XlXi '^j/ind of_ there being fo much JVickednefs^ rj.6 XX. And that fo grecf^^ as to opprefs good Men,.7 7 XXI; This may be turned upon, them^ Jo tis to prove - that Souls furvive Bodies^ 78 XXII. Which is ccnfirmed by Tradition^ ibid.
XXIIt. -Andr no way repugnant. to Reafon, 81 XXIV. But many things favour it, 84 XXV. From whence- it follows that the End of Man is Happinefs after this Life,' 85 ly. The Caufe of which, could be no other ^ but thofe ■X:\Mirccles which wer^d'oke by him,.90 %:». Which Miracles cannot he afcribed to any mtural or diabolical Rower, but muft be from God, 9 1 VI. The Refurre^ion pj ChriJi proved Jrom credible ,^fhe "Truth ojjejus's Dotlrine proved Jromhis Re- ^'^\v\\Jurrectibn,. lOO ^ii\, Jbat tbeChrifhi^ Religion exceeds (ill others, XXv The Excelk'/icy oJ the Rewards propojed^ i o i Xf Sect. Page X. A Solution of the OhjeHion^ taken from hence.^ that theBo4ies after their Diffolution cannot be rcr Jioredy i05 XI. The exceeding Purity of Us Precepts.^ Sffitbre- fpe5f to the Worfhip ofQody;.;>: Wi>..JLp$ XII. Concerning thofe Duties of Humanity], which we owe to qiir Neighbgjit^ $iQHgb h^ has injured XIII. About the Conjun^ion of Male and Fim^Z XIV. About theVfe of temporal Good^^ <^^.ViSSo XV. Concerning Oathsy.123 %V\, Concerning other A^fionSy ibid: XVII. An Anfwer to the Obje^ion^ drawnfromthe many Controverfies among Chriftians^ 124 XVIII. The Excellency of ^ the Chriftian Religion^ further proved from the Excellency of its Teacher^ X^From the wonderful Propagation af'thfsMeli^lony .biConJidering the Weaknefs and Simplicity of thofe 88 who taught it in thefirft Age^.V ^a:;^>^r34 XIX. And the great Impediments that hindered Men from embracing it^ or deterred them from prof effing '0,.An Anfwer to thofe who require more andfironger II. The Books that have any Names affixed to\ them, were written by thofe Perfons whofe Names they The ■ e &N TEN T S.
Sect. Page III. "Tbe Doubt of thoje Books that were formerly doubtful^ taken avjay^ ''144 IV. ^he Authority of thofe Books which have no Name to them, evident from the Nature of the ''Writings^ 14^ V. "fhatthefe Authors wrote what was true^ becaufe '4hey knew the things they wrote about ^ 146 ^ Vi. Anct becaufe they would not fay what wasfalfe^ ' VII. 'The Credibility of thefe Writers further con- firmed^ from their being famous for Miracles^ 149 VliL And' 'if their Writings \ becaufe in them are contained marv things which the Event proved to ve divirny revealeciy • 151 IX. And alfofrom the Care that it was fit God^j fhoxi'd take ^' that faife Writings fhould not be' forged^. ibid.
X. A Solution of that Obje^ion:, that many Books were reje^led by fopie^. i^z Xf. An Anfw'er to the Obje^ion^ of fome things be- %g contained _ in thefe Books ^ that a^iinipoffible^ XIL Or difdgreeable to R'eafdn, 156.
Xill^ An Anfwer to this ObjeSiion^ that fome things<^ are contained in thefe Books which are inconfifienV'^ with one andtherf" "^"^^'-^ ^'"^^ ^^X^^ XFV. An Anfwer to the. Objection from extefmlTe-.
ftimonies *, where it is'Jhewn they make more for"' XV. An Anfwiftoihe Obj0ipn of t0J^fipiur^ being alter edy "■■■-"'^...,.*..., ^^^ XVI. '<rhe Authority 'of'iy Booki of the Oldrefta^ BOOK The e QN TEN T S.
1/ J f articular Confutation of the ReUgiohsihat difir. Andfirjt of Paganifm* ^hat there is but One God. That created Beings are either good or bad.
That the Good are not to he worfhipped without the Command of the Supreme God^ 1 80 III. J Proof that evil Spirits were worfhipped by the Heathen^ and the Unworthinefs of it fhown^ 181 IV. Againft the Heathen Worfhip paid to departed V. Againft the Worfhip given to the Stars and Ele- ments, 185 Vil. Againft the Worfhip given to thofe Things that have no real Exiftence^ 188 VIII. An Anfwer to the Objection of the Heathen^ taken from the Miracles done amongft them, 1 90 - IX. And from Oracles^ 193 X. The Heathen Religion reje5}edy becaufe it failed of its own accordy as foonas human Affiftance was wanting, 198 XI. An Anfiver to this^ that the Rife and Decay of Religion is owing to the Stars, 1 99 XII. The principal Things of the Chriftiam Religion, 'were approved of by the wifeft Heathens -, and if there be any Thing in it hard to he believed, the like is to he found amongft the Heathens, 201 BOOK ir. That the Jews i?«^^^ to look upon the Miracles of Chrift- as fufficiently attefledy ojo 9 Illy Jn Anfwer to the Obje^ion^ thatthofe Miracles mere done by the Help of B evils ^ - - • ^ • ^"^^ 210 ly. Or bj the Power of Words ^ -^ ^^^^ ^'^ 2ri Vi 'That the Miracles of Jefus were divine^ proved "^ from hence y becaufe he taught the Worfhip of one -^'God^ the Maker of the Worlds 2 1 2 VI. An Anfwer to the ObjeElion drawn from the Bif-^; Xference betwixt the Law ^/Mofes, and the Law of ^Chrijiy where it is Jhown that there might be gi- '^ ven a more perfeEi Law than that of Mofes, 2 1 3 VJI. The Law of Mofes was obferved by Jefus when on Earthy neither was any Fart of it abo- lifh^d afterwards^ but only thcfe Precepts which had no intrinjick Goodjkfs in them^ 215 VIII. As Sacrifices^ which were never acceptable to IX. And the Difference of Meats^ ^%y^%%B XII. And yet the Apoflks i^fj^^f^^^^^ ef thefeThingSy \ ^A\ 'S U.>A \^^r\sC 233 Xiy » That he js already ccme^ appears frcm the - Time fore told y 235 XV. ifVithan Anfwer to, what is alleged^ that bis ^\^^\\.fmivg The C ON TEN t4T Coming was deferred upon the Account of the Sins of the People^) 238 XVI. Alfo from the prefent State of the Jewsyoom- pared with the Promifes of the Law, - • / ' 240 XVII. Jefus proved to be the Mejj'tah^ from thpfe \ Things that were.pr edited -of the Mef[.'ah^, 24a' XVI li. An Anfwer to what is alleged y that- fvme things were, mt fulfilled^, _;,. ^\243"- XIX. And to that which is obje^^di ^f'^k^/ip'iif Con- dition and Death of Jefus^.-.^c*.:.^.;.;^ '.^47 XX. And as though they were good: Men wh(i: . delivered hirn to Deaths.,.;• - icz XXL An Anfwer to the Ohje^ion of ihe Chrifiians ■wqrfi>ipping many Godsr,\i3 ^-^ t\ ■^^vif\i^V, -k 253^ XXIII* TheConcluJion of this\ Party, witk^-^r^yer II. The Mahometans Foundation Gverturnedy-fnthat fhty do not examine into Religion^- '-^ -" 26/- III. A Proof againfl the M ahometans, " takeh^eut of- the f acred Books of the Hebrews ^/;^ Chrifiians; dnd that they are not corrupted^ - 268 Vr. And of thofe who firfi embraced each of ihefe- Religions^ • 2% z propagated, ibid.
The CONTENT S.
Sect. Page VIII. And of their Treceps compared, with one ano- ther^ 274 IX. A Solution of the Mahometans Ohje^lion-^ con- cerning the Son of God^ 275 X. 'There are many ah fur d Things in the Mahometan XI. The Conclufion to the Chrifiians •, who are ad- monijhed of their Duty uj^on Occajion of the for e- goingThings, '''^'f: 278 The Contents v^^t ^iF Mr Le O&rc^s two Books., I.TT 7£ mufl enquire^ amongft what Chrifiians VV ihe true Bo^rine of Chrift fiourifheth mofi at this time J.\ 287 II. We are to join our f elves with thofe who are mofi worthy the Name of Chrifiians y -2^1 'III. They are mofi worthy the Name of Chrifiians^ who in the pur eft Manner of all ^ profefi the Doc- ^ trine^^ the Truth of which hathMenf roved by IV. Concerning the Agreement and Difagreement of ' -Chrifiians^ 29^ ^^. Whence every one ought to learn the knowledge The G O N T E N XT.
Sect. Page.
VI. Nothing elfe ought toheimfofed upon Chriftians^ but what they can gather from the New Tefi amenta VII. The Providence ofGcdi in preferviug the Chri- Jlian Do^rine, is very wonderful^ 304 VIII. An Anfwer to that ^eftion^ Why God permits Differences and Errors to arife amongjt Chri- Jlians^ Vvv;,.-307 IX. They profefs and teach the Chrijlian DoHritte in the pur eft Manner of all ^ who propofe thofe Things only as necefjary to be believed^ praitifed^ or hoped ■ for^ which Chriftidns are agreed in^ 310 X. All prudent Perfons ought to partake of the Sa- crament^ with thofe who require nothing elfe of Cbriftians^ hut what every one finds in tim Books of the NewTeftament^ 312 ed by Grotius, without condemning ethers^. 3 1 7 XIII. An Exhortation to all Chriftians who differ from each other ^ not to require of one a^iother any Points ofDo^lrint^ hut fuch as every one finds in the New Teftament, and have always been believed^ I* That w ought to have a Love Jor Truth ^. tn all '■ ', things y, but more efp^iallyA^i Sick as.^ati^ of great ' 11, 'Nothing can be If "^f eater Moment tian Religion; ;' - and therefore we ought tq^ ufe our utpidl E/ideavours > to'cohie at the true Kiicvj ledge ofHty V^/ "; 324 "^lll. Th(^ an Indifference in Religion^ is' Tn its own "^^ ^f; Ntmnh unlaw fuU fcrhidden hy the Laws of God ^ ^"' ^^nd condemned hy all S'e^s of Chriftians ^ ' ^26 IV.
Sect. Page.
IV. We ought not hafttly to condemn thofe who differ from uSy as if they were guilty of fuch a Crime, or fuch an unlawful fVorfhip^ as is inconfiflent with eternal Life \ fo that none who admit fuch PerfonSy fhould he capable of the Mercy of God; nor yet^ on the other Hand^ is it lawful for us to profefs that we believe^ what we do not really believe y or to do what at the fame time we condemn^ 332 V. A Man that commits a Sin by Miftake^ may be accepted of Gody but a Hypocrite cannot ^ 336 Teftimonies concerning Hugo Grotius V Affection for the Church of England, o^'^Z T O To the Honourable Hieronymus Prignonius^ His Majesty's Soilicitor IN THE CHIEF COURT o^PARIS.
Sed. I. ^he Occqfion of this Worh YOU have frequently enquired of me, wor- thy Sir, (whom I know to be a Gentle- man that highly deferves the Efteem of your Country, of the learned World, and, if you will allow me to fay it, of myfelf alfo;) what the Subftance of thofe Books is, which I wrote in Defence of the Chriftian Religion, in my own Language. Nor do I wonder at your Enquiry; For you, who have with fo great Judgment read every thing that is worth reading, cannot but be fenfible with how much Philofophick Nice- ty (a) Ramundus Sebundus^ with what entertain- B ing [a) R^emunJusSehundusM ] Time; but fmce then, a great Thefe were the chief Writers Number have wrote concerning upon this Subje^ in Grotius'^ th.-: ruth of the Chriftian ReligioQ, 2 Of the Truth of Book I.
ing Dialogues Ludovicus Vives^ and with how great Eloquence your Morn^us^ have illuftrated this Matter. For which Reafon it might feem more uieful, to tranflate Ibme of them into our own Language, than to undertake any thing new upon this Subject. But though I know not what Judgment others will pafs upon rne, yet have I very good Reafon to hope that you, who are fo fair and candid a Judge, will eafily acquit me, if I lliould fay; that after having read not only the fore- mentioned Writings, but alfo thofe that have been written by the Jews in behalf of the anti- ent Jcwijh Difpenfation, and thofe of Chriftians for ChriiHanity, Ichufe to make ufe of my own Judgment, fuch a^jiilic^isin and to give my Mind that Liberty which at prefent is denied my Bo- dy •, For I am pcrfuaded that Truth is no other way to be defended but by Truth, and ^hat fuch as the Mind is fully fatisfied with j it being in vain to attempt to perfuade others to that which you yourfelf are not convinced of: Wherefore I feleded, both from the Antients and Mo- derns, what appeared to me mod conclufive; leav- ing fuch Arguments as feeriied of fmall Weight, and rejedling fuch Books as I knew to be fpurious, or had Reafon to fufpe6l to be fo. Thofe which I approved of, I explained and put iii a regular Method, and in as popular a manner as I could, and likewife turned them into Verfe, that they might the eafier be rem em bred. For my De- fign was to undertake fomething which might be ufeful to my Country men, efpecially Seamen; that they might have an Opportunity to employ that Time which in long Voyages lies upon their ^b^ii iLi\t, Flands, liglon. efpecially in Frer^ch and rowed foin him: So that tiie Englijh; moved thereto by the Glory of f j pious ard necelTa- Eximple of Gro/Zi/j, whom they ryaMethol of Writing, chief- imitated, and fometimes bor- ly redounds to him. he Clerc.
Sed:. 2. the Chriftian Religion, j Hands, and is ufually thrown away: Wherefore I began with an Encomium upon our Nation,, which fo far excel Is others in the Skill of Naviga-^* tion; that by this means I might excite them to make ufe of this Art, as a peculiar Favour of Heaven; not only to their own Profit, but alfo to the propagating the Chriftian Religion: For they can never want Matter, but in their long Voyages will every where m^et either with Pagans as in China or Guinea •, or Mahometans^ as in the Turkijh and Per/tan Empires, and in the King- doms of Fez and Morocco; and alfo s^'whjews^ who are the profeiTed Enemies of Chriftianity, and are difperfed over the greateft part of the World •, And there are never wanting prophane Perlbns, who, up- on occafion, are ready to fcatter their Poifonamongft the Weak and Simple, which Fear had forced them to conceal: Againit all which Evils, my Defire was, to have my Countrymen well fortified; that they who have the beft parts, might employ them in confuting Errors •, and that the Other would take heed of being feduced by them..uj>.j.
, ■ Sed. II. That there is a Godf r^ '» And that we may fhow that ReligiGn is not a vain and empty thing; it fliall be the Bufinefs of this firft: Book, to lay the Foundation thereof in the Exiftence of the Deity: Which I prove in the following manner. That there are fome Things which had a Beginning, is confelTed on all Sides, and obvious to Senfe: But thefe Things could not be the Caufe of their own Exiftence -, becaufe that which has no Being, cannot ad: ^ for then it would have been before it was^, which is impoftible j whence it follows, that it derived its Being from fomething elfe: This is true not only of tliofe Things which are now before our Eyes, or which we have formerly fepp'; fciu-^'i'^f^ qf //^^ 4 Of the Truth of Book I.
out of which thefe have arifen, and fo on, {a) till we arrive at fome Caufe, which never had any Beginning, but exifts (as we fay) ntceflarily, and not by Accident: Now this Being whatsoever it be (of wliom we (liall fpeak more fully by and by) is what we mean by the Deity, or God. Another Argument for the Proof of a Deity, may be drawn from the plain Confent of all Nations, who have any Remains of Reafon, any Senfe of Good Man- ners, and are not wholly degenerated into Brutifh- nefs. For, Human Inventions, which depend upon the arbitrary Will of Men, are not always the fame every where, but are often changed; whereas there is no Place where this Notion is not to be found; nor has the Courfe of Time been able to alter it, (which is obferved by {b) A- riftotk himfelf, a Man not very credulous in thefe Matters \) wherefore we muft alTign it a Caufe as cxtenfive as all Mankind \ and That can be no (Other than a Declaration from God himfelf, or a 'j^Tradition derived down from the fifll Parents of Mankind: If the former be granted, there needs -no further Proof; if the latter, it is hard to give a good Reafon w^hy our firft Parents fhould deli- ver to. Pofterity a Falfity in a Matter of fo greac -::jyv---:j:.,;.,:i O'.. •,..:.'...: Mo- 'iCau/tff ^c.} Kecaufe as their after relating the Fables of the cnarjnein of ipeaking is, there Gods, he i^as thefe Words, "can be no fuch thing as going " Which if any one rightly onfor ever; forof thofeThings ** diftinguiihes, he will keep ^'hich had a Ee^^inning, either •* wholly to this as the princi- ■1 there is fome iirll Caufe, or ■ ** pall'hing; that to believe i..theie is none. If it be denied " the Gods to be the firft "/that there is any firll Caufe; ** Beings, is a divine "JVuth: ^^/ihenthbfe Things which had a ** and that tho' Arts and Sci- ^ Beginning, were without a *' ences have probably been Caufe; and confequently exill- ' ♦* often loft, and revived; ed or came oat of nothing of ** yet this Opinion hath been the ml'elycs, which is ablurd. ** prefer.ved as a Reliil to thi$ he Clerc.. *♦ very Time." he CUrc.
Sedt. 2. the Chrijliah Keligion. 5 Moment. Moreover, if we look into thofe Parts of the World, which have been a long time known, or into thofe lately difcovered •, if they have not loft the common Principles of Human Nature, (as was faid befpre) this Truth immedi- ately appears; as well amongft the more dull Na- tions, as amongft thofe who are quicker, and have better Underftandings •, and, furely, thefe latter cannot all be deceived, nor the former be fup- pofed to have found out fomcthing to impofe up- on each other with: Nor would it be of any force againft this^ if it fhould be urged, that there have been a few Perfons in many Ages who did not believe a God, or at leaft made fuch a ProtelTion; For confidering how few they were, and that as foon as their Arguments were known, their Opi- nion was immediately exploded; it is evident, it -did not proceed from the right ufe of that Rea- fon which is common to all Men; but either frora an AfFedation of Novelty, like the heathen Phi- lofopher who contended that Snow was black; or from a corrupted Mind, which like a vitiated Pa- late, does not reiilh Things as they are: Efpe- cially fince Hiftory and other Writings inform us, that the more virtuous any one is, the more care- fully is this Notion of the Deity preferved by him: And it is further evident, that they who dilTent from this antiently eftabliflied Opinion, do it put of an ill Principle, and arc fuch Perfons, /whofe Interefi it is t|iat there iliould be no God, that is, no Judge of human Actions; be- caufe whatever Hypothefes they have advanced of their own, whether an infinite Succeftlon of Caufes, without any Beginning; or a fortuitous Concourfe of Atoms, or any other, {a) it is attend- {a) It It attended ^xith as faid, and that not faflily,' that • culties 6 Of the Truth of Book I.
cd with as great, if not greater Difficulties, and not at all more credible than what is already recei- ved •, as is evident to any one that confiders it ever fo little. For that which fome obje6l, that they don't believe a God, becaule they don't fee him; if they can fee any thing, they may fee how tnuch it is beneath a Man, who has a Soul which '•'he cannot fee, to argue in this manner. Nor if ■'we cannot fully comprehend the Nature o^ God^ ought we therefore to deny that there is any fiich Being •, for the Benfts don't know what fort Creatures Men are, and much lefs do they under- ■;ftand how Men, by their Reafon, inftitute and ^v'govern Kingdoms, meafure the Courfe of the ^iStars, and fail crofs the Seas: Thefe Things ex- -^ceed their Reach: *i^hd HtnCt Man, becaufe he is •placed by the Dignity of his Nature above the ^-'^.JBeafis/znd that not by himfelf, ought to infer; 'that He who gave him this Superiority above the "^,Beafts, is as far advanced beyond Him, as He is ^^beyond the Beajls -, and that therefore there is a Nature, which, as it is mOre E^^cellent, fo it ex- ceeds his Comprehenfidn.
'- Se&. III. That there is but one God, Having proved the Exiflence of the Deity: we come next to his Attributes; the firft whereof 3S, That there can be no more Gods than One. Which may be gathered from hence; becaufe (as was before faid) God exills neceflarily, or is felfcultie'^fn\ft^Opiiri"onsofthore, monftrated; amongft whom is who would have the World to the eminent and learned Dr be eterj^al, or always to have Ralph Cudnvorth, who wrote been: fuch as. that it mud ib.t^ EnglfJhTxQditx^tOf the in- have come out of nothing bri/ ttlle^ual Sj/Iem of the Vni- felf or that it arofe from the 'verfe: There are aifo other fortuitous Concourl'e ofJ/or^u; very excellent V.nglijh Divines Opinions full of manifeil Con- and Natural Philofophers. Le trad ictions, as many fince Gri?- Clerc, tiui's Time have exadly dc- Seft. 3- ^'^^ Chrijlimi Religion, 1.7 exiftent. Now that which is tiecejfary ox felf-exiji- ent^ cannot be confidered as of any Kind or Species of Beings, but as adtually exifting, {a) and is there- fore a fingle Being: For if you imagine many Gods, you will fee that necejfary Exifterice belongs to none of them •, nor can there be any Reafoii why two fhould rather be believed than three, or ten than five: Befide the Abundance of particular Things of the fame kind, proceeds from the Fruit- fulnefs of the Caufe, in proportion to which more or lefs is produced; but God has no Caufe, or Original. Further, particular different Things, are endued with peculiar Properties, by which they are diftinguifhed from each other; which do not belong to God, whp i^ a ppcelTary B.eing. Neither do we find any Signs of many Gods; for this whole Univerfe makes but one World, in which there is but.(^)P;^^ Thing that far ex- ceeds the reft in Beauty •, viz. the Sun; ^^d in every Man there is but One fhing that goverps, that,is, the Mind: Moreover^ iff h^r^ cqulfi. ^be' ,two or more Gods, free Agents, adling according to their own Wills, they iiii^ht njoill cpntrary to- each other; and fo One be hindered by the 0/^^r; from effeding his Defign •, now a Po0ibility of be- ing hindred is inconfiftent with the Notion of , \^) And is therefore a Jingle teU'-exiJlencei \xx^^^ Beings &c.] Bat a great many ' 'fdrce/'may Hnd""it 'at tne bc- fingle Beir/gS; are a great many ginning of Dr ^ani, Glefke% individual Beings; this Argu- Boyle's Le^ures. ment therefore might have.. \b)One /Thing that^ff^r^ex- been omitLed, without any de- ". ceed^^ &c..] At leall to the.Inhii- triment to ib good a Oiul'e.^,l>itant3 of this pur ^o/^r 5^)7/ ^-w Le Clerc. -.. ',,;, ji,fi/^V ^V'^ ^ow term It); as t|\ore Whoever woul'<I fee tteAr^-VJi^r^ Centers the ^^^^^^ are to gument for the Unity ofGod^'^/.t^^^r'^Jij^^^zfil ^,.|f^ (^lerc. drawn from his m^j[r^^ '^^^s^M^i^w^:^iuoiv - - 8 Of the Truth of Book L.
^. Sed. IV. All Perfemon is in God.
That we may come to the Knowledge of the other Attributes of God; we conceive all that is meant by Perfeoiion^ to be in Him (I ufe the Latin Word Perfeoilo^ as being the beft that Tongue affords, and the fame as the Greek TeX£{OT»??)A Becaufe whatever Perfection is in any Thing, ei- ther had a Beginning, or notj if it had no Be- ginning, it is the Perftdion of God •, if it had a Beginning, it muft of necefiity be from fome- thing elfc: And fince none of thofe things that exift, are produced from nothing; it follows, that whatever PerfeEiiom are in the Effeds, were firft in the Caufe, fo that it could produce any thing endued with them •, and confequently they are all in the firft Caufe. Neither can the firft Caufe ever be deprived of any of its Perfedions: Not from any thing t\{t \ becaufe that which is Eter- nal, does not depend upon any other thing •, nor can it -at all fuffer from any thing that they can do i-i Nor from itfelf,. becaufe, ^qyery Native de fires its own Perfeaion. ■- - -.' - va Dt^vrnh s^i> ■ ■' T o thi$»i muft bC; addedj that thefe Perfecflions ' are in God, ii^^n., in finite Degree: Becaufe thofe Attributes that are finitCj are therefore limited, be7i caufe the Caufe whe^iCQ they proceed,.has copnmu- nicated fo much, pfn item ^n^i no mpge •,;0r elfe, becaufe the Subjedl was capable of no more. But, no other Nature communicated any of its Perfec- tions to God.; por does he derive any thing from any One elfe, he being fas wa^faHl).neceifary or ieKr^ifenC: _._.,^_. ^.,.:,V ^lom isHi ai oiwsH io lOn Sedl. VI. ^J:fat God is Eternal^ Omnipotent ^ Omni" -.. T,m| >M fcient^ and compleatly Good, Now feeing it is very evident, that thofe Things which have £//>, are more perfe<5^, than thofe which have not •, and thofe which have a Power of Actings than thofe who have none *, thofe which have Underftanding^ than thofe which want it •, thofe which are good, than thofe which are not fo -, it follows, from what has been already faid, that thefe Attributes belong to God, and that infinitely: Wherefore he is a liviytg infinite God; that is eternal^ of immenfe Power^ and every way good^ without the lead Defe6b.
■^Sea. VII. "That God ls\the Caufe of all iVnigs.
Eve r y Thing that is, derives its Exiflence from God •, this follows from what has been al- ready faid. For we conclude, that there is but One neccfiary felf-exiftent Being -, whence we col- led, that all other Things fprung from a Being different from themfelves: For thofe Things which are derived from fomething clfe, were all of them, either immediately in themfelves, or me- diately in their Caufes, derived from Him who had no Beginning, that is, from God, as was before evinced. And this is not only evident to Reafon, but in a manner to Senfe too: For if we take a Survey of the admirable Structure of a Human Body, both within and without 5 and fee how every, even the moft minute Part, hath its proper ufe, without any Defign or Intention of the Parents, and with fo great Exadnefs, as the moft excellent Philofophers' and Phyficians could never enough admire; it is a fufficient Demon- ftration that the Author of Nature is the moft (ompleat Underfianding, Of this a great deal may be lo Of the Truth of Book I.
be feen in {a) Galen^ efpecially where he examines the Ufe of the Hands and Eyes: And the fame may be obferved in the Bodies of dumb Crea- tures •, for the Figure and Situation of their Parts to a certain End, cannot be the EfFedl of any Power in Matter. As alfo in Plants and Herbs, which is accurately obferved by the Philofophers. Strabo {b) excellently well takes notice hereof in the Pofition of Water, which, as to its Quality, is of a middle Nature betwixt Air and Earth, and ought to have been placed betwixt them, but is there- fore interfperfed and mixed with the Earth, left its Fruitfuinefs, by which the Life of Man is pre- ferved, fhould be hindred. Now it is the Pro- perty of intelligent Beings only to a6{: with fome View. Neither are particular Things appointed for their own peculiar Ends only, but for the Good of the Whole *, as is plain in Water, which {c) contrary to its, own Nature is raifed.upwards, _,,,.,,;,..„-. ■,,,..left cli. lo. Which Place is high- ly worth reading, but too long to be inferted. But many later Divines and Natural Phi- fophers in England have ex- plained thefe Things more ac- curately. Ls Clerc.
[h) Straho, Sec ]'Book XVII. Where afcer he - had diilin- guifhed betwixt the Works of Nature, that is, the material World and tho(e of Pro^vidcnce, he adds; '^ After the Earth ** Wasfurrounded with Water, *• becaafe iVIan was not made ' ** to dwell in the Water, but •* belongs partly to the Earth, '" and partly to the Air. and **ftands in great need of light; " (Providence) has caufed ma- *' ny Eminences and Cavities *' in the Earth, that in tiiefc.
f' tlie iV^ater^ or..the, grgateil '* Wrt of it, might be receiv- " ed; whereby that parr of •* the Earth under it might be *' covered,; and t.hat by the *' other, the Earth might, be *' advanced to cpvcr the Wa- '* ter, except what is of Ufe *' for Men, Animals, and /* Plants." /¥he fame kath been obferved by Rabbi, Je- buda Lenjita^ and Abenejdrny amongft the Jeutjs, and St Chryfofiom in his qth Homily of Statues, among. Chrifljans.