XXIII. These are but the conclusions and fallible discourses of man upon the Word of God, for such I do believe the Holy Scriptures: yet, were it of man, I could not chuse but say, it was the singularest and superlative piece that hath been extant since the Creation. Were I a Pagan, I should not refrain the Lecture of it; and cannot but commend the judgment of Ptolomy, and thought not his Library compleat without it. The Alcoran of the Turks (I speak without prejudice,) is an ill composed Piece, containing in vain and ridiculous Errors in Philosophy, impossibilities, fictions, and vanities beyond laughter, maintained by evident and open Sophisms, the Policy of Ignorance, deposition of Universities, and banishment of Learning, that hath gotten Foot by Arms and violence: this without a blow hath disseminated it self through the whole Earth. It is not unremarkable what Philo first observed, that the Law of Moses continued two thousand years without the least alteration; whereas, we see the Laws of other Common-weals do alter with occasions; and even those that pretended their original from some Divinity, to have vanished without trace or memory. I believe, besides Zoroaster, there were divers that writ before Moses, who, notwithstanding, have suffered the common fate of time. Mens Works have an age like themselves; and though they out-live their Authors, yet have they a stint and period to their duration: this only is a work too hard for the teeth of time, and cannot perish but in the general Flames, when all things shall confess their Ashes.

XXIV. I have heard some with deep sighs lament the lost lines of Cicero; others with as many groans deplore the combustion of the Library of Alexandria: for my own part, I think there be too many in the World, and could with patience behold the urn and ashes of the Vatican, could I, with a few others, recover the perished leaves of Solomon. I would not omit a copy of Enoch's Pillars, had they many nearer Authors than Josephus, or did not relish somewhat of the Fable. Some men have written more than others have spoken; Pineda quotes more Authors in one work, than are necessary in a whole World. Of those three great inventions in Germany, there are two which are not without their incommodities, and tis disputable whether they exceed not their use and commodities. Tis not a melancholy Utinam of my own, but the desires of better heads, that there were a general Synod; not to unite the incompatible difference of Religion, but for the benefit of learning, to reduce it as it lay at first, in a few and solid Authors; and to condemn to the fire those swarms and millions of Rhapsodies, begotten only to distract and abuse the weaker judgements of Scholars, and to maintain the trade and mystery of Typographers.

XXV. I cannot but wonder with what exception the Samaritans could confine their belief to the Pentateuch, or five Books of Moses. I am ashamed at the Rabbinical Interpretation of the Jews upon the Old Testament, as much as their defection from the New: and truly it is beyond wonder, how that contemptible and degenerate issue of Jacob, once so devoted to Ethnick Superstition, and so easily seduced to the Idolatry of their Neighbours, should now in such an obstinate and peremptory belief adhere unto their own Doctrine, expect impossibilities, and, in the face and eye of the Church, persist without the least hope of Conversion. This is a vice in them, that were a virtue in us; for obstinacy in a bad Cause is but constancy in a good. And herein I must accuse those of my own Religion, for there is not any of such a fugitive Faith, such an unstable belief, as a Christian; none that do so oft transform themselves, not unto several shapes of Christianity and of the same Species, but unto more unnatural and contrary Forms of Jew and Mahometan; that, from the name of Saviour, can condescend to the bare term of Prophet; and, from an old belief that He is come, fall to a new expectation of His coming. It is the promise of Christ to make us all one Flock; but how and when this Union shall be, is as obscure to me as the last day. Of those four Members of Religion we hold a slender proportion. There are, I confess, some new additions, yet small to those which accrew to our Adversaries, and those only drawn from the revolt of Pagans, men but of negative Impieties, and such as deny Christ, but because they never heard of Him. But the Religion of the Jew is expressly against the Christian, and the Mahometan against both. For the Turk, in the bulk he now stands, he is beyond all hope of conversion; if he fall asunder, there may be conceived hopes, but not without strong improbabilities. The Jew is obstinate in all fortunes; the persecution of fifteen hundred years hath but confirmed them in their Errour: they have already endured whatsoever may be inflicted, and have suffered in a bad cause, even to the condemnation of their enemies. Persecution is a bad and indirect way to plant Religion: it hath been the unhappy method of angry Devotions, not only to confirm honest Religion, but wicked Heresies, and extravagant Opinions. It was the first stone and Basis of our Faith; none can more justly boast of Persecutions, and glory in the number and valour of Martyrs. For, to speak properly, those are true and almost only examples of fortitude: those that are fetch'd from the field, or drawn from the actions of the Camp, are not oft-times so truely precedents of valour as audacity, and at the best attain but to some bastard piece of fortitude. If we shall strictly examine the circumstances and requisites which Aristotle requires to true and perfect valour, we shall find the name only in his Master, Alexander, and as little in that Roman Worthy, Julius Caesar; and if any in that easie and active way have done so nobly as to deserve that name, yet in the passive and more terrible piece these have surpassed, and in a more heroical way may claim the honour of that Title. Tis not in the power of every honest Faith to proceed thus far, or pass to Heaven through the flames. Every one hath it not in that full measure, nor in so audacious and resolute a temper, as to endure those terrible tests and trials; who, notwithstanding, in a peaceable way, do truely adore their Saviour, and have (no doubt,) a Faith acceptable in the eyes of God.

XXVI. Now, as all that dye in the War are not termed Souldiers; so neither can I properly term all those that suffer in matters of Religion, Martyrs. The Council of Constance condemns John Huss for an Heretick; the Stories of his own Party stile him a Martyr: he must needs offend the Divinity of both, that says he was neither the one nor the other. There are many (questionless), canonized on earth, that shall never be Saints in Heaven; and have their names in Histories and Martyrologies, who in the eyes of God are not so perfect Martyrs as was that wise Heathen, Socrates, that suffered on a fundamental point of Religion, the unity of God. I have often pitied the miserable Bishop that suffered in the cause of Antipodes; yet cannot chuse but accuse him of as much madness, for exposing his living on such a trifle, as those of ignorance and folly, that condemned him. I think my conscience will not give me the lye, if I say there are not many extant that in a noble way fear the face of death less than myself; yet, from the moral duty I owe to the Commandment of God, and the natural respects that I tender unto the conservation of my essence and being, I would not perish upon a Ceremony, Politick points, or indifferency: nor is my belief of that untractible temper, as not to bow at their obstacles, or connive at matters wherein there are not manifest impieties. The leaven, therefore, and ferment of all, not only civil but Religious actions, is Wisdom; without which, to commit our selves to the flames is Homicide, and (I fear,) but to pass through one fire into another.

XXVII. That Miracles are ceased, I can neither prove, nor absolutely deny, much less define the time and period of their cessation. That they survived Christ, is manifest upon the Record of Scripture; that they out-lived the Apostles also, and were revived at the Conversion of Nations many years after, we cannot deny, if we shall not question those Writers whose testimonies we do not controvert in points that make for our own opinions. Therefore that may have some truth in it that is reported by the Jesuites of their Miracles in the Indies; I could wish it were true, or had any other testimony than their own Pens. They may easily believe those Miracles abroad, who daily conceive a greater at home, the transmutation of those visible elements into the Body and Blood of our Saviour. For the conversion of Water into Wine, which He wrought in Cana, or, what the Devil would have had Him done in the Wilderness, of Stones into Bread, compared to this, will scarce deserve the name of a Miracle: though indeed, to speak properly, there is not one Miracle greater than another, they being the extraordinary effects of the Hand of God, to which all things are of an equal facility; and to create the World, as easie as one single Creature. For this is also a Miracle, not onely to produce effects against or above Nature, but before Nature; and to create Nature, as great a Miracle as to contradict or transcend her. We do too narrowly define the Power of God, restraining it to our capacities. I hold that God can do all things; how He should work contradictions, I do not understand, yet dare not therefore deny. I cannot see why the Angel of God should question Esdras to recall the time past, if it were beyond His own power; or that God should pose mortality in that which He was not able to perform Himself. I will not say God cannot, but He will not, perform many things, which we plainly affirm He cannot. This, I am sure, is the mannerliest proposition, wherein, notwithstanding, I hold no Paradox; for, strictly, His power is the same with His will, and they both, with all the rest, do make but one God.

XXVIII. Therefore that Miracles have been, I do believe; that they may yet be wrought by the living, I do not deny; but have no confidence in those which are fathered on the dead. And this hath ever made me suspect the efficacy of reliques, to examine the bones, question the habits and appurtenances of Saints, and even of Christ Himself. I cannot conceive why the Cross that Helena found, and whereon Christ Himself dyed, should have power to restore others unto life. I excuse not Constantine from a fall off his Horse, or a mischief from his enemies, upon the wearing those nails on his bridle, which our Saviour bore upon the Cross in His Hands. I compute among your Piae fraudes, nor many degrees before consecrated Swords and Roses, that which Baldwyn, King of Jerusalem, returned the Genovese for their cost and pains in his War, to wit, the ashes of John the Baptist. Those that hold the sanctity of their Souls doth leave behind a tincture and sacred faculty on their bodies, speak naturally of Miracles, and do not salve the doubt. Now one reason I tender so little Devotion unto Reliques, is, I think, the slender and doubtful respect I have always held unto Antiquities. For that indeed which I admire, is far before Antiquity, that is, Eternity; and that is, God Himself; Who, though He be styled the Ancient of Days, cannot receive the adjunct of Antiquity; Who was before the World, and shall be after it, yet is not older than it; for in His years there is no Climacter His duration is Eternity, and far more venerable than Antiquity.

XXIX. But above all things I wonder how the curiosity of wiser heads could pass that great and indisputable Miracle, the cessation of Oracles; and in what swoun their Reasons lay, to content themselves and sit down with such a far-fetch'd and ridiculous reason as Plutarch alleadgeth for it. The Jews, that can believe the supernatural Solstice of the Sun in the days of Joshua, have yet the impudence to deny the Eclipse, which every Pagan confessed, at His death: but for this, it is evident beyond all contradiction, the Devil himself confessed it. Certainly it is not a warrantable curiosity, to examine the verity of Scripture by the concordance of humane history, or to seek to confirm the Chronicle of Hester or Daniel, by the authority of Megasthenes or Herodotus. I confess, I have had an unhappy curiosity this way, till I laughed my self out of it with a piece of Justine, where he delivers that the Children of Israel for being scabbed were banished out of Egypt. And truely since I have understood the occurrences of the World, and know in what counterfeit shapes and deceitful vizards times present represent on the stage things past, I do believe them little more then things to come. Some have been of my opinion, and endeavoured to write the History of their own lives; wherein Moses hath outgone them all and left not onely the story of his life, but (as some will have it,) of his death also.

XXX. It is a riddle to me, how this story of Oracles hath not worm'd out of the World that doubtful conceit of Spirits and Witches; how so many learned heads should so far forget their Metaphysicks, and destroy the ladder and scale of creatures, as to question the existence of Spirits. For my part, I have ever believed, and do now know, that there are Witches: they that doubt of these, do not onely deny them, but Spirits; and are obliquely and upon consequence a sort not of Infidels, but Atheists. Those that to confute their incredulity desire to see apparitions, shall questionless never behold any, nor have the power to be so much as Witches; the Devil hath them already in a heresie as capital as Witchcraft; and to appear to them, were but to convert them. Of all the delusions wherewith he deceives morality, there is not any that puzzleth me more than the Legerdemain of Changelings. I do not credit those transformations of reasonable creatures into beasts, or that the Devil hath a power to transpeciate a man into a Horse, who tempted Christ (as a trial of His Divinity,) to convert but stones into bread. I could believe that Spirits use with man the act of carnality, and that in both sexes; I conceive they may assume, steal, or contrive a body, wherein there may be action enough to content decrepit lust, or passion to satisfie more active veneries; yet, in both, without a possibility of generation: and therefore that opinion that Antichrist should be born of the Tribe of Dan by conjunction with the Devil, is ridiculous, and a conceit fitter for a Rabbin than a Christian. I hold that the Devil doth really possess some men, the spirit of Melancholy others, the spirit of Delusion others; that, as the Devil is concealed and denyed by some, so God and good Angels are pretended by others, whereof the late defection of the Maid of Germany hath left a pregnant example.

XXXI. Again, I believe that all that use sorceries, incantations, and spells, are not Witches, or, as we term them, Magicians. I conceive there is a traditional Magick, not learned immediately from the Devil, but at second hand from his Scholars, who, having once the secret betrayed, are able, and do emperically practise without his advice, they both proceeding upon the principles of Nature; where actives, aptly conjoyned to disposed passives, will under any Master produce their effects. Thus I think at first a great part of Philosophy was Witchcraft; which, being afterward derived to one another, proved but Philosophy, and was indeed no more but the honest effects of Nature: what, invented by us, is Philosophy, learned from him, is Magick. We do surely owe the discovery of many secrets to the discovery of good and bad Angels. I could never pass that sentence of Paracelsus without an asterisk or annotation; Ascendens constellatum multa revelat quaerentibus magnalia naturae, (i.e. opera Dei.) [The ascending constellation reveals to inquirers many of nature's great things.] I do think that many mysteries ascribed to our own inventions have been the courteous revelations of Spirits; (for those noble essences in Heaven bear a friendly regard unto their fellow Natures on Earth;) and therefore believe that those many prodigies and ominous prognosticks, which forerun the ruines of States, Princes, and private persons, are the charitable premonitions of good Angels, which more careless enquiries term but the effects of chance and nature.

XXXII. Now, besides these particular and divided Spirits, there may be (for ought I know,) an universal and common Spirit to the whole World. It was the opinion of Plato, and it is yet of the Hermetical Philosophers. If there be a common nature that unites and types the scattered and divided individuals into one species, why may there not be one that unites them all? However, I am sure there is a common Spirit that plays within us, yet makes no part of us; and that is, the Spirit of God, the fire and scintillation of that noble and mighty Essence, which is the life and radical heat of Spirits, and those essences that know not the vertue of the Sun; a fire quite contrary to the fire of Hell. This is that gentle heat that brooded on the waters, and in six days hatched the World; this is that irradiation that dispels the mists of Hell, the clouds of horrour, fear, sorrow, despair; and preserves the region of the mind in serenity. Whosoever feels not the warm gale and gentle ventilation of this Spirit, though I feel his pulse, I dare not say he lives: for truely, without this, to me there is no heat under the Tropick; nor any light, though I dwelt in the body of the Sun.

As, when the labouring Sun hath wrought his track Up to the top of lofty Cancers back, The icey Ocean cracks, the frozen pole Thaws with the heat of the Celestial coale; So, when Thy absent beams begin t' impart Again a Solstice on my frozen heart, My winter's ov'r, my dropping spirits sing, And every part revives into a Spring. But if Thy quickning beams a while decline, And with their light bless not this Orb of mine, A chilly frost surpriseth every member, And in the midst of June I feel December. O how this earthly temper doth debase The noble Soul, in this her humble place; Whose wingy nature ever doth aspire To reach that place whence first it took its fire. These flames I feel, which in my heart do dwell, Are not Thy beams, but take their fire from Hell: O quench them all, and let Thy Light divine Be as the Sun to this poor Orb of mine; And to Thy sacred Spirit convert those fires, Whose earthly fumes choak my devout aspires.

XXXIII. Therefore for Spirits, I am so far from denying their existence, that I could easily believe, that not onely whole Countries, but particular persons, have their Tutelary and Guardian Angels. It is not a new opinion of the Church of Rome, but an old one of Pythagoras and Plato; there is no heresie in it; and if not manifestly defin'd in Scripture, yet is it an opinion of a good and wholesome use in the course and actions of a mans life, and would serve as an Hypothesis to salve many doubts, whereof common Philosophy affordeth no solution. Now, if you demand my opinion and Metaphysics of their natures, I confess them very shallow; most of them in a negative way, like that of God; or in a comparative, between ourselves and fellow-creatures; for there is in this Universe a Stair, or manifest Scale of creatures, rising not disorderly, or in confusion, but with a comely method and proportion. Between creatures of meer existence, and things of life, there is a large disproportion of nature; between plants, and animals or creatures of sense, a wider difference; between them and Man, a far greater: and if the proportion hold one, between Man and Angels there should be yet a greater. We do not comprehend their natures, who retain the first definition of Porphyry, and distinguish them from our selves by immortality; for before his Fall, tis thought, Man also was Immortal; yet must we needs affirm that he had a different essence from the Angels. Having therefore no certain knowledge of their Natures, tis no bad method of the Schools, whatsoever perfection we find obscurely in our selves, in a more compleat and absolute way to ascribe unto them. I believe they have an extemporary knowledge, and upon the first motion of their reason do what we cannot without study or deliberation; that they know things by their forms, and define by specifical difference what we describe by accidents and properties; and therefore probabilities to us may be demonstrations unto them: that they have knowledge not onely of the specifical, but numerical forms of individuals, and understand by what reserved difference each single Hypostasis (besides the relation to its species,) becomes its numerical self: that, as the Soul hath a power to move the body it informs, so there's a faculty to move any, though inform none: ours upon restraint of time, place, and distance; but that invisible hand that conveyed Habakkuk to the Lyons Den, or Philip to Azotus, infringeth this rule, and hath a secret conveyance, wherewith mortality is not acquainted. If they have that intuitive knowledge, whereby as in reflexion they behold the thoughts of one another, I cannot peremptorily deny but they know a great part of ours. They that, to refute the Invocation of Saints, have denied that they have any knowledge of our affairs below, have proceeded too far, and must pardon my opinion, till I can thoroughly answer that piece of Scripture, At the conversion of a sinner the Angels in Heaven rejoyce. I cannot, with those in that great Father, securely interpret the work of the first day, Fiat lux, [Let there be light] to the creation of Angels; though I confess, there is not any creature that hath so neer a glympse of their nature as light in the Sun and Elements. We stile it a bare accident; but, where it subsists alone, tis a spiritual Substance, and may be an Angel: in brief, conceive light invisible, and that is a Spirit.

XXXIV. These are certainly the Magisterial and masterpieces of the Creator, the Flower, or (as we may say,) the best part of nothing; actually existing, what we are but in hopes and probability. We are onely that amphibious piece between a corporal and spiritual Essence, that middle form that links those two together, and makes good the Method of God and Nature, that jumps not from extreams, but unites the incompatible distances by some middle and participating natures. That we are the breath and similitude of God, it is indisputable, and upon record of Holy Scripture; but to call ourselves a Microcosm, or little World, I thought it only a pleasant trope of Rhetorick, till my neer judgement and second thoughts told me there was a real truth therein. For first we are a rude mass, and in the rank of creatures which onely are, and have a dull kind of being, not yet priviledged with life, or preferred to sense or reason; next we live the life of Plants, the life of Animals, the life of Men, and at last the life of Spirits, running on in one mysterious nature those five kinds of existences, which comprehend the creatures not onely of the World, but of the Universe. Thus is Man that great and true Amphibium, whose nature is disposed to live, not onely like other creatures in divers elements, but in divided and distinguished worlds: for though there be but one to sense, there are two to reason, the one visible, the other invisible; whereof Moses seems to have left description, and of the other so obscurely, that some parts thereof are yet in controversie. And truely, for the first chapters of Genesis, I must confess a great deal of obscurity; though Divines have to the power of humane reason endeavoured to make all go in a literal meaning, yet those allegorical interpretations are also probable, and perhaps the mystical method of Moses bred up in the Hieroglyphical Schools of the Egyptians.

XXXV. Now for that immaterial world, methinks we need not wander so far as beyond the first moveable; for even in this material Fabrick the Spirits walk as freely exempt from the affection of time, place, and motion, as beyond the extreamest circumference. Do but extract from the corpulency of bodies, or resolve things beyond their first matter, and you discover the habitation of Angels, which if I call the ubiquitary and omnipresent Essence of God, I hope I shall not offend Divinity: for before the Creation of the World God was really all things. For the Angels He created no new World, or determinate mansion, and therefore they are everywhere where is His Essence, and do live at a distance even in Himself. That God made all things for Man, is in some sense true, yet not so far as to subordinate the Creation of those purer Creatures unto ours, though as ministring Spirits they do, and are willing to fulfill the will of God in these lower and sublunary affairs of Man. God made all things for Himself, and it is impossible He should make them for any other end than His own Glory; it is all He can receive, and all that is without Himself. For, honour being an externat adjunct, and in the honourer rather than in the person honoured, it was necessary to make a Creature, from whom He might receive this homage; and that is, in the other world, Angels, in this, Man; which when we neglect, we forget the very end of our Creation, and may justly provoke God, not onely to repent that He hath made the World, but that He hath sworn He would not destroy it. That there is but one World, is a conclusion of Faith: Aristotle with all his Philosophy hath not been able to prove it, and as weakly that the World was eternal. That dispute much troubled the Pen of the ancient Philosophers, but Moses decided that question, and all is salved with the new term of a Creation, that is, a production of something out of nothing. And what is that? whatsoever is opposite to something; or more exactly, that which is truely contrary unto God: for He onely is, all others have an existence with dependency, and are something but by a distinction. And herein is Divinity conformant unto Philosophy, and generation not onely founded on contrarieties, but also creation; God, being all things, is contrary unto nothing, out of which were made all things, and so nothing became something, and Omneity informed Nullity into an Essence.