Of the first Beings, Essence, O­perations.

AS every Beginning hath a cause thereof, for there is not any thing can give that to it selfe; so, In cau­sis non datur progressus in infinitum: We must there­fore come to a first cause; for among In­finity of causes, the True, the Prime is not, therefore in causa datur progressus in infi­nitum, to a Precedent eternity of Durati­on, and a Being there is, without Begin­ning, the which is incident to an Infinite Being, to which any thing, (consistent with the absolute Perfection) either in its Being, or in the manner thereof, cannot be denyed: and infinite this is in its Being; [Page 2]For all Finites conjoyned cannot make up an Infinitie of Duration or otherwise: for that a finite thing should be infinite, is a contradiction, as well as that an infinite thing should bee finite. And also humane Reason being finite, and therefore its ef­fect comprehending any finite thing, it be­ing the cause thereof, must be infinite; as in its Operation and Adjunct, so in its Subject or Essence: this Being therefore is necessary and independant, Infinitie be­ing Absolute, and Present, without aide of possibilities or succession, neither parta­king of motion and change, but hath an e­ternall samenesse in it selfe, and its neces­sary Operations, as well to, as from eter­nitie: The world therefore is not (as the Epicure first broached, and Aristotle, and the Peripateticks held, contrarie to the former Votes of Philosophers) necessari­lie eternall (their lower Degrees, of Independent eternities, wherein there can bee none, are by themselves ranked together with time) it being finite, and the finite parts to sence, appearing to bee severall and divided Beings, not made up all one, and the whole being (as it must bee) of a limited Operation, [Page 3]neither hath it absolute perfection; for whence proceeds the invention of Arts and Sciences, and our better performance of Actions? whence the diversity of Enti­ties? subordinate and subservient, (which also is not to be admitted among eternals, which are equall, and also among whom, there can be no end, or consideration pre­cedent, they also consisting of Contraries as appeares hereafter) one unto the other? And why was not the Prime Essence by them acknowledged, the author of all mo­tion, and source of all perfection, admit­ted (among their highest degrees of Eter­nities) to a Deity? Nor is the World so constant in any its properties and qualifi­cations, as in its inconstancy, alterations, variations and decay, necessarily conse­quent from the contrary matter, where­of it consists, its succession helps not, as aforesaid; and also where the causes and parts are temporall and measured, the ef­fect & the whole, cannot be of it self eter­nall; and man sure, if any, is to bee eter­nall, he being the principall, and all other things for him, as appeares hereafter. But he is not, as of this world; for his temper, his minde, is here constant in inconstancy, [Page 4]unsatisfied, imperfect, and inthralled to the Lawes of Mortalitie; and though it be admitted, particulars resolve into their Principles, and all things relieve nature in common, (which therefore needs it) yet those Principles partake of no further Be­ing than before: And therefore Datur an­nihilatio, without an infinite power, (the contrary parts invading and absolutely de­vouring one the other, though where the subject is finite there bee no need thereof, as aforesaid) as well as a higher being by Degrees, insensibly passeth to a lower: All things therefore in this world, being under Motion and Time, have a cause, which is either accidentall, or worketh by an intended due Operation; not acciden­tall, that is not eternall, as the first cause must be, as aforesaid: Nor doth it give a­ny Being, but onely alters, and therefore rather helpes to destroy Being; and also the severall parts of the World consist e­ven of contraries in their particular Be­ings, and are of so high a fashion, stored with such manner of varieties, and so proportionable, and usefull, in the totall, one unto another, that in Galens opinion, (who endeavoured otherwise) it was a [Page 5]soveraigne Wisedome, a Perfectly Good, and Heavenly minde that caused it. The fashion of man likewise is wonderfull, e­ven a miracle; and as he is the Lieutenant of the world, as appeares hereafter, so he is the abridgement of it, being capable to partake of every part thereof: All other things are also as fitly answering their proper Natures, and Degrees; And though Perfection in each kinde, be accruable by Degrees, yet never by meere accident, which onely produceth disorder and Con­fusion; And then also the course of the World would not be so like it selfe, in its Operations, nor keep therein the Order and Harmony it now doth, and for all time hath done. All things therefore are caused by some intended due Operation, contrary to the hap-hazzard Opinion (which can extend onely to Accidents) (upon proportionable Alterations of the World; for the better Entities, the grea­ter Alterations, for the other, the lesser; as by Moats of the Sunne, collected toge­ther, &c. (a Production inconsistent, with a duration to eternity) received by the Epicures (from Democritus their Foun­der) and other Accidentall Philosophers. [Page 6]This Cause or Being, (though with Pla­to, Plotine, and others, it is farre more ex­cellent than Being, it giving it) is but one: for it being eternall, it is infinite, as afore­said; and therefore though it bee not ma­teriall, as appeares hereafter, yet it having no limits in its Being, and therefore having all Being in it selfe, no being can be consistent with it, but must be of it. Ab­solute Perfection also consists in Unity, and according to the Opinion of Proclus, Plotine and Zeno (the Patron of the Sto­icks) the denyall of its Unity, is therefore an absolute denyall of its Being: The o­riginall also of every thing is Unity; And of reasonable Creatures which are to per­forme the end of his Operations externall, as appeares hereafter, there is but one kinde, and all things in the world, though made up of contraries, tend onely to one Generall Being, without difference or fa­ction: And though two, and many Beings, are acknowledged by many Philosophers, yet when they would be serious, most of them acknowledged onely One, Supream, the cause of all others. And the Poeticall Philosophers, and Orpheus the first of them, which among their vaine imagina­tions [Page 7]first imagined severall first Beings, when they were Reall, acknowledged onely One; yet it is possible, for this first Being, to make another Infinite Being, (contrary to Aristotles impossibilities) he being an Infinite Cause, and it not being a Contradiction. This first Being is there­fore also Infinite (it being of an indivisible single Perfection, thereby the Infinitenesse of One excludes not the other) in all its Properties; and it is Spirituall because e­ternall, and Simple, and Pure, (and there­fore fully capable of all things) composi­tum, being latter to the things whereof compounded, and also containes varieties, which produce Motion and Change, is also Good and Perfect; for Vice and Im­perfection, are deviations from a true O­peration, and departers from Eternity. It hath also in it selfe an Infinite Perfection of all things that have Being, or that any Being wants, or can imagine: For, Nil dat, quod non habet: This first Being is therefore a Pure Act, and therfore (though ever at rest in it selfe) is alwayes necessa­rily in Operation: And therefore (though Simple and One it selfe) hath Word, or Conception, and Operation, which is not [Page 8]a meere Reflexion of his Understanding, Minding and knowing himselfe, (though that must be in his perfect Being, and al­so, though all Understanding must be his Being, it being the Beginning of all Ends, as Plotine saith) as is generally conceived for an action of Reflexion, Onely, is not the full Operation of Reason and under­standing, (which this Word and Concep­tion must be) neither are there therby pro­duced any externall Operations, they not being of the Essence of the first Being, as appeares hereafter: And also therefore upon externall Operations, another Word would then be substituted; the third Pow­er also, as appeares hereafter, would then also be made up of divers Beings or Possi­bilities, which cannot be in Infinity, as aforesaid. And though Word signifie Speech, yet therefore it doth not, as Mer­curius Tresmegistus useth it, stand for ex­ternall Speech onely; for that is not an in­ternall subsistence, nor an eternall neces­sary Operation of the first Cause. It is therefore the Internall Adaequate, necessa­ry and eternall Operation of the first cause, and therefore a Coessentiall, Coequal, Co­eternall Subsistence with it. This Word, [Page 9]as it is the perfect adaequate Operation of his Understanding, hath been by Philoso­phers, called the Wisdome, and Maker of all things, as it, wherein all the treasures of wisedome are hid, but as begotten by him, so called, his Issue or Sonne: There is also in this first being, a Spirit or Power, proceeding from it, called by Mercury a Fiery God, which doth infinitely act up­on the foresaid Conception or Operation, otherwise, there were no contentment, yea a meer insensibility in the first excellent active Being; and also, external operations, would be without vigorous Livelinesse and Effect. This Power was by Ancient Philosophers, called perfect Love, and E­ternall, in relation to the Eternall Opera­tion of the internall word. This Spirit is also a subsistence, Coessentiall, Coequall, Coeternall with the first Cause, and In­ternall Word is for the reasons aforesaid, of the Word, and doth in Order, though not in Being, proceed from the first Be­ing, through the Word, though not Begotten, as the Word is from the first Being. As there are these three (Power, Wisedome, Goodnesse) (rather Powers than Persons, as most terme them) so [Page 10]there are no more; for all other Operati­ons must be externall, and passe emanant­ly out of the Agent: neither can these In­ternall be multiplied, they being necessary and proceeding from one, absolutely sin­gle, and Indivisible, even Unity it selfe, as aforesaid: there are therefore no further Operations of Consultation, and holding Parliaments by this perfect infinite Tri­nity, as many men expresse, whereby a fourth subsistence for the reasons afore­said, of the Word and Spirit, would bee substituted, which is inconsistent with the Being, and infinite Perfection of this Tri­nity; This first Being as aforesaid, causing all other Things, there is not any thing that hath an eternall Being with it, but must be from it: All other things therefore are produced as the Terminus, a Quo, (though not as the Materia ex Qua; whereupon the Philosophers grounded an absolute impossibilitie, and therefore not at all Feasible, no not by an infinite cause) of nothing; the generall Vote of the later Philosophers following Aristotle, that they are eternall, because ex nihilo nihil fit, is therefore erronious, and holds not (though between nothing and something, [Page 11]though not between something and no­thing, as appeares before, there be an in­finite distance) concerning the acts of an infinite Agent, with whom infinite things are as finite, and as feasable, by a bare Ema­nation, without any Motion or Mutation, in any pre-existent matter: And if there were a precedent Chaos, then this unlick'd confused Chaos should be infinite and per­fect, &c. and then there would bee two Eternities, and the one should have Power over the other, neither of which can bee, as aforesaid. And why may not the matter be created, (as the Terminus a Quo) of no­thing, as the former? according to the Platonists Tenent, the Forme being by their opinion the higher: And if there were Matter, there would be also Forme; for without it, (or deformity it self, which then would be the Forme of it) there is no matter; and so against their opinion, by their opinion, a World is to be Eternall. But how can a Chaos? which hath nei­ther Understanding nor Sense, but is the comprehendable Object of them, contri­bute to them, which are so farre above it? Do not the Philosophers thereupon agree, that there are divers things in Nature, [Page 12]which must have other kinde of Begin­ning than from a Chaos? Doe not the constant defects and prevarications of all kindes, argue, that the matter desires to re­vert to its Originall and Terminus a Quo, after its confusion even to nothing? It is therefore proportionable to a higher Un­derstanding, that it is made from nothing; for the disproportion ariseth onely from the not apprehending the power of the A­gent: And so it is a truth above our Rea­son, but not against it: wee apprehend it not, it being above our Spheare, and a­bility of working. This Creation is made from the first cause, through the Word, by the Spirit, they being intirely coessentiall in Order aforesaid, and is externall, and therefore not at all essentiall (they also be­ing temporary and measured) nor necessary in any kinde (as the Aristotelians would have it) either as an effect, or for the use, and behoof of the first Being, though the Word, Making it, be necessary. And there­fore though this Essence bee a Pure Act, yet externall Operations may be deferred; And as the Philosophers say, he was Eter­nally in himselfe, and therefore also might have done externall Operations, (as the [Page 13]Creation of Spirits, &c.) even from Eterni­ty; and therefore this world might bee from Eternity, though not eternall, by Creation. It is made by Word, there is no precedent Matter; and this Word must have an infinite Spirit, which by the An­cient Philosophers, is called, the externall Word. The Conclusion therefore is, that a most Excellent, Eternall, Infinite first Cause, necessarily begetting a Coessential, Coequall, Coeternall Word; from which necessarily proceeding a Coessentiall, Co­equall, Coeternall Spirit, through and by them hath Created all things Good, accor­ding to pleasure. And though (as Mercu­rius saith) he is best expressed in silence, no Name or Description being able to reach him by an infinite Distance; yet it being necessary to have some expression whereby to Meane him, he shall be termed out of the Premises, Jehovah, and (with Plotine) described that He is, what He is: It is therefore evident, (though no Syllo­gisticall Demonstration lyeth in the Case, it being a Cause) Per demonstrationem in Orbem, That it is not Feare, or Weak­nesse of Nature, which Creates a God, (according to the Atheists Opinion) [Page 14]though it also proves a God, as appeares more hereafter.

Of its End, in its externall Ope­rations.

BY Negation, there might be more uttered, of this great Jehovah; but that being onely private, and it appearing that our Apprehensions and Judgements are to attribute the highest unto him, a ne­gative Manifestation shall not further bee insisted upon, but a further positive know­ledge of him, comes not within the sphear of Reason, it being a Created thing which cannot comprehend its maker, and where­by Creatures below it are also but in part knowne, he being thereby discovered only ab effectu: and as the predicate is included in the nature of the Subject, and appea­ring to us onely wonderfull, which is a weake broken knowledge, therefore also not fitly further to be enquired into; but as the Philosopher Damascius saith, is to [Page 15]be honoured in silence; our Apprehensi­ons carrying no proportion to that Es­sence, and our judgements unable to con­ceive it; our imagination partakes onely of corporeall things, and is but a part of our sensitive faculty: And though our Un­derstanding is the higher part of us, yet we doe not understand but through the Senses, though above them: (And so it may be said, there is something in the Un­derstanding, which never was in the Sen­ses;) And therefore I may justly judge that to bee which I cannot apprehend. My finite narrow Understanding, also must be astonished and confounded, in further Inquiry in it; for finite cannot understand infinite: Settle I therefore my judgment, maugre the jealousies of Apprehension (which not any Truth is Proofe to with­stand) yea, or the narrow confounded Conceits (which necessarily are in my understanding, as aforesaid) which (not acknowledging Aristotles conceit, That alteration must consequently bee in Jeho­vah, if the World bee not Eternall, it no more (yea not so much) altering him, than the Argument alters me) thinke it much forsooth, that there should be an In­finite [Page 16]Being so absolute One, (though of necessity it must be so, as aforesaid, being so solitary, as not to have, or admit any o­ther, (the which denotes onely imperfe­ction, to be relieved by another) yea such a Being, which neither hath Beginning, or Capability of End (though they are meer Contradictions, as aforesaid) yea they be­come confounded, with their owne Non­sence and Contradictions; That it should bee of it selfe, yet altogether without it selfe, fix I my Poles, and Atlas, upon this certaine Truth, to guard this understand­ing, non-plussed, not by due reason, which hath agreed unto mee, these very things; but by astonishment, being dazled by them, which is to be expected, as aforesaid; and not look for more Light than noon-day, or suspect an understanding and heart so much my owne, &c. (The same things al­so, must bee agreed, upon any supposition whatsoever: As if Aristotle would state the world to be Eternall, &c.) But though I am not capable of further knowledge of his Essence, yet it ought not to drive mee backward: But seeing all my good and happinesse depends, and must be termina­ted upon him, Inquire I of him, wherein [Page 17]he may, and is to be known, so farre as be­longs to mans Duty, and is requisite to Mans Good and Happinesse; which must consist in knowing and doing what hee hath appointed to be knowne and done, by man. Inquire I therefore, what he wil­leth in his Creatures, which will bee ga­thered and concluded from his End in the Creation; and the Qualifications and In­dowments of the Creatures, they being the Lawes whereby they are to worke, and behave themselves: It is certaine, e­very voluntary Operation, is done for some end; and the better the Operation is, the more proportionable, and determi­ned is the purpose of it: As the best Ope­ration is from him, so the highest the crea­ture is able to performe, and most determi­ned, must the end of it bee; honour and worship therefore, (man being fitted for it, as appears hereafter) (which is the per­fection of Glory) is to be performed unto Him: And also a right mannagement, or behaviour among the Creatures (though that therefore cannot bee the sole end of the Creation, as some conceive, every O­peration being done for the Makers End, and not for the end of the thing made:) [Page 18]Good and Happinesse therefore consists in doing these, it being the true and full Operation of the Creature so made: And it must be done, because determined. This end of his Operation terminates upon Man, and upon no Creature below him; for the Creature must be fitted, and have a proportion to that, for which it is ap­pointed, (beside the fitnesse of the matter appointed) and those that are fitted, and have a peculiar proportion, must be so ap­pointed, otherwise the Actions of Jeho­vah would be vaine: The other Corpo­reall Creatures are not able to know any thing, of any Spirituall thing, as the first Essence is, as aforesaid; or of honor & wor­ship due unto him, as aforesaid; or the Di­ctates of Reason, what is Good, or Bad, &c. But keep only a sensuall single course, being guided by the Rule of Sense onely. But man, (duely qualified in his Reason, although hee differs not in any visible Principle from Beasts) pierceth into the Greatest, and most Contrary Materi­all things together, and is the better for it, makes universall Conclusions, and will not be confined by particulars, takes materiall things abstractedly, and meerely in under­standing, [Page 19]knowes also his owne materiall Being, and therefore he is more than any such Being: Is able also to conceive of Vertue and Vice, Reason and Wisedome, Folly and Madnesse; which proceeds not from any Consequence, or Excellency of Sense (as some would have it) It being altogether of an abstracted nature, is able (notwithstanding his great Depravation, as hereafter appeares) to perceive, and judge of spirituall things, yea the great Jehovah, and that he is to be Honoured, and Worshipped, and that by him, as a­foresaid; hee is likewise appointed for E­ternity, although it cannot be proved, as many endeavour it, from the very Being of his Soul, (yet tell not what his Soule is, not any finite created thing, being able, to understand its utmost and highest grounds; for it gives the power to Understand and Judge) for that Contraries doe not pursue, but as they ensue one another, in understanding; and though destructive, each to other, maintain the minde, and them­selves to, each from other; and for that the minde (as they suppose) is not liable, to outward or inward violence, in respect of the neare Conjunction of his mind and [Page 20]body, and that so outwardly correspon­dent with other Creatures, which there­fore their further blinde, and lame Argu­ments, from the eyes and legges, maimed, either in the Instrument, or sensitive Fa­culty, without prejudice to the understan­ding, reach no more than my horse: And in respect the Reasons which should prove it, to be Eternall in its very Being, must be from the soule it selfe, which is finite, and therefore cannot be eternall in it selfe, as aforesaid; yet in respect of the Temper and operation of the minde, it will lively and indenyable appeare, that it hath pleased Jehovah to appoint him for Eternity: For man understands any ma­teriall temporall Things, and is not satisfi­ed with their fulnesse, but they are empty and unsatisfactory unto him: There is no­thing great in this Materiall world to man, nothing in man to his soule, and therefore takes full delight and enjoyment in Spiri­tuall Eternall things; I [...] vast and unlimi­ted in the Desires and Operations of his minde, and is onely to be satisfied in the great Jehovah, who therefore is to bee the Eternall Object, of his Understanding; he is also able to understand Mortality, and [Page 21]its difference from Immortality: So that when he argues for the former, he is con­cluded by the latter; but the desire attri­buted to him, to continue his Memory by his Statues, Writings, &c. and produced, in evidence for his Immortality, is but Temporary, and in respect of man, and many times a world is short of it: Nei­ther can he have the Imaginary ability a­scribed unto him, to apprehend subsequent Eternity, though not precedent, he being finite. But whether he is sensible, that up­on his dissolution his soule dyeth not with him, and seekes for comfort in another place, seeing one must be dead first, before it can be determined, it must here be let a­lone by me, till it shall bee determined, how it hath pleased Jehovah to appoint him for Eternity. Of which hereafter.

Mans soule therefore, according to Gal­lens second better opinion, is of a better being, than the perfectest materiall, tem­porall Being, his Forme likewise is to­wards Heaven, and his Aspect lookes to Eternity. And if he be not Eternall, why is he possessed with good or bad affecti­ons concerning a succeeding Being? Are not Justice and Injustice meere fopperies, [Page 22]and Vertue and Vice onely phantasticall, if there bee not a succeeding time (and therefore Eternall, as appeares hereafter) for Rewards and Punishments, there be­ing not any good without its bad, no Ver­tue without its Allay here in this World, since Mans depravation, as appeares here­after? (So that humane actions receive their sentence in this world, onely accor­ding to the exigences of Mutation, and that justly in Foro saeculi, it being fit and proper to the Condition and Temper of their Reall Being, the sentence belonging to them upon their Internall, Eternall Be­ing, onely is by Jehovah, to whom onely vengeance, and the absolute universall Power, to sentence belongs.) And there­fore exact Vertue and Goodnesse is neg­lected, and a certaine sufferer in this World, and a Politick Vice the flourisher, and the fortunate: And therefore also, why doe vitious Actions, though laid un­der the obscurest Mantle, and above all temporall controule bring Anxieties, (not to bee relieved, by any temporall thing (though through depravation and dark­nesse of minde, there may be a slumber, and insensibility of them:) and therefore [Page 23]are not the punishments, as some would have them, they also not being, but as fea­ring punishments, which must be Eternall, as appeares hereafter) upon Man? and good delight to the Perfectest, the greatest. Like­wise, if we consider the Perfection of Je­hovah's Externall Operation, the Creati­on of the world; And also the Perfection of his Providence (which is of necessity upon his Being, and his Creatures depen­ding, as aforesaid, (contrary to the opini­on of the Epicures) unlike it self) (though it be (as it must be) granted, Mans best Fortune to consist in the best things. If thou hast goodnesse and Knowledge, what if another partake of perfect Health? and Beauty? of Honours? or Pleasures? Or the earthinesse of Riches? Who would get by the Exchange? These things are too low for Jehovah to give, or man to re­ceive: And though it must bee granted, this Providence being according to his Being, must bee beyond our Apprehensi­ons, in ordering present Ills, to some great succeeding good) they will evidence that there is a further account to be made: The soule of man therefore, contrary to Pliny, Lucian, Lucretius, Epicurus, and others [Page 24]of that Habit, which onely judge Corpo­really, and Sensually, and confine them­selves to the Operations of their sensitive Power, is appointed for Eternity; And their sensuall low conceits, not reaching Reason, which is the height, and true Na­ture of man, should no more prevaile with us, than their madde Opinions, as Atheists, as aforesaid. Have not all People, Wise and Foolish, acknowledged a Deity? (of which the Scicilian Saturne, Cham the sonne of Noah, was counted the Fa­ther. Vaine Superstition is here a good Naturall Witnesse for true Religion) to whom Honour and Worship was to be gi­ven by them; and thereupon also, That Man is for Eternity, Religion, Providence, and Mans Immortality being inseperable, as before, (beside which nothing was ge­nerall in the World, and therefore was not received into the eares by Tradition, but must be naturall, the Religions also be­ing so different, of which hereafter.) Have not the most learned, and most perfect of man-kinde, perceived and rejoyced, even to Ravishment in Immortality? Have not those of the contrary Faction, been held generally vaine? Man is to take his Dire­ctions [Page 25]from the Generall and most Per­fect: Error, Beastlinesse, Insensibility may goe with others, and the Natures of most Creatures have sway and powerfull Ope­rations in particular men; can therefore such a Conclusion be consented unto, that Man is happy only when he is Beastly? It is not therefore a meer Fancy in man, that there is an Eternity for him, because (as Pliny saith) he hath a minde swelled by Ambition to bee Immortall. Nor is it a vaine speculation of a strained apprehensi­on, or a Conclusion which hath been re­ceived into the eares by man, and intoxi­cated his Braines, and so exerciseth a su­perstitious Tyranny over his minde: Nei­ther is there onely a meere capability in Man, to receive the Impressions of the U­niversall minde, (as the Sunne enlightens all eyes) wherein the variety should a­rise, either in respect of the diversity of Actuall Imaginations, or Possible, by rea­son of Constitutions, as Averrhoes, and Alexander Aphridiceus, flashingly imagi­ned; for then all men could not agree in some things, and then also, all of the same Constitution must in all; and therefore then, they two, could not so immediately [Page 26]have disagreed about the manner of the varietie of Reception: Also, no man could then vary from his Imagination and Will; neither could he imagine any thing, but he must understand it: and also, there must then be a suddaine Perfection of un­derstanding and knowledge, without study and endeavour; Mans soule likewise by them is held to bee onely One, therefore the sensitive and vegetative Powers arise also from receiving the Impressions of the universall Minde. This soule is also, there­fore, an Image of Jehovah, having a Re­semblance of Him, and Spirituall Things, as the Body hath of the World, and Tem­porall Things. There is therefore no Pi­thagorian Transmigration of Soules in the Literall Sense, but onely as aforesaid; this Transmigration being no satisfaction to Justice, as appeares hereafter; Nor any Punishment or Paine, but rather an Indul­gence, sutable to a regenerate soule: And therefore the other Creatures, (yea the most loathsome, seemingly vaine, or refractory) being onely proper for the use and Powers of Man, are therefore, as Hermes saith, appointed for his use and service. The Conclusion therefore, that [Page 33] Jehovah created man, to Honour him in his Infinite Perfection, Power, Wisdome, Goodnesse, (as the lower Entities doe the other) to Worship him with Feare and Love, for giving him such an ex­cellent Being, with such severall Com­forts and Delights; And to demean them­selves fitly among themselves, and to­wards the other Creatures.

How this End should bee Per­formed: And of the ill Fin­ding, and Performing.

IT appearing that Man is to give Ho­nour and Worship, even the fulnesse of Glory to Jehovah, and also rightly demean himselfe towards Man-kinde, and the o­ther Creatures; It is necessary to deter­mine wherein they consist, and what is the full performance of them, which must appeare, upon taking a full considera­tion of the Premises, concerning Jeho­vah, and also a true Examination, of the [Page 34]Qualifications of Man, they being the Laws whereby he is to behave himself, as aforesaid, what therfore is proportionable and fit for us to do, Directly or Relatively, as the Rule for our performances. But stay, we are, and always have been, deeply taxed with Prevarication; and that we are dis­abled of those proportionable Endow­ments wherewith we were fitted, that we are now become full of Inconstancy, Weaknesse, Vanity, Vice, that our Opini­ons are meerely Complexionall, and that we will adhere to them, more than to the clearest closest Truths; And that wee will sacrifice our selves in this our madnesse to any lawlesse Opinions; and such our de­sperate and disorderly frenzinesse, it is therefore necessary for us to examine our selves: For till we have rightly disposed, or ballanced, or fadomed our selves, our Apprehensions, Judgements, Wills, and Affections, must be, not onely as wee are distempered, but also lead us amisse. It ap­peares before, that Originally wee were Right, and being created by Jehovah, for those ends aforesaid, we had therefore a­bility so to continue, without any Inclina­tion, or disposition to the contrary: Blas­phemous [Page 35]therefore is the opinion, which concludes a necessity of mans pre­varication, in that hee consists of Contra­ries, which warring civilly among them­selves, must procure it. Be it agreed to con­clude man now fallen; As Jehovah crea­ted Man good and perfect, from nothing, so he created him to continue so, from no­thing, as aforesaid: It is not therefore ne­cessary that man should fall, though it ap­peares of necessity that he is fallen, which will be made also apparant, in each parti­cular, by sifting the endowments of man particularly. It appeares before, we were made to give full Honour and Worship to Jehovah, &c. But are we not now scarce able to acknowledge him, whom wee ought to Honour and Worship? And un­able to conceive the Honour and Worship which is to be done unto him, (of both which more hereafter:) Neither have we any free constant disposition, and motion to performe it. Our mindes also are grown fully and wholly ill and vitious, and are as infectious one unto another, as a Plague­fore in one body is to another: Our minds delight in madnesse, and it is a pleasant thing sometimes to be foolish, and there is not any vanity which will not pro­duce; [Page 36]our sensitive Power hath now the chiefe Rule of us, and even devoured our Understanding, and we runne Riot, be­ing violently, wilfully, and without re­gard of Understanding and Knowledge, of Goodnesse, or the Honour and Worship due to Jehovah, which are shaken off as unjust Tyrannies, transported to our Fancies and Lusts: Yea, our Under­standing hath also made a League too with it, is become a mighty inventer of Mischiefes, and prosecutes them with Ignominious Industry, whereby wee are become a Torment to our selves and o­thers. Doe we not chiefely inslave our selves, to sensuall, momentany, earthly things, and care not for Goodnesse, Ad­vance of Understanding, and those Du­rable things, which properly belong to us? But as Plutarch saith, We are farre worse than Beasts, which keepe their courses and measures: Where is that charitable Affection? that sociable, sutable beha­viour? that simple eaven clearenesse, which is due to our fellow Creatures? Sure it consists not in Savage Gripings, Extortions, or Fawnings; in Simulations, and Professions of Vertue and Goodnes, thereby to gaine advantage to our selves: [Page 37]and setting the stampe of Vertue and Goodnesse onely upon that which condu­ceth to our owne Ends: Nay, there is no exact Vertue and Goodnesse to be found, no Mundane Graces without their spots, (it not consisting in covering or avoiding Vice, or doing good, for something else;) no Good without its Bad: And therefore as it is uselesse and unprofitable here, so also it is not safe (I meane a Noble and universall Vertue, and Goodnesse, not a severe Habit, for particular Occasions, which is the highest Vice habiting her selfe with, and seating her selfe in the place of Vertue) but is of necessity, to be Artificiall, and receives its estimate accor­ding to its Condition here, from the Proportion it carryes, with the Exigencies of Mutations: What need our Morall In­structions, our Lawes and Governments, (which were impertinent, but that we are Fooles and Knaves) if we are not out of Order? But how should this come to passe? Certainly man could not set him­selfe to worke out his owne Ruine; nor could he take Pet against Jehovah, or have a minde averse from serving him; neither would Iehovah carry any hard [Page 38]hand over him: It must bee therefore some Pride, or such aspiring, overweening carriage, as Plotine, Mercury, and Hie­roclius say, that must procure this disabili­ty: Upon which over-weening, aspiring carriage, must follow of all; not to its true height and soveraigne goodnesse, but to Vanity and Darknesse, below it selfe, e­ven to Sensuality; Vertue and Goodnesse being wounded, and annihilated by rui­ning Vice: And Vertue and Goodnesse dying, Man cannot but dye to Goodnesse. Which hath been of long long continu­ance, even beyond all humane Antiquity, (yet must arise from One, from whom all have descended, all being so alike defiled, and ariseth not from any Constellation, or Imitation) and for ought as appeares yet, it may be from Eternity, it appearing be­fore the World, may bee from Eternity: However Iehovah is Eternall, and there­fore Man is an infinite Transgressor; And so hath with all his Pudder, reduced him­self to a infinite worse condition than just nothing: Consider wee but the Vanities, Vices, Hobgoblins, of one dayes Words, and Actions, what say we when we shall have such a Collection of our whole lives? [Page 39]When we shall see such Forrests of Wilde Beasts, and such Sources of Errors and Vices? and yet wee are not Sensible of these Truths; and therefore we are Ill to Death, and our Malady is Mortall, or rather Immortall: It appearing Man is an infi­nite Transgressor, and that there is an E­ternity for man to come, wherein are Re­wards and Punishments; and therefore Punishments being our due, wee must ex­pect an Eternity in Punishment. What course shall wee take to bee freed from this overwhelming Misery? Can an In­finite Excellent Being be brought to enter into a Reconciliation with a meere Ani­mall, an unjust nothing, which hath entred into a Rebellion against his Soveraigne Good, for meere Vanity? Thereby de­stroying the end of his determined Ope­rations, as aforesaid: What if there bee Perfection of Heroick Vertue in him, kee­ping him from Revenge, and taking occa­sion to torment Man; but making him, slight, yea pitty him? Yet it appeares he is necessarily just, and cannot admit Vice to goe unpunished: What if man humbled himselfe, for that the Trespasse was by Pride? yet was not justice satisfied, and [Page 40]right administred, though there be there­fore Infinitenesse of Heroicke Vertue in him, and Humility enough in us: yet a­gainst the Opinion of Hierocles, (because sure he could goe no further) man, unlesse he make satisfaction to Justice, cannot be discharged: And how can Man that is finite, suppose he were not vitious in all his Actions, satisfie for his Offence Infi­nite, as aforesaid? Onely, by suffering an Infinite time, that, which he being fi­nite, cannot suffer in time; therefore hee cannot be relieved for that satisfaction to Justice must bee given by that very kinde which hath offended. Well therefore may the Platonists confesse, That they know not how it may be done; yet it ap­peares, that one mans satisfaction, will sa­tisfie Justice for all: for it is not a meere personall fault in man, as the Philosophers hold, but is in the Nature of man, it com­ming by one mans fault, as aforesaid; and therefore exact Justice is satisfied by one mans suffering: But it appeares before, as impossible for man to give satisfaction, as for a finite thing to make an infinite: There can therefore bee no meanes for Mans Reliefe, but from Jehovah himselfe, [Page 41]even miraculously; And therefore mira­cles must be done to make it knowne un­to us. And hath not this Excellent Infi­nite Jehovah, to Actuate his Goodnesse and Wisedome, ordayned some way, whereby Man may be discharged? Is hee not Infinitely mercifull, and as much Mer­cy as Justice? and doth it lye suspended, though it be a pure Act, as aforesaid: And seeing many have found out their preva­rication, and disabilitie, and endeavoured to have avoided it, as aforesaid; Hath not Mercy strove with Justice for a Re­conciliation? Are not all men absolutely in this case? And doth not Jehovah desire, even Will, that there be a performance of the End of his Externall Operations, and that there should be a joyfull parta­king of Eternity for man (and a Repara­tion of the Ruine introduced by the Fall of Lucifer and his Angels, as some con­ceive) as at first was allotted? Sure it is not in the strength, much less in the weak­nesse of man, and in his possible imperfe­ctions, to hinder him: And sure there is some way of accommodation, otherwise Justice would long agoe have seized upon many, even temporally here. Also Jeho­vah [Page 42]is as Infinitely mercifull, beyond our Conceivings, as his Being is, as aforesaid. Let it be carefully considered therefore in our ensuing Discourse, if any such action can bee discovered, and then sticke wee there, when we are well; and there must we finde the Excellent, Infinite Iehovah, as aforesaid; And it will be an undenyable Argument, That wee are in the ready way to performe the end of his Externall Ope­rations. Therefore also the true examina­tion of the Indowments, and Operations of man, must be transacted, with a minde Strong, Faire and sound, and duely tem­pered, freed from all Selfe-love, Intempe­rancies, Vanities of Imagination, and Anxieties; Goodnesse and Simplicity must possesse the heart: Then let a clear, bright, high understanding, advanced and regula­lated by Arts and Experience, take the strict Dictates of our owne mindes; then soare abroad and take a view, of the Ver­tues and Goodnesse of old time, (and of all times) and let their Actions where they are Good and Vertuous, be a Proofe even Demonstrative unto us, they being neare the Truth; for though the knowledge of the Creatures, and things produced by rea­son, [Page 43]receive Advance and Perfection in time, yet ingrafted Principles cannot, they being not capable of Addition; and also they being neare an Obliteration, through our Prevarication, as aforesaid: Observe wee therefore, what the strong, Good, unsuspected Sages, and Fathers have left unto us; And that no Errors, Vi­ces, Deviations may defile us, let not any Custome of manner of Education, Tradi­tion, Ipse dixit, virtus specifica contra ne­gantem Principia; no ornament of Speech, no Extravagant or specious Pretences, or Actions, exercise any Tyranny up­on our duely enfranchised minde, or put a Cheat upon us, with Errour to boot. The Conclusion therefore is, That man could have known, and done, the end for which he was made; but that he is totally preva­ricated, unable to satisfie Offences past, to know or doe for the time to come, and must use his best meanes to looke out for his Cure and remedy.

Where is the true Rule for Per­formance; And the way for full Restauration.

IT appearing that herein must bee set downe the true Rule for the per­formance of Iehovah's End in its Externall Operations, which must bee done as we would have Good and Happinesse, and a­voyd Infelicity: As also that here must be discovered our Cure and Remedy, where­by wee may bee relieved against our ex­treame Disabilities and ensuing miserie, as aforesaid; Use therefore is to be made of our most Impartial, truest examinations, and exactest diligence; wee being utterly and Eternally wretched, if it be mistaken. This Rule of Performance, (usually cal­led Religion, as the Tye or Bond upon the Creature to performe the Duties belon­ging to the Creator) is but one, in Sub­stance; for Iehovah is but one, to whom it is to be performed; and all men are ab­solutely [Page 45]in the same Condition, as afore­said. This Religion requires onely such Performances, as are Proportionable for Man to know and doe to Jehovah; and as are agreeable to the Powers and Qua­lifications of Man, as aforesaid: wherein though there are Generall and Grievous Disabilities; yet mans minde duely dis­posed, hath Ability to discerne and judge rightly, as before; For though it ap­peares, Man lost his good Qualifications, yet not his Reason and Understanding, we also continuing men as before: and it appearing also hereafter, that Jehovah hath appointed a way for mans Directi­on and Restauration. Let us therefore examine our Religion by them; and in those things for Knowledge or Action, which consist in Quality, as Goodnesse, Badnesse, Vertue, Vice, either Posi­tive, or in Degrees, Let us therefore imbrace them, though they are thwarting, or above our present Tempers and Na­tures. Therefore wee cannot misse the Truth, for that either there hath been, or will be, some right Service and Wor­ship performed unto Iehovah, it being the end of his externall Operations, as [Page 46]aforesaid, whereof he cannot bee disap­pointed or hindred. Examine wee there­fore the Religions of the World, Begin­ning before the foure first Monarchies, (which cannot be very farre from the In­fancy of the World; for then was the In­vention of Sciences, there being also not many People, or any Record or Me­moriall extant of further time, but onely that there had beene a generall Deluge of the World: yet all Sciences could not thereby be quite destroyed and forgotten, seeing some of Man-kinde did and must remaine, neither their Memorialls total­ly destroyed; for their Letters were in­graved in Tables of Lead, &c. And sure there was but this one generall Deluge, for the Reasons given before: And also, sure we should have had some notice of them, as of this and other Particular Deluges.) Hermes, saith one, the true God, made man; Man made gods; and into these Images, Fiends, Evill Spirits, partly voluntarily, partly by the Art Ma­gicke of Man, entred into them, and were worshipped by men; and that Mercurie shi Grandfather at that time was wor­hispped as one of the greatest gods, hee [Page 47]having set up his Statue, and by Art Ma­gicke, brought a Fiend into it. Thus was Religion, except the Religion declared by Moses, who lived in Aegypt, which Religion is the most Ancient, that is re­corded or remembred; of this Religion, (our end and stay is there) hereafter. In the Monarchies among the Assyrians, there were so many gods, as Townes, among the Persians, as Starres, among the Gre­cians, as Fancies, among the Romans, as were in the World (and more too) except onely the true God, as appeares hereafter; which was not there admitted, though allowed some respect by them, in the Countrey of the Jewes, because (as Ci­cero saith) That God beseemed not the Majesty of their Empire (Anabis and Pryapus did.) It is true, the great Ieho­vah became not that Majesty of their Em­pire, which was not only as High but A­bove their Worshipfull gods, which were created by it, whose Temples were their Tombes: The Devotions done unto them, Old Wives Tales, Their Originals, Educa­tions, Lifes, Deaths, Pedigrees, may be easily set downe: for Varro hath been ve­ry carefull of his gods, lest (as hee saith) [Page 48]they might partake of so great a misfor­tune as to be lost. Sure it is impossible, that so learned, so gallant a Man should bee so senselesse, so mad Quoad hoc; so that it is to be thought, he feared men (as well hee might do) more than those his gods. Well then might this bee a time to make men gods; their flattering Minions making them by their Images and Idolls meere I­deots; yea the most vitious, unhewen, and Beastliest men (for none else sure would be) sought to be, and were made gods forsooth. We will not meddle more to o­pen our Predecessors Nakednesse, than to perceive the truth of things; onely the honest Tooth-Drawer, god Esculapius, (no lesse I promise you) because the half-headed Iulian forsooke Iehovah for him, (wherein this our Discourse renders him more Knave than Foole) because hee had not so good a mind to serve Iehovah as A­braham did, it being but of latter time we cannot so easily passe over; Iulian hath been at the paines, in Honour of him, to draw this wonderfull gods Pedigree from Iupiter; and descending by the Sun, stiled him Child of Heaven: but seeing no lesse Pdi gree will serve his turne, under Fa­vour [Page 49]I shall stile him this once. Childe of the Earth: for he was (as a man may say) A Bastard, be it by Apollo's Priestes, or A­pollo himselfe, (it matters not whether) by faire Corinis: Poore Iulian thou art a lit­tle mistaken; For Coronis was but one of the lower Forme, Venus at most. What though these Gods (that would be resem­bled by Images, mans workmanship, and those none of the best neither, but ugly in­favoured Images (like themselves) where­in they were as wise as their Worshipers, who may very well goe together) have done things beside the ordinary course of man, (it is very hard if their Fiend, their Devill, or their God-head could not doe something extraordinary) As their Ho­cus Pocus Legerdemaine Miracles, which were not done, but to their Favourable, Gentle Spectators, who at most, had ra­ther trust than try. And their Prophecy­ings, (the wisest whereof those at Delphos were usually infused into young Wenches by their Privy parts) which were alwayes in generalties and and incertainties, and ordinarily in the untruths too; and were done onely by Naturall Causes, Apollo divers times complaining, that hee could [Page 54]not resolve things moved unto him, the Position of the Starres being divers from his Observation and Rules. And it is said, that Man is capable to doe any such Acti­ons, yea any Action that a Fiend can doe; Mans soule is an Image and Resemblance of spirituall things as the body of tem­porall things, as aforesaid: And these Acti­ons were done by vitious Agents, their Actions being vitious, dishonourable to Ichovah, and Man-kinde also. The Ser­vices done to these gods were not onely Vitious, but Cruell and senselesse, men Offring their Children, and themselves un­to them: Actions that proceed not from the Qualifications of Man, as aforesaid: And all the mysteries of their Service were but Schooles of Villany: yea these Gods themselves being more capacious, and partaking of a greater Latitude of Evill, commanded even the greatest E­vills to be done, over and above their Or­dinary Service, as a satisfaction due unto them. Also as Cicero observes; Why was there not a course taken concerning the Inward Motions of the Minde? Or a punishment for them? Nay there was no Prohibition or Punishment, but ful­lest [Page 55]Instructions, and directest meanes were made use of by these gods them­selves, for the utmost Advance of all Vice and Brutishnesse, and for the making of Men, Devills indeed, like themselves. The inward evills, the evill of the heart, is knowne onely by Iehovah, the true God, who made the minde, and knowes it; and with which hee is chiefely to bee ho­noured and worshipped, as before: Is there here any satisfaction to justice for mans offences, which must bee in the true Religion, as aforesaid? Can it con­sist in the Barbarous killing of Men and Children? which can bee no other than Heaps of Villany, and Blasphemies against Iehovah, or in Offring to him the Quin­tessence of Vice? an Offring for the devill. It is too evident these kindes of gods reach not our former Conclusions, and there are too many of them to bee good: Vanity therefore, and beastly Bru­tish Idolatry was and is in a great part of the World, which (to satisfie onely their Follies, not medling further with their vices) under a Tyrannicall, Ignoble, Scoundrell Superstition, even to the shame and abashment of Man-kinde, make finite [Page 52]weake Beings, foolish madde Opinions, and Conceits, yea meare Phantasmes a Deity, their God; Though if we should pieke and chuse, some of their Gods were Men, some of them as Gods, and some as Devills among men, yet dependant and Mortall, not Gods of Men. The sayings of some of their wise men, which would speake out a little, nay of a whole Nation, that they were not clean sottish, to account such things gods, but onely allowed them a superiority for some excellency in them, (Although it is true, Civill Respect was onely in the Beginning thereof; but af­terwards being disguised in History be­came changed) cleareth them not of it; For those that they accounted of for Ci­vill Government, or State-Merit, or no­torious villany, were by them worshipped, as Demy Inferior Gods: Those which found out or performed, and perfected, some materiall Thing, for the sustenance or well Being of Man, had the highest Worship, as to the greatest gods, done un­to them; Scavola a High Priest among the Romans ranked his Gods into Poetical, Philosophicall, and Politicall, whereof some of them were not at all to be known [Page 53]by the People. Having had enough of these gods, Come wee now (discarding all Thought or Memory of them) to the o­ther Religion, which is ancientest, and was received in Palestine, Canaan, or Iu­dea, by the Israelites or Hebrewes, which obtained the Province of Syria to them­selves; with whom alone from the Crea­tion of the world the Knowledge and Worship of the true God, and the first forme of speech continued, and is con­tained in a Book usually called the Old Te­stament, not destroyed, or corrupted, or altered, in the many sad Desolations of that Kingdome, or the Ruines of any time; that in the Front containes; In the Be­ginning God Created, &c. And in all points as there manifestly appeares runnes pa­rallell both in Relation to the Creator, or Creatures, either in themselves, or in Re­lation one unto the other, either directly or consequently, with our former conclu­sions: And therefore it is the true Reli­gion; And therefore, and for the Reasons hereafter wee must agree with all those which have received it, That the Booke called the Old Testament, was compiled by the speciall Ordination and Assistance [Page 50]of Iehovah in man, notwithstanding the Objections, That it appearing Man hath the proportion in him as aforesaid; And also for that the Israelites had expresse rules by Tradition, to relieve their disa­bilities, contracted by Mans Prevaricati­on; for they would not have received and undergone many things, therein contai­ned, as upon the Opinion and Will of a Man; And for that the great Iehovah, would sure have done it by some higher course, whereby it would have appeared clearely and manifestly to have been done by him; Therefore it may bee done by man onely, who is too ready to doe mis­chievous Actions, and to fall into Error, to which Suspition and Doubt it is liable. But this cannot bee the sole Act of man without Gods speciall Ordination and As­sistance: For man here truely, and al­wayes Declares the vices and weaknesses of himselfe, and all his, chargeth and condemneth himselfe and them fully, and throughly; affects not Reputation or Ho­nour, or any thing, but neglects and waves Honour, Ease, and any other thing, and willingly undergoes, chuseth, glories and delighteth in misery, even death it selfe [Page 51]that he may performe Iehovah's Honour and Worship, and declare the good and right way, though there was no formall humour thereof, then in fashion. And though merit and Praise were worthily allowed there by other Authors, which were no great Friends; And can these things so neare and deare to man, bee al­wayes waved by him, without any re­servation or alteration? No more zea­lous or loud, not more frequent in fin­ding out usefull Directions, where Profit, Honour, Popularity, or some other Interest is concerned, or some glimmering thereof may be perceived, than where it concerns Iehovab's Honor and Worship, and Good­nesse, and Truth, with the losse of them; so that Iehovah's right Honour and Wor­ship, bare Goodnesse, and naked Truth, are the full Designe, and onely End: And in Order whereunto all of man is fully and wholly waved, and laid aside. It is also concerning matters Eternall and In­finite, and many other things, not conse­quents, or derived from Nature, out Con­comitant. And (notwithstanding it was made not long from the Infancy of the World, when it was but in an unfurnished condition, as aforesaid) is in the whole fit [Page 56]and proper, and altogether free from vice and errour, (although its subject matter be various, above the apprehension or con­ceit of man) and in some parts exceeding full and significant, (as the containing all vertue and goodnesse in ten Commande­dements (the which are abridged in two Sentences, Love God with all thy heart, thy Neighbour as thy selfe.) Its severall Prophesies (being the maine part there­of) made by severall Persons at severall Times, so farre distant from themselves, or their accomplishment, so particular, certaine, of such concordance, and so fully accomplished though not at all depending upon Naturall Causes, or to be foretold by them, (which onely hold a meane betwixt Necessity and Chance) although they were fully and exactly knowne, demon­strate it to have been done by the Ordina­tion of Iehovah; The Prophets were likewise men stricken in yeares; so that though it could bee proved, whereas Frustra fit Potentia que non reducitur in Actum, That Prophecying is a power Naturall (or Artificiall, or Daemoniacall, or what they will) as Conceiving is for the present, and Memory for things past, [Page 57]yet they must have such want of Heat, and defect of Imagination, that they could not thereby so truely performe it; for it is agreed, those must bee intended, even to destraction, if it be not rationally con­cluded from true Principles. Also man of so much Sense and Honour, could not be so Foole-hardy, upon his owne credit, and his bare word, so positively, and majesti­cally, without Grounds of Reason, and Principles maintaining his Conclusions, to have justified his discourse, (which though the Philosophers therefore slighted, though it bee an Argument against them, it being also concerning Principles and Grounds of Being which ought not, not cannot come within the virge of Proof by Principles, but only be declared) although there were no written, Foot-steps before, and have charged the observance therof, even in things of highest Concernment equally upon all. Hee by whom it was done, must either be a wise good man, or a foolish and bad man: If he were wise and good, how dared he to Arrogate so much to himselfe, even many times the Person of Iehovah himselfe? And how could he doe such an Act to befoole Man kinde, [Page 62]where there is no Advantage to himselfe? If he were foolish or bad, how could he doe a good thing so exactly? be so fully for Jehovah's Honour and Worship, and Mans Welfare? be so throughly for ver­tue and goodnesse? and trace so exactly the wayes of Truth, the Birth of upright­nesse? For though the veriest Devill many times will seeme an Angell of Light, yet it is meerely an affected Out­side, under a faire visage, to make an Ad­vantage, not to bee stable there, but dri­ving on to some Conclusion Destructive. And although man had such a Proportion as aforesaid, yet it appeares how grie­vously he is disabled, so that man in gene­rall, nay the greater part, nay the exactest of men, cannot attaine to a due know­ledge, nor discover a meanes for their discharge and repaire; as appeares by the confused rambling erroneous Opinions of the able Philosophers, who though they vented many things concerning our pre­sent Truths, yet in Truth, they missed, (neither can there be gathered from them scarce good Problemes) they being mix­ed with so much foppery and vanity; And to attaine so farre, they also were [Page 63]either Aegyptians, or came into Aegypt for Instruction, or received Moses Prin­ciples by Tradition, (though they slighted them, because there was no Probation of them, yet gave their approbation to them) and generally the farther in situation of Region, or succession of time, they were from Moses, the more phantastically, vain and erroneous. That which a wise man knoweth also, he delivers not so certainly, and possitively; nor hath it sufficient stedfastnesse, for as Richelieu joynes them, Reason is contradicting, Nature is corrup­ted; That also which procured the grea­test Admiration, in the Certainty and Beauty of Truths, which procures the greatest Delight, is subject to fall off. And Porphiry, one of the exactest Knowers, notwithstanding his great knowledge, be­tooke himselfe (as to the surer side for the Present) to the Faction of the second School of the Epicures. And although the Israelites had expresse Rules by Tradition, (yet not concerning most things contained in this Scripture, neither was the Scripture compiled (except in some main things) til Tradition was silent: Good and gracious therfore was Iehovah in giving us our duty [Page 60]Writing, for if we were not able to know the generall and plaine parts of it, how should wee every particular and higher Action? Iehovah, before it was written, had tryed all other meanes with us; for when our vices and errors, had in a man­ner blotted out the Law, first imprinted on our Natures, then was there, through a due Constitution of Minde, a Tradition, as Sir Walter Rawleigh hath it, of this Law: It was then the next course, unlesse hee had left man in his blindnesse, for Iehovah to take, when man became so corrupted, that his Law was choaked and razed out of Man, and Tradition also, (except in some few principall things) ceased. This fully satisfies the other Cavill, for that Iehovah did not in some higher course ma­nifest it and set it off with a greater clear­nesse, it being concerning ingrafted Principles, and a Law imprinted upon the Heart; and the next way to Tradition, which was next to that imprinting of it on mans heart, and therefore certaine and sufficient to man. It followes therefore, notwithstanding the Cavills, That it was made up of the pickings and chusings of the vanities of former time, (they being [Page 61]so like, I trowe, as appeares before) and that it is a Remnant of the Religion of the former Times, (which is true onely, as before, and no more, than as the Truth is before the Fable,) And that it was the more exact, because the Jewes, were per­fect in Astronomy and Magick, (than which nothing is there more forbidden, nor any thing made more use of, by the false gods, &c.) That, that which is du­ly contained in the Old-Testament, is done, by a speciall power, and Ordination, of Iehovah; It being also cleare by the re­spective Histories of Nations, (which con­taine many things, over and above what is therein contained, though they were no Friends to the Jewes) the matters of Fact (being the works of a God) to bee true, And that it was not compiled at one time, and so cunningly made up, each part to answer the whole, but directly that it was made in Succession of Time, and at those times either of which the Inditors write; or those they particularly mention. And though the Jewes were but few, (One true Understanding is better, than a hun­dred thousand, Counterfeit or Deficient, it not being there, as in Burdens where [Page 58]through many, helpe may be contributed: And we are to follow one cleare-sighted, before a blinde or darke World) and al­most in greatest and constant Afflictions (Temporall things bee neither fit for Ie­hovah to give, or Man to receive) yet thereby every man, became a Preacher for the True God; and as Seneca observes of that Nation, That they being overcome alwayes prevailed, and though vanqui­shed, (by what meanes he knowes not) overcame their Conquerors, and gave Lawes and Religion unto them; For ma­ny of the Conquerors acknowledged, the Jewes God and his Worship to bee the true: yea, no serious Heathen man ever absolutely denyed it: But the Jewes ne­ver would acknowledge any other, And rather suffered all miseries than forsooke it. Therefore also notwithstanding this Direction or Rule from Iehovah, contra­ry to the forward Conceits of Ignorant, Narrow mindes, Man must be prepared with those things which are required to make him of a true Understanding and Judgement, For its chiefe purpose is for the redresse and Direction of Qualities and Manners, as aforesaid; as also for the [Page 59]Inabling our understandings, where the Best present state of our Naturall Abilities are deficient; It being also subject to se­verall Senses and Constructions, as other things are, and requiring our Prudence and Understanding. Looke we therefore constantly into that perfect Rule, which therefore will shew unto us our ugly De­formities, whether outward or inward (a Discovery fit onely for the true God, as aforesaid.) And therefore this Scripture will be a Schoole-Master to shew us, and to drive us to looke for our proper Cure and Remedy, without which wee re­maine still utterly lost, as aforesaid; And without such a Cure and Remedy revea­led in it to what purpose? Unles to breed Desparation, which produceth violent fearefull effects, which would be but Cru­elty and Vanity? Should a Rule or Scripture bee discovered to vitious Man? And also in seeking for a Cure and Reme­dy, we must look onely towards Jehovah, as aforesaid: And in it we finde, that up­on the Examination of the Originall sinne, there was a Saviour declared: and it ap­peares there, That he should bee the Eter­nall Word the Sonne of God, who should [Page 64]take upon him the Seed of man, become flesh, and suffer for mans sinne; there be­ing one Truth in Scripture: and Reason; is not here according to our former Con­clusions, Man to suffer for the Offence, God to overcome? and by reason of the u­nion contracted with mans Nature, to suf­fer also thereby to make up a full infinite Satisfaction, even as Infinite as Iehovah himselfe, as it must bee, as aforesaid; But as it is not therefore requisite to Justice, so it is impossible, according to the Con­ceits of some, That this Word, or Son of God should suffer in his very Essence, it being the same with Iehovah himselfe, as aforesaid. Also, though it were neces­sary, in respect of Union with the Divine Nature, that it should be pure, that was to suffer; yet it was not necessary to Sa­tisfaction, as is conceived, for a sufficient Infinite satisfaction by Mans Nature must discharge Man kinde to exact Justice, as aforesaid. Let us therefore see if this sa­tisfaction be performed, although it bee not necessary, as some have weakly Ima­gined, That this should be performed be­fore there is any Benefit to bee received thereby, for a certaine, though after per­formance, [Page 65]of what is due to Justice is suf­ficient, especially to Jehovah, to whom, all Time and Things, are as Actually and Really, as they are in themselves present. In this Old Testament we finde it onely declared, not performed: for although in many parts of it, it speaks a present per­formance; But that is onely in determi­nation, and benefit of it, at that present time to them: Seeke wee therefore if we can finde since any performance of it; for it is necessary that it bee sometimes done. In a Booke called the New Testa­ment, or Gospell, We finde there was a full punctuall performance; This Booke running also parallel with our former con­clusions, partaking likewise of the Sense of those Reasons, which concluded us, that the old Testament was by the speciall Power and Ordination of Iehovah in man; wee must agree that this is so also, and that the Saviour therein mentioned, is the right Saviour. But in this our ra­tionall Discourse, wee neither meddle with Jewes nor Turkes, which admit the Old Testament, (and especially the Jews) the Controversies chiefely depending up­on [Page 66]Scripture Contents, and therefore is not proper to bee decided in this place. These two Testaments therefore laying downe and declaring what man is to know or doe to or concerning Iehovah, and Declaring the Meanes for mans full Restauration, hath therein all, that man is to know, or doe; and Declares Ieho­vah's will fully. Here is the true Reli­gion, it declaring a true God, a right Service, and a sufficient Saviour for Man­kinde: To what purpose serve the Pa­gans and Infidells Barbarous Sacrifices, in Offering men Infinite onely in Of­fences? The Jewes Lambe, a vaine and smoaky savour? Mahomets Prayers, In­juries and Treasons against Iehovah? The Beginnings onely and no other, (as Por­phery saith) being able for it. And must we not now, in wonder, and ravishing Astonishment adore the Infinite good­nesse, Wisedome, and Power of Ieho­vah our Creator and Recreator? Was not the Act of our Redemption, the Act of Wisedome, the second Being in the Trinity: And are not Goodnesse and Power Infinitely appearing in it? Wee [Page 67]are therefore Bound, and Bound againe to make good our second Conclusion, with our Mouthes and Hearts, and to kindle our benummed Abilities to a con­stant zealous endeavour of Obedience, making Jehovah our onely end, Hee beeing the Aiming Point, for our Un­derstanding and Judgement, the Per­fect welfare for our Will, and the sole continuing resting Point to the whole man, and farre more, in the Fruition, and Actuall partaking of, then in the Desire, or Speculation, which is his sole Felicity, which must bee above that it makes happy: casting away Riches, as Earthly things, consisting onely in Fancy, and Opinion, and mighty pro­curers of Vice, uncertaine, and not fit to be desired for themselves: Voluptu­ousnesse as Sensuality, soone partaking of Turmoiles and discontents, Unlesse that of the Understanding, which is the highest Pleasure, and must terminate on Iehovah, as aforesaid, Honours, as Blasts of men, and Shadowes of o­ther things, even Vanity, a Multipli­cation of many Mischiefes for nothing, [Page 68]And Policy which meddles onely with the Vaine Things of this world, and and hath such a Tincture and Mixture of Vice and Mischiefe, (Wee speake not of true Wisedome (which also is onely a cure to make Man-kinde it selfe) the dearest Gift in Nature, borne to relieve Humane Imbecility, and pre­serve Humane Society) that it is meer­ly Brutish. Settle wee our selves there­fore stable upon our True Interest, as aforesaid, All other things being either Vitious and Brutish, or Froth and Smoak, against all Cavills of Imagination, with a firme Resolution, Maugre our Di­stempered Natures, which admit, not onely our Habituall Complexionall O­pinions, but also our Suspitions and Hear­sayes, to oppose and beare downe in our Mindes fully proved Truth: So our Reason, shall make us stedfast, and our Beliefe, sure.

Let this suffice for our Rationall Discourse, upon these Subjects; This Conclusion being, That the Bookes of the OLD and NEVV TESTAMENT, Commonly called the Scriptures, are [Page 69]the True and Perfect Rule for the Per­formance of JEHOVAH'S Honour and Worship, And that they Declare a Right Way and Meanes for Mans full Restaura­tion.