FOr otherwise, In­finite being it self would be inclu­ded in some Li­mits of being, a­gainst our 7th de­finition; and hence it follows, that Infinite being in its self is every finite being, but without, [Page 2]or above all limits, or (as o­thers express it) Absolutely, Incontractedly, or Eminently.

Nor let any over captious head, conceit that here at first step, we stumble on a Paralo­gism, and fall to Beg the Que­stion, by taking that for grant­ed, which is to be proved, viz. That there is such a thing as Infinite being; For we here only treat of Infinite being ab­stractedly, as defined in our 7th definition, whence this Theo­rem is necessarily deduced; Now a definition doth not ne­cessarily infer, that there is (ex parte r [...]i) and indeed such a [Page 3]thing as is defined; For Exam­ple, The squaring of a Circle is the finding of a right line, which may be equal to the circumfe­rence of a Circle: this is a true definition, yet there is really no such invention, nor yet is it known whether 'tis possible to be done, since it hath not yet been found out by any the most laborious Geometricians; But that there is really such a thing as Infinite being, we shall prove by and by. Theorem 23.

For otherwise it should be in power to be some other thing; Definition the 1 [...]th; And so would not be. All that which is, or can be, against our First Theorem; or would be included in some limits of being against our 7th Definition.

For otherwise it would not be all that is, or can be against our first Theorem, nor a pure Act against our Second Theorem; Therefore Infinite being must be an Infinite Act, and by con­sequence is good, true, potent, wise, and whatever else can be, or be conceived under the noti­on of an Act or perfection, and that in the highest degree.

For otherwise it should be in power to be that, into which it is changable; and so would not be a pure Act against our second Theorem, nor an Infinite Act against our third Theorem.

For if it would, The Passive Power of a finite being must be Infinite against our 10th Axiom.

For suppose (if it were po­ssible) A. and B. to be two In­finite beings in any moment of time, now because A. is an In­finite being, therefore it will be whatever is or can be at that moment of time; but what­ever is, or can be at the same moment of time, doth not ad­mit of any Generical Specifick, Individual or other difference from it self, but is one and the same both in reason and things; And therefore neither A. nor [Page 8] B. do admit of any difference at all between themselves, but will be wholly the same in entity according to our 16th Axiom, and so not two Infinite beings a­gainst the Hypothesis, whence it is evident, there cannot be two Infinite beings.

It may possibly be objected, that this Theorem concludes aright of two infinites in essence or entity, since such an infinite is indeed all that is, or can be, according to the first Theorem, but not of two infi­nites, whereof at least one is finite by Essence, but infinite by Accident; As Body which [Page 9]may be infinite in extension, or quality by intension.

But we answer, That the fi­nite essence of Body, cannot be the subject of an infinite accident, as an Infinite extension would be, see our 5th Theorem; therefore there is no such infinite; the same we say of Quality, and irrefraga­bly conclude, there cannot be two infinite beings.

For First, It cannot be divided into two infinite beings, because a part cannot be equal to the [Page 10]whole, Axiom the 15th, nor can here be two Infinites, The­orem the 16th.

Nor Secondly, Can it be di­vided into two finites, for ei­ther of such finites may still be conceived greater, or more per­fect Axiom the 12th, and to eve­ry finite thing, something else may be conceived equal, and addition may be made of them, Axiom the 11th: But by such means something would be con­ceived more great, large, or perfect, than that which is in­finite, against our 13th Axiom.

Nor Lastly, Is it divisible in­to a finite and an Infinite; For [Page 11]when the finite is taken away, still the Infinite Being remains, which hence plainly appears cannot at all be divided.

For if there should, it would be dividable, viz. Into that which was before, and that which is after; But that cannot be by our 7th Theorem.

For were it any way Com­pounded, it would be dividable into those things whereof it is Compounded, Axiom the 20th, But infinite being cannot be divided, Theorem the 7th; Therefore is not Compounded.

For whatsoever is, or can be conceived in an infinite being, is such infinite being it self, which is individable by our 7th Theorem.

For every compound is divi­dable, Axiom the 20th, But infinite being is undividable, [Page 14] Theorem the 7th, therefore no Compound is Infinite.

1. Not a part; For it must be a part either of a Finite or an Infinite; if of a Finite, a part would be greater than its whole; if of an infinite, a part would be equal to its whole; both which are absurd, and contrary to our [...]th Axiom.

2. Neither is it a whole, for a, whole, as a whole consists of parts, into which therefore it [Page 15]is Dividable, but infinite being is not Dividable, Theorem the 7th, therefore is neither a part nor a whole, but above both these.

For since an infinite being exceeds a finite, which is want­ing of the infinite, if such ex­cess, want, or difference, were finite, the infinite might be com­pounded of two finites, or a finite and an infinite, and so [Page 16]would be dividable into them; against our 7th Theorem.

For otherwise, either the di­fference between them would not be infinite, against our 13th Theorem, or at least there would be two several infinites against our 6th Theorem.

For it is that whereby what­ever is is, Definition the first; now because we see many things are, 'tis necessary that there be an Esse (or such principles) For otherwise nothing could be; But one Esse cannot be from another Esse, because that were to run round from Cause to Cause in Infinitum, against our 22 d. Axiom; therefore it follows it is of it self.

For otherwise, if any thing besides were of its self, Esse could not be that whereby whatever is, Is, against our 1st. Definition.

For it is included in no bounds of being, and because there are not two infinites, Theorem the 6th, therefore Esse and Infinite Being are the same; [Page 19]and whatever is said of this, may be said of that.

For either it must do so whilst it is not, or whilst it is; not the first, for that which is not, can do nothing; Axiom the 4th, not the second; for that which is, is not in power to be that which already it is; Axiom the 5th, therefore, &c.

1. Not as to Essence; for since every finite thing is inclu­ded in bounds of being this thing, and not another; if any finite being were of it self as to Essence, it would follow, that such bein [...] was bounded by it self, or did impose Limits on it self of being this and not another thing, which must be done ei­ther before it was, against our 4th Axiom; or after it was, which [Page 21]will be against our 5th Axiom; & therefore cannot be done at all.

2. Not as to Existence; for if it should, then such Finite being must be Esse it self, or the first principle of Being, which alone exists by, or of it self, Theorem the 16th; And then it would be infinite; The­orem 17th against the Hypothesis; therefore no finite being is of it self.

The same may more briefly be demonstrated another way. Thus.

Only Esse is of it self, Theo­rem 16th, but Esse is infinite, therefore no Finite thing is of it self.

For if A. should give being to B. and B, to C, and C, to the same A. it would follow, that A. in respect of the same C. were both an efficient Cause and an Effect, and so was before it was, which is absurd, and a­gainst our 3 d. Axiom.

For it hath its being from Esse, which is that whereby whatever Is is, Definition the the First; But Esse is Infinite Being, theorems 9th and 17th, Therefore, &c.

Again, whatever is, must either be of its self, or have its being from some other being, Axiom 6th; for nothing, viz. That which hath no being can­not give being to any thing, Axiom the 4th, but no finete [Page 24]thing is of its self, Theorem 19th, and if it take being from ano­ther, such other must be either a Finite or an Infinite; if you say the last, you grant our pre­sent Theorem; If the first, it will be replyed, That this o­ther Being must have its being either from Infinite, or some finite being, and so you must still either grant our Theorem, or else continue your progress from assigning one finite after another, which would be a­gainst our 22 d. Axiom; and though you should be permit­ted so to do to never so great a number, yet could not the [Page 25]same be Infinite, because Infi­nite, is undividable, Theorem the 7th, but such number (though never so vast) being composed of the unities of the finite beings produced, will be dividable into the same; Axiom the 20th, and so will not be Infinite, but Finite, and by consequence there may be as­signed the first of such finite beings whereby the rest were produced, and which it self was produced by none of them, (for no Circulation can be, Theo­rem the 20th) And when such first finite being is assigned, we shall still say it is not of its self, [Page 26] Theorem the 19th, but hath its being from some other being either finite or infinite, but it cannot be from any finite; for then, this, not that should be the first of finite beings, which is against the Hypothesis; and therefore it must be from infi­nite being.

Then, agreeing the first fi­nite being to come from Infi­nite being, It will follow that the other finite things produced by that first, are likewise from infinite being; for that which is the Cause of the Cause, is the Cause of the thing Caused; Axiom 17. whence appears the [Page 27]truth of our Theorem, that every finite hath its being from that which is Infinite.

That the number of finite things, produced by other finite beings, is not infinite, is thus also demonstrable;

Suppose the number of Men hitherto produced to be Infinite, the same will contain all the Men that have been, are, or can be, Axiom 13th; and so no Man would be henceforwards produci­ble; but experience shews us every day and moment fresh Men are produced (and that without Circulation) therefore the num­ber of Men produced, is not Infi­nite [Page 28]but finite; and consequently there is a First, &c. as before, now what is here instanced in Men, holding [...] true by parity of reason in all other finite things which have being one from another, it therefore undeniably follows, that every finite being hath its being from a being that is infinite.

Here let us take breath a while, and consider, that if a being which is confined to some limits of being, be properly termed finite, then a being which transcends all bounds of being must be called Infinite; Of some of the proprieties of both these we have treated hi­therto [Page 29]comparing them, one with the other, yet not at all determining whether there were any such things, especial­ly any Infinite being; so the explication of the first Theorem, but only have made it evident, that if there be such things as Finite beings none of them can be of its self; but every of them can only be from some being that is Infinite; and now we proceed thus.

For the Terestical Globe is not the whole World, but a part thereof; the same we may say of the Sun, Moon, and eve­ry Star, or even of Heaven it self; whence it appears, that the World is a certain whole Composed of those parts, and is therefore dividable into them, Axiom the 20th, so not Infinite; Theorem the 7th therefore Fi­nite.

For there is really a finite Being; As, the Earth, the Sun, the Moon, Man, &c. There­fore there must be an Infinite Being from whom these have their Being, Theorem the 21st. For it cannot be said, that here­tofore indeed there was an Infi­nite Being that gave being to these Finites, but the same is now no more; for then such Infinite being must have been included in Limits of duration, and consequently not Infinite, [Page 32] Definition the 7th, which is con­tradictory and absurd.

For otherwise it hath its be­ing from other besides it self, Axiom the 6th, which must be either Finite or Infinite, but it could not from the first, because the Vertue of a finite Being, being finite; Axiom the 10th, Its effects cannot be Infinite; Axiom the 11th, nor from the Second; for there cannot be two Infinite beings; Theorem the 6th: therefore the Axiom is undeniable.

Again, Infinite being, is Esse it self, Theorem the 17th; but Esse is of its self; Theorem the 25th: therefore Infinite be­ing must be of its self.

For it is of it self, Theorem the 24th, therefore Independent or any other; Axiom the 7th.

For, whatever is of its self, is Esse it self, Theorem the 16th, but whatever is Independent, is of its self, Axiom the 7th: there­fore whatever is Independent, is Esse it self; but such Esse is infinite, Theorem the 17th; Therefore so is whatsoever is in­dependent.

For otherwise, either it hath its Being from some other, against our 24th Theorem, or past of it self from nothing to an actual existence, against our 18th Theorem, therefore Infinite being must needs be Eternal, or rather is its own Eternity, or Eternity it self.

For if there should, Infinite Being would be dividable, against the 7th Theorem.

For since no real thing flows from it out of its self whereby it may produce a Finite Being, [Page 37] Theorem the 28th; Therefore it must needs produce the same by some Immanent Act, which can be no other than the meer Act of its will; for in the pro­duction of finite things we must necessarily at last come to some first things produced by Infi­nite being alone, as we have proved, Theorem 21st. But in­numerable things there were producible, which of themselves were equally indifferent to be produced; therefore when In­finite Being goes to produce something out of it self, either all things possible to be produ­ced, should be produced toge­ther [Page 38]at once, or nothing (both which it is plain are false and absurd) or else Lastly, we must admit an election or Act of such Infinite Beings will whereby it produced one thing rather than another; since it is in its pro­ducing, superlatively, free, pow­erful and wise, yea supream liberty and infinite wisdom and power it self, Theorem the 9th. Yet still the production of a fi­nite being is peculiarly attribu­ted to the simple Act of its will, and so to Love, which is the wills proper Act, and not to power or wisdom, because al­though Infinite Being, be Infi­nite [Page 39]Wisdom and Power, as well as Infinite Love, yet it produces not at all that can be produced, nor all that it un­derstands its self able to produce but only that which it wills or is pleased to produce at that moment wherein from eternity, it will'd it should be, because the will of Infinite Being, is the same with its Omnipotence, Theorem the 9th, and therefore is of its self infinitely efficacious and needs nothing else either efficiently or subjectively to as­sist it in producing; for other­wise it would not be supreamly free and Omnipotent, against [Page 40]the premises, therefore our Theorem stands undeniable, viz. That Infinite Being produces a finite by the simple Act of its will.

For since a finite being is produced by an Act of the Infi­nite beings will, Theorem the 29th. Therefore it is only so far a finite being as infinite be­ing wills it to be; but how far [Page 41]that wills it to be, so far it doth produce it, because the Omni­potent will of infinite being is most efficacious, Theorem the 29th. Therefore a finite pro­duced by the infinite, is there­by continually produced, which continual production we usual­ly call its conservation, which ceasing, such finite being imme­diately drops into its original, nothing, and ceases to be.

For since infinite being by an Act of its will continually pro­duces a finite being, by giving it both being and power of act­ing according to the last Theo­rem; therefore at whatever moment such finite doth act, in­finite being wills it so to do; for otherwise either it should give it power of acting in vain, and so would not be infinite wisdom, against our 9th Theorem. or at least [Page 43]a finite being should Act contra­ry to the will of infinite being, which so would not be infinite­ly potent against our 29th Theo­rem; but so far as infinite be­ing, wills a finite being to Act or produce a new real effect, so far it causes it to Act, and what it wills, it also produces, its will, being most efficacious: Theorem the 29th.

For 'tis produced either by infinite being alone, or by some other finite being; if the first, the truth of the Theorem appears; if the last, then since in­finite being doth so efficiently and immediately concur to all the real effects of a finite being, Theorem 31. Therefore also every finite being produced by another finite depends in its be­ing immediately on infinite be­ing.

For since every finite hath its being from infinite being, accor­ding to our 21st. Theorem; there­fore if we suppose any finite being to have actually been from eternity, since it was pro­duced by the simple Act of infi­nite beings will, Theorem the 29th. and thereby continually produc'd, Theorem the 30th. Therefore if infinite being will, (as it may) that such finite be­ing shall from henceforwards be [Page 46]everlasting, t'will follow that its duration being included in no bounds, must be infinite, and so individable; Theorem the 7th. In which by consequence there will neither be before, nor after; Theorem the 8th. but it will be all at once; and therefore a true eternity accor­ding to our 6th Definition; but infinite being is also eternal, or rather eternity it self; now therefore the eternities of the finite and infinite are two, or munerically the same; if the first, then there will be two eternities against our 6th Theo­rem; if the second, than since [Page 47]the eternity of an infinite being is the very same with its entity, Theorem the 9th. Therefore if infinite being can give to finite being its own eternity, it will also give it its own infinite enti­ty, and so the unite must be Infinite against the Hypothesis.

The same is otherwise de­monstrated thus, no finite be­ing can be actually existing, but the same was producible from eternity; therefore no fi­nite being was, or could be from eternity; for if it should, it would at the same time be both in Act and Power, or (which that implies) it would at [Page 48]the same moment be actually, and not actually existing, the consequence is plain, the ante­cedent proved thus; because every finite being is produced only by an Act of infinite beings will, which in producing is most free and unconfined, Theorem the 29th. And therefore indif­ferent in it self, to give; or not give actual being to this thing, and therefore supposes such fi­nite things to be only in power; for otherwise its indifferency would be about giving, or not giving being to a thing which already is in Act, or to a thing impossible, which on either side [Page 49]is absurd, wherefore there is no finite being can actually be from Eternity, though it may from all Eternity be possible.

For all Natural Generation tends to some one thing for­mally and by it self; but this World is not any one thing for­mally and by it self, but only by accident; that is to say, Composed of several bodies, [Page 50]as Earth, Sun, Moon, &c. Of different Species and discon­tinuant, therefore could not owe its Being to any Natural Generation.

Nor yet to the fortuitous concourse of wandring Attoms according to the Dream of Epi­curus, whose ridiculous Hypo­thesis being of late reviv'd, hath undeservedly procured to many followers, and is in Sum no more but this. That in an In­finite Ʋltramundane space, there is an Infinite Troop of Attoms, or little Particles which have an eter­nal motion that makes them En­counter and justle each other; and [Page 51]that such their casual concourse and shuffling together, made up this World and danced them by meer chance into all these beautious visible Beings, and in that exact order and harmony which we be­hold.

A conceit so absurd and ex­travagant that it deserves scarce any other Refutation but a hiss; yet that we may continue our Method, we thus seriously and in brief raze its foundations, and say,

That these imaginary At­toms in this fancied vacuity were either eternally there, or not, if the last, than they were [Page 52]placed thereby somewhat before and above them, and that leads us to our principles of an Infi­nite being or Deity; if the first, then they must of necessi­ty have been without alteration there still; for whatever is eter­nal is unchangable, that is, can never cease to be as it was, or produce any other thing by varying its own form; nor can any thing be Infinite in change, since what infinitely is, is the highest perfection of being; now Change is a perfect rela­tive to imperfection, and to imagine a change in what is In­finite, is to imagine a change [Page 53]from the highest perfection, which is unimaginable.

For since 'tis finite, Theorem 22. Therefore it is not eternal, The­orem 33. Besides those who with Aristotle conceit the World to have been from all Eternity, do suppose the motion thereof, or of Heaven to be Eternal, in that they confess the first mover of the World to be Eternal; which being supposed, either the number of the revolutions [Page 54]of the primum mobile from Eter­nity hitherto, is finite or Infi­nite; if the first, then its first revolution may be assigned, and consequently the beginning of the Worlds duration, and so the same cannot be Eternal, Axiom the 19th. If the second, then such number, will be no number against the Hypothesis; for that every number is dividable, Ax­iom the 20th. Because com­pounded of a multitude of Unites; Definition the 11th. But Infinite is undividable, The­orem the 7th. Whence it follows, that no number can be Infinite and consequently this World not Eternal.

That the number of the re­volutions, or turnings round of Heaven hitherto is not Infinite, may also otherwise be proved; for were it Infinite, it must comprehend all its revolutions that have been, are, or can be, Axiom the 13th. And by con­sequence no more Circulation would be possible, but every week we know there are new whirlings round of the first Heaven.

Therefore this World cannot be Eternal, but must begin to be in time by a duration proper to it self, but it neither received being from nothing, Axiom the 8th. [Page 56] Nor had it by any Physical Genera­tion, Theorem 34. Nor Lastly could it of its self pass from no­thing to actual existence, Theo­rem the 18th. And therefore must be brought out of nothing to such actual being, immediately by that whence every Finite Being takes its Esse, viz. Infinite Being The­orem 32. But that which is so produced, is properly said to be Created, Definition the 9th. Therefore this World was Created in time by Infinite Being, which is what we undertook to demon­strate, For Infinite Being having all things virtually existing in himself, made all matter out of [Page 57]no matter, but from his own active potentiality, who being with­out, and above all cause, must ne­cessarily be acknowledged as the Author of all causes.

For since Infinite being is the immediate efficient cause of this World, and the several beings therein produced, Theorem 32. And that every efficient cause Acts for some end, especially [Page 58]infinite being, because it is infi­nite Wisdom, Theorem the 9th. Therefore either Infinite being must be said in vain to Act for some end, or it will order this World, and all the several be­ings by fit and agreeable means to some end intended and de­signed by its self in their pro­duction; and this is properly called to rule by its providence, Definition the 10th.

The same likewise appears otherwise thus, Since we mani­festly see there is a providence in all Animals; for Brutes pro­vide for their young; parents for their Children; A Prince [Page 59]for his Subjects, which finite providence must be from Infi­nite being, Theorem 32.. And therefore Infinite being it self must be provident, as well by our 8. as 3. Axiom; yea must be Infinite Providence; that is, a Providence extended to every finite being; for otherwise it would not be infinite: there­fore this World and all things therein are governed by the providence of Infinite being.

Again, every finite being is continually produced by Infi­nite being, which is called the conservation of such finite be­ing, Theorem the 30th. But it [Page 60]is produced by an Act of its will, which is the same with Infinite Wisdom, Theorem 29. And therefore neither rashly nor to no purpose, but for some end, and therefore it is conti­nually directed to such end, by the same infinite being which indeed would not be infinite, if it were not provident, or ra­ther if it were Infinite Provi­dence, which leaves nothing any where wholly void of it self.

Now this Providence of In­finite Being is found to discharge a threefold office.

• 1. In placing the several finite [Page 61]beings in their several ranks and orders.
• 2. In preserving them in such their places and order.
• 3. In moving and directing them to their respective proper ends according to every ones Na­ture; and therefore it provides that necessary causes shall act ne­cessarily, contingent, contingent­ly, and free causes freely.

And most consonant it was to Infinite Wisdom, to will, that some of its Creatures should be free Agents; that is, endued with understanding and will, to the end, that infinite being might not remain un­known [Page 62]known amongst all the finite beings produced by its self, and have none to celebrate its Glo­ry, and return the tribute of worship and admiration to their Creator; but that it might at least by such free Creatures (which in this behalf, it hath enabled and made after its own Image above others) be owned in their understandings to be of all things, the beginning, mid­dle (or preserver) and last end, and by their wills might be above all Created things, Ado­red, Loved and desired; that so such free Creatures by be­coming like to the Infinite Be­ing [Page 63]in Purity, Justice, Chari­ty, Holyness, &c. Should always tend thereunto, and at length obtain, and everlasting­ly enjoy the same.

And here we may behold the Basis of those two grand Pillars of the World, Reward and Punishment; For these free Creatures being made capa­ble of discerning Truth from Falshood, and what is just and righteous, from that which is unjust; and thereby of know­ing their own excellency, and consequently their greater ob­ligations above all other finite beings; therefore by decree of [Page 64]Infinite Providence, just things are by them either to be done, or suffered, so that if they fol­low not the one voluntarily, they fall into the other necessa­rily.

For every finite being is pro­duced by infinite being, Theo­rem 32. And therefore is or­dained for some end by such infinite being, Theorem 36. Now this end is either the ultimare [Page 65]end, and so our Theorem is granted, or only a mean to some ultimate end; and if there be such an ultimate end, our Theorem is granted, if there be not, then such other end could not be a mean thereunto, against the Hypothesis; there­fore there must necessarily be some certain last end of all the several finite beings, in which every finite being attains the complement of its perfection, according to its Nature.

For otherwise there would be a progress in ends Infinitely, whereby a finite being would never attain that end intended by Infinite Being in its produ­ction, and so it would be or­dained thereunto by Infinite Wisdom to no purpose; or else there must some finite being [...]e assigned, which was made by infinite Being for no other end, than that it might be the end of all other finite beings, The­orem [Page 67]the 37th. And so such other finite beings would like­wise be the last end of that, and they would mutually be causes to one another in the same kind which all Philosophers con­fess cannot be.

Besides, the ultimate end is always extreamly desired by those things which tend there­unto, because it satisfies them, and having obtained the same, they rest; but if no finite be­ing can so much as satisfy it self, but stands in need continually to be produced and conserved, least it should sink into nothing and cease to be; Theorem the [Page 68]30th. Much less can it satisfy any other finite being, especi­ally Mans Appetite which can never be satiated with any thing finite; so that we may safely conclude no finite being can be the last end either to its self, or another.

Once more since a rational creatures is obliged which its whole understanding and entire will to tend to that last end for which it is ordained, there­fore if the same shall be any thing besides Infinite being, it will be bound to turn it self from that infinite being, which as we said before, made such [Page 69]rational Cteatures, meerly that by them through understanding and will he might be known and loved; nothing therefore but Infinite Being can be ima­gined [...] the last end of all finite beings, and which at last pos­sest by every thing tending thereunto according to its pro­per Nature; and that immedi­ately through the understand­ing, and will, or knowledge, and love by rational Creatures, and through them by other things mediately.

Now this infinite, only one, most simple, immutable, inde­pendent, eternal being; the [Page 70]Creator, Preserver, most pro­vident Governour, and ultimate end of the World, and all things therein, is by the unanimous consent of all Nations called God, who is infinite Goodness, infinite Wisdom, infinite Love, infinite Justice, infinite, and whatever else is becoming­ly attributed to him; to whom every creature for its being, power of acting, and preserva­tion received, whether imme­diately or by secondary causes, doth owe it self, and its being, its power of acting, and all its operations; since the Causer, original, and maker of a thing, [Page 71]must needs have a property in it; nor can he be desseised of his right to a thing, that caused it first to be.

But above all, every ratio­nal Creature ought wholly to devote and consecrate to this Omnipotent and Ineffable Be­ing, the sole and intire use of its understanding, and its will; since so to do, is both their duty, and their chief perfection and supream happiness; which consists in knowing and loving him, To whose most sacred and infinite Majesty, be thanks­giving, Praise, Honour, Pow­er, and all Glory, for ever and ever. Amen.

The first part is proved thus, The Laws of Nature are, that it can make nothing out of no­thing, nor any thing out of every thing, Axiom 21. But only something out of some­thing, meet and idoneous for that purpose; but God makes and does whatever he pleases, Theorem the 29th. And that out of nothing, Theorem 35. There­fore [Page 73]much more out of any thing; since there is a greater power shewn in producing a thing out of nothing at all, than in making it out of some other thing.

The second part is thus evin­ced, as a thing is in its being, so is it in its Power, Axiom the 9th. But God is infinite being, Theorem 38. And therefore his power is Infinite. But Nature is a finite being, Definition the 12th. And so its power finite also, Axiom the 10th. There­fore the strength or power of God doth infinitely excel that of Nature, Theorem the 13th.

Now those wretched votaries of Hell, the positive and dog­matical Atheists, who with a brazen Impudence and impar­rallell'd Ingratitude, disown their Creator, by denying that there is a God; do yet general­ly admit of Nature, and confess it took its being from none, and therefore are forced to con­fess that it is of it self, Axiom the 6th. And so that it is Infi­nite, Theorem 19th. And by con­sequence omnipotent, Theorem 9. But this is absurd and against ex­perience; for we daily see that Nature is very strictly subject to rules and Laws, so that it is not [Page 75]to beget any thing out of every thing, but only out of its proper seeds; as Wheat from Wheat, a Wolf from a Wolf, &c. Since Nature therefore is subject to Laws, Who is the Law-giver? If she be a Subject, Who is the Lord? Certainly he who is truly Omnipotent, and did first impose these bounds, and circumscribe her power in these Lymits; To wit, God the Infinite Greator of Fi­nite Nature.

For God can do whatever is possible, otherwise he were not omnipotent, but whatever im­plies not a contradiction is in it felf possible; Therefore God can do whatever implies not a Contradiction.

The Conclusion.

Thus far humane understan­ding is able to dart its proper beams, what remains requires [Page 61]some more excellent opticks, and can only be discovered by the assistance of Faiths celestial Tube; yet though our Reason, or that meer natural Light God hath planted in our Souls, be not able of it self to fathom those adorable Depths and sa­cred Mysteries of the Trinity, Hypostatical Union, Resurre­ction, and other verities of the Christian Creed, yet in some measure, it prepares for the en­tertainment of the same, and when they are revealed by God, and declared by his Ministers, It enforces our consent to them by its proper light, since there­by [Page 62]by it knows, First, That God cannot Lye; and Secondly, That God in acting as well within as without himself, is not bound by the Laws of Na­ture, Theorem 39. And there­fore able to do whatever implies not a Contradiction, but in the premises and whole body of our Religion, no contradicti­on offers it self; and therefore the Soul lead on by a divine Faith, and supported by right Reason, embraces these sacred truths when proposed, and yields an unfeigned and un­doubting consent and obedience thereunto.

In Brief, The belief of this proposition, that there is one supream, eternal, independent Being, infinite in Wisdom, Power, and Goodness, and Maker, Governour, Preserver, and ultimate End of the World and all Creatures therein, viz. GOD, is the first step to Religi­on, and so asserted by the Author of the Epistle to the Hebrews, He that comes to God must believe that he is; where by coming to God, according to the mode of expression ordinary with the Hebrews is meant, worship­ing him, to which none or can address themselves, without [Page 64]believing that he is; So that a firm assent to the Existence of a Deity necessarily precedes all adoration of, and obedience to him. For the more ready dis­posing persons unto which (es­pecially such as have been se­duced of Satan to entertain mean thoughts of those sacred oracles wherein God hath more fully and expresly declared him­self and his will) 'tis hoped the premised Demonstrations may prove in some measure Condu­cive; Since 'tis certain that this proleptical principle of the Being of a God implanted in Mans Nature, with the de­ductions [Page 65]which do immediately flow, and may necessarily be inferr'd from thence, is the ori­ginal of all natural Religion, and the foundation of all that Virtue and Veneration which we admire in the pagan World; to this Idaea engraven in their Souls, were those gallant He­ro's, Socrates, Plato, Tully, Seneca, Epictetus, and other Heathen Worthies, endebted for the seminal principles of all that solid honesty and piety, which sparkled with so much Lustre in their Lives and Dis­courses, that a serious reflecti­on thereon, cannot but Sum­mon [Page 66]up Blushes on the guilty Cheeks of most pretended Chri­stians, to see themselves (to whom the Sun of Righteousness vouchsafes to appear in a Gospel Meridian) surpast in real good­ness by those who had only Natures glimmering Light for their Conduct.