Writer of the Apocalypse adorning his style with allusions to the most rouzing and most notable real or Physical Objects which is observable all along the Apocalypse it may be a sign that a new Heaven and a new Earth succeeding the Conflagration is one of those noble Phaenomena true and real amongst the rest which he thought fit to adorn his style with by alluding thereto So that though the chief intended sense of the Apocalypse be Political yet by its allusions it may countenance many noble and weighty Truths whether Physical or Metaphysical As The existence of Angels which is so perpertually inculcated all along the Book from the beginning to the ending The Divine Shechina in the celestial Regions The Dreadsul Abyss in which rebellious Spirits are chained and at the commination whereof they so much tremble The Conflagration of the Earth and lastly The renewing and restoring this Earth and Heaven after the Conflagration Pag. 150. The main Opinion of Pre-existence is not at all concerned c. This is very judiciously and soberly noted by him And therefore it is by no means fairly done by the Opposers of Pre-existence while they make such a pudder to confute any passages in this Hypothesis which is acknowledged by the Pre-existentiaries themselves to be no necessary or essential part of that Dogma But this they do that they may seem by their Cavils for most of them are no better against some parts of this unnecessarie Appendage of Pre-existence to have done some execution upon the Opinion it self which how far it extends may be in some measure discovered by these Notes we have made upon it Which stated as they direct the Hypothesis is at least possible but that it is absolutely the true one or should be thought so is not intended But as the ingenious Author suggests it is either this way or some better as the infinite Wisdom of God may have ordered But this possible way shews Pre-existence to be neither impossible nor improbable Pag. 151. But submit all that I have written to the Authority of the Church of England c. And this I am perswaded he heartily did as it is the duty of every one in things that they cannot confirm by either a plain demonstration clear authority of Scripture Manifestation of their outward Senses or some rouzing Miracle to compromise with the Decisions of the National Church where Providence has cast them for common peace and settlement and for the ease and security of Governours But because a fancy has taken a man in the head that he knows greater Arcana than others or has a more orthodox belief in things not necessarie to Salvation than others have for him to affect to make others Proselytes to his Opinion and to wear his badge of Wisdom as of an extraordinarie Master in matters of Theory is a mere vanitie of Spirit a ridiculous piece of pride and levitie and unbeseeming either a sober and stanched man or a good Christian. But upon such pretences to gather a Sect or set up a Church or Independent Congregation is intolerable Faction and Schism nor can ever bear a free and strict examination according to the measures of the truest Morals and Politicks But because it is the fate of some men to believe Opinions to others but probable nor it may be so much as the motion of the Earth suppose and Des Cartes his Vortices and the like to be certain Science it is the interest of every National Church to define the truth of no more Theories than are plainly necessary for Faith and good manners because if they either be really or seem to be mistaken in their unnecessary Decisions or Definitions this with those that are more knowing than ingenuous will certainly lessen the Authority and Reverence due to the Church and hazard a secret enmity of such against her But to adventure upon no Decisions but what have the Authority of Scripture which they have that were the Decisions of General Councils before the Apostasie and plain usefulness as well as Reason of their side this is the greatest Conservative of the Honour and Authority of a Church especially joyned with an exemplary life that the greatest Prudence or Politicks can ever excogitate Which true Politicks the Church of Rome having a long time ago deserted has been fain an horrid thing to think of it to support her Authority and extort Reverence by mere Violence and Bloud Whenas if she had followed these more true and Christian Politicks she would never have made herself so obnoxious but for ought one knows she might have stood and retained her Authority for ever In the mean time this is suitable enough and very well worth our noting That forasmuch as there is no assurance of the Holy Ghost's assisting unnecessary Decisions though it were of the Universal Church much less of any National one so that if such a point be determined it is uncertainly determined and that there may be several ways of holding a necessary Point some more accommodate to one kind of men others to another and that the Decisions of the Church are for the Edification of the people that either their Faith may be more firm or their Lives more irreprehensible these things I say being premised it seems most prudent and Christian in a Church to decline the Decision of the circumstances of any necessary point forasmuch as by deciding and determining the thing one way those other handles by which others might take more fast hold on it are thereby cut off and so their assent made less firm thereto We need not go far for an example if we but remember what we have been about all this 〈◊〉 It is necessarie to believe that we have 〈◊〉 〈◊〉 Immortal Spirit capable of Salvation 〈◊〉 〈◊〉 â—…ording as we shall behave 〈◊〉 〈◊〉 〈◊〉 revealed to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though this Opinion or rather Article of Faith be but one yet there are several waies of holding it And it lies more easie in some mens minds if they suppose it created by God at every conception in the Womb in othersome if they conceive it to be ex Traduce and lastly in others if it pre-exist But the waies of holding this Article signisie nothing but as they are subservient to the making us the more firmly hold the same For the more firmly we believe it the greater influence will it have upon our lives to cause us to live in the fear of God and in the waies of Righteousness like good Christians Wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies rather than by either of the other two and thus of any one of the three It is manifest it is much more prudently done of the Church not to cut off two of these three handles by a needless nay a harmful Decision but let every one choose that handle that he can hold the Article fastest by
have appointed other Laws and indeed framed another Geometry than we have and made the power of the Hypotenusa of a Right-angled Triangle unequal to the powers of the Basis and Cathetus This piece of Drollery of Des Cartes some of his followers have very gravely improved to what I said above of the Whole and Part. As if some superstitious Fop upon the hearing one being demanded whether he did believe the real and corporeal presence of Christ in the Sacrament to answer roundly that he believed him there booted and spurred as he rode in triumph to Jerusalem should become of the same Faith that the other seemed to profess and glory in the improvement thereof by adding that the Ass was also in the Sacrament which he spurred and rid upon But in the mean time while there is this Phrensie amongst them that are no small pretenders to Philosophy this does not a little set off the value and usefulness of this present Discourse of Truth to undeceivâ—… them if they be not wilfully blind Pag. 167. Therefore the three Angles of a Triangle are equal to two right ones namely Because a Quadrangle is that which is comprehended of four right lines It is at least a more operose and ambagious Inference if any at all The more immediate and expedite is this That the two internal alternate Angles made by a right line cutting two parallels are equal to one another Therefore the three Angles of a Triangle are equal to two right ones P. Ram. Geom. Lib. 6. Prop. 9. Is the reasoning had been thus A Quadrangle is that which is comprehended of â—…our right lines Therefore the three Angles of a Triangle are not equal to two right ones as the Conclusion is grosly salse so the proof had been egregiously aliâ—…n and impertinent And the intention of the Author seems to be carried to Instances that are most extravagant and surprizing which makes me doubt whether equal was read in the true MS. or not equal but the sense is well enough either way Sect. 4. pag. 168. The Divine Understanding cannot be the fountain of the Truth of things c. This seems at first sight to be a very harsh Paradox and against the current Doctrine of Metaphysicians who define Transcendental or Metaphysical Truth to be nothing else but the relation of the Conformity of things to the Theoretical not Practical Intellect of God His Practical Intellect being that by which he knows things as produced or to be produced by him but his Theoretical that by which he knows things as they are but yet in an Objective manner as existent objectively not really And hence they make Transcendental Truth to depend upon the Intellectual Truth of God which alone is most properly Truth and indeed the fountain and origine of all Truth This in brief is the sense of the Metaphysical Schools With which this passage of our Author seems to clash in denying the Divine Intellect to be the fountain of the Truth of things and in driving rather at this That the things themselves in their Objective Existence such as they appear there unalterably and unchangeably to the Divine Intellect and not at pleasure contrived by it for as he says it is against the nature of all understanding to make its Object are the measure and fountain of Truth That in these I say consists the Truth in the Object and that the Truth in the Subject is a conception conformable to these or to the Truth of them whether in the uncreated or created Understanding So that the niceness of the point is this Whether the Transcendental Truth of things exhibited in their Objective Existence to the Theoretical Intellect of God consists in their Conformity to that Intellect or the Truth of that Intellect in its Conformity with the immutable natures and Relations or Respects of things exhibited in their Objective Existence which the Divine Intellect finds to be unalterably such not contrives them at its own pleasure This though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words yet it seems to be such a contest that there is no harm done whethersoever side carries the Cause the two seeming sides being but one and the same Intellect of God necessarily and immutably representing to it self the natures Respects and Aptitudes of all things such as they appear in their Objective Existence and such as they will prove whenever produced into act As for example The Divine Understanding quatenns exhibitive of Idea's which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable Idea's of such and such determinate things as suppose of a Cylinder a Globe and a Pyramid which have a setled and unalterable nature as also immutable properties references and aptitudes immediately consequential thereto and not arbitrariously added unto them which are thus necessarily extant in the Divine Intellect as exhibitive of such Idea's So likewise a Fish a Fowl and a four-footed beast an Ox Bear Horse or the like they have a setled nature exhibited in their Idea's and the properties and aptitudes immediately flowing therefrom As also have all the Elements Earth Water and Air determinate natures with properties and aptitudes immediately issuing from them Nor is a Whale fitted to fly in the Air nor an Eagle to live under the Water nor an Ox or Bear to do either nor any of them to live in the Fire But the Idea's of those things which we call by those names being unchangeable for there are differences indeed of Idea's but no changing of one Idea into another state but their natures are distinctly setled and to add or take away any thing from an Idea is not to make an alteration in the same Idea but to constitute a new one As Aristotle somewhere in his Metaphysicks speaks of Numbers where he says that the adding or taking away of an Unite quite varies the species And therefore as every number suppose Binary Quinary Ternary Denary is such a setled number and no other and has such properties in it self and references immediately accrewing to it and aptitudes which no other number besides it self has so it is with Idea's the Idea's I say therefore of those things which we call by those names above-recited being unchangeable the aptitudes and references immediately issuing from their nature represented in the Idea must be also unalterable and necessary Thus it is with Mathematical and Physical Idea's and there is the same reason concerning such Idea's as may be called Moral Forasmuch as they respect the rectitude of Will in whatever Mind created or uncreated And thus lastly it is with Metaphysical Idea's as for example As the Physical Idea of Body Matter or Substance Material contains in it immediately of its own nature or intimate specifick Essence real Divisibility or Discerpibility Impenetrability and mere Passivity or Actuability as the proper fruit of the Essential Difference and intimate Form thereof
call the Intellectual World as the Author has observed above in this Section A Circle is a Circle and a Triangle a Triangle there nor can be otherwise without a Contradiction And so of a Globe Cylinder Horse Eagle Whale Fire Water Earth their Ideal fixt and determinate natures habitudes aptitudes and respects necessarily and immutably there exhibited are such as they are nor can be otherwise without a contradiction And because it is thus in the Divine Nature or Essence which is the root and fountain of the exteriour Creation the same is true in the created Beings themselves Things are there also what they are nor can they be a Globe suppose or a Cylinder and yet not be a Globe or a Cylinder at once or be both a Globe and Cylinder at once and so of the rest As this is a contradiction in the Intellectual World so is it in the Exteriour or Material World and so because it is so in the Intellectual For the steadiness and immutableness of the nature of all things and of their respects and habitudes arise from thâ—… necessity immutability and unchangeableness of the Divine Essence and Life which is that serene unclouded undisturbed and unalterable Eternity where all things with their respects and aptitudes their order and series are necessarily steadily and immutably exhibited at once P. 195. As they conform agree with the things themselves c. 〈◊〉 The more Platonical sense and more conformable to that we have given of other passages of this learned and ingenious Author is if we understand the things themselves at least primarily to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato which is the term which he bestows upon his Idea's which are the Patterns or Paradigms according to which every thing is made and is truly such so far sorth as it is found to agree with the Patterns or Originals in which all Archetypal Truth is immutably lodged All created things are but the Copies of these these the Original the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Writing it self from whence Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if those Archetypal Forms were the forms or things themselves but the numerous created Beings here below only the Copies or Imitations of them Wherefore no Conception or Idea's that we frame or any Intellect else as Conceptive merely and Speculative can be true but so far as they agree with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense we have declared or with creâ—…ted things so far as they are answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Archetypal things themselves And from hence is sufficiently understood the nature of Truth in the Subject These few cursory Notes I thought worth the while to make upon these two learâ—…ed and ingenious Writers the Subjects they have written on being of no mean importance and use and the things written in such a time of their age as if men be born under an auspicious Planet best fits their minds for the relishing and ruminating upon such noble Theories For I dare say when they wrote these Discourses or Treatises they had neither of them reached so much as half the age of man as it is ordinarily computed Which has made them write upon these Subjects with that vigour and briskness of Spirit that they have For the constitution of Youth in those that have not an unhappy Nativity is far more heavenly and Angelical than that of more grown age in which the Spirit of the World is more usually awakened and then begins that Scene which the Poet describes in his De Arte Poetica Quoerit opes amicitias inservit honori their mind then begins to be wholly intent to get wealth and riches to enlaâ—…ge their Interest by the friendship of great Persons and to hunt after Dignities and Preferments Honours and Imployments in Church or State and â—…o those more heavenly and Divine Sentiments through disuse and the presence of more strong and filling Impressions are laid asleep and their Spirits thickened and clouded with the gross fumes and steams that arise from the desire of earthly things and it may so fall out if there be not special care taken that this mud they have drawn in by their coarse desires may come to that opaque hardness and incrustation that their Terrestrial body may prove a real dungeon cast them into an utter oblivion of their chiefest concerns in the other State Nec auras Respicient clausi tenebris carcere coeco Which I thought sit to take notice of as well for the instruction of others as for a due Appretiation of these two brief Treatises of these florid Writers they being as it were the Virgin-Honey of these two Attick Bees the Primitioe of their intemerated Youth where an happy natural complexion and the first Rudiments of Christian Regeneration may seem to have conspired to the writing of two such useful Treatises Useful I say and not a little grateful to men of refined Fancies and gay Intellectuals of benign and Philosophical tempers and Lovers of great Truths and Goodness Which natural constitution were a transcendent priviledge indeed were there not one great danger in it to those that know not how to use it skilfully For it does so nearly ape as I may so speak the Divine Benignity it self and that unself-interessed Love that does truly arise from no other seed than that of real Regeneration which Self-mortification and a serious endeavour of abolishing or utterly demolishing our own will and quitting any thing that would captivate us and hinder our union with God and his Christ does necessarily precede that too hastily setting up our rest in these mere complexional attainments which is not Spirit but Flesh though it appear marvellous sweet and goodly to the owner if there be not â—…ue care taken to advance higher in that Divine and Eternal Principle of real Regeneration by a constant mortification of our own will there may be a perpetual hazzard of this Flesh growing corrupt and fly-blown and sending up at lâ—…st no sweet savour into the nostrils of the Almighty That which is born of the flesh is flesh and that which is born of the spirit is spirit And all flesh is grass and the beauty thereof as the slower of the field but that which is born of the eternal Seed of the living Word abideth for ever and ever And therefore there is no safe Anchorage for the Soul but in a perpetual endeavour of annihilating of her own Will that we may be one with Christ as Christ is with God Otherwise if we follow the sweet enticing Counsels of mere Nature though it look never so smugly on it it will seduce us into a false liberty and at last so corrupt our Judgment and blind us that we shall scarce be able to discern him that is that great Light that was sent into the world but become every man an Ignis Fatuus to himself or be so silly as to be led about by other
Ignes Fatui whenas it is most certain that Christ is the only way the Truth and the Life and he that does not clearly see that when he has opportunity to know it let his pretence to other knowledge be what it will it is a demonstration that as to Divine things he is slark blind But no man can really adhere to Christ and unwaveringly but by union to him through his Spirit nor obtain that Spirit of life but by resolved Mortification of his own will and a deadness to all worldly vanities that we may be restored at last to our solid happiness which is through Christ in God without whose Communion no soul can possibly be happy And therefore I think it not amiss to close these my Theoretical Annotations on these two Treatises with that more Practical and Devotional Hymn of A. B. that runs much upon the mortification of our own Wills and of our Union and Communion with God translated into English by a Lover of the Life of our Lord Jesus THE Devotional HYMN 1. O Heavenly Light my Spirit to Thee draw With powerful touch my senses smite Thine arrows of Love into me throw With flaming dart Deep wound my heart And wounded seize for ever as thy right 2. O sweetest Sweet descend into my Soul And sink into its low'st abyss That all false Sweets Thou mayst controul Or rather kill So that Thy will Alone may be my pleasure and my bliss 3. Do thou my faculties all captivate Unto thy self with strongest tye My will entirely regulate Make me thy Slave Nought else I crave For this I know is perfect Liberty 4. Thou art a Life the sweetest of all Lives Nought sweeter can thy Creature taste 'T is this alone the Soul revives Be Thou not here All other chear Will turn to dull satiety at last 5. O limpid Fountain of all vertuous Leare O well-spring of true Joy and Mirth The root of all contentments dear O endless Good Break like a floud Into my Soul and water my dry earth 6. That by this Mighty power I being reft Of every Thing that is not ONE To Thee alone I may be left By a firm will Fixt to Thee still And inwardly united into one 7. And so let all my Essence I Thee pray Be wholly fill'd with thy dear Son That thou thy Splendour mayst display With blissful rays In these hid ways Wherein Gods nature by frail Man is won 8. For joyned thus to Thee by thy sole aid And working whilst all silent stands In mine own Soul nor ought's assay'd From Self-desire I 'm made entire An instrument fit for thy glorious Hands 9. And thus henceforwards shall all workings cease Unless 't be those Thou dost excite To perfect that Sabbatick Peace Which doth arise When Self-will dies And the new Creature is restored quite 10. And so shall I with all thy Children dear While nought debars Thy workings free Be closely joyn'd in union near Nay with thy Son Shall I be one And with thine own adored Deitie 11. So that at last I being quite releas'd From this strait-lac'd Egoity My soul will vastly be encreas'd Into that ALL Which ONE we call And one in 't self alone doth all imply 12. Here 's Rest here 's Peace here 's Joy and holy Love The Hâ—…aven's here of true Content For those that hither sincerely move Here 's the true Light Of Wisdom bright And Prudence pure with no self-seeking mient 13. Here Spirit Soul and cleansed Body may Bathe in this Fountain of true Bliss Of Pleasures that will ne're decay All joyful Sights And hid Delights The sense of these renew'd here daily is 14. Come therefore come and take an higher flight Things perishing leave here below Mount up with winged Soul and Spright Quick let 's be gone To him that 's One But in this One to us can all things show 15. Thus shall you be united with that ONE That ONE where 's no Duality For from this perfect GOOD alone Ever doth spring Each pleasant thing The hungry Soul to feed and satisfie 16. Wherefore O man consider well what 's said To what is best thy Soul incline And leave off every evil trade Do not despise What I advise Finish thy Work before the Sun decline FINIS Books Printed for or Sold hy Samuel Lownds over against Exeter Exchange in the Strand PArthenissa that Fam'd Romance Written by the Right Honourable the Earl of Orrery Clelia an Excellent new Romance the whole Work in Five Books Written in French by the exquisite pen of Monsieur de Scudery The Holy Court Written by N. Cansinus Bishop Saundersons Sermons Herberts Travels with large Additions The Compleat Horseman and Expert Farrier in Two Books 1. Shewing the best manner of breeding good Horses with their Choice Nature Riding and Dieting as well for Running as Hunting as also Teaching the Groom and Keeper his true Office 2. Directing the most exact and approved manner how to know and Cure all Diseases in Horses a Work containing the Secrets and best Skill belonging either to Farrier or Horse-Leach the Cures placed Alphabetically with Hundreds of Medicines never before imprinted in any Author By Thomas de Grey Claudius Mauger's French and English Letters upon all Subjects enlarged with Fifty new Letters many of which are on the late great Occurrences and Revolutions of Europe all much Amended and Refined according to the most quaint and Courtly Mode wherein yet the Idiom and Elegancy of both Tongues are far more exactly suited than formerly Very useful to those who aspire to good Language and would know what Addresses become them to all sorts of persons Besides many Notes in the end of the Book which are very necessary for Commerce Paul Festeau's French Grammar being the newest and exactest Method now extant for the attaining to the Elegancy and Purity of the French Tongue The Great Law of Consideration a Discourse shewing the Nature Usefulness and absolute necessity of Consideration in order to a truly serious and Religious Life The Third Edition Corrected and much Enlarged by Anthony Horneck D. D. The Mirror of Fortune or the true Characters of Fate and Destiny Treating of the Growth and Fall of Empires the Misfortunes of Kings and Great Men and the ill fate of Virtuous and handsome Ladies Saducismus Triumphatus or full plain Evidence concerning Witches and Apparitions in Two parts the first Treating of their Possibility the second of their Real Existence by Joseph Glanvil late Chaplain to His Majesty and Fellow of the Royal Society The Second Edition The advantages whereof above the former the Reader may understand out of Dr. Henry More 's Account prefixt thereunto With two Authentick but wonderful stories of Swedish Witches done into English by Anthony Horneck D. D. French Rogue being a pleasant History of his Life and Fortune adorned with variety of other Adventures of no less rarity Of Credulity and Incredulity in things Divine and Spiritual wherein among other things a true and faithful account is given of Platonick Philosophy as it hath reference to Christianity As also the business of Witches and Witchcraft against a late Writer fully argued and disputed By Merick Causabon D. D. one of the Prebends of Canterhury Cicero against Catiline in Four Invective Orations containing the whole manner of discovering that notorious Conspiracy By Christopher Wase 〈◊〉 Jests being Witty Alarms for Melanâ—… Spirits By a Lover of Ha Ha He. FINIS To this sense All a vain Jest All Dust All Nothing deem For of mere Atoms all composed been