The primitive origination of mankind, considered and examined according to the light of nature written by the Honourable Sir Matthew Hale, Knight ...

TO THE READER.

THE subject Matter of this Book is a free Dis∣quisition, according to the Light of Nature and Natural Reason, touching the Primitive Origi∣nation of Mankind, consisting principally of these Parts and Assertions.

I. That according to the Light of Nature and Natural Reason, the Mundus aspectabilis was not Eternal, but had a Beginning.

II. That if there could be any imaginable doubt thereof, yet by the necessary Evidence of Natural Light it doth appear that Mankind had a beginning, and that the successive Gene∣rations of Men were in their Original Ex non genitis.

III. That this Truth is evident by Reason and Arguments demonstrative, or at least little less than apodeictical.

IV. That there are Moral Evidences of the truth of this Assertion, which are herein particularly expended and exa∣mined; and how far forth they are concludent, and how far not: which I have impartially delivered.

V. That those great Philosophers that asserted this Origi∣nation of Mankind Ex non genitis, both ancient and modern, that rendred it by Hypotheses different from that of Moses, were mistaken: Wherein the several Hypotheses of Aristotle, Plato, Empedocles, Epicurus, Avicen, Cardanus, Cisalpinus, Beregardus and others are examined, and the absurdity and impossibility thereof detected.

VI. That the Mosaical System, as well of the Creation of Man as of the World in general, abstractively considered without relation to the Divine Inspiration of the Writer, is highly consonant to Reason, and upon a bare rational account highly preferrible before the Sentiments of those Philosphers that either thought Mankind Eternal, or substituted Hypotheses of his first Production different from the Mosaical.

VII. I have concluded the whole with certain Corollaries and Deductions, necessarily flowing from the things thus as∣serted, as well touching the Existence, the Wisdom, Power, Providence of Almighty God, as touching both the Duty and Happiness of Mankind.

Though this may seem a laborious Work to little purpose, since the generality of Christians, among whom I write, do generally believe this Truth of the Origination of the World and Mankind, as it is delivered in the Holy Scriptures; and thus to write in proof of a Truth generally received, doth rather create Doubts in Mens Minds of what they already believe, than any way advantage or confirm their belief.

I Answer, 1. That for my part I think Atheism so unrea∣sonable a thing, so abhorrent to the Light of Nature and Sen∣timents of Conscience, that I cannot think there is so much speculative Atheism abroad in the World as many good Men fear and suspect: But if there be but one quarter of that Atheism in the World, I do not know any better Cure of it, or Preservative against it, next to the Grace of God, than the due Consideration of the Origination of Mankind. 2. Again, though the Creation of Man be generally acknowledged by Jews and Christians, yet we must likewise consider that many take it up only as a part of their Education, and not upon any serious, deep Conviction of the truth of it: and had such Men but an Education in such a Place or Country where it is not believed, or where it is doubted, they would be at least sce∣ptical and doubtful in the belief of it. 3. The best of Men, and soundest believers of Divine Revelations, may be better confirmed by the accession and suffrage even of Natural Evi∣dences of the Verities they already believe; but howsoever, it better enables them to convince such Gainsayers as will be governed in their Judgments by no other Light than the Light of Nature and Reason, and many such there may be met withal in the World.

And upon that account, my whole Discourse is bottomed upon Natural and Moral Evidences suited to these Mens Principles or Motives, by which they are guided and governed; yea when I make use of the Sacred and Infallible Scriptures, I do use them abstractively from their Divine and Infallible Au∣thority, and only as Moral Evidences of the Truth I assert:

for any Man may easily foresee, that an Atheistical Spirit that denies or questions the truth of the Fact therein delivered, will not be convinced by the Infallibility of that Scripture which delivers that for a Truth, which he denies or questions.

This whole Book as thou now seest it, was written by me some Years since, and hath lain ever since in my Chest, and surely therein should have lain still, but only for Three Reasons: 1. Because that some Writings of mine have without my privity come abroad in Print, which I never intended; and this might have had the same fate, if not in my Life time, yet after my Death. 2. Because possibly there hath some more care been used by me in the Digesting and Writing hereof, than of some others that have gone abroad in publick. 3. That although I could never be brought to value the Writings of mine that are published, as worthy of the publick view, yet I find them well accepted by many, which encouraged me to let this Book come abroad under my own Name; wherein I used more care than in those lesser Tractates, although I have not yet confidence enough to say that this may deserve any great acceptation: though there be many things in it which may not please, yet I do think there be many things useful, and such as will not displease Judicious Readers.

If there be any Faults or Mistakes in Quotations, in Syntax, in Translations, in Transcriptions, or if there by any Errours (as possibly there may be) in my Deductives, Inferences, or Applications; or if the Language be in some places either improper or obscure, or if the Expressions or Words which we sometimes use be not so full, so significant, or proper, or delivered from Amphibologies, yet I must desire the Reader to take this Apology for it.

1. It was written at leisure and broken times, and with great intervals, and many times hastily, as my busie and im∣portant Employment of another nature (known to the World) would give me leave; which must needs make such Breaks, and Chasms, and Incoherences, that possibly a continued, un∣interrupted series of writing would have prevented, and carried on the Discourse with a more equal Thred.

2. A long indisposition of Health hath much hindred and interrupted me in a strict revising and amending of what pos∣sibly might have been requisite to be done.

3. A Man whose scope, and intent, and drift is at some one thing, and hath his Eye and Design fixed upon it, many times is not so solicitous nor so curious, nor so exact in the choice of his Words, especially in Expressions of collateral things, not being the principal Subject of the Discourse, which though they may lye in his way, yet are not much under his strict advertence; but he thinks it is enough if he dresseth his Discourse so that it tend to what it principally aims and drives at. And hence it is, that in Chronological Computations, which I sometimes make use of, I content my self with a more lax and common Computation, without any great curiosity or exactness, because it equally serves my purpose as if my Computations were more critical and exact, even usque ad minutias Chronologicas; and so in some other mentions of Names and Times of Authors, and the like: and likewise in the choice of Words or Expres∣sions, wherein possibly I may sometimes be too lax and free, using such as come next into my Mind, without a curious or critical choice; which is more excusable in a Discourse of this nature, than in some Polemical and Controversial Dis∣courses of other natures, where Men usually catch at Words and Expressions, and it is the greatest part of their Business.

4. I must also desire my Readers pardon, in that in my Transcripts of some entire Texts out of Aristotle, Plato, Plutarch and others, I use the Latin Translation, and not the Original Greek, wherein the Authors wrote: I was a better Grecian in the 16^th, than in the 66^th Year of my Life; and my application to another Study and Profession, rendred my skill in that Lan∣guage of little use to me, and so I wore it out by degrees.

And thus thou hast this Book presented to thy view, I wish thee as much Contentment in Reading as I had in Writing it: If there be any thing therein that may be useful to thee (as I suppose there may be) there is matter for my Contentment and thy Benefit; if all be not answerable thereunto, and to thy expectation, the former Considerations give thee reasonable Motives of Charity to excuse it.