self is no lavish insatiable Glut, but a most nice delicat essence. This appears by those fits, and pangs she is subject to whensoever she is overcharg'd. In common, customarie Excesses there is not any, but knows this Truth by Experience, indeed in spiritual sins, the Body is not immediatly troubled, but the Conscience is terrified, and surely the body cannot be very well, when the soule it self is sick. We see then that Corruption, and sin do not so much agree with us, as they doe disturb us, for in what sense can our Enemies be our friends, or those things that destroy Nature, be agreeable to Nature? How then shall we judge of the Gospel? Shall we say that the praeservation of Man is contrarie to Man, and that the Doctrine of Life agrees not with Life it self? God forbid: The Laws of the Resurrection are founded upon those of the Creation, and those of Regeneration upon those of Generation, for in all these God works upon one, and the same Matter, by one and the same spirit. Now that it is so, I meane that there is a Harmonie between Nature and the Gospel, I will prove out of the Sinic Monument of Kim Cim priest of Judaea. In the yeare of Redemption 1625. there was digg'd up in a Village of China call'd Sanxuen, a square stone, being neer Ten measures of an hand-breadth long,

five broad, In the uppermost part of this stone was figur'd a Crosse, and underneath it an Inscription in Sinic Characters, being the Title to the Monument, which I find thus render'd in the Latine.

Lapis in Laudem & memoriam aeternam Legis Lucis, & veritatis portatae de Judaea, & in China promulgatae, Erectus.

That is: A stone erected to the praise, and aeternal Remembrance of the Law of Light, and Truth, brought out of Judaea, and published in China. After this followed the body of the Monument, being a Relation, how the Gospel of Christ Jesus was brought by one Olo puen out of Judaea, and afterwards by the assistance of God planted in China. This happened in the yeare of our Lord six hundred, and thirtie six. Kim Cim, the Author of this Historie, in the very beginning of it, speaks mysteriously of the Creation; Then he mentions three hundred sixty five sorts of Sectaries, who succeeded one another, all of them striving who should get most Proselyts. Some of their vaine Opinions he recites, which indeed are very suitable with the Rudiments, and Vagari's of the Heathen

Philosophers. Lastly he describes the professors of Christianitie, with their Habit of Life, and the Excellencie of their Law. Difficile (saith he) est ei Nomen Congruum reperire, cum ejus effectus sit Illuminare, & omnia Claritate perfundere; unde Necessarium fuit eam appellare; Kim ki ao, h. e. Legem claram & magnam. That is: It is a hard matter to find a fit name for their Law, seeing the effect of it is to illuminat, and fill all with Knowledge; It was necessarie therefore to call it Kim ki ao, that is, the great Law of Light. To be short, Olo puen was admitted to the Court by Tai cum veu huamti King of China, here his Doctrine was thoroughly searched, examin'd, and sifted by the King himself, who having found it most true and solid, caus'd it to be proclam'd thorough his Dominions. Now upon what this Doctrine was founded, and what aestimat the King had both of it, and it's professor, we may easily gather from the words of his Proclamation. First then, where he mentions Olo puen, he calls him Magnae virtutis Hominem, a man of great virtue or power; it seems he did something more than prate and preach, could confirme his Doctrine, as the Apostles did theirs, not with words only, but with works. Secondly the Proclamation speaking of his Doctrine,

runs thus, Cujus intentum docendi nos a Fundamentis examinantes, invenimus Doctrinam ejus admodum excellentem, & sine strepitu exteriori, fundatam principaliter in Creatione Mundi: That is, The Drift of whose teaching we have examin'd from the very Fundamentals, we find his Doctrine very excellent, without any worldly noyse, and principally grounded on the Creation of the world. And againe in the same place, Doctrina ejus non est multorum verborum, nec supersicie tenus suam fundat Veritatem: His Doctrine is but of few words, not full of noyse and notions, neither doth he build his Truth on superficial probabilities. Thus we see, the Incarnation, and Birth of Christ Jesus (which to the Common Philosopher are fables and Impossibilities, but in the Booke of Nature plaine evident Truths) were proved, and demonstrated by the Primitive Apostles and Teachers out of the Creation of the world. But instead of such Teachers, we have in These our Dayes two Epidemical Goblins, a Schoole-Man, and a Saint forsooth. The one swells with a Syllogistial pride, the other wears a broad face of Revelation. The first cannot tell me why Grasse is Green: The second with all his Devotion knows not A. BC. yet praetends he to that Infinit Spirit which knows all in all; and truly

of them Both, this last is the worst. Surely the Devill hath been very busie, to put out the Candle, for had all written Truths been extant, this false learning and Hypocrisie could never have praevailed. Kim Cim mentions seven and Twenty Books which Christ Jesus left on Earth to further the Conversion of the world. It may be we have not one of them: for though the Books of the new Testament are just so many, yet being all written, at least some of them a long Time after Christ, they may not well passe for those Scriptures which this Author attributes to our Saviour, even at the time of his Ascension. What should I speake of Those many Books cited in the old Testament, but no where to be found, which if they were now extant, no doubt but they would prove so many reverend, Invincible patrons of Magic. But Ink and paper will perish, for the hand of Man hath made nothing aeternall: The Truth only is Incorruptible, and when the Letter fails, she shifts that Body, and lives in the spirit.