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CHAP. XLVI. Of the Immortality of our Soul. (Book 46)

1. Atheism, and that worse than Idolatry. 2. Religious Atheists are the worst of all. 3. The Life of new Religious persons which prefer themselves before others, hath introduced Atheism anew, under the Doctrine of the P••lagiam. 4. Hypo∣crites abuse the Scriptures. 5. The Argument of perfect Atheists. 6. That mo∣dern Atheism was foreseen in times past. 7. The foolishness of their Argument. 8 Of what the Faith of Atheists is. 9. Some Arguments against Atheists, from things granted. 10. Every thing understood is a Lyer, while it is equalized with things understood by Faith. 11. It is further demonstrated by the authority of Scripture. 12. The Bread which comes down from Heaven, Prophesied of. 13. The remainder out of blessed Augustine. 14. The mind cannot be ge∣nerated by the disposition of Bodies. 15. A neutrality of Beings unknown to the Schools.

THe Jewes of old, presently after the Cessation of miracles, were straightway hur∣ried unto Idolatry, & a mad worshiping of Idols. But the modern Age being more wicked then they of the Circumcision, slideth voluntarily by degrees into Atheism: [unspec 1] For Lay-men being exsecrably involued in daily Sins, do not only neglect God the invisible Fountaine of all good; But also some that are bound or engaged to the Church, eating up in the midst of us, the Sins of the people, do ••coffe at God, and protest that they are indebted nothing unto him; Because they believe nothing Ac∣counting the Faith it self to be a meer politick apparitions Imagination; and so that all Religions are indifferent: Because they are those which they believe he introduced only to restrain people under a civil Law of living: and that the [unspec 2] are therefore almost every where different, and alike just, they being divulged by the Statute Law of Princes, or right of customes received. For else it might be a free thing to believe and do any thing, if the commerces of men should not perish thereby. For there are those who do believe and foolishly utter these things, because Priests and Religious men themselves do privily profess unto their wicked a∣buses; who thinking that they have reached unto the bottom of Truth, they boast of their most polished, and sublimed wits, and therefore they laugh at other good or honest persons, who implore the Grace of God in Faith, Hope, and Charity, as sim∣ple men, and almost foolish, and as those that roast themselves as a broiled Fish, in vain: And they wax daily worse and worse, the Devil stirring them up, Who goes about as a roaring Lyon, seeking daily whom he may devour. But especially, the evil examples of some Preachers, and Ʋowers of voluntary Poverty, Obedience, Hu∣mility, [unspec 3] and Charity, do nourish Atheisms: who notwithstanding, are wholly without Humility, Charity, being altogether Ambitious, Envious, & Couetous, they over flow in Wealth, they follow their own Profits, that not only their Belly, but they themselves wholly may be a God to themselves. For truly under a Cloak of Hypo••••••ie, they wrest aside the Almes appointed and to be appointed for the Poor, to themselves: So as their life being diverted into a Scorn of Religion, hath driven for that cause, even the more Judicious, and also the weaker Sort, into Atheism. But the Holy Spirit shall at sometime Reforme this Madness of Errour on both sides, who is able only to cleanse, and sweep away the Intestine filth from his Church.

In the next place, the Scripture it self entering into that evil mind, it is wrested in a wrong sense, and hath confirmed Atheism, which otherwise, ought to moue to [unspec 4] filial obedience, and due love towards God. For first, they argue distinctiuely; and presently after they conclude copulatively for Atheism: To wit, they say, that Bibles do profess one only, and eternal Power, Omnipotent, and Unchangeable. Therefore either the Chronicles of Bibles, are the meer Fables of the Hebrewes; or the God or Power which the Christians do at this day Worship, or the Turks, is far

different from the God of the Jewes. For if we know a Tree by his Fruits, and a man by his Works, the God also may be a doubtful God, which the Christians, with the Turks, do adore and believe, together with the Jewes, as one only God, remaining always Immortal: he shall be to be known and believed by his own works, and that such as beseeme him: For as many enemies, as in times past, are read to have rushed on the people of Israel, were overthrown by a small number, and were slain, through the Astonishment of their minds by Terrour, or by a mutual Slaughter, or killing of each other; although the Camps of the same enemies, were numerous like the ••o, casts, and the Camels of the same in numerable as the sand of the Sea shore: Yet through a panick fear, they run away howling, from three hundred Hebrews found∣ing Hornes: and now and then, they slay each other with their own Sword, so as there was not one that surviued, who might carry home news of all that Slaughter. Yea, without the help of Warriours, one only Angel destroyed 180 thousand by Death, and that with one only Sword. For if those things are true, which are them read, and esteemed, and the power be at this day, the same which he was in times past, and alike powerful; he ought alike powerfully to help the Christians (now his own people) against their enemies, by whom they are surrounded, and subdued or enthral∣led daily. For at this day, publick Idolatry ceaseth, which was In times past accused for the cause of overthrow; and the cause of the Divine power himself is at this day managed; if the Church, the Spouse of the same, and the Sacraments of his Body, be disgracefully trampled on, and the daily Sacrifice or Host be hung up, and mocked with great reproach: The disjunctive of both which, howsoever it be taken, doth at least, convince that that antient Deity hath failed, in manner, in Being or essence, and in power; and that the new one, or that which the Christians do now worship (of which powers, as well as of believers, there are great discords in the whole World, hostily spoiling each other) is not alike powerful, or alike bountiful to his faithful ones, as the antient Deity was to his own Israel in times past: Because at this day, Angels nor Swords do no longer appear: neither do huge Camps any longer kill each other with a mutual slaughter: As neither being affrighted in crying out, do they run away from Christians armed with Chariots, on Horse-back, and with fiery Engines: & from hence our Atheists conclude, that as many as do believe an Immortal and Omnipotent Being, that is, a God, do live deceived: And from thence conse∣quently, they do further rightly inferre:

If any Divine power doth at length die or fail, much more the mind of man which sprung from Mortal Parents. For these Arguments are those which withdraw the people of Christ, first unto a neglect of Divine worship, and at length unto the toplof Atheism. After that the Devil took notice, that worshipping of Idols, and a multi∣plicity of Starry Gods, among the Judicious, were despised, as being loose and friuo••us meanes whereby he might allure people unto his own Hook, he more subtilly spreads this Net of Atheism, and collected a more numerous Prey: which future Atheism God foretold by his Servants the Prophets: The Foole hath said in his heart there is [unspec 6] no God, the Atheists are corrupted, and become Abominable in Iniquities, there is none that can do good. God hath looked down from Heaven upon the Sons of men, to see if there be one that understandeth, or seeketh after Gods▪ For the Atheist hath said in his heart, if I might see God, an Angel, or evil Spirit; Yea or the Spirit of a man, I would verily believe that they were: But I will not believe what I do not see, or hear, all things are unaccustomed unto me, and therefore they seem incredible: But I think with Aristotle, that all knowledge, and all intellective Learning, is made only from a fore-existing knowledge of the Senses. To whom the Devil answereth, it is good for him so to remain. And God faith; for he that to this end desireth to see, that he may believe, is now guilty of sin; but the spirit of Truth entereth not into a Soul guil∣ty of sin; and therefore it is not convenient, that thou shouldest see those things which thou desirest to see, that thou maiest believe: For neither is sin a Meanes for the attaining of Faith. It is a Blasphemous and wicked Judgment, to have denied a God, or a Devil, because it was not granted to him to have seen either of the two, neither whereof is to be seen unless in an assumed Form.

In the next place, it is a rotten and childish Argument; God doth not perform to Christians at this day, those things which he sometimes of old performed to the [unspec 7] Jewes: therefore he is not the the same as in times past, or is diminished from his an∣tient power: For truly the matter is changed, not so much from the power, as from the will of God. But why he will not now, what he would in times past, it is not

our part to aske of God a reason of his own will: therefore it is a foolish Argument, God doth not now do what he did in times past, therefore he cannot do it. The Hebrew people was a small people, out of whom Christ ought to arise; and that peo∣ple were on every side beset with Enemies, and the which, unless they had been sup∣ported with the stretched-out Arme of God, and as it were by a continual miracle, they being presently brought to nothing, had yielded as a prey to the Conqueror, from whence notwithstanding, it was decreed that the Messias should arise: But the con∣dition and Law of Christians is far otherwise: For the Israelitish people in the hard∣ness of their hearts, did measure the grace or favour of God, by the abounding of Wealth, Of-spring, Fruitfulness of Fruits, and their peaceable Possession: But we have known, that offences should be necessary in the Church, Tribulations also, how great soever; yet not worthy to be reckoned with the Expectations of the Age to come. And likewise it hath so pleased God, that for unjustice, Kingdoms are translated from Nation to Nation.

But that I may shew that there is the same God of the Christians, which there was in times past to the Hebrews; I must not indeed run back unto the written Chronicles, with which Atheists, the Bibles themselves are of no credit: the Argument of Atheists is to be overthrown; Seeing their understanding admits not of that which is not introduced out∣wardly by the Senses. Their whole Faith is from a knowledge; but that knowledge is founded in a present Sensibility, a fore-past Observation, & renouncing of Histories, and succession of Ages, for otherwise, there ought to be no less Authority of sacred, than of profane Writers: Yea all the knowledge of Atheists descends to the Eyes, to Sight, Numbers, Lines, Figures, Tones or Sounds, Weights, Motions, Smells, Touchings, Handlings, and Tasts, that is, it wholly depends on a brutal Beginning, and they are unapt to understand those things which do exceed sense: For that is the cause why they exclude themselves from the intelligible world, and do kick against the corner Stone.

But at leastwise, they confess that they do see and know those things which they are ignorant of; which thing happens in the Speculations of the Planets. But I wish [unspec 8] that Atheists may measure the compass of the World, I say, the real distance of Saturn from us, for they shall confess for that very cause, even against their wills, the distance of so many thousand Miles, which their understanding it self will contradict by seen dimensions, or they shall of necessity incline themselves to confess, that a three-fold circuite of Saturne, in respect of his own Diameter, could not have arisen from him∣self, or of his own accord; but rather that there is some Author of these, of infinite power, wisdome, greatness, and so also of Duration, &c. But if the Atheist doth think, that the Orbs of so incomprehensible greatness, and so regular a constancy of successive changes, have been thus of their own accord from everlasting; at least wise the perpetuity of that infinite Eternity, ought to follow a certain Law, Order, and ordained Government, which did require a certain presiding or overseeing, or ruling. Being, everlasting in continuance, great, and powerful. Most miserable therefore are they, who by an utter denial of all things, do exclude Faith, and the rewards of Faith.

For let us consider the Circle of the Earth to be cloathed with waters, or that place without Earth and water, to wit, that all things do of their (very) own forceable Incli∣nation fall towards their Center; So that if two men were there, to wit, from East and West, these should touch each other with their Feet, and should look up∣wards with their head, even as we, and the Antipodes at this day. This I say the Atheist doth believe, although sense hath not suggested it unto him. For weighty bodies do teach indeed, their own ready Inclination of falling downwards; but that the Heaven is on every side aboue, in respect of one Center, and that such is the pro∣perty of this Center, that there is not another like unto it; neither yet, hath the A∣theist seen that property: but nevertheless, he believes it: yea, whatsoever he may at any time frame, he alwayes finds the contrary, and without that property of a Center, he believes I say, that same one only natural property in the universal Cen∣ter: but he never beholds or looks into the working cause thereof, or that which is like it, in the least, and he had rather through unbelief, exclude it from himself. But at least, if there be not a God, nor he every where present, and giving all things to all, it should be all one, if all things were confounded, should fall upwards, or down∣wards, whether weighty Bodies did rush downwards, or upwards; whether Plants, and

Beasts did perish or not. Therefore the constancy of order & perseverance of the Species or particular kinds, do of necessity require some primitive Fountainous Being from whence they began, are, and do propagate by a continual thred, and the which doth govern all things at his own pleasure or by his own beck, and gives a constancy and Succession of Continuation, least all things should go to ruine, and be confusedly Co-mingled. Indeed he beares a universal care, and keeps things in their essence or being.

In the next place, let the Atheist consider the flowing and ebbing of the Water; To wit, that no water doth ascend of its own accord; yet that the water of the Sea, doth alwayes ascend, as well in the flowing, as ebbing of the Sea. He believes this, because he sees it; but the cause thereof he believes not, because he seeth it not; neither hath the knowledge thereof entred by sense, because it is that which contradicteth his senses. But he at least, ought to believe, that those things do happen by a cause, although he hath not known the same, by which notwithstanding, every thing hath drawn such a property. For although all particular kinds should have this kind of power of seeds and gifts from everlasting; yet nevertheless, there is not a certain universal property in the Universe, which may have respect unto all particular things, that they may be ordained, and which may know all particular things newly risen and to arise, unless it be out of, and besides the nature of all particular things: Otherwise, there should be innumerable Deities, as there were in times past: and moreover, there should be con∣tinual Divisions, and Dissolutions of the species or particular kinds. For the Atheist denies to believe, what things he knows not by sense: he sees indeed the water to be moist, but he knows not, what that is which is moist in the water, or why it is moist: Therefore he believes that which he doth not know, and that which he doth not pierce, that is, as the Beast doth: for neither shall Humane knowledge ever raise him up aboue its bounds, unless he be enlightned by the light, which the Atheist ex∣cludes &: he defineth all things by the Contemplation of his own conceit alone, because he reflecteth every where on all things, as to himself: Being indeed wholly carnal and vain, as long as he believes his understanding to arise from a sensual Subject.

For whatsoever is perceived by Consequence, Numbers, Figures, Proportions, and Suitings, is deceitful; as oft as he preferreth, or equalizeth the same things understood, [unspec 9] unto things intellectually understood by Faith and Revelation. What if Science Ma∣thematical doth abstract from real Objects, and all perceived things, and yet they are believed; why shall it be more difficult to believe things not seen, so they are revealed by a Being, which by transcending Acts, sheweth that he deserves a more full Cre∣dit?

If an Atheist can assent unto profane Histories, why not also to the sacred ones? For Moses was famous by many Miracles, known to all Israel; he writeth the History [unspec 10] of the Creation of the World, the successive Progeny of men; in the next place, he by Abraham enlarged the bringing forth of Israel out of Bondage.

Lastly, he delivered the Law prescribed by God, being confirmed by many Mira∣cles, before an unbelieving people.

They being indeed seen in the sight of an hundred thousand co-living people. Their Sons and Nephewes subscribed to the Writings of Moses, and then indeed to the Tra∣ditions confirmed by their Ancestours. And that was undoubtfully believed by all the following Ages: And the Gentiles took a diligent care to have them Translated, and indeed the Seventy two miraculously Translated them, without any disagreement of words. But thus far, as well Jewes, and Christians, as Enemies, have believed the sacred Histories touching these things.

At length, by the Prophets, there are read predictions for many Ages, before that by prof••••e Histories they are afterwards proued to have happened. For to [unspec 11] Abraham it was promised by God, that the Messias should arise out of his own Stock. The same thing Melchizedech foretold unto him, and therefore offered a new Sacrifice of Bread and Wine unto him, which should sometime by pr••pagating, proceed out of his Loy••es. But a Sacrifice is no where offered, but to God alone. After∣wards, in the dividing of the Land of promise, there was Bethlehem or the house of Bread, for the Prophets had foretold that the Messias should from thence be born of a Virgin. The Gentiles also, saw the Bread descend from Heaven, which should destroy the camps of Midian: and he was called the God of Gideon, whom notwithstanding, Gid••on had not yet acknowledged for his God.

This Messias also, David afterwards divinely foreknew should be born of his stock;

and therefore he named him his Lord or God, and that he was to be a Priest after the order of Melchizedech: to wit, he foretold it in the Bread and Wine, by the inspira∣tion of the divine blast. Balaam foretold of this God, as the Star or Jacob, which the Magi or wisemen coming from the East, afterwards learned, that he ought to be born in Bethlehem or the House of Bread; and they saw his Star going before them, by admonishment whereof, they had come from the utmost parts of the East, to wor∣ship the Child, who only is to be worshipped. For he who fore-taught them con∣cerning the signification of the Star, could have evidently shewed them the place wherein the Child was born, whom they sought by so remote a journey, but that, he he had determined that that thing should be drawn out of the writings of the Pro∣phets, for the honour of God, and the learning of People. Therefore if there be a∣ny credit to be given to sacred History; that convinceth, that God is one, that the Gods of the Nations are Devils: That this God Messias, his Son, was at length to be raised up out of Abraham, without the will of Man, of a Virgin only; that he is the Angels food which came down from Heaven, who saves those that are to be saved, freely.

And seeing the understanding of Man cannot comprehend these Mysteries, and much less fore-see them by the help of the Senses: therefore it is needful to draw the understanding into the obedience of Faith, which it can in no wise conceive of it self: Because, seeing that is of a limited power, and Faith every where of a profound ob∣scurity, the understanding cannot comprehend an infinite term of continuance, or The Immortality of the Soul. Therefore the Holy Scriptures being at length, gran∣ted and believed, at least after the manner of Chronicles: One, Eternal, Unchangea∣ble, Immortal, Infinite, Omnipotent, Good, True, Wise God, the Creator, Author, Sustainer, Governour, and Life of things, doth for that very cause, manifestly appear.

Lastly, this divine Power being granted, the arguments of St. Augustine do con∣clude [unspec 12] for The Immortality of the Soul, and Life eternal, Fire eternal, Joy, Peace, also everlasting Misety or Sorrow, are to be granted. And there are Angels, evil Spirits, Prophesying dark Spirits, or the Devils Bond-slaves.

But the conceivings of these things are wanting to an understanding which savours only of the Senses, according to Aristotle: and words are wanting to the tongue, and positive words want Properties of Expressions, to declare those things which the Ear hath not yet heard, nor the understanding could comprehend, that which hath not yet descended into the Heart of Man, and that which is in it self undemonstra∣ble by the Discipline of the Senses and intellectual faculty: For Faith, the reward of Faith, and expectation of the Righteous, do exceed all Sense, and whatsoe∣ver can be conceived by the understanding. Furthermore, if the mind be Immortal, and to enjoy eternal joy, if it being seperated by Death from its own Mortal body, [unspec 13] doth in very deed exist and live; therefore it is not generated by a Body, which in it self, with every disposition of it, is frail, mortal, and a dead carcass, subject to day∣ly and any kind of importunities of successive changes. Therefore the mind is an immortal substance, a Life, of the nature of the eternal Light, not to be extinguish∣ed: And therefore, neither is it generated, or proceedeth it from a Man, Parent, or Frail-seed: much less doth it arise, or is produced of it self, but by some Eternal Beginning, which in it self is Life, Light eternal, Infinite, not to be altered, or ex∣tinguished.

But these words are of Faith, and the revelations of this eternal Light, and there∣fore are they eternally true.

But the Carnal Man doth not perceive those things which are of God; and there∣fore his Wisdome is Foolishness with God, who is Order, Integrity, Essence, the Fa∣ther of Lights, and total, Independent, absolute, abstracted cause of all things, unto whom therefore is all honour due from every created thing. But he created not on∣ly the substance of the mind, that it may be a substantial Light, after the likeness or I∣mage of himself; but he also made all the living Lights of Soulified Creatures: The which indeed could not subsist in the abstract, without their concrete or composed Body, and therefore they were to perish with the Death of the fame: And therefore, neither are they substances, although substantial, or after the manner of substantial Spirits: Neither therefore also of the number of Accidents, even as I have elsewhere demonstrated in the Treatise of the Original of Forms. Therefore the beastial Life is of a vital living Light, and a neutral Creature between a Substance and an Accident: which neutrality of Beings, hitherto unknown to the Schools, was given by the

Etymology of the Father of Lights: So indeed, that he not only maketh the burning Light of the Sun, and Splendour of the Glow-worm: But also the Souls of all Souli∣fied Creatures universally, whereof himself will remain even the alone Maker, and Master.