than in those more universal notions; for Lex est proxima Regula operationum. But now particulars are nearer to existence and operation than universals; and in this respect do more immediately steer and direct the motions of such a being. The one is the bending of the bow, but the other is the shooting of the arrow.

The Law of Nature as 'tis thus branched forth, does bind in foro Conscientiæ. Yet there is a great deal of difference between Natural Conscience and the Law of Nature; for Conscience is Dictamen Practicum in Particulari; 'tis a prosecution and application of this Natural Law, as Providence is of that Eternal Law. ib.

The Light of Reason. All the strength and nerves, and binding virtue of the Law of Nature, are rooted and fastened partly in the excellency and equity of the commands themselves, but they principally depend upon the Sovereignty and authority of God himself. And Reason is the Pen by which Nature writes this Law. Hierocles says: To obey right Reason, 'tis to be persuaded by God himself. But if this Lamp of Reason be darkened and obscured, the soul presently embraces a Cloud, and courts a Shadow; the blackest and most palpable Atheism and wickedness must needs cover the face of that soul, that starts back and apostatizes from its God and its Reason.

As God himself does supply every being, the Motion of every Creature with an intimate and immediate concourse every way answerable to the measure and degree of its

Entity, so he does in the same manner constantly assist the Understanding with a proportionable Coöperation. But then, as for any such Irradiation upon the soul in which that shall be merely patient; God indeed, if he be pleased to reveal himself in a special and extraordinary manner, he may thus shine out upon it, either immediately by his own light, or else drop Angelical influence upon it; but that this should be the natural and ordinary way, necessarily required to Intellectual Workings, is extremely prejudicial to such a noble Being as the Soul of Man is. ib.

The Consent of Nations.-Though Nature's law be principally proclaimed by the voice of Reason, yet there is also a secondary and additional way, which contributes no small light to the manifestation of it; I mean the harmony and joint consent of Nations.

As Nature shows choice, variety, and Needlework in this, that she works every Individuum with several flourishes, with some singular and distinguishing notes, so likewise she plainly aspires to concord and unity, whilst she knits all together in a common and specifical identity. Not only in the faces of men, but in their beings also, there is much of Identity, and yet much of variety. As face answers face, so does the heart of one man the heart of another, even the heart of an Athenian, the heart of an Indian. Wherefore the votes and suffrages of Nature are no contemptible things.

Surely that must needs be a clear convincing light that can command respect and adoration from all beholders;

it must be an orient Pearl indeed if none will trample upon it. It must be a conquering and triumphant truth, that can stop the mouth of gainsayers, and pass the world without contradiction. Surely that's pure gold that has been examined by so many several Touchstones; certainly 'tis some transcendent beauty that so many nations are enamored withal. 'Tis some powerful music that sets the whole world a dancing.

Yet, as we told you before, that the obligation of Nature's Law did not spring from Reason, so much less does it arise from the consent of Nations. But yet this consent has a confirming and evidencing power, that shows the Nations were all obliged to this by some supreme Authority, which had such an ample influence upon them all. Thus you know the sweetness of Honey, both by your own taste, and by the consent of Palates too; yet neither the one nor the other does drop any sweetness or lusciousness into the Honey-comb.

Let the prints of Nature then be accounted sacred; a Pearl in the head of a Heathen, some Jewels hid in the Rubbish of Nations, let them be esteemed precious. Whatsoever remains of God's image upon them, let it be loved and acknowledged. To mix the light of their Candle with that light which comes shining from the Candle of a Heathen, is no disparagement to Jew nor Christian. ib.

The Light of Reason a diminutive Light.-This Candle of the Lord, 'tis Lumen tenue et Diminutum. A Lamp is no such dazzling object. A Candle has no such goodly

light as that it should pride and glory in it. 'Tis but a brief and compendious flame shut up and imprisoned in a narrow compass. How far distant is it from the beauty of a Star! How far from the brightness of a Sun! This Candle of the Lord, when it was first lighted up, before there was any thief in it, even then it had but a limited and restrained light. God said unto it Thus far shall thy light go. Hither shalt thou shine, and no further. Adam in innocency was not to crown himself with his own sparks. God never intended that a creature should rest satisfied with its own candlelight, but that it should run to the fountain of light, and sun itself in the presence of its God. What a poor happiness had it been for a man, only to have enjoyed his own Lamp? Could this ever have been a beatifical Vision? Could this light ever have made a heaven fit for a soul to dwell in? Let Angels and men contribute as much light as they can, let them knit and concentrate their beams, yet neither Angelical Starlight, nor the Sons of Men with their Lamps and Torches could ever make up the least shadow of glory, the least appearance of Heaven, the least fringe of happiness. Lucifer, that needs would be an Independent light, that would Shine with his own beams, you know that he presently sunk and fell into perpetual darkness. And Adam's Candle aspiring to be a Sun has burnt the dimmer ever since. ib.

The Light of Reason directive. in motion, these gates of light must first be set

- Intellectuals are first open before

any glorious and beautiful object can enter in for the will to court and embrace. The will doth but echo to the understanding, and doth practically repeat the last syllable of the ultimum dictamen, which makes the Moralist well determine virtutes morales non possunt esse sine intellectualibus. That action must needs be hopeful and promising when the understanding aims before the will shoots; but he that in an implicit way rushes upon any performance, though the action itself should prove materially good,.yet such a one deserves no more commendation for it, than he would do that first put out his eyes, and then contingently hit the mark. Other creatures indeed are shot more violently into their ends, but man hath the skill and faculty of directing himself, and is (as you may so imagine) a rational kind of arrow, that moves knowingly and voluntarily to the mark of its own accord. Men are not to depend wholly upon the courtesy of any fellow-creature ; not upon the dictates of men; nay, not upon the votes and determinations of Angels; for if an Angel from heaven should contradict first principles, though I will not say in the language of the Apostles, let him be accursed, yet this we may safely say, that all the sons of men are bound to disbelieve him.

'Tis better to know a little of God and Christ than to see all the creatures in their full beauty and perfection. The gleanings of spirituals is better than the vintage of naturals and morals. The least spangle of happiness is better than a globe of temporals. This sets a gloss and lustre upon the Christian religion. Nature and Reason