fame, that they cannot habitually poffefs one individual Soul at once; Love not the world, neither the things that are in the world. If any man love the World, the love of the Father is not in him: For all that is in the world, the luft of the Flesh, the lust of the Eyes, and the pride of Life, is not of the Father, but is of the world, 1 John 2. v. 15, 16. The Love therefore of the one always excludes and expels the Love of the other; and their Ends are as diftant as Heaven and Hell, the Refult of the Love of the World being eternal Mifery, and the Confequent of the Love of God everlasting Blifs, as was proved, Sect.7: 11, 12. (whereunto the Holy Scripture fo fully agrees for confirmation of its truth, that it would be fuperfluous to produce any particular Texts to that end.) Which Blifs that Mankind might attain unto by a Way Suitable to their Rational Nature, is the great Defign of the Gospel of Chrift; the Chriftian. Religion being evidently (if the preceding Treatife be true) a Divine Art for making Man eternally bleffed, or a Method inftituted by God, the best and most connatural that could be, for the perfecting of Human Nature by duly preparing it for the enjoyment of the Beatific Vifion. The like Affertion to which I meet with in a moft pious and high

ly

ly valued Author by all, I will only add for an Accomplishment and Confirmation to my Difcourfe these his excellent Words; "whether we take Christianity in its whole complex, or in its several and distinct Branches, tis certainly the most excellent, the most compendious ART of happy living; its very Tasks are Rewards, and its Precepts are "nothing but a divine fort of Alchimy to fub"lime at once our Natures and our Pleasures; Art of Contentment, fect. 1. par. 2.

If in this Treatife, or in the Appendix to it, there be any Affertion of mine, which is repugnant to Catholic and Apoftolic Faith, I do hereby, as in duty bound, heartily revoke the fame, and for ever renounce it as an Erorur to be detefted by me, and every good Christian whatsoever.

1

ΑΝ

APPENDIX

OF

OBJECTIONS

ΤΟ

Several Things Afferted in the preceding Treatise,

With their Refpective

ANSWERS

I

Objection 1.

T is faid, fect. 1. par. 3. That an actual, infinite Series of things is impoffible, which Affertion if it were true, then could not the Omniscient comprehetid at orice all T

the

་

the Thoughts which the Glorified Saints and Angels fhall have to Eternity.

Answer.

The Omniscient knows at once all the Thoughts which Men and Angels fhall ever have, but their number is not infinite. For not infinite. For when Chrift has delivered up the Kingdom to his Father, there will be no more Change ; but whatever the present state of the Bleffed fhall then be, 'twill never admit of any alteration afterward; fo that the Thoughts of the glorified Saints and Angels will be perpetually the fame without any fucceffion of new Conceptions incident to them. For, if, after they have obtained their utmost Perfection in the full Fruition of God their chiefeft Good, they should receive a Change, efpecially in their Thoughts wherein the Prime of their Felicity confifts, fuch Change to whatever it were, would of neceffity be for the worse, and fo they fhould depart thereby from the Perfection and Fulness of Blifs enjoyed by them, which is impossible, (Sect. 4. par.14.)

Objection