prophets, nor of the Scriptures, they had undoubtedly very much good Senſe; there muſt then be ſought one that may accord all contrarieties.

The true Senſe then is not that of the Jews; but in Jeſus Chriſt all the contrarieties are accorded.

The Jews could not reconcile the end of the Royalty and Principallity foretold by Hoſea, with the Propheſie of Jacob.

Look upon the Law, the Sacrifices, and the Kingdom as Realities, and the Paſſages of the ſame Author can't be reconciled, nor of the ſame Book, nor ſometimes of the ſame Chapter; this ſufficiently marks what was the Senſe of the Author.

13. * It was not permitted to Sacrifice but at Jeruſalem, which was the place God had choſen, no nor to eat the Tythes but there.

14. * Hoſea foretold they ſhould be without Kings, without a Prince, without a Sacrifice, and Idols, which is this day fulfill'd, not being to Sacrifice but at Jeruſalem only.

15. * When the Word of God which is true, is falſe literally, it is true Spiritually; ſede à dextris meis; this is falſe ſpoken literally. In theſe expreſſions it is ſpoke of God, after the manner of Men; and only ſignifies but the intention Men have to ſet one at their right hand, God has alſo. It is then a mark of Gods intention, not of his manner of executing it.

So when 'tis ſaid, God has receiv'd the Odor of your Perfumes, and in recompence will give you a fertile and plentiful Land, God will have for you, becauſe you had for him the ſame intention, as a Man had for one to whom he gave Perfumes.

16. * The only Object of the Scripture is Charity, any thing that don't tend to that only Mark, is the Figure; for ſeeing there is but one end, all that don't tend thither in proper Words, is Figure.

God doth thus diverſifie this only Precept of Charity, to ſatisfie our weakneſs that ſeeks after change, by this variety that always leads us to our only happineſs; for there is but one thing neceſſary, and we love diverſity; and God ſatisfies both one and the other by theſe diverſities, that conduce to this one thing neceſſary.

17. * The Rabbins take breaſts of the Spouſe, for Figures, and every thing that don't expreſs the only end they have of Temporal good things.

18. * There are thoſe that know very well that Man has no greater Enemy that hinders his coming to God, than Concupiſcence, and no other chief good but God, and not a fat Land. Thoſe that think Mans happineſs lies in the Fleſh, and his evil in what hinders him from pleaſing his Senſes, let them glut themſelves therewith, and dye therein. But thoſe that ſeek God with all their heart, whoſe greateſt diſpleaſure is to be depriv'd of his ſight, that only deſire to enjoy him; nor any Enemies but thoſe that hinder him from it, that are griev'd to be compaſs'd and rul'd by ſuch Enemies, let them be comforted, there is a Redeemer for ſuch; a Meſſias was promis'd to deliver from Enemies, and there is one come to deliver from Iniquities, but not from Enemies.

19. * When David foretold the Meſſias ſhould deliver his People from their Enemies, it may Carnally be believed it ſhall be from the Egyptians, and ſo I cannot ſay the Propheſie was accompliſh'd: But it may alſo be believed, that it ſhall be from Iniquities; for in Reality, the Egyptians are not Enemies, but Iniquities are. This word Enemy is equivocal.

But if he ſays to Man, as he doth, that he will deliver his People from their Sins, as Eſay, and others, the equivocation is taken away, and the double Senſe of Enemies is reduc'd to the ſingle, of Worldly Enemies, for had he meant Sins, he might have marked it by Enemies, but if he meant Enemies, he could not deſign it by Sins.

Now Moſes, David, and Eſay, uſed the ſame Terms: Who then dare ſay that they had not the ſame meaning, and that the Senſe of David, which is clearly of Iniquities when he ſpake of Enemies, was not the ſame of that of Moſes in ſpeaking of Enemies?

Daniel in his 9. Chapter Prays for the Deliverance of his People from the Captivity of their Enemies, but he meant Iniquities; and to ſhew it, he ſaith, Gabriel came and told him he was heard, and that at the end of Seventy Weeks his People ſhould be deliver'd from Iniquity; Sin ſhould be at an end, the Redeemer, the Holy of Holies, ſhould bring Eternal Righteouſneſs, not Legal, but Eternal.

One can no ſooner open this Myſtery, but 'tis impoſſible but it muſt be ſeen and perceiv'd. Read the Old Teſtament in this view, and try if the Sacrifices were Real; if being deſcended from Abraham, was the true cauſe of Gods Love; if the promis'd Land, was the true place of Reſt. No, then they were Figures; alſo conſider all the the Ceremonies enjoyn'd, and all the Commandements that are not of Charity, it will be found they are only Figures.

§. XIV. Jeſus Chriſt.

1. THe infinite diſtance there is from Bodies to Spirits, does Figure the diſtance there is infinitely more betwixt Spirits and Charity, for it is ſupernatural.

All the ſplendor of greatneſs, gives but little luſtre to thoſe that ſeek after the Spirit.

The Grandeur of Perſons of Wiſdom, is inviſible to the Rich, to Kings, to Conquerours, and to all the great ones of the World.

The greatneſs of the Wiſdom that comes from God is inviſible to Worldlings, and to Men of Wit; theſe are three Orders of different kinds.

Great Wits have their Empire, their Luſtre, their Greatneſs, their Victories, and have no need of Worldly Grandeur, which have no relation to the things they ſeek. Seen by Spirits, not by Eyes; but enough.

It is Saints have their Empire, their Luſtre, their Grandeur, their Victories, and have no need of Carnal or Spiritual greatneſs, which is nothing to them, and that adds nor diminiſhes nothing to the Greatneſs they deſire. They are ſeen of God and Angels, and not of Bodies, nor of curious Wits: God ſufficeth them.

Archimedes would have had the ſame Veneration, without greatneſs of birth; he fought no Battels, but he left admirable Inventions to all the World. O how great and beautiful he is to the Eyes of the Mind.

Jeſus Chriſt without wealth, and producing any exteriour knowledg, is in his order of Holineſs; he gave no new Arts, he did not Reign, but he was Humble, Patient, Holy in the ſight of God, terrible to Devils, without Sin. O in what great Pomp and Prodigious Magnificence did he appear to the Eyes of the Heart, and to the Eyes of Wiſdom.

It had been needleſs for Archimedes to have acted the Prince in his Books of Geometry, although he was one.

There had been no need that our Lord Jeſus Chriſt ſhould come as a King, to ſhine in his Kingdom of Grace; but he came in the brightneſs of his order.

It is ridiculous to be offended at the meanneſs of Jeſus Chriſt, as if this meanneſs was of the ſame Order of the greatneſs that he ſhewed. Let this Greatneſs be conſider'd in his Life, in his Death, in his Obſcurity, in chuſing his Apoſtles, in their forſaking him, in his ſecret Reſurrection, and all the reſt; he will be ſeen ſo great, that there will be no cauſe to be ſcandaliz'd at a meanneſs that is not to be found in him.

But there are thoſe that can only admire Carnal greatneſs, as if there was none Spiritual; and there are others that admire only Spiritual, as if there were not thoſe that were infinitely greater in God.

All Bodies, the Firmament, the Stars, the Earth, and all Kingdoms are not worth the leaſt of Spirits; for it knows all theſe things and it ſelf, and the Body knows nothing; and all Bodies and Spirits together, and all their productions are not worth the leaſt motion of Charity, for it is of an Order infinitely higher.

From all Bodies put together one cannot draw the leaſt Thought, this is impoſſible, and of another Order. All Bodies and Spirits together cannot produce one motion of true Charity, it is impoſſible, and of another Order quite Supernatural.

2. * Jeſus Chriſt was in an obſcurity (according to what the World calls obſcurity) ſuch as Hiſtorians, which only write things of importance, have ſcarce perceived them.

3. * What Man was ever more Glorious than Jeſus Chriſt; the whole Jewiſh People foretold him before his coming; the Gentiles Ador'd him after his coming, both Jews and Gentiles look upon him as their Center: And yet what Man ever enjoy'd leſs of all this greatneſs? of Thirty three Years, he ſpent Thirty without appearing in the World, in the three laſt Years he was counted an Impoſter; the Prieſts and chief of the Nation reject him, his Friends and near Relations deſpiſe him, at laſt he dyes a ſhameful Death, betray'd by one of his Diſciples, deny'd by another, forſaken of all.

What ſhare then has he in this greatneſs? Never Man had ſo much Greatneſs; never Man had more Ignominy. All this greatneſs was for us, that we might know it, there was nothing in it for himſelf.

4. * Jeſus Chriſt ſpeaks of the higheſt things ſo ſimply, as if he had not thought of them, and withal ſo fully, as it may plainly be ſeen he meant them; this clearneſs with this freedom, is admirable.

5. * Who taught the Evangeliſts the qualities of a Soul ſo truly Heroick, to paint it ſo perfectly in Jeſus Chriſt; wherefore do they repreſent him weak in his Agony; cannot they deſcribe a conſtant Death? yes doubtleſs, for the ſame St. Luke repreſents that of St. Stephen, ſtronger than that of Jeſus Chriſt; they ſhew him capable of fear, before the danger of Death is come, and afterwards ſtrong; but when they ſhew him troubled it is when he troubles himſelf, when Men trouble him he is undanted.

6. * The Church has been forc'd to ſhew Jeſus Chriſt was Man, againſt thoſe that deny'd it, as well as to ſhew he was God; and the appearances were as great againſt one as the other.

7. * Jeſus Chriſt is a God to whom one approches without Pride, and to whom one yields without diſpair.

8. * The Converſion of the Gentiles was reſerv'd to the Grace of the Meſſias; either the Jews did not contribute to it, or they did without ſucceſs; all Solomon, and the Prophets ſaid was to no purpoſe. The Wiſe Men, as Plato, and Socrates, could not perſwade them to Worſhip but the true God only.

9. * The Goſpel ſpeaks of the immaculateneſs of the Virgin but till the Birth of Jeſus Chriſt; all referring to Jeſus Chriſt.

10. * The two Teſtaments have regard to Jeſus Chriſt, the Old expecting him, the New as his Model, both as his Center.

11. * The Prophets have Propheſi'd, but were not Propheſi'd. Saints afterwards were foretold, but not foretelling. Jeſus Chriſt is foretold and foretells.

12. * Jeſus Chriſt for all, Moſes for one People.

The Jews bleſſed in Abraham, I will bleſs thoſe Gen. 12. 3. Ibid. 22. 3. 8. Luk. 2. 32. Pſal. 127. 20. that bleſs thee, but all Nations ſhall be bleſſed in thy Seed; Lumen ad revelationem gentium. Non fecit taliter omni Nationi, ſaid David, ſpeaking of the Law: But ſpeaking of Jeſus Chriſt, it muſt be ſaid, fecit taliter omni Nationi.

Alſo it appertains to Jeſus Chriſt to be Univerſal. The Church offers Sacrifice but for Believers only: Jeſus Chriſt offered that of the Croſs for all.

13. * Let us then ſpread forth our Arms to our Redemer, who having been promis'd Four thouſand years, at laſt came, and ſuffer'd and dyed for us upon Earth, in the time, and in all the Circumſtances as were foretold. And waiting through Grace, to dye in peace and hope, of being Eternally united to him, let us in the mean time live with comfort, whether it be in enjoying the good things he ſhall be pleas'd to give us, or in bearing the Evil things he is pleas'd to ſend on us for our good, and that he has taught us to ſuffer by his Example.

§. XV. Jeſus Chriſt prov'd by Propheſies.

1. THe greateſt Proofs of Jeſus Chriſt are the Propheſies, it is alſo what God moſt of all provided for; the ſucceſs that fulfill'd them is a Miracle, that ſubſiſting from the firſt begining, continues to the end of the World. God raiſed up Prophets for the ſpace of Sixteen hundred years, and for Four hundred years after, he diſperſed theſe Propheſies with the Jews, that carry'd them into all parts of the World; ſee here the preparation of the birth of Jeſus Chriſt, whoſe Goſpel being to be believed all the World over, it was not only requiſite there ſhould be Propheſies that it might be believed, but alſo that theſe Propheſies ſhould be divulg'd through all the World, that it might be believ'd by all Men.

2. * If any one Man ſhould have writ a Book of Predictions of Jeſus Chriſt for the time and manner; and that Jeſus Chriſt ſhould come in the manner as was Propheſi'd, it would ſhew a very great clearneſs. But herein is more; here is a Succeſſion of Men for the ſpace of Four thouſand years, that conſtantly and without any variation come one after another, and foretell the ſame Event. A whole Nation affirm it, and which ſubſiſt Four thouſand Years, and that in a whole body, give Teſtimony of the aſſurances they have of it, from whence they cannot be diverted, for any threats or puniſhments can be inflicted on them; this is very conſiderable.

3. * The time is foretold by the State of the • ewiſh People, by the State of the Gentiles, by the State of the Temple, by the number of Years.

4. * The Prophets having given divers Signs that were to happen at the coming of the Meſſias, it was requiſite all theſe marks ſhould be fulfill'd at the time; and ſo it was neceſſary the Fourth Monarchy ſhould ſucceed, when Daniels ſeventy Weeks were accompliſh'd; that the Scepter ſhould then depart from Judah; and that the Meſſias ſhould come. And then did Jeſus Chriſt appear, who called himſelf the Meſſias.

5. * It is foretold that in the Fourth Monarchy before the deſtruction of the ſecond Temple, before the power of the Jews was taken away, and in Daniel's Seventieth Week, the Gentiles ſhould be inſtructed, and brought to the knowledg of the ſame God ador'd by the Jews; that thoſe that lov'd him ſhould be deliver'd from their Enemies, and fill'd with his Fear and Love.

And it hapned that in the Fourth Monarchy, before the deſtruction of the Temple, &c. the Gentiles in great multitudes Worſhipped the true God, and lived Angelical Lives; Virgins conſecrated their Lives to God, renouncing their Pleaſures. What Plato could not perſwade a few choſen Men to do, a ſecret Virtue perſwades a Hundred thouſand ignorant Perſons to do, by the help of very few words.

What's the meaning of all this? It is what was Propheſi'd ſo long time before hand: Effundam Joel. 2. 28. ſpiritum meum ſuper omnem carnem. All Men wallowed in Luſt and Infidelity; all the World became warm with Charity; Princes renounce their greatneſs; the Rich forſake their Riches; Virgins ſuffer Martyrdom; Children quit their Fathers Houſes to live in Deſerts: Whence proceeds this Courage? It is becauſe the Meſſias is come; theſe are the effects and marks of his coming.

For the ſpace of Two thouſand Years the God of the Jews was unknown to the infinite numbers of Gentiles; and in the time foretold, infinite numbers of Gentiles Adore this only true God. Idol Temples are deſtroy'd, whole Kingdoms ſubmit to the Croſs. What's all this? It is the Spirit of God that is powr'd forth on the whole Earth.

6. * It is foretold the Meſſias ſhould come and Eſtabliſh a new Covenant that ſhould make that Jer. 23. 7. Iſa. 15. 7. of Egypt be forgotten; that he would write his Law, not on outward Tables, but in the Heart, that he would put his Fear, which was but exteriour, in the inward part of the Heart. Jer. 31. 33. Ide. 32 40.

That the Jews ſhould refuſe Jeſus Chriſt, and that they ſhould be forſaken of God, becauſe the choſen Vine yielded nothing but ſower Grapes. That the choſen People ſhould be unbelieving, ingrateful, populum non credentem, & contradic •• tem. That God would ſtrike them with blindneſs, Iſa. 5. 2, 3, 4, &c. Ide. 65. 2. and that they ſhould grope at Noon Day like the Blind.

That the Church ſhould be little in the beginning, but ſhould increaſe afterwards.

It is Propheſi'd, that in thoſe days Idolatry ſhould be deſtroy'd; that the Meſſias ſhould Deut. 28. 28, 29. Ezek. 17. cauſe the Idols to fall, and ſhould bring Men to the true Worſhip of God.

That the Temples of Idols ſhould be deſtroy'd, Ezek. 30. 3. 13. and that throughout the World they ſhould offer him a pure Service, and not Beaſts.

That he ſhould teach Men the perfect way. Mal. 1. 11. That he ſhould be King of Jews and Gentiles.

And there never came any Man before nor ſince, that taught near ſo much as this.

7. * So many Perſons having foretold this coming, Jeſus Chriſt came, ſaying, Behold me, this is the time: He came, telling Men they had no greater Enemies then themſelves; that 'tis their Luſts that keep them from God, that he came to deliver them, and to give them his Grace, to chuſe to himſelf out of all Mankind a Holy Church; that he came to bring into this Church Jews and Gentiles; that he came to deſtroy the Idols of the one, and the Superſtition of the others.

What the Prophets foretold ſhould come to paſs, I tell you my Apoſtles ſhall accompliſh. The Jews are on the point of being forſaken, Jeruſalem ſhall ſoon be deſtroy'd, the Gentiles ſhall know the true God, and my Apoſtles ſhall inſtruct them in the Worſhip of God, when ye have ſlain the Heir of the Vineyard.

Afterwards his Apoſtles ſaid to the Jews, You are forſaken; and to the Gentiles, You ſhall enter into the knowledge of God.

Unto this all Men have averſion, by the Natural oppoſition of their Concupiſcence. This King of Jews and Gentiles is ſupreſſed by the one and the other, and both conſpire his Death. All the Powers of the World conſpire together againſt this Religion in its Infancy; the Wiſe, the Learned, the Kings of the Earth, ſome write, others condemn, others kill; and notwithſtanding all oppoſition, you ſee Jeſus Chriſt in a little time Reigning over them all, and deſtroying the Jewiſh Worſhip in Jeruſalem, which was the Center of it, and which he had firſt choſe for his Church; and the Worſhip of Idols at Rome, which was the Center of Idol-Worſhip.

Ignorant and unlearned Men, ſuch as were the Apoſtles, and firſt Chriſtians, reſiſted all the Powers of the Earth; they bring under Kings, the Wiſe, and Learned, and deſtroyed Idolatry, which had taken ſuch deep Root; all this was effected by the Word that had foretold it.

8. * The Jews in putting Chriſt to death for not believing him to be the Meſſias, gave him the greateſt mark that could be of being the Meſſias; in perſevering not to believe in him, they became the ſtrongeſt Evidence of him: And in killing him and perſiſting to deny him, they fulfil'd the Propheſies.

9. * Who can but know Jeſus Chriſt in ſo many particular Circumſtances as were foretold? For it is ſaid, That he ſhall have a Forerunner. That he ſhall be born an Infant. Mal. 3. 1. Iſa. 9. 6. Mich. 5. 2. That he ſhall be born in Bethlem. That he ſhall be of the Familiy of Judah and David. That he ſhall be principally ſeen from Jeruſalem. Iſa. 6. 8, 29.

That he ſhall make the Wiſe and Learned become blind, and preach the Goſpel to the Poor, open the Eyes of the Blind, heal the Sick, and • ring thoſe into light that lay in darkneſs. That • e ſhall teach the perfect way, and be a guide Iſa. 42. 55. • o the Gentiles. That he was to be a Sacrifice for the Sins of the World. That he was to be Iſa. 53. the Foundation and pretious Corner Stone.

That he was to be a Stone of ſtumbling and Iſa. 28. 26. Rock of offence. Iſa. 8. 14.

That Jeruſalem was to ſtumble at this Stone. That the Builders would refuſe it. That God Ibid. 15. Pſal. 117. would make it the chief Corner Stone. And that this Stone ſhould grow into a great Mountain, and fill all the Earth. Dan. 2. 35.

That he ſhould be rejected, deſpiſed, betrayed, ſold, beaten, mocked, afflicted an infinite Zach. 11. 12. Pſal. 68. & 22. 21. 17, 18, 19. manner of ways, made drink Gall, have his Hands and Feet pierced, that he ſhould be ſpit on, his Rayment parted, and put to a cruel Death.

That he ſhould ariſe again the Third Day, Oze. 6. 3. that he ſhould aſcend into Heaven, and ſit on the Right Hand of God. That Kings ſhould Pſal. 110. riſe up againſt him. That being on the Right Hand of his Father, he ſhould be Victorious over Pſal. 2. 2. his Enemies. That the Kings of the Earth and all Nations ſhould Adore him. That the Jews ſhould ſubſiſt a People. That they ſhould be Iſa. 60. 10. Strangers, without King, without Sacrifice, or Altar, &c. without Prophets, expecting Salvation, Jer. 31. 36. and finding none.

10. * The Meſſias himſelf would Create a great People, Choſen, Elect, Holy; would conduct, feed, and bring it into the place of Reſt and Holineſs; would make it Holy to God, would make it the Temple of God, would reconcile i • to God, ſave it from the wrath of God, would deliver it from the ſlavery of Sin, which ſo viſibly reigneth in Man; give Laws to this People, write theſe Laws in their Hearts, offer himſelf to God for them, Sacrifice himſelf for them, would be an offering without ſpot, and himſelf the Prieſt, he was to offer his own ſelf, and offer his Body and Blood, and nevertheleſs offer but Bread and Wine to God. Jeſus Chriſt doth all this.

11. * He is foretold, to come a Saviour that ſhould break the Serpents Head, that ſhould free his People from their Sins, ex omnibus iniquita •• bus: that he was to have a New Teſtament, which was to be Eternal; that he was to have another Prieſthood after the Order of Melchiſe deck; that this ſhould be Eternal. That Chriſt ſhould be Glorious, Powerful, Strong, and ye • withal ſo mean, that he ſhould not be known; that he ſhould not be taken for what he was, that he ſhould be rejected, that he ſhould be put to Death, that his People which had rejected him ſhould not be his People; that thoſe who Worſhipp'd Idols ſhould believe in him, and ſhould come unto him, that he ſhould forſake Sion and Reign in the Center of Idolatry; that nevertheleſs the Jews ſhould ſubſiſt ſtill; that he ſhould come of the Tribe of Juda, when there was no more Kings.

12. * Ever ſince the beginning of the World the expectation or Adoration of the Meſſias has continued without interruption; that he was promis'd to Adam preſently after his Fall; that there has ſince many Men been found, that have ſaid, God had revealed to them that a Redeemer ſhould be born, that ſhould ſave his People: That afterwards Abraham came and ſaid, • hat it was reveal'd to him that he ſhould be born of him by a Son that he ſhould have; that Jacob declared, that of his twelve Sons, it was of Judah that he ſhould be born: That Moſes and the Prophets came afterwards, declaring the time and manner of his coming; that they ſaid, the Law they had, was only till the Meſſias came; that till then it ſhould ſubſiſt, but that Law which ſucceeded it ſhould continue for ever; that ſo their Law, or that of the Meſſias, whereof it was a Figure, ſhould remain for ever in the World; that it had ever been, and that in the end Jeſus Chriſt came in all the Circumſtances that were foretold.

If all this was ſo plainly Propheſi'd to the Jews, might ſome ſay, wherefore did they not believe? Or why were they not utterly deſtroy'd for denying ſo clear a thing? I anſwer, Both the one and the other was Propheſi'd, that they ſhould not believe ſo plain and evident a thing, and that they ſhould not be quite deſtroy'd; and nothing can be more Glorious for the Meſſias; for 'twas not ſufficient there ſhould be Prophets, it was requiſite their Propheſies ſhould be preſerv'd without ſuſpition. Now, &c.

13. * The Prophets did propheſie of particular things, and of thoſe of the Meſſias, to the end that the Propheſies of the Meſſias ſhould not be without Proofs, and that the particular Propheſies ſhould not be without fruit.

14. * Non habemus Regem niſi Caeſarem, ſaid the Jews. Then Jeſus Chriſt was the Meſſias, Joh. 19. 15. 〈1 page duplicate〉〈1 page duplicate〉 ſeeing they had no other King but a Stranger, and that they would have no other.

15. * The Seventy Weeks of Daniel are equivocal for the time of their commencement, by reaſon of the Terms of the Propheſie; and for the time of the end, by reaſon of the diverſity of Chronologers. But all this difference extends only to two hundred years.

16. * The Propheſies which repreſent Jeſus Chriſt Poor, do alſo repreſent him Lord of all the World.

The Propheſies which foretel the time, do only foretel him chief of the Gentiles, and ſuffering, and not in great Power, and Judg of all. And thoſe which repreſent him Glorious, and Judg of all Nations, do not mark the time.

17. * When there is mention made of the Meſſias as Great and Glorious, it is viſible that it is to Judg the World, and not to Redeem it.

§. XVI. Divers Proofs of Jeſus Chriſt.

1. NOt to believe the Apoſtles, it muſt be ſaid they were deceiv'd, or went about to deceive others; both one and the other is difficult: As to the former, it is impoſſible to be miſtaken in taking a Man to be riſen again; and as for the other, the Hypotheſis that they were deceived, is ſtrangely abſurd; trace it all along: Let it be imagin'd theſe twelve Men aſſembled after the Death of Jeſus Chriſt, combining together to ſay he was riſen again; they thereby reſiſted all the Magiſtrates and Government. The Heart of Man is ſtrangely inclin'd to inconſtancy, lightneſs, change, to promiſes and to Riches: But not one of theſe Men were ſhaken by any of theſe advantages, no nor by threats of Priſons, Torments, or Death; if they had, they had all been undone. Let this be conſider'd.

2. * Whilſt Jeſus Chriſt was with them, he might encourage them, but afterwards had he not appear'd to them, what is it made them proceed.

3. * The Stile of the Goſpel is admirable in an infinite number of ways, and amongſt others, in that there is no invective to be ſeen us'd by any of the Hiſtorians againſt Judas or Pilate, nor againſt any of the Enemies or Perſecutors of Jeſus Chriſt.

Had this modeſty of the Evangelical Hiſtorians been affected, as well as ſo many other touches of ſo fine a Character, and that they had not affected it, but only to have it be taken notice of, had they not dared to have obſerv'd it themſelves, they would not have failed to have got friends that would have made theſe remarks in their behalf. But as they acted in this manner without affectation, and by a motion wholly without Self-intereſt, they have not made it be obſerv'd by any; I know not if it hath been obſerv'd to this day; and 'tis what ſhews with what Simplicity the thing was done.

4. * Jeſus Chriſt did work Miracles, and the Apoſtles after him, alſo the firſt Chriſtians did many; becauſe the Propheſies not being yet accompliſhed, and being fulfill'd by them, nothing gave full Evidence but the Miracles. It was Propheſied the Meſſias ſhould Convert the Gentiles; how was this Propheſie accompliſh'd, but in the Converſion of the Nations? and how could the Nations be converted to the Meſſias, unleſs they ſaw this laſt effect of the Propheſies that prov'd it? Before he Died, before his Reſurrection, and the Converſion of the Gentiles, all was not accompliſh'd; and ſo Miracles were requiſite all that while. Now there needs no more for Proof of the truth of the Chriſtian Religion, for the Propheſies accompliſh'd are a ſtanding Proof.

5. * The condition the Jews are yet in, is alſo a great Proof of the Chriſtian Religion; it is a wonderful thing to ſee that Nation ſubſiſt ſo many Ages, and in ſo miſerable a Condition, it being neceſſary to prove Jeſus Chriſt, that they ſhould ſubſiſt, and that they ſhould be miſerable, becauſe they Crucifi'd him; and though it be very contrary to ſubſiſt and be miſerable, yet they ſtill ſubſiſt in ſpight of their miſery.

6. * But were they not almoſt in the ſame Miſery in the time of the Captivity? No, the Scepter was not departed by reaſon of the Babyloniſh Captivity, becauſe their Reſtoration was promis'd and foretold. When Nebuchadnezzar led away the People, fearing leaſt it ſhould be thought the Scepter was departed from Judah, they were told before, that they ſhould be there but for a ſhort time, and that they ſhould be reſtor'd again; they were always comforted by their Prophets, and their Kings continu'd. But the ſecond deſtruction is without any Promiſe of Reſtoration, without Prophets, without Kings, without comfort or hope, becauſe the Scepter is departed for ever.

It was in a manner not to be Captives, to be ſo only for Seventy years, with aſſurance to be reſtor'd again to Liberty; but now they are ſo without any hope.

7. * God promis'd them, that though he ſcatter'd them to the ends of the Earth, yet if they kept his Law he would reſtore them; they keep it very punctually now, and yet are kept under. The Meſſias muſt then be come, and the Law that contain'd theſe Promiſes is accompliſhed, by eſtabliſhing another new Law.

8. * Had the Jews been all Converted by Jeſus Chriſt, we ſhould only have had doubtful Witneſſes; and had they been quite deſtroy'd, we ſhould have had none at all.

9. * The Jews deny'd him, but not all; the Righteous believ'd in him, not the Carnal Jews: And this is ſo far from being againſt his Glory, that it is the higheſt pitch of it. The reaſon they had, and what is only found in their Writings, in the Talmud, and the Rabbins, is only becauſe Jeſus Chriſt did not Conquer the Nations by force of Arms. Jeſus Chriſt, ſay they, was ſlain, he was overcome, he did not conquer the Gentiles by force, he gave us not their Spoiles, he brought us not any Worldly Riches: Is this all they can ſay? It is therein that he is Amiable. I would not have ſuch a one a Chriſt as they figure to themſelves.

10. * How pleaſant it is to ſee with the Eye of Faith, Darius, Cyrus, Alexander, the Romans, Pompey, and Herod, acting unawares to themſelves, for the glory and advancement of the Goſpel.

§. XVII. Againſt Mahomet.

1. THe Religion of Mahomet has for its Foundation the Alchoran, and Mahomet. But this Prophet that was to be the laſt and great expectation of the World, was He foretold. And what mark has he but what every Man may have that will call himſelf a Prophet? What Miracles doth he ſay himſelf that he wrought? What Myſteries did he teach according to his own Traditions? What Morals, and what Felicity?

2. * Mahomet is without any Authority, his Reaſons then had need be very ſtrong, having only their own weight.

3. * If two Men diſcourſe of things that appear mean, but that the Diſcourſe of one of them has a double Senſe to thoſe that hear them, and the Diſcourſe of the other has but one Senſe; if one that is not Privy to their Deſign hear theſe two Men ſpeak after this manner, he will judg they are both alike. But if afterwards in the Reſt of the Diſcourſe one of them ſpeaks of Angelical things, and the other always of mean and common, and even of impertinencies, he will judge the one ſpeaks myſtically and not the other, the one having ſufficiently ſhewn he did not approve ſuch Follies, and was capable of Myſteries, and the other that he was uncapable of Myſteries, and capable of Impertinencies.

4. * It is not that there's any thing very obſcure in Mahomet, and that it ſhould be thought he had a myſterious Senſe, that I would have things judg'd; but becauſe things are clear, by his Paradiſe, and the reſt. It is therein he is ridiculous; It is not ſo of the Scriptures: I grant there may be ſome dark Paſſages, but there are things wonderfully clear, and Propheſies manifeſtly accompliſh'd. The thing is not alike, one muſt not confound and equal things that do not reſemble each other, but by the obſcurity, and not by the clearneſs; which obſcurities do merit, when they are divine, to be revered.

5. * The Alchoran ſaith, St. Matthew was a good Man, therefore Mahomet was a falſe Prophet, either in calling good Men bad, or in not believing them in what they ſpake of Jeſus Chriſt.

6. * Any Man may do the things Mahomet did, for he wrought no Miracles, he was not foretold, &c. no Man can do what Jeſus Chriſt did.

7. * Mahomet eſtabliſh'd his Religion by killing others, Jeſus Chriſt in killing his own; Mahomet in forbidding to Read, Jeſus Chriſt in commanding to Read. To conclude, it is ſo contrary, that if Mahomet took the way to ſucceed Humanly, Jeſus Chriſt took the way to periſh Humanly; and inſtead of concluding that becauſe Mahomet ſucceeded, Jeſus Chriſt might have ſucceeded; it muſt be ſaid, that becauſe Mahomet ſucceeded, Chriſtianity ought to periſh, had it not been ſupported by a Divine power.

§. XVIII. Gods deſign in hiding himſelf from ſome, and diſcovering himſelf to others.

1. GOD was pleas'd to Redeem Men, and to bring Salvation to thoſe that ſought after it. But Men render'd themſelves ſo unworthy of it, that 'tis juſt he ſhould refuſe to ſome, by reaſon of their inſenſibleneſs, what he grants to others by Mercy, that which is not due to them; would he have overcome the obſtinacy of the moſt Reprobate, he might have done it in diſcovering himſelf ſo manifeſtly to them, that they needed not have doubted the truth of his Exiſtence, and ſo 'tis he will appear the laſt day, with ſuch a great Glory and overturning of Nature, that the blindeſt ſhall plainly ſee him.

It is not in this manner that he intended to appear at his coming in Humility, there being ſo many Men that rendering themſelves unworthy of his favour, he was pleas'd to leave them depriv'd of the Good they did not deſire. It was not therefore neceſſary he ſhould appear wholly in a Glorious manner, and abſolutely capable of convincing all Men; neither was it alſo juſt that he ſhould appear in ſo obſcure a way, but that he might be known of thoſe that ſought him ſincerely. Unto ſuch he clearly enough manifeſted himſelf, and ſo ſhewing himſelf plainly to thoſe that ſought him with all their Heart, and hid from thoſe that forſook him with all their Heart; he ſo reveal'd himſelf that he gave marks of himſelf, viſible to thoſe that ſought him, obſcure to thoſe that ſought him not. There is light ſufficient for thoſe that deſire to ſee, and obſcurity enough for thoſe that don't deſire to ſee.

2. * There is light enough to enlighten the Elect, and obſcurity enough to humble them. There is obſcurity enough to blind the Reprobate, and light ſufficient to condemn them and render them inexcuſable.

3. * Did the World ſubſiſt to teach Men the Exiſtence of God, his Divinity would ſhine in all parts in an undeniable manner; but as it ſubſiſts but by and for Jeſus Chriſt, and to inſtruct Men of their Corruption and Redemption; there is found great abundance of Proofs of theſe two Truths. What is therein ſeen doth mark, neither a total excluſion, nor a manifeſt preſence of a Divinity, but the Preſence of a God that hides himſelf; every thing bears this Character.

4. * Had nothing of God ever appeared, this Eternal privation had been equivocal, and might as well have referr'd to the abſence of the Divinity, as to the unworthineſs of Men to know him; but inaſmuch as he appears ſometimes and not always, this takes away all difficulty. If he appears once, he is always; and ſo nothing elſe can be concluded, but that there is a God, and that Men are unworthy of him.

5. * God's deſign is more to enlighten the Will than the Underſtanding: Now perfect light would be only good for the Underſtanding, it would be hurtful to the Will.

6. * Were there no obſcurity, Men would not be ſenſible of their Corruption; were there no light, Men would not hope for Remedy. So that 'tis not only juſt, but neceſſary for us, that God ſhould in ſome meaſure be hid from us, and in ſome ſort diſcover'd to us, becauſe 'tis alike dangerous to Man to know him without underſtanding his Miſery, and to know his Miſery without knowing God.

7. * Every thing informs Man of his Condition, but it muſt well be underſtood; for 'tis not true that God diſcovers himſelf in all things; but 'tis moſt certain that he hides himſelf from thoſe that tempt him, and that he diſcovers himſelf to thoſe that ſeek him; becauſe Men are altogether unworthy of God, and capable of God; unworthy by their Corruption, capable of him by their firſt Creation.

8. * There's nothing in the World but ſhews either the Miſery of Man, or the Mercy of God; or the weakneſs of Man without God, or the ſtrength of Man with God.

9. * The whole Univerſe teaches a Man either that he is Corrupted, or that he is Redeemed; all ſhews him either his Grandeur or his Miſery. The abſence of God appears in the Gentiles, the protection of God appears in the Jews.

10. * All things turn to the good of the Elect, even the obſcure things in the Scriptures, for they revere them by reaſon of the Divine light they ſee in them; and all turns to ill to the Reprobate, even the clear things; for they blaſpheme them, by reaſon of the obſcure things which they do not underſtand.

11. * If Jeſus Chriſt were come only to Sanctify, the whole Scriptures, and every thing would tend thereunto, and it would be very eaſie to convince Infidels. But as he came, in Sanctificationem & in ſcandalum, as Eſay ſaith, Iſa. 8. 14. we cannot overcome the obſtinacy of unbelievers; but this makes nothing againſt us, becauſe we ſay there is no conviction of Gods doings for obſtinate Spirits, and ſuch as do not ſincerely ſeek the Truth.

12. * Jeſus Chriſt came, to the end that thoſe which were blind ſhould ſee, and that thoſe which ſee ſhould be blind: he came to heal the Sick, and let the Healthy dye; to call Sinners to Repentance, and juſtifie them, and leave thoſe that thought themſelves Righteous in their Sins; to fill the Hungry, and ſend the Rich empty away.

13. * What do the Prophets ſay of Jeſus Chriſt? That he ſhall appear plainly to be God: No, but that he is a God truly vailed; that he ſhall not be known; that it ſhall be verily thought 'tis not him; that he ſhall be a Rock of offence, at which many ſhall ſtumble, &c.

14. * It is to make the Meſſias be known to the good, and unknown to the bad, that God made him be foretold after this manner. If the manner of the Meſſia's coming had been plainly Propheſi'd, there would not have been any obſcurity even for the wicked; had the time been obſcurely foretold, then there would have been difficulty even for the good; for the ſincerity of their Heart would not have ſuffered them to have underſtood that a ם, for example, ſignifies 600 years. But the time was clearly foretold, and the manner of it, in Types.

By this means the wicked taking the good things promis'd for Worldly Goods, they err, though the time be plainly foretold; but the good do not err; for the underſtanding of good things promis'd depends of the Heart, that calls that good which it loves; but the underſtanding of the promis'd time, depends not of the Heart, and ſo the clear Prediction of time, and obſcure of Riches, doth only deceive the wicked.

15. * What was the Meſſias to be, ſeeing that by him the Scepter was to continue for ever in Judah, and that at his coming the Scepter was to be taken away from Judah?

To cauſe that in ſeeing they ſhould not ſee, and in hearing they ſhould not underſtand, nothing was more juſt.

16. * Inſtead of complaining that God hid himſelf, we are bound to give him Praiſe for ſo much diſcovering himſelf, and alſo render him Thanks for not diſcovering himſelf to the Wiſe and the Great, who were unworthy to know ſo Holy a God.

17. * The Genealogy of Jeſus Chriſt is in the Old Teſtament mingled with ſo many other things, that it can hardly be diſcern'd; had not Moſes kept the Regiſter but of the Pedigree of Jeſus Chriſt only, it would have been too palpable; after all, they that conſider it narrowly, may ſee that of Jeſus Chriſt, by Thamar and Ruth, &c.

18. * The moſt apparent defects give matter to thoſe that rightly underſtand things; for Inſtance, the two Genealogies of Matthew and Luke, it is evident they were not made by concert.

19. * Let us not be therefore charged with want of Light, ſeeing we own it; but let the Truth of Religion be confeſſed even in the very obſcurity of Religion, in the little Light we have, and the indifference we have to know it.

20. * Were there but one Religion, God would be too manifeſt; were there no Martyrs but in our Religion, it would be the ſame.

21. * Jeſus Chriſt to leave the Wicked in their blindneſs, ſaid not that he was not of Nazareth, nor that he was not the Son of Joſeph.

22. * As Jeſus Chriſt continu'd unknown amongſt Men, ſo Truth continues amongſt common Opinions, without any outward difference; ſo the Euchariſt in common Bread.

23. * If the Mercy of God be ſo great that it inſtructs us ſavingly, even then when it hides it ſelf, what Light may we not expect, when he ſhall unvail himſelf?

24. * We can underſtand nothing of the Works of God, unleſs we lay down this Principle, That he blinds ſome, and enlightens others.

§. XIX. That the True Chriſtians, and the True Jews are not of the ſame Religion.

1. THe Jewiſh Religion ſeemed eſſentially to conſiſt, in being come of Abraham, in Circumciſion, in Sacrifices, in Ceremonies, the Ark, the Temple at Jeruſalem; and to conclude, in the Law, and in the Covenant of Moſes.

I ſay, it conſiſted not in any of theſe things, but in the love of God, and God rejected all theſe other things.

God had no regard for the Carnal People that was to deſcend from Abraham.

That the Jews ſhall be puniſh'd of God, as well as Strangers, if they offend: If you forget God, and follow after ſtrange Gods, I tell you beforehand, Deut. 19. 20. ye ſhall periſh, like the Nations that God has deſtroy'd in your ſight.

That Strangers ſhall be received of God as well as the Jews, if they love him.

That the true Jews lookt only for reſpect as they belonged to God, and not to Abraham, Thou art our Father, though Abraham and Iſrael Iſa. 63. 16. know us not, thou art our Father and our Redeemer.

Moſes himſelf has ſaid, that God was no accepter of Perſons; God, ſaith he, accepteth not Perſons nor Sacrifices. Deut. 10. 17.

I ſay, the Circumciſion of the Heart is commanded; Be ye Circumciſed in Heart, take away all Pride of Heart, and harden not your ſelves any more, for your God is a great God, Jer. 4. 4. mighty and terrible, and that accepts not Perſons.

That God hath ſaid, he will one day do it; God will Circumciſe thy Heart, and thy Childrens, that thou mighteſt love him with all Deut. 30. 6. thy Heart.

That the uncircumciſed of heart ſhall be judged; for God will judg the uncircumciſed People, and all the Children of Iſrael, becauſe they are uncircumciſed of Heart.

2. * I ſay, Circumciſion was a Figure eſtabliſhed to diſtinguiſh the Jewiſh People from all Gen. 17. 11. other Nations.

And hence it was, that being in the Wilderneſs they were not Circumciſed, becauſe they ſhould not mingle themſelves with other Nations; and that ſince the coming of Jeſus Chriſt it is no longer neceſſary.

That the love of God is recommended in all things, I take Heaven and Earth to witneſs, that Deut. 30. 19, 20. I have ſet before you Life and Death, that you may chuſe Life, that you may love God and obey him, for he is your Life.

It is ſaid that the Jews, for want of this love, ſhould be rejected for their Sins, and the Gentiles received in their ſtead; and he ſaid, I Deut. 32. 20, 21. will hide my face from them, I will ſee what their end ſhall be, for they are a very froward Generation, Children in whom is no knowledg. They have Iſa. 65. moved me to jealouſy with that which is not God, they have provoked me to anger with their Vanities; and I will move them to jealouſy with thoſe which are not a People, I will provoke them to anger with a fooliſh Nation.

That Temporal Riches are deceitful, and Pſaſ. 72. that the chief Riches is to be united to God.

That their Holy Days and Feaſts are diſpleaſing Amos. 5. to God.

That the Jews Sacrifices were diſpleaſing to Iſa. 66. Jer. 6. 20. God, and not only thoſe of the wicked Jews, but alſo that he was not pleas'd with thoſe of the good Jews, as appears by the 49th. Pſalm, where before he addreſſes his Diſcourſe to the wicked by theſe words, Peccatori autem dixit Deus, he ſaith, He deſires not the Blood nor Sacrifices of Beaſts.

That the Sacrifices of the Gentiles ſhall be Mal. 1. 11. 1 King 15. accepted of God, and that God will not take any delight in the Sacrifices of the Jews.

That God will make a New Covenant by the Meſſias, and that the Old Covenant ſhall be put away. Oze. 6. 6.

That old things ſhall be forgotten.

That the Ark ſhall no more be remembred. Jer 31. 31. Iſa. 43.

That the Temple ſhall be rejected.

That the Sacrifices ſhould be rejected, and Jer. 3. 16. Jer. 7. 12, 13. Mal. 1. 10, 11. other pure Sacrifices eſtabliſhed.

That the Order of Aaron's Prieſthood ſhould be rejected, and that of Milchiſedeck brought in by the Meſſias.

That this Prieſthood ſhould be Eternal. Pſal. 109. Iſa. 56.

That Jeruſalem ſhould be rejected, and a new name given.

That this laſt name ſhould be better than Oze. 3. that of the Jews, and ſhould abide for ever.

That the Jews ſhould be without Prophets, without Kings, Princes, Sacrifices or Altars. Jer. 31. 16.

That yet neverthleſs they ſhould ſtill continue a People.

§. XX. God is not known to advantage, but by Jeſus Chriſt.

1. MOſt of thoſe that undertake to prove the Divinity to the prophane, for the moſt part, do begin by the Works of Nature, and they very ſeldom ſucceed. I do not call in queſtion the ſolidity of theſe Proofs conſecrated by the Holy Scriptures, they are agreeable to Reaſon; yet ſometimes they are not conformable enough, and ſufficiently proportion'd to the Diſpoſition of the Spirit of thoſe for whom they are intended.

For it muſt be obſerv'd, this Diſcourſe is not directed to thoſe that have a lively Faith, and that preſently ſee, that all the World is nothing elſe but the Workmanſhip of that God whom they Adore: It is to ſuch the whole Fabrick of Nature ſpeaks the praiſe of its Creator, and that the Heavens ſhew forth his Handy-works. But for thoſe in whom this light is gone out, and in whom one would willingly kindle it; thoſe Perſons, deſtitute of Faith and Charity, that only ſee darkneſs and obſcurity in all the Works of Nature, it ſeems not to be the beſt way of inſtructing them, to give them for Proofs only of this great and important Subject, the courſe of the Moon, and Planets, or of common Notions, againſt which they have ever had an averſion; the obſtinacy of their underſtanding has made them deaf to this Voice of Nature, ſounding continually in their Ears, and experience ſhews, that very far from gaining them by this means, there's nothing on the contrary more like to hinder them, and to deprive them of all hope of knowing the Truth, then to think to convince them only by this ſort of Arguments, and to tell them that they ſhould plainly ſee the Truth in them.

It is not in this manner the Scripture ſpeaks, that knows the things of God better than we do. It tells us indeed, that the Beauty of the Creatures teaches him who made them; but it doth not ſay, that they work this ſame effect in all the World. It warns us on the contrary, that when they do it, it is not by themſelves, but by the light that God ſheds forth at the ſame time in the Minds of thoſe to whom he diſcovers himſelf by this means: Quod notum eſt Dei, manifeſtum eſt in illis, Deus enim illis manifeſtavit. It tells us in general, that God is Rom. 19. a God hid, Vere tu es. Deus abſconditus; and that Iſa. 43. 15. ſince the Corruption of Nature, he has left Mankind in a State of darkneſs, from which they cannot be freed but by Jeſus Chriſt, without whom we are deny'd all Communion with God; Nemo novit patrem niſi filius, aut Mat. 11. 27. cui voluerit filius revelare.

It is alſo what the Scripture intimates to us, when it ſaith in ſo many places, that thoſe which ſeek God ſhall find him; one does not ſpeak ſo of a light that is clear and evident, one has no need to ſeek it, it diſcovers and ſhews it ſelf.

2. * The Metaphyſical Proofs of God are ſo far off from human Reaſoning, and ſo intangl'd, that they ſeldom work upon any; and if that ſhould convince any one, it would be but for the moment that they beheld this demonſtration, but an hour after they would be afraid of being cozen'd: Quod curioſitate cognoverint, ſuperbia amiſerunt.

Moreover, this kind of Proofs, can only carry us to a ſpeculative knowledg of God; and to know him but in this manner, is not to know him at all.

The Chriſtians Divinity conſiſts not barely in knowing a God that is Author of Geometrical Truths, and of the order of the Elements, this belongs to the Heathens. It conſiſts not barely neither in knowing a God that exerciſes his Providence over the Bodies and Goods of Men, to bleſs with a long and happy Life thoſe which adore him; this is the Portion of Jews. But the God of Abraham, the God of Jaoob, is a God of Conſolation; it is a God that fills the Heart and Soul that enjoys him; it is a God that makes them inwardly feel their Miſery, and his infinite Mercy in their very Soul, filling it with Humility, Joy, Confidence, and Love; which makes them uncapable of any other End but himſelf.

The God of Chriſtians is a God that makes the Soul feel that he is its Soveraign good, that its only Reſt is in him, and that it can have no true Joy but in loving him, and that withal at the fame time, makes it abhor thoſe lets which defer and hinder it from loving him with all its might. Self-love and Concupiſcence, which hinder it, are very burdenſom to it; this God makes it feel that it is oppreſt with this burden of Self-love, and that it is he only can cure it.

This is what 'tis to know God as a Chriſtian. But to know him after this manner, one muſt at the ſame time know ones own Miſery, Wretchedneſs, and the need one has of a Mediator, to bring one nearer to God, and to unite one to him: Theſe Notions muſt not be ſeparated, becauſe being ſeparated they are not only unuſeful, but they are hurtful. The knowledge of God, without knowing our own Miſery, cauſeth Pride: The knowledge of our Miſery; without the knowledg of Jeſus Chriſt, cauſeth Deſpair; but to know Jeſus Chriſt exempts us both from Deſpair and Pride, becauſe we therein know God, our own Miſery, and the only means of Recovery.

We may know God and not our Miſeries, or our Miſeries and not God, or both God and our Miſeries, without knowing the means of being freed from the Miſeries that oppreſs us: But we cannot know Jeſus Chriſt, without knowing both God and our Miſeries, and the Remedy to cure them, becauſe Jeſus Chriſt is not only God, but he is a God that heals all our Miſeries.

So that all ſuch as ſeek God without Jeſus Chriſt, do not find any light that ſatisfies, or can be any way profitable to them: For either they attain not to know there is a God, or if they do, it is to no advantage to them, becauſe they imagin a means of having Communion without a Mediator, with this God whom they have known without a Mediator. So that they fall either into Atheiſm, or into Deiſm, which are two extreams Chriſtian Religion abhors both alike.

We muſt then ſtrive only to know Jeſus Chriſt, ſeeing it is by him only that we can hope to know God to any advantage.

It is he is the true God of all Men, that is, of the Miſerable and Sinners; he is the Object and Center of all, and whoſoever knows him not, knows nothing in the order of the World, nor in himſelf; for we do not know God but by Jeſus Chriſt, neither do we know our own ſelves, but by Jeſus Chriſt.

Without Jeſus Chriſt, Man had remain'd in Sin and Miſery; having Jeſus Chriſt, Man is freed from Sin and Miſery. In him is all our Happineſs, our Virtue, our Life, our Light, and our Hope: And out of him is nothing but Sin, Miſery, Darkneſs, Deſpair; and we ſee nothing but obſcurity and confuſion in the Nature of God, and in our own Nature.

§. XXI. The ſtrange Contrarieties that are found in the Nature of Man, in reference to Truth, Happineſs, and ſeveral other things.

1. THere's nothing more ſupriſing in the Nature of Man, than the Contrarieties that are therein to be ſeen, in regard of all things; he is made to diſcern the Truth, he earneſtly deſires it, he ſeeks after it, and nevertheleſs when he thinks to lay hold of it, his Eyes dazzle, and is ſo diſorder'd, that he ſeems to find ſome great difficulty. This is what has produced ſo many Sects of Pyronians, and of Dogmatiſts, ſome of which have gone about to deprive Man of all knowledg of the Truth, and the others endeavour to aſſure him of it; but both with ſuch unlikely Reaſons, that they encreaſe the diſorder and confuſion Men are in, when he diſcerns no other Light but what he finds in his own Nature.

The chief Arguments of the Pyronians are, That we have no certainty of the Truth of things without Faith and Revelation, otherwiſe than as we feel it Naturally in our ſelves. Now this natural Sentiment is no convincing Proof of their verity, becauſe there being no certainty without Faith, whether Man be Created by a good God, or by a bad Divel; if he has been from everlaſting, or if he made himſelf by chance; he is in ſuſpence if theſe Principles are given us either true or falſe, or incertain, according to our Original. Beſides, that no body without Faith has aſſurance if he be aſleep or awake, ſeeing that whilſt one ſleeps, one no leſs aſſuredly thinks he is awake, then if he were really awake. One thinks one ſees Spaces, Figures, Motions; one finds the Time paſs, one meaſures it; and to conclude, one acts juſt as if they were awake. So that half our Life being ſpent in ſleeping, by our own acknowledgment; what ever we think of it, we have no Idea of Truth, all our Thoughts being then but Illuſions: who can tell if the other part of our Life that we think we are awake, is not a ſleep, a little different from the other, from which we awake when we think we ſleep? as we often dream we dream, when one Thought crowds upon another? I wave the Arguments uſed by the Pyronians, againſt the impreſſions of Cuſtom, Education, Manners, Countries, and the like things, which lead away Men that diſcourſe only on theſe vain Foundations.

The only hold of the Dogmatiſts, is, that in diſcourſing ſincerely and in good earneſt, one cannot doubt of Natural Principles; We, ſay they, know the Truth, not only by Reaſoning, but alſo by Senſe, and a clear and lively underſtanding, and it is by this alſo we know the firſt Principles: It is to no purpoſe that Reaſoning, that has no ſhare therein, ſhould go about to queſtion it. The Pyronians, that have only this for their Object, labour to no purpoſe; we know we do not dream, how weak ſoever we find our ſelves to prove it by Reaſon; this weakneſs concludes nothing elſe but the weakneſs of our Reaſon, but not the incertainty of our Senſe, as they pretend. For the knowledg of the firſt Principles; as for Example, that there is Space, Time, Motion, Number, Matter, is as firm as any our Reaſonings do afford: And it is upon theſe Reaſonings of the Underſtanding and Senſe that Reaſon muſt relye, and ground all its Diſcourſe. I find there are three dimenſions in Space, and that the Numbers are infinite; afterwards Reaſon demonſtrates, that there is not two ſquare Numbers, one double as much as the other: The Principles are found, the Proportions are agreed to, all with certainty, although by different ways. And it is as ridiculous that Reaſon ſhould demand of the Senſe and Underſtanding, Proofs of theſe firſt Principles to conſent to it, as it would be ridiculous that the Underſtanding ſhould ask of the Reaſon, a meaning of all the Propoſitions it doth demonſtrate; this weakneſs then only ſerves to humble Reaſon, which would judg all things; but not to oppoſe our Certainty, as if there was nothing but Reaſon able to inſtruct us. Would to God we had never need to the contrary, and that we knew all things by inſtinct and ſentiment: But Nature has refus'd us this Happineſs and has given us but very few Gifts of this ſort; all the reſt can only be attained by Reaſoning.

See here an open War betwixt Men; every one muſt take part, and range himſelf either to the Dogmatiſts or the Pyronians, for whoever would think to ſtand Neuter, would be a Pyronian indeed; this Neutrality is the very eſſence of Pyroniſm; whoever is not againſt them, is for them with a Witneſs. What ſhall Man do in this State? Shall he doubt of all things? Shall he doubt if he be awake, if one pinch him, if one burn him? Shall he doubt if he doubts? Shall he doubt if he ſubſiſts? Sure one cannot proceed ſo far; and I affirm there was never a true real Pyronian. Nature declares the weakneſs of Reaſon, and hinders it from being ſo extravagant. On the other hand, Will any one ſay that he certainly poſſeſſes the Truth? What! him that if you urge ever ſo little, can ſhew no Proofs, and is forced to quit his hold?

Who ſhall reconcile this difference? Nature confounds the Pyronians, and Reaſon the Dogmatiſts. What then will become of thee O Man, that ſeeks the truth of thy Condition by thy Natural Reaſon? You cannot avoid one of theſe Sects, and cannot ſubſiſt in either of them.

See hear what Man is, in regard of Truth: Let us now conſider him in regard of Felicity, which he ſo eagerly hunts after in all his Actions; for all Men deſire to be happy, that's for certain, whatever different means they uſe, all tend to this end. What inclines one to go to t • e Wars, and that the other does not go, is the • ame deſire in both, but with ſeveral Proſpects; the Will does never move one ſtep but with regard to this Object: It is the motive of all Mens Actions, even of thoſe that kill and hang themſelves.

And nevertheleſs ſince ſuch a long Succeſſion of time, never any Perſon attain'd this Point, whereunto all do continually aim, without Faith: Every body complains, Princes, Subjects, Noblemen, Plowmen, Young Old, Strong, Weak, the Learned, the Ignorant, the Healthy, the Sick; thoſe of all Countries, of all Ages, and of all Qualities.

So long, conſtant, and regular a Proof, ſhould convince us of our inability to attain to Happineſs by our own ſtrength. But Example will not inſtruct us; it is never ſo perfect, but there is ſtill ſomething wanting; thence it is • hat we think our hope will not be fruſtrated in this occaſion, in this, as in the other; ſo that the preſent never contenting us, hope deceives us, and from one Evil to another, we go on to Death, which conſigns us over to Eternal Miſery.

It's ſtrange there's nothing in Nature capable to contain the place, and the end of Mans Happineſs; Stars, Elements, Planets, Beaſts, In • ects, Sickneſſes, Wars, Vices, Crimes, &c. Man being fallen from his firſt State, there is nothing but what he eſſay'd and try'd. Ever ſince he loſt true Happineſs, every thing equal • y ſeems ſo to him, even his own deſtruction, as contrary as it is both to Reaſon and to Nature.

Some have ſought for Happineſs in Authority, others in Curioſity and Sciences, and others • n Voluptuouſneſs. Theſe three Luſts have created three ſeveral Sects; and thoſe that were call'd Philoſophers, have in effect but follow'd • ne of theſe three; thoſe that have approached heareſt have, conſider'd, that 'tis neceſſary that the Univerſal which all Men deſire, and where • n all ſhould have part, ſhould not be in any particular thing which can be enjoy'd, but by • ne alone; and which being divided, more afflicts the Poſſeſſor by wanting the part he has • ot, then it does pleaſe him by enjoying the part which he hath: They have underſtood that true Riches ſhould be ſuch as that all may enjoy them at once, without Envy or any diminution, and that no body ſhould loſe them againſt his Will. They have imagin'd it▪ 〈◊〉 they never could find it; and inſtead of a ſolid and effectual Good, they have enjoy'd nothing but the empty Image of Fantaſtical Virtue.

Our inſtinct makes us find we muſt ſeek ou • Happineſs in our ſelves; our Paſſions prompt us exteriourly, even though no Objects offer'd themſelves to excite them; outward Objects tempt us of themſelves, and allure us, even though we did not think of it. So that Philoſophers may ſay as long as they pleaſe, Look into your ſelves, you will there find your Happineſs; they will not be believ'd; and thoſe that do believe them, are the emptieſt and greateſt Fools: For what is there more Vain and Ridiculous, than what is propos'd by the Stoicks, and more falſe then all their Reaſonings?

They conclude, One may do that at all times, that one can do at ſome times; and that becauſe the deſire of Glory makes ſome that enjoy it, do ſome things well, others may do ſo likewiſe▪ theſe are Feveriſh Fits that health cannot imitate.

2. * The inward conteſts of Reaſon againſt the Paſſions, has cauſed, that thoſe who deſir'd Peace, broke into divers Sects: Some would renounce all Paſſions, and become Gods; others would renounce Reaſon, and become Beaſts, but they could not neither one nor the other and Reaſon continues ſtill, and accuſeth the meanneſs and injuſtice of the Paſſions, and diſturbs the Repoſe of thoſe which abantion themſelves to them; and the Paſſions are always vigorous, even in thoſe that pretend to renounce them. Behold here what Man of himſelf is able to do by his own ſtrength, in regard of Truth and Felicity. We have a weakneſs to prove that that is invincible againſt the Dogmatiſts; we have an Idea of Truth, invincible againſt the Pyronians. We thirſt to know Truth, and find nothing but uncertainty in our ſelves; we ſeek for Happineſs, and find nothing but Miſery; we cannot but deſire and wiſh for Truth and Happineſs, and are incapable of Truth and Happineſs. This deſire is left to us, as well to puniſh us, as to let us know from whence we are fallen.

3. * If Man be not made for God, wherefore is not he happy but in God? wherefore is he ſo contrary to God?

4. * Man cannot tell where to fix himſelf▪ he is certainly gone aſtray, and finds in himſelf ſome remains of a happy State from whence he is fallen, and which he cannot recover; he ſeeks for it every where with great ſorrow and without Succeſs, in impenetrable darkneſs. This is the Spring of Controverſies amongſt Philoſophers, ſome of which have undertaken to reſtore fallen Man, by ſhewing his Greatneſs; others to humble him, by repreſenting his Miſeries. What is moſt ſtrange of all, is, that each Party make uſe of one anothers Reaſons to eſtabliſh their Opinion: For Mans Miſery is concluded from his Greatneſs, and his Greatneſs from his Miſery; ſo that ſome have ſo much the better prov'd his Miſery, as they have ſeen Proofs of his Greatneſs; and the others have concluded his Greatneſs with ſo much the more evidence, as they have ſeen his Miſery it ſelf prov'd. All that ſome have ſaid to ſhew his Greatneſs, has only ſerved for Arguments to the others to conclude his Miſery, becauſe from the higher State one is fallen, ſo much the more miſerable it renders ones Condition; and ſo the others on the contrary. They are riſen up one above another by a Circle without end; it being certain, that as Men attain to have more knowledg, they diſcover in Man more and more his Miſery, and his Greatneſs. In a word, Man knows he is Miſerable; then he is Miſerable becauſe he knows it; but it is very great, becauſe he knows that he is miſerable.

What a Chimera then is Man? What a Novelty? What a Chaos? What a Subject of Contradiction? Judg all things, weak Worm of the Earth, Depoſitary of Truth; Receptacle of Uncertainty; the Glory and the Refuſe of the Univerſe. If he boaſts, I'll humble him; if he is humble, I'll praiſe him, and will contradict him always, until he comprehends that he is a Monſter incomprehenſible.

§. XXII. General knowledg of Man.

THe firſt thing preſents it ſelf to a Man when he looks about him, is his Body, that is to ſay, a certain portion of Matter that is his own; but to comprehend what it is, he muſt compare it to all things that are above him, and all things that are under him, the better to know his juſt Limits.

Let him not ſtay in looking on the ſimple Objects that do encompaſs him: Let him contemplate Nature intirely in its full Beauty and Majeſty: Let him contemplate the bright Planet, put as an Eternal Lamp to enlighten the whole Univerſe: Let him look on the Earth but as a prick of a Pin, in compariſon of the vaſt compaſs this Star doth deſcribe; and let him admire that this vaſt Circuit it ſelf is but a very ſmall prick in compariſon of that which the Stars that move in the Firmament do compaſs: And if our Sight ſtop there, let our Imagination proceed farther. It will be wearied ſooner then Nature will want Matter to ſupply us with; all that we behold hear in the World, is but a dark eſſay in the ample boſom of Nature. No Idea can approach the vaſtneſs of its diſtances. We may as long as we pleaſe fill our Conceptions, we only conceive but Atoms, in reſpect of the reality of things. It is an infinite Sphere, whoſe Center is every where, and Circumference no where. To conclude, it is one of the greateſt viſible Characters of the Almighty Power of God, let our Imagination loſe it ſelf in this Contemplation.

When a Man is come to himſelf, let him conſider what he is in compariſon of what there is: Let him look on himſelf as a thing loſt in this crooked corner of Nature; and that as ſoon as this little Priſon, wherein he finds himſelf lodg'd, appears to him, that is to ſay, the viſible World, let him learn to put a right value upon the Earth, Cities, Kingdoms, and his own ſelf.

What is a Man in the infinite? Who can comprehend him? But to preſent to him another prodigy no leſs wonderful, let him ſeek the ſmalleſt thing that he knows; for inſtance, let a Nit in the littleneſs of its Body, ſhew him other parts incomparably ſmaller, Legs with Joynts, Veins in theſe Legs, Blood in thoſe Veins, Humors in this Blood, Drops in theſe Humours, Vapors in thoſe Drops; and yet dividing theſe laſt things, let him tire his Strength and Conceptions, and that the laſt Object whereto he can attain, be that of our Diſcourſe▪ he will think, it may be, that is the extream littleneſs of Nature. I will yet therein ſhew him a new Abyſs. I will not only deſcribe to him the viſible World, but alſo what he is capable to conceive of the immenſity of Nature, in the compaſs of this imperceptible atom. Let him look on an infinite number of Worlds, every one of which having their Sun, Planets, Earth, in the ſame Proportion the viſible World has; in the World of Animals, and even of Nits; wherein he will find what the former had ſhewn, finding alſo in the others the ſame thing, without end or repoſe. Let him be loſt in theſe Wonders, which are as ſurpriſing for their littleneſs, as the others are for their greatneſs; for who can but admire, that our Body, that but how was not perceivable in the World, which it ſelf alſo was ſcarce viſible in the midſt of all; ſhould now be a Coloſs, a World, or rather all, in reſpect of the extream littleneſs which one may diſcover.

Whoever looks on himſelf in this manner, doubtleſs will be amas'd to ſee himſelf, as it were, ſuſpended in the Maſs Nature has given him, betwixt theſe two Abyſſes, of Infinite, and Nothing, from which he is equally diſtant: He will tremble at the ſight of theſe Wonders, and I believe his Curioſity turning into Admiration, he will be more inclin'd to contemplate them in ſilence, than to inquire into them with Preſumption.

For, to conclude, What is Man in Nature? a Nothing, in reſpect of that which is Infinite; an All, in reſpect of Nothing, a Middle betwixt Nothing and All: He is infinitely diſtant from the two extreams; and his Being is no leſs diſtant from the Nothing whence he was taken, then from the Infinite wherein he is ſwallow'd up.

His Underſtanding keeps the ſame degree in the order of intelligible things, as his Body does in the diſtance of Nature; and all it • an do, is to diſcern ſome appearance of the medium of things, in a perpetual deſpair of not knowing neither the Beginning nor End. All things come from nothing, and tend to Infinity. Who can comprehend theſe Wonders! The Author of theſe Miracles underſtands them, no body elſe can.

This State that holds the middle betwixt two extreams, is to be found in all our Faculties.

Our Senſes do not diſcern any extream; too much noiſe makes us deaf; too much light dazzels us; too great and too little diſtance hinder the ſight; too much brevity and too much tediouſneſs ſpoil a Diſcourſe; too much Pleaſure is troubleſom; too much noiſe diſquiets us: We are not ſenſible of extream heat nor of extream cold; the Qualities that are exceſſive, are Enemies, and not ſenſible to us: We are not any longer ſenſible of them, we ſuffer them: Too much Youth and too much Age, hinder the Judgment; too much or too little Food diſturbs our buſineſs; too much and too little Inſtruction make it brutiſh. Things in extreams ſignifie nothing at all to us; and we are as nothing to them; we either miſs them, or they us.

This is our true State: It is what confines our Knowledg within certain limits, beyond which we do not paſs; incapable of knowing all, or of being abſolutely ignorant of all. We are in a vaſt medium, always uncertain, and floating betwixt ignorance and knowledg; and if we think to go forwards, we grow giddy and looſe our hold, it ſlips away and is gone eternally, nothing can ſtay it. This is our Condition by Nature, and yet very contrary to our Inclination. We burn with a deſire to know all things, and to build a Tower that may reach to Heaven, but our whole building doth crack, and the Earth opens and ſwallows all up.

§. XXIII. The greatneſs of Man.

1. I Can think of a Man not having Feet nor Hands; I can alſo think of him as having no Head, if experience did not teach me that 'tis thereby he thinks. It is thinking that makes the being of Man, without which he cannot well be conceiv'd aright.

2. * What is it that feels Pleaſure in us? Is it the Hand? Is it the Arm? Is it the Fleſh? Is it the Blood? It will be found 'tis ſomething that is immaterial.

3. * Man is ſo great, that his greatneſs appears even in that he knows himſelf to be miſerable. A Tree don't know it ſelf to be miſerable. It is true, 'tis to be miſerable, to know ones ſelf to be miſerable; but it is alſo to be Great, to know that one is Miſerable; thus you ſee all his Miſeries, do prove his Greatneſs.

Theſe are Miſeries of a great Lord, Miſeries of a depoſed King.

4. * Who is it that finds himſelf miſerable for not being a King, but only him that is depoſed. Shall one think Paulus Emilius miſerable becauſe he is no longer Conſul, on the contrary every body found he was happy to have been ſo, becauſe his Condition not did require that he ſhould abide ſo always. But Perſeus was known to be ſo unfortunate for not being King, becauſe it was his quality to be ſo, that it was wonder'd how he could live otherwiſe. Who is it that thinks himſelf miſerable for having but one Mouth? And who is it but would be unhappy to have but one Eye? It may be one never thought of being troubled for not having three Eyes; but one may be much troubled for having but one.

5. *We have ſo great an Idea of the Soul of Man, that we can't brook being deſpiſed, and not to be thought to have a Soul; and all the Felicity of Man conſiſts in the eſteem of the Soul.

If then, on the one hand, this falſe Glory Men ſeek after, is a great mark of their Miſery and mean State, it is alſo of their Excellency: for whatever Poſſeſſions he has in the World, whatever health and eſſential Pleaſures he enjoys, he is not contented, if he be not in the eſteem of Men; he puts ſuch a value upon the Senſe of Men, that how Rich ſoever he be in the World, he thinks himſelf unfortunate if he has not alſo a reaſonable place in the good Opinion of Men. It is the moſt pleaſing thing in the World, nothing can divert him from this Deſire, and it is the Character the moſt imprinted in the Heart of Man; even ſo far, that thoſe that moſt of all deſpiſe Man, and equal him to Beaſts, yet would fain be admir'd themſelves by their own Sentiments; their Nature which ſurpaſſes their Reaſon, convincing them more ſtrongly of the Greatneſs of Man, than Reaſon does convince them of their meanneſs.

6. * Man is but a Reed, the weakeſt thing in Nature, but he is a thinking Reed: It is needleſs that the whole Univerſe ſhould Arm it ſelf to deſtroy him, a Vapor, a drop of Water, is enough to kill him. But if the Univerſe ſhould cruſh him, yet Man were more Noble than that which kills him, becauſe he knows he dyes, and the Univerſe is not ſenſible of the Victory it has over him.

So that all our dignity conſiſts in thinking. It is from this we muſt value our ſelves, not from ſpace and duration: Let us then ſtrive to think well, this is the Principle of true Morallity.

7. * It is dangerous to ſhew unto Man how much he reſembles the Beaſts, without ſhewing him alſo his Greatneſs: It is alſo dangerous too much to ſhew him his Greatneſs, without ſhewing him his Meanneſs: It is alſo yet more dangerous to let him be ignorant of one or the other; but it is very fit to repreſent both to him.

8. * Let a Man then think of himſelf▪ as he ought; let him love himſelf, for there is ſomething in him capable of improvement, but let him not hereupon indulge the Vanities of his Nature: Let him diſpiſe himſelf becauſe this capacity is empty, but let him not deſpiſe his Natural capacity: Let him hate, let him love himſelf, there is in him a capacity to know the Truth, and to be happy; but he hath no ſtability, either conſtant or ſatisfactory. I would therefore incourage Men to deſire to find it, to be free and diſingag'd from Paſſions, to follow it where it may be found; and knowing how much his Wiſdom is blinded by Paſſions, I would that he hated his Concupiſcence, which determines it of it ſelf, that it might not blind him in making his choice, and that it might not ſtop his courſe when he has choſe.

§. XXIV. Vanity of Man.

1. VVE are not contented with our Life and with our own being: We would live in the Fancy of others a kind of imaginary Life, and to that purpoſe we ſtrive to make our ſelves appear. We continually ſtrive to improve and preſerve this imaginary Being, and neglect the real one. And if we have either Tranquility, Generoſity, or Fidelity, we are impatient to have it ſeen, that ſo we may faſten theſe Virtues to our imaginary Being; we often chooſe to loſe them from our ſelves, to fix them to it; and we willingly become Cowards to procure the Reputation of being Valiant; a great Sign of the nothingneſs of our very Being; and not to be ſatisfied with one without the other, and often to renounce one for the other; for who would not dye to preſerve his Honour? ſuch a one would be infamous.

2. * The ſweetneſs of Glory is ſo great, that fix it to what you will, yea even to Death it ſelf, one loves it.

3. * Pride does ballance all our Miſeries, for either it hides them, or if it diſcovers them, it boaſts in having them known.

4. * Pride has ſuch a Natural Poſſeſſion of us in the midſt of our Errors and Miſeries, that we loſe even our Lives with Joy, provided it be but ſpoke of.

5. * Vanity has taken ſuch firm hold in the heart of Man, that a Milk-maid, a Turn-ſpit, a Porter, doth boaſt, and would have ſome to admire them: Philoſophers themſelves would be admir'd; thoſe that write againſt Glory, would willingly have the Glory to have writ well; thoſe that read, would have the Glory to have read; and I that write this, it may be I have this deſire, and it may be thoſe who read it may have it alſo.

6. * In deſpight of all the Miſeries that oppreſs us, and that hold us by the Throat, we have an inſtinct that we can't ſuppreſs, that puffs us up.

7. * We are ſo Preſumptuous that we would fain be known by all the World, and it may be by thoſe that ſhall ſucceed when we be dead and gone; and we are ſo vain, that the eſteem of five or ſix Perſons that are near about us, does amuſe and ſatisfie us.

8. * The thing that is moſt important of all to our Life, is the choice of a Trade: Chance governs this; Cuſtom makes Maſons, Soldiers, Tylers, Tinkers; He is an excellent Carpenter, ſays one; and ſpeaking of Soldiers, They are great Fools, will ſome ſay; others, on the contrary, There's nothing like the Wars, all other Men are but Raſcals: By often hearing theſe Trades prais'd in our Infancy, we make our choice, and deſpiſe all others; for Naturally we love Virtue, and hate Imprudence; theſe Diſcourſes excite us; one Sins not but in the application, and the force of Cuſtom is ſo great, that ſome whole Countries are Maſons, others are all Soldiers; there's no queſtion that Nature is not ſo uniform. It is Cuſtom that forms and inclines Nature; but ſometimes alſo Nature prevails over it, and keeps Man within its inſtinct, in deſpight of all Cuſtom good or bad.

9. * Curioſity is but Vanity; for the moſt part we deſire to know only that we may diſcourſe: One would never go to Sea not to ſay nothing of it, and for the bare Pleaſure of ſeeing it, without the hope of diſcourſing of it to ſome or other afterwards.

10. * We don't much value being known in Towns where we only paſs along; but if we make any reſidence, then we are of another Mind. What time is requiſite? a time proportion'd to our vain and weak continuance.

11. * A little thing comforts us, becauſe a little caſts us down.

12. * We never hold to the preſent: We anticipate the time to come, as being too ſlow, and as 'twere to haſten it; we recal the time paſt to ſtay it, as being too ſwift: We are ſo imprudent that we err in the time which is not ours, and don't think of that little that we have; and are ſo vain, that we think of thoſe times which are not, and let ſlip without any reflection that which we have; it is becauſe commonly the preſent is burdenſom to us: we hide it from our ſight becauſe it afflicts us, and if it pleaſeth us, then we are troubled becauſe it ſo ſoon paſſeth away: We ſtrive to maintain it by that which is to come, and think to diſpoſe the things that are not in our power, for the time which we are not certain we ſhall ever attain unto.

Let every body examin their thoughts, they ſhall ſtill find them imploy'd about what is paſt or to come: we ſcarce ever think of the preſent, and if we do, it is only the better to take meaſures how to diſpoſe of the time to come; the preſent time is never our chief ſcope. The paſt and preſent are our mean, the future is our chief object: So that we never live; and preparing our ſelves ever to be happy, it is certain we never ſhall be ſo, if we do not aſpire to ſome other Happineſs than what is to be enjoy'd in this Life.

13. * Our imagination does ſo ſwell the time preſent, by making ſuch continual Reflections on it, and does ſo much diminiſh Eternity for want of reflecting on it, that we make a meer Nothing of Eternity, and of Eternity Nothing. And all this is ſo firmly rooted in us, that all our Reaſon cannot hinder us from it.

14. * Cromwell went about deſtroying all Chriſtendom; the Royal Family was ruin'd, and his made great for ever, had it not been for a little Grain of Sand that lighted in his Uratory. Rome alſo was near trembling under him; but this little Gravel, that was nothing elſewhere, lighting in this part, it occaſion'd his Death, the fall of his Family, and the Kings Reſtoration.

§. XXV. Of the weakneſs of Man.

1. VVHat moſt of all ſurpriſes me, is, that all the World are not aſtoniſh'd at their own weakneſs; one acts ſeriouſly, and every one follows his own Courſe, not becauſe it is indeed good to follow it, it being the Faſhion; but as if every body did certainly know they had found where Reaſon and Juſtice was. Men find themſelves deceiv'd every Moment, and by a ridiculous Humility, he thinks 'tis his fault, and not the fault of the Art; Men always boaſt they have found. It is requiſite there ſhould ſtill be ſtore of theſe Men in the World, to ſhew that Men are capable of the moſt extravagant Opinions, ſeeing he is capable to think he is not in this Natural inevitableneſs, and that he is on the contrary naturally Wiſe.

2. * The weakneſs of Mans Reaſon appears much more in thoſe that have not the knowledg of it, then in thoſe that have.

3. * If one be too Young, one cannot judg aright; if too Old, the ſame: If one thinks not enough, if one thinks too much, one grows giddy, and cannot find the Truth.

If one conſiders ones Work as ſoon as ever 'tis done, one is too much conceited with it: If too long after, one cannot recollect it.

There is but juſt one indiviſible point that is the true place of perceiving Pictures; the others are too near, too far, too high, too low; Perſpective aſſigns place in the Art of Painting: But in Truth and Morality, who is it that can aſſign a place?

4. * This Miſtreſs of Error, called Fancy and Opinion, is ſo much the greater cheat, as that 'tis not always the ſame; for it would be an infallible Rule of Truth, if it were infallible of lying, but being for the moſt part falſe, it gives no mark of its quality, marking with the ſame Character things both true and falſe.

This boaſting Authority, Enemy of Reaſon, that aſſumes to controul and domineer, to ſhew how far it governs all things, has eſtabliſh'd a ſecond Nature in Man: It eſteems ſome Rich, ſome Poor, ſome Happy, ſome Miſerable, ſome Wiſe, ſome Fools, and nothing troubles us more than to ſee it fills its followers with a ſatisfaction greater and fuller then Reaſon does hers: The High-minded, by imagination, pleaſing themſelves quite otherwiſe in themſelves, then the Wiſe and Prudent can reaſonablly pleaſe themſelves. They behold People diſdaining; they diſpute with confidence and heat, the others with fear and miſtruſt: And their confident Looks do oftentimes get them the Victory in the Opinion of the Hearers: So much favour the conceited Wiſe do get with ſuch as are Judges of the like Nature. It cannot make Fools Wiſe, it makes them content, whereas Reaſon on the other ſide, can only render her followers miſerable; the one loads them with Praiſes, the other with Ignominy.

Who gives Reputation? Who gives reſpect and veneration to Perſons, to Works, to great Folks, but Opinion? How empty are all the Riches of the World without its Applauſe?

Opinion governs all things: It determines Beauty, Juſtice, and Happineſs, which is all the World can afford. I would willingly ſee the Italian Book, whoſe Title I only know, which its ſelf alone is worth many Books; Della Opinione Regina del Mondo. I ſubſcribe to it without knowing it, excepting only the Evil, if there be any in it.

5. * One ſcarce ſees any thing juſt or unjuſt, but changes Quality, in changing Clymate. Three degrees of Elevation of the Pole, overturn the Laws: A Meridan decides all Controverſie, or a few Years the Poſſeſſion: Fundamental Laws do change: Law has its bounds: Pleaſant Juſtice, that a River or Mountain does limit; Truth on this ſide the Pyrenean Hills, Error on the other ſide.

6. * The Art of ſubverting Kingdoms is to ſhake their eſtabliſh'd Cuſtoms, in ſearching them to the bottom, therein to diſcover the defect of Juſtice and Authority. It is neceſſary, ſay ſome, to have recourſe to the Primitive and Fundamental Laws of the Country, which an unjuſt Cuſtom has aboliſh'd; this is a ſure way to ruin all. Nevertheleſs the People liſten to theſe Diſcourſes, they throw off the yoak as ſoon as they hear them; and great Perſons make advantage by their Ruin, and by that of theſe curious inquirers into received Cuſtoms. But by a contrary omiſſion▪ Men think to do by Juſtice any thing that is not without Example.

7. * The greateſt Philoſopher in the World, let him but walk on a Plank, though larger than he uſually walks upon, if there be a Precipice under him, though his Reaſon convince him that he is ſafe, yet his Imagination would prevaricate. Many cannot ſupport the though • of danger without ſweating and turning pale. I will not inſtance in all the effects. Who don't know that there are ſome affrighted almoſt out of their Senſes, at the ſight of Cats, Rats, the cranching of Char-coal?

8. * Will you not ſay that the Venerable Magiſtrate, whoſe Age impoſeth ſilence and reſpect on all the People, that governs himſelf by ſublime pure Reaſon, and judges things by the • Nature, without ſticking at vain Circumſtances, which only influence the Imaginations of the weak? See him enter into the place where he is to do Juſtice; See him there ready to give Audience with exemplary Gravity. Let the Advocate appear, if Nature has given him a hoarſe Voice, and ſome odd Features and Looks; that his Barber has not well trimm'd him, or if by chance he be not exactly dreſt, I dare lay a Wager the Judg loſes his Gravity.

9. * The Mind of the greateſt Man in the World, is not ſo ſteady but that he is ſubject to be troubled with the leaſt noiſe that is made about him: Leſs then the noiſe of a Canno • ſhot is enough to affright him; the noiſe of a Fane or Pully will diſturb him: Do not wonder if he don't diſcourſe well at preſent, a Fly buzzes at his Ears, that's ſufficient to make him uncapable of good Counſel. If you will that he ſhould find the Truth, drive away that Inſect that holds his Reaſon in ſuſpence, and troubles this great Oracle that Governs Cities and Kingdoms.

10. * The Will is one of the Principal Organs of Belief; not that it forms the Belief, but becauſe things appear true or falſe, according to the Face one ſees them with. The Will that pleaſeth it ſelf with one thing more than another, diverts the Underſtanding from conſidering the Qualities of thoſe things it loves not: and ſo the Underſtanding complying with the Will, is pleas'd in looking on that it loves, and judging by what it ſees, it inſenſibly directs its Belief according to the inclination of the Will.

11. * We have another Principle of Error, and that is Sickneſſes; they ſpoil our Reaſon and Judgment, and if great Sickneſſes do viſibly alter us, I make no doubt but leſſer make like impreſſions in proportion.

Self-intereſt is alſo a wonderful inſtrument, that pleaſantly puts out our own Eyes. Love or hatred do divert Juſtice: When an Advocate is well paid before-hand, it makes him find the Cauſe he Pleads much more Juſt. But by another ſtrange humor of the Mind of Man, I have known thoſe that, not to be guilty of this Crime, have been the moſt unjuſt that could be on the other extream. The ſure way to loſe a Cauſe, were it never ſo Juſt, was to recommend it by a near Relation.

12. * Imagination many times ſwells up the ſmalleſt objects by a fantaſtical eſteem, ſo far, as even to fill our Soul; and by a bold inſolence, it alſo leſſens the greateſt things, even to our meaſure.

13. * Juſtice and Truth are two ſuch nice things, that our Faculties are too dull to touch them exactly; if they do, they blunt the Edge, and flutter round about it, inclining to wrong rather then right.

14. * Old impreſſions are not capable alone to abuſe us; the charms of Novelty have the ſame power; from thence proceed all the diſputes of Men, that tax each other, either in following the falſe impreſſions of their Infancy, or raſhly to take up new ones.

Who is it that holds the medium? Let him appear, and prove it. There is no Principle how natural ſoever it be, even from our very Infancy, but is made to paſs for a falſe impreſſion, whether it be of Inſtruction or of Senſe; becauſe, ſay ſome, that from your Infancy you believ'd a Cheſt was empty when you ſee nothing in it, you thought vacuity poſſible; it is a ſtrong Illuſion of your Senſes, ſtrengthned by Cuſtom, Art muſt rectifie it: Others ſay, on the contrary, becauſe you were taught at School that there is no vacuity, they have ſpoil'd your common Senſe, which knew it ſo plainly before you receiv'd this Evil impreſſion, which you muſt rectifie by having recourſe to your firſt Nature. Who is then deceiv'd, the Senſes or Art?

15. * All Mens care and ſtudy is to get Riches; and the Title by which they hold them, is in its Original nothing but the Fancy of thoſe that have made the Laws; neither have they any aſſurance of ſafely enjoying them, a thouſand Accidents deprive them of them. It is the ſame of Learning, Sickneſs deprives us of it.

16. * Man then is only a Subject full of Errors, which are not to be hid without Grace; nothing diſcovers Truth to him, every thing abuſes him. The two Principles of Truth, Reaſon and the Senſes, beſides that many times they want ſincerity, they reciprocally abuſe each other. The Senſes abuſe the Reaſon, by falſe appearances; and the ſame deluſion they bring, they receive of her again, it revenges it ſelf. The Paſſions of the Soul trouble the Senſes, and gives them ſad impreſſions; they lye and ſtrive to deceive each other.

17. * What are our Natural Principles, but our Principles of Cuſtom? In Children, thoſe they received from their Fathers, as hunting is in Beaſts. A different Cuſtom will give other Principles of Nature; this is found by experience: and if there are ſome that are not defaced by Cuſtom, there are alſo others of Cuſtom that are not defaced by Nature. This depends of the diſpoſition.

Fathers do fear leaſt the Natural Love of Children ſhould be defaced. What then, is this Nature ſubject to be blotted out? Cuſtom is a ſecond Nature, that deſtroys the former: Wherefore is not Cuſtom natural? I much fear that this Nature is it ſelf no more than a firſt Cuſtom as Cuſtom is a ſecond Nature.

§. XXVI. Of the Miſery of Man.

1. NOthing is more capable to make us enter into the knowledg of the Miſery of Man, than to conſider the true cauſe of the continual agitation in which they ſpend their Life.

The Soul is ſent into the Body to ſojourn there for a little time; it knows 'tis but only a paſſage to an Eternal Journey, and that it has only the ſhort time of Life to prepare for it. The neceſſities of Nature rob her of a great part of it, there remains but a very little part to her diſpoſe: but this little part that's left does ſo incommode and ſtrangely perplex her, that ſhe only ſtudies how to loſe it. It is an inſupportable burden to her to live with her ſelf, and to think of her ſelf; ſo that all her care is to forget her ſelf, and to let ſlip this little time, which is ſo ſhort and precious, without reflection, and in doing thoſe things that hinder her from thinking of it.

This is the Spring of all the buſtling Occupations of Men, and of all that which is called Divertiſements or Paſtimes; in which it is in effect the chief ſcope to let time ſlide away, without minding it, or rather without ſo much as minding our own ſelves, and to ſhun, in loſing this part of Life, feeling the bitterneſs and inward grief that would neceſſarily attend that watchfulneſs we ſhould have had over our ſelves during that time. The Soul finds nothing in it ſelf that it can like; it ſees nothing in it ſelf but what makes it ſad when it thinks of it:—This is it which makes her look abroad, and to ſtrive by the uſing of exteriour things, to loſe the remembrance of her true State; her Joy conſiſts in this forgetfulneſs, and 'tis enough to make her miſerable, to oblige her to look upon her ſelf, and to be with her ſelf.

Men are warned, even from their Infancy, to be careful of their Honour, of their Riches, and even of the Riches and Honour of Parents, and Friends: They are baited at to learn Languages, Exerciſes, Arts and Sciences: They have the charge of Buſineſs; they are made to underſtand that they can't be happy, if they do not ſo order matters, that by their induſtry and care, they do not ſo ſecure their Fortune and Honour, alſo that of their Friends, that if any of theſe things be wanting, they will be miſerable; ſo that they give them Offices, and Imployments that harras them from their Infancy. You will ſay, This is a ſtrange way of making them happy. What more can one do to render them miſerable? Do you ask what one may do? Why, do but only take away all theſe things, for then they would ſee and think of themſelves, and it is this they cannot endure. And ſo 'tis, after they have toil'd in ſo many buſineſſes, if they have any little reſpit, they ſtrive to ſpend it in ſome Divertiſements that wholly take them up, and ſteal them from themſelves.

Therefore when I ſet upon the conſideration of the ſundry Agitations of Men, the Pains and Perils they expoſe themſelves unto at Court, at the Wars, in the purſuit of their Ambitious Pretenſions, from whence ariſe ſo many Quarrels, Paſſions, and wicked and dangerous Enterpriſes, I have often ſaid, that all the Misfortune of Men proceeds from their not knowing how to keep themſelves quiet in their Chamber. A Man that has Means ſufficient to live, if he knew how to keep at home, would not go abroad to Sea, nor to a Siege; and if one ſought only enough to live, one ſhould not much need ſuch dangerous Occupations.

But when I more narrowly conſider'd, I found that this averſion Men to have reſt, and of entring into themſelves, proceeds from a very effective cauſe; that is, from the natural Misfortune of our weak and mortal Condition, which is ſo miſerable, that nothing can comfort us, when nothing hinders us of thinking of it, and that we ſee none but our own ſelves.

I ſpeak only of ſuch that look on themſelves without any intereſt in Religion; for 'tis moſt certain, that 'tis one of the Wonders of Chriſtian Religion, to reconcile Man to himſelf, in reconciling him to God, in making him look on himſelf with any Comfort, and to make Retirement and Reſt more agreeable to ſome, than the agitation and company of Men. It is not in ſtaying Man in himſelf, that it produceth theſe wonderful effects; it is in carrying him to God, and in ſupporting him in the thoughts of his Miſeries, by the hopes of another Life, which ſhall wholly free him from them.

But as for ſuch who act only by the inſtinct they find in themſelves and in their Nature, it is impoſſible they ſhould ſubſiſt in this Reſt, that gives them leiſure to conſider of it, and not to ſee themſelves preſently aſſaulted with regret and ſadneſs: Man that loves himſelf, hates nothing more then to be alone with himſelf; he ſeeks only himſelf and yet ſhuns nothing more than himſelf, becauſe when he ſees himſelf, he ſees not himſelf, ſuch as he would be, and finds in himſelf whole heaps of unavoidable Miſeries, and an emptineſs of real good things, which he is unable to fill up.

Let Men chuſe what Condition they will, and lay in ſtore all the goods and ſatisfactions that may ſeem to ſatisfie any Man; If he that is in this State, be without imployment, or any Divertiſement, and that one lets him make reflection upon what he is, all this languiſhing Felicity will not ſupport him; he will of neceſſity fall into tormenting apprehenſions of the time to come; and if he be not ſome other ways diverted, then he is unavoidably Miſerable.

The Royal Dignity, is it not ſufficiently great of it ſelf to render him happy that enjoys it, by the ſole conſidering what he is? What, muſt he yet be diverted from this Thought, as the commoner ſort of Men? I ſee it is to make a Man Happy, to divert him from the ſight of his domeſtick Troubles, by filling his Mind with the Thoughts of dancing well. But would it be the ſame to a King? And would he be happier in following theſe vain amuſements, then in conſidering his Greatneſs? What more pleaſing Object can one offer to his Mind? Would it not interrupt his Joy, to trouble his Thoughts about ordering his Steps, to keep time with the Muſick, or in compleatly ordering a Ball, inſtead of letting him in reſt and quiet, enjoy the Pleaſure of Contemplating the Majeſtical Glory wherewith he is inveſted? Let this be put to the Tryal; let a King be left all alone, without any ſatisfaction of the Senſes, without any care in the Mind, without Company, to think of himſelf all at leiſure, and it will be found, that a King that ſees himſelf, is a Man full of Miſeries, and one that feels them as well as any other common Perſon, Alſo this is very carefully avoided, and there never fails to have near the Perſons of Kings, a great many that continually watch, to make Divertiſements ſucceeed after Buſineſs, and obſerve all their leiſure time; to ſupply them with Pleaſures and Paſtimes, that there might be none of their time vacant. That is to ſay, that they are compaſs'd round with Perſons that are wonderfully careful that the King ſhould not be alone, and in a Condition to think of himſelf, knowing very well, that he would be Miſerable, all King as he is, if he ſhould. And indeed the Principal thing that ſupports Men in great Imployments, which in themſelves are ſo painful, is, that they are perpetually hinder'd from thinking of themſelves.

Obſerve it well: What elſe is't to be an Intendent, Chancellor, or Preſident, but to have a great number of People about one, that come from all Parts, ſo as not to let them enjoy one hour of the Day to think of themſelves? And when they come out of favour, and that they are diſmiſt, and ſent to their Country Houſe, where they have no want of Riches, nor Attendants to ſerve them in need, nevertheleſs they are Miſerable, becauſe there is no longer any that come to hinder them from thinking of themſelves.

Hence it is, that ſo many delight themſelves at Play, in Hunting, and other Divertiſements, that take up all their Thoughts; it is not that there is any real Happineſs in what may be acquir'd by means of theſe Divertiſements; nor that 'tis imagin'd that true Happineſs is in the Money gain'd at Play, or in the Game that is hunted; one would not accept it if it were offer'd. It is not this ſoft and eaſie uſe, that would let us think of our miſerable Condition, that one ſeeks after; but 'tis the noiſe that diverts us from thinking of it, which is moſt grateful.

Hence it is Men ſo much love the noiſe and buſtle of the World; that Impriſonment is eſteem'd ſuch a great Affliction, and that there are ſo few Perſons capable of enduring Solitude.

See then all that Men could invent to make themſelves Happy, and thoſe that amuſe themſelves only to ſhew the Vanity and Meanneſs of the Divertiſments of Men, do indeed know ſome part of their Miſeries; for it is one great part to be able to find any Pleaſure in things ſo mean and contemptible; but they do not know the very ground, that even renders theſe Miſeries neceſſary to them, ſo far they are from being healed from this inward and natural Miſery, that conſiſts in not ſuffering us to take a view of our own ſelves. The Hare they bought could not hinder them from this ſight, but hunting could hinder them; ſo when they are reproached, that what they ſeek after with ſo much earneſtneſs cannot ſatisfie them, that there is nothing more vain and mean, would they anſwer as they ought, if they ſeriouſly thought of it, they would think ſo too. But they will ſay at the ſame time, they therein only ſeek a violent and impetuous Imployment that may hinder them from beholding themſelves, and that 'tis to that end they propoſe to find ſome pleaſing Object, that may charm and wholly take up their Thoughts. But they do not anſwer ſo, becauſe they do not know themſelves. A Gentleman does verily think there is ſomething Great and Noble in Hunting; hee'l ſay, 'tis a Royal Divertiſement. It is the ſame of other things wherein moſt Men are exercis'd: One imagins there is ſomething that is Real and Solid in the Objects themſelves: One fancies that if they could but attain ſuch an Office, one would afterwards ſit down ſatisfi'd; and one don't feel the inſatiable Nature of Covetouſneſs; one thinks ſincerely to find Reſt, and one finds in effect nothing but Trouble.

Men have a ſecret inſtinct that inclines them to ſeek Divertiſements and outward Pleaſures, which proceeds from the continual Senſe of their Miſery. And they feel another ſecret Inſtinct that remains from the Greatneſs of their firſt Nature, that makes them know that Happineſs conſiſts only in Reſt. And of theſe two contrary Inſtincts, there is form'd in them a confus'd Project, that hides it ſelf from their ſight in the bottom of the Heart, that makes them aim at Reſt by Trouble, and always to flatter themſelves that the ſatisfaction they want will come, if by ſurmounting ſome Difficulties lye in their way, they may then open the Door that will admit them into Reſt.

And thus their whole Life paſſeth away: Reſt is ſought for in ſtrugling with ſome oppoſitions, and if they are ſurmounted, Reſt it felf becomes inſupportable; for one thinks either of the Evils preſent, or of that wherewith we are threatned; and if one ſhould ſee ones ſelf in ſafety on all ſides, wearineſs of its own Authority would nevertheleſs ariſe out of the Heart, where it is naturally rooted, and would with its Poyſon overſpread the whole Soul.

Therefore when Cineas ſaid to Pyrrus (who promis'd himſelf to enjoy his Pleaſures with his Friends, when he had conquer'd a good part of the World) that he would do better to advance his own Happineſs, in enjoying that Reſt preſently, without going to ſeek it by ſo many Troubles; he gave him a Counſel that was attended with great Difficulties, and that was not much more reaſonable than the deſign of this young Gallant: Both the one and the other ſuppoſed Man could ſatisfie himſelf with himſelf and his preſent Poſſeſſions, without filling the vacuity of his Heart with imaginary hopes, which is falſe. Pyrrus could not be happy, neither before nor after having Conquer'd the World: And it may be the ſenſual Life his Miniſter advis'd him unto, was leſs able to content him, than the agitation of ſuch great Wars, and ſo many Voyages as he deſigned.

It ought to be granted then, that Man is ſo miſerable, that he would be weary, even without any exteriour cauſe of trouble, by the very State of his natural Condition; and he is alſo therewith ſo Vain and Fooliſh, that being fill'd with a thouſand eſſential cauſes of Sadneſs, the leaſt trifle will ſerve to divert him. So that to conſider him aright, he is more to be pity'd, in that he is to be diverted with ſuch frivolous and mean things, than that he afflicts himſelf with his real Miſeries; and his Divertiſements are infinitely more unreaſonable than his Trouble.

2. * How comes it to paſs, that the Man that lately has loſt his only Son, and who but this Morning was troubled with Law-Suits and Quarrels, don't ſo much as think of it now? Make no wonder of this; he is wholly taken up to ſee what way a Stag will run, that his Dogs have hunted ſix Hours. There needs no more for a Man, let him be never ſo ſad: If one can but prevail with him to enter into ſome Divertiſement, he is Happy during the time; but 'tis a falſe and imaginary Happineſs, which proceeds not from the poſſeſſion of any ſolid or real Good, but from giddineſs of Mind, that makes him forget the remembrance of his true Miſeries, to faſten him to mean and ridiculous Objects, unworthy of his Care, much leſs of his Love. It is the Joy of a Sick and Frenſical Man, that proceeds not from the health of his Soul, but from his Extravagance: It is a Joy of Folly and Deluſion; for 'tis ſtrange to conſider what things are pleaſing to Men in Plays and Divertiſements. It's true, that occupying the Mind, they turn them from thinking of their Miſery, that's true: But they do not occupy them, but becauſe the Mind does therein fancy an imaginary Object of Paſſion, whereunto it faſtens it ſelf.

What think you is the Object of thoſe that play at Tennis with ſo much earneſtneſs and activity of Body? It is nothing elſe but to boaſt next day with their Friends, that they play'd better then another; this is the height of their great induſtry. So others ſweat in their Cloſets, to let the Learned ſee, they have reſolv'd a Queſtion in Algebra that was never done before. And ſo many others there be who expoſe themſelves to the greateſt dangers, to boaſt afterwards of ſome place they had taken, no leſs ridiculous in my Opinion than the others. And to conclude, others weary themſelves in obſerving all theſe things, not to improve their Knowledg, but only to ſhew that they know the Vanity of them; and I take theſe to be the greateſt Fools of the whole Band, becauſe they are ſo willingly, whereas it may be thought of the others, that they would not be ſo, if they had this knowledg.

3. * Such a Man paſſes away his Life without Trouble, playing every day ſome ſmall matter; he would be made miſerable in giving him every Morning the Money he might gain every day, upon condition he ſhould not play; probably it might be ſaid, 'tis the Pleaſure of playing he looks for, and not the deſire of gain. But let him play for nothing, he will not be ſo eager, and will ſoon be tired. It is not then Paſtime alone he looks for; and a languiſhing amuſement without ſome concernedneſs will weary him; he muſt fret and be angry with himſelf, in imagining he ſhould be Happy in wining that which he would not others ſhould give him upon condition he ſhould not play; and that he ſhould form an Object of Paſſion, that ſhould excite 〈1 page duplicate〉〈1 page duplicate〉 his Deſire, his Anger, his Fear, and his hope.

So that Divertiſements that make up the Happineſs of Men, are not only mean, but they are alſo falſe and deceitful: That is, they have Fancies and Illuſions for their Objects, which would not be able to occupy the Minds of Men, had they not loſt the ſavour and taſte of true Happineſs, and if it were not fill'd up with Meanneſs, Vanity, Pride, and an infinite number of other Vices: And they do not afford us any comfort in our Miſeries, but in procuring us a more real and effective Miſery; for it is what doth more effectively hinder us of thinking of our ſelves, and that makes us inſenſibly loſe our time: If 'twere not for it, we ſhould be weary, and this wearineſs would incline us to ſeek ſome more ſolid means to get out of it. But Divertiſements cheat us, amuſe us, and unawares makes us be ſurpriz'd by Death.

4. * Men not being able to ſhun Death, Miſery, Ignorance, have bethought themſelves of becoming happy, by never thinking of theſe things: It is all they could invent to comfort themſelves againſt ſo many Evils; but 'tis but a miſerable conſolation, becauſe it don't reach ſo far as to cure the Sore, but to hide it only for a little time, and by hiding it, makes one neglect to get it truly healed: So that by a ſtrange ſubverſion of the Nature of Man, he finds Wearineſs, which is the moſt ſenſible Evil to him, is in ſome ſort his greateſt Good, becauſe it may contribute more than any thing elſe in making him ſeek his true cure; and that Play, which he looks upon as his chiefeſt Good, is indeed his greateſt Evil, becauſe it hinders him more than any thing to ſeek the Remedy of his Miſeries; both the one and the other is an evident Proof of the Miſery and Corruption of Man, and in the ſame time of his Grandeur; becauſe Man is not wearied with all things, and don't ſeek theſe various Occupations, but becauſe he hath the Idea of the Happineſs he has loſt, the which not finding in himſelf, he in vain ſeeks it in outward things, without ever being able to content himſelf, becauſe it is not to be had in us, nor in the Creatures, but in God only.

§. XXVII. Of Miracles.

1. VVE muſt judg of Doctrine by Miracles, we muſt judg of Miracles by Doctrine: The Doctrine diſcerns the Miracles, and the Miracles diſcern the Doctrine; all this is true, but this doth not contradict each other.

2. * There are Miracles that are certain Proofs of the Truth; and there are ſome that are not certain Proofs of the Truth; there muſt be ſome Mark to diſtinguiſh and to know them, otherwiſe they would be of no uſe; now they are not unuſeful, and on the contrary, they are Foundations.

The Rule then that is given us muſt be ſuch, as that it muſt not deſtroy the Proof that true Miracles give of the Truth, which is the chief end of Miracles.

3. * Were there no Miracles joyn'd to Error, there would be Certainty; were there no Rule for diſcerning them, Miracles would not be neceſſary, and there would be no Reaſon to believe.

Moſes gave one, but 'twas when the Miracle induced to Idolatry; and Jeſus Chriſt one: Deut. 13. 2, 3, and Mar. 9. 38. Him, ſaith he, that doth Miracles in my Name, cannot eaſily ſpeak evil of Me. Whence it follows, that whoſoever declares himſelf openly againſt Jeſus Chriſt, cannot work Miracles in his Name. If he does any, 'tis not in the Name of Jeſus Chriſt, and ſhould not be regarded. See here the occaſions of Excluſion of the belief of Miracles marked; there need no other Marks of excluſion be inſtanc'd, when they turn you from God in the Old Teſtament, when from Jeſus Chriſt in the New Teſtament.

When therefore you ſee a Miracle, one muſt ſubmit, or have very great evidences againſt it: One muſt ſee if him that works it denies God or Jeſus Chriſt.

4. * That Religion is falſe, that in its Faith doth not Adore one God, as Author of all things, and that in their Morals do not love only God.

Any Religion that loves not Jeſus Chriſt, is notoriouſly falſe; and Miracles cannot any way be profitable to it.

5. * The Jews had a Doctrine of God, as we have one of Jeſus Chriſt, it was confirm'd by Miracles, and were forbidden to believe any that wrought Miracles, and taught any Doctrine contrary to it; alſo they were commanded to have Recourſe to the High Prieſts, and to obey them; ſo that it appears, that the Reaſons that we have to refuſe believing thoſe that do Miracles, they had the ſame in regard of Jeſus Chriſt and his Apoſtles.

Nevertheleſs it is certain they were very guilty, for refuſing to believe them for their Miracles, becauſe Jeſus Chriſt ſaith, they had not been guilty if they had not ſeen his Miracles; Si opera non feciſſem in eis quae nemo alius Joh. 15. 24. fecit, peccatum non haberent.

It follows then, that he judged his Miracles were aſſured Proofs of what he taught, and that the Jews were obliged to believe him. And indeed it was the Miracles that render'd the Jews guilty of unbelief; for the Proofs that could be taken from the Scriptures during the Life of Jeſus Chriſt, would not have been ſufficiently clear; for inſtance, we find Moſes ſaid, That a Prophet ſhould ariſe; but that was not enough to prove Jeſus Chriſt was that Prophet, and that was the Queſtion; theſe paſſages did ſhew that he might be the Meſſias, and that, with his Miracles, were ſufficient to prove that he was ſo effectively.

6. * Propheſies alone could not prove Jeſus Chriſt during his Life; and ſo one had not been culpable for not believing in him before his Death, had not the Miracles put all out of doubt; therefore Miracles do ſuffice, when one finds the Doctrine is not contrary, and one ought to acquieſce.

7. * Jeſus Chriſt proved he was the Meſſias, in verifying his Doctrine, and Miſſion, rather by his Miracles, than by the Scripture and the Prophets.

It was by Miracles that Nicodemus confeſſed his Doctrine was of God; Scimus quia à Deo Joh. 3. 2. veniſti, Magiſter; nemo enim poteſt haec ſigna facere quae tu facis, niſi fuerit Deus cum eo. He don't Judg of Miracles by the Doctrine, but of the Doctrine by Miracles.

So that if the Doctrine were doubtful, as that of Chriſt might be to Nicodemus, becauſe it ſeem'd to deſtroy the Tradition of the Phariſees; if there be Miracles clear and evident of the ſame ſide, the evidence of the Miracle muſt turn the Scale againſt what there may be of difficulty in the Doctrine, the which is grounded on this immutable Principle, That God cannot command an Error.

There is a reciprocal Duty betwixt God and Men. Accuſe me, ſaith God, in Iſaiah; What ſhould I have done to my Vineyard, that I have not Iſa. 1. 18. Ibid. 5. 4. done?

Men are bound to God to receive the Religion he ſends them; God is bound to Men not to lead them into Error: Now they would be led into Error, if the workers of Miracles taught them a falſe Doctrine, that appeared not viſibly falſe to the light of common Senſe; and that if one that had wrought greater, Miracles had not before given warning not to believe them.

If there had been a Schiſm in the Church, and that the Arians, for Example, who ſaid they were grounded on the Scriptures as well as the Catholicks, had wrought Miracles, and not the Catholicks, one might have been led into Error; for as a Man that teaches us the Secrets of God, is not to be believed upon his own Authority; ſo a Man that for a mark of his Communication with God, raiſes the Dead, foretells things to come, removes Mountains, heals the Sick; deſerves to be believed, and one is to be blamed if one refuſes to do it, unleſs he be contradicted by ſome other that works greater Miracles than him.

But is it not ſaid, God tempts us? and ſo can he not tempt us by Miracles, that ſeem to lead us to Error?

There is a great deal of difference betwixt tempting and leading into Error; God tempts, but he does not lead into Error. Tempt, is to give occaſions as do not impoſe a Neceſſity. Lead into Error, is to put a Man into the neceſſity to approve and embrace an Untruth: This God cannot do, yet 'tis what he would do, if he ſuffered, that in a doubtful queſtion, he would permit Miracles to be wrought in favour of Error.

It ought be concluded from hence, that 'tis impoſſible that a Man, concealing his ill Doctrine, and diſcovering only that which is good, and ſaying he is conformable to God and the Church, ſhould do Miracles inſenſibly to inſinuate a ſubtil and falſe Doctrine; this cannot be, much leſs, that God, who knows the Heart, ſhould do Miracles in behalf of ſuch a Perſon as this.

8. * There's a great deal of difference in being for Jeſus Chriſt, and ſaying ſo; or of not being for Jeſus Chriſt, and faining to be ſo; the former it may be may work Miracles, not the others; for 'tis evident the one act againſt the Truth, not the others; and ſo the Miracles are the clearer: Miracles then do diſtinguiſh in doubtful Caſes betwixt the Jewiſh People and the Gentiles; Jews and Chriſtians; Catholicks and Hereticks; Calumniators and Calumniſed; betwixt the three Croſſes.

It is what has been ſeen in all the Conteſts of Truth with Error, of Abel againſt Cain, of Moſes againſt Pharaoh's Magitians, of Elias againſt the falſe Prophets, of Jeſus Chriſt againſt the Phariſees, of St. Paul againſt Barjeſus, of the Apoſtles againſt the Exorciſts, of Chriſtians againſt Infidels, of Catholicks againſt Hereticks. It is alſo what will be ſeen in the Combat betwixt Ely and Enoch againſt Antichriſt. The true do always work the greater Miracles.

It never happen'd in diſputing for the true God, and the true Religion, but that if any Miracle was wrought for Error, but that there was alſo greater Miracles wrought in behalf of Truth.

By this Rule it is Evident the Jews were obliged to believe Jeſus Chriſt; Jeſus Chriſt was ſuſpected by them; but his Miracles were infinitely clearer than the ſuſpitions they could have of him; they ought then to have believed him.

9. * In the days of Jeſus Chriſt ſome believed in him, others did not, becauſe of the Propheſies that ſaid, the Meſſias was to be born in Bethlehem, whereas it was believ'd Jeſus Chriſt was born in Nazareth. But they ſhould have taken better heed, if he were not born in Bethlehem: For his Miracles being convincing, theſe pretended contradictions of his Doctrine, againſt the Scripture, and this obſcurity, did not excuſe, but blind them.

10. * Jeſus Chriſt gave ſight to him that was born blind, and did many Miracles on the Sabbath-day; whereby he blinded the Phariſees, who ſaid, that Miracles was to be judged by the Doctrine.

But by the ſame Rule that one ought to believe Jeſus Chriſt, one ſhould not believe Antichriſt; Jeſus Chriſt ſpoke neither againſt God nor againſt Moſes. Antichriſt, and the falſe Prophets foretold in both Teſtaments, ſhall ſpeak openly againſt God and againſt Jeſus Chriſt; he that is a ſecret Enemy, God will not permit to work Miracles openly.

11. * Moſes Propheſi'd of Jeſus Chriſt, and commanded to hear him. Jeſus Chriſt foretold of Antichriſt, and forbid to follow him.

12. * The Miracles of Jeſus Chriſt are not foretold by Antichriſt, but the Miracles of Antichriſt are foretold by Jeſus Chriſt. And ſo if Jeſus Chriſt had not been the Meſſias, he would have led into Error; but one cannot with Reaſon be led into it by the Miracles of Antichriſt. Therefore it is the Miracles of Antichriſt do no harm to thoſe of Jeſus Chriſt: So that when Jeſus Chriſt foretold the Miracles of Antichriſt, did he believe that he hinder'd the credit of his own Miracles?

13. * There is no Reaſon for believing Antichriſt, but there is to believe Jeſus Chriſt; but there are Reaſons for believing in Jeſus Chriſt, that there are not for believing Antichriſt.

14. * Miracles ſerv'd for a Foundation, and ſhall ſerve for the continuation of the Church, until the coming of Antichriſt, yea even to the end.

Therefore God to the end to continue this Proof to his Church, he either confounded falſe Miracles, or he foretold them; and both by one and the other, he rais'd himſelf above what is ſupernatural as to us, and has even lifted us up alſo. It will happen ſo hereafter, either God will not ſuffer falſe Miracles, or he will work greater: For Miracles have ſuch a force, that there was a neceſſity God ſhould give warning, heed ſhould not be given to them, when they were againſt him, how clear ſoever it be there is a God, elſe they would have cauſed a ſuſpition.

Inſomuch that thoſe Paſſages in the 13th. Chapter of Deuteronomy, that forbid to hear or believe thoſe that work Miracles, and ſuch as ſhall turn away from ſerving God; and that of St. Mark 13. 21. There ſhall ariſe falſe Chriſts, and falſe Prophets, that will work Signs and great Wonders, even to deceive the very Elect if it were poſſible; and other like paſſages, are ſo far from being againſt the Authority of Miracles, that nothing more confirms them. The cauſe we do not believe true Miracles, is want of Charity. You believe not, ſaith Jeſus Chriſt to the Jews, becauſe you are not my Sheep. What makes Men believe falſe ones, is want of Charity? Eo quod charitatem veritatis non receperunt ut ſalvi John. 10. 26. fierent, ideo mittet illis Deus operationem Erroris, ut credant mendacio. 2 Theſ. 2. 10, 11.

16. * When I conſider'd whence it is, ſo much credit is given to ſo many Quacks, that pretend they have infallible Remedies, even ſo far as Men put their Lives into their Hands, it ſeem'd to me the true cauſe is, that there be true Remedies, for it were impoſſible there ſhould be ſo many falſe, and that ſo much credit ſhould be given to them, if there were not true ones alſo. If they never had any, and that all Diſeaſes were incurable, it is impoſſible Men could believe they could give any; and yet more unlike that ſo many ſhould believe thoſe that boaſted that they had ſuch Remedies. But as there has been many Remedies that have been found good by the Experience of Wiſe Men, Belief has got ground, becauſe the thing cannot be deny'd in the Main; for there is particular effects that are true; the Common People, that can't diſtinguiſh which amongſt theſe particular effects are true, do believe them all; in like manner, what occaſions to believe ſo many falſe effects of the Moon, is, that there are ſome true, as the Ebbing and Flowing of the Sea.

So alſo it appears to me as evidently, that there are not ſo many falſe Miracles, falſe Revelations, Sorceries, &c. but becauſe there are true alſo; nor ſo many falſe Religions, but becauſe there is one True; for if there never had been any thing of all this, it's impoſſible Men could ever have imagin'd it, and much leſs that ſo many others ſhould have believed it. But as there has been very great things true, and thereby have been believed by great Men, this impreſſion has been the cauſe that almoſt all the World are become even ready to believe alſo falſe things. And ſo inſtead of concluding that there are no true Miracles, becauſe there be falſe ones, it ſhould be ſaid on the contrary, that there are true Miracles, becauſe there be ſo many falſe ones; and that there are no falſe ones but by this Reaſon, becauſe there are true ones; and in like manner, that there are no falſe Religions, but becauſe there is a True one; this proceeds from the Mind of Man, being inclin'd that way by the Truth, becomes thereby more pliable to receive Error.

17. * It is ſaid, Believe the Church; but 'tis not ſaid, Believe Miracles; becauſe the latter is Natural, and not the former; the one had need of a Precept, not the other.

18. * There are ſo few Perſons to whom God appears by theſe extraordinary ways, that one ſhould make good uſe of ſuch occaſions; becauſe it proceeds not from Nature, that hides it, but to excite our Faith to ſerve him with ſo much the more Zeal, as we know him with greater certainty. If God did continually diſcover himſelf to Men, it would be no thanks to believe; and if he never diſcover'd himſelf, there would be but little Faith; but he commonly hides himſelf, and diſcovers himſelf but ſeldom to thoſe whom he would ingage in his Service. This ſtrange ſecrecy wherein God keeps himſelf unſeen to the Eyes of Men, ſhould teach us ſometimes to retire our ſelves alſo from the ſight of Men, the better to contemplate his Majeſty: He remain'd hid under the Veil of Nature, that hid him from us till the Incarnation; and when 'twas requiſite he ſhould appear, he hid himſelf yet more, in covering himſelf with his Humanity; he was much eaſier known when he was inviſible, than when he became viſible: And at laſt when he would accompliſh the Promiſe he made to his Apoſtles to remain with Men till his laſt coming; he choſe to abide with them in the ſtrangeſt and obſcureſt manner could be, to wit, under the Species of the Euchariſt. It is this Sacrament St. John in the Revelation calls the Apoc. 2. 17. hidden Manna; and I believe the Prophet Eſay ſaw him in this manner, when he ſaid, Truly thou art a God that hideſt thy ſelf; this is the greateſt ſecreſie he can be in. The Veil of Iſa. 45. 15. Nature was ſearch'd into by many Heathens, who, as St. Paul ſaith, Confeſſed the inviſible God, by viſible Nature. Many Chriſtian Hereticks knew him through his Humanity, and Adored Jeſus Chriſt, God and Man: But as for us, we ſhould think our ſelves happy, in that God would enlighten us ſo far as to know him under the Species of Bread and Wine.

Unto theſe Conſiderations may be added the Myſtery of the Spirit of God, alſo hidden in the Holy Scriptures; for there are two perfect Senſes, the myſtical and the litteral; and the Jews held to the one, not ſo much as thinking there was another, and never thought of troubling themſelves to find it: So alſo wicked Perſons ſeeing natural effects, attribute them to Nature, never thinking there is another Author of them. The Jews ſeeing a perfect Man in Chriſt Jeſus, never thought of ſeeking another Nature in him: We did not think it was him, Iſa. 53▪ 3. ſaith Eſay. So alſo Hereticks ſeeing the perfect appearance of Bread in the Euchariſt, think not of ſeeking any other Subſtance: There is a Myſtery hid under every thing; every thing is a Veil that covers God: Chriſtians ſhould acknowledg him in all things: Temporal Afflictions cover Eternal Rewards, whereunto they lead us: Temporal Pleaſures cover Eternal Pains, which they do occaſion. Let us Pray to God that he would make us know and ſerve him in all, and for all things, and let us give him Infinite Thanks, that having hid himſelf in ſo many things to others, he has manifeſted himſelf in ſo many things, and in ſo many ſundry ways to us.

§. XXVIII. Chriſtian Reflections.

1. THe wicked, which ſuffer themſelves blindly to be led along by their Paſſions, without knowing God, or taking any care to ſeek him, do by themſelves verifie the Fundamental Faith that they oppoſe, which is, That the Nature of Man is in a State of Corruption. And the Jews, which ſo obſtinately oppoſe the Chriſtian Religion, do alſo confirm this other Foundation of the Faith they oppoſe, which is, That Jeſus Chriſt is the true Meſſias, and that he is come to Redeem Men, and free them from the Corruption and Miſery wherein they were; as well by the State wherein they are at this time, and which is found to be foretold by Propheſies, as by the very Propheſies themſelves, which they preciſely keep and preſerve, as undoubted Marks by which the Meſſias ſhould be diſtinguiſh'd and known. So that the Corruption of Man, and the Redemption of Jeſus Chriſt, which are the two chief Truths that eſtabliſh Chriſtianity, is drawn from the prophane who live in an indifferency of Religion, and of the Jews, who are irreconcileable Enemies to it.

2. * The Dignity of Man in his Innocence, conſiſted in his uſing and bearing rule over the Creatures; but now it conſiſts in withdrawing himſelf, and keeping himſelf humble and low in Heart.

3. * Many do Err, and ſo much the more dangerouſly, that they take a Truth to be the Principle of their Error; their fault is, not in believing an Error, but in following one Truth by excluding of another.

4. * There are a great many Truths, both Moral and Divine, which ſeem repugnant and contrary, and nevertheleſs ſubſiſt in an admirable order.

The cauſe of all Hereſies, is the excluſion of ſome of theſe Truths: And the Spring of all the Objections made againſt us by Hereticks, is the not knowing ſome of our Truths.

And for the moſt part it happens, that not apprehending the relation there may be betwixt two oppoſite Truths, thinking owning one of them, excludes the other; they hold to the one, and exclude the other.

The Neſtorians would needs have two Perſons in Jeſus Chriſt, becauſe there was two Natures in him: and the Eutychians, on the contrary, taught there was but one Nature, becauſe there was but one Perſon. The Catholicks are Orthodox, becauſe they joyn both Truths together, of two Natures and one Perſon.

We believe the ſubſtance of Bread, being changed into the Body of our Lord Jeſus Chriſt, makes him Really preſent in the Sacrament, this is one Truth. Another is, That this Sacrament alſo is a Figure of the Croſs, and of Glory, and a Comemmoration of both; this is the Catholick Faith, which comprehends theſe two Truths, which ſeem to be oppoſite to each other.

The Hereſie of this time not conceiving that this Sacrament contains at once the Preſence of Jeſus Chriſt and his Figure, and that he is both a Sacrifice and the Commemoration of a Sacrifice, thinks one of theſe Truths can't be admitted without excluding the other.

For this Reaſon they hold that this Sacrament is Figurative, and therein they are not Hereticks. They think we exclude this Truth, and therefore 'tis they make ſo many Objections upon the paſſages of the Fathers that ſay it. To conclude, they deny the Real Preſence, and therein they are Hereticks.

Therefore the readieſt way to hinder Hereſies, is to inſtruct all things that are true; and the ſureſt way of refuting them, is to make them all manifeſt.

5. * Grace and Nature will always be in the World; there will ſtill be Pelagians and Catholicks, becauſe the firſt Birth produces the one, and the ſecond Birth the other.

6. * The Church doth merit with Jeſus Chriſt, as being inſeparable from him, the Converſion of all thoſe which are not in the true Religion. And afterwards, 'tis theſe Converts that do ſuccour the Mother which deliver'd them.

7. * The Body can no more live without the Head, than the Head can without the Body; whoever ſeparates from one or the other, is no longer of the Body, and belongs not to Jeſus Chriſt; all kind of Virtue, Martyrdom, Faſting, and all manner of good Works, avail nothing out of the Church, and the Communion of the Head of the Church, which is the Pope.

8. * It will be one of the Torments of the Damned, to ſee that they ſhall be condemned by their own Reaſon, whereby they pretended to condemn Chriſtian Religion.

9. * There is this of common betwixt the Life of the generality of Men, and of Saints; that they all aſpire to Felicity, and they differ only in the Object wherein they place it; both one and the others call thoſe their Enemies that hinder them from attaining to it.

10. * We ſhould judg of what is Good and Evil by the Will of God, which can be neither unjuſt nor ignorant; and not by our own Will, which is always full of Error and Malice.

11. * Jeſus Chriſt has in the Goſpel given this Mark to know thoſe that have true Faith; which is, that they ſhall ſpeak with new Tongues; and indeed the renewing of the Thoughts and the Deſires, doth cauſe that of the Diſcourſe; for theſe new things which cannot be diſpleaſing to God, as the Old Man cannot be pleaſing to him, are different from the new things of the Earth, inaſmuch as the new things of the World, how new ſoever they be, do ſoon decay; whereas this new Spirit, the longer it continues, is ſo much the more ſtrengthened and renewed. Our Old Man dieth, ſaith St. Paul, and we are renewed day by day; and we ſhall not be fully renew'd until we enter into Eternity, where we ſhall for ever ſing the new Song, ſpoken of by David in the Pſalms, that is to ſay, the new Song of the Spirit, proceeding from Love.

12. * When St. Peter and the Apoſtles aboliſhed Circumciſion, where there was any thing to be done againſt the Law of God, they conſulted not the Prophets, but the deſcent of the Holy Ghoſt upon the Perſons of thoſe that were Circumciſed; they judged it ſurer that God had approved thoſe whom he had filled with his Spirit, than that heed ſhould be given to the keeping the Law; they knew the end of the Law was but the receiving the Holy Ghoſt; and ſo ſeeing it was received without Circumciſion, it was no longer neceſſary.

13. * Two Laws may ſuffice to rule the whole Chriſtian Republick, better than all the Polliticks in the World, To Love God and our Neighbour.

14. * Religion is proportion'd to all ſorts of Men; the ordinary ſort ſtop at the State and Eſtabliſhment it is in; and this Religion is ſuch, that its only Eſtabliſhment is ſufficient to prove the Truth of it. Others aſcend to the Apoſtles; the moſt refin'd go farther, even to the beginning of the World: Angels ſee it yet plainer, and farther off; for they ſee it in God himſelf.

15. * Thoſe to whom God has given a feeling Senſe of Religion in the Heart, are very happy and fully convinced; but as for thoſe that have it not, we cannot procure it for them, but by Reaſoning, until ſuch time as God himſelf imprints it in their Hearts, without which Faith is not profitable to Salvation.

16. * God, to reſerve to himſelf the power of inſtructing us, and to ſhew us the difficulty of our unintelligible Being, has hid the Myſtery of it ſo far from our ſight, that we were incapable of attaining to it. So that 'tis not by the force of our Reaſon, but by the meer ſubmitting of our Reaſon, that we can come rightly to underſtand our ſelves.

17. * The Wicked, that make Profeſſion of following Reaſon, had need be ſtrangely fortify'd with Reaſon. What is't they ſay? Don't we ſee, ſay they, Beaſts live and dye as well as Men, and the Turks as well as Chriſtians? They have their Ceremonies, their Prophets, their Doctors, their Saints, their Religious Orders, as well as we. Is this contrary to the Scripture? Don't it ſpeak of all this? If you are indifferent of ſearching out the Truth, here's room enough, you may lye down in eaſe; but if you deſire with all your Heart to know and find it, 'tis not enough to ſeek it by Halves, that may ſerve for a vain Queſtion of Philoſophy, but hear your All lyes at ſtake; nevertheleſs after a ſlight Reflection of this Nature, &c.

18. * It is a horrible thing to find all one poſſeſſes to waſt continually, and yet to ſet ones Heart upon it, without ſeeking if there be not ſomething that is more permanent.

19. * We ſhould live otherwiſe in the World, according to theſe divers ſuppoſitions; if one could abide there ſtill, if it be certain we ſhall not bide there long, and uncertain if it ſhall be one Hour, this laſt ſuppoſition is ours.

20. * Let us imagin to ſee a great many Men in Chains, and all condemned to Death, ſome of which are daily executed in ſight of the reſt, thoſe that remain ſee their own Condition in that of their Companions, and looking upon each other with ſorrow, and without hope, expect when it will be their turn. This is the repreſentation of the Condition of Men.

21. * By the parts you ſhould concern your ſelf in ſeeking the Truth; for if you dye without ſeeking the true Good, you are ruin'd. But you will ſay, If he would that I ſhould have ador'd him, he would have left me Marks of his Will. So he has, but you neglect them; ſeek them at leaſt, they are well worth the labour.

22. * Atheiſts ſhould ſpeak things very clear. Now one muſt be out of their right Senſes to ſay the Soul is Mortal. I think it is not neceſſary to ſearch into the bottom of Copernicus his Opinion, but it concerns our whole Life, to know if the Soul be Mortal or Immortal, or not.

23. * The Propheſies, Miracles, and other Proofs of our Religion, are not of that kind as that one can ſay they are Geometrically convincing. But it ſhall ſerve my turn at preſent, that you will grant, that 'tis not againſt Reaſon to believe them. They have light and darkneſs, to enlighten ſome, and to darken others; but the light is ſuch, that it ſurpaſſeth, or at leaſt equals that which makes to the contrary; ſo that 'tis not Reaſon that can make us not to follow it, and can be nothing elſe but the Malice and Luſt of the Heart. There is light enough to condemn thoſe that do not believe, and not enough to gain them, to the end it ſhould appear that in thoſe that follow it, it is Grace and not Reaſon that makes them follow it; and that in thoſe that ſhun it, it is Concupiſcence, and not Reaſon that makes them ſhun it.

24. * Who can chuſe but admire and imbrace a Religion that knows to the bottom, that underſtands the more, by ſo much the more one is enlightned? A Man that diſcovers Proofs of the Chriſtian Religion, is like an Heir that finds the Deeds of his Eſtate. Will he ſay they are falſe, and will he neglect to examin them?

26. * There is two ſorts of Perſons that know God, thoſe whoſe Hearts are humbled, and that love Self-denial and Meanneſs, how much or how little Wiſdom ſoever they have; or thoſe that have Judgment enough to diſcern Truth, what oppoſition ſoever they have unto it.

27. * The Wiſe Men amongſt the Heathens that affirmed there was but one God, were perſecuted; the Jews were hated, the Chriſtians worſe hated.

28. * I do not ſee there is any greater difficulty to believe the Reſurrection of the Dead, and the Birth of Chriſt of the Virgin, than that of the Creation. Is it a harder matter to reproduce a Man, than to make a Man? And if it had never been known what Generation was, would it be thought ſtranger that a Child ſhould proceed from a Maid alone, then from a Man and a Maid.

29. * There's a great difference betwixt Repoſe and Peace of Conſcience; nothing ſhould give Reſt, but a ſincere ſeeking of the Truth; and nothing can give Aſſurance but Truth.

30. * There are two Truths of Faith equally conſtant; one wherein Man in the State of Creation, or in the State of Grace, is raiſed up above Nature, made like unto God, and partaker of the Divine Nature; the other, that in the State of Corruption and of Sin, he is fallen from this State, and become like to the Beaſts. Theſe two Propoſitions are both alike ſolid and certain. The Scripture plainly manifeſts this, when it ſaith, Deliciae Prov. 8. Joel. 2. Pſal. 81. Iſa. 40. meae, eſſe cum filiis hominum. Effundam Spiritum meum ſuper omnem carnem. Dii eſtis, &c. and that it ſaith in other places: Omnes caro foenum. Homo comparatus eſt jumentis inſipientibus, & ſimilis factus eſt illis. Dixi in corde meo de filiis hominum, ut probaret eos Deus, & oſtenderet ſimiles eſſe beſtiis, &c. Eccleſ. 3. 18.

31. * The Example of the generous Death of the Lacedemonians and others, ſignifies but very little to us; for what is all that to us? But the Death of Martyrs doth concern us, for they are our Members, we have a common Obligation with them, their Reſolution may frame ours: there's no ſuch thing in the Example of the Pagans, we have no relation to them; the Riches of a Stranger adds nothing to us, but that of a Father or a Husband doth.

32. * We never part with any thing without regret. One don't feel any yoak, when we willingly follow them that lead us; but when we begin to reſiſt, and to ſtruggle, one ſuffers the more, the Yoak is the heavier, the Pain the more ſenſible; and this Yoak is our Body, which is not broke, but in Death. Our Saviour ſaid that ſince the coming of John Baptiſt, that is to ſay, ſince his coming in every Believer, the Kingdom of Heaven ſuffereth violence, and the violent take it by force. Before one is touched, we have only the weight of Concupiſcence that bends to the Earth. When God wakeneth, theſe two contrary Motions cauſe ſuch a concuſſion, as God only can appeaſe. But we can do all things, ſaith St. Leo, with him; without whom, we can do nothing: We muſt then reſolve to ſuffer this War all our Life, for there is here no Peace. Jeſus Chriſt came to bring the Sword and not Peace. Nevertheleſs it muſt be granted, that as the Scripture ſaith, the Wiſdom of Man is Fooliſhneſs with God; ſo it may be ſaid, that this War that appears ſevere to Men, is Peace in the ſight of God, for it is the Peace that Jeſus Chriſt hath brought; however it ſhall not be compleat till the Body be deſtroyed; and 'tis this that makes Death be deſired, yet nevertheleſs being content to live for his ſake, who both ſuffered to die and live for us, and that can beſtow better things upon us than we can deſire or imagin, as Saint Paul ſpeaks.

33. * We muſt ſtrive not to be troubled for any thing, and to take all that comes for the better. I believe 'tis a Duty, and one Sins in not doing ſo; for the reaſon why Sin is Sin, is only becauſe it is contrary to the Will of God: And ſo the Eſſence of Sin conſiſting in having a Will oppoſite to that we know to be in God, it appears viſible, that when he diſcovers his Will to us by the Events, it were a Sin not to comply therewith.

34. * When Truth is forſaken and perſecuted, it ſeems to be a time wherein the Service we yield to God in defending it, is the more pleaſing to God. He will have us judg of Grace by Nature; and ſo he ſuffers us to conſider, that as a Prince baniſh'd from his Country by his Subjects, has an extream love for thoſe that continu'd faithful to him in the publick Revolt; ſo it would ſeem, God conſiders thoſe with a particular kindneſs that defend the purity of Religion when it is openly oppoſed. But there is this difference betwixt the Kings of the Earth, and the King of Kings; that Princes don't make their Subjects faithful, but they find them ſo; whereas God always finds Men unfaithful without his Grace, and makes them faithful when they are ſo. So that whereas Kings for the moſt part teſtifie their Obligation to thoſe that continue in their Duty and Obedience, it on the contrary happens, that thoſe that continue in the Service of God, are themſelves infinitely beholden to him.

35. * It is neither the auſterities of Body, nor the agitations of the Mind, but the good motions of the Heart, that ſupport the Pains of Body and Mind; for theſe two things are needful to ſanctifie Pains and Pleaſures. Saint Paul ſaid, That thoſe that will live Godly ſhall find many Tribulations; this ſhould comfort thoſe that feel them, ſeeing they are warn'd, the way to Heaven that they ſeek is full of them, they ſhould rejoyce to find Marks that they are in the right way. But thoſe Pains are never without Pleaſure, and are never ſurmounted but with Pleaſure; for as thoſe that forſake God to turn to the World, do it only but becauſe they find more ſweetneſs in the Pleaſures of the World then in thoſe of Union with God, and that this conquering charm leads them, and making them repent of their firſt choice, makes them the Devils Penitents, as Tertullian ſpeaks: So in like manner one would never forſake the Pleaſures of the World to imbrace the Croſs of Jeſus Chriſt, if one did not find more pleaſure in Diſgrace, Poverty, Nakedneſs, and the reproach of Men, than in the pleaſures of Sin. And ſo, as Tertullian ſpeaks elſewhere, It muſt not be thought a Chriſtians Life is a Life of Sadneſs: One does not quit Pleaſures, but change them for others that are far greater. Pray continually, ſaith St. Paul, Give Thanks always, Rejoyce evermore. It is the Joy of having found God, is the ground of the ſorrow of having offended him, and of the whole change of our Life. Him that found a Treaſure in a Field, is ſo glad according to Jeſus Chriſt, that he ſells all he has to purchaſe it. Worldlings have their ſadneſs, but they have not this joy, which the World can neither give nor take away, ſaith Chriſt himſelf. The Bleſſed have this joy without any ſorrow; and Chriſtians have this Joy mixed with ſadneſs, for having follow'd other Pleaſures, and the fear of loſing it by the inticement of thoſe other Pleaſures that continually tempt us. So that we ought continually to labour to preſerve this fear, which may moderate our joy, and thereafter as one finds himſelf too much inclin'd towards the one, to bend towards the other, thereby to continue ſteddy. Think of Good in the Days of Adverſity, and think of Affliction in the Days of Rejoycing ſaith the Scriptures, until ſuch time as the Promiſe of Jeſus Chriſt be fulfill'd in accompliſhing his Joy in us. Let us not then be wholly dejected with ſorrow, and let us not think Piety conſiſts only in bitterneſs without Conſolation: True Piety, that is only to be found perfect in Heaven, is ſo full of Comforts, that it fills both the Entrance, the Progreſs, and the End. It is a Light ſo bright, that it ſhines upon all that is near it; if there be any ſorrow mingled, eſpecially at firſt, 'tis from us it proceeds, and not from Virtue; for it is not the effect of Piety that begins to be in us, but of the Impiety which remaineth in us: Let us take away the Impiety, and there will be Joy without any mixture. Let us not then lay the blame on Devotion, but on our ſelves, and ſeek for Comfort only by correcting our ſelves.

36. * The time paſt ſhould not trouble us, ſeeing it is only needful we ſhould have true ſorrow for our offences; the time to come ſhould leſs trouble us, becauſe that makes nothing at all to us, and it may be we ſhall not live to ſee it; the preſent is the only time that is ours, and which we ſhould employ in the fear of God; it is therein our Thoughts ſhould be chiefly imploy'd: Nevertheleſs Men are ſo lazy, that we ſcarce ever think of the time preſent, but of that we ſhall live in hereafter: So that we are ever about living in the time to come, and never live in the preſent. Our Saviour would not that our forecaſt ſhould reach farther than the preſent Day; it is the bounds that he has ſet us, and appointed us to keep, both for our Health and Reſt.

37. Sometimes Men rectiſie themſelves by ſeeing Evil, more than by Good Example, and 'tis good to accuſtom ones ſelf to profit by Evil, ſeeing it is ſo common, whereas that which is Good is rare.

38. * In the 13th. Chapter of St. Mark, Jeſus Chriſt made a great Diſcourſe to his Diſciples of his laſt coming; and as all that befals the Church, doth alſo happen to every particular Chriſtian, it is certain this Chapter • oth as well foretel the State of every Chriſtian in particular, that in their Converſion doſtroy the Old Man in themſelves, as the State of the whole Univerſe, which ſhall be deſtroy'd, to give place to a new Heaven and new Earth, as the Scripture ſpeaks; the Propheſies therein contain'd of the deſtruction of the rejected Temple, which repreſents the ruin of the Man of Sin, which is in every one of us, and of which it is ſaid, there ſhall not one Stone be left upon another, ſhews there ſhall not be left any Paſſion of the Old Man. And thoſe ſtrange inteſtine Commotions do plainly foreſhew the inward troubles thoſe do feel, that give themſelves up to God, than which there can be nothing more lively deſcribed, &c.

39. * The Holy Spirit inviſibly reſts in the Relicks of thoſe who are Dead in the Grace of God, even until he appears viſibly again at the Reſurrection; and this is it that renders the Relicks of Saints ſo worthy of Veneration. For God never abandons his Servants, no not even in the Sepulchres, where their Bodies, though dead to the Eyes of Men, are more alive in the ſight of God, becauſe they are free from Sin, whereas Sin abides in them ſtill during this Life, at leaſt the root of it; indeed the fruits of Sin are not always ſeen. And this unhappy Root which always ſubſiſts during Life, is the cauſe they deſerve not ſo much Honour, but rather on the contrary to be hated; therefore it is, that Death is neceſſary, wholly to mortifie this wicked Root, and it is what makes it deſirable.

40. * The Elect do not know their Virtues, nor the Reprobates their Crimes. Lord, will Mat. 25. the one and the other ſay, when ſaw we thee an hunger'd? &c.

41. * Jeſus Chriſt refus'd the Teſtimony of Devils, and of thoſe that were not called; but not of God, and of John Baptiſt.

42. * In writing my Thought, ſometimes I forget, but that makes me remember my weakneſs, which I am apt to forget every Minute; and this inſtructs me as much as the Thought I forgot, for I only ſtrive to know my own Nothingneſs.

43. * Mountaign is guilty of great Failures; his Works are full of unchaſt and filthy Words; this ought not to be; his Opinions of Murder, and wilful Death are horrible; he inſpires a faint hope of Salvation, without fear or Repentance; his Book not being made to incline to Piety; he was not indeed obliged thereunto but one is always bound not to divert any from it. Whatever may be ſaid to excuſe his too extravagant Opinions upon ſeveral things, one cannot in any manner excuſe his Heatheniſh Opinions touching Death; for one muſt renounce all Piety, if one won't at leaſt dye like a Chriſtian; now he throughout his whole Book teaches to dye ſecurely, and in eaſe.

44. * What uſually deceives us in comparing what's paſt heretofore in the Church, with what's ſeen at preſent, is, that commonly one looks upon St. Athanaſius, St. Thereſius, and other Saints, as Crown'd with Glory; now that time has clear'd up things, it appears to be truly ſo. But at the time this great Saint was perſecuted, he was a Man that was called Athanaſius; and St. Thereſius, in her time, was a Religious Perſon like the reſt. Elias was a Man ſubject to like Jam. 5. 17. Paſſions as we are, ſaith St. James, to diſabuſe Chriſtians from this falſe Idea, that makes us reject the Examples of Saints, as diſproportionable to our Condition: They were Saints, ſay we, 'tis not like us.

45. * To thoſe that have an averſion for Religion, one muſt begin to inſtruct them, by ſhewing it is not contrary to Reaſon; then after, that it is Venerable, and give it reſpect; then render it Lovely, and create a deſire to wiſh it were true; then ſhew by undeniable Proofs that it is true; ſhew its Holineſs and Antiquity, by its Greatneſs and Authority: And to conclude, that it is Aimable, becauſe it promiſeth the chiefeſt Good.

46. * One word of David or of Moſes like this, that God will Circumciſe their Hearts, ſhews what their Souls deſire. Let all the reſt of their diſcourſe be ambiguous, and be it uncertain whether they are Philoſophers or Chriſtians, a Word of this Nature determins all the reſt; ſo far the Ambiguity may hold, but no farther.

47. * To be couſen'd in thinking the Chriſtian Religion true, there can be no loſs; but what a Miſery will it be to think it is falſe?

48. * The ways of living the eaſieſt according to the World, are the moſt difficult to live according to God; and on the contrary, nothing is ſo difficult, in the Worlds eſteem, as a Religious Life, there is nothing eaſier than to live ſo according to God: Nothing is pleaſanter than to be in a great Employment, and to enjoy great Riches, in the eſteem of the World; nothing is more difficult then to live in theſe things, according to God, and not to be affected with delight and pleaſure in them.

49. * The Old Teſtament contain'd the Types of future Happineſs, the New contains the Means of attaining them. The Figures were Happineſs, the Means are Repentance; and yet the Paſcal Lamb was eat with bitter Herbs, cum amaritudinibus, to ſignifie, that Joy could not be attain'd but by ſorrow.

50. * The word Galilee being ſpoke as 'twere by accident, by the Multitude of the Jews, in accuſing Jeſus Chriſt before Pilate, gave Pilate occaſion of ſending Jeſus Chriſt to Herod, wherein was accompliſhed the Myſtery that he ſhould be Judg'd by Jews and Gentiles: Hazard ſeems to be the cauſe of fulfilling the Myſtery.

51. * One told me on a day, that he was full of Joy coming from Confeſſion: Another told me that he was in fear; on this I thought, that of theſe two might be made one good, and that both of them fell ſhort, becauſe they had not the Opinion of each other.

52. * There is pleaſure to be in a Veſſel toſſed with a Tempeſt, when one is in no danger of Shipwrack. Perſecutions which afflict the Church, are of this Nature.

53. * As the two Springs of our Sins, are Pride and Sloath; God has revealed to us two Qualities in him to cure them, his Mercy and Juſtice; the Nature of Juſtice is to abate Pride, and the Nature of Mercy is to deſtroy Idleneſs, by ſtirring up to good Works, according to this paſſage; The mercy of God inviteth to Repentance; and this other of the Ninevites, Let us Repent, and Rom. 2. John 4. 3. ſee if he will have mercy upon us: So that the Mercy of God is ſo far from indulging Sloath, that nothing is a greater Enemy to it, and that inſtead of ſaying, Were there not Mercy in God, we ought to do all our endeavour to fulfil his Laws; we ſhould ſay on the contrary, That 'tis becauſe there is Mercy in God, one ſhould do all one can to keep his Commandments.

54. * The Hiſtory of the Church ought properly be called the Hiſtory of Truth.

55. * All that is in the World, is the Luſt of the Fleſh, the Luſt of the Eyes, and the Pride of Life; libido ſentiendi, libido ſciendi, libido dominandi. Unhappy is that accurſed Land that is overflown, and burnt up rather than watered, with theſe three Rivers of Fire: Happy they, who being on theſe Rivers, are not carried away by them, nor plunged into them, but remain ſteadfaſtly fixt, not ſtanding, but ſitting in a low and ſafe place, from whence they will not riſe till the light appear; and after having reſted in ſafety, ſtretch forth their hands to him that will deliver them, to make them ſtand upright in the Gates of the new Jeruſalem, where they ſhall no longer fear the aſſaults of Pride; and who weep in the mean time, not to ſee the decay of all theſe periſhable things, but in the remembrance of their dear Country, of the Heavenly Jeruſalem, which they continually breathe and thirſt after in continuance of their Exile.

56 * Some will ſay, A Miracle would confirm my Faith; Men ſay ſo when they do not ſee it. Reaſons brought from a great diſtance ſeem to limit our ſight, but do not when one more nearly conſiders them; one begins to look farther, nothing ſtops the quickneſs of our Mind. It is ſaid, There's no Rule without an exception, nor Truth ſo general, but it has ſomething that may ſeem defective. 'Tis ſufficient that 'tis not abſolutely Univerſal, to give us a pretence of applying the Exception to the preſent Subject, and to ſay, It is not always true; then there are ſome caſes where it is not. There remains only to ſay, this is one, and one muſt be very ſtupid not to diſcern it.

57. * Charity is not a Figurative Precept. To ſay that Jeſus Chriſt, who is come to take away Figures and to eſtabliſh Truth, ſhould only come to ſettle the Figure of Charity, and to take away the Subſtance which was before, this is horrible.

58. * The Heart has its Reaſons, which Reaſon doth not comprehend; one finds it in a hundred things. It is the Heart that finds God, and not Reaſon. See then what true Faith is, God known to the Heart.

59. * How many Bodies has Teleſcopes diſcover'd to us, that were not known to the Antient Philoſophers? The Truth of the Scriptures were boldly queſtion'd for making mention of ſuch great numbers of Stars; there are but a Thouſand twenty and two, ſay ſome, we know them.

60. * The knowledg of outward things will not afford us any Conſolation in times of Affliction, for the not knowing of Moral things; but the knowledg of well living, will always comfort us, for the not knowing of exteriour things.

61. * Man is of ſuch a Temper, that by often telling him he is a Sot, he believes it; and by often ſaying ſo to himſelf, he believes it of himſelf; for Man frames an inward Converſation to himſelf, which it behoves him to order aright; Corrumpunt bonos mores colloquia prava. One muſt be as ſilent as they can, and commune only with God, and ſo one ſhall the better imprint it on ones ſelf.

62. * What difference is there betwixt a Carthuſian and a Soldier, as to Obedience? They are alike Obedient, and ſuffer both alike in their painful Exerciſes: But the Soldier hopes always to become free, and never attains to it; for even Captains and Princes are always Slaves and depending on others; yet they always hope to be independant, and labour to attain to it; whereas the Carthuſian makes a Vow never to be independant. They differ not in the perpetual Service they both have promis'd, but in the hope that the one has always, and that the other has never.

63. * The Will would never be ſatisfied, if it had all that is deſired; but one is preſently ſatisfied when one renounces it. In complying with the Will, one ſhall never be at quiet; not complying with it, one ſhall always be at peace.

64. * The true and only Virtue, is to hate ones ſelf; for one deſerves hatred by reaſon of Luſt; and we ſhould ſeek a Being truly amiable to love it. But as we cannot love that which is without us, we muſt love a Being that is in us. Now there is only the Univerſal Being that is ſuch. The Kingdom of Heaven is in us, the Univerſal Good is in us, and is not us.

65. * It is not juſt any thing ſhould faſten to us, although it be done willingly and with Pleaſure. We ſhould deceive thoſe that we ſhould perſwade to it, for we are not the ſcope of any body, neither have we wherewithal to content them: Are we not ready to dye, and ſo the Object of their hopes vaniſheth? As we ſhould be to blame ſhould we make a Lye be believ'd, although we ſhould cunningly inſinuate it, and that it ſhould be believ'd with Pleaſure, and that therein we were obliged; ſo alſo we are to blame, if we make our ſelves be loved; and if we incourage Perſons to faſten themſelves to us, we ſhould give warning to thoſe that are ready to believe Lyes, that they ſhould not do ſo, what ever benefit we might loſe in not doing it: So alſo we ſhould warn them that they ſhould not place any delight on us; for they ought rather ſpend their Life in ſeeking God, and pleaſing him.

66. * It is to be ſuperſtitious, to place ones hope in Formalities and Ceremonies; but 'tis to be proud, not to ſubmit to them.

67. * All Religions and all Sects in the World, have had natural Reaſon for a guide. Chriſtians only have been conſtrain'd to take their Rules out of themſelves, and to be inſtructed by thoſe which Jeſus Chriſt left to the Antients to be tranſmitted to us. There are ſome Perſons that think much to ſubmit to this Rule; they would have Liberty to follow their own Imaginations, as other People have done. It is in vain that we cry to them, as the Prophet did formerly to the Jews, Go inform your ſelf of the good old way, and walk in it; they anſwer as the Jews, We will not walk in it, we will be like other Nations, and follow the imagination of our own Hearts.

68. * There are three means of believing; Reaſon, Cuſtom, and Inſpiration. Chriſtian Religion, which only hath Reaſon, doth not receive as her Children, thoſe that believe without Inſpiration; not that ſhe excludes Reaſon and Cuſtom; on the contrary, the Minds of Me muſt be prepared to ſee the Proofs by Reaſon, and to be confirmed therein by Cuſtom. But ſhe requires, that one ſubmits by Humiliation to Inſpiration, which only can work the true ſaving effect; ne evacuetur Crux Chriſti.

69. * Men never do evil ſo freely and fully, as when it is done through a falſe Principle of Conſcience.

70. * The Jews, who were called to Conquer Kings and Nations, have been the Servants of Sin; and Chriſtians, whoſe calling was to ſerve and obey, are the free Children.

71. * Is it courage for a dying Man, to go in his Agony and Weakneſs, to dare an Omnipotent and Eternal God.

72. * I readily give Credit to Hiſtories, the witneſſes whereof are ready to juſtifie their Works by loſs of Life.

73. * True Fear proceeds from Faith, falſe Fear comes from Doubting. True Fear carries us to Hope, becauſe it proceeds from Faith, and that one hopes in that God one believes. Bad Fear carries to Diſpair, becauſe one fears the God in whom one does not believe; ſome fear to loſe him, others fear to find him.

74. * Solomon and Job have beſt known the Miſery and Happineſs of Man, and have beſt Ezekiel. deſcrib'd it; one of them the Happieſt, and the other the moſt Wretched of Men; the one knowing the Vanity of all Pleaſures, and the other the Reallity of all Evils, by experience.

75. * The Pagans ſpake ill of Iſrael, and the Prophet alſo, and ſo far was it that the Iſraelites had cauſe to ſay to him, you ſpeak like the Pagans, that he inſiſts chiefly in that the Pagans ſpake like him.

76. * God don't expect we ſhould ſubmit our Faith to him without Reaſon, and bring us under by Tyranny; neither doth he alſo intend to give us a Reaſon for every thing; and to reconcile theſe contrarieties, he means to ſhew us plain marks of Divinity, that ſhall convince us what he is, and get himſelf Authority by the Wonders and Proofs which we cannot deny; that afterwards without ſcruple we may believe the things he teaches us, when we find no other reaſon to refuſe them, but that we cannot by our ſelves know whether they be or not.

77. * There are but three ſorts of Men; ſome that ſerve God having found him; others that employ themſelves in ſeeking, having not yet found him; and others that live without ſeeking or having found him: The firſt are Reaſonable and Happy; the laſt are Fools and Miſerable; thoſe of the middle ſort are Miſerable and Reaſonable.

78. * Men often take the imagination for their Heart, and they think they are preſently converted, as ſoon as they do but think of being converted.

79. * Reaſon moves always with a ſlow pace, and with ſo many Motives and different Principles, that commonly it ſtrays or grows ſtupid, for want of ſeeing them all together. It is not ſo of the Underſtanding; it is quick of Motion, and always ready to act. It is neceſſary therefore once knowing the Truth by Reaſon, to ſtrive to feel it, and to bring our Faith into the knowledg of the Heart, elſe it will be always uncertain and wavering.

80. * It is of the Eſſence of God that his Juſtice ſhould be Infinite, as well as his Mercy: Nevertheleſs his Juſtice and Severity towards the Damned, is yet leſs aſtoniſhing than his Mercy towards the Elect.

§. XXIX. Moral Reflections.

1. SCiences have two Extremities that touch each other; the firſt is pure Natural Ignorance, wherein all Men are involv'd when they come into the World; the other Extream is whereunto great Souls do attain, that having paſſed through all things 'tis poſſible for Men to know, they find at laſt they know nothing, and find themſelves in that very Ignorance from whence they firſt ſet out. But this is a Learned Ignorance that knows it ſelf; thoſe betwixt theſe two, that have ſet out of this Natural Ignorance, and could not attain the other, have yet ſome tincture of this high Knowledg, and would be thought great; theſe trouble the World, and judg worſt of all of things. The Common People and the Learned uſually make up the World; the others deſpiſe them, and are deſpiſed themſelves.

2. * The common People honour thoſe of great Birth; the Conceited ſort diſpiſe them, ſaying, Great Birth is not an advantage of the Perſons but of hazard: The Wiſe do honour them, not by the motive of the People, but by a higher Conſideration. Some Self-conceited Perſons, that have no great knowledg, deſpiſe them notwithſtanding the Conſideration as makes them be honour'd by the Wiſer ſort, becauſe they judg by a new Light that Piety infuſes into them; but true Chriſtians Honour them by another higher Light. So Opinions ſucceed, for or againſt, according as one is illuminated.

3. * God having made Heaven and Earth, which are not ſenſible of the Happineſs of their Being, he would make Beings that ſhould know it, and that ſhould make up a Body of thinking Members. All Men are Members of this Body; and to be Happy, 'tis requiſite they ſhould conform their particular Will to the Univerſal Will that Governs the whole Body. Nevertheleſs it often happens, that one thinks to be all, and that ſeeing no Body whereof we depend, one thinks to depend of himſelf alone, and one would be both a Center and a Body. But in this State, one ſhould find himſelf a Member ſeparated from the Body, that not having in it ſelf a Principle of Life, does only ramble and go aſtray in the uncertainty of his Being. At length when one begins to know himſelf one as it were returns into himſelf, one finds one is not a Body, one finds one is but a Member of the Univerſal Body; that to be a Member, is not to have Life, Being, nor Motion, but by the Spirit of the Body, and for the Body; that a Member ſeparated from the Body to which it belongs, has only a periſhing and fading Being; ſo that one ſhould only love ones ſelf for this Body; or rather one ſhould only love him, becauſe in loving him one loves himſelf; ſeeing our Being is only in him, and by him, and for him.

4. * To regulate the Love we ſhould have for our ſelves, we ſhould imagin a Body compoſed of thinking Members; for we are Members of all; and ſee how each Member ſhould love.

5. * The Body loves the Hand, and the Hand, if it had a Will, ſhould love it ſelf after the ſame manner the Body loves it. All Love that paſſeth this is unjuſt.

6. * If the Feet and Hands had a particular Will, they would never be in their right State but in ſubmitting to the Will of the Body; out of this they would be in miſchief and extravagance; but in not deſiring, but the good of the Body, they ſeek their own good.

7. * The Members of our Body are not ſenſible of the Happineſs of their Union, of their admirable intelligence, of the care Nature takes to influence them with Spirits to make them grow and ſubſiſt; were they capable to underſtand it, and that they would uſe this Knowledg to retain in themſelves the nouriſhment they receive without letting it paſs to the other Members, they would be not only unjuſt, but alſo Miſerable, and would rather hate than love themſelves; their bleſſedneſs as well as their Duty, conſiſting in agreeing to conduct the Univerſal Soul to which they appertain, that loves them better than they do themſelves.

8. * Qui adhaeret Domino, unus ſpiritus eſt. One 1 Cor. 6. 17. loves himſelf, becauſe he is a Member of Jeſus Chriſt. One loves Jeſus Chriſt, becauſe he is the chief of the Body whereof one is a Member. All is one; one is in the other.

9. * Concupiſcence and Strength are the Springs of all our Actions, purely human. Luſt produceth voluntary, Strength the involuntary Actions.

10. * Whence is it that we are not moved at a lame Man, and that we are troubled to hear an ignorant Perſon? It is becauſe a lame Man acknowledges we go ſtraight, and that a Man of an ignorant Brain, ſaith that 'tis we are ignorant; otherwiſe we ſhould have more of pity than anger.

Epictetus asks alſo, wherefore we are not angry, if it be ſaid we have the Head-ach; and that we are angry as ſoon as 'tis ſaid that we Reaſon ill, or that we make a wrong choice? The Reaſon of this is, becauſe we are ſure we have not the Head-ach, and that we are not lame; but we are not ſo cetain that we ſhall make a right choice. So that not being aſſured but becauſe we ſee with our full veiw, when another ſees with his full veiw the quite contrary, this puts us in ſuſpence, and does aſtoniſh us, and the more, when a thouſand mock at our choice; for we muſt prefer our light before that of ſo many others, and that is difficult and hard to do; there is never this contradiction in the Senſe touching a Cripple.

11. * The People have very ſound Opinions; for Example, for chooſing Divertiſements and Hunting, rather than Poetry; the Half-witted ſcoff and boaſt, thereupon to ſhew the folly of the World, but by a Reaſon that they do not fully ſearch into; it were alſo reaſonable to diſtinguiſh Men by the Exteriour, as by Birth, or Riches; the World boaſts alſo to ſhew how unreaſonable this is; but it is very reaſonable.

12. * Good Parentage and Birth is a great advantage, it ſets a Man at Eighteen or Twenty Years old, in a degree of as much reſpect and eſteem, as another ſhould have at Fifty Years old. And here is Thirty Years gain'd at a clap.

13. * There be ſome Perſons that to ſhew one does them wrong in not eſteeming them, do often tell that they are eſteemed by ſuch and ſuch Perſons of Quality. I would anſwer ſuch, Shew by what Merit you have gain'd the eſteem of ſuch Perſons, and we will alſo eſteem you as much as they do.

14. * A Man that ſets himſelf in a Window to ſee thoſe that paſs by, can I ſay he ſet himſelf there to ſee me? No, for he does not think of me in particular: But him that loves a Perſon for her Beauty, Does he love her? no, For the Small-pox that can change the Beauty without killing the Perſon, will make him not love any longer. And if I am not lov'd but for my Judgment, or Memory, Is it I am loved? no, for I may loſe thoſe Qualities and ſubſiſt ſtill. Where then is I, if it be not in the Body nor in the Soul? And how ſhall one love Body or Soul, if it be not for theſe Qualities, which are not thoſe that make this I, ſeeing they are periſhable? For ſhall one love the ſubſtance of the Soul of a Perſon abſtractively, and ſome Qualities it may have? This cannot be, and it would be unjuſt. One never loves a Perſon, but the Qualities; or if one loves the Perſon, it muſt be ſaid 'tis the mixture of Qualities that make up the Perſon.

15. * What we are moſt concern'd for is of no great moment for the moſt part, as for inſtance, to conceal our Poverty. It is a nothing that our Imagination ſwells into a Mountain: Another whimſy of the Brain, makes us diſcover it at large.

16. * There are ſome Vices that hang about us but by others, and which, in taking away the Body, are renewed like Branches.

17. * When Malice has Reaſon on its ſide it becomes fierce, and ſets forth Reaſon in all its ſplendor. When Auſterity or the Choice of a ſevere Life, has not ſucceeded to the true Good, and that it is forc'd to come to live according to Nature, it becomes fierce by its return.

18. * It is not to be happy to be made merry by Recreations, for they come from elſewhere and from without; and ſo they are dependant, and by conſequence ſubject to be interrupted by a thouſand Accidents, which unavoidably cauſe trouble.

19. * Some Perſons would not have an Author ſpeak of things others have ſpoken of; elſe he will be cenſur'd of not ſaying any thing that's new. When one plays at Tennis 'tis the ſame Ball both play with, but one directs it better; I would be as well content one were accus'd of uſing old Words, as if the ſame Thoughts did not form another body of Diſcourſe, by diſpoſing them differently, as well as the ſame Words form other Thoughts by the different Diſpoſitions.

20. * All good Maxims are in the World, there wants nothing but to apply them; for Inſtance, It is not doubted but one ſhould venture their Life for the publick good, and many do it, but for Religion very few do it.

21. * Too much Wiſdom is accounted Folly, as well as too little; nothing is eſteemed Good but a mediocrity. It is the plurality that has eſtabliſh'd it ſo, and ſnaps at every one that removes any part whatſoever. I will not be too reſolute, I conſent to be of the number, and if I refuſe being ſet at the lower end, 'tis not becauſe it is low, but becauſe 'tis the end; for I ſhould alſo be diſpleas'd to be ſet at the higheſt. It is to go out of Humanity, to depart out of the Medium: The Greatneſs of the human Soul is to know how to keep that Station; and ſo contrary 'tis to his Greatneſs to go out of it, that 'tis his Grandeur ſtill to keep in it.

22. * One don't paſs in the World to have any knowledg in Verſe, if one don't ſet out the ſign of Poet; nor of being a good Mathematician, unleſs one ſets out that of Mathematician. But the truly honeſt Perſons will have no ſign at all, and don't make any great difference betwixt the Trade of a Poet, and that of an Imbroiderer. They are called neither Poets nor Geometricians; but they judge of them all; they can ſcarce be known; they will ſpeak of things were diſcours'd of when they came into the Company; there is no notice to be taken in them, of one Quality more than another, without a neceſſity of ſhewing it; but then one may; for 'tis alike of this Character, that it be not ſaid of them, They ſpeak well, when there is no diſpute of the Language, and that it be ſaid of them, They do, when there is any Queſtion. It is then a falſe Praiſe, when one ſays of a Man when he comes in, that he is very skilful in Verſe; and 'tis an ill ſign, when one applies to him, only when there is need of judging of ſome Verſes. Man is full of Projects; he only loves thoſe that can ſatisfie his Humour. Some will ſay he's a good Mathematician, but what care I for a Mathematician: He is one underſtands the Wars well; I don't intend to have difference with any Body: There is need then of a good honeſt Man that will be uſeful to all our Affairs.

23. * When one is in Health one don't know how one ſhould do if they were ſick; and when one is, one willingly takes Phyſick; Sickneſs obliges one thereunto. We don't think of deſiring to walk and uſe Divertiſements that we us'd in Health, Sickneſs will not ſuffer nor endure them. Nature does then give Deſires and Paſſions conformable to the preſent Condition; it is only the Fear we give our ſelves, and not Nature, that doth give us any trouble, becauſe they joyn to the State wherein we are, the Paſſions of the State wherein we are not.

24. * The diſcourſe of Humility are matters of Pride unto the Proud, and of Humility to the Humble. So alſo thoſe of Pyroniſm and Doubting are matters of Affirmation to the Affirmers; very few ſpeak of Humility humbly; very few of Chaſtity chaſtly; very few of Doubt doubtingly. We are made up of Lying, Deceit, Contrariety. We hide and diſguiſe us from our ſelves.

25. * Great Actions hid are moſt eſteemed. When I find ſome in Hiſtory, they pleaſe me much; but they were not quite ſecret becauſe they were known, and that little that ſhewed them, does leſſen their worth; for that's their greateſt value that they had been hid.

26. * To be counted a Wit is a bad Character.

The Word Me, uſed by the Author in the following Diſcourſe, ſignifies only Self-love; it is a Term he was wont to uſe in his diſcourſe with ſome certain Friends.

27. * The Me is to be hated, ſo thoſe that do not take it away, and that only content themſelves to cover it, are hateful. Not at all, you will ſay; for in aſſigning civilly to every one their due, there is no cauſe to be hated; that's true, if one did not hate in the Me, only the diſpleaſure that comes of it. But if I hate it becauſe it is unjuſt, and makes it ſelf the Center of all things, I ſhall always hate it. In a word, the Me hath two Qualities, it is unjuſt in it ſelf, in that it makes it ſelf the Center of all things; it is troubleſom to others, in that it would keep them under; for every Me is the Enemy, and would be a Tyrant over all others: You take away the Trouble but not the Unjuſtice, and ſo you render it not amiable to thoſe that hate the Unjuſtice; you render it only lovely to the Unjuſt that find no Enemy in it, and ſo you remain unjuſt, and can only be approved by thoſe that are unjuſt.

28. * I don't admire a Man that enjoyeth a Vertue in its full perfection, unleſs he does at the ſame time poſſeſs in the like degree the oppoſite Vertue; ſuch was Epaminondas, he had extream Valour joyned with exceeding great Humility, for otherwiſe it is not to aſcend, it is to fall lower. One does not ſhew his Greatneſs by being in an extream, but by touching both extreams at once, and filling up the vacant ſpace; but it may be 'tis but a ſudden motion of the Mind from one to the other of theſe extreams, and that 'tis never in effect, but in one Point, as a Fire-brand that one turns; however this ſhews the agility of the Soul, if it does not ſhew its extent.

29. * Were our Condition truly Happy, we need not hinder our ſelves from thinking of it.

30. * I paſſed much time in ſtudying the Sciences but there being but very few, with whom one may communicate thoſe things, I grew weary of it. When I began to ſtudy Man, I found thoſe abſtruſe Studies were not ſuitable to him, and that I ſhould make my Condition worſe in ſearching into them, than by not knowing them, and I begg'd their Pardon, for not minding them any farther. But I hoped at leaſt to have found Companions enough in the ſtudy of Man, becauſe it is what is proper to him. I was miſtaken, there are fewer ſtudy Man, than do Geometry.

31. * When all moves equally nothing ſeems to ſtir; as in a Ship, when all tend to diſorder, none ſeems to do it; he that ſtops ſhews the miſcarriage of others, as a fixed point.

32. * Philoſophers think themſelves very Witty in confining all their Morals under certain Diviſions. But wherefore do they divide them into Four, rather than into Six? Why do they rather make Four kinds of Vertues than Ten? Why do they make them conſiſt in abſtine & ſuſtine, rather than in any thing elſe? But you will ſay, There all is compris'd in one Word: Yes; but what does it ſignifie, unleſs it be explain'd; and as ſoon as it comes to be explain'd, and that one opens the Precept that contains all the reſt, they turn to the firſt confuſion that you would have avoided. And ſo when they are all contain'd in one, they are hid and uſeleſs; and when one would explain them, they appear again in their Natural confuſion. Nature has eſtabliſhed them all every one in themſelves; and although they may be ſhut up one in another, yet they ſubſiſt independantly one of the other. So that all theſe Diviſions and Words have not much other utility, but to help the Memory, and to be a readier way to find what 'tis they contain.

33. * When one would reprove any one to advantage, and ſhew him that he is miſtaken, it muſt be obſerv'd how and in what Senſe he takes the thing, for it may commonly be true that way, and ſo own the Truth to him; he is ſatisfy'd therewith, becauſe he ſees he is not deceiv'd, and that he only omitted to conſider it every way. Now one is not aſham'd for not ſeeing in every part, but one would not be deceiv'd, and it may be that happens, becauſe Naturally the Mind cannot be deciev'd on the ſide it looks, the apprehenſion of the Senſes being always true.

34. * The Vertue of a Man ſhould not be judged by his great Attempts, but by his common Actions.

35. * Great and Small have the ſame Accidents, the ſame Troubles, the ſame Paſſions. But ſome are on the top of the Wheel, others nearer the Center, and ſo the leſs ſtirr'd by the ſame agitation.

36. * One is commonly more ſatisfy'd with the Reaſons one finds themſelves, than by thoſe that are found by the Wit of others.

37. * Although Perſons have no intereſt in what they ſay, it muſt not from thence be abſolutely concluded, that they do not Lye; for there are Perſons that Lye, only becauſe they love to Lye.

38. * The Example of Alexander's Chaſtity has not made ſo many Continent Perſons, as his Drunkenneſs has made Intemperate. One is not aſham'd of not being as Vertuous as he was, and it ſeems excuſable not to be more Vicious than him. One thinks not to be wholly in the Vices of the common ſort of Men, when one is in the Vices of great Men; and yet one don't take notice that they are guilty of thoſe of ordinary People. One holds by them by the ſame end as they hold by the People; be they never ſo great, they are united to the reſt of Mankind by one way or other; they do not hang in the Air, and ſeparated from our Society; if they are greater than we, it is that they carry the Head higher, but yet their Feet are as low as ours; they are all in the ſame Degree, and tread on the ſame Earth; and by this Extremity, they are as low as we, as Children, as the Beaſts.

39. * We are pleas'd with the Combat, but not with the Victory. We love to ſee the Combat of Beaſts, not the conqueror devouring the vanquiſhed. What does one deſire more to ſee than the end of the Victory, and as ſoon as ever we ſee it, we grow weary? It is ſo in Playing, it is ſo in ſeeking after Truth. One delights to ſee the ſtriving of Opinions in Diſputes, but not much to contemplate Truth when 'tis found; to have it ſeen with Pleaſure, it muſt be ſhewn juſt coming from the Diſpute: 'Tis the ſame in the Paſſions, there is a pleaſure in ſeeing two juſtle one againſt the other; but when one has got the upper-hand, 'tis then but brutiſhneſs. We never ſeek things, but the inquiry after things. In Comedies contented Scenes without any thing of fear, are not eſteem'd, nor extream Miſeries without hope, nor unchaſt Love.

40. * Men are ſeldom taught to be good, they are taught every thing elſe, and yet they much pretend to it. So that they boaſt of knowing the ſole thing that they are moſt ignorant of.

41. * What a ſilly deſign it was of Montaigne to deſcribe himſelf, and he did it not by hazard and againſt his own Will, as it often befals all Men to Err; but he did it on purpoſe, and of a premeditated deſign; for to ſpeak Impertinencies by chance, or through ignorance, is a common thing; but to do it of ſet purpoſe, is what cannot be endur'd; and eſpecially to ſay ſuch things as he did.

42. * Thoſe that are in extravagance, ſay to thoſe that live in good order, That 'tis they that do not live according to Nature, and as for them, they think they follow it; as thoſe that are in a Ship, think thoſe that ſtand on the Shore do ſtir away: Speech is the ſame every where; there ſhould be a fixt Point to judge. The Port directs thoſe that are a Shipboard. But where ſhall we find this Point in Mens Morals?

43. * To pity the unfortunate is not againſt Concupiſcence; on the contrary, one is glad to be able to give ones ſelf this Teſtimony of Humanity, and to get the Reputation of Tenderneſs at ſo cheap a rate; ſo far it's no great Matter.

44. * Whoſoever had the Friendſhip of the King of England, the King of Poland, and the Queen of Sweden, could he have thought he ſhould have wanted a retirement in the World?

45. * Things have divers Qualities, and the Soul divers Inclinations, for nothing is alone that offers it ſelf to the Soul, and the Soul never offers it ſelf ſingle to any Subject.

46. * We are ſo Unfortunate we cannot take pleaſure in any thing, but on condition of being angry, if it ſucceeds ill; which a thouſand things may do, and do ſo every Hour. Whoever could find the way of rejoicing at the good, without being concern'd at the contrary, has found the right expedient.

47. * There are ſeveral orders of Strong, Good, Pious, Brave Spirits, each of which ſhould rule in its own Sphere, and not elſewhere. Sometimes they interfere, and the ſtrong and good do fooliſhly quarrel which ſhall be greateſt; their Precedency is of a different Nature; they are not of a right underſtanding, and their failure is, that they would reign in all places. Nothing can do ſo, no not Strength it ſelf, it availeth nothing in the Common-wealth of Learning; it is only chief in exteriour Actions.

48. * Ferox gens nullam eſſe vitam ſine armis putat: They love Death rather than Peace; others love Death rather than War. Every Opinion may be prefer'd before Life, the love whereof appears ſo ſtrong and ſo Natural.

49. * How hard it is to propoſe any thing to anothers Judgment, without byaſſing him by the manner one propoſes it; if one ſays, I find it clear, I find it obſcure, one inclines the Judgment to this Belief, or one ſtirs it up to the contrary. It were better ſay nothing, for then he judges according to what it is, that is to ſay, according to what 'tis then, and according to the other Circumſtances whereof one is not the Author that has diſpos'd it; if it don't chance that this ſilence don't alſo work its effect according to the interpretation that he ſhall think fit to give it, or as he ſhall conjecture by the Looks and by the Voice; ſo eaſie a thing it is to take off a Judgment from its bottom; or rather that there are but very few that are firm.

50. * The Platoniſts, and even Epictetus himſelf and his Followers, thought God is alone worthy to be loved and admired, and nevertheleſs they themſelves deſired to be loved and admired of Men; they did not know their Corruption. If they found themſelves inclin'd to love and adore him, and that they therein found their chiefeſt Happineſs, let them a Gods name think themſelves good Men; but if they find any averſion, if they have no other aim but to ſetle themſelves in the eſteem of Men, and that in their greateſt perfection they do only incline Men to think it their Happineſs to love them; I ſay this perfection is horrible. What, they knew God, and deſired not that Men ſhould love him only: they would that Men ſhould ſtop at them; they would be the Object of the voluntary Happineſs of Men.

51. * Montaigne was in the right; Cuſtom ought to be obſerv'd as ſoon as ever it is Cuſtom, and that one finds it ſetled, without examining, if it be reaſonable or not; that is to be underſtood, If it be not contrary to any Law, Natural or Divine. It's true, the People follow it for no other cauſe, but for that they believe it to be Juſt, without which they would not follow it; becauſe one would not be ſubject to any thing but Reaſon or Juſtice. Cuſtom without this would be accounted Tyranny, whereas the Rule of Reaſon and Juſtice is no more Tyranny than that of Love.

But it were good if Obedience were given to Laws and Cuſtoms, becauſe they are Laws, and that People conceive that 'tis that that makes them Juſt: by this means one would never forſake them, whereas when one makes their Juſtice depend on ſomething elſe, it is eaſie to make it doubtful; and this is it that makes People ſubject to Rebel.

52. * It was well done to diſtinguiſh Men by exteriour rather than by interiour Qualities: Which of us two ſhall go firſt? Who ſhall give the way to the other? the weakeſt; but I am as good as him; there muſt be a quarrel hereupon: He has Four Foot-men and I have but one; it is viſible, count them, I muſt give place, and I'm a Fool if I diſpute it: By this means we are at Peace, which is the greateſt Happineſs can be.

53. * Time puts an end to Troubles and to Conteſts, becauſe one changes and becomes as 'twere another Man: Neither the Offender nor the Offended are the ſame they were. It is likely a People may be provok'd, and that one ſhould ſee them after two Generations; they are yet French Men, but not the ſame.

54. * It is undeniable that the Soul is Mortal or Immortal. This ſhould ſet a great watch over Men how they live: Nevertheleſs Philoſophers have order'd their Morals ſo as if there were no ſuch thing: What a ſtrange blindneſs.

55. * The laſt Act is always Tragical, how pleaſant ſoever the reſt of the Comedy has been. At laſt Earth is thrown upon the Head, and there's an end of it for ever.

§. XXX. Meditations of Death, abſtracted out of a Letter writ by Monſieur Paſcall upon the Death of his Father.

1. VVHen we are in Affliction by reaſon of the Death of ſome Perſon that we loved, or for any other Misfortune that befals us, we ſhould not ſeek for Comfort in our ſelves, nor in Men, nor in any Worldly thing, but in God only; the Reaſon is, becauſe the Creatures are not the Original Cauſe of thoſe Accidents we call Evil; but the Providence of God being the only true Cauſe, the chief and abſolute Diſpoſer, there is no queſtion to be made but we ſhould have recourſe directly to the Fountain, and look up to the firſt Author, to find true and ſolid Comfort. If we follow this Precept, and that we conſider this Death that afflicts us, not as the effect of Chance, nor as a fatal Neceſſity of Nature, nor the diſſolution of Elements and Parts whereof Man is compos'd, (for God has not abandon'd his Elect to Fortune or Chance) but as the conſequence of an Indiſpenſible, Inevitable, Juſt, and Holy Decree of the Providence of God, to be executed in his good time; if I ſay, by a Tranſport of Grace, we conſider this Accident, not in it ſelf and out of God, but out of it ſelf, and in the very Will of God, in the Juſtice of his Decree, in the order of his Providence, which is the true cauſe of it, without which it had not arriv'd, by whom alone it is come to paſs, and in the very manner that 'tis hapned, We ſhould adore with an humble ſilence the impenetrable height of his Secrets; We ſhould adore the Holineſs of his Decrees; We ſhould praiſe the Wiſdom of his Providence, and joining our Will unto Gods Will, we ſhould with him, in him, and for him, deſire the thing that he appointed in us, and for us, from all Eternity,

2. * There is no Comfort to be found but in Truth only. Doubtleſs Seneca and Socrates have nothing that can perſwade or Comfort us on theſe occaſions; they were in the Ignorance that blinded all Men at firſt; they thought Death was Natural to Man, and all the Diſcourſes they grounded upon this falſe Principle, are ſo vain and empty, that they only ſerve to ſhew in the general how weak Man is, ſeeing the greateſt Productions of the Wiſeſt Men are ſo mean and childiſh.

It is not ſo of Jeſus Chriſt, it is not ſo of the Canonical Books of the Scriptures: Truth is therein plainly diſcover'd, and true Comfort is as Infallibly join'd thereunto, as Error is infallibly ſeparated from it. Let us then conſider Death in the Truth taught us by the Holy Ghoſt: We have this admirable advantage to know that truly and effectively, Death is a Puniſhment of Sin, impoſed upon Man to expiate his Crime; neceſſary to Man to cleanſe him from Sin; it is that alone can deliver the Soul from the Luſt of the Fleſh, which Saints are ſubject to while they live in this World. We know Life, and the Life of Chriſtians is a continual Sacrifice, which cannot determine but in Death: We know Jeſus Chriſt coming into the World, lookt on himſelf and offer'd himſelf to God as a true Sacrifice; that his Birth, his Life his Death, Reſurrection, Aſcenſion, and his Seſſion at the Right Hand of God, are but one only Sacrifice; we know what befel Jeſus Chriſt muſt happen to all his Members.

Let us then conſider Life as a Sacrifice, and that the Evils of our Lives make no impreſſion on the Minds of Chriſtians, but in meaſure as they hinder or accompliſh this Sacrifice: Let us call that only Evil which makes the Offering of God, the Offering of the Devil; but let us call that Good, which makes the Offering of the Devil in Adam, the Offering of God; and by this Rule let us examine the Nature of Death.

To this purpoſe we muſt have recourſe to the Perſon of Jeſus Chriſt; for as God regards not Man but by the Mediator Jeſus Chriſt, ſo alſo Men ſhould neither regard themſelves nor others, but by Jeſus Chriſt; if we do not paſs the middle, we find in our ſelves only true Miſeries, or abominable Pleaſures; but if we conſider all things in Jeſus Chriſt, we ſhall find all manner of Conſolation, Satisfaction, and Edification.

Let us conſider Death in Jeſus Chriſt, not out of Jeſus Chriſt; out of Chriſt it is horrible, deteſtable, and the horror of Nature: In Jeſus Chriſt it is quite another thing; it is Amiable Holy, and the Joy of the Faithful. All is ſweet in Jeſus Chriſt, even Death it ſelf; it is for this he ſuffered, and dyed to Sanctifie Death by his Sufferings; and as God and as Man he was Great in the higheſt Degree, and mean in the loweſt degree, to the end to Sanctifie in himſelf all things, Sin excepted, and to be the Pattern of all Conditions.

To conſider what Death is, and to die in Chriſt Jeſus, one ſhould ſee what place it has in the continual Sacrifice; and to this effect obſerve that in the Sacrifices, the chief thing was the Death of the Offering. The Oblation and Sanctification that went before, were the Diſpoſitions; but the Subſtance is the Death, wherein, by the loſs of Life, the Creature gives to God all Obedience it can, in becoming nothing in the ſight of his Majeſty, and in Adoring his Sovereign Being, which ſubſiſts alone eſſentially. It's true there is yet ſomething farther after the Death of the Offering, without which his Death is of no value; it is Gods accepting the Sacrifice; it is what is mention'd in the Scriptures; Et odoratus Gen. 8. 21. eſt Dominus odorem ſuavitatis. It is this indeed that crowns the Oblation; but it is rather an action of God towards the Creature, than of the Creature towards God, and it don't hinder, but the laſt Action of the Creature is Death.

Theſe things were accompliſh'd in Jeſus Chriſt, coming into the World he Offerr'd himſelf: Obtulit ſemetipſum per Spiritum Sanctum. Ingrediens Heb. 9. 14. Heb. 10. 5, 7. mundum dixit, Hoſtiam & oblationem noluiſti; tunc dixi, Ecce venio; In capite libri ſcriptum eſt de me, ut faciam, Deus, voluntatem tuam. He offer'd Pſal. 39. 7, 8, 9. himſelf by the Holy Ghoſt; entring into the World, he ſaid, Lord, Sacrifices and burnt Offering thou wouldſt not; a Body haſt thou prepared me: And I ſaid, Behold I come as it is written, to do thy Will O God, and thy Law is written within my Heart; this is his Oblation; his Sanctification followed immediately after his Oblation: This Sacrifice continued all his Life, and was finiſhed by his Death. It was neceſſary that by Sufferings he ſhould enter into Glory; Luk. 24. 2. and though he was the Son of God, it was requiſite he ſhould learn Obedience, In the Days of his Fleſh having with ſtrong cries and tears offer'd Prayers and Supplications to him that was able to Heb. 5. 8. Ibid. deliver him from Death, he was heard according to his Obedience to God his Father: And God raiſed him from the Dead, and ſent him his Glory, figur'd under the Law by the Fire of Heaven, that came down upon the Sacrifices, to burn and conſume his Body, and to make it live with the Life of Glory. It is what Jeſus Chriſt obtained, and has accompliſhed by his Reſurrection.

So that this Sacrifice being perfect by the Death of Jeſus Chriſt, and conſummated by his Reſurrection, where the Figure of the Fleſh of Sin was ſwallow'd up in Glory, Jeſus Chriſt fulfilled all things on his part, and there only remained that the Sacrifice ſhould be accepted of God; and that as the Smoak aſcended and carry'd the ſweet ſavour to the Throne of God, alſo Jeſus Chriſt ſhould in that perfect State of immolation, be offer'd, carry'd, and received at the very Throne of God; and this was accompliſh'd in the Aſcenſion, wherein he roſe up by his own Power, and by the power of the Holy Ghoſt that compaſs'd him round about; he was raiſed up as the Smoak of the Sacrifices, which was the Figure of Jeſus Chriſt; was carry'd up by the Air that ſupported it, which is the Figure of the Holy Ghoſt; and in the Acts, it is ſaid expreſly, That he was received up into Heaven, to aſſure us that this Holy Oblation, accompliſh'd here on Earth, was accepted and received of God in Heaven.

This is the State of things in our Bleſſed Lord Jeſus; now let us conſider them in our ſelves. When we are firſt admitted into the Church, which is the World of the Faithful, eſpecially of the Elect, wherein Jeſus Chriſt entred from the Moment of his Incarnation; by a peculiar Privilege belonging to the only Son of God, we are Offered and Sanctified. This Sacrifice continues through the whole courſe of Life, and ends at Death, wherein the Soul truly quitting all the Vices and love of the World, with the Contagion wherewith it is infected during the courſe of this Life, it finiſhes its Offering, and is received into Bliſs.

Let us not then grieve for the Death of Believers, as Pagans do that have no hope: When the Faithful depart this Life they are not loſt: We loſt them upon a matter, even from the moment they entred into the Church by Baptiſm; from that inſtant they were Devoted to God; their Life was Conſecrated to God; their Actions regarded the World only for God; at their Death they were wholly freed from Sin; and 'tis then they were received of God, and that their Sacrifice received its accompliſhment and reward: They did what they had Vowed; they accompliſh'd the Work God gave them to do; they did the Work they were Created for; the Will of God is fulfilled in them, and their Will is ſwallow'd up into the Will of God: Let not our Will ſeparate what God has join'd together, and let us ſtifle or reſtrain, by underſtanding the Truth, the inſtinct of corrupt and deprav'd Nature, which only has falſe Gloſſes, and that by its Illuſions interrupts the Holineſs of thoſe Notions, which the Truth of the Goſpel doth inſpire in us.

Let us not any longer conſider Death like Pagans, but like Chriſtians, that is to ſay, with hope, as St. Paul teacheth, ſeeing it is the ſpecial Privilege of Chriſtians: Let us not conſider a Body as a filthy Carrion, for deluded Nature does ſo repreſent it to us, but as the Living Temple of the Holy Ghoſt, as Faith doth teach us.

For we know the Holy Ghoſt dwells in the Bodies of Saints till the Reſurrection, and that they ſhall be raiſed by the Power of the Spirit that reſides in them to this effect. This is the Opinion of ſome of the Fathers. It was upon this account that the Euchariſt was heretofore put in the Mouth of the Dead; for knowing they were the Temple of the Holy Ghoſt, it was thought convenient they ſhould be united to this Holy Sacrament; but the Church has changed this Cuſtom, not but the Bodies of Saints are decently buried, but becauſe the Euchariſt being a Figure of the Bread of Life, and for the Living, it is not fit it ſhould be given to the Dead.

Let us not look upon Believers departed in the Fear of God, as ceaſing to Live, though Nature would ſuggeſt ſo, but as beginning to live, as Truth doth aſſure us: Let us not look upon their Souls as loſt and reduc'd to nothing, but as vivified and united to the Sovereign Being; and by hearkening to theſe Truths let us reſtrain the great Miſtakes we are ſo inclin'd unto, and thoſe motions of horror which are ſo Natural to Men.

3. * God has Created Man with two Deſires; one for God, the other for himſelf; but with this reſtriction, that the love for God ſhould be infinite, that is to ſay, without any other end but God only; and that the love for himſelf ſhould be finite, and referring to God: Man in this State would not only love himſelf without Sin, yea he could not but love himſelf without Sin. Since the Fall Man has loſt the firſt of theſe Loves, and the love of himſelf, being only left in this great Soul capable of an infinite love, this Self-love has extended it ſelf and filled the ſpace the Love of God had left; and ſo he loves only himſelf, and all things for himſelf, that is to ſay, Infinitely.

This is the Original of Self-love; it was Natural to Adam, and juſt in his Innocency; but it became criminal and immoderate after his Fall: This is the Spring of this Love, and the cauſe of its defectiveneſs, and of its exceſſes.

It is the ſame of the immoderate deſire of Power, of Sloath, and of other things.

The Application is eaſie to be made upon account of the horror we have of Death: This Fear was natural and juſt in Adam whilſt Innocent, becauſe his Life being very pleaſing to God, it was the ſame to Man; and Death would have been horrible, becauſe it would have put an end to a Life that was conformable to the Will of God. Since Man Sinned his Life is become depraved, his Soul and Body Enemies to each other, and both to God.

This change having infected ſo Holy a Life, the love of Life remains nevertheleſs, and the fear of Death reſting alſo; what was juſt in Adam is unjuſt in us. This is the Original of the horror of Death, and the cauſe of its defectivenſs: Let us then clear the horror of Nature by the light of Grace.

The fear of Death is Natural, but 'tis in the State of Innocence, becauſe it could not enter into Paradiſe, but in finiſhing an Innocent Life. It was juſt to hate it when it could not happen but in ſeparating a Holy Soul from a Holy Body; but 'tis juſt to love it, when it ſeparates a Holy Soul from an Impure Body; it was juſt to ſhun it when it would have broke the Peace betwixt the Body and Soul, but not when it calms the higheſt Diſſention. To conclude, when it would have afflicted an Innocent Body, when it would have depriv'd the Body of the liberty of honouring God, when it would have ſeparated from the Soul a Body that ſubmitted to its deſires, when it had deſtroyed all the Good Man was capable of, it was juſt to abhor it; but when it puts an end to a wicked Life, when it takes from the Body the liberty of Sinning, when it delivers the Soul from a powerful Enemy that reſiſts all the Motions to its Salvation, it is very unjuſt to have the ſame Sentiments.

Let us not then quit this Love Nature has given us for Life, ſeeing we have received it from God; but let it be for the ſame Life for which God has given it to us, and not for a contrary end.

And in conſenting to the Love Adam had for his Life in Innocency, and that Jeſus Chriſt himſelf had for his; let us ſtrive to hate a Life contrary to that which Jeſus Chriſt loved, and fear only the Death that Jeſus Chriſt feared, which befals a Body well pleaſing to God; but not fear a Death that puniſhing a guilty Body, and cleanſing a Vicious Body, ſhould give us quite contrary deſires, if we have ever ſo little Faith, Hope and Charity.

It is one of the chief Principles of Chriſtianity, that all that befel Jeſus Chriſt ſhould alſo be fulfill'd in the Body and Soul of each particular Chriſtian: That as Jeſus Chriſt ſuffered during his Mortal Life, Roſe again to a new Life, Aſcended into Heaven, and ſate down on the Right Hand of God his Father; ſo alſo the Body and Soul, muſt ſuffer, die, be raiſed, and aſcend up into Heaven.

All theſe things are fulfilled in the Soul during this Life, but not in the Body.

The Soul ſuffers and dies unto Sin, in Repentance, and Baptiſm: the Soul riſes to a new Life in theſe Sacraments; and at laſt, the Soul leaves the Earth and aſcends to Heaven, in Living a Holy Life, which makes St. Paul ſay, Converſatio noſtra in Coelis eſt. Phil. 3. 20.

None of theſe things happen to the Body during this Life, but they do afterwards; for at Death the Body dies to this Mortal Life, at the Day of Judgment it ſhall riſe to a new Life, after Judgment it ſhall aſcend up into Heaven, and there abide to all Eternity.

So that the ſame things arrive to Body and Soul, but at different times, and the changes of the Body do not happen till thoſe of the Soul are accompliſh'd; that is to ſay, after Death; ſo that Death is the conſummation of the Souls Happineſs, and the beginning of that of the Body.

This is the admirable conduct of the Wiſdom of God in the Salvation of Souls; and St. Auſtin teaches us on this Subject, That God has ſo order'd it, fearing leaſt the Body of Man ſhould be Dead and raiſed again for ever in Baptiſm, or that he only became Obedient to the Goſpel for love of Life; whereas the greatneſs of Faith ſhines much more, when one hopes for Immortality even through the ſhadows of Death.

4. * It is not juſt we ſhould be without ſenſe and feeling of grief in the Afflictions and ſad Accidents that befal us, as if we were Angels, that have no ſenſe of Nature; neither is it juſt that we ſhould be quite dejected, like Heathens, that have no ſenſe of Grace; but 'tis juſt we ſhould be Afflicted and Comforted like Chriſtians, and that the Comforts of Grace ſhould ſurmount the Senſe of Nature, to the end Grace may not only be in us, but that it may predominate in us, that ſo Sanctifying the Name of our Father, his Will may become ours, that his Grace may bear ſway over Nature, and that our Afflictions may be as the Matter of a Sacrifice, which his Grace offers for the Glory of God; and that theſe particular Sacrifices may honour and fore-run the Univerſal Sacrifice, wherein whole Nature is to be conſumed by the power of Jeſus Chriſt.

Thus we draw benefit from our own Imperfections, ſeeing they ſhall ſerve for matter of this Sacrifice; for 'tis the aim of all true Chriſtians to make a Benefit of their very Imperfections; becauſe all things work together for Good for the Elect.

And if we ſeriouſly conſider it, we ſhall find great helps to our edification, in conſidering the thing in the Truth of it; for ſeeing it is true that the Death of the Body is only the Figure of that of the Soul, and that we build on this Principle, that we have cauſe to hope the Salvation of thoſe whoſe Death we lament; it is moſt certain if we cannot ſtop the courſe of our Grief and Sorrow, we ſhould at leaſt make this advantage of it, that ſeeing the Death of the Body is ſo terrible that it cauſes ſo much fear in us, that of the Soul ſhould cauſe much greater grief and amazement. God has ſent the former to thoſe whom we grieve for, we hope he has put away the latter; let us then conſider the greatneſs of our Happineſs by the greatneſs of our Miſeries, and let the exceſs of our Sorrow be the meaſure of our Joy.

One of the moſt Solid and beſt Services we can do for the Dead, is to do thoſe things they would deſire of us, if they were living in the World; by this means we make them as it were live in us, ſeeing it is their Counſels that live and act in us: And as Hereticks are puniſh'd in the other World for the Sins wherein they have ingag'd their Followers; in whom their Poiſon as yet remains; ſo the Dead are recompenſed for thoſe that have follow'd them by their good Counſels and Example.

5. * Man is certainly too unable to judge rightly of the ſtate of future things: Let us therefore hope in God, and not weary our ſelves by our indiſcreet and raſh Curioſity. Let us refer our ſelves to God to Govern our Lives, and that Grief may not predominate in us.

Saint Auſtin teaches us, That there is in every Man a Serpent, an Eve, and an Adam. The Serpent is the Senſes and Nature, the Eve is the Luſtful Appetite, and the Adam is Reaſon.

Nature tempts us continually, the Senſual Appetite is ever craving, but Sin is not finiſh'd, unleſs Reaſon conſents.

Let us then ſuffer this Serpent and Eve to act if we cannot hinder them; but let us pray God that his Grace would ſo ſtregthen our Adam, that he may continue Victorious, that Jeſus Chriſt may be Conquerer, and that he might Reign for ever in us.

§. XXXI. Sundry Meditations.

1. THe more knowledge we have, ſo much the more we find that there are perfect Men. Common People ſee no difference betwixt Men.

2. * One may have good Senſe and yet not perceive all things aright, for there are ſome that may judge aright in ſome things, that are deceived in others; ſome draw true Conſequences from few Principles; others draw right Conſequences from things where there be many Principles: for example, ſome do well comprehend the effects of Water, wherein there is but few Principles, but whoſe Conſequences are ſo fine, that 'tis only a very diligent ſearch can attain to it; yet theſe may not (it may be) be any great Geometricians, becauſe Geometry comprehends a great many Principles; and ſome kind of Wit may be ſuch, that it can penetrate a few Principles to the bottom, and yet may not penetrate thoſe things wherein there are many Principles.

There are then two ſorts of Wits, one that penetrates vigorouſly and profoundly the Conſequence of Principles, and that is the Polite Wit; the other comprehends a great many Principles without mingling them, and that's the Wit of Geometry; the one is ſtrength and 〈1 page duplicate〉〈1 page duplicate〉 clearneſs of Wit, the other is largeneſs of Wit. Now the one of theſe may be without the other; Wit may be ſtrong and narrow, and alſo may be large and weak.

There's a great difference betwixt the Wit of Geometry, and a refin'd Wit: In the one the Principles are clear, but remote from common uſage, ſo that one has ſome difficulty to look that way for want of uſe; but turn a little that way and the Principles will appear plainly, and one muſt have the Underſtanding very corrupt to reaſon ill upon ſuch Principles as muſt needs be ſeen.

But in the refin'd Wit the Principles are in the common uſe, and viſible to the ſight of all the World. One has no need to turn about, nor to give themſelves any inconvenience; there needs only to have a clear ſight; but it muſt be clear; for the Principles are ſo fine, and in ſuch great number, that 'tis almoſt impoſſible but they will be loſt; now the omiſſion of one Principle leads into Error: So that one muſt be clear ſighted to perceive all the Principles, and then the Judgment ſound, not to reaſon on falſe Principles.

All Geometricians ſhould then be Witty, had they a clear ſight, for they don't Reaſon ill upon the Principles they know; and the fine Wits would be Geometricians, could they but turn their ſight towards the unaccuſtomed Principles of Geometry.

The cauſe therefore that ſome great Wits are not Geometricians, is, that they can by no means turn themſelves to the Principles of Geometry; but the Reaſon that Geometricians are not ſubtil, is becauſe they don't ſee what is before them; and that being accuſtom'd to the plain and clear Principles of Geometry, and not to diſcourſe, till after they have ſeen and examin'd their Principles, they are at a loſs in matters of Wit, after which manner Principles are not handled; they can ſcarce be ſeen; one underſtands rather than ſees them; it is very difficult to make them be underſtood by thoſe that don't underſtand them of themſelves. They are things ſo nice, and in ſuch great number, that one muſt have a clear and quick Senſe to perceive them, and yet not be able to ſhew them in order as in Geometry; becauſe one does not know the Principles, and would be a thing impoſſible to undertake: All at once, one muſt ſee the thing at one view, and not by a gradual Reaſoning, at leaſt to a certain degree. So that 'tis ſeldom Geometricians are Witty, or that the Witty are Geometricians, becauſe Geometricians will handle witty things Geometrically, and thereby make themſelves ridiculous, going about to begin by Definitions, and then afterwards by Principles, which is not the manner of proceeding in this kind of Reaſoning; not but the mind doth it, but it does it ſilently, naturally, and without Art; the expreſſion of it is beyond the power of Men, and the knowledge of it belongs but to very few.

Refin'd Wits on the contrary being thus accuſtomed to judge at one view, are ſo ſtartled when there is laid before them Propoſitions that they don't underſtand, and for the clearing of which they muſt paſs through difficult Principles and Definitions, that they were not wont to ſee ſo particularly, that they are ſoon wearied and diſcouraged. But falſe Wits are neither ſubtil nor Geometricians.

Geometricians that are only Geometricians are of a ſubtil Wit, provided that all things are explain'd to them by Definitions and Principles, elſe they are falſe and inſupportable, for they are not right but upon Principles well explain'd: And the Witty that are nothing but Wits, have not patience to deſcend to the firſt Principles of imaginary and ſpeculative things, which they never have ſeen in the World nor in Cuſtom.

3. * Death is more ſupportable when 'tis not thought of, than 'tis to think of Death without peril.

4. * Sometimes it happens, that one takes ſuch Examples to prove certain things; that theſe very things may be taken to prove the Examples, which yet nevertheleſs works its effect; for one often thinks the difficulty is in what one would prove; one finds the Example more clear; ſo when one would repreſent a general, one gives a particular Inſtance in ſome caſe; but if one would ſhew a particular Caſe, one begins by the general Rule: One always finds the thing difficult that one would prove, and that clear, that one emploies to prove it; for when one propoſes a thing to prove it, ones Imagination is taken up, that the thing is obſcure, and on the contrary, that that which is to prove it, is clear, and ſo 'tis eaſily underſtood.

5. * We think all Men conceive and feel after the ſame manner, the Objects which preſent themſelves to them; but we are much miſtaken, for there is no Proof of this. I find the ſame words are apply'd in the ſame occaſions, and when two Men, for inſtance, look upon Snow, they both of them expreſs the ſight of this Obiect, by the ſame Words, in ſaying it is white; and by this likeneſs of Application, one draws a ſtrong conjecture of a Conformity of Idea; but this is not abſolutely convincing, although the greater odds is in the affirmative.

6. * All our Reaſoning tends only to ſubmit to Knowledge: But Fancy is like, and contrary to Knowledge; like, becauſe it doth not Reaſon; contrary, becauſe falſe: So that it is very difficult to diſtinguiſh betwixt theſe Contrarieties. One ſays, my Opinion is Fancy, and that his Fancy is Knowledge; and I ſay the ſame on my ſide; there is need of a Rule; Reaſon offers it ſelf, but it is pliable to every Senſe, and ſo there is none.

7. * Thoſe that judge of a work by Rule, are like thoſe that have a Watch, in Compariſon of thoſe that have not. One ſays, We have been here two Hours; another ſays, 'Tis but three quarters of an Hour; I look on my Watch; I ſay to one, You are tired, and to the other, Your time paſſes away pleaſantly, for 'tis an Hour and a half; and I laugh at thoſe that ſay that the time ſeems tedious, and that I judge by Fancy, they don't know that I judge by my Watch.

8. * There be ſome that ſpeak well but don't write well; it is, that the place, the ſupport, &c. warms, and draws from their Mind, more than would probably be found there without thoſe helps.

9. * What there is of good in Montaigne's Book, is not to be had without difficulty: What there is of ill, I mean except Converſation, might have been corrected in a Moment, had he but been warn'd that he wrote too many Stories, and ſpoke too much of himſelf.

10. * It is a great miſchief to follow the exception inſtead of the Rule; one muſt be ſevere and contrary to the exception. Nevertheleſs it being certain there be exceptions from the Rule, one muſt judge ſeverely, but withal juſtly.

11. * It may be truly ſaid in one ſenſe, that all the World is in a miſtake; for although the Opinion of the People is ſound, yet they are not ſo in the Brain, becauſe they think Truth is where it is not: Truth is indeed in their Opinions, but not in the part they think it is.

12. * There are but few that are capable to invent, there are very many that are not capable, and therefore by conſequence the greater number; and 'tis commonly ſeen they refuſe to the inventors, the Glory they deſerve, and that they ſeek by their Inventions; if they go on reſolutely and will have it, and go to undervalue thoſe that cannot invent, all they get for their pains, is, That they are called by ridiculous Names, and are termed Dreamers: One muſt therefore take care of boaſting of this advantage, as great as it is, and one ought to reſt ſatisfi'd to be counted one of the little number of thoſe that know the value of it.

13. * The Mind believes naturally, and the Will loves naturally: So that for want of true Objects, they will fix upon falſe ones.

14. * Many true things are contradicted, many falſe things paſs without contradiction; Contradiction is no mark of Faſhood, nor Allowance is no mark of Truth.

15. * Caeſar me thinks was too old to think of Conquering the World; this Dream was fitter for Alexander; he was a young Man, hard to be rul'd; but Caeſar might have been more ſtay'd.

16. * All the World ſees, one labours at incertainty, by Sea, by Land, at the Wars, &c. but all the World don't ſee the Rule of the Perſons that ſhew one ought to do it. Montaigne ſaw that one is diſpleas'd at a dull head, and that Cuſtom is all, but he ſaw not the Reaſon of this Effect; thoſe that ſee the Effects and not the Cauſes, are, in regard to thoſe that ſee the Cauſes, like thoſe that have only Eyes, in compariſon of thoſe that have Underſtanding; for Effects are as it were ſenſible, and Reaſons are only viſible to the Underſtanding; and though 'tis by the Underſtanding thoſe Effects are ſeen, this Underſtanding is in compariſon of the Underſtanding that ſees the Cauſes, as the Corporal Senſes are in regard of the Soul.

17. * The ſenſe of the deceitfulneſs of preſent Pleaſures, and the Ignorance of abſent Pleaſures, cauſe inconſtancy.

18. * If we dream'd every night the ſame thing, happily it might affect us as much as the things we ſee every day: And if a Tradeſman was ſure every Night to dream twelve Hours that he was a King, I think he would be as happy as a King that ſhould dream twelve Hours every Night that he was a Tradeſman: If we ſhould dream every Night we were purſu'd by Enemies, and diſturb'd by theſe frightning Fancies, and that we paſſed the days in ſundry Occupations, as when one is on a Journey, one ſhould ſuffer almoſt as much as if the thing was really true; and we ſhould be as much afraid of ſleep, as if we were to enter into ſuch troubles effectively; and indeed it would be almoſt as bad, as if the things were really acted. But becauſe Dreams are all different, and do vary; what is there ſeen does much leſs affect, than what one ſees awake, by reaſon of the continuance; which yet is not ſo equal, but it changeth alſo, but not ſo ſuddenly, or but ſeldom; unleſs it be in travelling, and then one ſays, Me thinks I dream; for Life is a Dream, a little more inconſtant.

19. * Kings and Princes recreate themſelves ſometimes; they be not always on their Thrones, that would weary them; Greatneſs muſt be laid aſide the better to be relliſh'd.

20. * My humor does not depend much on the Weather: I have my fair and foul Weather within my ſelf, the good or ill ſucceſs of my Affairs don't move me much neither. I ſometimes ſet my ſelf againſt ill Fortune, and the Glory of overcoming it, makes me maſter it with Pleaſure; whereas at other times I am indifferent, and as 'twere diſſatisfi'd even in Proſperity.

21. * It is pleaſant to conſider that there are certain People in the World, that having renounced all the Laws of God and Nature, yet have made themſelves Laws that they exactly obey; as for inſtance, Robbers, &c.

22. * Thoſe great Raptures of Mind the Soul ſometimes reaches to, are things that it does not keep up unto: It flies up, but ſuddenly falls back again.

23. * Man is neither Angel nor Beaſt; and the miſchief is, he that would be thought an Angel acts the Beaſt.

24. * Provided one knows the chief Paſſion of any Body, one may eaſily pleaſe him; nevertheleſs every body has Fancies contrary to his own good, even in the very Idea he has of good, and this is a variety that puts thoſe to a loſs that would gain their Affection.

25. * A Horſe don't ſtrive to be admir'd by his Companion; there is indeed ſome emulation ſeen betwixt Horſes in running a Race, but it don't continue, for put them up in a Stable, the uglieſt and dulleſt will not therefore part with his Oats to the other. It is not ſo amongſt Men, their Virtue is not ſatisfi'd with it ſelf, and they are not ſatisfi'd unleſs they get ſome benefit by it over others.

26. * As one impairs the Mind, ſo one alſo ſpoils the Underſtanding: Our Mind and Knowledge is fram'd according to our Diſcourſe and Company; good or bad Company does make or marr us. It above all things therefore concerns us to know how to make a good choice, to mend and not ſpoil it, and one can't make this choice, if one has not already formed, and not ſpoil'd it. So that here's a Circle, and happy are they that are got out of it.

27. * One thinks naturally one is more capable of attaining the Center of things than to embrace their circumference. The viſible extent of the World doth ſurpaſs us viſibly. But as it is we that do ſurpaſs little things, do think our ſelves the more capable of enjoying them: Nevertheleſs there's as much capacity requiſite to attain to nothing, as to arrive at all; that that's infinite, is required both for one and the other; and I ſuppoſe they who can comprehend the laſt Principles of things, may alſo attain to underſtand that that's infinite; the one depends on the other, the one leads to the other; the extremities meet, and by reaſon of their diſtance, do rejoin, and meet in God, and in God alone.

Man, for inſtance, has relation to all he knows; he has need of Place to contain him, Time to dure, Motion to live, Elements to compoſe him, of Heat and Food to nouriſh him, of Air to breath; he ſees the light, he feels the Body. To conclude, all things are appointed for him.

To know then what Man is, 'tis neceſſary to ſee wherefore he requires Air to ſubſiſt; and to know what Air is, it ſhould be known wherein it relates to the Life of Man; a Flame can't ſubſiſt without Air; then to know the one, one muſt alſo know the other.

All things being cauſed, and cauſing, helped, and helping, mediately and immediately, and all things depending on one another, by a natural and inſenſible Band, that binds the moſt diſtant and different things, I hold it as impoſſible to know the parts without knowing the whole, as it is to know the whole without knowing diſtinctly the ſeveral parts.

And what it may be moſt contributes to our weakneſs of knowing things, is, that they are ſingle in themſelves, and that we are compos'd of two oppoſite Natures of divers kinds, of Body and Soul; for 'tis impoſſible that the part which reaſons in us, ſhould be other than Spiritual: And if it ſhould be pretended that we were ſimply Corporeal, this would much more exclude us from the knowledge of things, there being nothing ſo inconceivable as to ſay, That the matter is able to know it ſelf.

It is this Compoſition of Body and Soul that has caus'd almoſt all the Philoſophers to mix the Ideas of things, and to attribute to Bodies that which appertains to the Soul, and to the Soul thoſe things which can only relate to the Body; for they affirm confidently, that Bodies tend downwards, that they tend to their Center, that they ſhun their deſtruction, that they dread vacuity, that they have Inclinations, Sympathies, and Antipathies, that they are every thing that belongs only to Spirits; and ſpeaking of Spirits, they conſider them as in a place, and treat them of moving from one place to another, which are things that appertain only to Bodies, &c. Inſtead of receiving the Idea of things in us, we colour with the Qualities of our mixt Being, all the ſingle things we behold.

Who would not believe in ſeeing us make all things of Body and Soul, but that mixture ſhould be eaſily enough underſtood by us? Nevertheleſs 'tis the thing we leaſt of all underſtand. Man is to himſelf the moſt prodigious Object of Nature; for he can't conceive what thing the Body is, and much leſs what his Soul is, and leaſt of all, how the Body and Soul come to be united together; this is the greateſt of his Wonders, and yet 'tis his very Being. Modus quo corporibus adhaeret Spiritus, comprehendi ab hominibus non poteſt; & hoc tamen homo eſt.

28. * When in things of Nature, the knowledge whereof is not neceſſary to us, there are ſome things, the certainty whereof we do not know, it may not be hurtful, that there ſhould be a common Error that may fix the Mind of Man; as for Inſtance, the Moon, to which is attributed the change of Seaſons, the progreſs of Sickneſſes, &c. for 'tis one of the greateſt weakneſſes of Man, to have a reſtleſs Curioſity to know things out of his reach; and I don't know if it be not leſs hurtful to him to be in an Error in things of this Nature, than to reſt in this unneceſſary Curioſity.

29. * If Thunder ſhould only fall in low places, Poets and thoſe that know only to diſcourſe of things of this Nature, would want Proofs.

30. * This Dog is mine, ſaid thoſe poor Children; That's my place in the Sun: This is the beginning and Image of the Uſurpation of all the Earth.

31. * Wit has one ſort of proceedings, which is by Principles and Demonſtrations; the Heart has another: One don't prove that one ſhould be loved, by relating in order the cauſes of Love; that would be ridiculous.

Jeſus Chriſt and Saint Paul choſe rather to follow this way of the Heart, which is that of Charity, rather than that of Wit; for their Principal aim was not to inſtruct, but to cheriſh. Saint Auſtin did the ſame: this order conſiſts chiefly in inlarging upon each Point that relates to the end, to make it more viſible.

32. * One commonly fanſies Plato and Ariſtotle to be always in their Robes, and grave ſerious Perſons; whereas they were good Fellows, that laugh'd and made merry with their Friends: And when they wrote their Laws, and Treatiſes of Policy, it was in their Paſtimes, and Diverting themſelves. It was the leaſt Serious, and leaſt Philoſophical part of their Life; the moſt Philoſophical part, was, to live plain and quietly.

33. * There be ſome that do wholly veil Nature; there's no King amongſt them, but an Auguſt Monarch: No Paris, but a Capital of the Kingdom; ſometimes Paris muſt be called Paris; and other whiles, it muſt be called the Metropolis of the Kingdom.

34. * When in a Diſcourſe one finds Words repeated, and going to alter them, one finds them ſo fit, that it would ſpoil the Senſe, then they muſt be let alone; this is the diſtinction, and 'tis only blind Envy that don't know this Repitition is proper in that place; for there's no general Rule.

35. * Thoſe which make Antitheſes in forcing Words, are like thoſe which make falſe Windows for Symmetry; their Rule is not to ſpeak true, but to make true Figures.

36. * One Language in regard to another, is a Cypher, where Words are changed into Words, and not Letters into Letters. And ſo an unknown Language may be Decypher'd.

37. * There is a Model of Fancy and Beauty, which conſiſts in a certain likeneſs betwixt our weak or ſtrong Nature, ſuch as 'tis, and the thing that pleaſes us: All that's formed after this Model pleaſes us, Houſe, Song, Diſcourſe, Verſe, Proſe, Women, Birds, Rivers, Trees, Chambers, Cloths. All that is not after this Model, diſlikes thoſe that have any apprehenſion.

38. * As ſome ſay Poetical Beauty, ſo one ſhould alſo ſay Geometrical Beauty, and Beauty Phyſical: nevertheleſs 'tis not ſaid ſo; the Reaſon is, becauſe one knows what the Object of Geometry is, and what the Object of Phyſick, but 'tis not known wherein conſiſts that ſweetneſs, which is the Object of Poetry. One does not know what that natural Model is that muſt be imitated; and for want of this knowledge, they have invented ſome odd Terms; Golden Age, Wonder of our Age, Fatal Rays, Bright Star, &c. and this kind of ſtuff is called Poetical Beauty. But who ſhould fancy a Woman dreſt up after this Model, would ſee a pretty kind of Lady, cover'd all over with Looking-glaſſes, and Tin • il Chains; and inſtead of finding her to ones Mind, one could not chuſe but laugh at the ſight; becauſe one knows better wherein a Womans dreſs conſiſts, than the garb of Poetry. But it may be thoſe that don't underſtand it, may admire her in this Equipage, and in many Villages ſhe would be thought to be a Queen; therefore ſome call Songs made after this Model, the Country Queen.

39. * When a natural Diſcourſe ſets forth a Paſſion or Effect, one finds in themſelves the Truth of what one hears, which was in it before one knew it, and one finds themſelves inclin'd to love him that made us know it; for • e ſhews us not his good, but our own, and ſo this kindneſs makes us love him; beſides that this community of knowledge that we have with him, neceſſarily inclines the Heart to love him.

40. * There muſt be in Eloquence, Sweetneſs and Reality; and this pleaſingneſs muſt be real.

41. * When one finds a natural Stile, one is ſurpris'd and raviſh'd with it, for one thought to ſee an Author, and one finds a Man; whereas thoſe that are Judicious, and that ſeeing a Book, thinking to find a Man, are ſurpris'd to find an Author: plus poeticè quàm humanè locutus eſt. Thoſe do much honour Nature, that tell her ſhe can ſpeak of all things, and even of Theology.

42. * The laſt thing one finds in compoſing a Book, is to know what part to ſet foremoſt.

43. * In Diſcourſe one ſhould not turn the Mind from one thing to another, unleſs it be to give it eaſe, and that too at a convenient time, and not otherwiſe; for thoſe that would give eaſe unſeaſonably, do but cauſe trouble: One is diſpleas'd, and then regards nothing; ſo hard it is to obtain any thing of Man, but by Pleaſure, which is the Money for which we part with any thing.

44. * Man is a lover of Malignity, but 'tis not againſt the Wicked, but againſt the Happy proud, and 'tis to be deceiv'd to judge otherwiſe.

Martiall's Epigram upon the Blind is naught, for it don't Comfort them, and only gives a Point to the Glory of the Author: What is not for the Author is worth nothing. Ambitioſa recidet ornamenta; thoſe that have human and tender Thoughts, ſhould be pleaſed, and not thoſe who are barbarous and inhumane.

§. XXXII. PRAYER. To deſire of God the right uſe of Sickneſs.

LORD thy Spirit is ſo good and ſo ſweet in all things, and thou art ſo Merciful, that not only the Proſperities, but even the ſufferings which befal the Elect are effects of thy Love; give me Grace not to act as a Heathen in the State whereinto thy Juſtice has reduced me, but that as a true Chriſtian I may own thee for my Father and my God, in what condition ſoever I am; for the change of my Condition makes nothing to thee, for thou art always the ſame, though I am ſubject to change; and thou art the ſame God when thou afflicteſt and puniſheſt, as when thou doſt comfort and ſhew compaſſion.

II.

Thou gaveſt me Health to ſerve thee, and I have converted it to a prophane uſe, now thou ſendeſt me Sickneſs to correct me, ſuffer me not to abuſe it to provoke thee by my impatience. I have not rightly improved my health, and thou haſt juſtly puniſh'd me; ſuffer me not to ſlight thy Correction. And ſeeing the Corruption of my Nature is ſuch, that it makes thy favours pernicious to me, Grant, O my God, that thy powerful Grace may make thy Chaſtiſements profitable to me. If my Heart has been full of Love for the World whilſt it had any vigour; abate this vigour for my good, and make me uncapable of enjoying the World, whether it be through weakneſs of Body, or through Zeal of Charity, that I might enjoy thee only.

III.

O God, before whom I muſt give an exact account of all my Actions at the end of my Life, and at the end of the World; O God who ſuffereſt the World, and all things in the World, to ſubſiſt, only to exerciſe thine Elect, or to puniſh Sinners; O God who leaveſt impenitent Sinners in the delicious, but Criminal uſe of the World; O God, who killeſt our Bodies, and at the inſtant of Death ſeparateſt our Soul from all that it loved in the World; O God, who wilt take me away at the laſt moment of my Life from all thoſe things I delighted in, and whereon I ſet my Heart; O God, who at the laſt day wilt conſume Heaven and Earth, and all Creatures therein contained, that all Men might ſee that 'tis thou only that ſubſiſteſt, and that therefore thou only deſerveſt to be loved, becauſe nothing is permanent but thou; O God, who wilt deſtroy all vain Idols, and all theſe wicked Objects of our Paſſions: I Praiſe thee my God, and will Bleſs thee all the days of my Life, inaſmuch as thou haſt been pleas'd to prevent this dreadful Day in my behalf, by deſtroying as to me, all things, by the weakneſs wherein thou haſt put me. I Praiſe thee my God, and will bleſs thy Name as long as I live, in that thou haſt been pleas'd to make me unable to enjoy the Pleaſures of Health, and the Pleaſures of the World; and in that thou haſt in ſome ſort deſtroyed, for my good, the deceitful Idols, which thou wilt abſolutely deſtroy for the confuſion of Sinners, in the great Day of thy Wrath. Grant, Lord, that I may judge my ſelf after this deſtruction which thou haſt made in my regard; to the end thou maiſt not judge me thy ſelf after the general deſtruction which thou wilt make of my Life and of all the World: For Lord, as at the inſtant of my Death, I ſhall find my ſelf ſeparated from the World, ſtript of all things, ſtanding in thy Preſence to anſwer thy Juſtice for all the Motions of my Heart, grant that I may look on my ſelf in this Sickneſs as in a kind of Death, ſeparate from the World, depriv'd of all the Objects, wherein I placed my delight, ſtanding in thy Preſence to implore of thy Mercy the true Converſion of my Heart; that ſo I may have and feel extraordinary Comfort, that thou art pleaſed now to ſend me a kind of Death to exerciſe thy Mercy, before thou ſendeſt me Death effectively, to exerciſe thy Judgment. Grant therefore, O my God, that as thou haſt anticipated my Death, I may prevent the rigor of thy Sentence, and that I may examine my ſelf before thy Judgment, that I may find Mercy in thy Preſence.

IV.

Grant, O my God, that I adore in ſilence, the order of thy wonderful Providence in the conduct of my Life, that thy Chaſtiſements may comfort me, and that having lived in the bitterneſs of my Sins during the time of Peace, I may taſte the Heavenly ſweetneſs of thy Grace, during the healthy Afflictions wherewith thou doſt viſit me. But I acknowledge, my God, that my Heart is ſo hardned, and full of Ideas, Cares, Moleſtations, and Thoughts of this World, that neither Sickneſs, nor Health, neither Diſcourſe nor Books; thy Holy Scriptures nor the Goſpel, neither Faſting, Mortifications, nor Works of Charity, and Mercy, nor Miracles, nor the uſe of thy Sacraments, nor all my indeavours, nor thoſe of all the World put together, can contribute any thing towards my Converſion, unleſs thou art pleas'd to accompany all theſe things with an extraordinary aſſiſtance of thy Grace: Therefore, my God, I come unto thee, Omnipotent God, to demand that of thee which all Creatures together cannot give me; I ſhould not have the confidence to lift up my Voice unto thee, if any body elſe could help me. But, O my God, as the Converſion of my Heart (which I beg of thee) is a Work that ſurpaſſeth the ſtrength of Nature, I cannot but addreſs my ſelf to the Almighty Author, and Maſter of Nature, and of my Heart; to whom ſhould I cry Lord, to whom ſhould I go but to thee? nothing but God can fill and ſatisfie my expectation: It is God only that I ſeek for and that I deſire; and 'tis to thee only, O my God, that I addreſs my ſelf that I might enjoy thee. Open my Heart, Lord, enter into this Rebellious place, which has been defil'd with Sin; it keeps it in ſubjection, enter thereinto as into the ſtrong Mans Houſe, but firſt bind the ſtrong Man that Rules in it, and then take all the Riches therein. Lord take my Affections, which the World had ſtollen; wilt thou accept this Treaſure? rather reaſſume it, ſeeing 'tis to thee it appertains, as a Tribute I owe unto thee, for thy Image is ſtamped upon it. Thou didſt there ingrave it, Lord, at the inſtant of my Baptiſm, which is my ſecond Birth, but 'tis quite blotted out; the Idea of the World is ſo ingraven in it, that thine cannot be ſeen. Thou alone hadſt power to make my Soul, and thou only art able to renew it; thou only wert able to ſtamp thine Image upon it; thou only art able to reſtore it, and to renew thy decayed Image; that is to ſay Jeſus Chriſt my Saviour, who is thy Image, and the Character of thy Glory.

O my God, how happy is the Heart that can love ſo charming an Object, that don't diſhonour it, but in whom 'tis ſo ſafe to truſt; I find I cannot love the World without diſpleaſing thee, without hurting and diſhonouring my ſelf, and nevertheleſs the World is the Object of my delight. O my God, how happy is that Soul of whom thou art the delight, becauſe it can willingly love thee, not only without ſcruple, but alſo with pleaſure! How firm and durable is her Happineſs, ſeeing her expectation ſhall not be fruſtrated, becauſe thou ſhalt never be deſtroy'd, and that becauſe neither Death nor Life ſhall ever ſeparate her from the Object of her delight, and that the ſame moment that ſhall plunge the wicked with their Idols into common Miſery, ſhall unite the Righteous with thee in a common Glory; and as the one ſhall be deſtroyed with the periſhable Objects which they delighted in, ſo the others ſhall abide for ever in the Object that Eternally ſubſiſts of himſelf, whereunto they were ſtrictly united. O how happy are thoſe that with free Liberty, and full bent of their Will, do freely and perfectly love that which they are neceſſarily obliged unto.

VI.

Accompliſh, O my God, the good Deſires thou art pleas'd to give me; be thou the End, as thou art the Beginning. Crown thy own Gifts, for I confeſs they are from thee: Yes, my God, and very far from thinking there is any Merit in my Prayers, that ſhould oblige thee of neceſſity to grant them. I moſt humbly confeſs, that having given my Heart to the Creatures, which thou madeſt only for thy ſelf, and not for the World, nor for me, I can expect no Grace but meerly from thy Mercy, ſeeing there is nothing in me might invite thee to it; and that all the natural Motions of my Heart, being inclin'd to the Creatures, or to my ſelf, cannot but diſpleaſe thee: I therefore give thee Thanks, my God, for the good Motions thou giveſt me, and even for that which thou giveſt me, that I give thee Thanks.

VII.

Touch my Heart with Repentance of my Sins, ſeeing that without this inward Grief, the outward Evils thou layeſt on my Body will be a farther occaſion of making me tranſgreſs; make me fully underſtand that bodily Pains are nothing elſe but the Puniſhment and Figure both together, of the Evils of the Soul. But, Lord, grant that they may alſo prove the Remedy, in making me conſider in the Puniſhments I feel, thoſe which I did not feel in my Soul, although I was ſick and over-run with Ulcers; For, Lord, the greateſt of theſe Evils, is this inſenſibleneſs and extream weakneſs, that had deprived the Soul of all Senſe and feeling of its own Miſeries: Make me to feel them ſharply, and that the reſidue of my Life may be a continual Repentance for the Offences which I have committed.

VIII.

Lord, though my Life paſt has been exempt from heinous Crimes, from which thou haſt put from me all occaſions, yet it has been very odious in thy ſight, by my continual negligence in thy Service, by the ill uſe of thy Holy Sacraments, by diſpiſing thy Holy Word and Motions of thy Spirit, by the Sloath and unprofitableneſs of my Thoughts and Words, by the loſs of my time, which thou gaveſt me only to adore and ſerve thee, and ſeek in all my Buſineſſes the means to pleaſe thee, and to be ſorrowful for the Sins are daily committed, and which the beſt Men are ſubject unto, ſo that their Life ſhould be a continual courſe of Repentance, without which they are in danger of falling from their Righteouſneſs. So, O my God, I have always been contrary to thee.

IX.

Yea, Lord, even to this Day I have been deaf unto thy Holy Inſpirations; I have deſpiſed thy Oracles; I have judged contrary to what thou judgeſt; I have oppoſed the Holy Maxims which thou didſt bring into the World from the boſom of thine Everlaſting Father, and according to which thou wilt Judge the World. Thou ſayeſt, Bleſſed are thoſe that weep, and Woe be to thoſe that laugh; but I have ſaid, Wretched are they that are ſorrowful, and Happy are thoſe that rejoice. I have ſaid, Happy are thoſe that enjoy a large Fortune, and a glorious Reputation, and full State of Health; and wherefore have I eſteemed them Happy, but only becauſe theſe advantages ſhould give them the greater opportunity with eaſe to enjoy the things of this World, that is to ſay, to diſpleaſe thee. Yea, Lord, I confeſs I have accounted Health a Bleſſing, not becauſe 'tis a Means the better of ſerving thee, to ſpend the more Days and Nights in thy Service, and to do good to Neighbours; but becauſe by means thereof I could with the greater Freedom and Liberty, give my ſelf up to the enjoyment of the abundance of the things of this Life, and the better enjoy the dangerous Pleaſures of Sin; do me the favour, Lord, to rectifie my depraved Reaſon, and to conform my Thoughts unto thine: Let me count my ſelf Happy in Affliction, and that in my being unable to act outwardly, thou mayeſt in ſuch manner purifie my Thoughts, that they may no longer oppoſe thy Will, that ſo I may feel thee within me, becauſe I cannot ſeek thee outwardly by reaſon of my weakneſs: For, Lord, thy Kingdom is within thy Children, and I ſhall find it within me, if I there find thy Spirit and thy Will.

But, Lord, what ſhall I do to prevail with thee to ſhed forth thy Spirit on this miſerable Clay; all that I am is odious unto thee, and I can find nothing in me that may be acceptable in thy ſight: I ſee nothing in me, Lord, but only my Sorrows, that have any reſemblance with thine; conſider therefore, O Lord, the Evils that I ſuffer, and thoſe that hang over my Head. Look with an Eye of pity on the Wounds that thy hand has made in me: O my Saviour, thou didſt love thy ſuffering in Death; O God, who becameſt Man only to ſuffer more than any Man, for the Salvation of Men; O God, who waſt not Incarnate till after the Sin of Man, and that tookeſt not a Body, but therein to ſuffer all the Evils that our Sins deſerved; O God, who ſo loveſt the Bodies that ſuffer, that thou didſt chooſe for thy ſelf the Body the moſt loaden with ſuffering that ever was in the World; accept my Body, not for its own ſake, nor for the ſake of any thing it has, for there is nothing in it but deſerves thine Anger; but for the Pains it endures, which alone can be worthy of thy Favour. Love my Sufferings, Lord, and let my Sorrows invite thee to viſit me. But to finiſh the preparation of thine abode, Grant, O my Saviour, that if my body has that in common with thine, that it ſuffers for mine Offences; my Soul may alſo have that in common with thine too; that it might be in ſadneſs for the ſame Offences, and that ſo I may ſuffer with thee, and as thou didſt, in my Body and in my Soul, for the Sins which I have committed.

XI.

Grant me the Grace, Lord, to join thy Conſolations to my Sufferings, that I may ſuffer as a Chriſtian: I don't deſire to be free from Sufferings, that's the recompence of Saints; but I deſire not to be abandon'd to the Sorrows of Nature without the Comforts of thy Spirit, for that's the Malediction of Jews and Infidels. I don't deſire to have a fulneſs of Conſolation without any Suffering, for that's the Life of Glory; neither do I deſire to be in a fullneſs of Evils without Comfort, this is the State of Judaiſm. But I deſire, Lord, to feel altogether, the ſadneſs of Nature for my Sins, and the Comforts of thy Spirit by thy Grace, for that's the true State of Chriſtianity: Let me not feel ſadneſs without Conſolation, but let me feel ſadneſs and Comfort both together, that I may at length attain to feel only thy Conſolations without any Grief. For, Lord, thou didſt let the World languiſh without conſolation before the coming of thy only Son; now thou comforteſt, and ſofteneſt the Sufferings of thy Children by the Grace of thy beloved Son, and thou wilt fill with perfect Happineſs thy Saints in the Glory of thine only Son: Theſe are the admirable ſteps by which thou conducteſt thy Works: Thou haſt drawn me out of the Firſt, make me to paſs through the Second, to arrive at the Third; Lord it is what I heartily beg of thee.

XII.

Suffer not that I may be in that diſtance from thee, that I may conſider this Soul ſorrowful unto Death, and this Body preſſed by Death for my Sins, and not rejoice to ſuffer both in my Body and in my Soul: For what is there more ſhameful, and yet more common in Chriſtians, and even in my ſelf, than whilſt thou didſt ſweat Blood to expiate our Offences, we live in Pleaſures? That Chriſtians who make Profeſſion to belong to thee; that thoſe who by Baptiſm have renounced the World, ſolemnly in the Face of the Church, to Live and Die with thee; that thoſe that make Profeſſion to believe the World Perſecuted and Crucified thee; that thoſe that believe thou didſt expoſe thy ſelf to Gods anger and to the rage of Men, to ranſom them from their Sins; that thoſe, I ſay, that believe all theſe Truths, that conſider thy Body as the Sacrifice that was deliver'd for their Salvation; that conſider the Pleaſures and Sins of the World, as the only Subject of thy Sufferings, and the World it ſelf as thy Executioner; yet ſhould ſeek to Pamper their Body with theſe ſame Pleaſures, in this ſame World; and that thoſe that cannot without horror ſee a Man imbrace and cheriſh the Murderer of their Father, that gave himſelf to Death to reſtore them to Life; how they can live, as I have done, with full delight in the World, which I very well know was the Murderer of him that I acknowledge to be my Father and my God, and that gave himſelf to the Death for my Salvation, and that bore in his Body the Puniſhment due to my Sins: It is juſt, Lord, that thou ſhouldſt put a ſtop to ſuch Sinful Delights as thoſe were, wherein I reſted under the Shadow of Death.

XIII.

Take therefore from me, Lord, the ſorrow which Self-love might give me for my own Sufferings, and by reaſon that Worldly things don't ſucceed according to the Inclinations of my Heart, that tend not to thy Glory: But be pleaſed to caſt me into a ſorrow conformable unto thine; let my Sufferings in ſome meaſure pacifie thine Anger: Make them be an occaſion of my Converſion and Salvation. Let me not henceforth deſire Health nor Life, but that I may employ, and end them for thee and with thee, and in thee. I don't ask Health, nor Sickneſs, nor Life, nor Death, but that thou wouldeſt diſpoſe of my Health and Sickneſs, of my Life and Death, for thy Glory and my Salvation, and for the good of thy Church and Saints, of which I hope, by thy Grace, to make a part. Thou only knoweſt what is expedient for me; thou art the abſolute Diſpoſer of all things, do what ſeems good in thy ſight. Give unto me, take away from me, but conform my Will to thy Holy Will, and that in an humble and perfect ſubmiſſion, and Holy confidence, I may prepare my ſelf to receive the Decrees of thine Eternal Providence, and that I may equally adore all things that proceed from thee.

XIV.

Grant, O my God, that in a conſtant Uniformity of Mind, I may receive all ſorts of Events, becauſe we don't know what to ask for, and that I cannot deſire one thing rather than another without Preſumption, and without making my ſelf a Judge, and liable to anſwer the conſequences, which in thy Wiſdom thou haſt juſtly hid from me. Lord, I know, I know but one thing, which is, That 'tis good to ſerve thee, and that 'tis ill to offend thee; beſides this, I don't know which is worſt or beſt in any thing: I can't tell which is beſt for me, Health or Sickneſs, Riches or Poverty, or any thing elſe in the World; theſe things paſs the Skill of Men and Angels to diſcern, and are hid in the ſecrets of thy Providence, which I humbly adore, and will not preſume to pry into.

XV.

Grant therefore, Lord, that ſuch as I am, I may conform my ſelf to thy Will, and that being ſick as I am, I may glorifie thee in my Sufferings; without them I cannot attain to Glory, and thou thy ſelf, my Bleſſed Saviour, wouldſt not arrive thereunto by any other way: It is by the marks of thy Sufferings that thou wert known to thy Diſciples; and it is by Sufferings that thou doſt alſo know thoſe that are thy Diſciples: acknowledge me therefore for thy Diſciple in the Pains which I ſuffer both in my Body and Mind, for the Offences which I have committed. And becauſe nothing is well pleaſing to God but what is offerr'd up by thee, conform my Will to thy Will, and my Sufferrings to thoſe which thou haſt ſuffered; grant that mine may become thine; unite me unto thee, fill me with thy ſelf and thy Holy Spirit. Enter into my Heart and Soul, to bring thither my Sufferings, and to continue to maintain in me what is yet behind to ſuffer of thy Paſſion, which thou doſt fulfil in thy Members until the full conſummation of thy Body; that ſo being fill'd with thee, it might no longer be I that do live and ſuffer, but that it might be thou that doſt live and ſuffer in me, O my Bleſſed Redeemer; and that ſo having ſome little part of thy Sufferings, thou mayeſt fill me intirely with the Glory they brought thee unto, in which thou liveſt with the Father and the Holy Ghoſt, World without End. Amen. Amen.

FINIS.

A DISCOURSE Upon Monſieur PASCALL'S THOUGHTS: Wherein is endeavour'd to ſhew the Scope of his Deſign.

As alſo another DISCOURSE On the PROOFS of the Five Books of MOSES.

As alſo a TREATISE, Wherein is ſhew'd that there are DEMONSRATIONS of another kind, and that ſuch may be given for the Chriſtian Religion.

London, Printed for Jacob Tonſon at the Judge's Head in Chancery-lane near Fleet-ſtreet. 1688.

ADVERTISEMENT.

THis Diſcourſe was intended for a Preface to the Collection of Monſieur Paſcall's Thoughts, but it was not made uſe of to that purpoſe, it being too long; and 'twas very fit it ſhould give place to that, prefixt to his Book, were it for nothing elſe, but that no Foreign Matter ſhould be mixt with Monſieur Paſcall's Thoughts, and that nothing ſhould be join'd to it, but what proceeded from the ſame Family, and the ſame Spirit. But ſince, it being ſuppos'd this Diſcourſe might not be wholly uſeleſs, to ſhew near-hand what was Monſieur Paſcall's Drift, it was thought fit to Publiſh it, the Deſign being ſo weighty and important, that 'twas thought convenient not to neglect any thing, how ſmall ſoever it appeared, that had any relation to his Works. It is for this ſame Reaſon, that to this Diſcourſe, there is added another, proving the Truth of the Books of Moſes, which was not intended to have ſeen the Light, no more than the Treatiſe, wherein is made appear, there are Demonſtrations of another kind, and as certain as thoſe of Geometry, and that ſuch may be given for the Chriſtian Religion. What ever ſucceſs either of them find, would be accounted a great Happineſs, if God, who makes the meaneſt things advance his greateſt Deſign, ſo that any Perſon whatever may reap profit thereby.

TO THE HONOURABLE SIR John Hewet, BARONET. Honoured Sir,

WHen a Man is upon taking a long Journey he prepares himſelf accordingly, and Emploies what time he has to ſpare in ſettling his moſt Important Affairs. Daily Experience ſhews the uncertainty of Life; the World is but a Paſſage; how many do we ſee come to their Journeys End, by the Sword, Sickneſſes, and a Thouſand ſorts of Accidents? In the Gra • e there is neither Action nor Invention; therefore what I find requiſite to be done, I love to do it with all my Might.

The Body with the Senſitive part relating to it, ſhall be gone hence and be ſeen no more till the general Audit, and who can tell how ſoon? But the Will, the Memory, the Intellective part of Man ſhall never Die, it ſhall to all Eternity be Happy or Miſerable, by looking back on what it Acted in the Inch of Time was lent in this World.

Next to my acknowledgment to God for making me in his own Likeneſs, and for reſtoring his loſt Image in me by his Bleſſed Son, I endeavour and deſire to ſhew my Gratitude to all my Worthy Friends and Benefactors for their kindneſſes to me: And amongſt them, I ſhould think my ſelf guilty of a Crime puniſhable by the Judges, not to own the great Obligations I have to Sir John Hewet in particular.

It is not yet twice Seven years ſince my Honour'd Friend, your good Father, of his own Inclination, was the Inſtrumental Cauſe of ſettling me in a Publick Imployment in His Majeſties Service, where amongſt many other Pleaſures and Benefits I enjoy'd, I deſign'd to Tranſlate the Hiſtory of the Euchariſt into Engliſh, and in order thereunto, I had writ and perfected near one Fourth part of it. But that Work and Subject was of too great Weight and Purity to be handled by a Publican, therefore God (who ſees not as Manſees) was pleas'd to call me from the Receipt of Cuſtom, and wh • n at a convenient time, and place of Retiremen • 〈◊〉 thought to have reaſſ • m'd my Buſineſs, ſeeking the Papers I thought I had in advance by me, by ſome Accident or other they miſcarry'd, ſo that not finding them, I was ſtruck into ſuch a damp, that I had Thoughts of wholly quitting my Deſign about that Book. God was not pleas' • any part of the Old Materials ſhould ſerve in the Building, he would have it all of a new Lump, ſo I ſet my ſelf a work De novo, and with Gods Bleſſing and Aſſiſtance, accompliſh'd my deſire, as well for my own ſatisfaction, as to gratifie my Friends.

I have liv'd a good while in the World, and have concern'd my ſelf but with few Perſons, nor Buſineſſes, nor do I much deſire it; I deſire as Dr. Donn did, to ſwim like a Fiſh, quietly to my Long Home: Thoſe Providence has directed me unto, are of the beſt ſort, and Curious enough, as ſome very well know. What is within the compaſs of my little Power to do, or give, or ſay, I do it with a great deal of Fidelity and Chearfulneſs: If I have not ſucceeded in ſome things, Almighty God has abundantly heard me in others, that it may be are more Expedient.

You are pleas'd to tread your Fathers Steps, in making me participate of your Favours at Wareſly, at Cambridge, and in London; I freely own the great Honour and Reſpect I bear to your ſelf and your Noble Family, and being deſirous to make what ſlender Retaliation I am able for all your Favours, I draw out a Detachment from Monſieur Paſcall's Book, (for which the Generous Mr. Boyle will excuſe me) and commit it to your Patronage and Conduct, being aſſured Sir John Hewet and his Friends in and about Cambridge, &c. know very well how to Exer •• ſe and Improve it to the beſt advantage.

Amongſt ſome other Remarks of this preſent Year, 1687. I have had the Pleaſure to obſerve the Concurrence of certain Planets that have their Courſe Eaſt and Weſt, and concenter'd at the ſame Epoche; a Phaenomena, no leſs Rare than Propitious to ſome Illuſtrious Families; I do not ſee but the like or greater Felicities aboad them in this next enſuing Year 1688.

In theſe Lines you ſee ſcatter'd, at leaſt ſome of my Thoughts and hearty Wiſhes: If I fall ſhort of Rendering you any Real Services, I will not do ſo, in conſtantly owning to all the World, that with all Integrity, I deſire to be lookt upon, as,

Honoured Sir, Your moſt Obedient, Affectionate, and Humble Servant. JOS. WALKER.

A DISCOURSE ON Monſieur PASCALL'S Thoughts and Meditations. Done from the French by J. W.

WHAT has hitherto been ſeen of Monſieur Paſcall's, has given ſo great a Teſtimony of the Profoundneſs of his Judgment, that 'tis not to be thought ſtrange, knowing he had a de • ign to write of the Truth of Religion, that many with impatience deſir'd to know what was found in his Papers after his Death.

His Friends on their part, were no leſs deſirous to make his Works publick, and knowing better the value of what remain'd of his, than thoſe who only judged of it by conjecture, there's no queſtion to be made, but they found themſelves obliged to pay this laſt Teſtimony of kindneſs, to a Perſon whoſe Memory was ſo dear to them, and to communicate to the World, a thing which they with great reaſon believ'd would be of ſo great uſe to all Orders of Men.

For although Monſieur Paſeall had as yet writ nothing on this Subject, but ſome indigeſted Thoughts, which might afterwards have found place in the Work which he deſigned, but would have made but a very ſmall part, and would have given but a ſlender account of it; nevertheleſs it may be truly ſaid, that nothing has appear'd comparable to it on this Subject. However it cannot well be judged in what manner theſe precious Remains of this great Man will be entertain'd in the World; a great many Perſons doubtleſs will be diſatisfied in finding ſo little order in it, in that every thing ſeems ſo indigeſted, and that there be many Thoughts that have no dependance nor connection one to another; nor is it eaſie to ſee whereto they tend: But let ſuch conſider, that what Monſieur Paſcall had undertaken, were not ſuch things as may be ſaid to be finiſh'd as ſoon as taken in hand, neither were they common ordinary things, which are as good one way as another; there was a great diſtance betwixt the Project and the finiſhing of it. It was to be a Compoſition of ſeveral Pieces of different Natures, wherein the World was to be reform'd of ſundry Errors, and alſo to be inform'd of a great many Truths. To conclude, it was deſign'd therein to Treat of all things, and to ſpeak Reaſonably, which but very few have yet done; for indeed all things conduce to Religion, or all things divert from it; and as it is the greateſt of all Gods deſigns, or rather the Center of his good Pleaſure; and that he has done all things for Jeſus Chriſt, there is nothing in the World but doth referr to him; all things living, or inanimate; all things agitated in the Thought or Actions of Men, are the Conſequences of Sin, or the Effects of Grace, and that wherein God's chief ſcope is, to enlighten our Darkneſs, or to increaſe them when we love them. So that every thing might have found room in Monſieur Paſcall's Book, and how much Wiſdom ſoever he had, he might have employ'd his whole Life in the ſole Collecting of ſo much Matter, and yet have omitted ſpeaking of many things: Can it then be thought ſtrange, that having therein ſpent only the laſt Four or Five Years of his Life, and that with many lets and impediments too, that after his Deceaſe, there was found only a little Parcel of imperfect Materials.

Moreover a great many Perſons fanſy'd to themſelves before-hand what this Work ſhould be, and imagin'd he ought to have ſet about Compoſing it, after the ſame manner as they would have done themſelves; it is moſt certain they are therein mightily miſtaken.

Thoſe that find nothing convincing without Geometrical Demonſtrations, expect alſo Proofs of the Exiſtence of God, and of the Immortality of the Soul, which may lead them from one Principle to another, as their Demonſtrations do: Others require thoſe common Reaſons that prove but very little, or which only ſatisfie thoſe that are already perſwaded. Others deſire Metaphyſical Reaſons, which for the moſt part are only refin'd Notions, that are not capable of making any great impreſſion on the Underſtanding, and whereof 'tis always ſuſpicious. To conclude, there be others that look for nothing but for that which is called common Places, and I can't tell what kind of Eloquence, and ſound of Words void of Truth, which only dazle the Sight and never reach the Heart.

It is moſt certain none of all theſe ſhall find what they ſeek after in theſe Fragments; but 'tis alſo as ſure, they would therein find their deſire, were they not deceiv'd with falſe Notions of what they look for: All that is contain'd therein is full of the Works of an unparallell'd Eloquence; and of that Eloquence which proceeds from the lively Senſe of things, and alſo of a profound Wiſdom, and that never fails to move and produce ſome Effect. There are ſeen Metaphyſical Proofs as full and convincing as can be given on this Matter, and alſo Demonſtrations, for thoſe that underſtand them, grounded on as undeniable Principles, as thoſe of Geometry can be.

But the miſchief of all is, That theſe Principles referr more to the Heart than to the Underſtanding; and Men are ſo little accuſtom'd to ſtudy their Heart, that there is nothing they know leſs than it. It is very ſeldom or never that their Meditation tends thither, and although they do nothing all their Life, and in all things, but follow the Motions of their Heart, it is but as blind Men do, who ſuffer themſelves to be led along, without ſeeing who leads them, or knowing what does lie in their way. It is not therefore ſtrange that they ſhould be inſenſible of the Light God has given them, if they never turn their Eyes towards it, and that they reſt ſatisfi'd with things that hinder them from ſeeing it. And if there be any found that apply themſelves to the ſtudy of the Heart of Man, can they boaſt of ſearching it to the bottom, and penetrate the Abiſs of Prejudices, falſe Sentiments, and Paſſions, wherein this little Light is almoſt extinguiſh'd?

The Truth is, there is not ſo much need of proving the Exiſtence of God, as there is to make him be felt: This latter is the moſt neceſſary, as alſo the moſt ſafe; and to know him, he muſt be ſought in the Sentiments, which yet ſubſiſt in us, and that we have ſtill remaining of our firſt Nature; for if God has left Tokens and Marks of himſelf in all his Works, as it can no way be doubted, we ſhall ſooner find them in our ſelves than in exteriour things that don't ſpeak to us, and of which we have only a ſlight ſuperficial Knowledge, being not able to know the Ground and Nature of them: And if it be inconceivable that he has not imprinted in his Creatures what they owe to him for the Being he has given them, it will be much more probable Man ſhall find this important Leſſon in his Heart than in inanimate things, which fulfil the Will of God without knowing it, and for whom their very Being, differs but little from nothing.

It is then ſo little to be wonder'd at that God may be found this way, that 'tis one of the greateſt Wonders in the World that we ſhould not find him, and it muſt be only the like Confuſion Sin made in Man at his firſt Creation, that can deprive one of the Senſe of this Preſence of God, which his Immenſity makes to be every where: Nevertheleſs let him not be dejected, this Being of God in his Works is Eternal and Indelible, and the feeling of it can't be reſiſted, unleſs the Faculties of Knowing and Feeling are quite loſt. It's true, this Senſe is but weak and feeble, but yet inaſmuch as it knows its own weakneſs, it ſubſiſts, and may be reſtor'd; and ſoon or late it ſhall be, if it ſincerely owns it and laments it; and a Man ſhall find in his Heart thoſe Foot-ſteps of God, that it in vain ſhould ſeek after in the dead Works of Nature, ſeeing it could never inform him, neither what this God is, nor what 'tis he requires of him.

This is properly what was Monſieur Paſcall • s Deſign; he would bring Men home to their Heart, and would make them begin rightly to know themſelves: All other ways, though good, yet he thought was not ſo ſuitable and fit as this to their Nature, whereas this appear'd to him to be agreeable to their Heart and Mind, and ſo much the fitter to make them capable of knowing God and believing in him; that they incline them to deſire his Exiſtence, and in making their chiefeſt Happineſs conſiſt in it, and all their Comfort to depend of not doubting it.

It is this which is the chief ſcope of his Fragments, and of ſeveral things which were laid aſide, as being too imperfect, and which only intimated the Method he intended to follow. But beſides this it is known by a Diſcourſe he made one day in Preſence of ſome Friends, which contain'd as 'twere the Model of the Work which he deſign'd. He ſpake almoſt Two Hours, and though thoſe who were preſent are Perſons who admire not all they hear, as every body would own if I nam'd them, yet they freely confeſs they were Tranſported at the weight of his Expreſſions: That this tranſient Eſſay, as little as 'twas, gave them an Idea of the greateſt Deſign any Man could be capable of, and alſo of a Profound Wiſdom and Knowledge of what is moſt Myſterious in the Holy Scriptures; it diſcover'd to them ſeveral things, that till then had not been taken notice of in the World; and what they diſcern'd of Monſieur Paſcall's deep Knowledge in that little time, made them not queſtion in the leaſt, but that he was very fit to perform ſo great an undertaking, and Moreover, that if he did not finiſh it, it would ſcarce ever be compleated.

Whether it be of what was Real, and on their part and his, there was alſo added ſomething of that Union of Mind and Spirit, which animates and gives new vigour, or it was one of thoſe Happy Moments, wherein the moſt able do ſurpaſs themſelves, and wherein there is ſuch deep Impreſſions made, that all Monſieur Paſcall then ſaid to them is ſtill freſh in their Mind, and 'tis of one of them Eight Years after, that we were inform'd what ſhall be now related.

Having declar'd to them what he thought of the Proofs which are commonly alledged, and ſhew'd how much thoſe which are drawn from the Works of God, are diſproportion'd to the Natural State of the Heart of Man, and how little Mens Brains are capable of Meta-phyſical Diſputes; he ſhew'd plainly, that it was only Moral and Hiſtorical Proofs, and certain natural Notions, and things of Experience, that are moſt ſuitable to the Underſtanding of Man; and he ſhewed that it was only upon Proofs of this Nature, that thoſe things are grounded which are moſt certainly believed and received in the World: And in effect, that there is a City called Rome; That there has been a Mahomet; That 'tis true London was burnt, are things would be hard to Demonſtrate, nevertheleſs it were a madneſs to doubt of, or to fear hazarding ones Life upon the Truth of them, were there any thing to be got by it. The way whereby we attain theſe ſorts of aſſurances, are no leſs certain, than if we were Geometricians, and ſhould nó leſs incourage us to Act, and 'tis only hereupon that we ground almoſt all we do.

Monſieur Paſcall undertook to ſhew, that the Chriſtian Religion was as evidently true as any thing that is undoubtedly believ'd amongſt Men. According to his deſign of directing them to know themſelves, he began by a Deſcription of Man, which though 'twas but very compendious, yet it contain'd all that ever was beſt ſaid on that Subject, beſides what he added of his own, which was much more than is uſually mention'd. Never did thoſe who moſt of all debaſed Man, ſo fully diſplay his Infirmity and Ignorance: And never was his Grandeur and Privileges more fully repreſented, by thoſe who have moſt ſtriven to exalt him.

What is ſeen in theſe Fragments touching the Illuſion of the Imagination, Pride, Envy, Vanity, Self-love, the Error of Pagans, the Blindneſs of Atheiſts, &c. and alſo what is therein ſeen of the Inclination of Man, of ſeeking the chief Good, the Senſe of Miſery, the Love of Truth; all this ſhews plainly to what pitch he had ſtudy'd and known the Nature of Man, and would have known and ſtudy'd it much better, had God given him time to have perfected his intended Work.

Let every one Examin themſelves ſeriouſly on what they ſhall find in this Collection, and and let them put themſeves in a State of one Monſieur Paſcall ſuppoſes to have ſome Senſe, and that he ſhould fanſy to convince and overcome, thereby to reduce by little and little to the knowledge of the Truth. Doubtleſs one ſhall find that 'tis impoſſible, but in the End, he will be amaz'd at what he ſhall diſcover in himſelf; and will look on himſelf as a Monſtrous Compoſition of ſtrange Contradictions. That this Love of Truth which cannot be defac'd out of his Mind, together with ſo great an incapacity of knowing it, cannot but ſurprize him. That this Pride born with him, and which is cheriſht in the height of his Miſery, muſt needs aſtoniſh him: That this ſlow Voice in the midſt of all Enjoyments, which tells him ſomething is ſtill wanting, though he can't tell well what 'tis, does deject him. And to conclude, that thoſe involuntary Motions of the Heart, which he diſlikes, and which he can ſcarce reſiſt when he is at the beſt, and thoſe that give him ſome diſquiet if he do but look into himſelf, how Prophane ſoever he be, muſt needs abate ones height, and make him queſtion, if a Nature ſo full of Contrarieties, double and ſingle all at once, as he finds his, can poſſible be a Production of hazard, or come ſuch out of the Hands of its Creator.

Although a Man in this State be very far from knowing God, however 'tis certain, that nothing is fitter to perſwade him that there may be ſomething elſe beſides what he knows, and this unknown thing may be of conſequence to be ſought for, if there be no Created thing that is able to ſhew it him: And one cannot deny but thoſe who are ſet in this Diſpoſition, were otherwiſe capable of being touch'd with other Proofs of God, and that they received with the more Joy the ſatisfaction of their Doubts, that they ſhould be taught at the ſame time the Remedy of this Gulf of Miſeries wherein Man is incompaſſed, and wherein it cannot be imagin'd how thoſe who are without hope of Delivery can find any Reſt.

It is againſt this ſurprizing Reſt Monſieur Paſcall moſt of all invey'd, and one ſhall find him mov'd againſt it in all his Writings, with ſo much Force and Eloquence, that 'tis hard to liſten to what he ſays, without being concern'd; and thoſe Perſons who have ſet up their Reſolution, and that ſay they know what they have to do; yet if they ſeriouſly conſider'd it, could ſcarce avoid being ſhaken; and he did not think they could have the leaſt ſpark of good Senſe that did not yield to it. And having ſuppos'd that a reaſonable Man could not reſt therein, no more than in the Ignorance of his true State paſt and to come, he caus'd to be ſought out all things that could give him any Light; and firſt examin'd what thoſe had ſaid who are called Philoſophers.

But he had not much trouble to ſhew, that 'twas no hard matter to be ſatisfi'd, that all they had done was nothing elſe but to contradict one another. That they had found out ſo many ſorts of true Happineſſes, that 'twas impoſſible any one of them ſhould have found the true one; becauſe in all likelihood it muſt be of that Nature that one could not be miſtaken in it, and falſe Happineſs cannot be like it. If it chanc'd that any amongſt them attain'd to know Man was born Miſerable, none of them ever thought of giving the Reaſon of it, nor ſo much as to enquire after it, although there's nothing in the World more worthy to be ſought after. Some of them Figur'd Man great, notwithſtanding what he finds in himſelf of low and mean. Others again repreſented him Vile, notwithſtanding the inſtinct which lifts him up: Some of them taught, Man was Diſpoſer of his own Happineſs; others that he was Miſerable without Recovery: Some that he was capable of all things; others that he was of nothing. To conclude, there was no Sect that ſpake ſo well of him, but that every body found in himſelf the quite contrary. Man not able to ſatisfie himſelf herein, nor yet to give over ſo neceſſary an Inquiry, and thinking 'twas not Men like himſelf and Ignorant as he is, from whom he could expect to find information. Monſieur Paſcall made him call to mind that it may be he, and ſuch as him, had a Maker that was able to Communicate himſelf to them, and give them ſome Marks of their Original, and of his Deſign in giving them their Being: And thereupon taking a view of the whole World, and all Ages, he diſcover'd a great many Religions, but not one of them was able to affect him. Being indued with Senſe, he comprehends ſomething of that which may conſiſt with a Sovereign Good, if there be one, and of what he has reveal'd to Man, in caſe he reveal'd himſelf to them at all, as he muſt needs have done if there be any ſuch thing as true Religion.

But inſtead thereof, what finds he in his Inquiry. Religions that take riſe with certain People, and expire with them: Religions wherein ſeveral Gods are ador'd, and Gods more ridiculous than Men: Religions that have nothing Divine nor Spiritual in them; which tolerate Vice, which ſometimes are ſetled by force, ſometimes by falſhood: Religions without Authority, without Proofs or any thing Supernatural, having nothing but a groſs Carnal Worſhip, all conſiſting in outward Shew, ſavouring of Man, and wholly diſpleaſing to Almighty God; the which leaving Man in a like Ignorance of the Nature of God and of himſelf, doth ſerve only more and more to ſhew whereunto the Folly of Man doth extend. To conclude, rather than to make any choice, or to fix his Reſt on any of thoſe he ſee, he would rather chooſe to be his own Executioner, and at once to rid himſelf out of ſo Miſerable a Condition, when being juſt ready to fall into Diſpair, he diſcover'd a certain People, which of a ſudden drew his Attention by a great many ſingular and wonderful Circumſtances.

It is the Jewiſh Nation of which Monſieur Paſcall obſerves ſo many things throughout his Thoughts, and whole Book, That if one has the leaſt meaſure of Curioſity, one cannot chuſe but inquire and ſearch into it. They are a People that iſſu'd all from one Man, they had ever a great care of not making Alliance with other Nations, ſo that by preſerving their Genealogy, they could give to the World a Hiſtory worthy of Credit, rather than any other Nation whatſoever; it being in effect nothing elſe but the Hiſtory of one ſole Family, and therefore cannot be ſubject to any great Confuſion; howſoever 'twas a Family ſo numerous, that had there been any deceit uſed, 'twas impoſſible, the Nature of Man is ſuch, but that ſome one or other would have diſcover'd and made it known. Moreover this Hiſtory being the oldeſt of any, it cannot have borrow'd any thing of others, and for that very Reaſon it deſerves a peculiar eſteem and veneration.

For whatſoever is ſaid of the Hiſtory of China, Japan, &c. with half an Eye, one may perceive they are but ridiculous Fables, and this is True. The more one examins thoſe, the more their Falſhood is diſcover'd; whereas the more this is ſearch'd into, it confirms it ſelf and becomes undeniable. And to conclude, when there is occaſion to hear mention made of Men fallen from the Sun, or ſprung up out of Mountains; and of Men Created by an Omnipotent God, one muſt have very little Judgment of things, to be one Moment in ſuſpence, which is the moſt likely to be True.

This Man overjoy'd of this Diſcovery, reſolv'd to relie on it as his chiefeſt Stay, and preſently found that this ſo great a People Govern'd themſelves by one only Book, which contains both its Hiſtory, its Laws, and Religion; and all this ſo compact and inſeparable, that he the more admir'd it, and was fully perſwaded that if any part of it be true, all the reſt muſt needs be ſo too.

But what's remarkable, is, he no ſooner opened this Book, but with the Hiſtory of this People, he there alſo finds that of the Creation of the World, that Heaven and Earth are the Works of Gods hands, that Man was Created, and that his Maker made himſelf known to him; that he put all other Creatures under his Subjection, that he made him after his own Image, and by conſequence endow'd him with Knowledge and Light, and capable of Truth and Happineſs, free in his Knowledge and in his Actions, and in a perfect Conformity of his Deſires to Juſtice and right Reaſon. For to conclude, it is what ſignifies the reſemblance to God, which Man cannot approach to in the Body, and is the Breath of Life wherewith God enliven'd him, which is nothing elſe but a Beam of that moſt pure and intelligible Life, where of his Eſſence is compos'd.

To ſay truth, here are many Doubts remov'd, and that very eaſily. The Eternity of the World which is ſo difficult to conceive, and the accidental meeting of a few Atoms, are things doubtleſs not very eaſie to be imagin'd, when there is need to explain the admirable Order of the Univerſe, the production of Beaſts and Plants, the curious Fabrick of Mans Body, and more eſpecially what is meant by Thought and Soul; 'tis hard to be believed this Eternity, and theſe Atoms do appear to hang ſo well together, and that the Underſtanding is not very forward to ſubmit to the Belief of it.

How happy would this Man think himſelf if he could find the Truth of theſe things, he would be willing to part with any thing on Condition this beginning of diſcovering Truth might ſucceed. But as he would not fix on a reſt wherein there may be any doubt, and that he fears as much to be deceived, as to reſt in the incertainty he is in, he reſolves to ſearch fully into the thing, and to examin it with the greateſt exactneſs may be.

In the firſt place, he obſerves as a Circumſtance that can't ſufficiently be admir'd, that the Pen-Man of the Holy Bible did comprize many and great things in one Chapter, and that but a very ſhort one; and whereas 'tis the Nature of moſt Men to make the ſmalleſt things look Big, and that any one elſe would have thought it unbecoming to Treat of ſo weighty a Subject ſo unconcernedly, he is amaz'd to ſee this Man ſpeak ſo plainly of it, and being to be lookt upon as a Perſon choſen to reveal it to Men, that he ſo little indeavour'd to put a value on himſelf, by flattering his Readers, or in ſetting a Gloſs on what he ſaid, or taking any heed of proving it. So ſtrange, or rather ſo ſingular a way of proceeding, doubtleſs deſerves extraordinary Reſpect, and 'tis very likely that whoever could Treat of things of this Nature in this manner, knew very well that their value conſiſted in their own Truth, without having need of other Ornaments, and that he was alſo verily perſwaded, that they were either well known, or very eaſie to be believed.

Nevertheleſs of a ſudden there appears a difficulty that can ſcarce be ſurmounted, and at the ſame time one ſees, That if it be a God that Created the World, and that he himſelf gave a Teſtimony of the goodneſs of his Works, Man muſt needs be made in the State before recited, yet one finds himſelf ſo quite another thing, that one knows not ſcarce what to think. Very far from taking ones ſelf for the Image of God, we don't find the leaſt reſemblance of God in us, and the more we know our ſelves, the leſs ſhall we find our ſelves inclin'd to obey God, whom we ought in all things to reſemble.

It is certain we ſhould be but little enlightn'd ſhould we ſtop our Inquiry here; it would argue great negligence and guilt not to make farther Progreſs in ſo weighty an Inquiry. For this very firſt view, that 'tis God made us, is attended with ſo many Circumſtances, that nothing but fear of finding more than we ſeek for, can hinder Men from inquiring more diſtinctly into it. This very Man that Monſieur Paſcall thought uncapable of this great fear of knowing his Duty, and that too well knew his inability of himſelf to determine a thing of ſo great Importance, ſtopt not there, and ſtay'd not long before he was better inform'd.

For he perceiv'd ſoon after, that the ſame Man we deſcrib'd to be ſo inlightned, and ſo much Maſter of himſelf, had no ſooner known his Maker, but he offended him: The firſt uſe he made of ſo precious a Gift as Liberty, was to Tranſgreſs the very firſt Commandment he had received; and all of a ſudden, forgetting what might juſtly be thought a Creature owed to Almighty God, who was but newly taken from the Duſt of the Earth to enjoy the whole World, and to know and ſerve his Creator, he aſpir'd to quit his dependance, and by his own Skill to acquire the knowledge God was pleas'd to hide from him; and in a Word, aſpir'd to become his equal.

It's not needful to uſe many Words to ſhew, nor much Wiſdom to comprehend, that this was the moſt horrible Crime that could be in all its Circumſtances, and it was Puniſh'd as it deſerv'd: For beſides the Death wherewith Adam was threatned; he alſo fell into a deplorable State which could not be better ſhewn than by that bitter Irony, that he had the Grief to hear from the Mouth of God: For inſtead of continuing an Image of the Holineſs and Juſtice of his Creator, as he might have done, and of becomming like him, as he thought to have done, in that ſame Moment he loſt all thoſe Advantages that he had not rightly improv'd: His Underſtanding became obnubilated, God hid himſelf from him in impenetrable Darkneſs, he became a Child of Wrath and a Slave of Sin; of all the Light and Knowledge he had, he only retain'd a faint deſire of Knowledge, which was of no other uſe to him, but to increaſe his Torment; he had no other benefit and uſe of his Liberty but to commit Sin, and found himſelf wholly uncapable of doing good: At laſt he became that incomprehenſible Monſter call'd Man; and moreover imparting more and more his Corruption to all that proceeded from him, he repleniſh'd the whole World with poor, blind, guilty Creatures, like himſelf.

It is what is to be found at large in the following part of this Book; for Monſieur Paſcall ſuppoſing that one could not chuſe but be allur'd by ſo great a view, and repreſenting it with much earneſtneſs, and alſo all that's contain'd in the Old Teſtament, it may be obſerv'd, that what's therein Treated, is the Corruption of Man, of Mens giving themſelves up to their Vile Affections, and their Inclination to Evil from their very Infancy; and inlarging upon the things which render this Book remarkable and worthy of Reſpect, he ſhew'd that 'twas the only Book in the World, wherein the Nature of Man was truly deſcrib'd in its Greatneſs, and in its Miſery; and diſcover'd to him the State of his Heart in a great many places. Whatever he had diſcover'd in ſtudying himſelf, he therein found it very clearly. The Reading hereof having created as 'twere a new Light in the Darkneſs of his Soul, he not only diſcern'd more plainly what he already had ſeen, but he alſo found a great many things that he had not thought of, and that were never before taken notice of by thoſe that had made the greateſt inquiry after them.

Then he not only admires this Book ſhould make Man know himſelf, better than he doth himſelf, but alſo, that 'tis that alone in all the World that has to purpoſe Treated of the Soveraign Being, and that it makes him conceive it to be as far above what he thought him to be, as all that ever he ſee till then, is really inferiour to him; and indeed if there were nothing elſe, but that 'tis the only thing obliges Men to know there's but one only God, and has taught to love him, and to do all for his Glory; it is the only Book deſerves to be heeded and rely'd upon: For having nothing but what we receive from God, neither Motion, Life, nor Being, we ought to do nothing but what ſhould tend to him; and all our Actions are Good or Evil, but as they lead unto or depart from this End. I ſpeak not of thoſe that are only of the Body, and wherein our Will is not concern'd, thoſe cannot properly be ſaid to be ours, and are only a part of the Motions of this great Body of the Univerſe, which Glorifie God in their own Way. But as for thoſe we do, becauſe we will do them, there are not any that we muſt not give an account of, and therefore ſhould mark, that we ought to Will only what he Wills: That all Created Beings, thoſe that think, and thoſe that think not, ſhould be in a continual Submiſſion to the Will of their Maker, who could have no other deſign in Creating them.

But as 'twould not be to much purpoſe to fulfil this Will, if one did it not out of pure Love, and that 'twere done but as Beaſts do it; God has been pleas'd to put into Man a Superiour Power, capable to Elect and Love, and that tending always to the part it loves beſt, it might draw after it all the reſt, and may make to him a voluntary Sacrifice of the whole Man.

This in few Words is the Idea of a good Religion, or there is no ſuch thing, or it ought herein to conſiſt; for Admiration, Fear, and Adoration it ſelf, ſeparate from Love, are no better than dull and dead things, wherein the Heart is no way concern'd, and cannot produce ſuch a dependance as that ought to be, which the Creature has upon its Creator. Nevertheleſs what other Religion beſides the Chriſtian ever placed in this Love the very Eſſence of its Worſhip: This very defect me thinks ſhould make them all be lookt upon to be falſe; I ſee nothing ſhould hinder the Inventors of them, to perceive that a Supernatural blindneſs that proceeds even from God, kept ſecret from us, that very Cauſe by which thoſe falſe Religions are ſo clearly diſcern'd.

Neither would it be any great matter that this Book did clearly ſhew Man to himſelf, if it did not alſo fully inſtruct him in the Order of the World, and if it did not clearly unfold thoſe difficult Queſtions which have ſo much puzzl'd the greateſt Wits of the World. Wherefore, for Inſtance, is there ſeen ſuch a ſtrange difference betwixt Men, who are all of one and the ſame Nature? how comes it to paſs that the Soul or Thought, which is the moſt Innocent of all things, ſhould be ſo variable? If they receive it from a Superior Being, Wherefore do they teach that ſome have it Great, and others Mean; that ſome have it full of Light, others full of Darkneſs: Some have it Sincere and True, and that in others 'tis inclin'd to Vice and Injuſtice; and that with ſo great difference and mixture of theſe Qualities one with the other, and alſo of thoſe which are oppoſite to them, that there are not two Men in the World that reſemble one another, nor any one Man that differs not from himſelf every Moment? If the Soul be tranſmitted from Parents to their Children, as moſt Philoſophers taught, from whence could this diverſity proceed? How comes it to paſs that a Wiſe Father gets a Fooliſh Son? How can a Wicked Child proceed from a Vertuous Father? How can the Children of the ſame Father be born with ſuch different Inclinations? Don't all theſe Difficulties ſeaſe, by the Corruption of the Nature of Man, whom this Book teaches, to be fallen from his firſt State? And are they not neceſſary Conſequences of the ſubjection of the Soul to the Body? which cannot be lookt upon but as a Puniſhment, and that makes it depend on the Place of ones Birth, of Complexion, Education, Cuſtom, and ſeveral other things of this kind, which have little relation to it.

Whence proceeds alſo the Confuſion which is ſeen in the World, which made ſome Philoſophers doubt of a Providence, and which plainly ſhews there is one, to thoſe who look on it with other Eyes than thoſe of Faith, as being a greater Chaos than that the Pagans fanſy'd their Gods had drawn it from: Wherefore is it the Wicked do almoſt always Flouriſh? And wherefore is it that the Righteous are always Miſerable and Oppreſs'd? Wherefore is there ſuch a mixture of Rich and Poor, of Sick and Healthy, of Oppreſſed and Tyrants? What did thoſe do to be born Happy, and to have all things to their Mind? And how is it theſe have deſerv'd to come into the World only to Suffer? Wherefore is it God has permitted there ſhould be ſo many Errors, ſo many Opinions, Manners, Cuſtoms, and different Religions? All this is ſhewn by a very few Principles that are found in this Book, and by theſe amongſt others, that this is not the place God is pleas'd to have the difference made betwixt the Bad and the Good, which would be too viſible if the one were always Happy, and the others always Afflicted, neither is this the place of Recompence, that Day is to come; in the mean while God will have things lie ſecret. If he ſuffers Men to go on in their Courſes; if he lets them run after the Deſire of their Heart, and that he will diſcover himſelf but to a little number of Perſons, 'tis his own good Pleaſure; for 'tis ſuch he will make worthy and capable of true Vertue.

Is it not herein alſo this Book is amiable and worthy of the higheſt eſteem? It is not only the ſole Book that has fully reveal'd the Miſery of Man, but 'tis alſo the only one that has diſcover'd to them the Notion of true Happineſs, and promis'd apparent Remedies of their Miſeries. If it humbles us in ſhewing our Condition, yet more wretched than it ſeems to us: it alſo Comforts us in teaching that 'tis not quite paſt hope. It may probably give us ſome hope, but the thing is well worth experimenting, and the good it promiſes does at leaſt quicken our hope, in that it don't appear wholly unlikely; whereas one need only caſt a tranſient glance on all that hitherto has been call'd true Happineſs, to ſee the Vanity and Falſeneſs of it; who alſo can but admire that thoſe who wrote this Book have taken ſuch different ways, and that they have taken a Courſe ſo far from others in the Remedies they preſcribe to Men. This is a ſign they plainly ſee the Weakneſs and Vanity of all thoſe which Philoſophers, with ſo much Confidence and little Succeſs, have given us; and by conſequence that the Writers of the Holy Scriptures underſtood better to give true Comfort, than all other Men whatſoever.

But what is moſt conſiderable, is, they teach thoſe Remedies are not in our power: All the reſt taught, ſome that there was none at all; others that they were in our own Power, and thereby have deceiv'd all thoſe that truſted therein; whereas theſe, with a ſincerity that no Deceiver ever durſt pretend to, aſſure us, that we can do nothing of what we are commanded; that we are born unclean, and unable to reſiſt Corruption, and whilſt we act only by our own Strength, we ſhall undoubtedly ſtoop to the ſame Paſſions they command us to ſurmount. But at the ſame time they tell us that we muſt implore this ſtrength of God which we ſtand in need of, that he will not refuſe it to us, and that he will alſo ſend a Redeemer unto Man, who ſatisfying Gods Juſtice for them, will repair this Weakneſs, and will inable them to do all things he requires of them.

How excellent a Deſign is hear, and how agreeable to Truth and Reaſon it ſelf, as far as Reaſon can ſhare in it! Let us conſider and view it all at once in its full extent, the better to comprehend its Greatneſs and Majeſty. All things are Created by God, to whom nothing is impoſſible. Man came out of his hands in a State worthy the Wiſdom of his Maker. He Rebels againſt him, and forfeits all the Privileges of his Creation: Sin and Puniſhment is tranſmitted to all Men, and thereby they are born Perverſe and Corrupt, as is too evidently ſeen; they retain ſome glimmering of their firſt Greatneſs, and they are told they may be reſtor'd to it. They find no ability in themſelves to do it, and they are taught that they have none, but that they ought to ſeek it of God; they find themſelves at ſo great a diſtance from God, that they can ſee no manner of way how they can draw near to him, and they are promis'd a Mediator that will effect this great Reconciliation.

What can a Man of Reaſon and good Senſe do herein, but acknowledge that never any thing was better conceiv'd; and thoſe that ſpake ſo, how little Proof ſoever they have, they deſerve to be believ'd? There are ſeveral, to whom the very mentioning of it, will ſufficiently convince; for indeed this matter does not appear eaſie to be invented, whoever will but narrowly examine it: One only needs ſee what the ableſt Men have ſaid on this Subject, either of themſelves, or after ſeeing the Books of Moſes; to judge that this is not of the Stamp and Invention of Men. In truth this is not their Voice, and 'tis ſtrange they don't ſee it, and that they don't uſe herein the ſame exactneſs of judging, as they are wont to do in all other things; for there's no body but agrees, that as for things which fall within our Sphere, we have in us a Sentiment that makes us judge at firſt ſight, if what preſents it ſelf to us be the Work of Nature or of Men; whether we receive it by Nature or by Cuſtom, no matter, it never deceives us; for Inſtance, If in a Mountain in ſome remote Iſland, we ſhould find Steps regularly cut in a Rock, or ſome ſtrange Characters ingraven, we ſhould not fear to ſay there had been Men there before us, and that thoſe things could not be done by Nature. Nevertheleſs, have we examin'd the two infinite differences there is betwixt Nature and Art, that they have nothing in common; and if we judge ſo wel without Art, why don't we extend farther the Principle that leads us thereunto, and diſcern by what we feel in us, and by the experience we have, that theſe great Ideas are of a very different kind from what the Spirit of Man is able to produce.

But becauſe Men are of that Nature, that when they are but a little accuſtom'd to things, they can ſcarce tell whether they were able to imagin them or not, yet 'tis not therefore expected they ſhall preſently ſubmit, they ſhall be ſufferr'd to count for nothing; that 'tis not Natural, that with a deſign to impoſe on Men, all things moſt contrary to Reaſon and Nature ſhould be imploy'd. Let them believe, if they can, that 'twas not impoſſible Moſes and thoſe that follow'd him, that Men ſo Wiſe, and withal ſo Learned, ſhould of their own Head go about to invent a thing ſo incomprehenſible, as Original Sin, and which appears ſo contrary to the Juſtice of God, whereof they relate ſo many Wonders; and beſides, that they ſhould preſume to Attribute to God an Expedient ſo ſtrange for the Purifying of Men, as that of ſending his only Son into the World, that he ſhould die the Death. At leaſt let them do themſeves right, and for the little certainty they have in themſelves of judging the leaſt things, they ſhould judge themſelves uncapable by their own Strength, to determine whether Tranſmiſſion of Sin, wherein all doth conſiſt, be unjuſt or impoſſible. And to conclude, That they eſteem, and ſhould judge themſelves Happy that in a thing which ſo nearly concerns them, inſtead of lying at the Mercy of their poor Reaſon, which ſo eaſily is impos'd upon, they need only Examin Matters of Faith and Hiſtory, for convincing Proofs, that is to ſay, things for which they have good Ground.

For once granting, as 'tis plainly evident, that there is a God, there needs not many Words be uſed, to affirm, that he cannot do any Injuſtice, becauſe his Will is the ſole Rule of Good and Evil: The Queſtion is, not to Examin what the thing is in him, but only if thoſe who inſure us on Gods behalf, that it is, have ſufficient Reaſon to be believ'd. And it would be in vain to anſwer, that one has Proof, thoſe things are unjuſt and impoſſible, to ſhew they cannot be, as 'tis ſaid there is, that they are real, to ſhew they are neither unjuſt nor impoſſible. It cannot be there ſhould be Reaſon on both ſides, and it muſt needs be that either the one or the other muſt be deceived; and what indeed deceives them is, That the Notions we have of what is Juſt and Unjuſt, are ſtrangely Limited, ſeeing there is no farther Diſpute amongſt us, but of Juſtice betwixt Man and Man, that is to ſay, amongſt Brethren, where all Duties are equal and reciprocal; and that here is meant a Juſtice of the Creator towards the Creature, where the Rules and Rights are infinitely diſproportion'd. But when all is done, as they dare not boaſt fully to know how far the Power of God does extend, and what his Juſtice is; their Proofs, inſtead of being Demonſtrative, they are only at beſt nothing but Reaſoning, of a Metaphyſical Nature, Grounded on Principles invented by Men, and therefore uncertain; whereas what is offerr'd them for Proof, being of the Nature of things which are capable of certainty and intire Evidence, Reaſon and good Senſe obliges them to begin by theſe: And to conclude, if they find themſelves convinc'd, that they deceiv'd themſelves though they could not perceive wherein.

Now it can't be doubted but the greateſt Authority to prevail on Men to believe, is that of Miracles and Prophecies; there's none ſo ſenſeleſs to think one can Naturally divide the Sea, and walk through it, nor foretel a thing Two thouſand years before it come to paſs: And if any ſhould pretend there were ſome Miracles and ſome Prophecies amongſt the Heathens, this indeed were enough to prove that there is ſomething beſides or more than Man; and 'twould be no hard thing to ſhew that there is nothing in theſe Miracles and Prophecies (if there were any ſuch) but what makes for the Credit of Chriſtian Religion. It muſt then be abſolutely deny'd there were never any, which is nothing ſtrange to affirm; becauſe in all the Hiſtories of the World, there are none ſo well confirm'd as thoſe of our Religion, and wherein ſo many things agree to Eſtabliſh the truth of them.

It is what Monſieur Paſcall would have plainly manifeſted, whether he had conſider'd it in the Matter of Fact, or in the Matter wholly and at large in it ſelf; and every body may judge ſo by a ſhort Paragraph left on purpoſe in his Fragments, and is but a kind of Table of Chapters he intended to Treat of, of every one of which he ſpake ſomething by the bye, in the Diſcourſe I have now made.

In the firſt place, as for Moſes in particular, it cannot be doubted but he was as Learned as any Man could be, ſo that had he been an Impoſtor he would have taken quite other meaſures than thoſe he practis'd; for conſidering the things purely human, 'twas impoſſible he could have ſucceeded. If, for Inſtance, what he ſaid of Adam was falſe, there had been nothing in the World eaſier than to have convinc'd him. For he places ſo few Generations from the Creation of the World to the Deluge, and from thence to the Deliverance out of Aegypt; that the Hiſtory of our Modern Kings is not freſher in our Minds, than that was to the Iſralites: And as there were ſome living in his time that might have ſeen Joſeph, whoſe Father ſaw Shem, and that Shem might have liv'd One hunder'd Years with Methuſalem, who probably ſaw Adam, he muſt needs have loſt his Senſes, to dare relate any thing to this People, ſo vigilant in things of this kind, and ſo careful in preſerving important Hiſtories of the Events hapned to their Anceſtors: Can it be imagin'd they would have been ſo eaſie of Belief, to think their Fathers liv'd Seven or Eight hunder'd years, if they had effectually liv'd but One hunder'd and twenty Years; and to have receiv'd on their Report, the belief of ſuch Extraordinary things, as the Creation of the World, the Flood, &c. whereof there was no Footſteps to be ſeen amongſt them; and whereof nevertheleſs, by his Reckoning, the remembrance thereof ſhould ſtill be freſh in their Memmory: He muſt needs be very weak to have gone ſo ill a way to work, in the vaſt ſcope he might have taken of Forgeing and Lying, in thinking to have got any advantage by the number of Years, and not perceive what he loſt in ſetting ſo few Generations, ſeeing it needed only a moderate Underſtanding, to judge if it were any hard Matter to perſwade a People that knew ever ſo little of the Hiſtory of their Fathers, that the Fifth or Sixth aſcendant was Created with the World, and but Two thouſand years before. This would be to tell them two Ridiculous Lyes for one, and the readier way doubtleſs had been to proportion the Generations to the number of Years, the better to have conceal'd ones ſelf in Obſcurity.

Beſides, did not Moſes know with whom he had to do, he who underſtood Men ſo well, and the Jews in particular. That Nation, ſo Inconſtant, ſo Perverſe and hard to be Govern'd. It is likely that amongſt 600000 Men, whom he chargeth with ſo many Crimes and Ingratitudes, whom he ſway'd with ſo much abſoluteneſs and ſeverity, that he ſlew Twenty thouſand of them at once, that there ſhould not one be found amongſt ſo many, that ſhould have cry'd out againſt his Impoſtures and falſe Miracles? For what Man was there that ever boaſted of doing ſo many and ſo great Wonders as he did? He not only call'd thoſe to Witneſs he did his Miracles for, but alſo a whole Kingdom againſt whom he did them; and inſtead of a few private and obſcure Miracles that are attributed to others, here are ſeen Miracles publickly wrought one after another, and ſuch as deſtroy and reſtore a whole Kingdom as 'twere in an inſtant. Certainly it cannot be thought that any Man could have the confidence to pretend ſo far, and that after all has been ſaid of the Plagues of Egypt, he could add, that the King and all his Army were drown'd in the Sea, which he had divided to thoſe that followed him, without fearing ſome amongſt the Egyptians might have diſcover'd the falſeneſs of it, as if what he pretends to have done afterwards in the Wilderneſs, where there were preſent only thoſe of his own Nation could not have ſuffic'd him. But what there is alſo very ſtrange to conſider, is, What Glory or Benefit does this Man draw from all this, what profit to himſelf or his Family? Does he ſo much as think of ſecuring the Government to any of his Relations? And with how great Sincerity does he relate the leaſt omiſſions and weakneſſes of his Brother, and himſelf; and it was the want of Faith, which above all things appears ſo ſtrange, after all that had befallen him, which hinder'd him from enjoying the Fruit of all his Labours.

To conclude, Let the Law he gave the Jews be examin'd, how Prudent and Divine it is. Let it be conſider'd, that all the good contained in all the Laws in the World, has been derived thence, and to what a Degree one muſt have underſtood the Wickedneſs of Man, to have ſo fully prepared Remedies againſt it: And if that be not enough, let it yet be conſider'd as full of Rights and Ceremonies, whereby the leaſt neglect was ſeverely puniſht: How a People ſo Fickle, and that ſo much lov'd their eaſe? And how a People that would have liv'd without any Religion, or in a Pagan Religion, ſhould ſo abſolutely ſubmit unto it? unleſs they had regarded the promulger of it to be a Man ſent of God, and unleſs they had been convinc'd thereof by the Greatneſs and Splendor of his Actions.

All this is ſo convincing, that if out of Obſtinacy one reſiſts by Words, it is nothing elſe but an invincible blindneſs can hinder from believing it in the Heart, and one may boldly defie any Man whatever to forge any ſuppoſition thereon, wherewith to ſatisfie one of ever ſo little Senſe. It would be but loſt labour to go about to diſprove any ſuch Suppoſitions; to this end one muſt enter upon Particulars, which the Limits we have ſet will not admit of; and as 'tis impoſſible People ſhould imagine ſuch a thing can be, but becauſe they deſire that it was, and that 'tis not in the power of Man to change the Heart, it were to no purpoſe to trouble them with Arguments, which yet might eaſily be done. We ſhall reſt ſatisfi'd in warning them of their Duty, and what care they muſt take of giving any likelihood of colour to ſuch Conjectures.

Let them in the firſt place tell us by what good fortune it was Moſes lighted on ſo happy and ancient Foundations for his Enterpriſe, becauſe in all likelihood he would never have ſaid to this People, That he was ſent to them by the God of their Fathers, if he had not ſome Tradition that they came from Abraham and Jacob, and that God had appear'd to them: And where was it he found this Tradition? How came this Opinion ſo Univerſal; That there ſhould one day be born a great King of the Tribe of Judah, that he ſhould Reign, and alſo the care of ſo ſtrictly obliging them in keeping their Genealogies for to know him? How could this Moſes, or any one elſe, imprint ſo ſtrongly in the Mind of all the Jews, ſuch a firm expectation of the Meſſias, that for theſe Sixteen hunder'd Years that they have been diſpers'd, and that they ſee no Effect of theſe Promiſes, yet nevertheleſs they wait for it, and expect the accompliſhing it with an unparallell'd Patience and Fidelity? How was it that ſo long a Succeſſion of Kings and Great Men? How did David and Solomon, thoſe People ſo Wiſe and Learned, come to be ſo fully of this Judgment, and from thence left us thoſe Writings which appear ſo lofty and Divine, and which yet otherwiſe would be but Dreams and Deluſions? How comes it to paſs that all that is eſteem'd abſtracted Wiſdom and Knowledge in the whole World, ſhould be grounded on ſo Eminent an Impoſture? And how comes it to paſs, that this ſuppos'd Fabrick of Lyes and Chimeras, never yet contradicted it ſelf.

Let any body ſhew us by what chance this Law, invented by a private Man, ſhould at the ſame time be the only Law pleaſing to God, the only Law contrary to Mans Nature, and the only Law that has ever ſubſiſted. How came it about that it was made with ſo much Skill, that it ſubſiſts, and was aboliſhed, and that as if there had been an Underſtanding betwixt Moſes and Jeſus Chriſt; the latter were to annul the Religion of the former, and that yet they grounded all they ſaid, on what it contains, and thence draw their chiefeſt Proofs; ſo that the Law ſeems to be only a Figure of the Doctrine of Jeſus Chriſt, and that there need only be drawn a Curtain to find it? How comes it to paſs that ſince it is ſaid, The Clouds are ſcatter'd, and the Husk, which was nothing, has left the inſide and ſubſtance to be ſeen? It happens that the Bleſſings promis'd to them which truly kept this Law, ſeems to be wholly beſtow'd on Chriſtians which have imbrac'd this interiour part, and who ſtill continue as earneſt as ever in their Profeſſion? By what Fate, by what influence of the Stars, does the Religion of this Man, ſo unworthily Treated of the Jews, which is prov'd ſo effectually to be nothing but their own? How comes it to be ſo obſtinately rejected by them; to be received almoſt by all other Nations, and ſpread over the face of the whole Univerſe? And what ſhould this inviſible force mean, that for theſe Sixteen hundered years, keeping this People without a Leader, without Arms, Reſidence, or Support? that yet nevertheleſs they with ſo much exactneſs keep the Books that declare them Rebels and Enemies to God, and that are undeniable Proofs for Chriſtians, whom they look on as their greateſt Enemies.

Verily the Thoughts of going about to adjuſt ſo many Difficulties were enough to crack any Mans Brain that ſhould attempt it, and to ſpare the Pains of any one that ſhould go about to try it, they are freely warn'd, that when they had accompliſh'd the deſign of reconciling ſuch an Abiſs of Difficulties, it were to do nothing at all, and the Proofs of our Religion would not in the leaſt be ſhaken. For they muſt beſides all this ſhew us, that all theſe things was eaſie to be fore-ſhewn, and that 'twas very eaſie to Moſes and the Prophets that follow'd theſe ſteps, to foretel ſo long before-hand ſo many things, both General and Particular; the Coming of Jeſus Chriſt, the Converſion of the Gentiles, the Deſtruction of the Jewiſh Nation, and the State it is in, and that alſo oſ marking the very Time and Circumſtances of it. It is here indeed all Suppoſitions fall ſhort, and that 'tis to no purpoſe to torment ones ſelf to make any Conjectures. Men are not Prophets by Natural ways, and as Nature is not ſubject to them to Work Miracles, ſo neither is the Time to come known to them to make a Hiſtory of it beforehand, as may be ſeen in Daniel from Nebuchadnezzar's time; that of the change of Monarchies, that of Alexander's Succeſſors, and the time that was to the Birth of the Meſſias.

Neither is it by chance nor human Art, that ſeveral Prophets, and Eſay in particular, have ſpoke of Jeſus Chriſt ſo clearly, and deſcrib'd ſo plainly, ſo many Circumſtances of his Birth, Life, and Death; that they are no leſs his Hiſtorians, than the very Evangeliſts themſelves, and that he ſhould have this advantage above all Mankind, that though his Hiſtory was not writ till after his Death but by his Diſciples only, yet it was found done and ſpread abroad in the World, ſeveral Ages before he appear'd, that ſo there ſhould not remain the leaſt ſcruple of the Truth of it.

Who was it dictated to Moſes what he ſaid to the Jews when he was leaving them, of what ſhould befal them, and of their Infidelities; of the Captivity of Babylon, and their return thence; of the laſt Siege of Jeruſalem, wherein they ſhould ſee themſelves reduced to eat their Children, and of their being ſcatter'd into all Nations, when the time ſhould be come, and that they ſhould Fall; but that nevertheleſs God would ſtill make them ſubſiſt, leaſt their Enemies ſhould deſpiſe them and ſay, They had ruin'd them? To conclude, that number of Men who ſucceeded one another for near Two thouſand years, to warn the Jewiſh Nation that the coming of him they expected was at hand, that directly ſhews them the State the World ſhall then be in, that foretels they ſhall not obey him, and put him to Death, and that for this Cauſe they ſhall fall into Miſeries never to be repair'd. Which tells them that the Gentiles, to whom he was promis'd as well as to them, ſhould, upon their refuſal, receive him. Who is it ſaid ſo preciſely, That from all parts of the World the People ſhould come and ſubmit themſelves to his Law, and in all this ſaid nothing that was not punctually fulfill'd? Where did they learn all this? And how could they foreſee it? If what has been hitherto ſaid might occaſion any Grief for the Death of Monſieur Paſcall to his Friends, who only knowing to what Degree he underſtood Prophecies, how able he was to explain and ſhew their meaning, and with what eaſe and facility he made them be underſtood at large, are alſo beſt ſenſible of the publick loſs of ſo great a Man.

I very well know theſe ſcatter'd glimmering Lights, which are to be ſeen in this Treatiſe of his Thoughts, will give but an imperfect view of the Volume he would have made, it may be but very few will believe me: But thoſe who know it are bound to give this Teſtimony to the Truth and to his Memory. I can therefore boldly affirm, that thoſe who diligently hearkned to him in the occaſion above mentioned, were as it were Tranſported when they heard him ſpeak of what he had gather'd from the Prophets, and Prophecies. He began, by ſhewing the obſcurity which ſeemed therein, was ſo order'd on purpoſe, that we have been warn'd of it, and that 'tis ſaid in ſundry places, that they ſhall not be underſtood by the Wicked, and that they ſhall be clear to thoſe that are upright of Heart. That the Scripture has two Senſes, that 'tis made to enlighten ſome, and to darken others: That this is viſible in it almoſt throughout, and that 'tis alſo expreſs'd in it in plain Terms.

Alſo, to ſpeak truly, It is the Foundation of this great Work of the Scripture, and thoſe who rightly comprehend it, find no difficulty in any thing whatſoever. On the contrary, it is this very thing that cauſes it to ſhew the Superiour Spirit, wherewith all thoſe which have any part therein have been Inſpired; ſeeing that had they combin'd all together, and that afterwards they had changed, they could never have contriv'd any thing better, that nothing but obſcurity ſhould appear to thoſe that only ſought therein to increaſe their own Ignorance, and afford much Light to thoſe who ſeek for and deſire it.

Had God been pleaſed to have Created all Men in Glory and Happineſs, as he might have done, then it had not been neceſſary; but he was not pleas'd to do ſo. It is our Duty to take whatever he is pleaſed to afford us, and the rather, becauſe deſerving nothing of him but his Anger, it becomes not condemn'd Perſons to complain of the Conditions of their Pardon. But what renders us very guilty, and admirably vindicates the Juſtice of God, is, That the Groſs and Carnal Senſe, wherein the Jews remain'd, is unintelligible in ſeveral places, and has ſo little Coherence, that one muſt already be blind to be blinded by it; and that on the contrary, every part of the true Senſe has ſuch a reference and inſeparable relation to each other, that one muſt alſo be blind not to ſee it. But beſides this obſcurity, ſuch as 'tis in ſome places, can't hinder but with a Moderate Spirit, and a little Sincerity, one may receive as much Light as is needful. Let us fanſy this Man that Monſieur Paſcall would lead as 'twere by the hand, and doubtleſs we ſhall perceive, that his Clouds diſſipated as he proceeded in the ſtudy of the Old Teſtament, and well conſidering all he ſaw, and judging of what at firſt ſeemed difficult, by what he found afterwards more clear, all this great Myſtery preſently unfolds it ſelf, and appears open and clear to him.

He perceives in the firſt place, that when there is mention of the fall of Adam, it is ſaid to the Serpent that the Seed of the Woman ſhall bruiſe his Head; and he therein finds the firſt Draughts, and a Promiſe of a Redeemer, expected by the Jews; he after obſerves that this ſame thing which was ſo obſcurely promis'd and ſcarce taken notice of, goes on manifeſting it ſelf ſo far, till at length it gets the Victory and becomes the Center whereto all does tend, for ſoon after, he finds this ſame promiſe more clearly and fully made to Abraham, and reiterated again to Jacob, with aſſurance that all Nations of the World ſhall be bleſs'd in their Poſterity of whom this Redeemer ſhould be born. Moreover he finds the whole Jewiſh Nation fully perſwaded of this Hope, and expecting this great King from the Tribe of Judah, who was to load them with Riches, and make them Conquerors over all their Enemies. David comes after, and writes the admirable Work of his Pſalms, pointing at this Meſſias, and inceſſantly hoped and waited for his appearing. Then come the Prophets, who unanimouſly declare, That God is going to accompliſh what he had promis'd, That his People are ſhortly to be freed from their Sins, and that thoſe which lay in Darkneſs ſhould ſee Light. It alſo appears clearly to him, That Heaven and Earth was to aſſiſt to the production of this Extraordinary Perſon. One of the Prophets cry'd, Let the Dew deſcend from Heaven, and let the Righteous fall as the Rain from the Clouds: Let the Earth open, and let her conceive and bring forth the Saviour. Thereupon they admire the Names given this Man; Eternal King, Prince of Peace, Father Everlaſting, God: He obſerves alſo that the Conqueſt of Cyrus, of Alexander, of the Romans, and all the other great things done in the World, ſerv'd only to put the Univerſe in the State 'twas ſaid it ſhould be in at his coming. To conclude, he ſees the Jews ſcatter'd over the Face of the Earth, carrying with them the Books which contain the Promiſes made to Mankind, as 'twere to put into their Hands ſo many aſſurances of the ſhare they had therein. What then could he infer from all this, but that this promis'd Redeemer cannot be the Conqueror expected by the Jews to have been only for them; That the Riches he was to beſtow, and the Enemies he was to deſtroy, could not be Temporal Riches and Enemies; and that only a meer winner of Battels, being but an unfit Object for ſuch great Preparations, it could be no other but God only could perform it.

But when after an Expectation of Four thouſend Years, Heaven opned to ſend Jeſus Chriſt upon Earth, and that he came and ſaid to Men, It is for me all this has been done, and 'tis I that you expect: That he was worthy of all this preparation, and had it been leſs, it had been too little for him: He was born, it's true, in Obſcurity, he liv'd in Poverty; he di'd in Shame, but if thereby he veil'd his Divinity, which he ſufficiently manifeſted otherwiſe, and that the blindneſs of the Jews, and of ſo many others, muſt needs be very great not to diſcern him, and to believe there was no other greatneſs in the ſight of God, beſides that of Holineſs.

Had there been no Prophecies for Jeſus Chriſt, and that he had wrought no Miracles, yet there was ſomething ſo Divine in his Doctrine and in his Life, that one muſt needs be charm'd with it; and as there is neither true Vertue nor Sincerity of Heart, without the love of Chriſt; ſo there is neither depth of Knowledge, nor fineneſs of Wit without admiring him. Here let us reflect on the Deſcription I have made, and on what we ſee of the greateſt Eſſay of the Wit of Man: And let us ſee if it be able to mount ſo high. Let Socrates and Epictetus come, and at the ſame time though all Men in the World confeſs themſelves inferior to them in good Living; yet they themſelves confeſs, that all their Righteouſneſs and all their Vertue, is nothing in the ſight of Jeſus Chriſt. They teach indeed that whatever does not depend on us does nothing concern us: That Death is nothing: That we ſhould do by others as we would they ſhould do to us. It were ſomething were there only Man, and that 'twere no more but to Govern a kind or Republick, and to paſs ones Life quietly along: But how hard is it thus to diſpiſe Death when we approach the Confines of Eternity? And how little are theſe Thoughts able to Comfort us? And if there is a God whom they thought was eaſie to be pleaſed, and that this Vertue of our own, that neither came from God nor relates to him, which is grounded only on our Intereſt and Profit, can give us but little hope at Death, nor of any kind uſage at his hands, if we have any Senſe of the Duty we owe unto our Creator.

What is it they have taught us, but to be unconcern'd in the midſt of Trouble? And when they have gone as far as they could, have they diſcover'd to us the ground and bottom of our Frailty, and from whence it is we ſhould expect the Remedy? This Self-love which is ſo predominant in all things, and Pride, or at leaſt the Self-commendation wherewith we flatter our ſelves, inſtead of Glory and Riches, have they healed them by their Precepts? How many are there that have exactly obſerv'd all their Maxims, and have preferr'd themſelves before others, who nevertheleſs would be aſham'd to have what paſſes in their Heart be known? All the goodneſs of Man to judge rightly of it, is nothing but a falſe imitation of Charity, in regard of that Divine Vertue Chriſt came to teach us, and it never comes near to it; how much ſoever it ſtrives to imitate, ſtill it falls ſhort, or rather does nothing to purpoſe, ſeeing it hath not God for its only Aim. For whatever thoſe ſay that have gone fartheſt this way, the Righteouſneſs they pretend to has but very narrow Bounds, and they judge of things no farther than as they tend to their own private Intereſt, and to Men's outward Conveniencies. It is only the Followers of Jeſus Chriſt that are of the Order of true Univerſal Righteouſneſs, and fixing their ſight on that which is Infinite, do judge of all things by an Infallible Rule, that is to ſay, by the Righteouſneſs of God. What do they therefore not owe to him who diſſipated the Clouds that darkned them ſo long a time, and taught them they ſhould think of, and prepare for Eternity, and uſe the true Means of attaining thereunto? And how can they take him for a Common Man like others? Him that not only ſo well knew this Righteouſneſs, but that alſo ſo punctually practis'd it; becauſe to judge rightly, It is no leſs above Man to Live as he Liv'd, and as he would have us Live, than to raiſe the Dead, and remove Mountains. To conclude, if there be not a God, it is not to be conceiv'd that ſo great an Idea as that of Chriſtian Religion ſhould ever be conceiv'd in the Mind of Man, and that he ſhould conform his Life thereunto: And if there be one, Jeſus Chriſt muſt have had ſo Familliar Converſe with him, to ſpeak ſo as he has done, that he deſerves to be Credited of all he has ſaid, ſo as not to doubt being his Child, it being impoſſible ſo great a Fraud ſhould be accompany'd with ſo many Graces.

One can make but very weak Eſſays to expreſs ones Thoughts of the Greatneſs of Jeſus Chriſt, and how weak ſoever the Notions be that one has, yet they very far ſurpaſs our Expreſſions: And it may be I may only leſſen what Monſieur Paſcall has left us in ſome Eſſays that he had juſt begun, yet ſo lively that it is eaſily ſeen; but very few have attained a higher meaſure of Knowledge than he. I will only add, That as the Doctrine of Jeſus Chriſt is the fulfilling of the Law, his Perſon alſo is that of our Evidence; and that he has ſo admirably fulfill'd all the Wonders the Prophets foretold of him, That it is hard to ſay, which is moſt Extravagant, either to doubt as Atheiſts do, If a Meſſias was promis'd; or to believe with the Jews, that he is yet to come. Let thoſe that feel any doubt herein, and who are no way touch'd with this Divine Life, Examin themſelves ſtrictly, and they will aſſuredly find the difficulty they have to Believe, does not come but only from their unwillingneſs to Obey; and that if Jeſus Chriſt was content to live as he did, without expecting to be imitated, they would be content to look on him as a worthy Object of their Adoration: But at leaſt let this render their Doubts ſuſpicious; and if they know the power of the Heart, and after what manner the Mind is always led, let them look on themſelves as Judge and Parties; and to judge Equitably, they indeavour for a time to forget the wretched Intereſt they may therein have; otherwiſe they muſt never expect to receive Light; the hardneſs of their Heart will ever reſiſt the Proofs of their Mind, and nothing will be able to diſpel the Clouds of their Underſtanding.

This is ſtrange, yet very true, not only the things that muſt be felt, depend on the Heart, but alſo thoſe that belong to the Spirit when the Heart may have any ſhare in them: So that though they have more Light and Verity than is needful to convince, yet they never do it, and never incline to Act, till the Heart be firſt gain'd, and without that, it would be to no purpoſe. And this is it which cauſes the Merit of good Deeds, and the Guilt of ill ones; for whilſt the Spirit only Acts, either it judges well, and this is only to ſee what that is wherein there is no Merit; or if it judges ill, it fanſies to ſee what it doth not, which is only an Errour of Fact, which cannot be counted Criminal. But when once the Heart becomes concern'd, and that it makes the Will judge, well or ill thereafter as it loves or hates, it happens that either it fulfils the Law in loving what it ought to love, which cannot be without a kind of Merit; or that in loving what it ſhould hate, he violates the Law, which is never excuſable; which is the cauſe alſo that God, not willing Men ſhould attain to know them as they do Geometry, wherein the Heart is not intereſſed, and in which Crime the Good have no advantage over others in that ſtudy, he has been pleas'd to veil his Conduct, and in ſuch a manner to mingle Light with Obſcurity, that it ſhould moſt depend on the Diſpoſitions of the Heart to believe, or to reſt in Darkneſs. So that thoſe to whom he hides himſelf, ought never to hope for any good, till firſt they do as much as they can poſſible ſet themſelves in the way of thoſe that have found the Truth. But they ſhall ſcarce give over counting for nought the Miſerable Riches which ſome would deprive them of; they will ſcarce begin to believe Poverty cannot be an Evil; that Diſgraces and Oppreſſions may be lookt upon as Good; that nothing is to be ſhunn'd, but offending God; and nothing to be ſought for, but how to pleaſe him; that all ſhall be clear to them, and if there remains any Obſcurity, it will appear at leaſt, that it is only for thoſe who deſire to reſt in it.

For Inſtance, God was pleas'd to ſend his only Son into the World to ſave Men, and at the ſame time to be a Stone of ſtumbling, and an Object of contradiction, to thoſe who made themſelves unworthy of ſo great a Bleſſing. Could he have done any thing better than what he did to this End? He was born of mean Parents; he made him ſpend his Life without having wherein to lay his Head; he only gave him the refuſe of his People to be his Followers; he would not that he ſhould ſpeak of any Sciences, nor of any thing eſteem'd great amongſt Men; he made him be thought a Deceiver; he caus'd him to fall into the hands of his Enemies; to be betray'd by one of his Diſciples, and forſaken by all the reſt; he made him tremble at the approach of Death, which he ſufferr'd publickly and as a Malefactor; how could he better diſguiſe him to thoſe who only ſavour the things of Worldly Greatneſs, and have no Eyes to behold true Wiſdom?

But he alſo made him Command the Sea, the Waves and the Wind; yea he had alſo power over Devils and Death; he made him know the inward Thoughts of thoſe that ſpake with him; he pour'd forth his Spirit upon him, and put thoſe things in his Mouth as could proceed from no other but God, he made him ſpeak the things of Heaven in ſuch a manner as far ſurpaſſeth the reach of Men; he was deſirous to inform them the State of their Heart, and how they might be deliver'd from their Miſeries; he made him live without the leaſt appearance of Sin, inſomuch as his greateſt Enemies had not the leaſt pretext of accuſing him; he made him foretel his own Death and Reſurrection, and he raiſed him up out of the Grave. What could there have been fitter to hinder him from being rejected by thoſe who love true Greatneſs and Wiſdom. To conclude, becauſe all Ages and the whole Univerſe were concern'd in the ſame Conditions of Obſcurity for ſome, and of Light for others, he would have his Hiſtory and Life writ by none but his Diſciples, to render it ſuſpicious to thoſe who deſir'd to be deceived, and that it ſhould be the moſt undoubted of all Hiſtories, that ſo they might be inexcuſable.

For in a Word, not to enter into this vaſt Field of Diſpute, if it be not true, either the Apoſtles muſt be deceived, or they muſt be Cheats, and neither the one nor other is to be believ'd; how could it be that they were deceiv'd? thoſe who ſaid, They were Eye Witneſſes of the Life of Jeſus Chriſt, and alſo believ'd to be Choſen and endow'd with Gifts to that very End: Could they be deceiv'd to know if they themſelves healed the Sick, if they raiſed the Dead? What other or greater Sign could they have deſired to be aſſur'd of knowing the Truth? But if Jeſus Chriſt made them believe during his Life, how comes it to paſs they were not better advis'd after his Death, ſeeing they believ'd he was truly God, that is, Maſter of Life and Death? For as for the Diſciples of Mahomet, who only call'd himſelf a Prophet, it is plain they reſted in Ignorance and Error after his Death, and he was careful not to promiſe them to Riſe again. But it is not ſo of thoſe of Jeſus Chriſt, they are far bolder; accordingly they declare, If he is not Riſen, all they did and ſaid is in Vain. It is thence they draw their greateſt Comfort and Conſtancy: and 'tis very unlikely and even impoſſible, but they believ'd at leaſt that they ſaw him after his Death, and they believ'd it with the greateſt certainty could be, in expoſing themſelves to all they ſufferr'd, and by repoſing thereon the great Work wherein they had ſo happy ſucceſs. This being granted, how can it be imagin'd they all believ'd ſo ſtrongly, a thing ſo difficult to be receiv'd, and whereof the Eyes only can be the Judges? Did they all dream it in one Night? for they all declare they ſee him, and we think they were all honeſt Men. Is it a Ghoſt that deceiv'd them for the ſpace of Fourty Days? or was it ſome Impoſtor that made them believe that he was the Man that Dy'd before their Eyes, and whom they had laid in the Sepulcher, and who afterwards found means to aſcend up into Heaven in their ſight? This would be ridiculous to ſay, and ſo much the more, becauſe 'tis plainly ſeen by what we have left us of theirs, that they were not ſo ſimple to believe, That if Jeſus Chriſt had been but a Common Man, he could not have Raiſed himſelf from the Dead.

It would be altogether as Vain, to ſay the Apoſtles were Deceivers, and that after the Death of their Maſter they agreed amongſt themſelves to ſay he was Riſen, and ſhould think all the World muſt take their Word for it. For though it be ſaid Men are Naturally Lyars, it is not ſo in the Senſe it is commonly taken: It's true they are born ſuch, inaſmuch as they are born Enemies to God, who is the Sovereign Truth, and that their Heart is bent and prone to Vanity and Falſhood, which too often they look upon to be Real. But elſe it is certain they Naturally love to ſpeak Truth; and it cannot well be otherwiſe, the Natural Inclination tending to ſpeak what one knows, or at leaſt what one believes, that is, what's True in it ſelf, or in regard of him that ſpeaks it: Whereas for Lying there muſt be deliberation and deſign; one muſt be at the trouble of inventing, and it is ſeen ſuch Men never Lye but for Intereſt, or for Honour, and then too becauſe they cannot otherwiſe attain to it: And they take great heed that what they ſay ſhould ſeem probable, and that the Falſhood ſhould not be diſcover'd, eſpecially if the Conſequences are dangerous; and if any ſhould be found that Lye for Pleaſure, they never think but of enjoying it in the Moment, not grounding any thing that's Real upon their Lye. So that the Apoſtles could not poſſibly have any deſign of impoſing upon Men, in what they taught of the Reſurrection of Jeſus Chriſt. Who were they that they ſhould make themſelves be believed? And what Authority did their Merit, or the Power they held amongſt the Jews, give them to that purpoſe? Could they invent nothing elſe but ſuch a groſs Lye, which would have been ſo eaſie to have been gain-ſaid, and for the which they could have given no other Proof, but their own bare Allegation? And how can any one imagin they ſhould have been ſo bold upon ſuch a ground, to Attack all the Authority that was amongſt the Jews, and the greateſt powers on Earth; and attempt to change a Religion that was as Old as the very World, and grounded on as many Miracles, which were as publick as this would have been deemed private to them; 'twas not enough they ſhould be Cheats to form ſuch a ſtrange deſign; they muſt alſo have loſt their Senſes, and ſo the Fraud would ſoon have been diſcover'd: And if they had been the Wiſeſt Men in the World, as they ſince appear'd to be, they would but the better have ſeen what there was to be fear'd; how difficult it would be, conſidering Mens Lightneſs and Inconſtancy, but that ſome of them would ſuffer themſelves to be gain'd by Promiſes or Threats. And to conclude, It were the greateſt Extravagance, for Pleaſure to expoſe themſelves to the greateſt Dangers and Torments, and to unavoidable Death, whether the Fraud were diſcover'd, or whether it ſucceeded to their deſire.

I will not now ingage in ſpeaking any farther of what might be offer'd touching the the Truth of the Evangelical Hiſtory, whereupon Monſieur Paſcall has left ſuch fine Remarks, but ſuch as are far ſhort of what he would have done had he liv'd a little longer; he had a particular Gift of Underſtanding Prophecies, and found the New Teſtament ſuch an inexhauſtible Spring, that he would ſtill therein have made new diſcoveries. What would he not have ſaid of the Stile of the Evangeliſts, and of their Perſons, of the Apoſtles in particular, and of their Writings; of the way whereby this Religion was firſt Eſtabliſh'd, and of the State 'tis now in; of the great Numbers of Miracles, Martyrs, and Saints in all Ages: And in fine, of ſo many things as ſhow 'tis impoſſible only to be the Work of meer Man? Were I as capable as I am deficient to ſupply wherein he fell ſhort, this is not the place to do it. That would be to compleat the Work which he only began to deſcribe. But though I have done it imperfectly, and how ill ſoever we have it, it ſeems to ſhew a Glimpſe of what it was deſign'd to be, and is even ſufficient to produce the Effect he deſir'd in the Minds of thoſe that deſire to make a right improvement of their Reaſon: For he pretended not to work Faith in Men, nor to change their Hearts; his drift was to prove there was no Truth better ſupported in the World than that of the Chriſtian Religion; and that thoſe who are ſo wretched as to doubt of it, are apparently guilty of wilful blindneſs, and can complain of none but themſelves. And 'tis what will evidently appear to whomſoever will conſider the thing at large as he did, and all at once, without Paſſion or Prejudice, obſerve the long Succeſſion and Train of Prophecies and Miracles that relate to it. This ſo continu'd a Hiſtory, is the ancienteſt that is to be found in the World, and is chiefly what is contain'd in this Treatiſe. I ſay it muſt be Read without Prejudice, for one muſt decline one part, to which we muſt willingly renounce, if one do themſelves right, that is, not to believe but what one ſees without any difficulty; for if we were not warn'd by God himſelf of this mixture of Darkneſs and Light, we are ſo made, as that it ought not at all to hinder us.

There is no doubt but all Truths are Eternal, that they are link'd in a Chain, and have dependance one on another, and this dependance is not only for Natural and Moral Truths, but alſo for Truths of fact, which may in ſome ſort be called Eternal, becauſe being aſſign'd to certain Points of Eternity and Space, they make a Body that all at once ſubſiſts for God. So that if Men had not their Underſtanding bounded, and full of Darkneſs, and that they could plainly diſcover the large Continent of Truth, and that 'twere expos'd to their view like a Country in a Geographical Map, they would be in the right not to believe any thing, but what was extreamly evident, and for which they may ſee the Grounds and Conſequences. But ſeeing God has not been pleas'd to deal ſo favourably with them, and that he was not thereto oblig'd; they muſt comply with their State and the Neceſſity of things, and muſt at leaſt act Reaſonably within the extent of their limitted Underſtanding, without reducing themſelves to Extremities, and ſo make themſelves Miſerable and Ridiculous both together.

Could they but once bring themſelves to this, very far from reſiſting, as they often do, the bright Light that certain connections caſt in their Minds, they would eaſily own they ought to content themſelves in all things, with any moderate Beam of Light that appears to them, provided it be a true Light; that the convincing Proofs be Real and Poſitive, and the Difficulties but bare Negations, occaſioned by the want of a full view of things; and as there are other Proofs that leave no Obſcurity, ſo there are alſo thoſe that give Light ſufficient to ſhew ſomething, after which whatever doubt remains, it cannot hinder, but that what one ſees is certain, and 'tis no longer but the weakneſs of him that inſtructs, and cannot make every thing clear, or of him that would ſee, and has not ſufficient Light of Knowledge. For to conclude, there are an infinite number of things that yet do ſubſiſt, though they are incomprehenſible to us, and 'twould be Ridiculous, for Inſtance, to diſpute againſt Demonſtrations, becauſe they may have Conſequences, the connection whereof may not appear very plain to us.

Were there nothing incomprehenſible but in Religion, probably there were ſomething to be ſaid; but what is moſt known in Nature, is that almoſt all we know, that ſubſiſts, is unknown to us paſt certain Bounds, although we have them as 'twere before our Eyes, and in our Hands; whereas Religion has this advantage, that what we don't comprehend, is found to be grounded on the Nature of God, and upon his Juſtice, of which he knows very well that we can know nothing, but what he is pleas'd to reveal to us. Let us then reſt ſatisfi'd, and Bleſs his Name for having ſhew'd us ſufficient to guide us in ſafety: And thoſe that are diſpleas'd at our Submiſſion to things that can't be comprehended, know their unreaſonableneſs; ſeeing one deſires it not of them till after having ſhewed an infinite Number of Proofs, that one muſt be wholly depriv'd of Reaſon not to ſubmit to it: For can there be any ſo bold amongſt the Sons of Men, to ſay God was bound to do ſomething more than what he has done, and to think he has any Privilege above others to ſeek a Miracle, to ſtrengthen him about the leaſt doubt his Heart will ſuggeſt to him? Or if one has no more right hereto than another, muſt he become viſible to all Men, and every Day come preſent himſelf to their ſight, as the Sun does; and ſhould he do ſo, what can they tell but they would yet doubt every Night; becauſe if they have not ſenſible Marks, they have as great and as certain ones which they reſiſt; as the accompliſhment of Prophecies, which is a ſtanding Miracle, and which all Men may plainly ſee with their Eyes to the End of the World, and that too as often as they liſt.

But the Truth is, it is not want of Proofs that hinder Men, it is nothing but their neglect in duly informing themſelves, and their hardneſs of Heart; and it is that that will cauſe, that though there has nothing hitherto appear'd fitter to rouſe Men out of this inſenſibleneſs than the Writings of Monſieur Paſcall, nevertheleſs 'tis moſt certain there will be but very few that do reap benefit by them; and to judge by the ſucceſs, it will be only for good Chriſtians that he labour'd, in ſtriving to prove the Truth of their Religion. I ſay this without having any regard to the neceſſity of the Inſpiration of Faith to believe effectually. Men can contribute nothing herein; I ſpeak only of the Belief which Reaſon can and ought to give. And it is whereto there appears little leſs difficulty, when one conſiders how Men are made, and how they are taken up in the World.

Some apply themſelves to ſtudy Sciences, in finding out Secrets of Art and Nature; others think of nothing at all, and ſpend their whole Life in Buſineſs, in Pleaſures, and in Vanity: As for thoſe which doubtleſs are the greateſt Number, and alſo the moſt conſiderable, it is very eaſie to ſee how few there will be that will ſpend ſome Moments in Reading this Treatiſe, and amongſt thoſe, how few there will be that will be able to underſtand it, or be touched with it; how hard 'twill be to make Men enter into theſe deep Reflections, that have as it were caſt off the uſe of thinking, and have ſcarce ever looked into themſelves. It is not enough that they are Truths ſeparate from the Senſes, not to make any impreſſion on Minds that have been fed only with Fancy and Chimeras; that have added a ſecond Corruption to the Corruption of Nature, and are not ſo much as ſenſible of the Miſerable remainders of it; will it of a ſudden bring them back to a point, from whence they have gone aſtray ever ſince they were born; or to reduce them by little and little, can one expect, that taking Pleaſure only in that which flatters their Senſes, or their Intereſt, they can like to ſay continually, that Wearineſs is their greateſt Happineſs, that their greateſt Evil is to think themſelves Happy, that they ſhall never draw near to be ſo, but as they ruminate on the Senſe of their Miſeries, and that 'tis only Fools, or true Chriſtians, that can expect Death without diſpair. Theſe Truths, how comfortable ſoever they appear to ſome, will appear ſad and terrible to them, how little place will they find in the noiſe of contrary things, wherewith their Heart is perpetually tortur'd? or what little ſtay will they make there? It will be but juſt like thoſe imaginary Apparitions that are ſcatter'd by rubbing our Eyes with the Hand, and they would rather never more look in the Book, than that it ſhould work any change, and that they ſhould therein perceive at a diſtance, the Ruin of the falſe Happineſs which takes up all the Buſineſs and ſweetneſs of Life.

It would be no hard matter to apply part hereof to others that think themſelves much above and beyond thoſe, and yet nevertheleſs reſemble them in what is moſt eſſential. They think indeed, they have a deſire to know; they ſometimes meet, and thereby they look one on another, like a kind of Men different from all others, and they are ſorry for others; but what would they do to themſelves if they once clearly ſee the little worth of what coſts them ſo much Labour, and that amuſes them, the which even puts them farther off from ſeeing; although they are Truths they ſeek after, and that all Truth has its value, by the Relation it has with the eſſential Truth, nevertheleſs they are empty and uſeleſs, unleſs they tend thereunto, and yet this is ſo far from being the right way, in imploying ones ſelf in things that diſturb moſt Men, that God is pleas'd it ſhould be hid from them, and that thoſe, the moſt able have diſcover'd, is, that one cannot attain unto, and that may be well ſpar'd. Nevertheleſs as if theſe Perſons knew very well that there was nothing elſe wanting to be known in the World, they thereunto apply themſelves with a ſtrange induſtry, and this little ſucceſs incourages rather than diſcourages them; there they ſtick as Miſerable Creatures, unworthy of their own care, and neglecting the ſtudy of what they are, and of what they muſt be, to dive into what is moſt vain and hidden in the Sciences, never conſidering, that 'tis a long while ago, that enough is known to direct us in our Courſe of living, and that if any thing be wanting, 'tis not worth while to ſeek after it: And to ſay Truth, it is not the conveniencies of Life they ſeek after, nor the love of Truth, which they ſeldom care for, to be ſeen or found by others: It is Curioſity alone that puſhes them forwards, and the Glory of out-doing thoſe that have gone before them; and the greateſt part follow the ways ſo contrary to Truth, that they go aſtray even as they go forwards. But the worſt of all is, that it renders them incapable of ſeeing it when one ſhews it them, and filling their Head with what has been falſely invented ſince Men talked in the World, this ſtrange kind of Tradition, doth to ſuch a degree deprive them of the ſavour of Truth, that it is an unknown Language to them, and all that is not conformable to the Impreſſions they have receiv'd, can work nothing on them. There are indeed ſome amongſt them that are in the right, and walk in the way of Truth. Theſe ſatisfie not themſelves with Words of Courſe only, as others do; and becauſe they ſeek rather to know than to ſpeak, and that not ſubmitting to believe, but what they ſee Ground for, they ſeldom are deceiv'd. It is alſo what incloſes their Knowledge within narrow Limits, there being but very few things capable ſufficiently to evidence what they deſire; what is not demonſtrative ſignifies nothing to them, and never conſidering there are ſeveral kinds of Demonſtrations, they erect themſelves abſolute Judges upon a few Principles which they have, and will believe nothing but what is prov'd to them to their own Mind, of which one cannot give them an abſolute Reaſon. But they do not ſee the advantage they think to find, by believing nothing but what is indiſputable, is much leſs than they think, and ſo far from ſecuring themſelves thereby from Error, that on the contrary, it is what plunges them deeper into it, in depriving them of the knowledge of many Truths, the want whereof is a great and certain Error, and yet is ſcarce perceiv'd or felt; for the habit they have taken up of this continual Doubting, and of reducing all to Figures and Motion of the matter, by degrees ſpoils their Judgment, makes them ſtrangers to their Heart, ſo that they cannot return to it, and at laſt, makes them think they are themſelves nothing but meer deluſion; what can there be that is more capable of making them inſenſible to true Reaſon, and to the Proofs Monſieur Paſcall has given, although they have the leaſt cauſe in the World to think that he could be miſtaken, and that in their way it ſelf, they lookt on him, or ought to have ſo done, with admiration.

To conclude, There is one ſort of Men almoſt as hard to be found as true Chriſtians, and that ſeem leſs unlike than others, to become ſuch. Thoſe that have been ſenſible of the Corruption of Men, their Miſery and their great want of Knowledge; they have ſought Remedies, without knowing the Ground of their Diſtemper, and regarding things in a general way as they could humanly do, they have ſeen or believ'd to ſee, what Men were bound to do one to another, and ſome have extended their Speculations and the Notions of Natural Vertues, as far as they could; were there any thing great amongſt Men, and that the Glory they receiv'd one of another was of any worth thoſe only could pretend to ſome ſhare in it: And as 'tis only amongſt ſuch there is any Wit and Civility, one would think more were there to be expected than of any others, and that they were juſt on the Borders of Chriſtianity. But it is taking it in another Senſe what ſets them fartheſt off, ſeeing there are no Sickneſſes ſo dangerous as thoſe that moſt reſemble Health, no • any greater hinderance to perfection, than to think one has attain'd it.

Charity, if it be permitted to uſe the Compariſon, may be lookt upon as a Curious Work put into the hands of Men, and by their neglect and want of care, comes to be broken all to pieces; they have in ſome meaſure been ſenſible of their Loſs, and gathering up what remain'd of the Peices, they patcht up the beſt they could, that they call Honeſty. But alas, what a difference, what ſpaces, what diſproportions is betwixt them? It is but a wretched Copy of this Divine Original, and Woe to him that ſits down ſatisfi'd with it, and cannot but ſee it is his own Work, that is to ſay, Vanity. Nevertheleſs this difference as Infinite as it is in it ſelf, is not diſcern'd by thoſe of whom I ſpeak; and the State whereto they are advanc'd, being indeed conſiderable enough after the manner as they judge of it; they are wholly ſatisfi'd with it, they move and continue in it till Death, and nothing is harder than to make them diſpiſe what ſets them ſo much above the reſt of Men, and to incline them to acknowledge their own Wickedneſs, which is the very beginning and perfection of Chriſtianity.

This is what gives occaſion to think that very few would have been the better for Monſieur Paſcall's Book, if it had been put in the very State he intended it; however, let every body conſider it, it is well worth the Labour, and that thoſe that after having adjuſted Chriſtian Religion to their own Mind, in doing all things as they liſt, as alſo thoſe that reſolve to believe nothing of it: Let them know, that in Matters of Religion it is the higheſt pitch of miſchief to ingage in any but in the right, and that there is but one that is ſo. Whatever Light, whatever Knowledge one has, there is nothing eaſier than to be deceiv'd, eſpecially when one will; and of what likely appearance ſoever one flatters himſelf, it is moſt certain one ſhall repent to have made an ill choice; and one ſhall repent Eternally. For to conclude, one acts nothing that may be of force to perſwade themſelves. And whatever Ground one finds in ones own Opinions, the chief importance is that they are true, and that at the fatal Moment that ſhall for ever determine our State, at the drawing of the Curtain, that will fully ſhew us this Truth, if we diſcern more than we did know, we ſhould not at leaſt find the contrary of what we believed.

The End.

Approbation of Doctors.

WE whoſe Names are here under-written, Doctors in Divinity, of the Faculty of Paris; Certifie, that we have Read, and Examin'd, a Book Intitul'd, A Diſcourſe on Monſieur Paſcall's Thoughts, Compos'd by Monſieur Du Bois de la Cour; wherein we find nothing contrary to Faith and good Manners. Dated at Paris the 25th of July, 1671.

Le Vaillant, Curate of St. Chriſtopher. Grenet, Curate of St. Bennet. Marlin, Curate of St. Euſtach. Labbé. Fortin. Peht Pied. T. Roulliard.

A DISCOURSE ON THE PROOFS Of the Books of MOSES.

CHriſtian Religion makes no difficulty to own that the Mind of Man cannot attain to the height of the Myſteries which it teacheth, and that it is too narrow to go diſcover the Foundations of it in the Eternal Springs of Truth, where it does appear as viſible as the firſt Principles, could his ſight reach ſo far: Neither doth it pretend to be abſolutely believed, by a blind inſtinct, without any Proof; and God has not given to Man Reaſon and Underſtanding, to render ſo great a Preſent not only vain, but alſo hurtful, in offerring him Objects of Faith, againſt which the very Inſtrument of his Knowledge ſhould be in a continual revolt. This is the Portion of thoſe Schiſmaticks who are grounded only upon their own raſh Capricioes and Fanatical Viſions, who are not grounded nor do ſubſiſt but through the want of Reaſon, like to that which firſt produc'd them; whereas Chriſtian Religion is ſuch, that how inpenetrable ſoever its Myſteries are, they cannot be doubted of but by another kind of miſtake. For to conclude, the buſineſs is, not to Examine the poſſibility of theſe Myſteries, nor to ſettle the Mind about all the Difficulties that it finds in ſubmitting thereunto. Men would be unjuſt to deſire to comprehend them, they who cannot comprehend themſelves, and yet doubt not of their Exiſtence: And it is ſufficient to ſhew them, that all theſe ſo unconceivable Truths are joined not only to other Truths they know, but alſo to that of all the Truths that are moſt proportion'd to their Underſtanding, and whereof they may inform themſelves by the moſt known and certain ways.

If Men know any thing of certain, it is Deeds, and of any thing that falls within their Knowledge, there is nothing wherein it is harder to impoſe upon them, and wherein there is leſs occaſion of Diſpute: So that when it is demonſtrated to them that Chriſtian Religion is inſeparably join'd to Deeds, the truth of which cannot juſtly be conteſted, they muſt and ought ſubmit to what it teacheth, or that they abandon all Sincerity and right Reaſon.

If Moſes, for Inſtance, was, and that he wrote the Book that is attributed to him, then the Jewiſh Religion is true: If the Jewiſh Religion be True, Jeſus Chriſt is the Meſſias, and if Jeſus Chriſt be the Meſſias, all muſt be believed that he ſaid, The Trinity, the Incarnation, Reſurrection, Aſcenſion, and all the Reſt.

It is by this Divine chain of Truths God conducts Men to the true Faith, and that they might ſhew, there is nothing more reaſonable than the ſubmiſſion they give to the moſt incomprehenſible Myſteries, very far from cenſuring them of Weakneſs and Imprudence.

And as this great Body of Chriſtian Religion is compos'd of a great many different Parts which all tend to the ſame End, and that it has ſubſiſted Six thouſand years, it cannot but be by a Chain of infinite Truths, that every Age has added a new Accumulation of Proofs, and that at what Part ſoever one begins, at what Point ſoever one apply themſelves, one ſtill finds ſuch a great abundance of Light, that 'tis impoſſible not to be convinc'd.

But one is ſo much the more obliged to apply themſelves exactly to the ſeeking theſe Proofs, God ordering it ſo that they ſhould not conſiſt in common Principles, and ſo plain that they ſhould preſently be diſcover'd, and that they ſhould be alike ſeen of all Men. It is rather a heap of Circumſtances that every body does not put together, or don't conſider after the ſame manner, which yet nevertheleſs are plain to the moſt ordinary Capacity, when they ever ſo little open their Eyes; and when they are all together, produce a certainty, if not greater, at leaſt more intimate and natural than that we have by ſpeculative and abſtracted Demonſtrations, becauſe the manner of it is more proportion'd to the Mind of Man, and that there's no body but finds the Principles in themſelves.

It is in this deſign that to give an Eſſay of the way that one ſhould conſider theſe Deeds, which by their certainty do neceſſarily perſwade that of our Religion; we will make choice of the particular Hiſtory of Moſes, and the Truth of his Books, which ſerve as the Foundation of the Jewiſh Religion, as this doth of the Chriſtian, according to St. Paul.

I do not think my ſelf bound preſently to prove, that if there was effectively a Man who lookt on himſelf to be ſent on Gods part, and that not deſiring he ſhould be believed on his bare Word, or by Actions, which are known to be but little above thoſe of the power of Man, has given for greater Evidence, that wonderful Succeſſion of Prodigies, which is to be ſeen in the Pentateuch; who was ſeen to have diſpos'd of Life and Death, to have Commanded the Elements, and made the whole Frame of Nature ſtoop to his Orders. I make no queſtion, I ſay, but all the World will confeſs but this Man does beſt deſérve to be believ'd of what he has writ concerning God, in whoſe Name it was he wrought all theſe Wonders, and that the Religion he Eſtabliſh'd, ſhould be accounted as True and Divine.

The moſt obſtinate Spirits will as 'twere be at a loſs under the weight of theſe Wonders, and find no other means to ſatisfie the Inclination they have to Unbelief, but to ſeek vain Reaſons, to queſtion the Truth of theſe Miracles, and of the Book which contains them.

But if they have any remains of Honeſty and Sincerity left in them, they cannot poſſibly proceed very far in theſe Doubtings, and they will find them ſo diſſipated by the abundance of Proofs which attend this Hiſtory, that they muſt be forc'd either to confeſs it to be true, or be reduc'd to the dulneſs of thoſe, who to avoid believing what Religion Commands, do rather chuſe never to think at all of it.

For by what Suppoſitions do they think to ſhake the certainty of what is writ in theſe Books, and put their Mind in a State of thinking that it all amounts to nothing? Let them give all the ſcope they can to their Imagination, and let it feed them with all the Chimera's it can, they will never find any thing that has the leaſt ſhadow of likelihood, and which a Judgment never ſo little ſolid, would not be aſham'd to propoſe.

Will they ſay Moſes, never was, and that all that is ſaid of him is only a Fable invented at pleaſure? But let them conſider that it is not Jews and Chriſtians only that have been heard ſpeak of this Moſes, ſeeing it is alſo known that Prophane Hiſtorians make mention of him; and if that were not ſo, let them alſo look on all the Hiſtories in the World but as Fables, ſeeing there is not one of them can be Credited, if it were permitted to doubt, that there was a Man called Moſes, who brought the Jews out of Aegypt after a long Captivity. For all the Reaſons whereby Men judge the truth of other Hiſtories, do equally appear in that of Moſes: For Inſtance, we do not doubt but that there was an Alexander and a Cyrus, becauſe ſeveral Authors have writ of it, and that no body ever thought of making any queſtion of it, neither has ever any body ſeriouſly queſtion'd if there was a Moſes. It was conſtantly own'd and believ'd amongſt a very Numerous People, and by all thoſe that knew them, and that had any dealing with them, without ever having been deny'd by any body. But there is moreover this difference, that Moſes has particular Proofs, and ſuch as are not to be found in others; for never was a Book preſerv'd with ſo much Care and Affection as that which contains his Hiſtory; and nevertheleſs Men had never greater and more powerful Reaſons to deſtroy the Truth of any Book, if they could have found any colour for doing it, than the Jews had in regard of this, ſeeing that at once they might have freed themſelves from a Law that was the moſt troubleſom, the moſt painful, terrible and Injurious, that could be, to be obſerv'd; ſo that one can ſee no Motive that ſhould incline them to bear it, but the firm perſwaſion of the Truth of it.

Incredulity not being able to ſubſiſt in this Chimera, it muſt of neceſſity paſs to ſome other, and that for Example, one muſt ſay, That it is true there was a Man call'd Moſes, and that he was Chief of a great People he brought out of Aegypt; but that he was a great Impoſtor, which deceiv'd that People by falſe Miracles, and forged all the Prodigies he Relates in his Book, to ſubject them to the Law which he gave them; and by that Law to himſelf, in making them look upon it as come from Heaven, and making himſelf thereby be conſider'd as the Diſpenſer of the Will of God, in whoſe Name he ſpake, and having his Power in his hands, to puniſh thoſe that diſobeyed him.

It is whereunto amounts the greateſt force of human Invention, in oppoſing this Book; nevertheleſs nothing can be invented more unreaſonable: For if one would here uſe Proofs of common Senſe, it would be hard to reconcile the Wiſdom and Vertue which otherwiſe appear in this Moſes, with ſo hidious an Impoſtor: It is hard to conceive that this Man in ſo Remote and Ignorant an Age, deſtitute of the help of Inventions of thoſe that had preceded him, could produce out of his own Brain, not only a Law from which all other Laws borrow'd ſomething, but alſo the Idea of a God, and a Notion ſo great and worthy, that except thoſe that follow'd his Steps, there is none but what fell infinitely ſhort of him; whereas all other human Inventions are perfected by Time. To conclude, That it would be ſtrange that this firſt Deceiver ſhould ſo exactly hit on a thing ſo lofty above the Imagination of Men, and that he ſhould ſo well have known what was due to a God, and what a God ſhould be; that effectively one feels that he ſhould be ſo, if he be at all, and that Hearts well diſpos'd would be troubled if he were not.

But to proceed to things more proportion'd to all Underſtandings, let us ſee if it be poſſible that all theſe Prodigies, are ſo many Fables invented by Moſes. It it be ſo, he muſt needs have hoped to have made them be believ'd by the Jews, or at leaſt that he ſhould perſwade them to Authorize them by their conſent without believing them, and to agree with him, to deprive Poſterity from the Knowledge of this Impoſture; for doubtleſs it will not be ſaid that he invented them with a deſign to paſs for an Impoſtor, without making any advantage by it. It muſt needs be alſo either that the Jews believ'd them to be true, though they were falſe, or that knowing the untruth of them, they all agreed and form'd the deſign to make them paſs for true to their Poſterity.

But what can one imagin more abſurd than all this? Moſes, could he promiſe himſelf that he could make the Jews believe the change of Rivers into Blood; that thick Darkneſs cover'd the Land of Aegypt three Days, and came not near the Children of Iſrael: The Death of the firſt born of all the Aegyptians in one Night, the leaſt hurt not befalling any of the Iſraelites. The dividing of the Red-Sea, which parted and was as a Wall on each ſide, whilſt the People paſſed through, and which afterwards broke in, and ſwallow'd up the Army of the Aegyptians; and all the reſt of thoſe Prodigies which were ſeen arrive one after another, before the People came out of Aegypt; could he poſſibly think that none of the Jews could queſtion all this, nor would not at leaſt have had the Curioſity to inquire of the Aegyptians, that in all likelihood were not of Combination with him?

Could he alſo think that he could eaſily perſwade them what he relates of the Fourty years that they paſſed in the Wilderneſs, which is nothing elſe but a Succeſſion of Miracles? That he ſhould make them believe, although there was nothing in it, that he had drawn out of a Rock ſufficient to quench the Thirſt of Five or Six hundred thouſand Men: That the Earth, in their ſight, opened her Mouth and ſwallow'd up Dathan and his Company, after he had told them that they ſhould Die a ſtrange and extraordinary Death; that they had liv'd Fourty years of nothing but what came down from Heaven. And to conclude, that he ſhould make them believe the great and terrible Spectacle of Mount Sinai, which appear'd to this People all in a Flame, with ſuch a Noiſe of Thunder and Lightning, that they deſire they may ſpeak with God only by an Ambaſſador, thinking they could not behold him and Live.

If Moſes had been ſo ſenſeleſs to flatter himſelf with this hope, that he had been unable to have ſucceeded and to conduct a great deſign, and that far from advancing things as far as he did, ſo weak a Head would ſoon have grown giddy, and would it ſelf have ruin'd all its Projects. What inſtance is there to be found in all Hiſtories of an Impoſtor of this kind? This is not the Courſe uſually taken by Deceivers; they do not expoſe their Lyes ſo naked to the Light, and they take care not to chuſe Judges ſo hard to be • ozen'd, as the Eyes and Ears of Six hunder'd thouſand Men, and a whole Nation of Enemies. They forge ſome obſcure Miracle that had but few Witneſſes, and ſpread abroad the noiſe of it by their Adherents; but eſpecially they carefully avoid to excite any Natural Contradiction, in confidently calling People to Witneſs in things wherein they would have cauſe to fear they ſhould be found Lyars, and there is nothing they ſhun more, than often to ſtir up Mens Minds to diſprove them, or often to think of them; they eſteem themſelves happy that they once let them paſs undiſcern'd; and it is impoſſible they ſhould ſo much ſtifle in themſelves all Thoughts of diſtruſt and ſhame, that they dare continually ſet before the People ſuch groſs Cheats, in calling them to Witneſs, and exciting them by ſo great Confidence to conſider them with greater diligence.

Let Moſes be Examin'd on theſe Rules, and let it be ſeen if he obſerves theſe Precautions and Meaſures which Nature and Intereſt would Inſpire to the greateſt, and even to the moſt ſtupid of all Impoſtors. On all occaſion he ſpeaks of the Plagues of Aegypt, and of the Wonders of the Deſert, and that with a Confidence ſufficient to incenſe the moſt inſenſible, if their Reaſon could have furniſh'd them with any pretext to have deny'd it: He ſpoke to them of things that were common and evident, which they could not be ignorant of. He gave you (ſaith he) Manna to eat, which was a Food unknown to your Fathers; your Garments waxed not old upon you, neither your Shooes, for the ſpace of fourty years. Which amongſt the Iſraelites could be ignorant of this Matter? He ſpeaks all this with ſevere Reproofs, with Threats againſt their paſt Infidelity, with ſharp Predictions of their future Diſobedience. To conclude, He ſpares nothing of what might incenſe their Minds, and of what might give them a deſire to contradict him, if the things he aſcrib'd to himſelf had not been true, or if they had heen doubtful; inſomuch that as true as they be, it is a kind of Miracle, that in ſo many Rebellions and Murmurings as he appeas'd, there ſhould not be found one ſole Jew that accus'd him of Impoſture.

It is then moſt certain Moſes had no deſign to cozen the Jews, neither is it poſſible that he did effectively cheat them. And let not any one pretend to look on theſe Proofs only as probable Conjectures, and only bare Appearances; they are Demonſtrations in Matters of Fact, ſeeing that in rejecting them, one ſhould be ingag'd to hold nothing for aſſur'd in any Hiſtory.

For the ground of all human Certainty, is, that Men are not Idiots, and that there are certain Rules in Nature, from whence they never depart, but by a total ſubverſion of Reaſon. The contrary is no ſooner admitted, than that there would be nothing firm nor conſtant. Let it be permitted to invent as one liſt, that in the Days of Caeſar and Pompey all Men were ſtruck with a Diſtemper that made them take the Illuſion of their Imagination for real Truths, there would nothing remain certain in all the Revolutions that are Related of thoſe times, and the Battels of Pharſalia and Actium might be made paſs for Dreams of Phanaticks. So that when one is arriv'd to that paſs that to believe a thing is not, one muſt ſuppoſe an effectual Folly; I do not ſay in a whole Notion, but only in a great many Men, one is arriv'd at the Borders of human certainty in things. It goes no farther, neither alſo can it be greater, even for things preſent. Becauſe, to conclude, we are no leſs permitted to ſuppoſe this defect of Reaſon in Men now, and in our ſelves, than in thoſe that are paſt, not only all things paſt are for us as if they had not been: But we cannot tell neither what to think of thoſe things we ſee tranſacted, and ſhall be no leſs ignorant of what is paſt, and of the preſent, than we are for thoſe to come.

Now there is no queſtion but the Suppoſition that Moſes deceiv'd the Jews is of this kind; for not to ſpeak of the Folly that muſt be attributed to him, if he had taken ſuch a way to attain to this End, it is certain it would be to have made all that People paſs for Fools and Senſeleſs, to ſay they had marcht over the Red-Sea on dry Land, if it had not been ſo; to have thought they had ſeen a Mountain all of a Flame, if they had not ſeen it; that they ſhould have imagin'd to have been fed with Manna, had they been fed only with ordinary Food; that they ſhould have believ'd their Garments did not wax old, though they were forc'd often to change; that they ſhould have believ'd to ſee, that with a ſtroke of a Rod, Moſes made Iſſue out of a Rock Streams of Water, ſufficient to ſatisfie Six hundred thouſand Men, although they had ſeen nothing.

Doubtleſs it would be no eaſie matter to invent Tricks or Machines that ſhould imitate or produce ſuch Effects as theſe; and could there any one be found able to do it, it might be very well ſaid to him, that he would not want Followers no more than Moſes, and that he might make Men believe almoſt what he pleas'd. Nevertheleſs it muſt needs be that the Jews believ'd to have ſeen all theſe ſtrange Effects, and made no ſcruple at all of yielding ſo ready an Obedience to this Man's Law, and by ſubmitting that he ſhould bear ſuch an abſolute ſway over them, that alone without Guards, or Army, he ſhould condemn Thirty or Fourty thouſand of them to Death, and ſee the Sentence preſently put in Execution.

There have been ſome that have aſſay'd, not indeed to go ſo far as him, for there was never any one ſo void of Senſe as to attempt that, but to fanſy ways by which Moſes might have deceiv'd the Jews: For Example, they pretend that to make the Iſraelites paſs the Red-Sea, he took the opportunity of the Tides being out, and made them believe it divided of it ſelf, and that afterwards the Tide coming in, he made them believe, it of its own accord, overflow'd and drown'd the Aegyptians. They pretend alſo that the Water he made iſſue out of the Rock, was nothing elſe but a ſecret Spring which he diſcover'd by means of a Wild Aſs that he made follow him. But this is ſo wretchedly weak, that it does not deſerve to be refuted: Let it only be conſider'd, how a thing ſo common as the Ebbing and Flowing of the Tide, could be unknown, not only to the Jews, who had liv'd above Two hundred years in Aegypt, but alſo to the Natives of the Country, that they ſhould ſo ignorantly caſt themſelves into it? How could that Stream be ſo little, and hide it ſelf from ſo many People who were all ready to Periſh of Thirſt, and of a ſudden become ſo abundant, as to ſatisfie them with the Camels, and all their other Beaſts and Cattel. And to conclude, by what Art could Moſes ſo dazle the Eyes of all this People, that they believ'd that in an Inſtant with a ſtroke of his Rod he made the Water ſtream out of the Rock like a great Torrent?

To conclude, It is to no purpoſe to explain one part of theſe Wonders, ſeeing one is forc'd to confeſs that one cannot explain them all. One muſt wholly forbear, or ſhew the whole Syſtem intire, without prejudicing any part; for inaſmuch as it appears the Jews were not impos'd upon, it is ſufficient to convince and oblige us to believe all the reſt, and to conſider Moſes as the Miniſter of a God, that would make himſelf be known to Men; for the Laws of Nature being once ſurpaſſed, does ſuffice to ſhew, that ſomething appears greater than it; and that never Man before Jeſus Chriſt, appear'd ſo viſibly to be Diſpenſer of the Power of this Maſter of Nature, as him of whom we ſpeak.

Some it may be will rather chuſe to ſay, that indeed, it is impoſſible Moſes ſhould have impos'd on the Jews, but that it may very well be, that they themſelves might have contributed to the Deceit, and that they might conſider this heap of Wonders, all falſe as it was, as a thing capable to procure them the Admiration of other Nations. But certainly there can be nothing but the deſire of raiſing ſome pretext of doubting, of one kind or other, that can produce ſo unlikely a Suppoſition: For of all things that unbelief can inſpire, this is the moſt unjuſtifiable. We will make appear afterwards, this People could not yield to this Impoſture, in ſuppoſing that ſoon or a long while after the Death of Moſes, the Law being already ſetled amongſt them, how any new comer ſhould think of ſuch a ſtrange way of rendring them conſiderable: And it was ſo unlikely the love of the Nation ſhould inclinē them to it, that it appears, that that very thing would have been the greateſt obſtacle againſt it, which is no leſs certain in regard of Moſes, than of any one elſe: But there is alſo much leſs appearance of it in regard of the ancient Jews. For who can imagin that by an intelligence with Moſes they would have ſubmitted to a Law, which they believed to be nothing more than the Production of his own Brain, and for which nevertheleſs they ſufferr'd themſelves to be ſo hardly uſed, that for any little omiſſion of its Ceremonies, they were to ſuffer Death without Mercy? What more can be done for things of the weightieſt Conſequence, and that have been ever in force? Beſides it would be pleaſant to ſee a Combination carry'd on betwixt Five or Six hundred thouſand Men, and that not one of them, nor of their Poſterity, ever diſcover'd it.

For there was not one of thoſe Miracles, but that every one of all that People being all together in one Camp, might have diſcover'd the fraud, or that they might have avow'd as having ſeen them, with their Eyes, or being done in their Days, or in the time of their Fathers. What a difficult thing then would it have been to Moſes to have gained ſo many People, and eſpecially a People ſo hard to govern? And how could it be but there would have been found ſome heady Perſon, or ſome Man of good Senſe, that would have oppoſed ſuch a deſign? Whoever would have attempted it, muſt have but little experience of Men, to believe but that there would ſoon have been as many Sectaries as Moſes, or at leaſt, but that he would have been deſirous to have inform'd Poſterity of this Deceit, and might eaſily enough have done it.

Beſides, What could there have been fitter to have render'd the Jews ridiculous to all the World inſtead of admiring them, and how blind muſt they have been not to ſee it? For Inſtance, What would the Aegyptians have ſaid of all the Plagues Moſes ſaid he ſmote them with, of the ſlaying their Firſt born, of the drowning Pharoah's Army in the Red-Sea? And by what Complacency could all thoſe other Nations whom he boaſted to have overcome by ſuch extraordinary ways, could they have ſufferr'd to paſs for currant ſo many Fables, unleſs they had been alſo of the Combination, and as truly Enemies of the Glory which is ridiculouſly imagin'd, the others ſought after.

I grant Men may invent Fables, yet they do not carry them thus far when they deſire they ſhould be believ'd, and beſides they take great heed to place their beginning a great way off, and to hide it in the obſcurity of paſt Ages. But as it is not Mens ſcope to appear Ridiculous and Deceivers, they never invent things that may be gainſaid by Witneſſes that are living, and by whole Nations that are concern'd in them: For Example, It would have been pleaſant for the Moors, when they return'd into Africa, being expell'd by the Spaniards, to have gone about to have made the World believ'd, that they were brought over by Miracles like that of Moſes, and that after the Mediterranian Sea had divided it ſelf to let them paſs through it, they ſaw it join together again, and Drown an Army of I cannot tell how many thouſand Men that purſu'd them; yet the deſign would have been no leſs Extravagant in reſpect of the Jews, for we muſt not look on thoſe times though ſo remote and ignorant, yet not to be ſo dark as they are repreſented; Men heard and knew what paſt amongſt each other; they had the ſame Intreſt and Paſſions we have, they ſaw what they ſaw, and knew what was needful to be known, even as we do.

Theſe two Hypotheſies muſt then of neceſſity be laid aſide; neither was Moſes an Impoſtor that deceiv'd the Jews, nor were the Jews of intelligence with him: There remains only to ſay, Moſes was not Author of the Book that goes under his Name, or at leaſt that it is but ſince his time that all the Miracles have been added to it, that it contains; this is the moſt Infidelity can Inſpire, but Reaſon will not ſuffer a Man of the leaſt Senſe to ſtop here.

If there were nothing elſe to aſſure one that this Book is truly of Moſes, and that we have it juſt as he wrote it, but only becauſe it goes in his Name, that this Book teſtifies that it has ever been attributed to him, and that till this time none ever thought of ſaying the contrary; this were ſufficient cauſe, not in Reaſon to doubt of it, becauſe we have no other aſſurance that the Books of paſt Ages are of Authors that they are attributed unto.

And let it not be alledg'd that there are Books which having for ſome time paſſed under the Name of certain Authors, have at laſt been found to be but forgery; for not to enter into this Query, it is impoſſible this ſhould happen to a Book of the greateſt Importance, to which the Authors Name is of great Moment, and whereof in all Ages there has been ſo much care uſed to Examine the Original and Truth, becauſe Truth is of that Nature, that all things agree therein, and concur in Eſtabliſhing it, and that it is impoſſible that no Induſtry, nor Cunning, can find any thing that can contradict it; on the contrary, Untruth and Fraud at laſt diſcovers it ſelf, if one makes it ones indeavour to inquire into it, becauſe it cannot chuſe but that a great many things will appear contrary to it; and that notwithſtanding all the Foreſight and Skill thoſe Deceivers have, it is impoſſible let the Mind of Man be never ſo wary, that one ſhould perceive all Inconveniencies may occur, and if one could foreſee them, how to frame ones ſelf to adjuſt them. For to conclude, When to this purpoſe there might be certain Effects within the power of Men, it is alſo as ſure, there are alſo a great many things without their reach; they muſt be able to command the Time preſent, and that to come, alter the Courſe of all things; and in a Word, be Maſters of Nature, and of the Mind and Will of Men.

So that it is evident we have incomparably more Proofs in behalf of the Books of Moſes, than there is for others. Theſe were depoſited in the hands of ſome few Perſons, it was but few that were concern'd about them; thoſe that were, ſeldom thought of them, and when they did it was of no great importance. But the Book we ſpeak of is of quite another kind. It was always in the Hands of a great People; it was the continual Object of their Care, and as it was the Ground of their Religion, and of a Religion that hated Lying and Deceit, how was it poſſible they would have ſufferr'd to be impos'd upon, in regard of the Name of the Author, and that it ſhould be alter'd by ſo many Fables? Or how could all this be done and that they ſhould never perceive it? And who could have been ſo bold as to have attempted all this?

Let this continu'd Courſe of Miracles, wrought in Aegypt and in the Wilderneſs, be ſeriouſly conſider'd, and let one ſeriouſly judge if all thoſe are things that can be foiſted into a Book, and made be accounted to paſs for the Original. This is the utmoſt could be done for ſome inconſiderable Book that was to be ſeen but by a few Perſons, and for ſome private Miracle that may be ſaid, was done but in preſence of a few Witneſſes: And it is ſeen theſe things do not ſpread far, nor do not continue any long time; they ſcarce any ſooner appear, but they are oppoſed, ſo far as that they ſubſiſt no longer, unleſs it be amongſt ſome ignorant People, who only taking things on the firſt Credit of them, never trouble themſelves in throughly ſearching into the Truth of Matters. But there is nothing clear in the World, if it be not, that no ſuch thing can happen for the Book we now ſpeak of and deſcribe: I could as well ſay that it would be no hard matter now to Inſert in the New Teſtament, as long and conſiderable a Hiſtory as that; and how idle ſoever this Suppoſition ſeems, I cannot tell but that 'twas harder to do it in the Books of Moſes, ſeeing the Jews reſpected it as much every jot, as we do our New Teſtament, and that there was not one amongſt them that had not a very particular Intreſt to know what was contain'd in it, were it only to preſerve themſelves from the Sentence of Death, which without Remiſſion they were to ſuffer, if they omitted certain Rites they were to perform.

But what does abſolutely prove the Vanity of this Suppoſition, is, that there is as it were two Hiſtories of Moſes, one that was written in the Book that bears his Name, the other which is as it were engrav'd in the Ceremonies and Laws obſerv'd by the Jews, the Practice whereof is a pregnant Proof of the Book that enjoin'd them, and alſo of what it contain'd of greateſt importance: For the greateſt part of the moſt Wonderful Miracles were ſhewn by the Ceremonies, and other things that ſerved in the Worſhip of the Jewiſh Religion. The Pot of Manna kept in the Ark, was a Monument of Gods Miraculous feeding that People in the Wilderneſs. Aaron's Rod that bloſſom'd, was a Sign of the manner how God confirm'd the Prieſthood to him; and the Two Tables ſhew'd what's related in Exodus, touching the Eſtabliſhing the Law. The Sacrifice of the Paſcal Lamb, the Ceremony of the Azymes, and the appointing the Tribe of Levi for the Service of the Temple, ſhew'd the Paſſage of the Angel, the Death of the Firſt born of the Aegyptians, and the deliverance of the Children of Iſrael. The Plates of Gold nail'd to the Altar, was a Memorial of the Death of thoſe unadvis'd Levites, that diſputed the Prieſt-hood with Aaron. To conclude, The Ark, the Tabernacle, the ſundry Orders of Prieſts and Levites; all the Ceremonies of Sacrifices, and Waſhings; all the Laws, the appointing the Countries beyond Jordan to the Tribes of Reuben, Gad, and the half Tribe of Manaſſes: The Cities of Refuge for Man ſlaiers; I ſay all theſe things which it were no leſs abſurd to deny, than it were to ſay there were never any Jews, have a neceſſary reference and dependance on the Books of Moſes, and do invincibly prove that they could not be writ ſince his Time.

For to this purpoſe, it muſt be either that all we have ſaid has not alſo been ſettled but ſince Moſes's time, and after publiſhing the Books attributed to him, or that being Eſtabliſhed by Moſes his Word, and without any Book, ſome ſhould add theſe Books to the Ceremonies and Laws that were in uſe, and added theſe Miracles, the more to enjoin this People to the obſervation of this Law. But all this is ſo unlikely, that there was never any Perſon known that durſt ſeriouſly maintain any ſuch thing.

How can it be ſaid, for Example, that the Pentateuch was made and publiſhed a long time after Moſes his Death, and that it was the Cauſe of Eſtabliſhing the Law and Worſhip of the Jewiſh Religion contain'd in it? It may as well be ſaid, the Ark and the Tabernacle, which are the Foundations of this Religion, were not made neither but a long while after Moſes, and after the publiſhing of this Book. Now this cannot poſſible be, for all the Jews were perſwaded their Ark and Tabernacle were made by Moſes, as this Book does mention, and it cannot be conceiv'd by what Fancy they could be of this Opinion, if they themſelves had made them after they had ſeen and receiv'd this Book, which had not been known till a long time after Moſes his Death; doubtleſs this would have been one of the Pleaſanteſt things in the World, and the moſt unparallel'd, either that this Book being made of a ſudden, and in a readineſs with this great number of Laws and Ceremonies, as being already in uſe, they afterwards came to be Eſtabliſh'd; or that being made by little and little, and juſt as all thoſe things were ſettled; it had always, as is ſaid at the Palace, Retroactive Effect, to make each of theſe Eſtabliſhments be attributed to Moſes.

How alſo could this People, who beginning to receive this Law, had they at leaſt known it had been untrue, that it had been practis'd ſince Moſes, and that it had a conſtant Succeſſion of Prieſts ſince Aaron, could they have Univerſally perſwaded themſelves, that what this Book Commanded had been always practis'd, and that the Prieſts it Eſtabliſhed, had received their Miniſtry from Aaron, by an uninterrupted Succeſſion?

And how alſo upon this ſame Foundation, could all the other Tribes and Families have ſufferr'd the Tribe of Levi, and the Sons of Aaron, to uſurp to themſelves the Prerogatives belonging to the Prieſt-hood, and to the Office of the High-Prieſt?

There is no leſs abſurdity in the other Suppoſition, which is, That the Law being given by Moſes his bare Word, was preſerv'd by the Jews for ſome time only by meer Tradition, and that afterwards thoſe that wrote it added thereunto all theſe Miracles; for beſides that it were already a kind of Miracle, and hard to believe, that this People ſhould receive ſo ſevere and troubleſom a Law, as that was, from a Man that had done nothing extraordinary: How could it be that Moſes, who doubtleſs had the uſe of writing, ſhould have omitted ſo Eſſential a thing, and ſhould not leave in Writing a Law that contain'd ſo many Rights and Ceremonies, and ſo many Directions, that it was neceſſary to have it always in readineſs, not to fail in ſome part or other of it.

Alſo we are inform'd by this Book it ſelf, that Moſes fail'd not herein. Moſes (it is ſaid) wrote this Law, and gave it to the Prieſts, the Sons of Levy, and command it ſhould be Read every ſeventh year at the Feaſt of Tabernacles. And it is there ſaid in ſeveral places, That God commanded Moſes to Write what he commanded him on the Mountain. If the Jews then had receiv'd this Law from him only by Word, how then could they receive a Book that contain'd ſo groſs and manifeſt a Lye, and that had in it an Expreſs Command from God, wherein their Legiſlator had fail'd.

This ſame Command of Reading the Law every Seventh year at the Feaſt of Tabernacles, as being given by Moſes, does ſhew alſo that it could not be chang'd nor alter'd; for it was impoſſible but thoſe alterations would have been diſcover'd, and being ſo, that they ſhould be ſufferr'd by a People ſo wedded to this Law, and whoſe Love for it was grounded on the Opinion they had of believing it to be Divine and Writ by Moſes. Moreover that theſe Miracles were of a very ſurprizing Nature, being mention'd throughout the whole Book, repeated in ſundry places, and involv'd in the Principal Events, there would have been need to have made a new Book to have adjuſted them, and not barely to have alter'd one that had been received before.

We muſt therefore again return to this pretended Glory of the Nation, and maintain that the Jews willingly ſufferr'd this falſification, and that they were even glad that all theſe Miracles were added to their Law, and that the Story of them was written.

This might have ſome colour were the Queſtion only of matter of Policy. It might be well ſaid to the Romans, for Example, that they deſcended from Aeneas, and it may be the French will ſuffer it ſhould be ſaid, they ſprang from the Trojans. Theſe are things ſome People fanſy might be, and that no body is concern'd to oppoſe them, and which do not thwart other things that have been a long while eſtabliſh'd, and are regarded as the moſt Conſiderable. But as for the Jews, thoſe People ſo Zealous of their Religion, ſo Faithful in their ſmalleſt Traditions, and to whom Lying was ſo ſeverely forbidden, this Suppoſition is wholly unlikely and improbable.

For I do not believe that the boldneſs of denial can go ſo far, as to deny all the Proofs of the Zeal the Jews had for their Religion, ſeeing that even at this day they have ſo great a Veneration for their Law, that for above Sixteen hundred years that they are diſpers'd, and that they ſee no Effect of what was promis'd them, they ſtill obſerve it with the ſame exactneſs as they did almoſt at firſt, and ſtill wait for the fulfilling of thoſe Promiſes.

What appearance is there then, that they would have ſufferr'd thoſe Books they look'd upon as the very Word of God, to be ſtuft with ſuch a horrible Number of Lyes, in making themſelves thereby unworthy his Protection, and running the danger of being Convicted of Fraud by all their Neighbours? Was not this to hazard loſing all to gain nothing?

There needs no more than this to convince any Man of good Senſe and Judgment: But if one would further inſiſt on the Love of the Jews for their Nation, and pretend that the deſire of making themſelves be admir'd, could induce them to commit this Fraud, let us ſee if the quite contrary will not appear, and if there be the leaſt likelihood they could believe to be the more conſider'd by the things related in this Book, which appear ſo diſgraceful to the Nation in general; and if all things had been in favour of the Publick, let us ſee if it be likely that private Perſons, and whole Families, would therein willingly have ſacrific'd themſelves, ſeeing eſpecially nothing conſtrain'd them, and that needing only to invent, it was at their free Liberty to chooſe what way they pleas'd, and to have ſav'd every body, without ſtirring up any to diſcover their Fraud.

Had he ſaid nothing but what would have been for their Honour, as thoſe great Miracles that ſhew ſuch a particular Protection of God over them, had not that been ſufficient without inventing ſo many things wherein ſo many People were concern'd to oppoſe them, and others alſo that render that Nation ſo worthy of diſgrace.

What is there, for Example, more wretched than the fear and murmuring of that People for the bitterneſs of the Waters, and the want of Proviſions, and for the Thirſt they ſufferr'd at Riphidim? They were ſcarce any ſooner got out of Aegypt, but they forgot all they would have the World think God did for them. They think they are forſaken and betray'd, ſaying, That they had been brought out of a Country where they liv'd at their eaſe, though they were Slaves in it, that they ſhould die in the Wilderneſs; they doubt either of the power or protection of that God that had ſo wonderfully appear'd for them, and are ready to Rebel againſt the Man that they believ'd was choſen of God to deliver them. Is it not the greateſt and ſhamefulleſt weakneſs that can be? Is it not the height of Ingratitude, both towards God, and their Conductor? What could their greateſt Enemies have invented more ſhameful to them? And who can imagin that to make them conſiderable to the World, and be thought the People beloved of God, they ſhould have dreamt to diſplay themſelves; ſo inconſtant, unfaithful, and ignorant, that for Fourty years that they ſaid they were fed with Food come down from Heaven, there ſcarce paſt a day but they were heard cry like Children, and wiſh'd with Tears in their Eyes, they were ſtill Slaves in Aegypt, that they might have their fill of Leeks and Onions.

One muſt Tranſcribe the whole Book of Moſes, to write all the Infidelities and Errors of this People, for there is ſcarce any thing elſe to be ſeen in it: They ſeem to have ſtudy'd to equal their Crimes with the Bleſſings God beſtow'd on them. There was ſcarce any one thing in which they Rebell'd not againſt their Leader, and they were ſcarce free from one Puniſhment, but that they diſerv'd another; ſo that nothing could hinder that head-ſtrong People from falling frequently into the ſame Crimes; nor the Example of the 25000 that the Sons of Levy ſlew by the Command of Moſes for their Sin of Idolatry; nor that Fire that deſtroyed near 15000 for their Inſurrection; nor that greivous Plague of Fiery Serpents; nor the great Puniſhment infflicted by Moſes, for their Sinning with the Daughters of the Midianites, which coſt the Lives of moſt of the Princes, and of 24000 of the People.

But to ſay all in a Word, what can be ſeen more ſtrange and ſhameful to them than the general Apoſtacy they fell into when Moſes was on the Mount Sinai, and that thoſe Rebels made Aaron make them a Golden Calf, and ſacrific'd to it as to their God? Let all theſe Circumſtances be well conſider'd, and it will be ſeen, that a People that is capable to fall therein, is at the ſame time guilty of all Vices at once, and eſpecially of Folly and Extravagance. They ſay they were brought out of the Land of their Enemies by the greateſt and ſtrangeſt Miracles that could be; ſo that there is not a ſtep of their Life wherein the wonderful Power and Goodneſs of God is not expreſs'd towards them; this God forgives all their Murmurrings and all their Incredulities; inſtead of puniſhing their Diſturſts, he beſtows on them Meat and Drink where there never was any before, and fully ſatisfies the meaneſt and loweſt of their Deſires.

Nevertheleſs whilſt they knew their Deliverer and their Conductor was on the Mount with the ſame God, receiving Orders for their Conduct, a ſudden and ridiculous Fear ſiezes them; they are troubled at Moſes his ſtay, and without knowing why or wherefore, require of Aaron a God to march before them; they force him to make a Golden Calf, which they ſet on an Altar; they call it the God that brought them out of Aegypt, and give to this pleaſant Divinity made of Bracelets and Ear-Rings, the ſame Honours and Praiſes as they owed and were wont to give to the true God, Creator of Heaven and Earth, which had choſen them from amongſt all People for his Favourites.

One muſt needs have loſt their Senſes to imagin this People ſhould ſuffer that this Paſſage ſhould be added to their Hiſtory, and that they ſhould do it to acquire the admiration of other Nations; could they think their Glory had not been compleat without it? Is it not on the contrary a ſtain that never can be waſht out, and which Poſterity will for ever tax them with? And is it not rather one of the ſtrangeſt things in the World, that this Action ſhould be come to our Knowledge, and that this whole Nation ſhould not have us'd all their indeavours to ſuppreſs the Memory of it, much leſs to invent it againſt themſelves, and to ſuffer to add to ſo many things that might have ſerv'd to make them be conſider'd, a Paſſage that covers them with ſhame to all Eternity.

And we find that Joſephus manag'd the Intreſt of his Nation ſo different a way, that he choſe rather to expoſe himſelf to the reproach of violating the Law of Hiſtory in ſuppreſſing this Crime publickly committed by the Jews in the Wilderneſs, than to expoſe them to the ſhame of all the World in divulging it.

How could it be alſo that the Rebellion of Corah ſhould be added to this Hiſtory which was ſo ſhameful to all his Poſterity? Was there no Cauſe of fearing leaſt ſome or other of his Family to free them from this diſgrace, would have diſcover'd the falſeneſs of it? Wherefore ſhould they rather than others bear the Burden of this diſgrace? Had they caſt Lots for it? Was it a thing they could not avoid? And is it not evident that if it had been a Fiction, all the whole Family together would have oppos'd it, and would have deſir'd the Authors of this Fraud to have ſought out other Flouriſhes to inrich their Hiſtory?

But if the Dying Words of Moſes be conſider'd, that Threatens this People with ſo many Calamities, and ſo many Curſes; and that after reproaching them with all their Rebellions, farther declares to them that they will commit yet far greater, and for their Puniſhment they ſhall fall into endleſs Miſeries; that they ſhall ſee themſelves trodden down with Enemies, and reduc'd to ſuch a ſtrait, that they ſhall ſee their Cities deſtroy'd, their Wives and Daughters raviſh'd, and their Sacrifices aboliſh'd. And to conclude, that they ſhall be carry'd away Captive, and diſpers'd over the Face of the Earth, to be a Shame and Reproach to all the World; I ſay if all this be conſider'd, I cannot tell what one muſt be, to imagin that this People could combine with any body that had us'd them ſo ſharply. But it is moſt of all to be obſerv'd, that theſe are not only bare Diſcourſes of one that would terrifie his Followers, and only Threatnings of what Evils ſhould befal the Jews if they fail'd obſerving the Law. If they in ſome places appear'd Conditional, in others they are Poſitive Prophecies, which declare they will abſolutely Tranſgreſs this Law, as indeed they did, and that all theſe Evils ſhall fall upon them, as alſo it hapned. What likelihood is there then, that the Jews ſhould be ſo ſimple, or rather ſo ſtupid, to ſuffer ſuch Prophecies to be added to their Hiſtory, and that in a deſign of Honour to their Nation, they ſhould conſent to a thing that muſt needs turn to their ſhame and diſgrace? For could they not ſee that if theſe Productions prov'd falſe, their Religion would paſs for a Cheat, and they muſt of neceſſity loſe the Credit they had got all the World over; and if indeed they fell into theſe Miſeries, they ſhould be eſteem'd the worſt of Men; and inſtead of any Comfort, were only to expect the ſcorn of all Men, of falling into the Miſeries they were warn'd of, and to be fallen in them for having drawn on themſelves Gods Indignation for the breach of his Law.

So that whatever Liberty one gives to the Imagination, it produces nothing but Chimera's; Moſes did not abuſe the Jews, he could have no ſuch deſign, and if he had, it was impoſſible he ſhould ſucceed in it by the ways he took; neither were the Jews of Intelligence with him, to impoſe upon their own Poſterity, and upon all other Nations: It was no Stranger that made uſe of this way to make them believe either by what he found Eſtabliſh'd amongſt them, or by Tradition, or by Writing; and it is as unlikely that the Jews ſhould be concern'd in this Impoſture with any body elſe, as with Moſes.

This is a little of what might be ſaid on this large Subject, for it is not to be thought one can relate all the Proofs this Book gives of its Truth; the more one thinks of them, the more they do diſcover themſelves to us; it is an Inexhauſtible Spring of Light, and without being at the trouble of explaining them, one finds the Language and Stile of this Book is not the Production of Man, nor of human Wiſdom. That nothing is more different from the ways not only of Impoſtors and Cheats, but alſo of thoſe that are called Prudent, and Wiſe Men of the World; that it is a Stile very ſingular, and quite different from that of Men, which act by their own private Spirit, and that therein is not diſcovered common Paſſions, common Intereſts, nor Prudent, nor Politick Ends, as is uſually ſeen in others. And to conclude, that it is impoſſible ſo much to diveſt human Paſſions, as one muſt to produce ſuch a Work, wherein ſo little of Man doth appear.

Nevertheleſs this Book is, we have it, and it was not Chance nor Fortune made it. It hath been, and is the moſt conſiderable Object that ever was in the World; for Two thouſand years the moſt conſiderable People in the World were ſo enamour'd with it, that they never let it out of their ſight: From the Hands of this People it fell into the keeping of Chriſtians, that is, it was ſpread over the Face of the whole Univerſe. And now at the End of Sixteen hundred years, theſe two Nations, diametrically oppoſite, ſtill conſider it with the ſame Veneration, diſpute of the right meaning of it, and therein equally find the Original right they pretend to the Kingdom of Heaven, wherein they both think no others have any Intreſt.

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Who then durſt preſume to ſay, That he may chuſe to be any way concern'd in a Matter of this importance? And who is it can forbear, and lay this Book aſide as it is, without being ſatisfi'd whether it be true or falſe, as a thing that were indifferent, or of which the Truth were not to be found out? Or who can be ſo obſtinate to go on Head-long againſt ſuch an abundance of Truth and Light, without any other ground but his own Humour, and preſume to determine from the dark Dungeon where Nature has exil'd them. Miſerable Light of his weak Reaſon, that there is no other Being in the whole Univerſe can Effect ſuch great Wonders, and that they are nothing elſe but a Parcel of Tales and empty Viſions.

But the Reaſon ſome Perſons are not convinc'd with Proofs that are ſo plain to others, is, becauſe their Intreſt and Paſſions ſo take them up, that they ſee all things elſe only at halves. This is the true cauſe of all thoſe Doubts that are form'd againſt Religion, becauſe indeed there is nothing ſo contrary to our Paſſions, as the Life it commands us to lead. And ſo it is no hard matter to underſtand that it oppoſes a thing that directly attacks them, and that cannot be ſetled but by their Ruin.

This may very well happen in this regard, ſeeing it is obſerv'd even in Natural things; and if ſometimes the meer Imagination of an Event one does not like, though it be impoſſible it ſhould come to paſs, makes one fanſy as if one really doubted, when indeed one has no Cauſe to fear; how much rather when we are abſolutely forc'd to quit what is moſt dear to us in the World, will it be more capable to dazle, and make one doubt of a thing, to the belief whereof the Heart ſhould be as much concern'd as the Mind?

One knows, for Example, a Perſon of great Senſe and Wiſdom, but ſo ſtruck with the horror of Death, that one asking him if he would not lay his Life there is a City call'd Rome, if there was any thing to be got by it? the party freely anſwer'd, No. This Doubt certainly had never befallen him, and he could never have ſcrupl'd in the leaſt at any thing elſe could have been ſaid to him on this Matter. But at the Inſtant the Idea of Death offer'd it ſelf to his Mind, it wholly took up his fanſy. All the Evidence that Rome ſubſiſted, vaniſh'd away; and if there came not ſome real Doubt that all one ſaid was falſe, there paſt at leaſt ſomething in his Head, or rather in his Heart, that made him act as if he had effectively doubted.

I know no body will own that the Love of Pleaſures, and of this preſent Life, will blind Men to this degree, and that every one pretends their Doubts are very Sincere, and that the unwillingneſs Men have in not believing Matters of Religion, proceeds only from their Underſtanding. But it is not neceſſary to preſs Perſons upon this Point, becauſe one cannot well make them ſee that in their Heart, which they cannot ſee there themſelves; for the Motions of the Heart are not like thoſe of the Underſtanding; theſe latter are done either by Progreſs, or by a quick and clear Light, which makes us take up Reſolutions, and that ſet us on Action; and it is impoſſible we ſhould feel them, and not know them. But as for what we do by the Inclination of the Heart, it is quite different; theſe are certain hidden Springs, born with us, which incline us to things without any Progreſs of Reaſon, and almoſt without Knowledge; and thence it is that without due conſideration and timely care, it is almoſt impoſſible not to be deceiv'd; the Heart, if it may be ſo ſaid, ſo mingling it ſelf with Reaſon, or rather becoming ſo much Maſter of it, that it is the Principle of all Actions, yet ſo, that one ſcarce perceives that it is any way concern'd.

But let thoſe that doubt, at leaſt own, That they do not do their utmoſt to be enlightn'd, which can proceed from nothing but the Will. They will eaſily own this, if they are in the leaſt Ingenious, becauſe they cannot deny but the whole Life ought to be imploy'd in ſeeking out ſo important a Truth; whereas they have ſcarce ever minded it, and that of all things, it is probably what they have leaſt thought of.

When one ſhall have obtain'd of them this ſincere deſire of ſeriouſly applying themſelves to inquire after the Proofs of Religion, it will be no hard matter to carry on the Evidence of it farther, in taking the Courſe we have laid down: For beſide, the Matter of Fact, whereof we have given a Specimen in this Diſcourſe; there are an infinite Number which depend on the Judgment, and which preſent themſelves in heaps, when one diligently Reads the Scriptures. It is to thoſe one ought chiefly to give heed, becauſe they have this advantage, that in perſwading the Truth; they alſo make it to be belov'd, without which all ſignifies nothing: It's true there are but very few ſo qualifi'd as they ſhould be, that is, to have a kind of reliſh of Truth, and a ſincerity of Heart, which very ſeldom meet together. But we muſt at leaſt endeavour to have it our ſelves, and impart it to others, and awaken in them the Thoughts they muſt have ſoon or late, if they intend to believe ſo as may be to their advantage.

The End.

Approbation of Doctors.

WE whoſe Names are here under-written, Doctors in Divinity, of the Faculty of Paris, Confeſs we have Read a Small Treatiſe, call'd A Diſcourſe upon the Proofs of the Books of Moſes. All thoſe who Read it will find much advantage and ſatisfaction thereby; for although Faith be ſufficient to Enlighten a Chriſtians Mind, and to perſwade him of the Truths God has been pleas'd to ſhew him: Nevertheleſs, when Reaſons to believe, are join'd to this Faith, and that one is inclin'd by clear Teſtimonies, allowable by their own Authority, to admit of theſe revealed Truths, this Creates in the Soul, a Light which fills it with Joy and Peace, Deus autem ſolatii repleat vos omni gaudio & pace in credendo; This doubtleſs will arrive unto thoſe that will Read this ſmall Treatiſe with a deſire of being inſtructed, ſeeing therein is ſhewn the Hiſtory of Moſes, his Government, his Miracles, his Books, &c, all grounded with ſo much Evidence, and bearing a Relation to Jeſus Chriſt our Divine Mediator, that theſe Proofs alone were ſufficient to convince them, if Divine Faith did not determine the Matter. It is what is our Judgment of this little Treatiſe, which contains nothing • ontrary to the Catholick Faith nor to good Life. Dated at Paris the 1ſt. of May, 1672.

Le Vaillant, Curate of St. Chriſtophers. Grenet, Curate of St. Bennet. Marlin, Curate of St. Euſtach. Labbe. Petit Pied. T. Roullard.

ADVERTISEMENT.

THis little Diſcourſe which follows, though very imperfect, was not Eſteem'd unworthy to be added to Monſieur Paſcall's Thoughts, as well becauſe 'tis agreeable to his Notions, as alſo for the greatneſs of thoſe it inſinuates; for whatever Truth it contains, it is nought elſe, to be plain, but an Idea and wiſh, the Execution whereof is difficult, and a great diſtance off. But it is not impoſſible, and that, in a matter of this Nature, ſufficeth to incline, and it may be, oblige ſome or other that think themſelves capable, to ingage farther in the buſineſs. If ſome did but begin, others may advance the Work, each may add ſomething according to their Capacity, and probably, there might ſoon enough be found, if not to ſhew the Truth of Religion, in a way as Geometrical as is ſhewn, that, for Example, a certain crooked Line, may always tend to a certain right Line, without ever touching it; both the one and the other being even continu'd for ever; at leaſt, to prove it with as much conviction, and to leave the more ſatisfaction and light in the Mind.

That there is another kind of DEMONSTRATION, and as certain as that of GEOMETRY.

THE greateſt part of the aſſurances we have, are grounded but on ſmall Number of Proofs, which being ſeparated; are not Infallible, and yet nevertheleſs in ſome Circumſtances, being united together, become ſo ſtrong and clear, that they more than ſuffice to condemn thoſe of Extravagance, that ſhould offer to deny them, and there would ſooner Doubts ariſe in the Mind touching any Demonſtration whatever, than of them.

That the City of London, for Inſtance, was burnt ſome years paſt, it is certain, this is not truer in it ſelf, than that three Angles of a Triangle, are equal to two Right Angles; but it may be ſaid, it is truer in relation to Men in general. Let every one hereupon Examin if he can ſo much as doubt, and conſider by what degrees he acquir'd this certainty, which one finds to be more intimate, and of another Nature, than that which comes from Demonſtration, and every jot as full, as if one had ſeen that conflagration with their own Eyes.

Nevertheleſs how many be there, that not having heard twenty times of this Accident, at the firſt time would, it may be, have lay'd even hand that ſuch a thing hapen'd; it may be two to▪ one the ſecond time; then afterwards upon farther Thoughts, they would lay a hundred to one of it; at the Fourth, a thouſand to one; and at laſt, at the Tenth time, they would even venture their Life of the Truth of it: For this Multiplication is quite another thing than that of Figures, in which the addition of one Figure does ſo mightily increaſe the whole: As for Inſtance, if to the Twenty four Letters one ſhould add one more, this would cauſe an exceeding Multiplication of Words, that might thereby be compos'd; the Reaſon is evident, for to whatever part the Addition of one Number can ſet Multiplication, the Infinity is always a great diſtance off; whereas on the other hand, from the Second or Third Proof, as they are ſtated, one may attain the Infinity, that is to ſay, the Certainty that the thing is.

So that as a Man would be counted a Fool if he ſhould ſtagger ever ſo little of looſing his Life, if with three Dice, one ſhould throw Three ſixes twenty times following, or to be an Emperour, if one miſt, yet there is infinitely more extravagance to doubt that the City of London was burnt; for it is eaſie juſtly to know the odds of this Wager or Game, and in how many times one undertakes to throw three Sixes. But it is not ſo with the Proofs that makes us believe this Fire. It is not a thing can be aſſign'd, and as infinite as numbers are, there be not any can determine it. We plainly perceive that is a thing of another Nature, and that we are no leſs certain of it, than we are of firſt Principles.

For to what degree ſoever one ſtretch the difficulty of a certain hazard, as for Inſtance, to make a blind Man at the firſt daſh find out exactly a Speech of Cicero's, by taking the Letters hap hazard one after another, that compos'd it after having been mingled altogether. It is true, that though this be unreaſonable to propoſe, yet a Man well skill'd in the Knowledge of Numbers, will juſtly determine, that the thing is feaſible, there being no real impoſſibility, but that it may be effected: But as for Matters of Fact, they are certain, or they be not. There is a City of Rome, or there is not. The City of London was burnt, or it was not. There is no doubt of this. But ſome may ſay, Grant that a Man had indeed ſet the Letters in order, and that one will bet whether he has found Cicero's Speech; here is a Matter of Fact, and of the ſame kind as that of Rome, nevertheleſs one may judge what may be lay'd. It is true, but you have not ſeen what he has found; if you had, the matter had been out of doubt; you would know for certain if it were the Speech or not. It is the ſame of Rome; the things that prove there is a City of that Name, ſhews it us as plain, as if we had liv'd there all our Life; there is no difficulty in the Caſe.

So alſo the certainty one has that Rome is, is a Demonſtration in its kind, for there are ſeveral ſorts of Demonſtrations, and one attains to know them by other ways, than thoſe of Geometry, and alſo by plainer ways, although one do not, it may be, ſo well perceive the progreſs of it.

All things that do not depend of hazard are of this kind, and it is certain, there be ſome things that the multiplying of all the Figures in the World, can never attain to: For Inſtance, Take an Idiot, ſet him in the firſt Preſidents place, and bid him make a Speech; is it poſſible to aſſign how likely it would be, that he would not Word for Word, hit upon the laſt Speech the Preſident made? No certainly, and the Reaſon is, becauſe the things of the Underſtanding, and the Mind, are not of the ſame Nature, as thoſe of the Body.

If one found out a Speech of Cicero's in ranging, by hazard, a Printers Letters, it is plain this may be done; this is nothing, but aſſembling Bodies, which is poſſible in the infinite. But to find a Speech by thought, is quite another thing; for a Man never ſays a thing but becauſe he will ſay it; and he cannot ſay any thing, but what the Light of his Mind diſcovers to him; ſo that he only ſees as he has more or leſs Light. And there are an Infinite Number of things, where it is impoſſible this particular Light of each Mind, can attain, as there are many things, to which the Light diffus'd into all Men being united together, cannot reach. It is evident that if this Man acted as a Machine, it would not be impoſſible but hazard might direct him to that Speech, and the difficulty of the wager may be aſſign'd. But of what one thinks, it is certain he could never hit of it, and that the Light of his Mind, according to which he muſt go, can never lead him that way.

It may haply be ſaid, this Man may act as a Machine, and only pronounce Words which ſignifying nothing in his Intention, might expreſs the Thoughts of the firſt Preſident. But it is what cannot be, becauſe it is impoſſible a Man can ſo far diveſt himſelf of Senſe; he muſt only deſire to retain the deſign of moving his Tongue, and ſo he would not pronounce one Word; if he ſtirr'd it to ſpeak, it would be only Words that he before had form'd in his Head, and that being put together would ſignifie nothing, becauſe he would put them together though they ſignifi'd nothing, and ſo would not make a Speech that had any Senſe; or if he would that their putting together ſhould ſignifie any thing, it could not be the Speech whereof he had no Notions; ſee here a thing that conſiſts only in Multiplications, and yet whereto it is impoſſible, chance ſhould ever attain: And what is Admirable is, that this divers aſſembling of Letters that Compoſes a Speech of Cicero's, extending to all Languages, are incomparably in much greater Number, than the Words of the French Tongue that the Preſident ſpoke; and that yet nevertheleſs, it was not impoſſible but this Speech might be hit on, and that it is evidently the ſame this Man found out. But it is, as has formerly been ſaid, that the Hand that ranges theſe Letters at hazard, is it ſelf in the Hands of Chance; and that this Man that ſpeaks, is govern'd by a Will, and a Mind, that are not at all ſubject thereto; hazard never making a Man act againſt his Will, nor lifting him above his Underſtanding.

It may eaſily be ſhewn that the Wager that Rome is, is of this Nature, and that hazard has nothing to do with it. For of all thoſe that have ſaid there is a City ſo call'd, there is not one but have had a Mind to ſay ſo, but knew what they did in ſaying ſo, and that alſo had ſome End or other in ſaying it. All which things have no dependance at all upon hazard: And as it cannot be but amongſt them there were great Numbers that knew this City was not, if it had not been in Effect; one muſt be out of their Senſes to imagin, that hazard ſhould make them all have Reaſons to chuſe rather to ſtand in this Lye, than to tell the Truth, or that all ſhould deſire ſo to do without any Senſe or Reaſon. It is needleſs to urge this any farther, it would but weaken its force to Dilate more upon it to thoſe that do not comprehend it at firſt view. But one may boldly affirm, it is impoſſible but it ſhould be felt as much as a firſt Principle, and that if the Exiſtence of the City of Rome, be not demonſtrable to thoſe that have not been there; it follows, there are things not demonſtrable, which are more certain, as may be ſaid, than Demonſtrations themſelves.

Chriſtian Religion is undoubtedly of this kind; and whoſoever had Underſtanding, Knowledge, and Reading ſufficient, and would diligently apply himſelf thereunto, would plainly and eaſily make it out.

For let one ſeriouſly think of ſo many great and wonderful things as have accur'd for theſe Six thouſand years paſt in the view of all Men, and whereof Foot-ſteps are to be ſeen throughout the whole World, and the Antiquity of the Hiſtory that contains what is known of greateſt Antiquity in the ſame, the Verity whereof has never been queſtion'd by any. Let us conſider of the Reflections Nature may be induc'd to make upon the Events and Myſteries which are taught us by the Chriſtian Religion; the manner how things have paſt down to us, of the Stile Uniformity, and Education of thoſe that have tranſmited the Holy Scriptures to us; of the Profoundneſs of the Truths they above all other Writings have diſcover'd to us, as well touching the Nature of the Divinity, as that of the human Nature alſo concerning what relates to Vertues and Vices. Let the infinite diſtance be conſider'd, which there is betwixt theſe Holy Perſons. Notions; and their manner of Thinking, Expreſſing and Acting, from that of all other Men, and you would think th • m to be quite another thing. The original Perfection they ſo peculiarly enjoy'd, ſhews that all that ever was ſpoke by Men that ſeem'd to ſavour good Senſe, is only a weak imitation of their Copy; and alſo that the Spring of their Errors, and Abjurations, is only a groſs depravation of their ſolid Works: And the Means whereby all we believe is Eſtabliſh'd, has hitherto ſubſiſted, doth yet ſubſiſt, and will in all likelihood ſubſiſt as long as the World indures.

To conclude, let all that ſo many great Men have writ on this Subject, be ſumm'd up, and let what they omitted be added thereunto, for that's but juſt, becauſe the weakneſs of Man's Underſtanding, not admitting him to ſee things but imperfectly, the abundance of what he diſcovers does infallibly ſhew that which is yet wanting. I ſay let them conſider all this, and ſeriouſly ponder it, and it will be evident that ſuch an Accumulation of Proofs may be ſhewn for the certainty of our Religion, that there is no Demonſtration could be more convincing, and it would be as hard to doubt of it as of a Propo ſition of Geometry, if one had nothing elſe but the very light of Reaſon to direct us.

For although it may be in the ſtrictneſs of Geometry, one may not be able to ſhew that theſe Proofs ſeverally are not indubitable; nevertheleſs being put together, they have ſuch a force, that they do more fully convince ones Reaſon, than all that does that Geometricians call Demonſtration; and the Reaſon is, becauſe Proofs of Geometry do only for the moſt part impoſe a kind of ſilence, without diffuſing any Light in the Underſtanding, nor ſhew the thing plainly; whereas theſe do, as one may ſay, lay it open before ones Eyes, and that becauſe they are adapted to our Capacity, and we comprehend them with more care and ſafety, than we can Principles of Geometry, whereto few Heads do reach; inſomuch as infallible as theſe Demonſtrations ſeem to be, Geometricians themſelves are oftentimes puzzl'd and deceiv'd in them.

FINIS.